THE GLORIOUS Epiphany, WITH THE DEVOUT CHRISTIANS LOVE to it. By SIMON PATRICK, D.D. Chaplain in Ordinary to His Majesty. LONDON, Printed by A. M. and R. R. for R. Royston, Bookseller to His most Sacred Majesty. MDCLXXVIII. To the most Reverend Father in God WILLIAM by Divine Providence, Lord Archbishop of Canterbury, Primate and Metropolitan of all England, and one of His Majesty's most Honourable Privy-Council. HAving composed a Treatise, Most Reverend Father, concerning the Appearing of the Chief Shepherd of our Souls (whom we look for from Heaven at the last day) I know not to whom more properly to address it, than to your Grace: whom our Lord hath been pleased to intrust with the high Office of presiding in Chief over that part of his Flock which he hath gathered within the Fold of this Kingdom: A charge of which, as your Grace was not in the least ambitious, so all judged you highly worthy: and may well look upon it as a token God hath still some kindness for this Church (which hath been so long miserably distracted, and torn in pieces by many sects and different factions) that He hath been pleased to guide His Majesty to the choice of a Person so rarely qualified, both with piety and prudence, with uprightness and inflexible virtue, as well as with Learning and other accomplishments, to be the Prime Pastor of it. This I am sure makes some Good men hope that He intends still to feed us in our green Pastures, and to lead us forth beside the waters of comfort: and hath moved me to take the humble boldness (among the crowds who come upon that errand) of appoaching your Grace in this manner; to congratulate to your Grace that singular honour, and to the Church that great happiness. For the continuance of which, as we ought to pray most ardently, so to do our duties faithfully in our several stations: and to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, wherewith in this Church, we are fed so constantly, and so abundantly replenished. Unto which as nothing can more effectually excite us, than the serious contemplation of his appearing again to give Salvation to all the Faithful; and especially to bestow upon all Faithful Pastors (who as St. Peter speaks, feed his Flock willingly, and are examples to it) a Crown of Glory that fadeth not away: So I hope I have done something in this Treatise to draw the thoughts and the affections of those who piously peruse it, to so lovely a spectacle. Of this your Grace is so good a Judge, that it was a Principal motive to my confidence in this Dedication. For next to the pleasure of composing such a work, is the satisfaction of addressing it to a Patron no less Pious than Knowing: who hath accustomed himself to devout Meditations, and feels in his own breast the same holy motions, which he sees and loves in another. This was a Reflection, wherewith that Great man St. Hierom was much delighted, when he was writing his Commentaries upon the Prophet Isaiah: In whose words I may more fitly end this Preface to your Grace, than he gins one of his (upon the sixteenth Book) unto Eustochium. It is an excellent sentence of the most eloquent Orator, that Arts would be happy, if none did judge of them but only Artists. And lest I should seem to borrow an example only from Profane Writers, this is the very thing which the Prophet represents in other words, Blessed is he that speaketh in the ears of them that harken. They are the words, I find, of the Son of Sirach, xxv. Ecclus. 9 whom he calls a Prophet only in a large sense (for in his famous Prologus Galeatus he strikes this Book out of the Canon of the Scripture) because he had an excellent faculty to comprise in a few words many profitable instructions. Amongst which St. Hierom seasonably called this to mind (as he was writing upon the Scriptures, to one that loved them, and was well versed in them) which is one of the Ten things there mentioned by that wise man, whereby he thought he might be made completely happy. And of this happiness (to speak still in the words of that Father) your Grace hath made us partakers: having a palate to taste what is devout, as well as to discern what is learned and judicious. To the later I do not pretend; but hope there is something of the former, which will recommend this work to your Grace's good liking, and make it acceptable likewise to all those that love our Lord Jesus in sincerity. To whose powerful Protection and Guidance I most humbly commend your Grace; beseeching Him to strengthen you to sustain the burden of so weighty a charge, and to inspire you with all the Prudence, Resolution and Zeal, which are necessary in these difficult times: that by your Grace's wise conduct, God's true Religion may be so settled and firmly established among us, and sincere piety, together with Christian-Learning and Knowledge so thrive and prosper ; that this Church (as St. Paul speaks of that of Thessalonica) may be your joy and glory, and Crown of rejoicing, before our Lord Jesus Christ, at his coming. Which is and shall be the prayer of, My Lord, Your Graces most humble and dutiful Servant, Simon Patrick. TO THE Devout Readers. SO adorable, as Tertullian speaks, is the fullness of the holy Scriptures, that the more we search into them, the greater treasures of Divine Wisdom we discover there to employ our meditations: and when we think we have found out all that belongs to one subject, new things present themselves to fill us with greater joy and admiration. It is not long, since I sent abroad so large a Treatise of that Eternal Life which Christ hath promised, that it seemed to comprehend all that the holy Books have delivered in that argument: But upon further thoughts I find, there is one most comfortable consideration still remains, which is the subject of this present Treatise. Wherein I have endeavoured to represent what a joy it will be to see our Lord himself come again from Heaven, attended with his holy Angels, to fetch us up thither to live with him for ever: and what a Passion we should now have for him, and for his coming; whereby we should run to meet him, and receive beforehand some glimpses of that glory, wherein he will appear, and we together with him. The greatness of that Bliss we shall then receive, ought not doubt to be the frequent subject of our serious Meditation. Which will be the greater (as I have said in another place) because we must stay so long for it, as till the day of Christ's Appearing. And it is a singular comfort, we must confess, to know that it will be so exceeding Great: though that very thing cannot but make us the more desirous, he would be pleased to hasten it. For whatsoever joy we shall have before that time (as no question the Paradise into which our Lord entered immediately after his death, before he was crowned with glory and honour, was a place of very much happiness) it will not be completed till he come again to bring us that Great Salvation, which the Scripture speaks of, at the Resurrection of the dead. When we are at rest from our labours in the other world, I cannot but think we shall long for that happy day; and that it will be part of our joy to expect it, with perfect assurance of its coming. And therefore it cannot but be a very delightful entertainment, to think of it, to hope and wish for it now, as the greatest refreshment we have of our labours, here in this life. For while our thoughts and desires are thus employed, we tread, if I may so speak, upon the threshold of Paradise, and begin to enter into the joy of our Lord. But there is one expression of St. Paul, which I mentioned in the conclusion of the second Advice to a Friend (p. 64.) which excels all the rest: for he makes it the proper mark of a Christian to LOVE his appearing. Which I have undertaken therefore to explain in this Discourse: that devout Christians may know, what the Blessedness of that time will be; and what the Affection is we should have for it; and what Reason there is, we should be so affected towards it. The subject is so unusual that I have not seen it any where handled; which made me the more willing to set about it: that I might in part both satisfy the desire I have to do all the honour and service I am able to our Blessed Lord and Master Christ Jesus; and the delight I take in explaining his holy Scriptures. Of which to be ignorant, is to be ignorant of Christ himself, as St. Hierom's words are, in the beginning of his first Book of Commentaries upon Isaiah. I do not expect indeed, nor is it possible, that you should have your minds always possessed with such thoughts, and that your hearts should perpetually burst out into such passions, as I have here expressed: I myself cannot think them over again, nor any like them, whensoever I please. It is enough, (good Readers) and as much as we can reach, if you be thus affected at certain times, when your spirit is most serious and retired into itself; and if you endeavour to habituate yourselves to such thoughts and desires, that they may be so familiar and natural, as to become easy and delightful, when you will stand most in need of them. More particularly, when the days, wherein you live, are evil; or when you are under any private trouble; or when you would at any time retreat from the world and solace yourself in angelo cum libello, in a nook with a Book (to speak with Tho. à Kempis, who thought this the highest pleasure upon earth) or when the Church calls upon you to sequester yourself for devotion; and especially when old age you feel creeping upon you, and you think of drawing yourselves by degrees out of this life: At all such seasons as these (and chief when you come near to your journey's end) this Prospect cannot but be most pleasant; and such aspirations and sighs after the day of Christ's appearing, be the most ravishing music; and to be transported with such ardent long, as are here represented, make Afflictions light and easy, solitary retirements exceeding sweet and delightful, old age cheerful, and death itself very comfortable. But you must not imagine that Love can arrive at its highest pitch presently: nor must you be troubled or discouraged, because you cannot instantly, or when you would, raise in yourselves such passionate long after Christ's appearing. Love is a thing that grows, and, as I may say, steals upon us by degrees; and the passion we feel, at certain seasons, disposes us by little and little to be perfectly in love with that Good, which is set before us. A Good so great and so , that we do not follow our own best inclinations, if we use not our utmost endeavours to be so happy, as to behold that admirable Countenance (to speak in the language of St. Chrysostom) of our blessed Saviour the King of Glory. For if (saith he * Homil. penult. in S. Johan. p. 925. ) when we read the story of his life, death and resurrection, we are so inflamed, that our hearts burn within us, and we wish we had lived in those days when he was conversant on earth, that we might have heard his voice, and seen his face, and kept his company, and touched him, and ministered unto him: think with yourselves what it will be to see him, not any longer in a mortal body, nor doing humane things, but attended with the hosts of Angels, when we also ourselves shall be freed from this mortality, and, beholding him, shall enjoy such felicity as exceeds all expression. Let us do all we can, I beseech you, that we may not miss of so great a glory. There is nothing too hard for us, if we have a will to it: nothing too burdensome, if our mind be not averse from it. For if we suffer, or endure, we shall also reign with him. And what is it to suffer? If we bear afflictions, if we endure persecutions, if we walk in the narrow way; which to nature indeed is laborious, but to them who choose it and have a good will to it, is light and easy, by the hope of things to come. For our light affliction which is but for a moment, works for us a far more exceeding and eternal weight of glory; whilst we look not at the things which are seen, but at those which are not seen. Let us lift up our eyes then from these things here, and direct them towards Heaven; let us imagine always these unseen joys, and look upon them. For if we be conversant with these things, we shall neither be enticed with the sweet things of this world, nor sink under the load of those that are grievous to be born. But we shall laugh these, and all such like, to scorn; and never suffer any thing either to depress us, or to puff us up: provided we still stretch forth that desire, and look towards that love. What did I say, that we shall not feel the evil things of this world to be grievous to us? More than that, we shall scarce mind them, or think that we see them. For such is the nature of love, that it makes us imagine we see even those who are absent from us (but much desired by us) every day with us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for great is the sovereign power, and, as we speak, the tyranny of love. It neglects all things, and ties the soul fast to those it loves. And therefore if we thus love Christ Jesus, all things here will seem but a shadow, but an image, but a dream; and we also shall say, Who shall separate us from the love of Christ? I pray God increase it, and make it abound more and more in all our hearts; that it may draw continually nearer towards its perfection: and make us likewise to abound in all the fruits of the spirit; which are the highest expressions of our love, and the best preparation for the day of Christ's Appearing. For true Devotion doth not terminate in the heart: it goes further, and hath its effect in the life and actions. And especially excites us to love, or charity towards all mankind, and above all to our Christian Brethren; as that which bears the greatest resemblance to him whom we love. The Commandment which St. Paul charges Timothy to keep without spot, till our Lords appearing; was, for the most part, acts of Charity, as you will find briefly touched in this Book. And therefore these we should labour to inliven by our Devotion; which is then truly Great, when it makes us so: and raises our spirits above all anger and peevishness, covetousness and eager desire of wealth, envy and vain ambition, evil surmises and jealousies, fretfulness and impatience, with all those other mean qualities, which are the enemies of Christian Charity. Some Readers perhaps may think, that I strain Devotion here unto too great an height; and may be apt, at the entrance, to lay this Book aside, because they imagine I have expressed that passion of love, which we should endeavour after towards Christ's appearing, beyond the truth: But I must entreat them, to do me the right and themselves the kindness, to read on; and they will find in conclusion, the whole description of it made good by the plain words of the holy Scriptures. In the study of which if we did all conscientiously employ ourselves, it is to be hoped God would still preserve to us that inestimable Treasure: which contains such admirable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the forenamed Father speaks) Medicines of the soul; both to cure our diseases, and to comfort and restore our tired or languishing spirits. For they are that living water our Lord speaks of; which whosoever drinks, hath in himself a Well or Fountain of comfort and perpetual refreshment, springing up into everlasting life. xxij. Rev. 20. COME LORD JESUS. St. Chrysostom Tom. vj. p. 709. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. IMPRIMATUR Hic Liber cui titulus The Glorious Epiphany, etc. Geo. Thorp Reverendissimo in Christo Patri & D no, D no Gulielmo Archiep. Cantuar. à Sacris Domesticis. April. 30. 1678. THE CONTENTS. CHAP. I. COntaining an Introduction to the ensuing Discourse. CHAP. II. Showing what is meant by the APPEARING of our Lord Jesus Christ. CHAP. III. A further Illustration of the APPEARING of our Lord Jesus Christ. CHAP. IU. The certainty of this APPEARING of our Lord Jesus Christ. CHAP. V Containing the Use we should make of what hath been delivered in the foregoing Chapter. CHAP. VI Of the means to excite that LOVE in our hearts, which we ought to have for Christ's APPEARING. CHAP. VII. Two further steps in this Love of Christ's Appearing. CHAP. VIII. The Progress of this Love to Christ's Appearing in three steps more. CHAP. IX. This Love to the Appearing of our Lord further described in three other fruits or marks of it. CHAP. X. All this shown to be the sense of the Holy Scriptures. CHAP. XI. Reasons for our Love to this Appearing, drawn from the respect we ought to have to our Lord himself. CHAP. XII. Other Reasons why we should love his appearing, drawn from the love we have to ourselves. CHAP. XIII. Two other Reasons why, if we love ourselves, we must needs love this Appearing. CHAP. XIV. Two Reasons more, to induce us to raise our thoughts and affections to the Appearing of our Lord. CHAP. XV. Three Considerations more to draw our Affections to the Appearing of our Lord. CHAP. XVI. Of the mighty power and pleasure of Love, when it is settled in the heart. CHAP. XVII. Of the means whereby this Love may be settled in our hearts; and the Benefit thereof. CHAP. XVIII. A continuation of the former Argument, concerning the mighty power of the Divine Love; and the Benefit we have by loving our Lords Appearing. CHAP. XIX. More expressions of this devout affection, towards our Lords Appearing; and the way whereby we may excite them. CHAP. XX. The Conclusion. The Glorious Epiphany, with the Devout Christians love to it. CHAP. I. Containing an Introduction to the ensuing Discourse. WHEN we observe how the desire of life is so deeply fixed in all mankind, both in old and young, in Kings and Beggars, in Wise men and Fools, that (as Lactantius * L. III. In stit. C. 12. well noteth) they will endure any miseries to preserve and prolong it; we are led thereby to this Consideration, That the highest and most perfect Good to which the soul of man aspires, is a life without end, and without those laborious toils and troubles which attend us here in this present world. We are naturally formed to wish, that we may be so happy; and find no thought so sad and dismal as this, of being quite extinct, and never enjoying any more pleasure after we are laid in our graves. Upon which account it must be acknowledged that we are infinitely indebted to the Grace of God, who hath made that so sure, which is so desirable; and that our Blessed Saviour justly challenges our most ardent love and cheerful obedience, whose Religion is nothing else but an acknowledgement of the Truth, which is after godliness, in hope of eternal life. They are the words of St. Paul (Tit. i. 1, 2.) which import that the Gospel is a Doctrine which teaches us to be pious, and promises to reward our piety with an happy immortality. This is the glorious hope of Christians; whose Master Christ Jesus (who is our Hope, 1. Tim. i. 1.) hath brought life and immortality to light; and made that which was but obscurely delivered in times past, as clear and bright as the Sun at noonday. There are so many Witnesses of this, that their Testimonies have filled a large Volume. The FATHER, the WORD, the HOLY-GHOST, have all declared that we have eternal life, and this life is in our Saviour, the Son of God. So say the WATER also, the BLOOD and the SPIRIT: they all consent in this Truth, That Jesus is alive from the dead, and lives for evermore; and because he lives, we shall live also. Which welcome news filled the hearts of all those who believed it, with excessive joy, even when they were in heaviness through manifold temptations, 1 Pet. i 6, 8. And why it should not have the same effect on us, there is no other reason can be given, but because we do not believe as they did. For they of whom S. Peter speaks, had never seen our Lord when he was on earth, no more than we; nor had they any such sight of him, as S. Stephen and S. Paul had, after he went to Heaven; and yet believing, they rejoiced with joy unspeakable and full of glory. All our business therefore is, to settle this belief steadfastly in our minds. Which will have the greater power upon our hearts, when we consider the abundant grace of our Lord Jesus Christ towards us, and how excellent the Hope is which he hath given us. For he hath not only assured us, that He hath all power in heaven and in earth; and that he will bestow the inestimable gift of immortality upon us: But that he himself will once more come from heaven to crown us with it. We know (as I have shown in two former Treatises) that the Son of God is come, and hath given us an understanding to know him that is true: and This is the true God and Eternal Life, which he hath revealed to us. But besides this first coming to teach us the will of God, to die for our sins, and to open to us the Kingdom of Heaven, after He had shown us the way to it; He hath bid us believe there is a Second: When He will come to judge us by those Laws which he hath left his Church, and to put the observers of them into the possession of that Heavenly Kingdom which He hath promised. And there are none of the Witnesses who testify that He is the King of Glory, but assure us of this also, that He will appear in that glory to take us up unto Himself. More especially the HOLY-GHOST, who (as Epiphanius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Haeres. LXXIV. n. 10. admirably speaks) is the only Guide of Truth, the Expounder of holy Laws, the Inspirer of the Spiritual (or Christian) Law, the Leader of the Prophets, the Teacher of the Apostles, the Luminary of the Evangelical Doctrines; He made his Apostles and Evangelists clearly understand this to be our Saviour's meaning, and authorised them to proclaim this comfortable news to all Believers. Insomuch that S. Paul triumphs in this, when he was ready to be offered for the service of Christ, and the time of his departure was at hand, that there was laid up for him a Crown of Righteousness, which the Lord (saith he) the righteous Judge shall give me at that day: and not to me only, but unto all them also that love his appearing, 2 Tim. iv. 6, 7, 8. In the last part of which words there seems to me to be contained so much of the Christian Hope, that they deserve to be explained with the same care and labour that I have bestowed upon the RECORD which the Father, the Son, the Holy-Ghost, and all the other Witnesses have left us, to testify that Jesus is the Son of God, and that in Him we have Eternal Life. For as it transports all true Believers with joy, to read of a Crown of Life, a Crown of Glory, a Crown of Righteousness, which is laid up safe with our Lord in his Heavenly Sanctuary, as He himself and his Apostles in this and other places, confidently assure us: So it very much raises and increases that joyful Hope, to know from their own mouths, that He who hath received and keeps it safely, will condescend so much as to appear again one day, to confer the very same felicity upon us, which He hath obtained himself; who is crowned with glory and honour. Next to the belief of the truth of this report, there is nothing we are so much concerned to know, as who the persons are that shall wear this Crown, and have their heads eternally honoured with it. Piety itself, indeed, is very apt to persuade those in whom it lives, that the unfeigned practice of it, shall meet at last with some considerable recompense: But that it shall receive such a Royal, such a magnificent Reward, as deserves the name of a Crown of Eternal Glory, is a thing which that great Modesty and Humility (which is essential to true Piety, and its highest Ornament and Crown) forbids us to be too forward to conclude. A Person perhaps of such eminence and lustre as S. Paul (one of the Stars of the first Magnitude in our Saviour's right hand) may be advanced hereafter to shine in such Majesty: But that we dull heavy souls should be thought worthy of the like favour, none but a man so divinely illuminated, as He was by the power of the HOLY-GHOST, is sufficient to secure us. And, blessed be God, we do not want such a Divine Testimony. For after this great Apostle had related what a course he had run, what agonies he had sustained, with what difficulties he had wrestled in the service of his blessed Master Jesus; and that he nothing doubted but He would remember him at his coming again, and confer the honour on him which was laid up in Heaven for such victorious souls: He encourages all other Christians to comfort themselves with the same expectations, and not imagine they should lose the Crown (though they came far behind him in the holy race) if they did but LOVE THE APPEARING * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haeres. LIV. n 5. of Christ Jesus. That's the particular Mark and Character which he gives of the persons to whom this honour shall be done. For the understanding of which, and that we may the better comprehend both the happiness itself, and that pious affection we ought to have for it (which is the principal drift of this Discourse), we are to make an enquiry into these three things. First, What may be conceived to be the meaning of this APPEARING of our Lord. Secondly, What certainty there is of it. And, Thirdly, What the LOVE is which they should bear to it, who hope to enjoy the blessings of it. CHAP. II. Showing what is meant by the APPEARING of our Lord Jesus Christ. IT is not hard to give an account of the first of these, if we carefully observe and examine the Words whereby the Holy Books express it: And there are Three of them; every one of which signify, that our Blessed Lord (who now reigns in unseen Glory) will once more appear visibly to all Mankind. 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render only his Coming; but it is a different word from that in our Creed, and in its proper signification denotes his presenting himself to us, after he hath been thus long absent from us. In the Creed we profess to believe that He is ascended into Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence he shall come, etc. But that we may know what kind of Coming we are to expect (and not imagine it is merely by an invisible power, as he came to destroy Jerusalem), we are to mind how the Apostles speak of it as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and teach us to understand that word in the strictest sense, concerning his personal appearance to us. Thus St. Paul discourses to the Corinthians, 1. xv. 23. (where we first meet with this word in the Apostolical Writings) that every man shall arise from the dead, but in due order; Christ the first-fruits; and then they that are Christ's, at his coming: in person that is, as the King and the Judge of the World. For so he presently after directs us to expound the word (xuj. 17.) when he declares the joy he had by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming of Stephanas, Fortunatus and Achaicus, who (as Theodoret there notes) were the persons that brought the Letter to him from the Church of Corinth. In such a manner he believed Christ would come; and that he and those Christians he had converted, appearing before him, it would prove the greatest joy and honour to him, to be able to present to that great King, such a number of persons who had been persuaded by his Ministry to become his Subjects, 1 Thes. ij. 19 In short, this is the word that is used in most other places, where we read of the Coming of Christ. And presently after that last named (iij. 13.) he tells us, He will come attended with all his Saints; and therefore will personally appear, and show himself in that Royal Majesty wherein He now reigns. 2. Thus the second Word still more fully informs us, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the REVELATION of Jesus Christ: or his discovering himself again to the World, by coming out of that high and holy place where He now lives, but is not seen. So Theophylact expounds the word both upon 1 Cor. i 7. and 2 Thess. i. 7. where he says, the Apostle calls the coming of Christ, by the name of his Revelation, to denote that though He be now with us, yet He is hid, and then shall be openly discovered. Which he borrows from S. chrysostom, whose words * In 1 Cor. i 7. are these; The Apostle indicateth, that though He be not seen, yet He is, and is present even now; and then will appear, or show himself visibly to the world. Oecumenius also writes to the same effect; and we may still further establish this Truth, by considering another word of the same import with this (and therefore I shall not mention it distinctly by itself) very much used by St. John, who exhorts his Disciples to abide in Christ, that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be made manifest, (or be shown to the world) we may not be ashamed before him at his coming, 1 Joh. two. 28. So we translate the word in other places (though here it be rendered only appear), i. Joh. 31. iij. 21. especially in that remarkable place xxj. Joh. 1. where we read how he shown himself to them at the Sea of Tiberias, and that this (v. 14.) was the third time that He shown or made himself manifest to them, after that He was risen from the dead. In the very same visible manner will He once more appear; and be as really manifested to raise us from the dead, and to give us life, as He was manifested in the flesh at first (1 Tim. iij. 16), and again showed himself after his Crucifixion, to be alive from the dead. For though our Life be now hid with Christ in God; yet when Christ, who is our Life, shall appear, or be manifested, then shall we also appear with him in glory, iij. Col. 4. Upon which words Theophylact hath this pertinent gloss, At his second coming Christ shall be openly manifested, and showed to all as God; though now he be so hid, that it is the thing which is objected against him, and a pretence for men's unbelief. And to the same purpose Theodoret bids us note, how exceeding appositely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the Apostle speaks, when he saith, Christ will then be manifested; who now is not seen by Christians, nor so much as known by Infidels. But then will let no man remain ignorant of him; because every eye shall see him, and all men be forced to confess that He is the Lord of all. 3. For, lastly, to make this still more evident, it is called here (in the words I have undertaken to explain) and in many other places, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 APPEARING, in so clear and illustrious a manner, that St. Paul bids us look for it as that blessed Hope of Christian people, far more splendid than any thing that hath yet been manifested. For it is the glorious Appearing, or the appearing of the glory of the great God and our Saviour, ij. Tit. 13. Which Epithet is to be carefully observed, because it distinguishes this Appearing from a former; and teaches us how we are to conceive of it. For every body knows (who hath any skill in these things) that there is, at least, a double Appearing of Christ spoken of in the Holy Writings. One past, when he came and sensibly appeared, and was manifested in mortal flesh, for these two ends, to preach the Gospel, and to die for our sins. Let the Reader consult the 1 Tim. i 10. and ix. Hebr. 26. This is called the Appearing of God's Grace (ij. Tit. 11.) which was so manifested at this time, that it eclipsed all former discoveries that had been made of it. The other is yet to come; when the same Lord will as sensibly appear to reward men according to the entertainment they have given his Gospel, and show himself as a Royal Priest, who hath so perfectly expiated our sins, and conquered all our Enemies, that He hath nothing then to do, but to give complete Salvation to his Servants. So you read ix. Hebr. 28. that to them who expect him, He will appear the second time (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make himself be seen, appear visibly) without sin, unto salvation. As in the former coming He was seen in our flesh, but appeared like a mean person, in the form of a servant: So in this He will personally appear in our Nature; but in greater splendour, in the form of a Prince; even as the Lord of all the World. And therefore in the first verse of this Chapter (2 Tim. iv. 1.) his KINGDOM and his APPEARING, are both put together, as things Contemporary: And as before, there was an Appearance of his Grace; so hereafter he is said to appear in his Glory, iij. Col. 4. To these two Appearings some add a Third, in the middle between them; and that was His appearing to destroy Jerusalem; and therewith the Persecutors of his Disciples: to whom, at that time, it must be acknowledged, He gave a mighty Salvation, or Deliverance. And the very Truth is, than He is said in the Gospel to come, xxj. Joh. 22. What if I will that he tarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till I come? And i. Revel. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he cometh. Nay, in a loser sense of the Word, that time is called by S. Matthew his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 xxiv. 27, 37, 39 And by S. Luke the Kingdom of God, xxj. 31. (because then He did exercise one part of his Royal Power in punishing offenders) But I do not find that in any place it is called the Revelation, or the Appearing of the Lord Jesus. For He did not appear in person when he came to destroy Jerusalem, as He did at his first coming, and will at his next; but only virtually, in such a desolation, as made it apparent that His mighty Power was the Author of it. There are two places I know alleged by a Great Man, which he thinks sound this way, 1 Pet. i 7. and 1 Tim. vj. 14. But it is far more agreeable to the coherence of those places, to expound them of the Appearing we still expect. Of which, we may look upon his coming to destroy his Crucifiers, and save his Servants, as an Emblem and as a Pledge. For it demonstrated both the Power of our Lord Jesus, and his Faithfulness to his word: assuring us, that He will one day crown the patience and constancy of all his Friends with Eternal Life, and punish the insolence of his Enemies with everlasting Fire. However, it is passed all doubt, that in this place I am treating of, the Apostle speaks of the last and greatest appearing of our Saviour, to finish the work of our Redemption, and bestow the Crown of Righteousness, which is laid up in Heaven for all that love him. Which part of our Christian Faith, I have shown, is to be understood in this manner: That our Lord will in person present himself once more to the World, and be seen at the last day to be what he is, the King of Angels and Men, and all Creatures. For as at his first coming into the World He appeared in our likeness (which the Ancients called his Epiphany, a name that still sticks to the last day of the Feast of his Nativity) and as He appeared in the same likeness when He risen from the dead; and in that form and nature of a man went up into Heaven, and still keeps it there, as several have seen since his Ascension: so he will in like manner appear in the end of the world; only in greater Majesty and Glory as becomes Him who is over all, God blessed for ever, Amen, ix. Rom. 5. CHAP. III. A further Illustration of the APPEARING of our Lord Jesus Christ. THERE is nothing to be added to what hath been said, but only this: That the word Epiphany or APPEARING denotes not merely the presenting of himself in Person to the view of all the World; but the whole SHOW (as we call it) that will accompany his coming from Heaven, and all the things that shall be done by him, as the Lord and Judge of the World. He sits now on the Throne of his Glory, and there shines in the splendour of the Divine Majesty; and in that Majesty will one day descend from thence into this Air: which the King of Heaven will never suffer his Son to do, without a most Royal and Glorious Attendance; suitable to the quality of his Person, and to the dignity of his Office, which is to judge the quick and the dead. This illustrious SHOW is described by our Apostle in the 1 Thes. iv. 16. where he tells us that first of all, He shall descend from Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a SHOUT. That is, with great Acclamations, such as use to be made when a mighty Conqueror appears and rides in Triumph. Thus we learn to understand it from xlvij. Psal. 5. where God is said to be gone up with a SHOUT, the Lord with the sound of a Trumpet. That is, the Ark (which was the token of God's Presence among them) returned to Mount Zion, with great and joyful Ovations of all the people, after the conquest they got by the Divine aid over their powerful enemies. In such a manner will our Saviour descend, as being about to complete his Victories by conquering Death itself, the last enemy that shall be destroyed. For all the Heavenly Hosts, we may well conceive, will be wonderfully pleased to see him go forth upon this design; and calling upon each other to perform to him the most cheerful service upon that great day, will rejoice to wait upon him in that most glorious Action, and triumph beforehand in the assured Victory which he will get over Hell and the Grave. 2. For then, saith the Apostle, will be heard the voice of the Archangel; that is, one of the chief Leaders and Commanders of the Celestial Hosts (MICHAEL, I suppose, the Protector of the Christian Church) shall march before his Majesty: calling aloud to all the rest of that Heavenly company to follow after in their order. 3. And then will the Trump of God sound; which the Apostle adds to signify, after the manner of men, the powerful summons which will be issued forth to alarm all the World to attend at this great solemnity. For the gathering of the Congregation of Israel together was by the sound of a Trumpet, as we find among other places, in iv. Jer. 5. Blow ye the Trumpet in the land; cry, gather together, and say Assemble yourselves. To which the Apostle seems to allude, and calls it the Trump of GOD, to distinguish it from all other; and to express such a mighty and penetrating sound as shall be heard every where: Such an one as is fit to precede none but GOD the Father Almighty himself, or Him that holds his place, his only begotten Son, when he comes to judge the World. In short, this seems to be an expression borrowed from the appearance of God at Mount * So Thenphylact & other Greek Interpreters. Sinai; whither all Israel being to be gathered together, they were summoned thither by Thunders and Lightnings and a thick cloud, and the voice of the trumpet exceeding loud, which made all the people tremble, nineteen. Exod. 16. So that the meaning of the Apostle is, that our Lord shall come as the Great King of the World in a most venerable Majesty; which shall make all Mankind stand in awe of him, and tremble before him, as the Israelites did at the Appearance of the Divine Majesty on Mount Sinai. And a great deal more. For, 4. When he appears, it will be, as I have intimated already, with innumerable glittering troops of Angels (all clothed in very bright and shining Clouds) as his Guard or Retinue to attend upon him. So we are informed in several other places: For the Son of Man (saith our Lord himself, xuj. Mat. 27.) shall come in the glory of his Father, with his Angels, and then he shall reward every man according to his works. Which Saint Luke expresses thus more fully, ix. Luk. 26. Whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed, when He shall come in his own glory, and in his Father's, and of the holy Angels. Some of which glorious Creatures appeared to the Apostles and told them as much, when they stood gazing after our Saviour, as He ascended up into Heaven, i. Act. 11. This same Jesus, say they, which is taken up from you into Heaven, shall so come in like manner as ye have seen Him go into Heaven. Now he went thither in a most illustrious manner, in the bright Clouds of Heaven, attended by the Celestial Ministers; who came to conduct him into his Glory. For that is the meaning (it were easy to show if this place were proper for it) of those words a little before, ver. 9 He was taken (or lifted) up, and a cloud received him out of their sight. In brief, He will appear as the Lord of Hosts; i.e. of all the Armies of Heaven, whether Archangels, or Angels, Thrones, or Dominions, or Powers, or whatsoever other name there is whereby they are called. 5. And then making the Air his Camp, where he will pitch his Royal Pavilion, a great White, i.e. most Royal and shining Throne will be set for Him, (Revel. xx. 11.) and lesser Seats, it is likely, for all those whom He intends to honour at that great day, 1 Cor. vj. 2, 3. 6. After which He will send forth his voice, his mighty voice, or most powerful and irresistible word of Command; the efficacy of which will be such that it will raise the dead out of their graves, and bring them before his Throne, or Judgment-seat. So He himself tells us in v. Joh. 28, 29. The hour is coming in which ALL that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Of which Authority and Power of his, He tells them (ver. 25.) they should shortly have a proof: which was at the Resurrection of Lazarus, when He did but say with a loud voice, Lazarus come forth, xj. Joh. 43. and immediately he that was dead (as it there follows, v. 44.) came forth, though bound hand and foot with grave-clothes. In as easy a manner will He at the last day raise up all mankind; who being then gathered before him, and standing at his Tribunal, shall be judged and sentenced by him, to receive every one according as their works have been, Rev. xx. 12, 13. 2 Cor. v. 10. Some indeed shall rise before others, (as St. Paul informs us in that 1 Thes. iv. 16.) but such shall be the conclusion of this Glorious Appearance; which as far as the Holy Scriptures (our only guide in those matters) would direct me, I have briefly explained. For after he hath taken an exact survey of men's actions, and made a just distinction of their persons, in such sort as he himself hath told us, Math. xxv. 31, 32, 33, etc. (where all belonging to this judgement is summed up) he will crown the fidelity of his obedient Disciples: and returning back from the Air (whither they will be caught up in glorious Clouds to meet him) he will carry them along with him to his Heavenly Palace; And so, saith the Apostle, shall we be ever with the Lord, 1 Thes. iv. 17. And who is there now that would not wish to behold him come in this Royal Majesty; and put such an happy end to all our labours and troubles here? What soul is there that can forbear to love and earnestly desire this glorious sight, if it hope to reap advantage by it? This is that on which all good Christians should set their hearts. This they should wait and long for, as the most lovely spectacle, that can bless their eyes, whensoever it shall please God to let it appear. They may be tempted rather to be impatient, because it is so long deferred; than to be cold in their affection towards it, or indifferent whether it come or no. Nothing can hinder it from raising the most ardent desires to enjoy it, unless any doubt creep into our hearts, whether there will be such a time as I have described. That distrust indeed, if we have any, must first be removed. We ought to look after a good assurance of the certainty of that, which we make the object of our love, and most passionate expectations. For if we expect a SHOW, that is only painted in our own fancies, in curious colours, but hath no real existence any where else, what an amazing disappointment will it be to find we have set our hearts on that which is not, and have embraced a Cloud instead of God? How miserable should we feel ourselves, if at last we perceived that we had pressed a dream, and with long outstretched arms (as I may speak) most ardently clasped about a shadow? Into what a gulf of shame should we tumble, if we saw in the conclusion and issue of things, the whole weight of our souls and most hearty affections fall upon the thin air, and have nothing to support them? Nothing can express the confusion it would throw us into, to find that we had courted, so many years or ages perhaps, a mere vision of our own hearts; and let our affection lose to wander in the paradise of fools. That we may be out of fear therefore of any such disappointment; and have our affections powerfully excited towards so great a good, and be engaged most earnestly to pursue it; I shall proceed to the second part of this Discourse, which is to show the grounds we have to expect the APPEARING of the Lord Jesus the second time unto our eternal Salvation. CHAP. IU. The certainty of this APPEARING of our Lord Jesus Christ. TO prove that there will certainly be such an APPEARING of our Lord, as will surpass even the Glory wherein the Apostles saw him on the Holy Mount (which St. Luke plainly shows was a figure of it, ix. Luk. 26, 27, 28.) I might allege all those Arguments which assure us there will be a day wherein God will judge the World in righteousness; and that the Lord Jesus is ordained to be the Person by whom he will judge it. Which is as much as to say, that all those Arguments which prove him to be the Son of God, might be employed to this purpose; for in that Name is included (as I have shown in former Treatises) His power and authority to be the Judge of the World. This the Father, the Word, the Holy Ghost, and the other WITNESSES on Earth, as well as those in Heaven, testify to be an undoubted Truth; and therefore I might from every one of their mouths demonstrate, that He shall appear again in such a manner as I have described. For all Judges, much more the supreme Judge of all, ever ascend their Tribunals in Robes of State, and royally attended; as those that represent the Majesty for whom they judge. But it would be too tedious to follow that Method, and it is not needful I should lead you so far about to bring you and this Truth together. There is one place in the writings of the Apostle St. Paul, which if well expounded and understood, will be sufficient to persuade us, we do not abuse ourselves with vain expectations of this Appearing. And therefore with the explication of that (which contains divers Arguments to establish us in this belief) I shall content myself, without having recourse to every one of those WITNESSES. And I shall the rather confine myself to it, because I shall illustrate a very considerable portion of God's Holy Book (which upon all occasions we ought to design to make perspicuous) while I endeavour to give satisfactory reasons, that our Lord Jesus will appear again, and in so glorious a manner as hath been related. It is in his former Epistle to this very Person, his beloved Son Timothy, Chap. vj. where he charges him (v. 13, 14.) to keep the Commandment he had given him without the least violation of it, until the APPEARING of our Lord Jesus Christ. That is, till his coming from Heaven, with all the glorious train of Angels to recompense men according to their works. Now that Timothy might be fully persuaded there would be such a blessed time, and to be more ready and cheerful in his obedience to this exhortation, the Apostle assures him that this is no such spectacle as is form merely in the imagination: but which God the Possessor of Heaven and Earth will really exhibit in his time. So the words are (v. 15, 16.) Which (Appearing) in his times He shall show, who is the blessed and only Potentate, the King of Kings, and Lord of Lords: who only hath Immortality, dwelling in the light, which no man can approach unto, whom no man hath seen nor can see. Where we are first to observe well those words which begin this description of Him who will show our Lord Christ in such excellent Glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his times (we render it), or rather in the proper seasons for it. That is, in the time or season which God in his unsearchable Wisdom hath appointed. From which phrase three things offer themselves to our consideration. First, That the time, indeed, of this APPEARING is not revealed and made known to us. We must be content to be ignorant of it; for it is kept as a secret in his own breast, and it becomes not us to determine the season which he hath reserved to himself. Some great men, it is true, have adventured upon it; and Saint Hilary, * Canon xvij. in Matth. for instance, hath delivered his opinion, that the Transfiguration of our Lord, Six days after he had spoken of his coming in his Kingdom (xvij. Mat. 1.) prefigured the Honour of the Celestial Kingdom, (as his words are) after the World had continued six thousand years. But this and the current fancy among many in ancient times, that because the World was six days in making it should last just six thousand years, had no better foundation than those misapplied words of St. Peter 2. iij. 8. That one day with the Lord is as a thousand years. And therefore it is deservedly censured by St. Augustine (upon xc. Psal. 4.) as a presumption reprehended by our Lord himself, when he told his Apostles, (i. Act. 7.) It is not for you to know the times or the seasons, which the Father hath put in his own power. And yet there have been those who would needs be meddling and conclude this from no better reason than the Translation of Enoch, who was the seventh from Adam. And there is one of great note in these later times (to name no more) who hath been so bold as from a slighter ground to conjecture the time of the Coming of our Lord. Who having said in iv. Luk. 19 that according to Isaiah's Prophecy he was come to preach the acceptable year of the Lord, or to proclaim a Jubilee to the World, Cusanus thence concluded that for every year of our Saviour's life, the Church should continue a Jubilee, that is fifty years. And therefore he rising again in the 34th. year of his Age, the Church should have its blessed Resurrection when the 34th. Jubilee was passed: That is, after the year 1700. before the year 1734. which he endeavours to make more probable from the similitude of the flood, which our Saviour, he observes, uses when he speaks of his coming: Fancying that as from the first Adam to the destruction of the World by water, there passed according to Philo just 34. Jubilees; so there shall be the like number of years from the second Adam to the consumption of it by fire. There are several other little fancies whereby he studies to strengthen this conceit: But I shall not mention them, because as St. Austin hath rightly pronounced again in another place, Epist. LXXVIII. from that saying of our Saviour before mentioned, it is better to confess our Ignorance, than to profess a false knowledge. And this we have reason to think is no better, because such supputations of the times, as he speaks, that we may know when will be the end of the World, and the coming of the Lord, seem to be nothing else but a desire to know that which he himself hath said, the Father hath reserved only to himself. Which words our Saviour did not speak, because he was ignorant of the time about which the Apostles enquired, but (as Oecumenius well notes) because it would contribute nothing to their salvation to be acquainted with it. And it is the office of an excellent Master to teach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not what the Scholars desire, but what it is profitable for them to learn. This was the only reason he denied to satisfy them; for he himself knew very well the times and seasons, as the same Writer adds, because, All that the Father hath is the Sons also. Now, We are to consider (in the second place) that God the Father hath determined and set down a time for this appearing of his Son Jesus, though he hath not thought fit to have us acquainted with it. It is not the less certain, because he hath not revealed when it will be; since he hath fore-appointed in his own secret counsel, a season proper for this business. This aught to give no small strength to our Faith and Hope; for we are wont always to make the surer account of a thing, and look for it the more confidently; when we know there is a time limited and prefixed for its performance. The Apostle indeed supposes (which is the third thing) that many Ages might pass before this appointed time arrived; but yet it will not fail to come at last. The Phrase being in the Plural number * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, times. , seems naturally to denote a long time hence. And if we observe the use of the very same phrase in another place of this Epistle, Chap. ij. v. 6. (where he saith our Saviour gave himself a ransom for all; a testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in due season, as we there translate it) we cannot well allow it any other meaning in this. For there it signifies that our Lord at last did give a most memorable testimony of the exceeding great Grace of God, though several Ages were passed by (since the first promise made of his coming) before he appeared in flesh to die for us: And therefore here in all reason it must be conceived to denote the revolution of several Ages more, from that first coming of his till the second Appearing in astonishing Glory; as Oecumenius justly calls it. How many Ages we cannot tell; and some of those who thought heretofore they could tell, committed so gross an error in their account, that it hath taught posterity to be more cautious in determining any thing about it. They I mean who fancied the World should continue just six thousand years, following the Computation of the Greek Translators of the Bible, brought this period to an end many Ages ago. Lactantius for instance tells us (and it is above thirteen hundred years since he died) that post breve tempus * L. VII. Divin. Instit. C. 14. , after a short time they expected the conclusion of all things. And although they varied in their account, and could not agree in the exact sum of the years that were still to come, yet Omnis expectatio non ampliùs, quàm ducentorum videtur annorum * Ib. Cap. 25. , in this they seemed all to consent that they would not exceed two hundred years. But St. Ambrose lived to confute these conjectures; and saith that according to his reckoning this period of six thousand years was out in his days. And should we follow the Computation of the Hebrews, perhaps we should not come nearer to the mark if we still depended on such expectations: but after these six thousand years are indeed expired, there may be a great number for any thing we know still to come before the end of all things. Which notwithstanding should be no discouragement to us, as long as it is sure and certain He will come: the time being set, and He who hath prefixed it being so qualified, that no doubt He will show our Saviour in all his Glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Theophylact. and Oecumenius. , in the most convenient and peculiar season, which is set apart and destined for it. For as there was a fullness of time (iv. Gal. 4.) when it was resolved our Saviour should first appear, after they had waited many Ages for him: so there is no doubt the like time set for his last appearing, and the consummation of all things; though it may be long before it be fulfilled. He who so faithfully performed His promise of the one, will never fail us in the other; because He remains the same Almighty and Unchangeable Lord and Governor of all things; whose will none can resist, and whose purpose none can frustrate or divert, but it shall certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as St. chrysostom expounds it) in due season take effect. And that is the chief thing I intent here to note; the description of the Person, who will exhibit and show Christ Jesus again to the World in the most magnificent Glory; viz. God the Father Almighty. Six of whose Attributes or Properties are here mentioned by the Apostle to confirm this Faith in Timothy, and to work it in us; that He will not fail in his times to bring our Saviour again out of his holy place, and make Him appear in such a manner as they preached. The grounds of their preaching it was that (first of all) our Saviour had made them a solemn promise before He left them, that He would return and take them up to the same place whither He was going, xiv. Joh. 2, 3. I go to prepare a place for you. And if I go to prepare a place for you, I will come again and receive you unto myself, that where I am there you may be also. And (2.) the Holy Angels likewise had added their Testimony since He went to Heaven, to the truth of this promise. For as they were looking after Him when they saw Him ascend, two of them stood by them and said, This same Jesus which you saw taken up into Heaven, shall so come in like manner as ye have seen him going into Heaven, i. Act. 11. And (3.) after this the Holy Ghost came, which was the fulfilling of a promise something like to this, xuj. Joh. 16. A little while and ye shall see me, and again a little while and ye shall not see me, because I go to my Father. This was the Deputy of our Saviour (as Tertullian speaks) and the testimony of his Presence; by whom he visited them, and came again to see them (v. 22.) according to his word: And the other promises they concluded would be as certainly made good as this was. But (lastly) St. Paul had a greater reason still to preach this, because he had received an express warrant and command from our Lord Christ himself, since He went to the Throne of his Glory, to declare that He would come again in all that pomp and royal Majesty which the Apostle describes in 1 Thess. iv. 16, 17. For what he there delivers about this matter, He assures the Thessalonians was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the word of the Lord. Other things (as Theophylact notes) he spoke by the Holy Ghost, but this he learned from Christ Himself, and heard from his own mouth. Either when our Lord first appeared to him and gave him a Commission to preach what he had seen; or at some other time when He further appeared unto him, (xxvi. Act. 16, 17, etc.) or else, as Oecumenius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. conjectures, when he was caught up into the third Heavens, and into Paradise; where he heard many things which he was not permitted, or could not utter; though thus far he was able to inform us, that the glory wherein our Lord reigned would one day be visibly revealed. Now see upon what solid reasons and sure foundations the Apostle persuades Timothy to believe that God the Father will perform this promise of our Lord and Saviour; whom it is apparent He sent, and hath therefore highly exalted, because he never said nor did any thing but what He commanded Him. I. First, He tells him that there will no doubt be such a glorious appearing of our Lord Jesus Christ, because He who will show him in his splendour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The BLESSED One. As much as to say, so full a Good, that He wants nothing at all to complete and perfect his Happiness. And therefore (1.) cannot be tempted out of any envy (with which none but penurious beings are capable to be infected) to deny us this exceeding great favour. But rather (2.) will be moved by his plenitude and his bountiful nature to communicate it to us, according to our Saviour's promise. Especially (3.) since He hath already advanced him to the highest bliss and happiness; and can so easily without any damage to himself, make all others blessed, who are faithful to him. And (4.) is unchangeable also (which Theodoret * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. thinks is included in this word) both in his nature and in his purpose; because being most blessed in himself, He cannot alter for any thing that is better. They that have but a little may be loath to give; and they who have any defect may be unwilling that any should approach too nigh their Greatness: For wanting something themselves they may be best pleased when they see that others do so too; and they may find that convenience in breaking, which they could not have done in keeping their word. But He that wants nothing, nor is liable to any diminution of what he hath (being in full perfect possession of all happiness, pleasure and bliss) can never be unwilling to impart good things to others; nor desirous they should be less happy, than their natures are capable to be; nor tempted to go back with his word, when he hath engaged himself to do them good. No, rather quite contrary; He takes a pleasure in filling others out of his exuberant goodness, and cannot be inclined to be more forward to make very gracious Promises than he is to make them good to those who patiently expect the performance. Thus we cannot but believe when we reflect upon his Blessedness. Especially when we consider withal that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which is the second thing.) II. The only POTENTATE. This signifies His absolute Power, as the other did his goodwill, to make such a public show of Jesus Christ, attended with the pomp of all the Heavenly Host, to judge the World. Which power of his, is denoted by that word [only] to be independent, originally inherent in himself, and not derived from any other: for which cause there can be no defect in it, nor can it ever grow less than it is. There are several other Potentates, it's true, both in Heaven and in Earth; but whatsoever power, might, or authority there is in them, it is derived entirely from him, as the source and fountain of it. They have nothing but what springs out of him, and holds of him; who the Apostle therefore pronounces hath the Empire or supreme Authority over the World alone to himself; because whatsoever others have, it is not natural but arbitrary and at pleasure; his essential and of himself. It hath no higher cause, and therefore is inseparable from him; and can never be either wholly destroyed, or in the least impaired and weakened. No, He continues always as He ever was, the Rock of our strength, and of our Salvation: (as the Psalmist speaks, lxij. Psal.) on whom our Souls may build a most sure hope; which stands on such a bottom as no power whatsoever can shake. For He being so very great, so absolute a Potentate, there wants nothing but his own will to the effecting any thing (even so great a thing as this, the appearing of Jesus Christ), and of that we are secured by the foregoing consideration, that He is the BLESSED. III. To which the Apostle further adds that He is KING of KINGS, and LORD of LORDS; whereby we are to understand the Dominion, which by His supreme Power and Authority He exercises over the whole World, over Angels of highest degree, and Men of greatest rank, as well as over other inferior Creatures. They are all so much below him, and so perfectly subject to his pleasure, that the strongest and most mighty opposers that can be imagined, have no power to do any thing to hinder this glorious appearance. A force like that of the Persian, Assyrian, and Egyptian Kings, (who were all wont to speak in this lofty stile) is not so considerable to him as so many flies would be to them: No, nor if we should suppose a power that could claim a just title to the Government of the Universe; would it be able to withstand the will of Him to whom alone this great Name of KING of KINGS doth properly appertain. Nay more than this, should all the Hosts of Heaven combine together in a confederacy to join with all the forces on Earth, assembled in one body under their several Princes and Chieftains, they could not by all their resistance defeat his Decree which he hath passed for the Coming of our Lord. And yet we are not to make any such supposal, because they all obey his Commandment, and are obedient to the voice of his Word. And as for those Creatures (be they never such Principalities and Powers in high places, vi. Ephes. 12.) which will not now obey Him, they shall not be able at that time to gainsay his Sovereign will: But they shall attend, whether they will or no, upon this Royal Person, Christ Jesus. The good Angels, those Celestial Lords, (whether Thrones or Dominions, or whatever other name of authority there is above) and all inferior Governors, the Gods upon Earth, (Emperors, Kings, Princes, and Judges of the World) together with those evil Angels who are called the Rulers of the darkness of this World; they shall all appear either with or before our Saviour; according as the GREAT KING shall appoint, who hath promised to show him; for He is the supreme Lord and Ruler of them all. IU. And such a supereminent King (as the Apostle goes on) is He who ONLY HATH IMMORTALITY: that is, lives for ever to make good what he hath promised, which cannot be said of any but of himself. Earthly Kings are as weak and mortal as their subjects: And so all their promises (though they intent never so seriously to perform them, and have power for the present to do it) may fail and come to nought, because they themselves may fail and return unto their dust. And in that very day, saith the Psal. cxlvi. 4. their thoughts perish; that is, all their designs, counsels and purposes, with all the promises and great hopes that depend upon them, die together with those that made them. But that Great King, the Lord of Lords, who hath immortality, and who only hath it; that is, of Himself, and not from any one's gift and favour (being the Lord as I said of Angels as well as of our spirits, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. have not Immortality, but partake of it, by the grace of Him who alone by nature is immortal * Theophylact and Oecumenius. ) He I say may be confided in and relied upon: Because, He neither wanting power, nor being subject to death or alteration, none of his counsels and purposes can be defeated. No promise of His can fall to the ground in process of time; because He lives then in all succeeding Ages, as much as He did at that moment when He passed it. And besides this, it is very considerable, that having immortality of Himself, (which the Apostle means as I noted just now, when he saith He only hath it) He can grant this benefit to us, even to our Bodies, as he hath done to the Angels, and to our blessed Lord and Saviour. Who saith concerning himself, i. Rev. 18. I am he that liveth and was dead, (i.e. am alive from the dead) and behold I am alive for evermore, Amen; (i.e. there is nothing more certain) and have the keys of hell and of death. Power, that is, to open the graves of others, and promote them to Immortality with myself. And there is no reason to fear lest our Saviour should not come and appear to do this; though it may be a great way off, and many Centuries of years have passed since He gave us his word for it: Because God the Father Almighty, the blessed and only Potentate, who authorised Him to make this promise, and hath since that raised him from the dead, is immortal, and hath an indefectible life in himself, of his own nature. His will, as I have said, doth not alter, and his power cannot be impaired, or suffer any decay; and therefore He can and will continue and perpetuate the Kingdom He hath given to our blessed Mediator Christ Jesus; and keep him in full power and authority till that great day: And when the fullness of time is come, bring Him again upon the stage of the World (if I may so speak) and show Him openly as the great Lord of all; whom He hath honoured already with his own high title of KING OF KINGS, and LORD OF LORDS, nineteen. Revel. 16. All this is as easy for Him to do, as it was at first to raise him out of his grave, and then advance him to the Throne of his Glory; where he now sits at the right hand of the Majesty on high. And there is the greater reason to believe that He will both perpetuate the Kingdom of Christ to the world's end, and conclude it with the glorious exaltation of all his subjects, when he shall appear again; (it being no more difficult than it was to carry him to heaven) because as the Apostle further notes: V HE DWELLS IN LIGHT INACCESSIBLE; which no man, that is, can enter into, or approach. This signifies the inconceivable brightness of the Divine Majesty; both as to His Essence which cannot by us be comprehended; and as to the place where He more eminently manifests Himself in an amazing splendour. He is the Great King who lives above in the highest Heavens, as in His Palace; where he represents Himself in a Glory so shining and dazzling (called in Scripture his Majesty) that it is not for such as we (till there be a marvellous change wrought in us) to come nigh it. Nor is it so beseeming that He should descend Himself from thence in that most Glorious MAJESTY to judge the World, and to transform all those who shall be accounted worthy to obtain that better world, and the resurrection from the dead. And therefore we may be confident our Blessed Saviour, who long ago was ordained to be the person, will, according to his word, come as His Commissioner to do it in his stead. It is not so agreeable to His state and greatness (if I may so express it) to come Himself out of His Orb of Light to fetch us to his house and dwelling-place: But since He hath appointed a day of recompenses, we may be sure He will send his Son in the glory of the Father, as he tells us, ix. Luk. 26. (that is, in a Majesty like that I now spoke of) and in the glory of his holy Angels, (who use to attend him) to meet us and conduct us safely thither. Or we may conceive of this expression, after this manner: GOD (the Father, that is, the Son and the Holy Ghost) is in that high and holy place, the Sanctuary above; into which no man hath yet entered, save only the great Highpriest of our Salvation, the Lord Jesus. And yet GOD hath made us a promise by him, before He went to heaven, that we also shall live with Him, and be there where He is. From whence we may conclude, that this great Highpriest will certainly come in his Royal Majesty, out of that place into which He is gone; to bless us, by bringing us to that region of Light and Glory, which He himself only as yet inherits; and which is not any way accessible, but only by his means. In whose power, we may be satisfied, it is to promote us thither, being in such favour with the Divine Majesty, and sitting at His right hand: who inhabits, or possesses this glorious place, as His own proper Dwelling, and therefore can dispose of a Mansion in it, to whom He pleases. VI And indeed the Apostle bids us remember, (which is the last thing) that no man hath SEEN GOD, nor CAN SEE HIM; is capable, that is, to be in his glorious presence. Which signifies partly the same with the former; and also may suggest among other things the faithfulness of Him, who hath promised to show us this Appearing of Christ Jesus; of GOD, that is, the Father Almighty. Who we see here plainly is the person of whom the Apostle hath, all this time, been speaking (as St. Ambrose and St. chrysostom also, if his gloss be well weighed, understand him) not of our Saviour: who hath been seen already and shall be seen again at his second appearing. And you know, He hath promised to the pure in heart that they shall SEE GOD, v. Mat. 8. A favour which in this state no man hath enjoyed or can enjoy, as St. Paul here tells us. It is not for such as we to see God; and therefore there must be a time, when, according to his faithful promise, Christ Jesus shall appear again; to change us, and put us in such a condition, that He may bring us to that sight of Him, which no man in this World can have. Either we must remain for ever without the sight of Him; (and then God would not be true, who hath said by His Son that we shall see him) or we must be carried up from hence unto His heavenly Palace; and then our Lord must appear to fit us for it, and make us capable of such a blessedness, and to transport us thither. For how we should otherways be conveyed to a place so much above us, but by the coming of our Lord, to lift us up, and promote us to it, we cannot understand: Since this is the way that He hath described; and our Lord Jesus is to have the honour of doing all the good to his faithful servants, which GOD in his infinite goodness designs to bestow upon them. This I take to be intimated in these words [Whom no man hath seen, nor can see] which declare still more fully than was said before, the supereminent excellence and perfection of the Divine Nature, and the astonishing brightness of his Majesty. Which, whilst we are here, we cannot reach, or attain any considerable sight of; and therefore Christ Jesus, who hath promised we shall see Him, will appear again to fit us for conversation with Him. And indeed, since God hath already fulfilled his promise of the first appearance of His Son; and sent Him, born of a Woman, to bring the glad tidings of Salvation to us (by which he did, in one sense, make us see God; that is, understand His Mind, Counsels and Will, i. Joh. 18.): and since another promise likewise of his coming to destroy his Crucifiers (when every eye, he saith, should see him, i. Rev. 8. that is, his power and glory at God's right hand, should be abundantly thereby manifested to the world) is punctually and exactly made good: What reason have we to doubt of the certainty of his other appearing, which is still behind; when we shall behold him personally present with us, to bring us nearer into the very presence of God? We have the same word passed for it, which they had for the other: he hath the same Will, the same Power, the same Empire and Sovereign Dominion; And therefore why should we not have the same confidence, and expect it with as much and full assurance, as Holy men in old times waited for the first Consolation of Israel, or pious Christians waited for deliverance from their Adversaries? There is so little cause that our Faith should think itself less assured than theirs, that we may rather look for this second appearing of our Lord and Saviour, with much greater confidence than they could do for the first: Because we have the advantage of seeing all those old Prophecies which foretold his Manifestation in our flesh, actually fulfilled; and the Lord hath shown since that, how upright He is, and that there is no unrighteousness in Him. We may depend not only (as the Apostle hath here told us) upon His Goodness and perfect Happiness, upon his Power, upon his absolute Dominion over all Creatures whatsoever, upon his Immortality, upon his transcendent Glory and Majesty, and upon his Faithfulness and Truth: but I may add, upon the evident Demonstrations he hath already given in the most remarkable instances, that His Mercies are sure; and that he keepeth Truth for ever, xiii. Acts 34. cxlvi. Psal. 6. For this Blessed and only Potentate, this King of kings, and Lord of lords, who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen or can see, hath done great things for us already, whereof we are glad. He hath sent his Son after good men had long expected Him; He sent Him to do for them more than they expected (1 Cor. ij. 9); He raised him up out of his Grave, and made him Lord of all; He hath given him power to raise up us to eternal life (as appears by the gift of the Holy Ghost, which wrought in his Apostles, and enabled them to raise the dead, and do many other wonders); His Judgements also have already been made manifest; Revel. vi. 10. xi. 15. xv. 4. He hath in part avenged the blood of his servants, and the Kingdoms of this world are become the Kingdoms of our Lord and of his Christ. And therefore we may with a steadfast Faith look for another appearing of our Saviour, when he will come in person to exercise this power himself (wherewith we see he is invested) so far, as to change our vile body, that it may be fashioned like unto his glorious body (which then he will show to the world) according to the working whereby he is able even to subdue all things unto himself, iii. Phil. 20, 21. CHAP. V Containing the Use we should make of what hath been delivered in the foregoing Chapter. I Cannot think fit to pass on to what I further intent, without some short Reflection upon so weighty a subject as this of which I have been treating. And therefore let us here pause a while, and consider how mightily All this should move us to worship and adore this Blessed Potentate God the Father Almighty; to acknowledge with the humblest submission, His Supreme Authority; to reverence, admire, and praise His most glorious Perfections, who hath given us such a sure ground of faith and hope in Him. For so S. Paul here concludes this incomparable description of him— to whom be honour and power everlasting. Amen. Which is not said to exclude the other two Persons in the holy and undivided Trinity, from receiving our worship and service (no more than the giving eternal glory to our Saviour in the next Epistle, 2 Tim. iv. 18. and in other places, takes it away from the Father), but only to remember us of a peculiar prerogative, which the Holy Scripture always ascribes to the Father Almighty, of being the Fountain and Beginning of all * So Epiphanius observes, that the Scripture shows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Haeres. LXIX. Num. 54. and Nazianz. Orat. xxix. p. 489, etc. ; to whom it properly and peculiarly belongs to show this appearing of Jesus Christ. And therefore the Apostle invites us, from the consideration of His most excellent Majesty and absolute Dominion, to acknowledge and confess Him, to acknowledge and praise Him; First, As worthy of all HONOUR, worship, veneration and service. Because (Secondly) He hath all POWER and authority over us and over all Creatures; an independent Power. And that (Thirdly) EVERLASTINGLY to be celebrated, not only by us, but by all that shall come after us to the world's end. Nay, to be praised and magnified by Saints and Angels in Heaven to Eternal Ages. To this we should every one of us, together with the Apostle, most hearty say AMEN: Let be so. We give our consent unfeignedly to it; and wish from the bottom of our souls, that all men would honour and submit unto this blessed and only Potentate, the King of kings, and the Lord of lords. What though No man ever saw him? Nay, what though No man can see Him? Yet Glory, Honour and Power is to be ascribed to Him, because we see his works of Wonder every where. The Heavens and the Earth declare the greatness of his glory; and from all things that we behold, we learn his rich Goodness, his infinite Power, his immortal Bliss; and that He is such a Potentate, as the greatest Kings and Princes upon earth, nay the highest Thrones and Principalities in Heaven, aught to worship and obey with the greatest reverence. And much more is this due from us, poor and inferior creatures: especially since He hath shown Himself so gracious to us in our Saviour (the most excellent demonstration of his blessed Nature and mighty Love) and hath promised He shall appear once more in greater glory than ever; and hath taught us to believe, by all the Notions we have of Him, that He will never fail to make that promise good. And as we ought to Honour God the Father of all; so this naturally moves us (out of a particular obligation) to honour and obey our Lord Jesus Christ, as the Person whom this Great Majesty will show in wonderful honour and glory at the great day. This is the very reason (you must mark) wherewith the Apostle backs his Charge to Timothy to keep the Commandment he gave him, without spot, unrebukable, until the appearing of our Lord Jesus Christ, v. 14. because the blessed and only Potentate will certainly, in his own time, show the glory wherein He lives, by his appearing again in Royal Majesty in the sight of all the World. It concerns us therefore, as well as it did Timothy, to have an exceeding great regard to this most glorious Person, whom God will so highly honour; and to take care that we behave ourselves so, as to be unreprovable at that day. We must observe His Commandments, that is, as exactly as we can; and endeavour to render ourselves as a beautiful body, without any spot and blemish; and thereby be found acceptable in His sight, at His appearing. And if you would know what Commandments they were which He would have Timothy, in consideration of this appearing of Christ, and the certainty thereof, to keep without spot; you need but look back to the eleventh and twelfth verses, and there you may find them. Fellow after righteousness, godliness, faith, love, patience, meekness: Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, etc. That is, Eat Covetousness, and all the vices that issue from it, ever rendering to every man what is his due: Have God always before thine eyes, and put thy trust and confidence in him; Deceive no man that relies on thy word; exercise mercy and charity to all; suffer wrongs rather than do them; and suffer them with a patiented humble mind; bridle anger, repress all Choleric motions; and use such gentleness to others, as thou wouldst desire thyself in the like cases. And for this end, contend earnestly for the Christian faith; that is, suffer not thy faith in Christ to be shaken, much less overthrown by any persecution, pain, or death itself. As thou hast begun to show thyself a good Christian, so continue. Remember thy Calling and Profession; and resolve to quit all thou hast, rather than fall short of Eternal Life. And this I give thee in charge (v. 13.) as thou wilt answer it before God, who raises even the dead; and before our Lord Jesus Christ, who constantly professed the truth before Pontius Pilate; that thou keep these things inviolable, and endeavour to be found pure and holy when Christ shall appear again: As certainly He will; for we have his word for it, and God the blessed and only Potentate, the King of kings, and Lord of lords, etc. is able, and lives for ever to make it good. These two Uses, you see, the Apostle plainly directs us to make of the Doctrine here delivered. And there is a Third, which he teaches us in the place I am now treating of; when he describes all good Christians who keep the faith, by the Name of those who LOVE this APPEARING of Christ Jesus. All they who observe the Commandments of our Lord and Saviour with seriousness and care, aught to set their hearts upon this glorious appearing which they expect; as the most goodly sight, the most blessed spectacle that eyes can behold. This is the very Character, you see, that St. Paul gives of the faithful; and so it hath ever since been esteemed by all those who understood our Religion. Which disposes and inclines all those that hearty embrace it, and live according to it, to have a great affection for that happy day, which so many pious souls, through so many Ages, have most passionately longed to see. So Andreas Caesariensis hath most excellently expressed the sense of all right Christians, when he sets this down for the Contents of the last Chapter of the Revelation (according to the old division * Chap. lxxii. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. How the Church, and that Spirit which is in it, wishes for and desires the glorious appearing of Christ. Which will bring with it so transcendent a bliss, that they have little faith or little goodness, who do not only wait for it, but rejoice in hope of it before it come. For when the Apostle calls this appearing of Christ his Revelation (saith an ancient Writer in Oecumenius * In 2 Thes. i. 7. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He bids them look for the greatest things, and please themselves in the very thoughts of his coming, before they receive the recompense of the reward. For as his appearing will be infinitely affrighting to the wicked, and they have reason to dread it beforehand; so it will be no less comfortable to the godly, who ought now to entertain themselves with delightful hopes of it, and fetch great contentment and consolation from it; because they shall then see and hear such things as will ravish their hearts with joy unconceivable. That's the chiefest thing of all, and which is principally by me intended in these Papers. Unto which therefore, without any further evidence that might be produced of the certainty of this appearing, I shall apply myself in the remaining Third Part of this Discourse. CHAP. VI Of the means to excite that LOVE in our hearts, which we ought to have for Christ's APPEARING. I Have passed over the other two with the greater speed, because I intent to take the more pains in this; by endeavouring to show, and to express as lively as I can, what the LOVE is which we should bear to this Appearing, if we hope to partake in the comforts of it. And how to do this better, than by describing the original and progress of this passion, I cannot devise. And therefore I shall use that Method for the conveying this Appearing of Christ into your minds under such a notion and character, as shall not fail to stir up in your heart the devoutest affection for it. I. Let it then in the first place be remembered, that there cannot be the least beginning of this love, unless we look upon the appearing of our Saviour as a GOOD, and that of the greatest size. For else it will be so far from touching us with any inclinations towards it, that it will excite either our hatred, or our contempt of it. It is the GOOD which we discern in any thing, that charms our souls, and attracts our desires. Though an object be never so near us, and present itself to our very hands, and would thrust itself upon us; yet if we see no good in it, we either hate it for disturbing our quiet, or at least are perfectly cold to it, as feeling no power it hath to stir up any passion for it. Nay, though we do perceive a thing to be good for us, and defirable to be enjoyed; yet if it stand at such a great distance, and seem so very far off, as the Appearing of Jesus Christ for any thing we know may be, it will not sensibly affect our hearts, nor move us to bear much regard to it, unless it have the face of a very great happiness, and promise us exceeding much contentment. This Appearing therefore of our Lord, is called by this Apostle in another place, li. Tit. 13. that BLESSED HOPE; to express the incomparable happiness and bliss, which it will bring along with it. He would have us look upon it as a thing that far more imports us, than all our present enjoyments, or all that is possible to be here enjoyed. For there is nothing in this world that is worthy to be spoken of with such an Emphasis, as to be called that blessed thing, that happy possession. This is a peculiar respect, belonging only to the appearing of Christ, which is the sum of all a Christians Hopes; and those Hopes the great treasure of his soul. When we so esteem it and look upon it with such a regard, as it is presented to us in the glass of God's Word; immediately we shall feel our hearts begin to draw towards it. This is the first business of a devout Christian, who would love the appearing of his Saviour, to persuade his heart to have a respect to it, far above all other things. That blessed day, all pious hearts who have any hope of his favour, should think of and look for as the brightest that ever shone. The Coronation of a King, the Triumph of a Conqueror, the public applause in the Olympic Games, the most famous Shows that have ever been, or can be made, are all (they must remember) but as so many little Puppet-plays, in comparison with that grand spectacle. When all the world shall be in a gaze, when Angels as well as men shall wonder and admire; when the Sun shall blush to see itself out-shone and overcome in brightness; when the hosts of blessed Spirits shall be the only Stars, and our great Lord the only Sun that appears in the firmament; when the righteous themselves shall shine in the same splendour, by the reflection of his rays upon them. Thus we must discourse with ourselves continually, if we would be sensible of our happiness (as St. chrysostom * Tom. V Orat. 1. in Pentecost. p. 608. advises those who would understand their high birth and nobility) We must look unto Heaven, to the very Throne, the Royal Throne, for there sits, says He, the first-Fruit of mankind. Who will come again, will certainly come again, leading all his Hosts along with Him: the Legions of Angels, the several Squadrons of Arch-Angels, the Societies of the Martyrs, the Quires of the Righteous, the Tribes of the Prophets and Apostles; and in the midst of these immaterial Camps, the King Himself will appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a certain unutterable and inexpressible glory. O Dark House, or cave of Earth (will every one who believes this hearty, be apt to say), How willingly would I leave thee; if I might be transported to meet our blessed Lord thus royally encamped in the air! O poor world! How come I so far to value thee, as to suffer thee to captivate this heart? How glad should I rather be to see thee no more; if I might but behold him, whom my soul loveth, appear? Nay, it ought not to grieve me to see this earth, and all things in it in a flame; if that celestial glory would but show itself. There is nothing here so dear, which I should not choose to part withal most cheerfully for the sake of so great a Blessedness. Come my Friends and my Relations (the dearest goods in this world) let us set our hearts on this; and desire to meet together with our Lord. Let our hearts be united in this love, as much as they are in all things else. There is nothing we enjoy of such esteem, but we ought to be content to see it vanish and disappear before that illustrious sight. Happy will that time be which shall eclipse all that beauty, which now presents itself unto us, with so much address. Blessed will be the day that shall put out the lustre of the whole world; which now so strangely dazzles our eyes. A great deal better will that moment be which shall dissolve, if God think good, all our stately Palaces, than that which reared them and built them up. Away, away you trifling Vanities. Why do you thus bewitch our eyes and inchant our ears, and draw aside our thoughts with your flattering enticements? Trouble us no more you false or unsatisfying glories. But leave our minds free to think of that great and solemn day, when you must all be benighted; not by the want but by an excess of light and brightness. Awake, awake, and open thine eyes upon us, O thou sweet morning of our happiness! Arise, shine forth, O thou Sun of Righteousness, and make us blessed with a sight of thy glory! Nay, it would content us more, than if we had all the world; if we might but see the clouds break; if we could but behold the shadows of the night beginning to haste away; if thou, Lord, wouldst but dissipate these dark vapours that now encompass us, and cause the light of Divine Faith, as the daystar to shine continually in our hearts. II. But hitherto we have only laid the foundation of Love. Which supposes moreover, that we have some sympathy (as I may call it) with that which we apprehend to be so Good for us; and that we take ourselves to be very much concerned in it. For there are some things that are excellent in themselves; to which notwithstanding we find little or no inclination; because they are not suitable to our dispositions, necessities and desires. The greatest Perfections and merits oftimes meet with more Admirers than they do Vassals: and we see those every day who bow other hearts to their service, but find us inflexible to their attractions. As we have not an appetite to all sorts of meats, even those which we judge to be wholesome and good; so we have not an inclination to all persons and things, even those which we hold to be well deserving. We praise many things which we do not love. We allow divers objects our approbation, which we cannot much affect. And that which in reason we needs must commend, yet doth not always command our hearts, and draw them to its embraces. The Loadstone, as is commonly observed, which draws Iron to it, finds Lead and Copper to have no perception of its touches: and that face, as I said before, which bewitches some eyes, leaves others insensible of its beauty. The Love then which we contract with any Good, arises from the convenience that is between us and it. We perceive an agreeableness in it, either to our needs or to our nature, and thence affection springs. The likeness and resemblance that there is between two beings, is not the only cause of their readiness to embrace each the other: but the correspondence also and proportion which the one bears to the others necessities, is a sufficient ground of it. A man that languishes under a dangerous sickness, may conceive a great affection for an incomparable and very compassionate Physician, though there be no similitude between them; because he apprehends that sufficiency in him, which is able to supply the great defects and wants that are at present in himself. But when these two, correspondence and similitude (which several have such power over the affections) shall both meet together in one thing; so that what we want is that to which by nature we incline; it cannot fail to produce a love exceeding all other, in entire union, ardency and perpetuity. For how can we refuse to yield to that Good (or what would we have more than that) which our hearts feel at once, to bear a great resemblance to them, and to answer all or most of their needs? a Good which is what we are, and what we would be too: a Good wherein we see the image of ourselves, in that perfection to which we desire to be advanced? All they therefore who would be truly disposed to love the appearing of our Lord, must have a deep apprehension of the meanness and vileness of this present state. They must be possessed with a serious sense of their many imperfections, and great weakness in the best condition that this world affords; of the poverty and emptiness of all earthly enjoyments; yea, and of the scantiness and narrowness of all those Divine participations which their Souls are here capable to be blessed withal. And then the Appearing of our Lord will seem a Good so suitable to them, that they cannot choose but have the same affection for it, that a crazy and diseased person hath to the most skilful Physician. In hope that He will perfect their nature, cure the disorders under which they labour, supply their defects, fill their appetites, nay enlarge their capacities, and raise them to a greater pitch of true goodness and bliss. Let us suppose such persons to be so much in the favour of God as to have a liberal share even in the blessings of this World, as well as of those which are more peculiarly in the gift of our Saviour Christ: yet it is impossible, one would think, they should be so much pleased in the highest Dignities that can be conferred on them; in the rarest Delicates that the bounty of Nature, or curiosity of Art can provide for them; in the society of the choicest and dearest Friends; or (I may add) in their own secret joy, though descending from heaven to them; as not to think still that it is far more desirable to see the Lord Jesus come to promote them and all their pious Relations and Friends to an incomparably better condition in his Celestial Kingdom. It is their interest to have Him appear again; and besides, they have such a likeness and resemblance to Him, that the bent and inclination of their Souls cannot but make them long after the sight of Him, as a good more delightful and agreeable than any other. For there is another Coming of Christ, before that which we expect, Quo per totum tempus in Ecclesia sua venit, etc. (as St. Austin speaks * L. xx. de Civ. Dei, Cap. v. ) by which He comes, through all the time between his first appearing and the last, in His Church; that is his members, particulatim atque paulatim, working in every one of them by little and little; according to his promise, xiv. Joh. 21, 23. that if any man keep His Commandments, He will look upon it as such a testimony of his love, that He will love that man, and the Father will love him; and we will come (saith He) unto him, and make our abode with him. Now when we hearty entertain Him, and He is so truly settled there, that we are made partakers of his Blessed nature and disposition, and all the lineaments of Him (if I may so speak) are drawn upon our hearts: We shall find them inclined to wish for the day, when he will complete his work, and fill up the whole image of Himself, to the very life; and not only make us glad with the light of His countenance, but make us look perfectly like Him, and entirely assimilate us to His own most Blessed nature. Do you not see how the holy Scriptures represent this Appearing of Jesus as the most lovely of all other things; and therefore apt to draw our hearts with an irresistible force towards it? It is expressed there, I observe, under the character of that which is wont to touch the Soul with such an agreeable stroke, that it ravishes it from itself; I mean Beauty. For as that is nothing else, according to Plato, but the splendour and glittering of that which is good; so this appearing is set forth as exceeding bright, splendid and glorious, and as that which will make us so also: to the end we may be affected with it, as the most beautiful sight that ever was. Read ij. Tit. 13. xiij. Mat. 43. And St. Luke, I told you before, mentions a threefold glory wherein He will appear, His own, His Fathers, and His holy Angels, ix. 26. which is said, I believe, to make this day appear the more illustrious and amiable in our eyes. The only visage of Scipio, we read, made him Master of some barbarous Nations; he piercing further into their hearts by his countenance, than by his sword. And Heliogabalus as bad as he was, was no sooner shown by his Mother to the Soldiers, but, from Priest of the Sun he became Emperor of the World. Why then should not the beauty of that day, when the Prince of all the Kings of the Earth shall appear in the most glorious splendour, attended by the greatest Principalities of Heaven, with all their shining Hosts, in admirable order, captivate the hearts of all those that love Him, since there is none so powerful, did they but behold His glory (as the Apostles did) and look upon Him as the only begotten of the Father, full of grace and truth, to draw those to his Religion who love Him not? How can they refuse to yield to do Him homage, and suffer themselves to be carried after Him as the Conqueror of all Souls; and above all desire to wait upon Him at his appearing; which they discern will be so glorious and render them so amiable, that they will become (as I doubt not to show) a considerable addition to his Triumphs? The hearts of all the faithful cannot choose but leap for joy, at the very thought of so great a Good, though widely distant from them; and wish it would come nearer to make them happy by its presence with them. They are apt to sigh and say, when they deeply ponder these things, with the Prophet David, in another case, ci. Psal. 2. O when wilt thou come unto me! It is a long time, O Lord, since thou didst promise to come. We have waited for thee and for thy salvation, more than they that wait for the morning; I say, more than they that wait for the morning. May I not pray thee to hasten thy desired coming? O when wilt thou display thyself, and show thy glory more openly before us? O when wilt thou be pleased to impress thine own image more fairly on us? When shall those little touches that we have received of thee, be perfected, and figured into a more exact resemblance of thy beauty? We cannot refrain, but we must long to have all our defects supplied out of thy fullness; to have all spots wiped off our souls, to be rendered clear as the Sun, free as the Air, and as unstained as the pure influences of heaven. For how should we think, O blessed Lord, that we bear any love to thee, if we can be content to remain (as we are) so much unlike thee? There is none can see thee, and not ardently love thee. There is none ever beheld thy face, that was not impatient to be conformed to thee. None have tasted thy sweetness, who could be satisfied till they came to the fountain of it. Therefore suffer us, Good Lord, to beg some more of thee, since thou hast given us so much. Yea, suffer us to ask when thou wilt come and give us all, that so we may ask no more of thee. O how joyful will that time be, which shall make us so complete, that all our business will be to praise and thank thee! How comfortable will thy appearing be, which shall make us appear with thee? O come, Dear Saviour, that we may come to thee. Come, that we may so come to thee, as to be for ever with thee. CHAP. VII. Two further steps in this Love of Christ's appearing. III. NOW when we feel our souls thus touched with any thing that seems very good and convenient for us; the first approaches of it beget a complacence in the heart, and give it a sense of no small joy and pleasure. For when the Image, you may observe, of any good that imprinted itself, is on the mind or imagination, it instantly endeavours to proceed further, and creeps into the heart, the will and affections; which cannot but turn themselves towards it, to feel what this is which shows so fairly, and comes so kindly to salute them. Now when the heart thus looks about to see what it is that courts it; you shall find, if you mark it, that at the very first greeting it is entertained with a certain delight and pleasure; which this new-come guest brings along with it, to invite us to it. For if you examine things strictly, and with such a curious eye, as some have done; you will perceive that this Image which imprints itself upon us, is of the same nature with light or any shining body. It casts, as I may say, its bright rays round about the soul; it disperses itself, by a kind of illumination, into the will and affections, that they may be sensible how amiable it is: Which when they are, the Light is not more pleasant to the eyes, than this is to the heart. It rejoices in this good which presents itself to its enjoyment, as a man doth in the welcome approach of an ancient Friend; whom he is glad to see, but much more glad to feel in his arms. And such is the contentment that the belief of Christ's appearing gives to all those who fix their thoughts upon it. It cheers and refreshes their spirits. It smooths their minds, and makes them so calm and still, that the Halcyon days are but fabulous shadows of that rest and peace which then they feel in themselves. Their heart is entirely delighted and satisfied with this belief. It is so transported beyond itself with this comfortable persuasion, that it can easily overlook all other joys, when it lifts up itself in the contemplation of this incomparable blessedness. No music can then be so sweet to the ear, as the sound of the trump of God. No beauty so fair to the eye, as that glory which shall be revealed. No company so inviting and welcome to the heart, as that great Assembly of Christ, with all his holy Angels. And hark, O my soul, do they not call upon thee to cast a look that way, that thou may'st behold them in their surpassing glory. Listen a while, and hear if they do not say, We are preparing ourselves, and making ready to come for thee, and for all those that love His appearing. O harken again, my soul, what is it they say to thee? Turn thyself about, and lift up thine eyes towards Heaven, that thou may'st know what it is that's promised to thee. Will thy Lord indeed come again in power and great glory? Will He once more leave his heavenly place, and descend to call us up to himself? Shall we see Him who loves us so much, and be transformed at the sight of Him? O welcome news! When didst thou meet with any tidings like to this? which sheds such a sudden and transcendent joy and gladness abroad in thy heart, and prevents my forward thoughts, which were going to exhort thee to rejoice? What hadst thou lost, if thou hadst turned away thine eyes from this blissful sight? How great an happiness hadst thou been deprived of, if thine heart had not opened, when the report of His coming knocked at its door? But, O my soul, how sweet then will this appearing itself be, the hope of which is so delicious? How will that sight entrance us, the news of which at this distance is so comfortable to us? Into what raptures will it cast us, which now inspires such joy into our hearts? What a bright day will that be, which through all the clouds wherein we are wrapped, spreads round about us such a cheerful light? If the representation of our Lord in the holy Sacrament of His body and blood, and that but in His sufferings and low estate, give such satisfaction to the heart; What will the sight of Himself do to us, and that when he appears in his glorious Majesty, as the Lord of Heaven and Earth? O sweet Jesus, come, and let us see what that Majesty and Glory is! come and draw aside the veil, do away the shadows, and present thyself as the King of Glory before our eyes. They have long looked for thee. They would gladly know what it is to behold thee in thy glory. O how gladly would they understand what the meaning is of thy coming in the Clouds of Heaven? The brightness of them, we believe, is infinitely beyond all that eye ever saw. The thoughts of it revive our hearts, and make our faces shine. Our souls are drawn out, and run to meet thee, by the joy we have conceived at the promise of thy coming. Though we have not seen thee, yet we love thee; and though we now see thee not, 1 Pet. i 8. yet believing we rejoice (O that we could say) with joy unspeakable and full of glory. O blessed Lord, do not deny to complete our joys, by hastening thy coming to let us see thee. Come and fill our eyes, which cannot here be satisfied with seeing. Come and show us thy glory; that we may say, it sufficeth. And let our hearts, in the mean time, rejoice in nothing so much, as in the hope of thy glory. Let them always prefer this above their chiefest joy; and never wish for any thing with so much fervour, as for thy coming. iv Now from this pleasant sense which is excited in us by the appearance of any Good to us, there naturally follows, not only a desire but, a vehement motion, and as it were an effusion of the heart, towards that which is so agreeable, and promises it so much satisfaction. Complacence, you must know, is but the beginning of love. For by that delicious pleasure which the heart feels, when any good approaches, it is invited further; and even forced to pour forth itself upon that fair thing which presents itself so sweetly to it; and this is properly Love. As soon as ever we discover any thing that is suitable to us, we feel our hearts instantly struck with a secret joy, and are marvellously delighted in it. And this delectable touch is no sooner perceived, but it sweetly, yet strongly draws us to go towards that thing, which at first sight gave us such a pleasure; and will yield, we hope, a far greater, when we approach so near it, as to get possession of it. Complacence or delight then, is but the first stirring or motion, which a good thing causes in our heart. This pleasing motion and agitation of the Spirits, is attended presently with a melting and as it were effusion of the heart; whereby we run out to meet that beloved object, and entertain it into our souls; and in this, as I said, properly consists the very being of Love. Which is so manifest in an heart duly affected towards the appearing of our blessed Lord; that there cannot be a greater proof of the truth of this description. For it feels so great a pleasure in the lively belief of his coming, that it is drawn thereby quite out of itself; and cannot choose but resign up itself entirely to that glorious Prince, that He may make it appear together with Him. It easily dissolves in that heavenly warmth, and losing all its power to contain itself in its former bounds, flows to Him the Lord of Life, as to its proper place. It is lifted up towards heaven, and would fain be there where He is, from whom this pleasure comes. For with Him is the fountain of Life; and therefore where should a devout soul set its affections but on those things which are above, (as S. Paul speaks, 3 Col. i 3, 4.) where Christ sitteth at the right hand of God? Which when they mightily affect the heart, it feels as if it were dissolving, into that life which is hid with Christ in God. That future life or bliss is safe indeed, because it is in the custody of Christ, and in a glorious place where God dwells in light inaccessible. But who can abstain from desiring, it should be no longer hid and reserved, but made manifest and shown, as it will be at the appearing of Christ? For so the Apostle adds immediately (as if He would answer their Question who might ask when shall this Life be discovered?) When Christ who is our Life (i.e. the cause of it, who will give us this life) shall appear, then shall we also appear with Him in glory. O what a joyful word is this! what should hinder an heart, that is possessed with a full belief of it, from running thither with all speed; whither it is called by so great a joy, as sent from thence into it? Into whose arms should it leap but only His, the expectation of whose appearing creates that exultation? There is none in heaven it can desire but Him, with whom its life is hid; and whom is there on earth that it can desire besides Him? Come, saith such a soul to itself, and lift up thy head: Thy Lord I hear is coming; let us arise and go and meet Him. Let us leave this earth, and ascend up towards heaven; where He is, who is our Life. Let us raise up our dull thoughts thitherward; and fix our minds as oft as we can, on the glory that shall be revealed. Let us stir up ourselves, and with the most ardent desires and affections of our heart, get as near Him as ever we are able. let us go, O my Soul, and at least make a present of our very heart to Him; beseeching Him most earnestly to possess Himself entirely of it. Let us invite Him to prevent His appearing; and to come a little beforehand to manifest Himself unto us, and to take up His abode with us. O blessed Jesus, let us say, who art our Life; be entreated to come hither (now that we cannot come up to thee) and live in us. Show thyself in this soul, and let not me live any longer, but do thou live in me: let the life I live in the flesh be by thy faith, O thou Son of God. Thou hast loved me, and given thyself for me: O love me so much (I again beseech thee) as to live in me. I would begin that life which is hid with thee, in resigning myself to thee, that thy will may be done in me. Never did I feel such complacence in following mine own, as I have since I was inclined to follow after thee; who wilt lead me, I see, to immortal glory. Blessed be that day which made me sensible of such happiness. Blessed be the day which directed mine eyes to look for thy appearing. What can I wish for more than to be blessed with the sight of it; and till it come, to have my heart always in love with it? I am going towards it by these desires; and I will excite myself to go the faster, because that blissful sight is still making nearer approaches. What do we mean, my soul, to hang thus towards this earth? Why do we stay here when we see Jesus preparing Himself to make another journey to us? Why do we not advance towards Him; as if we were desirous to have Him come, and to let us see Him? Why do we not with all speed make ourselves ready to receive Him? What is it that makes us so slow in our motions towards Him; who when He appears will come as swift as the lightning unto us. Up, up, O my soul, let not thy Lord find thee, when He comes, posting after these worldly vanities, pursuing of thy sinful pleasures; but onward in thy way, gone very far in devout affections, ardent desires, and holy hopes, to meet His Glorious Majesty. CHAP. VIII. The Progress of this Love to Christ's Appearing in three steps more. V AND yet this Love cannot content itself with inward motions and aspirations of the Soul towards the appearing of our Lord; but constantly excites all such actions as are requisite for the attaining of so great a Good. If we esteem any thing highly, and feel it exceeding agreeable to our hearts desire, we do not willingly rest in the pleasing passions it raises up in our hearts; but they carry us out in earnest endeavours to be owners of it. And the influence it hath upon us is so powerful, and it doth so strongly draw us after it; that it will not suffer any thing to put a stop to the current of our affections, when they are issuing out unto it. There are certain imperfect motions in our hearts, which we are apt to call Love, that by no means deserve that name; being only a good liking of that, which we do not yet truly love. They are called in the Schools, Velleities, wishes and wouldings, as we speak; half a will which we feel for divers excellent things, but never come to any effect. The reason is, because the appearance of some extreme great difficulty, or the force of some contrary desire, either holds the soul in her course (as she is moving towards them) and beats her affections back again; or else turns the stream of them quite another way. Love therefore is a generous vigour in the heart, which incites and strengthens it to fair and noble actions, for the effecting its desires; though opposed by never so many enemies. It is called by some the fire wherewith the soul is clothed, which forces its way through all resistances. A certain ardour in us, which inspires us to worthy though difficult undertake. An Heroic passion, which makes us think nothing impossible, that is needful to be done, for the compassing the end at which it aims. Thus then must our souls be carried, with such strong affections, towards the appearing of Christ, if we hearty love it. We must omit nothing that we know is required of us, for the obtaining the blessings which it will bring unto us. We must bid all things stand aside that would impede us; and tell them they must pretend to no interest at all in us, when we are in pursuit of so great a good. The love of which will soon reconcile us to the hardest duties; and endear to us the most selfdenying courses. It will alter the countenance of sufferings, and make all the troubles of this life cast a kinder aspect on us. Nay, it will enable us to look death in the face with a cheerful heart. For it will present it to us in another shape; and make the Grave, that house of darkness, seem like the beautiful gate of the Temple of God. Whatsoever our Lord declares to be his pleasure, this will bid us do it; though we be undone by that means in all our temporal concerns. And when they tempt us to murmur and repine, to cry and lament at our parting with them: Love will bid us be of good comfort; because this is the way to have a fair reception by our Lord, when He shall see we have quitted all for His sake. We cannot indeed keep them always if we would; yet such is his love, our faith tells us, that if we consent to forsake them beforehand upon his account, He will not suffer us to be losers by it: And therefore our love both to Him and to ourselves, prompts us not to stick at any thing which will be pleasing to Him, though for the present it be harsh to us. It teaches us to reason as St. Peter doth, 2 Pet. iij. 11, 12. Seeing all these things must be dissolved, what manner of persons ought we to be in all holy conversation and godliness; Looking for and hasting unto the coming of the day of the Lord? What manner of persons? Truly, such as are preparing a room in their hearts for their Lord. Such as hope then to complete their Espousals to Christ. And therefore must be holy and without blame before Him in love, (1. Ephes. 4.) and study nothing so much as to be found acceptable in his sight (who is the Lord of their hearts, and their very life); and to be nobly entertained by Him, when He shall come again to receive His loving subjects up unto Himself. We have our conversation in heaven (saith St. Paul) from whence we expect the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He can subdue all things unto Himself. For in all reason they that expect such a sight should fit themselves for it by a conversation suitable to the dignity to which they shall be then preferred. So Oecumenius I remember expounds these words of St. Paul to Timothy, when he answers the Question, who is it that loves his appearing, in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that doth things worthy of excellent recompenses. Which if we love, it will not fail to raise us unto a heavenly life. If we wait for Him to come from Heaven, it will lift up our hearts, and carry them thither. We shall disburden them of all carnal affections, and throw off the load of the cares of this world, that we may be light and airy, ready to fly up above, when He calls us, to be with Him. We shall labour to cleanse and purify our souls as He is pure; to adorn them with His Graces; and, in one word, to put on the Lord Jesus, that He may see Himself in us, when He comes. And wilt thou come then, O blessed Saviour, (are such souls apt to say) may we confidently look for thee from Heaven to be our Saviour? Why do we question it, fine we have thy faithful word for it; who haste promised that we shall see thee as thou art, and be for ever with thee? O astonishing love! what riches of grace is this? Was it not enough that thou condescendedst once to come and save us; but that thou determinest to come again? Canst thou not satisfy thy love unless we be where thou art? And wilt thou leave thy seat in heaven to come and fetch us, rather than leave us here upon the earth? O Love, what is like unto thee? Thou hast a mighty power! who can understand the wonders that thou dost? O make it great in us, good Lord, as well as in thyself. 'Cause it to do marvels in our hearts, as it hath done in thine. Let our souls be unsatisfied, till they come to thee. Call forth all their powers, as thou hast done their desires, that they may restlessly move towards thee. Make them unwearied in well-doing, steadfast, unmovable, and abundant in thy work; that they may not miss of thee. O most gracious Lord, suffer nothing in this world to discourage these hearts, that have wholly given themselves to thee. Cease not still to excite and quicken them; since they have been already touched and awakened by thine Omnipotent love. But preserve such a flame alive in them, that they may ardently follow thee. Inspire them with zealous resolution, never to desist in their pursuit of that blessed Hope thou hast set before them. Strengthen them against all the power of their enemies; and let thy love burn with such fervour in them, that none of the opposers of their holy desires may be able to stand before it. Arm them, good Lord, with this invincible force of heavenly love, which may make them noble conquerors, and prepare them for thy glorious Triumph. VI But true love cannot stay here neither; nor content itself with some endeavours to enjoy that Good, which propounds itself to its affections; for it ever tends to an Union with that lovely thing towards which it is moved. When the Soul runs forth to see what it is that calls out its desires; the intention of that motion is, to possess itself of that amiable object; if it answer its first pretences, and prove such as it promised. No sooner doth any thing appear beautiful and lovely to the mind or imagination, but presently the heart sends messengers (as I may call the spirits that issue out of it) to bring it home, and conduct it to take up its lodging there. This is the meaning of that effusion of the Soul which I spoke of before; whereby it would dissolve itself into that which it loves, and be so mingled as to become perfectly one with it. When an agreeable object, I told you, hath imprinted its image on the mind, it casts a certain light into the soul, and shines so comfortably on the affections, that they are powerfully warmed and excited by it. Now when the heart is full of this splendour, it doth not satisfy itself with those rays and emissions of light and heat, which are imparted to it; but strives to unite itself to the very centre of it, and would feel the spring from whence such life and pleasure flows. Just as Iron when it is impregnated with the virtue of the Loadstone, is not contented with those effluxes it hath received, but moves towards the body from which they stream; so is it with an heart which receives this joyful news from our Lord, that He will appear again in glory. It amuses not itself in those delightful thoughts; it sits not down in those ravishing joys; nor thinks it enough to be melted in the passion of love to Him, and to so great a blessedness: But it seeks to knit itself to the very mind and spirit of Christ, that it may feel how blessed He intends to make it. It studies, I mean, to be changed and transformed more and more into His likeness; and by an entire agreement of will with his will, to begin its transfiguration; and be prepared for a perfect and eternal union with Him. It is not sufficient to a heart that is in love with that great day, to live in a constant expectation of it (which is excited by the Revelation He hath made of it in his Gospel, and is the light which he now sends from heaven into us:) but it would gladly prevent, as I have already noted, that happy time; by feeling Him appear every day more gloriously there. It longs to shine more clearly in the light of his heavenly knowledge; to burn more brightly in the ardours of his love; and by being more richly adorned with the Graces of His Spirit, to be recommended to all in the beauty of His Holiness. There is nothing can better explain all that hath been hitherto said, than the example of the Loadstone, which I just now mentioned. As soon as a piece of Iron feels the power of it, we see how it turns itself towards it; and by its quivering declares the complacence and pleasure (as we may call it) that it takes in its touches. Then we behold how it creeps a little towards it; still advancing and bearing itself more and more that way, till it come to join itself with that thing, from whence it first received those inclinations. Here you have all the parts of love, that have been already mentioned, most lively represented. First, the mind apprehends, and is made sensible of some Good, which communicates an image or picture of itself unto it. Then the heart is secretly surprised with a certain delight, by which the agreeableness of that image entices it from its self. And then it moves towards it, and goes to see it. And at last, when it finds it to be what it appeared, it flies, as I may say, into its embraces, and endeavours to knit itself so fast unto it, that they may never hereafter be divided. And just such like is the temper of that soul, which hearty loves our Lords Appearing. Which it perceives to be a happiness so great, that it cannot be satisfied with any entertainment it finds in this world, but presses forward to the blessed sight of Him in all his glory. Nothing can quiet it, nor hinder its motion, till it become one spirit with Him. All that it hath as yet attained, all the wisdom wherewith it is filled, all the joys of piety which it sometime feels, are little and inconsiderable in comparison with what it desires to feel. And therefore on it proceeds in a serious study to be more like Him; out of a design never to cease its earnest endeavours, till it come to be for ever with Him. O thou great and most Magnetic Good (should every pious heart say) O thou sovereign attractive of all souls; I feel myself wonderfully touched by thee. Thou hast put my spirit, which was foolishly wand'ring after other things, in a settled motion unto thee. O what an inclination hast thou awakened in my heart, to be with thee! Thou hast mightily stirred all the powers of my soul, which is wholly turned about, to look most earnestly towards thee. O cease not to shine perpetually into this cloudy mind, which is all in darkness without thee. Cease not to invigorate this dull and sluggish spirit, which is thus excited by thee. O spare not those mighty effluxes of thy love; but draw me still after thee. I cannot be willing to stand at any distance from thee; nor to stop my progress till I be closely united to thee. Therefore still continue to make me feel thy power, till I be so happy as to move no more, but to rest in thee. Couldst not thou be pleased, O blessed Lord, with any thing less than an union with such sinful flesh, as this of ours is? would it not suffice thee to look down from heaven upon us, and show us a glimpse of thy glory; but thou must come also and dwell among us; and make thyself to be bone of our bone, and flesh of our flesh, that we might be one with thee? How can I be contented then, only with looking up unto thee? How should I be satisfied if I have nothing more, but merely some glances from thee? O my most gracious Lord, give me leave to imitate thy love. Suffer me to desire and seek to become what thou art, by being perfectly transformed into thy likeness. And do not think it too great a presumption, if I wish and long to be so united to thee, My Love, as to be for ever with thee. Let me have the happiness at least to sigh and mourn after thine Appearing. Affect my heart so sensibly with it, that I may groan in spirit (if I can do no better) for that blessed time, when I shall lose the sight of thy face no more, when I shall lie under the warm beams of the light of thy countenance; when I shall live in the very element of love; when I shall be so near thee, that I shall feel myself to move in the very same Orb with thee, thou bright Sun of Righteousness. I seem now alas! to be a great way off from thee. I feel myself like the cold earth, in the winter; which turns towards the Sun, and looks upon that glorious Light of Heaven, that great lover of all the world, but alas! is very far removed from its comfortable rays. O that I might be so happy as to approach nearer to thee! O that I were fixed, and might never turn about any more from thee! Let the time come, that there shall be no more night, but a perpetual day with me. O hasten the time, when I myself shall shine like the Sun, in thy Celestial glory. VII. Now in the mean time, till love come to a perfect union, as it is incessant in its motion, so it grows more vehement in its desires and endeavours. For as frequent agitations make the fire burn more fiercely, so doth the stirring of this passion make it break out with a brighter flame. The desire of union increases the swiftness of its motion; and the more speed it makes, the nearer it is like to come to its desired union. And, which is very considerable, the more earnest and assiduous our motion is towards any Good, the greater hopes we have that we shall enjoy it; and the greater our hopes are, the more are we still pricked on and spurred forward in the pursuit of that which we would fain enjoy. A thing which is of exceeding great moment in this pious and devout love of Christian people. For without a GOOD HOPE (which St. Paul saith, our Lord, who is our Hope, hath given us, 2 Thess. two. 16. 1 Tim. i. 1.) our motion would slacken, if not be extinguished. We should have no heart to prosecute our design, but let it fall immediately; if it were not in hope of eternal life, which God that cannot lie hath promised, i. Tit. 2. As on the contrary by the help of this sure and certain Hope, our diligence is doubled; and such oil poured on our wheels, as makes them move not only more easily, but with greater speed and quickness also. All the lovers therefore of Christ's Appearing, are said to wait for it, to expect it, and to look for the coming of that blessed Hope, as you shall see in the conclusion of this Argument, from those well known places, iij. Phil. 20. ij. Tit. 13. and many other. And if you examine the holy Scriptures carefully, you shall find that this is comprehended in the love we ought to have for his Appearing; being such a natural effect of love, that they are put indifferently the one for the other. As may be seen by comparing these two places together, 1 Cor. ij. 9 with lxiu Isa. 4. in the former of which the Apostle says, the things which surpass our conception, are prepared by God for them that love him; and in the other the Prophet saith, He hath prepared them for him that waiteth for Him. Just as the people of Israel praying without the Sanctuary (in the Court to which they were confined) waited for the Priest when he should come from the Altar of Incense, or rather for the Highpriest on the day of Atonement to return from the most holy place and the Ark of the Covenant, to bestow the blessing on them: So do all good Souls, who are devoted sincerely to the service of Christ, while they remain in this outward Court, (the Earth wherein we dwell, which is at a great distance from the Heavens) look up to the holy place, where Jesus the great Highpriest of our profession is; iij. Heb. 1. & iv. 15. and wait for the time when He will come forth to bless them, saying, Come ye blessed of my Father, xxv. Mat. 34. inherit the Kingdom prepared for you, from the beginning of the world. They cannot but frequently cast their eyes and turn their hearts that way, as the place of their Rest, which He is gone before to prepare for them. They are ever calling upon their Souls to follow hard after their dear Saviour, as David says (lxiij. Psal. 8.) his heart did after the enjoyment of God in his Sanctuary. For this they seek, as he there speaks, with thirsty desires, to see his power and his glory, so as they have never yet seen him, nor can see him; no not in their nearest approaches to him, while they live in these earthly tabernacles. They wish therefore He would come and bless them with a clear and full sight of Him. After this their desires grow daily more ardent; and they endeavour to stir up stronger and more affectionate motions towards so great an happiness. They are apt to cry out, saying, Draw us, and we will run after thee; yea, we will fly; we will take the wings of an Eagle (in our passionate desires) that we may mount up aloft, and get more and more above this world to be with thee. And this gives them good Hopes likewise, that they shall be with Him; insomuch that they cannot but say: O blessed Jesus, thou hast set our Souls into a longing for thee; and now they cannot cease to desire to come to thee. Thou hast made us believe the most excellent surpassing glory, wherein thou shinest; and ever since we cannot choose but look towards it, and wish to behold thee in that glory. If we be very earnest for this sight, if our Souls sigh and say, xlij. Psal. 2. O when shall we come and appear before thee; we do but return thine own breath, who hast inspired us with these desires after thee. And may we not hope to come thither where thou art, when thou thyself attractest our souls to thee? Wilt thou not satisfy those long, which not we, but thou hast raised in our hearts? Give us leave to remember thee of what thou thyself hast said, who didst pronounce those BLESSED WHO HAVE NOT SEEN, xx. Joh. 29. AND YET HAVE BELIEVED. O let it be unto thy servants according to thy word. For we are such believers, as thou hast blessed. We never saw thee, and yet believe thou camest forth from God, xiij. Joh. 3. and art gone to God; and art most high in the glory of the Father, ix. Rom. 5. God blessed for evermore. Do not our hearts cleave unto thee, though they have only heard of thee? Are not our eyes continually towards thee, though they have never yet beheld thee? Thou wilt not always sure absent thyself; but turn our faith at last into a sight of thee. For what is the BLESSEDNESS of which thou spakest, and hast faithfully promised to such believers? Is it not that they shall one day behold thy glorious face, and reign with thee in thy glory? Is it not that thou wilt manifest thyself unto them here; and at last appear again to take them to thyself, that they may live where thou art? O dear Saviour, as thou hast made us to BELIEVE in this manner; so make us likewise thus BLESSED. As we have received thee, though we have not seen thee; so let this be the reward of our receiving thee, that we may see thee. We will hope thou wilt make us thus happy; as thou hast made us thus faithful. We will expect till thou makest us see what thou hast promised, as thou hast made us do what thou hast commanded. We will rejoice in hope of thy glory; and do thou make our joy to be full: yea, bring us unto thee, and bid us enter into the joy of thee our Lord. CHAP. IX. This Love to the Appearing of our Lord further described in three other fruits or marks of it. VIII. AND now can any Soul choose but think of that perpetually, which it most dearly loves? Doth not every Good use to present itself continually to the mind that is enamoured of it, and remember us of its beauty? There is no question to be made of it. The very ardency of our affection for it, doth more imprint and engrave it on our mind; and when, by any participation of it, we feel how good it is, we press it harder, and sink it deeper into our hearts. There is no man, for instance, who hath settled his love upon an agreeable person, but He finds the image of that friend always before his eyes. It accompanies him every where, and cleaves inseparably to his thoughts. It is a great part of his pleasure to entertain himself with the shadow of that in which he hath lodged his heart. And therefore if we love the appearing of our Lord, we shall solace ourselves often with the kind. In the multitude, especially or tumult of our thoughts within us (as the Psalmist speaks xciv. 19) the comforts of it will delight our souls. We shall be daily calling upon them, and exhorting them to look towards it; and to fix their thoughts and affections upon it. We shall be inclined to say, as the voice is in the Song of Songs, Come my fair one, come away. O my chiefest Good, what shall I desire or wish for so much, as for thy coming? What is it that I ever saw, which should detain my eyes from thy incomparable beauty? Or where can I expect to satisfy their hunger, but only with the filling sight of thee, at thy appearing? The spacious Heavens hope to be filled with the Majesty of thy Glory. The Sun is but a weak image of thy brightness, and will be content to go out to make room for thee when thou appearest. All the Stars of light are ready to resign their places, and leave the sky to be illuminated by thee alone. Whatsoever is lovely and surprises us with its beauty here, confesses it is but thy shadow, and that when thou breakest forth it must disappear. Fix my mind therefore upon thy glory; and let it henceforth employ my busy thoughts. Possess thyself, O Lord of life and glory, entirely of this heart, which hath been too long estranged from thee. Impress such a lively sense of thee and of thy glory there; that I may sooner forget myself than thee and thy appearing. Make it my greatest pleasure to sit hours and days and years, to think of thy so much desired coming. When I meet with my dearest Relations and Friends, let nothing entertain us with such delight, as to think of being caught up together in the Clouds, to meet the Lord in the air. Let us love to speak of the glory of thy Kingdom, and to talk of thy power: to utter abundantly the memory of thy great goodness, and to sing of thy righteousness. Let us wish with united hearts to see thy power and glory; and to behold thee coming, according to thy faithful promise, out of thy heavenly Sanctuary. Let it be our sweetest joy to inspire each others hearts with these holy hopes; and to stir up one another to love and to good works. And when thou comest, O Lord, may every one of us be found so doing. IX. These are some of the pant of an heart, which loves and bears in mind the appearing of Christ. For to say the truth, Love is the original and source of all the passions that we feel in our hearts. They all flow from this as from their springhead. They are but several motions which have their rise from Love. Or, if you will so conceive it, nothing but different figures and shapes wherein it appears. It is love which fears, and love which grieves, and love which hopes, and love which rejoices: there would be none of these, were it not for some good which we love; to which these and all the rest of their kindred, own their birth and nourishment. When this is hindered in its designs, it breeds anger, or impatience, or fear, or sadness, or some such like commotion: And when this succeeds and prospers in the pursuance of its ends; there arises hope, and contentment, and joy and gladness, as the natural issue of it. They that love then Christ's appearing, will fear nothing so much as to lose the blessedness which He will bring along with Him. Nothing will excite such a displeasure in their hearts, as that evil which would rob and defraud them of his favour at that happy day. And what is there that can give them such a touch of sadness, as the thought that they are so far distant from their Dearest Lord? Or what can create such joy, such exultation of spirit, as to hope they shall one day see Him, so as never to part from Him any more? In one word, all the passions of their Souls will run this way, and be concerned for nothing so highly as this, that they may be presented faultless before the presence of his glory with exceeding joy. True indeed, O blessed Saviour, (doth such an heart meditate in itself) I have had a thousand fears in my breast. I have dreaded every small danger in this world, as if it would prove my utter ruin. The terrors that have affrighted me, are as innumerable as the things I have fancied to be my happiness. But now all these are willing to be gone, that they may make way for one greater fear; lest I should not enter with thee, when thou appearest, into thy rest. O prevent so intolerable a mischief! Whatsoever I lose, I shall account myself a gainer; if I lose not the blessing which thou wilt give us. Take all if thou pleasest, I am content; so thou wilt give me a share in thy glory, when thou comest. I have been too long pestered with a world of sensual passions. Sometimes sadness hath oppressed me; and then anger hath set me all on fire. Now vain joys have swelled my heart and puffed me up; and again they have given place to grief, and sorrow hath shrunk up my soul, and dried up my spirit. Fears and Hopes have tossed me up and down, as in a tempestuous Sea. A small matter hath created me much trouble; and I have longed for things, which promised much, but gave me little satisfaction. What a comfort is it, but to expect the day, which will settle and compose these tumults, in perpetual peace and quiet! I feel the thoughts of it already appeasing my spirit, and bringing a ealm into my breast. And if the brightness of thy appearing did but always shine in my mind, it would dispel all the clouds and scatter the darkness, wherein all this confusion reigns. O let the splendour of that day irradiate my soul, even at this distance from it; and leave no space void of its light and comfort. Yea, let it eclipse all other joys; and by its glistering beauty, cause the small contentments of this world, to seem but as so many Glow-worm's, which shine only in the night. I am sensible how short the sweetest enjoyments of this life are of that celestial happiness. The society of my Saviour and of the inhabitants above, O how much is it to be preferred, even before the delightful company of those that most deserve my love! Who can do me no greater service, than by the innocent passion I have for them, to transport me with far greater, to that blessed country; where I shall enjoy them without fear, and love them without danger. And O that all the fears I at any time have of losing the Dearest Creature in this world, may presently expire into a greater fear of being separated from my Lord. Let all my hopes and joys also about that, conclude in better hopes and joyful expectations of living together in the joy of our Father's house. But as for other things, I discharge and renounce you, all you frivolous sinful delights. I am not afraid of any evil that man, or other creature can do unto me; while my trust and my joy is in the Lord. Come troubles, come reproaches, come loss of Goods; I am not angry at it; so Jesus will but come: and they will also excite me to fasten mine eyes more steadfastly on Him and his appearing. This is my hope, this is my joy, this is the support and the satisfaction of my heart. This is the thing I am resolved to entertain my thoughts withal: and if I may but have this, let all the rest, O blessed Jesus, be even as thou pleasest. X. I have but one thing more to add, which is; that the Love which deserves this Character, is a settled constant affection; an habit and temper of the soul which always abides. Not a sudden fit of passion; but a fixed inclination, and rooted disposition to seek such a good as it desires. And so the word here used by St. Paul signifies, not barely they that love, but they that have loved his appearing. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the time perfectly passed, denotes that this hath been the steadfast bent of their hearts to look for Christ, and prepare themselves in this manner for his coming. The Image of any lovely person, when it first presents itself before us, is wont to come in a posture of humility and submission; and seems to crave to be admitted into our hearts. It invites us with so much sweetness and respect; as if it would be beholden to us, for our kind acceptance of it into our favour. But when it is once passionately entertained, and hath possessed itself of our hearts; we find it changes its behaviour, and grows so imperious, that it requires what before it seemed to entreat. It becomes absolute master of our hearts; and placing itself there as the Governor of all our affections, will no more be denied in any of its demands. And such is the progress of the love of Christ, and his appearing in pious souls. He comes and entreats us at the first, or rather beseeches us that we would be so sensible of his kindness, as to let Him have a room in our hearts; and to receive from His hands so great a good, as He offers to bless us withal. We feel thereupon only some inclinations to Him, and good affections for Him; but do not come presently to a full resolution to surrender ourselves entirely to Him. Nay it is too manifest, that we are off and on (as the phrase is) and seem as if we could choose whether we will love Him or no. But when He hath once got within us, when we perceive how gracious the Lord is, and have opened our hearts to let Him dwell there; then He exercises an absolute Empire over us. He will have none of His commands refused or disputed. A ready and cheerful compliance with His will, is the fruit of His Authority: and nothing can have a room there, but what shall ask Him leave. He rules and reigns over us in so sovereign a manner, that He carries us whither He pleases. And more than that, it pleases us to be ruled by Him; and it is the most perfect liberty, to be under the power of his Love. All the world cannot hinder Him from being obeyed; but every signification of his will and pleasure to us, becomes a Law as strong as Fate, which cannot be resisted. Let him ask what he will, it is sufficient that he is pleased; and that he loves us so much, as to think of appearing again to make us perfectly like himself. That's a Good incomparably great, which needs nothing to procure our love to it, but only to be known: And when it is loved, needs nothing to secure it, but not to slip out of our mind. Or rather we cannot forget, what we have once so dearly loved. The pleasures of that passion are its preservation. It's activity and force, will not let it die or fall asleep. O come, come, saith a soul possessed with this Love, for I cannot wish for any thing like thy appearing. It is impossible I should refrain from desiring that joyful day. I cannot live, but I must long for thy coming. O when wilt thou come, my blessed Redeemer? when wilt thou come? when shall we see that welcome morn, that shall bring the news of thine approach? It cannot but be most welcome sure to all those that have waited for it with so much patience, and cried out so often, make no long tarrying, O my lord The brightness of thy face, I know, can throw no scorching flames into those eyes that look for thee. That sweet Sun will arise with a smiling countenance upon all such hearts. They can never fear an evil day, when the Bridegroom comes, most gloriously decked, to complete his love to them. And therefore I cannot but say again (and let all them that love thee, join their desires with me, and say continually) come, come, O blessed Jesus. Come, while our hearts are warm with love to thee. Come, while these passionate sighs are calling for thee. Come, now that these souls stand open, with outstretched arms to receive thee. What greater felicity can we wish, than to pass away in such aspirations towards thee? What gentler or sweeter breath, than these holy desires, can waft our souls into the air to meet thee? Who can fancy any thing more , than to evaporate, all together, in ecstasies of devout affections to thee? Happy were it for us, if our hearts were screwed up to such a pitch of love, that we needed no other instrument but that, to crack those strings that tie our souls to our bodies. Happy were it for us, if in such a fiery chariot, we might be transported unto thy heavenly mansions. We can conceive no greater pleasure than this, to expire in such ardent flames into thy bosom, there to rest for ever in thy love. CHAP. X. All this shown to be the sense of the Holy Scriptures. THus have I put an end to the third enquiry about the nature of this Love, which St. Paul supposes good Christians feel in their souls to the appearing of Christ. In satisfying of which, I have not followed mine own fancy, but the common sentiments of all those hearts, who have so much good nature, as to know what this passion means. And there hath been nothing said, but what may be fully justified by the Holy Scriptures; if we diligently observe in what terms they speak of the passion and fervent desire, which all pious Believers have for the coming of our Lord. I. For which, they are, first, said to LOOK, or to expect it; with such a greediness as men do that, of which they are extremely desirous. So those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify, which are used in the 1 Cor. 1.7. iij. Phil. 20. ij. Tit. 13. ix. Heb. 28. where they are said to look for the Revelation of Jesus Christ; to have their conversation in Heaven, from whence they look for the Saviour; to be looking for that blessed Hope, the coming of Christ; who will appear the second time to them that look for him: with that earnestness, that is, and concernment, which one hath for the greatest good in the world. Or with such a longing (as I have explained it before) as the children of Israel had to see their Highpriest return out of the most holy place; into which he went on the day of expiation, to make reconciliation for their sins. For if he came out alive, it was a token that God had accepted him; and with the greatest joy they received the blessing which then he brought and pronounced to them in his name. There is a manifest allusion to this, in the last of those places now mentioned; Heb. ix. where the Apostle saith vers. 26. that when Christ appeared in this world, it was to put away sin, by the sacrifice of himself. Which bloody sacrifice, as you read, vers. 24. He carried not into the holy places made with hands (which were only figures of the true) but into Heaven itself, now to appear in the presence of God for us: that is, by virtue of this Sacrifice to perfect the expiation of our sins, and obtain for us the Divine Blessing. Now he being thus offered (vers. 28.) to bear the sins of many (as a public Sacrifice, that is, for the whole body of mankind; not a particular, for one or a few persons) unto them that look for him, he shall appear (visibly) the second time without sin (as having made a complete expiation) to give salvation to his people, who expect his coming out of Heaven to bless them. II. Expect it did I say? yea, this Apostle calls it a most earnest expectation. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the creature, viij. Rom. 19 is expounded by Oecumenius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to be its exceeding intense and vehement desire and expectance of the revelation of the Sons of God; that is, says he, of the conclusion of all, when it shall be clearly seen who are the sons of God, and who the sons of the Devil. Which is a Good to be wished for so much above all other, that the Heaven, the Earth, the Sea, the Air, the Sun, the Moon, all the visible Creation; together with all that is invisible, the Angels, Archangels, Powers, Principalities, Dominions; all these expect our perfection. They are the words of Theodoret who (with other of the Ancients) looks upon the whole Creation as brought in here, expecting our future happiness, by such a figure * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecum. as the Prophet's use, when they introduce the Woods rejoicing, the Mountains leaping, the Floods clapping their hands; to express the exceeding great joy that should be among mankind at the first coming of our Lord. But because it is controverted what the Apostle means by the Creature, and this is not a fit place to discuss it, I shall pass by this expression; and not mention the sighs and the groans, which there follow, as the natural effect of an exceeding great desire to see the day of redemption come. III. Let us rather consider, that the glory which shall be revealed, at the coming of Christ out of this holy place to give salvation to his faithful worshippers, is the cause, that, as St. Paul speaks in this place (which I have taken for the rise of this Discourse) they look for it, as a thing that hath very strongly engaged their hearts, and is the object of their dearest affection. They declare by the fixing of their eyes upon it, how much they love it; that is, esteem it, are inclined to it, and think long till they enjoy it. For whatsoever touches us so nearly, we are wont to expect it with some impatience. iv But as the greatness of this Good is such, as will make those that believe it earnestly long for it: so it is able to quiet and still their souls by the mere hope of its enjoyment; though it stay long before it come. And therefore, (4.) they are said to WAIT for his Son from Heaven, 1 Thess. i. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tarry, to stay till he come. Which implies both longing and patiented abiding till he please to send so great a Blessing. V Nay, fifthly, St. James exhorts them to be PATIENT with long-suffering to the coming of the Lord, V 7. For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there used, imports; a patiented abiding, though he stay long and we suffer much before he come. We could not suffer and endure what we must on some occasions, if we did not expect him: (as Oecumenius notes out of the ancient Greek Expositors * In 1 Th. i 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) And our sufferings would not be very valuable, if we were not content to expect him long, as he likewise observes upon another place in that Epistle. For if it were manifest, saith he, * In 1 Th. v. 1. that the day of the Lord, or the consummation of all things, would be within three years, and it could not be otherwise, all would despise dangers and make nothing of them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and what great virtue would this be, when they knew that within so short a space, they should receive their full reward? The virtue of a Christian is to suffer long, as well as to suffer much, waiting with long patience, as the Husbandman doth for the precious fruit of the Earth. VI And yet it is not such a patience we are to exercise, but St. Peter gives us leave to HASTEN it; which is a sixth word whereby the holy writings express this pious affection unto, and vehement desire of the appearing of Christ Jesus. 2 Pet. iij. 12. Looking for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and HASTING unto, the coming of the day of God. In the Greek it is not hasting unto the coming, but hasting the coming (and so we render it in the margin) that is, in our wishes, most ardent long and gaspings for it. For so that phrase is observed to be used by good Authors; in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies I wish thy good: so hearty, that is, that I would make it fly hither, if I were able, as swift as my desires. VII. This declares the highest passion they had for it: looking upon themselves as imperfectly happy, till they and their Saviour met together at his coming. Only they had a perfect hope of it, which was an exceeding great comfort to them. So St. Peter also expresses it (which is the next word) Hope to the end; or rather (as the translation in the margin renders the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) HOPE PERFECTLY. And with very good reason; because of the grace that is to be brought unto you at the Revelation of Jesus Christ, 1 Pet. i 13. There are great favours to be then bestowed, most ample rewards to be distributed; which may justly make us value the hope of them, more than all the present possessions of this world; and rejoice before we have them, that he hath given us such solid; and firm grounds of hope one day to receive them. Which whosoever understands, as he ought to live upon that hope, and support himself with a perfect trust in him that lives for ever to make good his promise: So he cannot but desire and pray continually to see it accomplished. VIII. Which is the last thing, they cry unto our Saviour and call upon him; beseeching with fervent desires that he would come. So some understand those words xxij. Rev. 17. to be the voice of Christian people, not inviting strangers to come and embrace their Religion, but earnestly inviting our Saviour Christ to come to perfect their happiness. In this they all agreed, the SPIRIT (that is, prophetical persons, endowed with the most eminent gifts of the Holy-Ghost) and the BRIDE (that is, the whole body of the Church) with one consent say, COME. And they exhort all others who should read this, and receive Christianity, to join with them in these prayers; for so it follows, Let him that heareth say, COME. And let every soul (that's their conclusion) who thirsts after divine knowledge, especially of future things, come and read this Prophecy; and partake of that refreshment, that water of Life, which is here freely offered to him. But if that verse should have another meaning; yet it is certain that St. John himself (who was a fit pattern to all those who believed his Book) concludes all his Visions with a Prayer to Christ that he would hasten his coming. For when our Lord had said (v. 20.) Surely I COME quickly, He answers AMEN to this promise: and echoes back his own words to him, Even so, (let it be so) COME LORD JESUS. Thy word, is all our wishes. There is nothing so , as that thou wouldst come, and fulfil thy gracious Word. It will be very fit then for us, who are come a great deal nearer to the day of the Lord, to descend down into ourselves and see; what passions we have like to these, which were of old in Christian breasts. Let us call ourselves to a strict account, and examine whether we be in the number of those thirsty souls; that have this hearty affection for the appearing of Christ. It is safe for us to feel the pulse of our souls; and by these tokens make a judgement of them, whether they beat Heaven-ward or no. What is it, may every one say to himself, what is it that I most admire, and holds the principal place in my esteem? On what is it, that I have fixed my mind, and set mine heart? What is the chiefest Loadstone of my affections, and whither doth the main current of them run? To what is it that my actions are addressed? What is my Hope, and the strength and support of my heart? If I might have my wish, what would I now see? The whole world fall down at my feet, to worship me; or all these things vanish and disappear before the Glory of the Lord Jesus, that we might go, and fall down, and worship His Majesty? What am I content to suffer and endure for this, though I stay long before I enjoy it? Hath patience had its perfect work; and do I rejoice, though in tribulation, in hope of this Glory? Is this my satisfaction also, in the greatest fullness of worldly goods; and are mine eyes, even then, ever towards the Lord? Am I still looking up unto Jesus; sighing for him and saying, Come, Lord Jesus, come quickly? I can appeal to thee, that thou knowest there is nothing I so much long for, as that thou wouldst come. O come, make haste to come; and satisfy the desires of thy Church, which have long cried, Come Lord Jesus. Let us not deceive ourselves; this great Apostle hath pronounced a curse upon every one that loves not the Lord Jesus. 1 Cor. xuj. 20. And he that loves Him, loves his appearing: and he that loveth his appearing, sets his thoughts, his heart, his design so much upon it, as to contrive by all means (whatsoever become of him here) that, when Jesus who is our life shall appear, he may appear with him in his glory. Riches, Greatness, Pleasures, Fame, Long-life, and all the train that waits upon them, are but as so many big names; loud, but empty, sounds which signify nothing to him; in comparison with these exceeding great things, the COMING, the APPEARING, the KINGDOM and the GLORY of Christ Jesus. The sweetest Friend in this world, to whom he hath conceived the most passionate love, will not hinder him from seeking these: but rather by that love he will be excited to remember with what inexpressible affection he ought to pursue such divine enjoyments; not only for his own soul, but for his second self. The best wish he can make for both is, that they may be carried with the same eager desires and hasty speed, to perfect their love in the incomparably greater joys and blessedness of Christ's heavenly kingdom. So great they are, that, having now finished all that was at first propounded to be considered on this subject, this Love will not be content that I should here make an end. It being such a masterly affection, and governing the soul so absolutely, as hath been related, will not suffer us to lay that presently out of our thoughts, which it hath once planted very deep in our hearts. It is one of its greatest pleasures, to think very much of that Good, whose company it doth not yet enjoy: and, when it is far distant of itself, to make it present by a constant image of it in the Mind. And therefore it cannot be any wonder, if we bear a true love to the appearing of Christ, that it will not permit us to be willing to cease our Meditations, on so delightful an argument. It doth but act according to its nature, if it require us again to take another view of it; and spend a few more thoughts upon so bright and glorious an object. And happy were it for us, if it were nothing else but mere Love, that made me resume this Discourse and begin it again; and that made those who read it to be willing or rather desirous to know further, what are the causes of this heavenly affection, to the appearing of our Lord. For that is it, wherein I intent to employ the remainder of my thoughts, upon this subject. Love is a passion that is very desirous to feel itself; and to be satisfied of its own sincerity, by the strength, and force, and restlessness of its motion. It fills the heart also with such a secret joy, that it would fain know the very spring of all its delectable motions; and be led to the rise of every one of its desires and inclinations. Both the strangeness and the variety of its surprising pleasures are so great, that our hearts cannot but be invited thereby to the very bottom of it; to see from whence it flows, as we perceive whither it tends. And therefore, as I have touched upon the general cause and reason of this passion of love in the foregoing part of this small Treatise: so it is not fit to deny it, in the following part, a brief consideration of the particular reasons, why it should be set upon the appearing of Christ. And they may be reduced to these two Heads. First, The great affection that all good souls have for our blessed Saviour himself: And, Secondly, The natural affection we all bear to our own good and welfare. Which when we have considered, we shall be ashamed that we do not with greater fervour say, with respect to this, in our daily prayers, THY KINGDOM COME: And be mightily excited to call upon our souls more frequently, to meditate on that blessed hope, and to look, with much affection, for the glorious appearing of the great God, and our Saviour Jesus Christ. Who will be so much honoured thereby himself, and then confer such upon us, as should make us long for the accomplishment of both. CHAP. XI. Reasons for our Love to this Appearing, drawn from the respect we ought to have to our Lord himself. AS for the first of these, the affection that is due to our blessed Saviour, it ought to be strong, you will easily confess, that death itself should not be an equal match for it: That which conquers all things, should itself be conquered by this; and the king of terrors should yield all his force, and yield himself a Captive to the love of the King of Love. For since there is so great a power in hearty and unfeigned love, to beget love in those to whom it is expressed; and since the love whereby our Lord attracts our affection, doth so vastly exceed all other: it is a prodigious obstinacy or negligence that the dullest and heaviest souls are not drawn by so big a Loadstone. Do we not feel, as I have said elsewhere, some motions of kindness in our hearts for the most contemptible creatures; when they constantly fawn upon us, and follow us, and lie down by us, and will by no means leave us, but take our part if any body assault us? Are we not much pleased with this affection they have to us, and concerned for their safety, and ready to reward them with tokens of our love to them? We must be infidels then, or very inconsiderate and regardless of our blessed Saviour; or else find our hearts put into the greatest passion, when we read and seriously weigh the strange expressions, which our Saviour hath made, of the most endearing love to us. When we remember Low he neglected himself, to serve us; how he endured hunger and thirst, that we might be satisfied; how he gave the people the very bread out of his mouth, and forgot to feed himself, that he might nourish them; when we see how he addresses himself unto us; how he woos and courts us (to speak in our own language) with the greatest kindness to come to him; how solicitous he is for our happiness; how he sighed for us; how he groaned in spirit to see men so obstinate; how he sweat; how he bled; how he gave his very life for us; and was content to be exposed to the greatest shame, rather than we should perish; what heart can be so insensible as not to be mightily affected with it, and to think of returning back his love, and that in some proportion to the wonderful greatness of it? But then, alas! it must be confessed that, we find, when our passion is stirred up, and our hearts begin to burn within us, we have little or nothing there, that is worthy of him. A present we would fain make to him, but have none fit to be offered to so great a Majesty. Nay, so void many times and empty are our hearts, of all that is good, that we may well be ashamed to let him see them. Our thoughts are so dull, and the resentments we have of his kindness so feeble and weak, that we ourselves in whom they are, can scarce feel them. And at the best our affections are so small and so short, that we cannot but blush to come furnished with no better oblation to him. What shall we do in this case? How shall we behave ourselves with some due regard to his incomprehensible love? Love him we must; but love him as he is worthy, and as we would, we are not able. We cannot choose but bring him our hearts, and yet we are sensible they are not worth the bringing. We shall find ourselves naturally inclined, in these circumstances, to do just as a grateful Poor man doth; who being unable himself to requite a Friends courtesies, rejoices to hear that so very great a Person will take that care upon him. Or as the Divine Psalmist doth, who finding his own thoughts too short and low, calls upon the Angels, who excel in strength, to set forth the praises of him, whose name is highly exalted above all blessing and praise. That is, since we ourselves cannot requite the benefits our Lord hath done us, nor worthily magnify his goodness towards us; we ought in all reason to be exceeding desirous that God, the Father of glory (as St. Paul calls him) would be pleased to reward his love, and make his praise glorious. Since there is nothing here whereby we can considerably honour him; we must needs wish the day would come, when the Blessed and only Potentate will show the respect he bears unto him. As it is a joy to think that he is gone to the Father and there is recompensed for his sufferings: so it is a matter of greater gladness, if we have any love for him, to remember that at his appearing (which he, who is able, will in due time show) he shall still be more magnified. This therefore all serious Christians cannot but much desire to see. For this they cannot but long extremely; and call with earnest expectation for the coming of that joyful day. That, since they cannot laud and praise him enough now, the whole world may then be gathered together, in one general assembly, all Angels, and all Men, and with joint consent bow themselves before him, and humbly acknowledge him to be the LORD OF ALL. And here I shall take the liberty, for the clearer understanding of this, to give a distinct account, in a few considerations, of that which, we may justly conceive, will accrue to our blessed Saviour by his glorious Appearing. I. And first of all, there is no doubt but, at his second appearing, our Lord will be publicly honoured; and thereby have an amends made him, for the open shame and the public disgrace, to which he was here exposed. No Varlet was ever used so basely, as the world treated him; when he first came to visit us in much humility. No man was ever the subject of so much scorn, of so many sorrows, and of so great pains as he endured. Would it not then be acceptable to you, to see his honour every where vindicated; his credit, as I may say, repaired; and his glory made no less notorious, than his reproaches were? Who would not wish to see that sweet face (which by rude hands was so contemptuously blinded and buffeted) appear in an unveiled brightness; looking with the fairest, the most beautiful and gracious eyes upon us? How is it possible to refrain from desiring to see that countenance which was spit upon, and all bespawled by the filthy mouths of wicked men; shining with rays brighter than the Sun, and glistering in the Glory and Majesty of God the Father? Are you not impatient to behold that Head, which was environed with Thorns, show itself with a royal Crown upon it? Would you not fain see him as much admired, as he was despised; as highly praised and extolled, as he was vilely mocked and flouted? O that I might behold that time arrive (is every devout lover of the Lord Jesus apt to say) O that I might be blessed with a sight of that Glory and Honour, wherewith, we believe, thou art already crowned! Thou wast sorely wounded and grossly abused, O dear Saviour, by those whom thou camest to heal and to save. They barbarously smote and besmeared thy holy face; they nailed thee to a Cross; they pierced thy hands and thy feet; they thrust a spear into thy side and left thee all in gore; they condemned thee as the foulest Malefactor; and crucified thy Name and Reputation, as well as thyself. And, which is worse, how have thine own followers grieved thee, and pricked thy very heart, by their base ingratitude to thee; who wast pleased to be thus vilely used for their sake? And what reparation, are the best among us able to make thee? What does it amount unto, that such poor wretches as we can do for thee? How mean and inconsiderable is all the honour and all the praise that we, little and worthless things, can pretend to give thee? O thou God of love, thou Father of mercies, we must address our desires to thee; and beseech thee, that thou wouldst be pleased to do it for us. Thou, who art the Blessed and only Potentate; who hast already appointed him to be heir of all things; who hast given him a more excellent inheritance than the Angels; and when thou broughtest him into the world, didst command them all to worship him; finish I beseech thee, according to the riches of thy glory, the recompenses thou hast begun to make him. Let me and all men else see how Thou lovest him, and what honour thou hast conferred on him. Behold how this soul sighs out its desires to thee, that thou wouldst vouchsafe to hasten his Appearing; and to show him to the world in the glory which thou hast given him. Let us all behold him as highly exalted, as he was lowly depressed and abased. Let us SEE HIM AS HE IS, the Prince of Life, the King of Glory. O perfect that which concerneth him. Let him come, and receive our universal acknowledgements. Let all Kings fall down before him, and all nations serve him. Let them all call him blessed, and Heaven and Earth be filled with his glory. Amen and Amen. II. They may well pray after this manner, and speak of his perfecting, that which is begun; because (secondly) till the day of his glorious appearing, it is most certain, his conquests will not be completed over all his enemies. The very greatest of them will remain unsubdued, till he come then to tread them under his feet. Which cannot but dispose us to love that time above all other; because it will make him perfectly victorious. He is sat down, saith the Apostle, at God's right hand (x. Heb. 12, 13.) from thenceforth EXPECTING till his enemies be made his footstool. Though he be highly advanced, that is, above all creatures, yet all his enemies do not presently fall down before him: but he must stay sometime before, not only all the adverse Empires on earth submit themselves to him but, the Principalities also in the Air, and Death itself; which is the last enemy, saith St. Paul, which shall be destroyed, and put under his feet. He rules and reigns indeed; but still he hath many opposers of his Kingdom. He waits likewise for their utter subversion and looks for their total ruin; but still they spoil and commit many wastes within his territories. The Devil tyrannises and rages in a number of places; and Death (as I must show anon) devours all. How can we choose then, but wait for that, of which he himself is in expectation? Where is our love to him, if we can cease to wish that all those foes who despise or refuse his Government, were perfectly brought in subjection to him? Is there any thing more , to those who pray seriously his Kingdom may come, than to see those put under his feet, who now proudly trample upon his sovereign Authority? What more joyful sight can there be to them, than to behold the Devil, who now insults so insolently in his Dominions, despoiled of all his power; and thrust down into the eternal Prisons and Chains of Darkness, to which he is reserved? To say nothing yet, of the glory it will be to him, to overcome Death itself, to which even all his subjects are forced at present to submit. O blessed Saviour (should all Christian souls say, with one consent) it afflicts us to hear thine enemies roar in the midst of thy Congregation; to see them thus triumph and set up their banners. And far more grievous it is to think, that we have ever been in the number of them; and given the least countenance and support to this hellish Kingdom. The remembrance of it is bitter to us, that there was a time (wretches that we were) when we were drawn aside to join ourselves to this wicked faction; and abett the Apostate spirits in their rebellion against thee, their sovereign Creator. But blessed be thy Goodness, thou hast overcome our disobedient hearts; and restored us to an happy accord with thee. We thank thee for it with all our souls; and wish we might likewise see all Nations fall down before thee and worship thee. What a joy would it be to see all the kingdoms of the earth, become the kingdoms of thee, O Christ? What greater pleasure can our heart's desire? which are not able to express the satisfaction it would give them, to behold the kingdom of darkness, which is shaken already, falling flat upon the ground. Overturn it, overturn it, O thou most Mighty, utterly overturn it. O come, and do that which we endeavour but cannot do. Come, and let us see thee vindicate thyself, from the affronts of all thine insolent enemies. Let us see all the Legions of Evil-Spirits, haled as Captives at the wheels of thy triumphant Chariot. Let us see all the Powers of the Air flying away at thy presence, to hid themselves in the pit of Hell for ever. O thou who hast subdued us unto thee, subdue them likewise and bring them under thee. Thou who didst wrest us out of their hands, wrist from them all their power, and leave them none to get any more into their hands. As thou hast conquered; so we would gladly see thee triumph. As thou hast overcome; so we would fain see thee carried in magnificent and royal state, as the most victorious LORD OF HOSTS. Haste thee therefore, O sweet Saviour, to receive our Ovations. Come, that all the world may give thee, the acclamations which thou deservest. Why is thy Chariot so long in coming? Why stay the wheels of thy Chariot? O that it would please thee to come, while our souls are peeping out of their windows to look for thee: while they call, and cry, and sigh after thee: while they are full charged, with shouts and praises to bestow upon thee. III. There is very great reason, you cannot but see, that they should be thus desirous of his appearing; because, it is manifest by what hath been now said, it will bring along with it some addition of Glory to our Dearest Lord. If we had a Friend who was elected to be a King, should we not often call for the day that would place him on his Throne? Or if he were seated there, but had some rebellious Subjects still in arms, in a corner of his Country; should we not be in some pain, till we saw his conquering banners return with their spoils? Or if that were done, and a time then prefixed for a solemn meeting of all the Estates of his Realm, in the midst of which he intended to sit himself with the greatest Pomp; should we not think it long till we saw him shine there, and receive the homage of so many illustrious Persons? Tell yourselves then, with what ardours you should wait for the coming of your Lord. Who, though he be now Crowned, yet doth not for the present see all his enemies sudued; nor appears, as yet, in the grand assembly not only of the Angels and mighty men, but of all people whatsoever, who shall be gathered before his Majesty. It is true indeed, he being enthroned in the Heavens, sits there in royal Honour and Glory. But St. Luke tells us (as you heard before ix. 26.) that he will appear in the end of the world, not only in his own glory, but in the glory of his Father also: As if that were something more, than what he hath already received at his right hand. That is, he will come from thence to judge the quick and the dead. Which will be an exceeding great glory, such an high honour as was never conferred upon any person whatsoever; to have all judgement committed unto him, and sustain the very place of the Supreme Lord and Governor of the World, to whom Men and Angels are accountable for their actions. This is a thing that is still behind: and there are, it seems, some royal Majestic robes belonging to this high Office, which he hath not yet put on. O how much should we desire to have Him clothed with them? How earnestly should we look, to behold him decked with that Majesty, and arrayed in his most glorious attire? It should not be enough to us, to believe that he reigns; but we should long to see the last exercise, and the greatest proof of his Kingly Authority: which is to judge the world in righteousness, and to reward all men according to their works. O God, should every true Christian say, who, according to thy faithful word, hast glorified thy Son Jesus, and committed all Judgement to him; hasten the day, when thou wilt complete the glory thou hast given him, and gather all nations before him. Cloth him in the Glorious Robes of thy Majesty; and let him appear in his Meridian brightness. Send him forth of thy Sanctuary; and let him outshine the Sun in his strength. O that he would shine forth, and shoot his rays as far as this earth. Let them not be confined to the highest Heavens; but let the air and these inferior regions be all gilded with the splendour of his beams. O blessed Jesus, that we might behold thy light breaking out, to banish all this smoke and disperse these vapours, wherein we are enclosed. Let the Troops of thy holy Angels come, and expel those evil Spirits which have possessed themselves of these aerial places. Let thy glorious throne be set there, where they have so long ruled. Arise, and show thyself, O thou Judge of the World. Let them all know that they are subject to thy tribunal. And sentence them to their proper habitations; that after thy appearing they may disappear, and never break lose to infest or trouble us any more. Then will thy faithful servants shout aloud for joy, and triumph in thy praise. They will sing a new Song before thy Throne, and magnify thee in some such words as these. Who in the Heavens can be compared unto the Lord? Who among the Sons of the mighty can be likened unto the Lord? lxxxix. Psal. 6. xv. Rev. 3, 4. Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of Saints. Who shall not fear thee, O Lord, and glorify thy Name? For thou only art holy: All Nations are come to worship before thee; for thy judgements are made manifest. iv And upon this account we should be the more desirous to see that great day; because till then he will want the glory of having us and all his faithful Subjects, attend upon him in his heavenly Kingdom. It is a very small glory indeed, you may be apt to think, that he can receive from such poor things as we are. Who must acknowledge that we are unworthy, utterly unworthy of the favour to approach unto him; and if we should be so vain as to think otherwise, deserve to be banished for ever from his blessed presence. But when we remember how great his love is, and what he hath promised to do for us, we must likewise confess, to the glory of his Grace, that he can and will raise us so much above ourselves; that it shall be an honour to him to have such subjects, who by his Almighty Power are so nobly preferred. The magnificence and greatness of his Kingdom, will appear in the greatness and splendour of all his Friends and followers. It shall be seen in them, what he is, and how highly God the Father hath exalted him; whom he gave him to be the head over all things to the Church: which is his body, i. Ephes. 22, 23. the fullness of him that filleth all in all. Certain it is he cannot be perfect (as he is the Head of the Church) without all his members. In which regard several, both of the Greek and Latin Fathers, * V.S. Chrys. Oecumenium, S. Hieron. think that his Body, the Church, is called his FULLNESS; because he will not be absolutely completed and consummated, till all his members be knit together in one body, and joined to him, in such a glory as is befitting those that are so nearly related to him: who is able to communicate to them out of his fullness, what excellencies he pleases. This, says St. Chrysostom, is the hope of our calling; (which the Apostle speaks of before) the riches of the glory of the inheritance; the exceeding greatness of his power to us-ward who believe. For whom he hath such an affection, and loves us with so great tenderness; that he doth not think himself entirely happy, unless we be promoted to be with him where he is, and to reign with him for ever. So much is his heart set upon our advancement, that he accounts himself to be but in part glorious; till we be numbered among his Saints in glory everlasting. Then will he shine in greater splendour and majesty than ever; according to those words of St. Paul in another place, 2 Thess. i. 10. where he saith, He shall come to be GLORIFIED in his Saints, and to be ADMIRED in all them that believe. For first of all (as Oecumenius hath collected the sense of the ancient Fathers about this business) it will be a glory to him, that he hath so many Saints, to whom he will distribute his goods, and make illustrious with him. For as his riches, saith he, is our salvation, so it will be a glory to him. And secondly, He will be glorified also by his Saints, when they shall behold him sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in his Father's Glory, the God and the Judge of all. And thirdly, We may add that the Saints will procure him glory from the spiritual powers, when they shall see what a recompense of reward he hath vouchsafed to his servants. Who as they shall give occasion to his being glorified, so to his being admired also: because it will be a most wonderful and amazing sight to see those, who were thought so vile and abject in this present life that they were persecuted and murdered, accounted worthy then of such and so great good things as he will bestow upon them. And truly, as our Lord will be thus magnified and admired at that day; so this aught now to be very wonderful in our eyes. Who have little consideration, if we be not exceedingly in love with his appearing; when self-love so strongly inclines and prompts our affection to it. Can we find in our hearts to turn away our eyes from that, or cease to long for it with ardent desire; which Nature itself calls for, as the greatest Good? Here our own interest combines with his, to make us wish for that blessed day; which shall make him more illustrious, by the brightness of our glory. Here two great Seas meet and run into one; to make our souls swell and rise up in bigger expectations of his happiness. Come, should your heart and mine say, come, O blessed Jesus; and at once make us and thyself entirely glorious. Arise, O thou Sun of Righteousness, and shed thy beams so plentifully upon us, that we may shine with thee, as the Sun in the Kingdom of the Father. Great are the things which are spoken of thy coming; when the exceeding greatness of thy power shall appear, to us-ward who believe. O come, and complete thine own fullness; by filling us, out of thine exuberant Goodness, with all the blessings of thine heavenly Inheritance. Do not want that happiness any longer; which will make us happy too, together with thee. Delay not to put on those Kingly Robes; wherein when thou appearest, we shall be promoted to reign as Kings with thee for ever. How will our ravished spirits then rejoice, in that great salvation! How will they triumph, to see every knee bow to thine exalted Name! Nay, to see thee admired in us; cxlviij. Psal. 14. when thou shall exalt the honour of thy people, the praise of all thy Saints. O come, that the greatness of thy Glory and Majesty may appear in thy Saints; and thy wonderful power and love in all those that believe. And till thou comest, lot all thy Saints be joyful in glory. cxlix. 4, 5. Let them sing aloud in perfect quiet and repose. Yea, let the high praises of our God be in their mouth; who hath given us hope of victory over all our enemies. Let them never cease to praise him; who takes pleasure in his people, and will beautify them with his Salvation. Praise him, who hath promised to come, and visit us in greater love than ever. praise him who is the head over all things to the Church; and will prefent it to himself a glorious Church, v. Eph. 27. not having spot or wrinkle or any such thing. Let his name be always engraven upon our hearts; who hath comforted us with the blessed hope, of seeing him in all his glory. Let the memory of his transcendent love be ever most dear unto us; who intends to lift us up, to sit with him in Heavenly places. Let us never forget to rejoice in his holy Name; with whom we expect to rejoice in the highest happiness of endless Life. And, O blessed Jesus, that we may be so happy now, as to long for that day, on thy account, as well as our own. May it delight us to think, how thou wilt be admired and highly praised, in our exaltation. Make us so much in love with thee, as to desire to see ourselves raised unto honour; because it will make thee also appear in greater glory. CHAP. XII. Other Reasons why we should love his appearing, drawn from the love we have to ourselves. THus I have made a fair way, to introduce the second thing which I propounded, for the completing of this Discourse. Wherein I am to show, how the natural Affection we all bear to ourselves, should powerfully dispose us to love the Appearing of our Lord Jesus. And this will admit of no less than these TEN Considerations: which will instantly, at the very first hearing, win our assent to the truth of them. For, I. First, We cannot but passionately desire, if we have any belief of this Appearing, to see so great an honour, as will then be done to our Nature. So great, that no soul, who is possessed with a lively sense of it, can be tempted any longer to envy the greatness of the noblest Persons; no, not the high dignity of the blessed Angels. The brightest of the Cherubins should not be so grievous to us, as to hurt our eyes; nor the flames of the Seraphims touch us with the least spark of indignation, to see ourselves so much excelled by them: But we should rather wish they were more glorious and illustrious; because the greater they are, the greater will the advancement of our nature be, which, at the appearing of Christ, will shine in a place so far above the highest of them. Those heavenly Creatures indeed are so splendid; that we poor mortals, even the holiest of us, were wont to be afraid at their appearance. They are too glittering for our weak eyes to behold: too full of lustre, for us, who dwell in these caves of darkness, to converse withal. Whence it was, that some pious people, in ancient times, presently concluded they should die, if they saw an Angel: imagining that his business, when he appeared, was to fetch their souls from their bodies; in which while they lived, they were not fit for such Society. And other excellent persons were so amazed at the glory of these celestial Ministers, that they thought of paying them no less than religious honour; and prepared themselves to fall down before them and worship them as Gods. O what an happiness than will it be, to see our Natures so improved and exalted; that we shall be able to entertain their company, without any trembling at all: and instead of those paralytic fears, be only struck with a delightful sense of the most harmonious joys? What a glory will it be unto us, what a joy, to find ourselves made equal to those, whom we took for Gods? To behold ourselves as bright as those celestial fires; which were wont to dazzle the eyes of the greatest souls, and possess them with an apprehension, that they were Divine Being's? But especially we ought to consider, what an honour, what a satisfaction it will be, to behold, not so few as one, or two, or a thousand of those beautiful Creatures but, the whole Heavenly Court, (whom we were ready to adore) come all with bended knees, and humbly prostrate themselves in the most profound adorations, at the feet of our ever blessed Saviour, Christ Jesus. Into what a rapture will it cast us, to behold our Nature so advanced; that all the Gods shall approach and worship this same Jesus, who was so debased and abused? A most glorious and delightful sight it will be, to behold him in the head of all those Heavenly Hosts: to see all the air filled, with the several Legions of Holy Angels: to behold every Troop in that glorious Camp, paying their respect to our far more glorious Lord; and with their shouts and joyful acclamations following him, as their General and chief Commander: And all the Powers of Darkness likewise crouching at his feet, quaking at his Majestic Presence, disarmed of all their weapons, and confessing themselves the Captives and Slaves of this victorious Prince, Christ Jesus. O my ambitious desires, where are you? What is become of you, O my aspiring thoughts? You that used to be ever climbing aloft, and perpetually heaving up my heart; whither are you gone, or into what dulness are you now sunk down? What is the matter that you lie asleep; when so fair an object presents itself, to awaken and rouse you up? What ails you, that I do not feel you stir; who were wont, with less temptations, to be all on fire? Is there any thing we can reasonably thirst after with so much ardour, as to have all the world behold us made the companions of Angelical Natures? What is there that you can fancy a higher glory, than to see this flesh of ours taking place of the Heavenly Spirits? To behold all the Armies of Heaven and Earth, waiting upon the supreme Judge of the World, the Man Christ Jesus? Get up then, get up, and pray perpetually that this most blessed time may come. Rouse up yourselves, and in your most passionate wishes, fly beforehand thitherward. Let this be the But at which you shoot, the mark at which you always aim, O my winged thoughts, and hasty desires. Let this be the end of all your labours, O my busy and restless powers. And content yourselves in any conditino, till this most happy state shall come. Live upon this joyful hope. Cheer up yourselves with these most comfortable expectations. They cannot be utterly miserable, no, they must needs be very happy whatsoever their troubles be, who look for such an incomparable glory. Rejoice therefore, and more than that, make your boast in this perpetually; that one day Angels themselves, who are out of the reach of our present calamities, shall not excel you: But if there be any difference, it shall be only such as was between the men of Judah and the men of Israel (at the bringing back of King David to his Throne) that you shall be able to call this great Son of David BONF OF YOUR BONE, AND FLESH OF YOUR FLESH, when the highest Angels can challenge no such interest in him. O most blessed Hope! the staff of our Life; the stay and the strength of our Hearts! The security of the happy, and the sanctuary of the afflicted! that which preserves our joys from becoming sour, and which sweetens the bitterness of all our miseries! Our Rest, our Peace, our highest Satisfaction! It is enough that I am owner of such a glorious Hope. Be thou ever in mine eye; be thou ever in my heart. I will walk, and labour all the days of my life in this holy Hope. And I will lie down at last in hope; that Thou who now sendest down thy Angels to minister unto us, wilt call us up unto thyself, and make us to sit with thee in those Heavenly Regions. O come, come Lord Jesus, that we may be all so happy. And till thou comest, descend sometimes into this heart, which loves thee and longs for thee: and lift it up unto thee, in more ardent desires, earnest endeavours, and holy hopes: to see thy glory, and to appear in glory together with thee. II. It will be very strange, if we believe in Christ, and be not possessed with these desires; when we attend to the secret inclinations there are in every one of our hearts, to wish we might be blessed with the sight of him, who is so lovely, and who hath loved us so much; whom hitherto our eyes have never seen. For did any body ever hear of a most excellently accomplished person, full of the most obliging kindness to him, and that had infinitely merited of him, and designed all the honour in the world for him; and not feel a most passionate longing desire burning in him, to behold the face of this Great man, who had an heart so tender, so noble, and so graciously affected towards him? This is our case; who live in these remote places and ages of the world, and have heard indeed, with the hearing of the ear, of Christ Jesus our Dearest Saviour; and of his incomparable love; and of the honour he hath done us, and still intends to do us: But have not yet been so happy, as to have our eyes entertained, much less satisfied, with the blissful sight of him; as theirs were who lived near him, and conversed with him at his first appearing. If we had any hope therefore of his appearing again, though in less splendour than I have told you, we could not but look up unto Heaven, where he lives, with earnest expectations, and say; When will he come, when will he come, and manifest himself visibly unto us? Because, as yet, we know nothing of him but by the report of those, who had the honour to be EYE-WITNESSES OF HIS MAJESTY. We have been told by them that they saw this amiable and gracious person, and clearly discerned that he was God manifested in the flesh. They have assured us that he was born of a spotless Virgin; that his name was Jesus; that he was acknowledged the Son of God, by voices from Heaven, and by the descent of the Holy-Ghost in a visible manner upon his head; and yet that he was contented to become poor and mean, that he might enrich us; to suffer his hands, and his feet, and his heart to be pierced, that he might heal our wounds: yea, we have heard that he descended into the lowermost parts of the Earth for our Salvation; and that he risen from the dead again after three days; and that he ascended up on high, and now sits at the right hand of the Father; and will come again to judge the world, and to take up his faithful Servants unto himself. And most comfortable news all this is, which hath arrived at our ears; and we must needs with all thankfulness dutifully acknowledge, that we are marvellously beholden to the Almighty Goodness, which hath taken such care to persuade and fully assure us of its truth. But still every pious heart that sincerely and ardently loves Him is apt to say; When will he come again; that then we may see, as now we believe the certain truth of all this; which we have heard of him with our ears? When shall we be satisfied by such evidence as the Apostles, and other of his Attendants had; who beheld his person, and saw his glory, as the only begotten of the Father, full of grace and truth? May not we also hope to be as they were, eye-witnesses of his Majesty? O when will his holy Angels descend unto us, and say, as they did to them; Come, and see that he is risen? When shall we hear a voice from Heaven, saying; come up hither, and behold my beloved Son, in whom I am ever well pleased? When will the trump of the Archangel sound; and proclaim in all our ears, that he is Judge of quick and dead? O how many days must we stay and wait, before we rise again, to ascend up to him where he is? How long will it be, before we leave this earth, to behold him exalted at the right hand of the Majesty on high? O most gracious Saviour, who hast done such great things for us; Come, and let us see that thou art alive, and still lovest us! Come, and put us out of all doubt, that thou livest for evermore! Let us behold those bright, those loving eyes, which wept so oft, and with so much kindness over us! Let us see that sweet, and now most glorious face; which sweat as it had been drops of blood for our sake! Stretch forth those hands, that were wounded in our service; O stretch them out, to lay hold on us, and lift us up to the vision of thee! Do not long defer, before thou lettest us enjoy, what we now believe. Make no long tarrying, O blessed Lord, but turn the faith of thy servants into sight. And by thy second appearing, be pleased to make us as sure, as thou didst those, who then lived, by thy first. We are persuaded that the fame of those things which we wait for, is nothing comparable to the sight of them. We cannot but think that all present reports fall far short, infinitely short of future enjoyment. Thy type, the great Solomon, O Lord, puts us in mind of thee; and makes us more desirous to see thee. We would fain go, like the Queen of Sheba, from these furthermost parts of the earth; that we may stand before thee in thy heavenly Jerusalem. Not the half, we believe, of thy Magnificence hath been related to us. No, not the shadow of thy glory and Majesty hath been brought to these far distant climates; where we hear little or nothing of thee. Nay, we believe we cannot now understand thy greatness, if it should be all related to us. If we should see thee as thou art, in thy royal apparel, on the Throne of thy Glory, with all thy Heavenly Attendants and noble Ministers round about thee; there would be no more spirit left within us. We should faint away under the weight of that sight; unless thou, O Lord, wouldst disburden us of this flesh, and make us become all Spirit. And that's the happiness indeed, which we desire; and groan in Spirit till we enjoy. There is no greater good we can wish, than to be caught up from this earth; and have eyes bestowed upon us, bright and strong enough to behold thy Majesty. We cannot but long for this; that we may stand in thy presence, and be satisfied with thee: that we may see thee, who hast loved us, and given thyself for us: thee whose love hath won our hearts, and conducted us thus far in our way towards thee: thee who art our hope; and with whom our life is hid: That we may see thee, O Lord, in the height of thy glory, and thy face may shine upon us, and our eyes sparkle for joy with the light of thy Countenance: Of which we are the more desirous, because we never yet had the favour to see thee, who art so dear unto us. O favour us therefore so much, most gracious Lord, as to come and gratify our desires, with that unknown, that long looked for sight of thee. III. And there is still a greater reason to desire it, and to be in love with his appearing; because than we hope to be perfected and consummated in Love. This is an affection, you have heard, so pleasurable; that we are enticed thereby, or rather sweetly forced to strain our souls to the utmost expression of it. When we have found an object worthy of this passion, the delight it gives us invites, nay compels, our hearts to the most abundant effusion of it; that so we may not want the highest degree of delight and joy. But alas! Love in this world, though exceeding sweet, is not, as we usually speak, all Honey; but there is some bitterness mingled together with it. The heart that is struck with it receives a wound (which cannot be perfectly healed till it enjoys its desires) and that you know is not without the company of anguish and pain. 1. For we find that when men admit into their hearts the love of any mortal creature like themselves, the soul which before was whole, unbroken and entire, is as it were separated and torn by this passion, both from itself and all other objects; save only that which hath engaged its affection. Now all men know that no heart can be thus parted and divided, without a sense of grief and smart, attending on such a divulsion and rending of it from itself: till it feel that soul, which it loves as another self, effectually joined to it. And then (2.) we find that after it hath obtained well assured hopes of this; yet those eager desires and long that are in this passion, still carry their sting in them; and make the heart but ill at ease until they be accomplished. Both which it were easy to apply to that devout affection, wherewith pious souls are touched towards our blessed Saviour; which is very unquiet and full of trouble, till they know and feel that he loves them. 3. But I shall rather observe (which is peculiar to this holy love) that the wounds, as I may call them, which are made in any heart by the wonderful kindness of our Saviour, who loved us so much as to die for us, are wont very oft to be a torment to it; because it can love him no more, and doth not feel such vehement transports of affection to him, as it desires, and he hath merited. And then (4.) though we are fully persuaded that we do sincerely and hearty love him; yet this proves a great trouble to us, here in this present state, that we fancy him sometimes to be a stranger to us; and he seems to treat us, as if he were suspicious of our Love. And (5.) when we have the greatest sense of his most tender mercies, and he sheds abroad his love in our hearts; This creates a new grief, because he stays no longer with us, and we cannot call him back, as oft as we please, to give us those delicious tastes of his infinite Love. But (6.) there is nothing so considerable in this matter, as that we cannot enjoy those gracious visits from our Lord (of which we are so desirous, and which fill the heart with the greatest love to him and delight in him (but they conclude in sighs and groans, and leave us much unsatisfied, while we are in this mortal body. That very love which God himself excites, those Heavenly impressions which his own hand makes upon our hearts, the greatest ardours of divine affection wherewith we are inspired from above; are not without their pangs of trouble in all those, who with earnest intention of mind and most hearty desires, give up themselves to follow them, and seriously endeavour to comply with them. For while a devout soul (that is in a lively manner touched by him) stretches its wings, as I may say, and spreads itself with great affection that it may mount up in vehement love unto him; It presently feels how unable it is to answer those divine motions, and sees, to its sorrow, that its wings are not grown large enough, to bear it so high, as it then aspires. There is a powerful spirit indeed, which stimulates it to fly aloft, where he is; but while it endeavours to obey its inspirations, it is strongly dragged and pulled down by the earthly tabernacle, to these inferior enjoyments. It is born away with violent and swift desires; and at the same time sinks below, and sadly flags for want of power. Like the Bird that is not yet fully fledged, which would fain fly when it hears the Mother call; but finding its wings too weak, is forced to fall into some hedge or tree, and there is content to hop up and down, and please itself in its little chirping among the branches: so doth the devout soul feel itself when it is very desirous to correspond with the heavenly motions that are stirring in it; and when it thinks it hears the Father of Spirits, saying, Come up hither. It fails in the attempt; and can only make some small, but feeble, essays towards its celestial country. It is soon tired and grows weary; and while it pants and breaths after high and excellent things, cannot reach them or come nigh them: but faints away and spends itself in sighs, which are so much the sadder; because it sees the spacious Heavens before its eyes, and yet must be content to drop down and sit still upon the Earth. Yea, the very stretching of her wings puts the soul to pain, when she cannot fly. The straining of herself is very uneasy; when she can only groan, but not raise up herself to the pitch that she desires. She suffers a kind of torment between these two; the strength of her affections, and the weakness of her ability; the sharpness of her sight, and the dulness of her enjoyment. O miserable Creature that I am, what shall I do? (is the dejected soul in this case apt to say.) Pardon me, Dear Lord, if my great love to thee make me call myself miserable; when I know that I am very happy. It is my desire to be nearer to thee, which makes me deplore, not only my distance from thee but, the feebleness of my soul in its endeavours to approach thee. O what a change have a few moments made in me! I thought just now I was going up to Heaven; and alas! here I lie at this present sighing upon the ground. The Divine breath, methought, was carrying me above; and I, unable to accompany it, am still here below. I felt as if I was all life and spirit a little while ago; and now I am almost dead. I seemed as if I should have quite forgot this world; and now I can scarce think of any thing else. O how sweet would it be, but to remember the tastes that I had of thy transcendent love! whereas now, alas! I can scarce relish any thing that is good. What shall I do with myself? Or what shall I desire for this poor soul, which is thus sadly burdened, and pressed down by the corruptible body? My heart is with Jesus; but, O how little do I enjoy of him? I am not myself, I am become another thing than I was before; and yet how little is there of Jesus in me? How wide is the distance still, between me and my dearest Lord? How do I long to be exactly like him, but how short, O how vastly short am I of him? And how like a stranger doth he sometime seem? How do I lose, in this blind and dark estate, the sight and sense of his most precious love? I know my heart loves him; but what a grief is it, that my love is so weak, so dull, so little worthy of him? O blessed Jesus, what a favour is it, that thou wilt be pleased to cast, at any time, a gracious look, upon such a cold and senseless heart, as this of mine? With what thanks ought I to receive, the smallest testimony of thine inestimable love? Which is so sweet, that it makes us sigh because we can enjoy no more of it. Ah! that this vessel should be so narrow and straight, as to contain so little of thy love! Ah the dulness of this heart, which entertains thee so poorly; that it is no wonder thou makest so short a stay, so exceeding short a stay with me! How sad is it to think of this heavy clog, which will never let me follow thee far; when I have the strongest attractions from thee? Fain would my soul climb up unto thee; but when I have got a little way, down I come, and have lost that glorious sight I had of thee. And if thou art pleased to lift me up as high as Heaven; how soon is the mind weighed down again, while it museth upon those celestial things? O the constant joys which I hoped to have! how are they vanished? O the satisfaction which began to be in this heart; which now lies grovelling in the dust, filled with nothing but sigh after thee! And blessed be thy Goodness, that it doth sigh after thee. I thank thee that I feel such love, such vehement desire there, as makes it long for more of thee. I will never cease to sigh after thee. I will still long for that time, when thou, Lord, wilt be pleased to appear, and make all sighing fly away, by a constant sight and enjoyment of thee. For this I will groan, that I may be so happy as to see thee; and that thou wilt make me as strong, as sometime thou makest me desirous, to accompany thee. I will pray for this, that thou wouldst come, and heal those wounds which love hath made; by making me perfect in thy love. O come therefore, Dearest Lord, and turn my desires into enjoyment, my sickness into health, my weakness into strength, these flutterings of my soul into a flight: into a flight, I say, from this earth into the air; where I may no sooner wish to be with thee, but I may feel my soul snatched away, and leap for joy to find itself in thy embraces. Come, O my Lord, come thou lover of Souls, and let me not languish in these long any more. Come, and leave no place for any fears, that I shall lose thy company. Come, and give me the full satisfaction I promise myself, in thy sweetest society. I am content to suffer one pain, that I may thereby put an end to all. Death is no longer dreadful to me; when I think it will bring me something nearer to thee. Thou mayest rend my soul when thou pleasest from this flesh; that it may be torn no more, as it uses to be, when it is pulled back by other things, and would gladly follow thee. O join me perfectly, most perfectly to thee; that I may love thee as much, as the most enlarged spirit is capable to love thee. Happy should I be, if I could do nothing else but love thee, and feel that thou lovest me. O hasten the day, when my time shall be divided between these two sweetest employments; of expressing my most ardent love to thee, and rejoicing in the full satisfaction of thy love to me. CHAP. XIII. Two other Reasons why, if we love ourselves, we must needs love this Appearing. iv SO we ought to wish, if we seriously believe there will be such a day, because we naturally love Life and Immortality, which till then cannot be perfectly bestowed on us. Our Lord indeed hath brought these to light, and given us an assured hope that none of those who believe in him shall perish: But as the everlasting Life he puts us in possession of when we depart from hence (I shall show in the next Chapter) is not presently completed; so it is out of all question that we must stay till the last day before he perform his so frequently repeated promise, vi. Joh. 40.54, etc. of raising our bodies out of the dust, and making them incorruptible, that they may live for ever. Which is a thing we so much desire, that we are prone to please ourselves with the mere shadow of it; studying, when we die, to make our memory survive our ashes. We would fain record our Names in the Legend of fame, by the performance of some remarkable exploit. Or by some memorable work, we contrive that the world may speak of us, when we are gone down into silence. And for fear it should not, we teach Marble-stones, and Pillars to tell what we were; and by this means we fancy, we shall live as long as the world shall last. But alas! this is no better than an imaginary life; which we cannot secure neither: but must leave the World without any assurance of that, for which we are so solicitous, and employ such serious pains. No man's Name can be so loudly sounded by the trumpet of fame; but it may chance that succeeding ages shall not hear the least whisper of him. Or if they do, it may far with him as it doth with Hercules and Bacchus, who were as great Soldiers and Conquerors, it is likely, as Alexander and Caesar, and yet now their notable achievements do but serve to fill up the number of Fables. Epitaphs, and Escutcheons, Books and Monuments, do all die as well as men. Our Names in all likelihood will at last be buried and perish, as well as ourselves. For this world is the place, where death reigns and plays the Rex; not only over us, but over all the relics that we leave behind us. What should we wish for then, what should be the ardent desire of all Nations, if they were believers, but the time of our Lords appearing: when this mortality, as the Apostle speaks, shall be swallowed up of life; and we shall receive from his hands Laurels and Crowns, that are incorruptible and never fade away; a Name that shall never die; a Glory, that shall live and continue in its splendour, as long as God himself? For as this is the time wherein Death hath dominion; so that will be the time of abolishing its Kingdom, and putting an end to all its tyranny, by setting up Life and Immortality in its stead. O welcome time, says the heavenly minded soul, when this great devourer of the world shall have nothing left to feed upon; unless it be the Grave, which shall die eternally, and never be heard of more! O what a joyful name is this of Life, and of life for evermore! How sweetly doth, even the word, IMMORTALITY sound, in this land of death and destruction? What is it that makes our hearts so cold, and to feel so few desires to see the Prince of Life appear? To see Him, who shall raise up that in glory and power, which was put into the earth in dishonour and weakness; and shall turn this natural, this corruptible body, into one that is spiritual and incorruptible? Are we afraid this world will be burnt up by the brightness of his appearing? Do we pity our Palaces and costly Furniture, which we think are then in danger to be consumed? Are we concerned for our Money and Jewels, our ancient Demesn and places of pleasure, our Pictures and Statues, with such like things, which we strive to perpetuate to all posterity? Will all these, do we fear, be in a flame? and serve for no other use than those great Fires do, wherewith we honour the Coronations and Victories of Kings, or any other such like noble spectacle? Let it be so; I see no cause to be troubled at it: when I remember that together with these, the Graves and the Sepulchers, the Tombs and such like Monuments of Death's conquests, the Vaults and the Charnel-houses, with every other Trophy that sin hath erected, shall be cast into this huge Bonfire; which shall be made, we conceive, by the conflagration of this Globe of earth, to adorn our Saviour's Triumph. Why should we dread, O my soul, to behold such Flames as these? Let us look and fix our eyes upon them as most cheerful blazes. Let us warm our hearts, at the very thoughts of such fires. And though they should prove to be this world's Funeral; yet let us rejoice in them as accompanying our most happy Resurrection. O Death, I fear none of thy threaten. O Grave, I am not astonished any longer at thy darkness. I see the fatal day is coming, which shall put an end to both your dominions. And till then, I yield myself your subject, and intent not to struggle against your power. But I fear it not: because, unless you can prevent that day, or prevail against my Saviour, as well as over me, I am safe enough. It is not much you can rob me of at present. The pleasures we enjoy in this crazy body, are not so considerable, that we should mightily lament the loss of them. Our Friends indeed have taken such fast hold of our hearts, that we cannot easily consent to leave them: but setting them aside, what is it that you can take away, which I am loath to part withal? And they, I consider, shall at last triumph together with me, over your now prevailing power. We shall only part, to meet again, and see you swallowed up in victory. And we shall be revived in bodies far more glorious, with hearts full of more vigorous love. In which we shall live with endless pleasure; without any fears of being severed any more. Amen. I wish thou wouldst come, O blessed Jesus, and carry us all to a place of secure and peaceful love: where we might sit together, and chant thy praises for ever. V We cannot but be inclined to such meditations, and bear an affectionate love to our Lords appearing, unless we be in love with Sin; which at that time (we should further consider) shall quite cease, and not have so much as the least shadow of it remaining. Are not all pious souls very much afflicted, to think that God is every where so much dishonoured? Is it not exceeding grievous to them, to see his most high authority daily affronted, without any remedy for it? and that Image he hath placed of himself in man, after such a lamentable manner, and without any remorse, continually mangled? Nay, is it not a considerable part of their trouble, that they are afraid jest, through the violence of temptations, or the weakness of their nature, or the inadvertency of their minds, by sudden surprises, they should add to the number of those disorders which are already so prodigiously increased? What is there then, for which they can more reasonably wish; than that they may be delivered out of this fearful danger, and the Heavens may be secured from this rude violence? A blessing to be desired and expected not only upon their own account, but in respect to our blessed Lord and Saviour also, who is now, we read, in the most holy place above, there presenting himself, with his precious blood, before God for us. Which he must continue to do, till the time of his Appearing be fulfilled; when he shall come out from thence without sin (ix. Heb. 28.) as having discharged all his Office in that heavenly Sanctuary. While he stays therefore in that place, the care of all the people lies upon his shoulders: there is a daily charge he is to attend; that he may cure and expiate the sins of men. This is the constant employment of his high and Royal Priesthood, and it cannot cease till he come out again, on the day of his appearing: which, it is manifest, will free both him and the world from this great burden of transgressions. Then there shall never be any more objects of his pity and compassion. He shall have no sense then of our infirmities; no feeling of our pains, our grief and our anguish. Then he will cease to be afflicted with us, and be put to no further trouble about us: But be all delight, all joy, all complacence and pleasure in his members; who will be so well, as to call for none of his care any more for ever. And shall not the thoughts of this blessed time be our joy and pleasure too? We have very much reason to suspect our faith, if we can find such contentment here, that we would not have it make too much haste: For nothing is so sad to pious hearts, as that it seems to be so far off, and comes so slowly to them. They groan and sigh here under many weaknesses. They complain most heavily, and mourn under the weight of many imperfections. From which they would fain be delivered; that they may turn their sighs, into songs of praise to the triumphant Captain of their salvation, Christ Jesus. Nay, should we suppose there will be a time, before the end of all things, when righteousness will more universally prevail; which is the best sense that can be made of the Saints reigning upon the earth with Christ a thousand years (which some are persuaded is still to come:) Yet such and so many are the weaknesses that will hang upon us, and so great are the dangers to which they will make us subject, while we dwell in these earthly Tabernacles, that Good men would but be the more desirous our Lord would appear, to perfect what they saw so happily begun, in their entire reformation to a better state. O what a long time am I like to stay, cries such an oppressed soul, before I be eased of this burden, which is too heavy for me? How many days and years more must I spend, under the load and pressure of this flesh and blood? Give me patience, Dear Lord, to wait for that day, which shall free me from it. Make me able to support myself in contentment, with the hopes that the time of release, at last will come. I am so far from being unwilling that thou shouldest come; that I beseech thee to make me willing to stay, till thou canst come. Only give me leave sometime to sigh and say, when wilt thou come! O when wilt thou come! Suffer me to wish most passionately that thou wouldst appear: Be not angry with me, if in the agonies of my soul I desire thou wouldst haste thine appearing. And in the mean time, increase my belief that thou, O compassionate Saviour, pitiest my weaknesses, and art not insensible of all my miseries: that so I may more comfortably hope, thou wilt come and ease me and thyself, both together. Bear up my sinking spirit, till I be so happy: and by thine almighty power support me under the weight of all the fears and all the doubts that are apt to trouble me. And let not the dulness of my mind, or the heaviness of my heart, the distraction of my thoughts, or the deadness of my affections in thy most delightsome service, utterly deject me. But raise me up with a cheerful hope of thy salvation, to a pitch of joy and gladness, under all the burdens that oppress me. I am forced indeed to sigh, when I think of the many temptations to which, on every side, I am exposed. And more sad it is to think that they, at any time, have shaken, though not overthrown me. O the childish follies of a mind, which doth so much as listen to the treacherous allurements, which would steal away my heart from its happiness! O the intolerable weakness of an heart, which doth so much as waver in its resolved choice, of so reasonable a service as that of thine, wherein I am engaged! Pardon me, Good Lord, that I call it intolerable. For I know I ought to bear it in hope of greater strength and of eternal settlement: and that I ought to rejoice I am not overcome, by all the temptation, wherewith I have been assaulted. Blessed be thy Almighty Grace, that I have stood hitherto so steadfast, so unmoveable in my duty: and that I have thy word for it, thou wilt never leave me nor forsake me. It is only my love to thee, which makes me complain, though not of the inconstancy yet, of the weakness of my love. The coldness of my affections, the listlessness of my devotions, my aptness to be tired and soon weary of the divinest pleasure and satisfaction, the unevenness of my temper, the sudden discomposures I feel in my spirit, are the things that often trouble me. But I ought to remember that I am now in a body full of disorders: and that my life is a warfare which I ought patiently to accomplish. And I have great reason to bless thy name, O thou most glorious Conqueror of the Devil and sin, by whose gracious aids, my will standeth firm, and doth not yield or in the least consent to displease thy Majesty. By thy power I have and shall do valiantly. Thou shalt still tread down all mine enemies. My soul shall make her boast in thee, O Lord, and be glad in thy salvation. For I am continually with thee: who hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory. Thus will I always hope in thee, if thou wilt but be pleased mercifully to bear with my incurable infirmities; to relieve my fainting spirit in this tedious pilgrimage; and to permit me to sigh sometime and say, O when will this long contest be ended! when will this war which my passions raise in my breast be concluded; and suffer me to live in tranquillity and enjoy the sweetest pleasures of perfect peace! Yea when shall all thine enemies throughout the world be disarmed! and there be no more rebellions against thy most sacred Authority and thy sovereign will! O come sweet Jesus, come, thou Lord of peace; get thyself and us the Victory: that we may be more than Conquerors, and triumph in thy praise. Come, and bring this troubled spirit into thy serene and undisturbed regions above. Come, and give it the wings of an Angel, that I may flee away and be at rest. That I may flee away from all the follies, and from all the sorrows of this sinful life; and be at rest with thee, my Dearest Lord. At rest in that peaceful place, in that Paradise above; where is no dangerous Fruit to invite, no temping Eve to solicit, no subtle Serpent to deceive: But we shall all live like so many Gods indeed, perfectly wise and perfectly good; inviting one another only to praise and love thee, with our united strength. Thee, who art the first and the last; the beginner of our Faith, and the finisher of our Hope; the Guide of our Pilgrimage, through the troublesome wilderness of this World; and the eternal rest of our wearied souls in that heavenly country, which overflows with pleasures for evermore. CHAP. XIV. Two Reasons more, to induce us to raise our thoughts and affections to the Appearing of our Lord. VI AND the very first step we shall take towards our heavenly Rest, will be so surprising, and advance us so far above our present imperfections; that it must needs, if we seriously consider it, make this Appearing of his extremely . Because all good men shall have the favour then to be snatched from this earth, and carried up into the air, to meet our Lord Jesus there; when he appears in his glory. And who is there that understands himself, who would not wish to be thus translated; rather than to stay here, though it were to see our Lord come to reign with his Saints a thousand years upon the earth? Which Judaical conceit (as St. Hierom truly calls it) was embraced by many great men in ancient times, as a piece of the most Orthodox faith. So Justin Martyr esteemed it; and Irenaeus, with many others, were very zealous for it. And if they had thought more of spiritual delights, which the Saints should have in that Sabbath (as they termed it) by the presence of our Lord, St. Austin, * L. xx. deliv. Dei, c. 7. for his part, acknowledges it would have been a tolerable opinion, to which he himself was sometimes inclined. For all good men, as I said before, would be glad to see righteousness planted more universally in the earth, and prevailing over vice and wickedness, before the dissolution of all things. And yet, even then (should we suppose them to be so happy here) they would be far more glad to behold our Lord appear in his glory to take them quite away from this earth. Where, as long as they continue, they must needs be dull and heavy, cloudy and dark, and enjoy but little of him; till they quit this gross body of flesh and blood, and go up into a purer state of light, and vigorous life. Which St. Paul hath given us hope we shall enter into, at the appearing of our Lord. Who will descend from Heaven with great acclamations (you heard before from 1 Thess. iv. 16.) to raise the dead and judge the World. And then his Saints are not to remain any longer here, but a sudden change being made in them (1 Cor. xv. 52.) both they who are then alive and all those who are newly raised from the dead, shall be CAUGHT UP TO MEET THE LORD IN THE AIR, v. 17. There he will show himself; and not upon this earth. Thither they shall be carried up unto him; and not he come down hither unto them. And if you well observe it, the Apostle teaches you to believe, that this ascent of the Saints unto him, will bein a very glorious manner. Just as he comes from Heaven, shall they go up thither; For St. Paul saith we shall be caught up IN THE CLOUDS, as so many triumphal chariots sent to fetch us from this earth and transport us to himself. Who when he stood before his Judges to receive his sentence from them, thus describes his own coming to judge them, xxuj. Matth. 64. Hereafter ye shall see the Son of Man sitting on the right hand of power, and coming in the CLOUDS of Heaven. Though now, that is, I am arraigned and condemned by you, as if I were the vilest of men; you shall one day see that I am the Son of God, by whom you shall be judged; for with amazement you shall behold me clothed with Divine Majesty, and coming as the Vicegerent of the supreme Lord of all to call you to an account. For every one knows that clouds are called the Chariot of God, civ. Psal. 3. and therefore his coming in the CLOUDS of Heaven can signify nothing else but his appearing in the glory and with the Authority of his Father; as Lord of the world, that hath conquered all his enemies, and is come to pronounce the sentence of God upon them. In such a splendid manner, with the like pomp and state, shall we be carried up to him; as so many Princes going to wait upon him, and to receive the honour he will delight to confer upon us in the sight of all the world. Nay, it will be part of our honour to be conveyed to him, just as Elias, yea he himself ascended into Heaven. For a Chariot of Fire appeared for the transportation of the one (2 Kings ij. 11.) and a cloud, which is the same, received the other out of the Apostles sight, i. Act. 9 O blessed Day, O happy Appearing, doth an heavenly minded Christian often think with himself, when a sight of my Saviour will draw me up to him, to be where he is! O most glorious, most beautiful Spectacle, when his beams which fall upon me shall make me ascend from this earth, as the Vapours do before the rays of the Sun! O the joy that will fill my heart, when I shall see those gilded Chariots sent from my Saviour, to fetch me unto himself! How shall I sing when I am uncooped, and let out of this Cage (wherein I am now confined) to accompany the free people of the air, in their heavenly melodies? What a pleasure will it be to look behind me, as I fly up unto Jesus, and see what a poor spot this Earth is; of which I shall then have taken my leave for ever? O how glad shall I be, that I am to return no more to a place so dull, so dark, and so full of miseries? How happy shall I think myself, that I am gone quite away from this vile Orb; which will not seem then to my exalted soul so big as a pins-head? Nay, how joyful will it make me to find, that I am at last ascended up so high; as to have lost the sight of this little Globe, and of all the Kingdoms and Empires that it contains? O my Gracious Lord, pardon me if I be sometime apt to think, that thou stayest too long before thou comest, to call me up unto those heavenly places. This flesh is too unweildly a load, when I think of that aerial state. It hath made me groan, ever since thou madest me believe, that thou wilt bestow a lighter garment upon my soul. Heretofore, indeed, I fancied nothing more than a body fresh and plump, a tall and proper stature, a fair face and beautiful features; and I was prone to envy those who dwelled in such fine and goodly Palaces: But ever since the time that I heard of going into the air, to meet with thee, my Lord; all the love they excite in my heart, makes such habitations seem no better than stately Prisons. I have looked upon myself and sweetest Friends, in our most healthy estate; and sighed to think that we were in Chains and Fetters. Nay, the best of these houses, I tell them, at certain seasons are but painted Sepulchers; wherein the mind lies dead and buried. It is thou therefore, O most blessed Lord, who hast made me to wish so earnestly for thine appearing. I own these long to the discovery which thou hast made to me, of another and better world, whither thou intendest to transport me. And if I have a mind to begin my journey thither presently, if I would fain feel my wings so grown that they might be able to bear me up above this earth, if my soul sometimes would willingly be released from these chains, and have the freedom to leave this flesh, and if I wish withal that this flesh may be changed, and turned into a kind of spiritual being; I must ascribe it unto thee, who hast begot these desires in me; by telling me of a building of God eternal in the Heavens, when this earthly tabernacle is dissolved. Thou hast revealed these things to me, that I might desire them; and who can desire them, and not wish withal that he might presently enjoy them? Let it not displease thee therefore, I beseech thee again, O my Dearest Lord; if I say sometimes, I am weary of being here. Do not esteem me impatient, if, in the agonies and pangs of Love, I long to come up higher, and get as near as may be to thyself. Suffer me to pray thee, that these walls of flesh may not long immure me, and exclude me from thy face. At least open a window for my gasping soul; that I may look into the purer air; and please myself in the thoughts of the flight which I shall one day take, to see thee and enjoy thee in unclouded Bliss. VII. But there is something beyond all this, to draw our affections from all things here, and to make us love and long for the coming of our Lord: And that is, the CROWN OF RIGHTEOUSNESS, which the Apostle tells us, in this very place, shall then be given to all those, who are thus piously disposed for it. I cannot tell you how much is contained in these two words; unless I should make another Treatise little less than this. For a CROWN denotes the highest degree of honour; and RIGHTEOUSNESS signifies, in the holy language, not only freedom from all pain and punishment, but the enjoyment of the greatest felicity, that the most bounteous goodness of God will bestow upon his faithful servants. No less than such a glory and happiness, as our Lord himself hath received, for a reward of his labours. For we see Jesus (saith the Apostle ij. Heb. 9) who was made a little lower than the Angels, for the suffering of death, CROWNED with glory and honour. So St. John saw him in a vision (as he tells us xiv. Rev. 14.) sitting upon a white (i. e. a bright and shining) cloud, having on his head A GOLDEN CROWN. And thus our Lord hath caused it to be proclaimed, in the Gospel of his Grace, it shall be done to all those whom God delights to honour. He hath shown in our blessed Saviour, what he will bestow upon his constant followers. And in what he hath done for him, he hath shown also that he is upright, and that there is no unrighteousness in him. They may depend upon his word, and be confident he will not fail their expectation; but crown their faith and patience with immortal glory. I say their patience, because he will have them wait long, and stay a great while before they receive this Crown; which cannot be set upon their heads till the day of his Appearing. He will take up all pious Souls indeed into a state of joy and bliss, surpassing all that we can now conceive, as soon as they depart this life; but the perfection of it they must wait for till he have gathered the whole body of the faithful to him, that he may crown them all together. So the Ancients understand that place, xi. Heb. 39, 40. as may be seen in Theodoret, Oecumenius, Theophylact and others. And so the last named Writer discourses at large upon the twenty-three. Luke 43. according to the doctrine of St. Chrysostom, whom he constantly follows. Who pronounces that the soul lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In 1 Cor. xv. 19 uncrowned, till the resurrection of the dead; which is the time when we shall all receive according to what we have done in the body, whether it be good, or whether it be evil. Which was not his opinion alone, or the sense of some few others; but the current doctrine of the ancient Fathers. Who look upon that invisible place and state, wherein the souls of good men are before the Resurrection, as so much inferior to that wherein they shall be afterward, that they have bestowed very different names upon them; expressing the imperfect, though very happy, condition in which we must remain, till our Lord will be pleased to appear for our consummation. It will not be amiss to mention the descriptions they give of both. The place and state before the Resurrection they call, Paradise; the Bosom of Abraham; the feast of the Patriarches; the outward Altar; below the Altar; the Porch of the Sanctuary; the Courts of the Lord; the Custody, and the storehouse of Souls; secret receptacles; the hidden seats or Tabernacles of the godly; convenient or due places; places meet for them, or worthy of them; the place of refreshment, of Light, of Peace; a portion of the spiritual Rest; the rest of security; a certain retiring place of everlasting Rest; the port of eternal security; the bright, the fragrant, the royal Tabernacles; the earnest or pledge of the Kingdom; the White raiment; a Chamber in the Palace Royal; an Habitation with God; the Asylum or place of refuge; with other such like names; which are so obvious, that none can fail to be acquainted with them, who read the ancient Doctors of our Religion. Among whom St. Ambrose hath adventured to give us a very particular account of this state: which I shall set down, because it will be very pleasing to those, who are desirous of some distinct conception of the happiness we hope for, before the Resurrection, in the celestial Tabernacles. Where the joy of just souls, L. de Bone Mortis, c. xj. saith he, will be disposed per Ordines quosdam, by certain orders, ranks or degrees. First, there is the joy that they have overcome the flesh; and were not crooked by its enticements. Secondly, that at the rate of their industry and innocence, they enjoy security, and are not entangled like the souls of the wicked in errors and perturbations; and are neither tortured with the memory of their vices, nor vexed with the rage of solicitude and cares. Thirdly, that they are supported with the Divine Testimony, of their having observed the Law; so that they are not in fear of the uncertain event of their deeds in the last judgement. Fourthly, because they begin to understand their Rest and Ease, and to foresee their future glory; and pleasing themselves with that consolation in their dwelling places, they live at ease, with great tranquillity, environed with the guards of Angels. And the Fifth Order or Rank, hath the sweetness of a most plentiful exultation or triumph, that they are escaped, out of the prison of this corruptible body, into light and liberty; and possess the promised inheritance. For there is an order of the rest, as there is of the resurrection. We shall all rise, but every one in his order. Christ the first-fruits, than they that are Christ's, who believe his coming: and then is the end. There shall be therefore a different order of dignity and glory, as there will be an order of deserts. So that in the sixth Order, their Countenance will begin to shine as the Sun, and to be compared to the lights of the stars: but is such a brightness as cannot decay. And the seventh Order will be, that they may exult with confidence and full assurance, and confide without any doubting, and rejoice without trembling; making haste to see his Countenance, to whom they have devoted the Obedience of a most diligent service. From whence, by the remembrance of an innocent Conscience, they may presume a glorious reward of a small labour: which they beginning to receive, shall know that the sufferings of this present time are unworthy that so great a glory of an eternal recompense should be compared with them. This is the Order wherein he places just souls before our Lord come to bring them into his heavenly Kingdom. And some body under the name of St. Austin hath more briefly expressed it thus. * L. de salutaribus Documentis, c. xl. Tom. 4. We believe that when our soul is freed from the bonds of the flesh, if we have lived well and uprightly before God, the Choir of Angels will presently come to meet us, and troops of all the Saints will run into our embraces; and bring us to supplicate the true Judge. Then peace will encompass us, and deep security. We shall fear no more the fiery darts of the Devil, nor any other enemy that desires to cast our souls into danger. Not sword, not fire, not the cruel face of the Tormentor, not hunger, not thirst, nor any sickness. The flesh shall no longer be contrary to the spirit; nor shall we fear any danger: but having cast off the burden of the flesh, the holy Spirit, (to whom we had before given a mansion in our body) will give us a mansion in Heaven. And so we shall joyfully and gladly expect the day of judgement; in which the souls of all men shall receive rewards according to their deeds. Now that place and state into which we shall be admitted then, they call the Highest Heaven; the Inner Altar; above the Altar; the House of God; the Seat of Christ; the Celestial Kingdom; the Heavenly Inheritance; the goods of the Kingdom; the consummation of glory; the reward of immortality; the distribution of royal donatives; perfect joy; the expected reward; the end of all good; the entire reward of deserts; the time of Crowns; the kingdom of fruition; the perfect participation of good things; with other names of the like import; which signify something much beyond what we shall enjoy before our Lords appearing. I shall conclude what they say of both these states, with the words of St. Austin, Tract. xlix. in his exposition upon St. John. All souls, saith he, when they go out of this world, have their different receptions: the good have joy, and the evil have torment. But when there shall be a resurrection, the joy of the good shall be more ample, and the torment of the bad more grievous. The holy Patriarches are received in peace, and so are Prophets, Apostles, Martyrs, and the good Faithful: but all these are still in the end to receive that which God hath promised. For even the resurrection of the flesh is promised, the consumption of death, and eternal life with the Angels. This we shall all receive together: But as for the Rest which is given presently after death, every man receives it, if he be worthy of it, when he departs from hence. The Patriarches received it first, afterwards the Prophets, and more lately the Apostles, and still more lately the holy Martyrs, and every day the good Faithful, etc. And with these more ancient words of Irenaeus; who discourses in this manner. Since our Lord went away in the midst of the shadow of death, to that place where the souls of the dead are; and afterward was raised corporally; and after his resurrection was taken up into Heaven; It is manifest that the souls of his Disciples also (for whom the Lord wrought these things) shall go into the invisible place appointed to them by God; and shall stay there till the Resurrection, expecting the Resurrection: Afterward receiving their bodies, and rising again perfectly, that is corporally, as our Lord also risen again, so they shall come to the sight of God. For no Disciple is above his Master; but every one that is perfect shall be as his Master. As our Lord therefore did not straightway, flying from hence, depart to Heaven, but expecting the time of the Resurrection appointed of the Father (which was fore-signified in Ionas) after three days rising again, was taken up into Heaven: even so we also ought to wait with patience the time appointed by God for our Resurrection, foretell by the Prophets; and so rising again be taken up, as many of us as the Lord shall account worthy of it. And whosoever shall be thought worthy of that world (as our Lord speaks) and of the resurrection of the dead, they will be filled, no doubt, with inconceivable joy, to meet so many pious souls, and so many Friends, who will be all assembled at that time to receive the reward, they have so long waited for. For if all the Faithful be one body (as St. In xi. Heb. 40. Chrysostom, or the Author of the Commentary on the Hebrews *, under his name, speaks) it will be a greater pleasure to this body to be Crowned all together, than if it should be done by parts. For the righteous even in this are admirable, that they rejoice in the good of their Brethren, as well as their own: and therefore this will be according to their hearts desire, that they shall be Crowned with their fellow members; For it is a great satisfaction to be glorified together. Of which since we have so sure an expectation, and the just (as St. Ambrose speaks in the place ) have such a recompense, that they shall see the face of God, and behold that light which inlightens every man; what should we all do from hence forward, but, as he says, put on this resolution, and study that our souls may draw near to God, that our prayer may draw near to him, that our desire may cleave unto him, and we may never be separated from him? Even while we remain here, let us be fast knit to God, by meditating, by reading, by seeking, and endeavour to know him as we are able. For we know here but in part; because all things here are imperfect, there in their perfection. Here we are little Children; there we shall be strong men. We see here, saith St. Paul, as in a glass darkly; but there face to face. There with open face we shall behold the glory of God; which here our souls being involved in flesh and blood, and sullied with their spots, cannot behold sincere. For who, saith he, can see my face and live? How should we? since our eyes cannot endure so much as the rays of the Sun; which would put them out if we should fix them on so great a light. How can we behold then the shining Countenance of our Creator, while we are wrapped up in the rags of this flesh? We must stay for so glorious a sight till that happy day, when we shall be unclothed, or rather clothed upon, with the garments of celestial light. That's the time and not till then, when he designs to do us the great honour, of setting the Crown of righteousness upon our heads. Now is the time of toils (as he speaks in another place) of agonies, of combats, of conflicts, of strife for Victory: then is the time of refreshments, of crowns, of retributions, of rewards, of resurrection, and of the restitution of all things. Which ought to make all serious Believers, look for that day with earnest long; and lift up their heads above this visible world, as men desirous to receive this glorious Diadem. In comparison with which, the most goodly fillets that ever bound any Imperial brow, are not worthy so much as to be named. O that glorious Crown, purer than the finest Gold! (is a pious heart inclined to say) that Crown of righteousness and of life! which my Lord hath so dearly purchased for me, with his precious blood! how do I covet it; how desirous am I, how do I long to be partaker of it? My head beats and aches, and cannot be at rest, till this Crown, by his royal hand, be set upon it. It is in pain, till in stead of these clouds wherewith it is surrounded; it be encompassed in a circle of purer and brighter thoughts. It is sorely oppressed till these vain dreams, and frivolous imaginations, which gather about it, fly away; and it be enfolded in a wreath of nobler contemplations. O how heavy is it, till this giddiness of mind, wherein I am whirled, be exchanged for a steady Orb of light; wherein my soul, I hope, one day shall be unmovably centred? I long to have these ashes blown away; wherein the sparks of divinity lie raked up, in our eclipsed nature. O when will that sweet breath come, that shall make them shine; and set them free to fly to their element above? When shall those flashes of light, which sometime break forth, be blown up into a clearer and more constant flame? Can one believe, and not wish to find himself in the House of God, in the midst of the heavenly Ministers, surrounded with such glorious sights, as eye never saw, nor heart can possibly conceive? I am not able to refrain from saying, O when shall I see my mind encircled in the rays of divine light? When shall it beam forth in such heavenly thoughts, and make my heart burn and sparkle with such ardours of love; that they shall cast a glory round about my head? This is the Crown, which my soul desires to wear. This is the Garland I would win; the glorious Diadem, wherewith my restless mind would be adorned. It is not Silver and Gold, Pearls and Pretious-stones, or any such like things (whose rich names I borrow to express my present thoughts) that I wish and desire: But the brightness of the knowledge of God to fold itself about my head; and that I may sit environed in a Ring of admiring thoughts; of pure, undisturbed, never ending thoughts of thee, and of thy marvellous kindness towards me. Which happiness till my mind enjoy, the pain that I feel will not cease; unless thou, Lord, wilt be pleased to assuage it, by comfortable hopes and joyful expectations of such an eternal weight of glory. Even when I have left this world, and am come to those light some Tabernacles, which thou hast prepared for those that truly love thee; I shall long to know more of thee; and desire still to be nearer to thee; and look to see thee come out of thy Royal Palace, to Crown the faith and hope of thine obedient Servants. And in the mean time may I be so happy, as to be disposed into the Order of those, who perpetually talk of thy love, and sing thy praises, and rejoice with perfect confidence and full assurance, and are ever lifting up their heads to see thee, and often saying one to another, when will he come, when will he appear in the highest and most exalted glory? O blessed day I when mixed with the Choir of Saints, we shall fly in their company to meet the Spouse; and say every one of us, I have found him, whom my soul loveth; I have found him, the sight of whom I shall lose no more; but endued with the glory of immortality and the splendour of incorruption, shall live for ever with the Lord. O happy state of Saints; Ex L. de Viro perfecto sub nom. S. Hieron. Tom. iv. when they shall have flesh without earth, a body without sense of pain, a soul without fear, life without death, age without time, light without night, and blessedness without end! Christianity will never let us be satiated with these delectable thoughts. This is its refreshment, this is its delight, this is its pleasure and joy; in mind and heart to go to the Seat of God; and there to take its place, and seize on its share in that Seat; not by its own presumption, but by the promise of God. Who hath already exalted our Lord Christ in that blessed place; and by our relation to him, we challenge a right to be so happy. For he is the Head of his body the Church; He is the head of all principality and power: From whom all the body, by joints and bands, two. Col. 19 having nourishment ministered, and knit together, increaseth with the increase of God. CHAP. XV. Three Considerations more to draw our Affections to the Appearing of our Lord. VIII. I Have already said so much of the Happiness we expect, when our Lord shall come again, that here I might put an end to this Discourse: if it would not be more profitable distinctly to consider, that after we are caught up from this earth to meet the Lord in the air, and he hath done us honour in the sight of all the world; we shall all (as I have already suggested) march with him unto Heaven, in goodly array, and comely order, with those Crowns of Glory, which he hath given us, upon our heads. This should mightily move us to love his Appearing; that we shall then appear together with him: and not abide in the Air, though encompassed with so much glory; but be carried up with him, far higher, into the purest sky. When our minds are made all Light, we shall see a vast way before us; and behold the Palace where God himself dwells, inviting us unto it. Thither our Lord will have us attend upon him and accompany him; when he hath finished the judgement of the great day. Where the Holy Books inform us we shall be sumptuously treated; with no less kindness, magnificence and joy, than a King, we may conceive, would entertain his only Son, when he brought home his beloved Bride, whom he had long ago espoused to himself: For whose reception he prepares the most Royal Supper, a glorious Marriage-Feast, to welcome her unto his house. And will not this make every faithful soul, who is a holy member of that Body the Church, whom our Lord is pleased to own for his Bride, still more desirous, if not impatient, of the coming of the celestial Bridegroom; to perfect his love, and complete the promises wherein he stands engaged, by the gracious covenant he made with us when he contracted us to himself? What is there that we all so much covet as the excess of joy, and the highest pitch of pleasure? And where are these to be found in so much purity, in such fullness, and so perpetual, as in his most blessed Presence? Which should force us to burst out with the greatest earnestness, when we think of that Heavenly Feast which he hath prepared for us, into such expressions as those of David. As the Hart panteth after the water-brooks, so panteth my soul, after thee, O God. My soul thirsteth for God, even the living God; O when shall I come and appear before God? I have small satisfaction, alas! in these dull, and short delights, which I find on earth. What taste is there in this green trash? And there is little other fruit that grows in the garden of this world, but what is sour and harsh, and sets my teeth on edge. It is too far from thy beams, to bring forth any thing very sweet. Nothing can be ripened at this distance from thee, to satisfy a font and yield it all the contentment it desires. Bring me therefore into thy Paradise above, O conduct me into thy Eden, the Garden of thy delights. Led me to those fruits, which are brought to maturity by the constant presence of the Sun of righteousness. Let me feast on those pleasures, which are all pleasure: and enter into the joy, which is fullness of joy for evermore. And till thou thinkest me meet for such entertainments; may it please thy love, but to give me some tastes of their incomparable sweetness! May I relish no joys so much as those! May I always have the remembrance of them fresh upon my soul! And may I be so happy as to be preserved, by the savour of them, from the sinful allurements of all other pleasures! Hence, hence all you beggarly delights, which would have me forget my happiness. Stand aside you Images of true joy, and hinder not my prospect of that heavenly Paradise. Lend me your help, or else get you gone, and trouble me no more. Assist my benighted thoughts, and represent that blissful place to them; or else I desire not your company. I have eaten of all your dainties; but still am empty and void of satisfaction. I know what you have to say, the very utmost you can offer me; therefore follow me with no further importunities: For my heart is set on that fair, that delicious place, where the Great Lord keeps his Court, and entertains his Friends with endless pleasures. O holy City of God, what glorious things are spoken of thee! How free, how sprightly, and how full of joy, are all thy happy Inhabitants! What heart is there, that is so dull as not to long to dwell in that blessed place; where every head wears a Crown of Life, and every hand carries a Palm of Victory? Where every eye overflows with joy, and every tongue with Psalms of praise? Where light shines in every face; and love smiles in every Countenance? Where every heart is perfectly satisfied, in the fullness of its own bliss: and satisfied again with the pleasure it hath, to see the felicity of others? It is too much trouble to me that I am not there; O let me not lose the thought of it too! I sigh to think that I stand at such a distance from my Father's House; and shall I suffer a further remove, by turning away my eyes from thence? Go, O my soul, go thither in thy thoughts and daily meditations. Send a thousand wishes before thee thither; to tell thy Lord that thou art coming to him. Say, whom have I in Heaven but thee; who goest thither to open it to all thy faithful Followers? What have I on Earth, but my hope by following thee, to arrive at last where thou art gone before me? Whither should I look, but unto Heaven; now that thou, my Dearest Lord, art ascended thither, to prepare a place for me? A place of rest, and secure peace; a place of joy, and constant enjoyment; a place from whence I am loath my thoughts or my heart should descend, to return to this poor earth again: for there they grow so dull, that it is hard to lift them up, to look to thee. O keep them with thee, keep them with thee; thou King of Heaven! Settle and fix them there, where I myself expect to be; where thou also expectest me; where they shall find ease for every grief, and joy in the midst of the greatest tribulation. O fix them unmovably in this quiet place, this eternal Rest. And when they must attend the affairs of this lower life, may they only look, not come, down to them; and still remain and stay with thee. IX. And when these things shall be fulfilled, the Apostle tells us, in the place before named (1 Thess. iv. 17.) that we shall be ALWAYS WITH THE LORD: who passed his promise to his Disciples a little before he left the world, that he would come again, and receive them to himself, that where he is, there they may be also, xiv. John 3. Of which promise he was so mindful after he went to Heaven, that he further informs St. Paul (who spoke this, by the word of the Lord) that he will not part with us, when he hath conducted us to his Father's house; but keep us ever with him there; in joys and pleasures that never fade away. A condition which we cannot but love and passionately long for, if we have any love for him or for ourselves. For there are none of our enjoyments here, but must be frequently intermitted, and are too often interrupted: even the enjoyment of our blessed Lord himself, and the sense he gives us of celestial things, we find, to our sorrow, suffers this inconvenience. Neither are we diverted from them only by the troubles of this life, or the violence of other worldly temptations, which press too boldly and rudely upon us: but by the most necessary occasions, and the most innocent fruitions; to which nature not only inclines us, but requires our frequent attendance. Of how much of our time doth sleep possess itself, though we desire never so earnestly to continue awake? How little do we live in the account of reason; if we do but remember this Image of Death, which hath us so many hours, every night, in its arms? And yet besides this, eating and drinking, journeys and visits, the businesses and cares of this life, which challenge some of our thoughts, devour, no body knows how great, a portion of every day. To say nothing of those hours, when we are fit for little or nothing; but are forced to find, as we significantly speak, some pastime for the entertainment of our wearied minds. O blessed Jesus, how few are the minutes, that these souls, enclosed in flesh, can spend in thy company? Into what a little room are the thoughts of thee, and of thy unmeasurable love, most wretchedly crowded? How soon are we weary, and how often are we forced away; when we have the greatest mind to thy sweet Society? O the cares that not only divert, but sometimes oppress us! O the multitude of troubles which are wont to disquiet us! the sicknesses and infirmities of our bodies, which indispose us! besides the great weakness and feebleness of these spirits, which are not able long to bear thee company! It is but a wish, I see, that I may always stay with thee. I feel myself pulled away, and cannot keep my soul above, even when thou hast lifted it up unto thee. And therefore I cannot but renew my desires, that thou wouldst be pleased to hasten thy coming. That's the time I long to see, because I would be ever with thee, and always behold thy face; and perpetually speak of thee; and declare thy love without ceasing, in the height of love and devotion to thee. O what a change will that day make in me; when I shall be all Life, and see not so much as the image or shadow of death any more? When I shall neither slumber nor sleep, much less be sick, or grow old and die; but always wake, and enjoy a perfect health, a vigorous youth, and immortal life? O the blessedness of that change, when I shall be hungry no more; nor have my head disturbed with the fumes and clouds of food! When all my journeys will be at an end; and I shall never lose nor leave the company I love! When I shall neither be crossed by others, nor vexed with the violence of my own passions! When I shall be no more perplexed with cares, nor dampt with fears; but dwell secure, in assured joys, for evermore! Joys in the perfection of a glorified body; and of an exalted, enlarged spirit! Joys to find myself in the company of thy Saints; and welcomed into the noble society of Angels! Joy at the sight of my dearest Friends; the greatest joys in thy presence, and in the light of thy countenance; from whom I hope for all this joy! O come, most blessed Saviour, that we may all be nothing but joy, and love, and peace, without any end. Come, and bring us to our beloved Rest; and where can our souls find any rest, but in thy bosom? Come that we may rest from our labours; and where can we lay down ourselves in perfect repose, but only in thy love? O come, and fill our hearts therewith; that we may hunger and thirst no more. Come, that we may perfectly know what the new Wine of thy Kingdom is. Come, that we may desire to feed on nothing else; but the sweetest comforts, of seeing thy blessed face smiling on us. And that we may have no other business, nothing else to do, but to enjoy thee in all that we see: not so much employment besides, as to spend any time (as now we are forced to do) in wishing to enjoy thee. X. And yet there is still a greater reason remaining, why we should love our Lords appearing; because we shall be brought by that to the very top and highest pitch of bliss: which is to SEE GOD (Matth. v. 8.) and to SEE HIM AS HE IS, 1 John iij. 2. Not as the old Prophets saw him in visions and dreams; nor as others saw him, in the Angels of his presence: But— alas! who can tell what this sight is? What tongue, unless touched, as the Apostles were, by the Holy-Ghost, can declare any thing of such a bliss? The day of Pentecost must return again, if we expect to have any language to express, or thoughts to conceive the meaning of these words. We must entreat some Angel to come, and tell us, if he can, what it is to see God. Or rather we must confess, that, if he should, we cannot understand such celestial language. It is above our reach; and we do but babble, we do not speak, when we adventure to discourse of it. Nay, when we depart this world, and shall be admitted into the blessed company above, we may not be able to comprehend much of it; if the opinion of many of the Ancient Fathers be true, that the Saints shall not enjoy that which is properly meant by the Vision of God, till after the great day of our Lord. And therefore it will be our best way now, to do as the Painter did; who being to make a picture of Love, drew nothing on his Table but a Veil; which covered no body knew what under the shadow of it. Not so much to show, as some have poorly conceived, that Love is blind; as to declare that it is an ineffable thing, a mysterious passion, not to be described by humane art. Such, I am sure, is this Vision of God; and such is the love that it will beget. It is a secret never to be known, but by the enjoyment of it: A mystery reserved in the holy Place, to be beheld only by entering into it. We have all a natural desire indeed, to pry into this, as well as all other secrets. A strong appetite we find within us, to be admitted into an intimate acquaintance with those things, which are closely locked up from us. We cannot choose but long to go within the Veil; and would fain have the curtain drawn aside, that the glorious face of the Divine Majesty may appear. But after all our search and busy enquiry, we are able to say no more at present but this; O happy Darkness! O blessed, O most glorious obscurity! For I do not know what else to call thee: How joyful is it to think, that thou art more than we can ask or think? What a pleasure is it to know, that thou surpassest all that can now be known? How comfortable is it to believe that thou art hid from our eyes; only because we are not capable to behold thy brightness? Thou shamest indeed hereby our small understanding; but publishest thine own most excellent Greatness. We are laid very low, when we hear thee speaking thus, at present; but it lifts us up and highly exalts us, in our future hopes. We have no means to comprehend this gracious promise; nor know we what to think, when we read these words, you shall SEE GOD. We must confess our weakness, which is absolutely puzzled, with so few and so plain words. If we have any thing to boast of, it is only this advantageous ignorance. All that we have to glory in is; that (such our hopes) we know not what to conceive of this dark (so we must now speak) this unseen and hidden brightness. But this we know, because thou, O God, hast told us, that when this present darkness is done away, and we shall see thee as thou art, WE SHALL BE LIKE THEE. O most sight, which will so happily transform us! O much wished for day; which will set us in such a light, as will make us all bright and shining too! Shining in the light of the wisdom of God; in the light of his Purity; and of his Bliss and Immortality. In the light which makes the eyes of Angels shine so brightly; and which preserves the youth of Saints. The light which no man can approach unto; till thou, O God, who art that Light, shalt finish our hope, and bring us to see thee face to face. And may we not be confident of this also (though we know so little) that when thou, O blessed God, shalt cause thy Son to appear, and shalt show thyself unto us, the very first glimpse of thy glory, at the greatest distance from thee, will mightily attract our hearts unto thee? No arrow, sure, flies more swiftly from the strongest bow, no bullet can be sent with greater violence from the bended force of steel, than our souls shall then move, or rather shoot themselves towards thee; that they may know what it is to see thee, and that they may be like thee. And till that joyful day shall come, shine thou, O blessed Light, perpetually in these eyes. Strike through all the clouds that encompass me round about; and by the bright hopes of thee, chase away all my gloomy thoughts, and put out the false lustre of this deceitful world. Shed, O thou blessed light, thy glorious beams into this heart; and kindle there such holy flames as may consume all sinful desires, and purify my soul as thou art pure. Let me burn continually with an ardent love of thee; till thy bright day appear. Till not only these walls of flesh be pulled down, which intercept thee from me: but my spirit fly up in a lightsome body, that I may see thee. That I may see thee, by whose power the Heavens and the Earth were made; thee by whose Wisdom all things are governed; thee by whose infinite kindness mankind was redeemed. What a joy will it be to me to see thee, who didst conduct me in my way; direct me at every turn; support me in every step; assist me in all the various passages of my life; secure me from innumerable temptations, preserve me from as many dangers; and at last broughtest me safe to see thee, and rejoice with thee for ever. CHAP. XVI. Of the mighty power and pleasure of Love, when it is settled in the heart. AND thus I am come to the end of this other part of my Discourse: Wherein the reasons of placing our best affections on the appearing of Christ have been so plainly deduced; that, as they cannot but be understood, so they cannot but move those hearts, which do not quite turn away their minds from all consideration of them. And that it should be hard to do, one would think, if we have the least acquaintance with the Christian Religion. Which hereby most strongly recommends itself unto us, that it gives us such great and glorious hopes; and entertains our tiresome Pilgrimage with such delightful contemplations, of the joys and pleasures we shall have in another world; especially when we come to rest with our Lord for ever. No man that is in his wits, would be without the comfort of this expectation. It far exceeds all our present enjoyments: and is in itself so , that we may truly say, Faith doth not beg to be admitted by us; but rather commands us to open our hearts and let it in; if we would have any constant pleasure, and settled peace and satisfaction there, which nothing but the Christian belief can establish in us. And this is the misery of all those who do not faithfully receive the Gospel; that as they shall miss of the greatest blessings hereafter, so they want the highest comfort in the world at present: Which is, to wait with assured hope for those good things, which our Lord will give us at his appearing. By the expectance of which, we are not only a little pleased while we employ our minds in such meditations as these; but they put us into a state of pleasure and constant satisfaction, by drawing our hearts to Heaven, and placing us out of the power, though not out of the reach, of all worldly accidents. For such is the condition of man, as the Disciples of Plato's School have well expressed it, that there are two effusions and ecstasies, as we may call them, of his soul; two sorts of inebriation (as some of them love to speak) whereby he is dispossessed of himself. By the one (which is a Divine rapture) we are carried out and placed above ourselves: by the other (which is the witchery of sense) we are hurried away, and thrust down into a condition below ourselves. Their meaning is, that man being of a middle nature, between Angels and Beasts; by his intellectual part partaking of the nature of those heavenly beings, and by his sensitive of the nature of the brutes; he may so apply himself either to the one or to the other, that he come, in great measure, out of his middle condition, and go either upward to the former, or downward to the later. And this strange feat is wrought by nothing else, but by the power of Love; which evidently intrances our souls, and transports us out of ourselves: either to the celestial natures if it be Divine, or to the brutish, if it be founded only in the flesh. By exercising our minds in the actions of spiritual life, and placing our affections on things above, we may deliver and infranchise ourselves from a servile base condition; and approach nearer to the degree of Angels than of ordinary men. As on the contrary, by applying our minds and hearts wholly to corporeal actions, and addressing all our services to the things of this world, we may so enthral ourselves, and bring our souls into such bondage; that we shall sink down into a vile estate, and become more like beasts than men. O strange power of Love! which makes such transformations! turning men either into Angels or into the most sordid creatures. How careful should we be to observe its motions? What diligence should we use, to watch whither it goes; and to see that this mighty passion be directed to the most excellent good? And if we do but open our eyes to receive the light of the glorious Gospel, and all the beauties that it presents unto us, we cannot easily be deceived. There are a world of noble enjoyments to which our Saviour invites us; if we will vouchsafe to look upon them, and not be so sottish, as to fasten our eyes only on a few objects here before us. He hath opened to us the Kingdom of Heaven; and tells us he will show us all the glory of his Father's house; if we will but wait a while, till he be ready to come, and fetch us thither. Why should we not believe him, and daily look up unto him; with hearts full of joy that we are beloved of the Lord of life, and have a good hope to live together with him? What a change would this work in us? And how happy should we be, to think of the far more glorious change, which the sight of him will make; when by seeing him, we shall become what he is? O the joy that gins to spring up in my heart! O what ravishing words are those, WE SHALL BE LIKE HIM; FOR WE SHALL SEE HIM AS HE IS? How sweetly they enter into mine ears? How deliciously they spread and diffuse themselves all over my mind; and strongly penetrate to my very heart? I am changed already. I am not what I was; but quite another man: All light and joy, all spirit and life, while I think of these things. And can I ever so forget them, as to be alured and drawn away, from myself and my Saviour, from my enjoyments and my hopes, by any earthly pleasures? What comparison is there between those two states I now described, that I should be in danger of such temptations? Is there any need to ask, which is most to be chosen? To suffer my heart to be touched with such a sense of Divine pleasures, as to be ravished out of myself, and become more than man; or to expose it so to the solicitations of sensible delights, as to be enticed by them another way out of myself, and transformed into the nature of the beasts that perish? We are all desirous and forward enough to climb higher; and our ambition tempts us to mount to as noble a station, as it is possible to reach: And therefore let us ascend, O my soul, to the Lord Jesus; let us lift up our thoughts still towards the holy place where he reigns; and look for the time of his appearing, to make us reign with him for ever. This is the most pleasant object we can behold; or rather is a coliection of innumerable pleasures, which all here meet together: and therefore cannot but be of mighty power to ravish our spirits, and ennoble our natures, by making them divine. Hither let us vigorously and cheerfully bend our thoughts; let our hearts send many and many a wish this way; and than it will be as impossible for any thing to hinder us from being made heavenly, as it is to keep the stone from its centre, or the tenderest heart from becoming like to that which it dearly loves. Here we see what God the Father Almighty will do for his Son Jesus; and what our Lord Jesus will do for us, who depend upon his Love. We behold ourselves here ranked among the Heavenly host; changed into spirits; made perfect in love; crowned with immortality; beautified with the light of Divine knowledge and with unspotted purity of heart; brought into the presence of our Lord, and unto the sight of God. On which incomparable happiness while we fix our eyes, it must needs snatch us quite from all other things; and make us live out of ourselves. But it will be only to place us above ourselves; and, by a most departure from what we are, to put us into so blessed a condition, that we shall never wish to return to ourselves any more. And indeed the more or less our souls are drawn forth of themselves either way, so much the harder or easier it is to go back into themselves again. For if we be much ravished with these heavenly things, if we love the Appearing of Christ exceedingly, and attentively fix our minds in expectation of it; we shall have little mind to turn our hearts towards corporeal enjoyments, during the sense and lively relish of those Divine pleasures, which have withdrawn us from them. And when the inclinations and necessities of our earthly Nature call us back again unto them, it will be with a remembrance of those celestial joys still remaining; which will preserve our souls from immersing themselves in things below them. Just as when a man's heart is engaged in the strictest bonds of love, which have tied him fast to a very agreeable person, whatsoever company he comes into, he will secretly steal out of it, to cast a glance upon that beloved object: So will our mind be apt to look up towards Heaven (even when we are in the charming society of that person) if the Lord and the glory of his appearing be our chiefest love and highest delight. As on the contrary, if we have but a slight touch and taste of these heavenly truths, we shall be the easier diverted from them; and persuaded to yield up ourselves to seek our satisfaction in the cold enjoyment of these earthly delights. And thus it is, in like manner, when men follow brutal pleasures; the more strongly they are ravished with them and addict themselves to them; the more they lose the use of their reason and understanding, and the more uncapable they grow, being so attentive to these delights, to receive any gust of nobler enjoyments. Whereas, if our taste of these things be more superficial, and we do not apply our minds with all their force unto them, nor dwell upon them; we shall be the easier called off from them, and stand in need of fewer importunities to quit their company, for better entertainments. Which demonstrates how necessary it is, that we should endeavour to be well acquainted with the coming of our Lord; to believe it with an unshaken faith; to persuade ourselves of it, as if we saw it; to set our hearts upon it, and place our comforts in it; that so it may have the greater authority over us, and command us irresistibly from all things beneath us, and force us to give ourselves entirely to our Lord Jesus. CHAP. XVII. Of the means whereby this Love may be settled in our hearts; and the Benefit thereof. AND for the better effecting this which so nearly concerns us, we ought, as to think frequently and seriously of it so, to use all the means that are in our power, to represent our blessed Lord and his glorious Appearing, in the most lively manner unto our hearts. Among which, I believe, you will find none more effectual, than to frequent his society, in the Communion of his Body and of his Blood. Where we not only meet with a fair occasion, both to imprint upon our hearts a sense of his love, and to express all the love we have to him: but have a most powerful instrument also put into our hands, to enkindle and stir up the most hearty, vehement and burning Affection towards him. For there he is set before our eyes in such a posture of love, as cannot but wound any heart, that hath the grace to consider what it sees. There we behold him hanging for our sake upon a Cross; from whence his mighty love shoots the most piercing darts into our breasts. We see him there in such flames as offered him up entirely to do the will of God; and, if we come near them, will touch us so sensibly, that we shall be disposed to make ourselves also a devout oblation to him. His Body broken, his Blood shed, his very Life sacrificed for our safety, are there so evidently and distinctly set before our eyes; that as it will be hard for us not to be tenderly affected with his astonishing love to us, so we are hereby assured of his continued kindness, till he bring us to eternal life. We do not indeed behold him there as sitting on the throne of his glory; nor as appearing again the second time to give us salvation: But yet it plainly shows us what he underwent, to purchase for us as well as for himself that glory wherein he is; and bids us rest satisfied he will do more for us, even all that he hath promised: of which, by these tokens and pledges of his love, which he hath left behind him when he departed this world, he doth most affectionately assure us. And by partaking of them, we become also one body with him; and have communion with him in his death and passion, and all the benefits he hath thereby obtained for his Church. Among which this is the last and the greatest, that we shall be with him where he is, and see the glory which the Father hath given him. We ought not to doubt of it, being thus incorporate with him, and so united to him; that in him we already live, and reign, and are glorious: and can no more fail of appearing at last with him in his glory, than the Members can fail to be advanced, when the Head, to which they are firmly and inseparably joined, is highly honoured and dignified. As a loving Wife therefore, married to an Husband most completely qualified, but gone into a remote country, cannot but fix her thoughts very much upon his coming, and often wish for the happy day which will bring them nearer, and make them meet and live together; and, in the mean time, if she have his picture exactly taken, cannot refrain from looking often on it, and pleasing her eyes and her mind with the very shadow of that dear Person; or if she have any token of his love left or sent her, whereby to remember him, is ever and anon taking it into her hands, and imprinting her kisses on it: so it becomes all those to do, who pretend any love to our Lord Jesus; who hath endeared himself to us by such incomparable loving kindness, and merited so highly of us, that it would be exceeding strange if we should be either insensible of his favours, or let them slip out of our minds, when (among the rest of the expressions of his wonderful love) he hath taken great care to preserve the remembrance of them there. Our gracious Lord, the Bridegroom of our souls, is gone a long journey, even as far as Heaven. He hath espoused us to himself, it is true, in great love, most assured love; but hath left us, for a time, here in this world, and removed himself so far from us, that, though there be nothing so as his company, to those who are acquainted with him and have any affection for him, yet they find the distance is so exceeding great between them, that they cannot attain their much wished for enjoyment of him. And therefore every good soul should look towards him and, sighing within itself, should often say, When will he come, when will he come! and let me have the long desired sight of him? When will he come, and finish what he hath so graciously begun? O that he would come, and take me to him! O that he would come, and satisfy this soul; which is ready to dissolve, and sweetly melt into that blissful union with him! And till he please to grant this desire, we should often fasten our expecting eyes on the Picture he hath left us of himself; drawn, as I may say, by his own hand: which tells us he will certainly come, and requires us to rest assured he will be as good as his word, and give us immortal life in the glory where he is. We should frequent, I mean, the holy Sacrament of his body and blood; we should love there to communicate with him and knit ourselves to him; it should be our greatest pleasure to solace ourselves in that representation of him, till he comes. We should affectionately receive into our hands those tokens and pledges of his love, which he continually sends us by his Ministers; we should take them into our mouths, yea let them into our hearts; and, embracing him in those signs and seals of his grace towards us, should rejoice in his love; till he himself appear, and lay our souls to rest in his bosom for ever. If there were no other benefit we should receive by this means, than that thereby our love will be mightily excited towards him, who hath loved us so dearly, it were sufficient to commend this duty to us. But we shall also grow thereby more confident of his appearing again to perfect his love towards us; and in the mean time be still receiving fresh tokens of the affection he now hath for us. For as the thoughts of his love hath the greatest power over our hearts: so we need not fear to say, that the love he sees in us, is of such force and efficacy with him; that it strongly moves his tender compassions towards us. If any man love me (saith he himself xiv. Joh. 21, 23.) he shall be loved of my Father, and I will love him, and will manifest my self to him. O, what a word is this, I will love him? How it pierces into the heart! How it stirs, and works; how it revives and refreshes there! Can there be any thing greater than this, to be beloved of the Lord of Heaven, the Prince of Life, the King of Glory? What will not he do for those whom he loves, when we see he did not stick to die for them, even before they loved him? You know that when Lazarus was sick (as I think I have somewhere observed in another Treatise) his Sisters sent this news to our Saviour, saying; Lord, behold he whom thou lovest is sick, xi. Joh. 3. This was a very short Letter: And their grief perhaps would not permit them to write a longer. But they did not far the worse, because they were not more ceremonious in their addresses: this alone did the business. O how great a power was there in these few words? They say no more to move him, but only this, Lord, thou lovest him; and what doth not our Saviour do, to show they were not mistaken? Up he rises; away he goes to the place of his abode; there needed no more prayers to bring him thither. And though there were many dangers in the way, as the story relates; though to go thither, his Disciples thought was to cast himself into a shower of stones (v. 8.) though the Jews, he knew very well, sought to take him and kill him (x. 39) yet love being as strong as death, carried him through all impediments: He could not choose but go, when he heard this charming word, he whom thou lovest is sick. By which we may learn that to obtain the favour and grace, the help and assistance, the comfort and the presence of our blessed Saviour, we need no long Petitions, no great address of words, no courtship, nor studied compliments. Let us be able only to tell him, that he loves us; and it is enough. If we can but win his good affection, we need no more. We may then remember to him his own dear love, more than ours. We may tell him, how much good he hath done us, and that is argument sufficient to move him to do more. We may relate his graciousness and sweet disposition; when we can perceive in our own hearts, but disgusts at ourselves. We may say, O my Lord, I have seen by many arguments the wonderful great good will thou bearest to me. For thou hast instructed my ignorance, pitied my weaknesses, cured many of my diseases, delivered me from the power of temptations; I cannot tell what thou hast done for me, O most merciful Saviour, who art still going on, by innumerable ways, to testify thou lovest me. And this humble devout acknowledgement, will certainly invite a further effusion of his favours. For it is a pleasure to him to do benefits; especially to those he loves. He rejoices over them to do them good. He loves to accomplish his own good purposes, and delights, as much as they can desire, to perfect what he hath happily begun in them. And therefore we may entreat him to give himself that pleasure; not to lose any of that joy, which will so much please and rejoice us also; and make us his debtors, his admirers, his adorers, and lovers to all eternity. We may desire him, even that it would please him to come again, according to his promise; because he loves us, and because he loves to finish his works of love: and we may be confident he will, and bring his rewards with him. Though he stay, we think, a great while (for certain reasons which he best knows) before he come; as he stayed two days after he heard of Lazarus his sickness, (notwithstanding the love he had for him, and his intentions to rescue him from death:) yet we ought not to be discouraged, if we be sure he loves us; but believe that he will appear at last, and that he will raise us up, though we lie dead in our graves, and have lain so perhaps many years, and that he will bid us come forth, and go along with him, whither his endless love will lead us. CHAP. XVIII. A continuation of the former Argument, concerning the mighty power of the Divine Love; and the Benefit we have by loving our Lords Appearing. HAve we not great reason then to love him, and to love his appearing: since that will be the best argument of his love to us; and his love, you see, will prove such an assurance of all his blessings? What will move us, if this cannot do it? Need there any thing more be said, to draw our affections towards him? If there do, then let me assure you that love will even transform us into him. There is nothing more discernible in this passion, than that it assimilates us unto the Thing or Person which we love. Which should teach us indeed to have a great care what and whom we love; but should excite us to love him, our Dearest Lord, without any measure: Because nothing is so as to be like to him; and nothing can prepare us so surely for his glorious appearing. In that which every man loves, in that he lives, saith St. Austin upon those words of the great Apostle St. Paul. [not I live, but Christ liveth in me.] So great, so mighty a thing is true love; that it carries the heart from the place where it is, and translates it thither where it loves. If thou lovest thyself merely, than thou livest altogether in thyself: But if thy heart be set on any other person or thing, than thou livest in that which hath engaged thy affection: And if it be Jesus whom thou lovest in sincerity, it is certain that in him also thou livest. Of so great importance it is, that we love aright: For he that loves ill, lives ill; and he that loves well, cannot but live well too. But there is no danger at all in loving our Lord and his appearing: and therefore we need not stand to ask ourselves whether we should love him or no; or how much we shall love him; or with what passion and concernment we should set our hearts upon his coming again, to take us into his glory. There is nothing to hinder us, from loving here as much as ever we are able; no fear our affections should be too far engaged, as they may be in other cases; all that caution is useless here, which, when we are in pursuit of lesser enjoyments, is but necessary, to put a check upon our hearts, and cool a little our love towards them. The more we love him, the more we shall be like him; the more we love him, the more we shall live in him. This love makes us divine and heavenly; it purifies us, and makes us fit to live with him. I must add also that, according to this rule, by loving his appearing, we shall be form to some likeness of it; as much as we are capable here to be wrought and fashioned to an imitation of a thing so bright and full of glory. It will raise our minds that is, to a noble pitch; and highly improve our degenerate nature. It will invite him to manifest himself to us, and graciously to shine upon us. It will possess us with a lively sense of him, and of the glory wherein he lives. The light of his countenance will be lifted up on our souls; and he will fill us with a stronger sense of life and immortality. It will chase away the base fear of death; and kill all vicious affections in us. We shall be purified, and refined from all our dross, by these holy fires. There is no sin will be able to live in the same place with this heavenly love; but will continually languish and decay, as this increases and grows stronger in our souls. Our spirits thereby will become more cheerful, light and aerial. They will ascend more easily towards those celestial places; and be less inclined, though they feel its attractions, toward this lower world. O what a Coronet of Glory, will this love place beforehand on our head! It is itself a royal ornament, and a diadem of glory. It's a participation of a Divine Nature, an entrance upon the life of God, an Heaven upon earth, a pleasure whereby we anticipate the joys of the other world: for if all love have a sweetness in it, this Divine love sure cannot but entertain us with a transcendent satisfaction. By this we have our conversation in Heaven; and it is there only to be ever with the Lord (as much as our condition here will give us leave) for nothing but love will make him familiar to our thoughts, and present him frequently to the eye of our minds. Yea, this is the best glass we have, while we are here below, wherein to see God. If there be any way to know the meaning of those words, we must learn it of this Teacher; which alone can discover to us so great a mystery. Nothing else can lead us into that secrecy, and reveal to us what lies hid in that retirement, the Vision of God. Never hope for any key to open a door into the Holy of Holies; unless it be this of heavenly love. If it be possible to peep a little behind the veil; it is love only that enjoys so singular a privilege. For God, you see, is love: and the Apostle tells us, that when Faith and Hope shall be done away, it is charity alone that still remains; as a thing of longer duration than this world, and whose proper place is Heaven. This is one of the Cherubims of Glory, that inhabits the most holy place, and attends upon the Majesty on high. This is of an Angelical Nature, and is always there where God is. It waits upon him; it ministers to him; it knows his mind; it is privy to his thoughts and designs; and makes us understand more of him, than all the wit in the world can do beside. There is nothing can lend wings to the soul, but only love: which raises us above this world, and sets us in the presence of him that made it. And what a sight doth it give us there, of his boundless, bottomless Goodness? If it can show us nothing else, it will not fail to let us see how gracious, how wonderfully gracious the Lord is. With what kindness doth love behold almighty Providence, spreading itself in tender mercy over all its works? It is this alone can make us feel how inclinable the Divine Nature is, to pour out its Benefits. Nothing but love can make us know what an everlasting spring it is of grace and bounty; and with what unwearied kindness it delights to communicate its blessings to us. And what is there that we would see, which is comparable to this? What can we desire to see, but more of this; even when we are made perfect in love? And what thanks do we owe to God that we see so much? It ought to stir up all that is within us, to bless his holy name. We ought to say; every day will I bless thee, and praise thy name for ever and ever. But for this also we must be beholden to love. For it is that which indites all our Hymns, and meditates the Divine Praises. It puts the songs of joy into our mouth; and fills our hearts with thanksgiving. Our tongues are tied without this; or we do but babble, not speak, our Saviour's praises. It is love that bursts out into such effusions as these; O praise the Lord of love, who humbled himself do dwell among us. Praise him in the beauties of his holiness; praise him in his superexcellent wisdom. Let all his works praise him; who came to us with his hands full of Miracles, and every miracle full of mercy. O praise him in his almighty and most merciful kindness; which made the lame to leap like a Kid, and the tongue of the dumb to sing for joy: which opened the eyes of the blind to see his wonders; and the ears of the deaf to hear the wisdom where by he spoke: which restored the sick to health, and the dead to life: which published the Gospel to the poor, and instructed the ignorant in the mysteries of the Kingdom of God. O praise him, before whom the Devils fled, and confessed him to be the Lord. Praise him in his incomparable love; which thought it not enough to do all this, but also gave himself to die for us. Let all Nations praise him, who are the purchase of his blood. Let them mark every step of his dying love; from the time he was betrayed and sold like a slave, till he finished his sufferings on the Cross. O the greatness of that love, which endured such scorn, such reproach, such a bitter agony and shameful death, even for all those who have little sense of this wondrous love! But let no Christian soul be insensible, how the hands which wrought so many Miracles, and the feet which traveled up and down to do men good, were cruelly nailed by them to an ignominious Gibbet. Let them remember how his head was crowned with thorns, and his body clothed in a fools coat. How they spit in his face, blinded his eyes, and then rudely buffeted him to make them sport. O what love was that, which made him submit to be mocked and reviled, to be accounted worse than a seditious murderer, and numbered among the greatest transgressors! And above all, let it never be forgotten how he sweat in our service, as it had been drops of blood; and at last bled to death, after three hours' shame and anguish on the Cross. Praised be that incomparable Charity. Praised be his inimitable meekness and humility. Let all the world extol and praise his Lamblike patience and innocence. Let them celebrate his admirable kindness in forgiving such implacable enemies; and his entire confidence and faith in God, whereby he offered up himself to him, and obtained an eternal redemption for us. O the wonderful virtue of that sacrifice, which hath taken away the sins of the world! Praised be the tender mercies of our God, which have forgiven us so many trespasses. Praised be his mercies, which have not only forgiven us; but restored us to life and glory again, by the resurrection of Jesus from the dead. Let us rejoice and be glad in that great salvation. Let us bless the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again unto a lively hope, by that resurrection of his from the dead. Let us lift up our heads and look to Heaven our ancient Country, for there he is exalted: And let us thank our God, who hath set him at his own right hand, and made him most glorious for ever. See how all the Angels welcomed him thither; and falling at his feet, most humbly worshipped his Majesty. See how they all now wait upon him, and constantly attend his pleasure. And let us worship him too, with the devoutest and most lowly reverence. Let us praise him in his Sanctuary: where he appears before God for us; from whence he sends down the gracious influences of his spirit on us; and commands his Angels to minister unto us. Let us praise him, the glorious King of Angels and men. Who hath conquered death; and triumphed over all the powers of darkness; and opening the Kingdom of Heaven to all the faithful, hath promised that they shall reign in glory together with him. Let all the Angelical Ministers praise him. Let the Apostles, Prophets and Martyrs praise him. Let all those who are departed in the true faith and fear of him, praise him. And let all the living, who partake of the daily fruit of his bounteous love, continually praise him. Let them praise the name of the Lord: for his name alone is excellent, his glory is above the Earth and Heaven. Let them praise him in the greatness of his Power, in the Wisdom of his Counsels, in the carefulness of his Providence, in the riches, the exceeding riches of his Grace, in the steadfastness of his word, and the faithfulness of all his promises. And let them all join together and beseech him to come again; that he may both accomplish our hopes, and perfect his own praises. O let him come that we may give him better praises, in one body for ever. CHAP. XIX. More expressions of this devout affection, towards our Lords Appearing; and the way whereby we may excite them. THis is some of the language of Love; which wishes every knee would bow to Jesus, and every tongue confess that he is the Lord; to the glory of God the Father, who hath thus highly exalted him. For its desires are unlimited; and its kindness, like the fountain of it, is inexhaustible and infinite. It is the brightest image of Jesus. There is nothing represents him so lively to the world. He now appears most in those who love most; and who long and wait with pure and ardent desires to see him come in all his glory. For they will keep his commandment without spot, unrebukeable, until his appearing: which in his times he will show, who is the blessed and only Potentate, the King of kings, and Lord of lords, who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see; to whom be honour and power everlasting. Amen. Why then, O my soul, do we not let this blessed guest be lodged in our heart? Or why do we not entertain it so that it may stay with us; and we may feel it stirring there in restless motions towards Jesus? What is the cause that we who are made to love, should not let our love turn divine; and address it most devoutly to him, who best deserves the Love of all the world? Or what may it be, that keeps us from running with the whole current of our affections, towards that heavenly Lover; who sues so earnestly to us for our hearty love? Hath he not loved us enough to make us love him? Was he a cold and indifferent Lover, that could not touch the heart with a sense of his kindness? Was he perfectly frozen and careless in our concerns, when the urgent wants of our souls, called for his kind and compassionate relief? Or did he pretend a great deal of kindness, and made long protestations of his love; but did just nothing to merit our affection? There need no answer to such questions; which serve only to reproach and confound our insensibleness and negligence; who have nothing to say, why we do not love him. For so apparent is his love, so confessedly great, so costly and expensive, so tender and obliging; that as it had no example, nor can be ever exactly imitated; so it must needs attract all those and fill them with the greatest love, who do not turn away their eyes, and their ears, and their hearts from this Lord of love. Let us but listen a while to him, and we shall hear him say; was there any love like unto my love? What is it that you would have had me done for you, more than I have done (without your desire) to win your love? Hath any man greater love than this, that he lay down his life for his Friends?. But what were you, for whom I died? Herein God commended his love towards you, in that while you were yet sinners, I died for you. And what was the purchase I made by that price, which I laid down for you? Who is it that hath the keys of Hell and death? To whom is all power given in Heaven and in Earth? Can any but I forgive your sins; and open to you the Kingdom of Heaven; and restore you to the joys of Paradise; nay, make you eat of the tree of life in the midst of the Paradise of God? Where do you read of any King, who, at his Coronation, gave such royal gifts to men? From whom do you expect the Crown of righteousness, and an eternal inheritance; of which I gave the earnest so long ago? Can you think of any thing comparable to the glory of my appearing? Or is there any doubt whether I will come or no; or whether you shall appear with me in that celestial glory? What would you have me do to satisfy and assure you, more than I have already done; by my Word, and by my Blood, and by my Angels, and by my Holy Spirit; which I have sent down from Heaven to bear witness to me, and to tell you that I will certainly come again, and give you the Kingdom prepared for you, from the foundation of the world? Believe it, I will as surely come again, as I died; and risen from the dead; and visibly ascended into Heaven; and according to my promise poured out the Holy-Ghost upon my Apostles, and inspired them to proclaim this in all tongues and languages; that I still live; and that, because I live, you shall live also. And is it possible for us to think we hear him speaking to us in this manner (as he doth in his blessed Gospel) and not be provoked to summon all the powers of our soul, to offer up themselves in devout and hearty love to him? What hath the dearest friend, whom we love with so much passion; nay, even our tenderest Parents done for us, in comparison with this love? Or what can the favour of all the Princes on earth (should they unite all their powers to love and honour us) bestow and heap upon us, worthy to be named together with this miraculous love? It ought to call us from all vain delights. Our minds should continually study to comprehend the breadth and length, the depth and height: and to know the love of Christ; which passeth knowledge. Our wills ought to be more passionately bend towards him; and grow every day stronger in his love. Our memories should be a most faithful Treasury of the manifold tokens of his Love. Our tongues and our hearts should never cease to meditate and sing the praises of his wondrous love. For if we could speak to him (as we may conceive him speaking to us) and ask him what he did before the world; he would tell us that, He loved. If we could ask him what moved his Almighty Wisdom to make the world; he would tell you that he loved. If we could further ask what he hath done ever since; he would still say, he loved. And what brought him down from Heaven (if we could ask again) to be partaker of our miseries; he would tell you again that he loved. And could we ask again why he would humble himself so low as to take the form a servant, and die a base, servile and ignominious death, the death of the Cross, he would again tell you, that he loved. And if you could still go on to ask what moved him to send the Holy Ghost and give such gifts to men; you would still receive the same answer, because he loved. And could you beseech him not to be angry and you would inquire again, what he hath been doing since those days, and what he now does; he would give you no new answer, but that he loves. And if you should pray him once more to tell you what he loves; he would let you know, it is nothing but love, abundance of love. This is the thing he would win by his love. This is all that he asks and desires at our hands; though he hath obliged us so much. For this he solicits and beseeches; having set his heart upon it, as the fruit of his incomparable love. He entreats for this, as if it were for his life, that we would be at last so sensible of all his kindness, as to let him have our unfeigned love. For he being Love himself, loves nothing else but sincere and hearty love. O blessed Jesus, should all our hearts then say, how much doth thy love differ from ours! Love brought thee down from Heaven to us; but how few of us (and how slowly) doth it carry up thither unto thee? Love made thee die the most shameful death; but it doth not make us live the most glorious life. It made thee endure the sorest pains; but, alas! it doth not make mankind take the pleasure of following thy steps to the greatest happiness. It made thee think perpetually on such poor wretches as we are; but how seldom are our minds fixed, or how small is the number whom love inclines to think, upon so glorious a person as thyself? It persuaded thee to come to us, when there was nothing to call thee but only our great miseries; but it doth not bring us all to thee, when we are moved by the merits, and the precious promises of so great a love. Thy Preaching was Love, thy Miracles were love, thy whole Life was love, thy Death was the most singular love, thy last breath, in a manner, was love, one of thy last words was love, even to the bitterest enemies, thy Sacraments are love, the Holy-Ghost the Comforter is love, thy Ambassadors were love, thou art, we see All love; and yet, dull and stupid blocks that we are, we are nothing less than this Divine love. O sweet Saviour, what wilt thou do with such vile, such wretched hearts, as these of ours? Canst thou endure so much as to look upon such souls, as are so frozen before thy fires? Canst thou shed one beam more upon such icy hearts, that are so insensible of all thy flames? Is it possible that thou shouldest be so patiented, as to bear with the prayers of those, whose breasts are so full of love, so propense to this affection, so free to pour it out to every thing; and yet allow so few or no drops of it unto thee, who deservest all the love we have? O Dearest Lord, if there be any room still left in thy heart for such as we are, be pleased once more to cast thine eyes upon us most miserable sinners. If thou canst lend thine ears to the requests of such foolish, such obstinate hearts, as have been so senslesly deaf to all thy gracious entreaties; hear the sighs and the groans of all those penitent souls who cry unto thee and say, Lord Jesus look upon us. Spare us, Good Lord, if it be but one dram of thy pity and tenderest compassion. O spare us but the least touch more from thine all-powerful hand; if thou art not weary of striking such rocky hearts, as now petition thee for thy love. O mollify them, most gracious Lord, mollify them, we beseech thee, with thy Dear love towards us. Now that they are a little tender and yielding to thee, melt and dissolve them into the like love towards thee. Enter into all our hearts; O that thou wouldst enter, and fill them with thy love. Overcome them with this powerful engine, thy mighty, thy wonderful Love. Thy love, I say, thy most stupendious love; for no word pleases me so much as love. Give me leave therefore to repeat it over again, and to pray thee by thy love, by thy dear and tender love, that thou wilt not pass by this heart of mine (among all the rest) which now at last would fain be replenished with thy love. I lie here in the humblest devotion prostrate at thy feet, and, gasping there before thee, my soul pants and says; O Love, inspire me: O Love, breathe thy soul and life into me. As thou hast overcome, so possess this heart entirely, and vouchsafe to dwell in me. And do thou, my incomprehensibly loving Saviour, make me ever thus to sigh and groan, out of the very centre of mine heart, after thee. Make me always to be saying thus to thee; O my life, my joy, my hope, my all, do not despise this languishing soul, which entreats thee to dwell in it, by thy surpassing love. Draw me after thee, and touch me so, that I may look upon nothing so much as thy love. Turn my heart about; and bend it wholly to thy love. Make me to speak of nothing, with such delight, as of thy love: to breathe nothing, to study nothing, to desire, to do nothing, but only love. Let no day, at least, pass without some serious meditations of thy love. Let no Sun shine, but what shows me thee and thy love, shining brighter by far upon me. Let no night close mine eyes, but do thou shut up a sense of thyself and thy love in my breast. Let no friend come to visit me, but give him thy love to bring along with him; and let him present thyself unto me. Let the sight of him, enkindle thy love in me. Let the embraces of him, knit me in faster affection to thee. Let the remembrance of him and his kindness, recall to mind thy infinitely greater love to me. Let every motion of my heart towards him, rest at last in the love of thee: who art the hope and the satisfaction both of him and me. Still may I therefore think of thee more frequently. Still may I desire thee more passionately. Still may I obey the more universally. May the following acts of love and virtue, still outstrip the former: and one conquest of myself, make way for a nobler. May thine Almighty love still grow and prevail; till there be no affection that dare appear, no passion that dare presume to show its head, against the sovereign power of thy love in mine heart. And now, O my Lord, I know not how to leave thee, until I hear thee say, Thou lovest me. Prostrate still will I here lie at thy feet, for I cannot have the heart to rise up again; unless thou wilt speak that kind, that gracious word, and tell me, that thou dost not cease to love me. Nay, I die unless thou lovest me. I shall make my grave here in this very place; and expire with these words in my mouth; LORD WHETHER I LIVE OR DYE IT MATTERS NOT; LET ME BUT KNOW THAT THOU LOVEST ME. And may I be so bold as to conclude thou hast some love to me, because I feel my heart beat thus passionately towards thee, and my soul thirsts and cries thus after thee? Will it not be too great a presumption to think thou hast not forsaken me, because I cannot forsake my request; but above all things long and labour to be beloved of thee? Is this love thou hast wrought in my heart to thee, an encouragement to hope thou lovest me? Truly then, my Lord, I am well satisfied. Then I know thou bearest a favour to me. For my soul follows hard after thee; it cleaves unto thee; it loves thy memory; and delights itself in thy Commandments. It says continually, nothing but more of thy love; nothing, but abundance of thy love. I open my heart unto thy exuberant love. I expose myself to the power of thy transcendent love. I choose and desire the pleasures of thy love; above all the delights, wherewith the world can entertain me. Above the admired heaps of wealth, and the dazzling heights of honour. Above the loudest praises of fame, and the bewitching applause of numerous spectators. Above the charms of beauty, and the more enticing delights of curious knowledge. Nay, above the solid joys of health, and the most necessary refreshments of nature. Above all, that even thine own bounty can give, to those that love thee. O let me but love thee; make me but always thus to love thee; always despise all other delights, compared with those of loving thee; do but fill my heart with that love and with those delights: and I am perfectly satisfied. I am at rest now I have given myself to thee entirely. And if I had a thousand hearts, they should be devoted to thy service, with the most affectionate love to thee. But yet, alas! when I think of thy wondrous love, I am apt to conclude again that I did amiss to say, I was satisfied. All this, upon better thoughts, seems a great deal too little; and I am as short, me thinks, of thy love, as if I loved thee not at all. For what have I given thee, when I have paid thee all my acknowledgements? What have I bestowed on thee, when I have given thee myself, and absolutely offered all my affections to thee? What is my heart, what are a thousand such hearts as this worth; that I should think such a present will be of any esteem with thee? If all my life were nothing else, but the most affectionate, the most cheerful obedience to thee; what requital should I have made thee for all thy love to me? Alas! I have so little ability to do any thing worthy of thee; that I have not the skill how to speak, as becomes me, of my duty to thee. What do I talk of acknowledgements to thee? That's as if I could number or value thy favours. And it is a worse absurdity to speak of giving thee my affections (as if I were not a debtor to thee) and of bestowing my heart on thee; For that's as if I had any thing I received not from thee. But it is worst of all (I am ashamed of it) to mention a requital of thy favours; for that's as if they were so small or so few, as to admit of any return like a recompense unto thee. No, No, I am nothing at all. I have nothing, I can do just nothing, but what is thine more than mine; if it be worth any thing. I here most solemnly protest that I think myself indebted to thee, for all I have. I myself am thine; my love is thine; my prayers and desires are thine; my praises and thanksgivings are thine; so is my Faith and my Hope, my comforts and my joys, they are all thine. I cannot so much as confess my debts and obligations; but it is from thee. I cannot be sensible of my faults; but I contract a new debt to thee. That I can so much as see and say, I am nothing, I own it unto thee. What shall I do therefore? How shall I express myself to thee? Or in what manner shall I approach thee? All that I can think of is only this; still to cast down myself in the humblest devotion before thee, and all thawed and dissolved with thy love to pour out my heart unto thee, saying; LORD, WORK THINE OWN GOOD PLEASURE IN ME. Make me what thou thyself best likest and lovest. And when thou hast loved and obliged me as much as thou pleasest here; complete thine own benefits and crown them with as great a glory, as thine own great love can bestow hereafter. CHAP. XX. The Conclusion. AND here I think it is best to put a period to this discourse; which is already come to a competent length. For where can I leave you better than in the arms of our Lord; entirely resolved into his will, and wishing to be united to him, and made one spirit with him, as much as he pleases? And yet how hard is it to cease to desire that happiness, in its utmost perfection? How can we choose but ask him leave, at least to repete that wish over again? The very thoughts of it make the ravished soul, thrust itself with the more ardent affection into the bosom of his love. They stir it up to ply him with new petitions, that he will draw it more strongly after him, and knit it more closely to him; that he will inspire it with more of his love, and, by perfecting his likeness in it, inseparably unite it to himself. O blessed Jesus, surely thou wilt appear: I believe in due time thou wilt appear. I am fully persuaded thou wilt not fail to make good thy word; of coming to fetch us to thyself, and making us exceedingly more happy than now, in our most enlarged thoughts, we can conceive. I see, me thinks, the sky cleave, and the day break, and the Archangel, thy Harbinger, begin to look forth and thrust his head out of the clouds: which makes my heart leap for joy; as if it would leave this world, and instantly go to meet thee, my infinitely Dearer Saviour. For what splendour is there in Gold, Greg. Nyssen. Orat. V in Beatitud. that I should desire it? What brightness in precious stones? What ornament in the most sumptuous apparel, compared with that Good which our hope in thee supposes, and sets before us? When thou who reignest over all creatures, shalt reveal thyself to mankind, sitting most magnificently upon a lofty Throne; when innumerable millions of Angels shall be seen about thee; and when the Kingdom of Heaven, which now is such a secret, shall be set wide open before all our eyes. O let the thoughts of the Trump of God, which shall then sound, awaken my soul more powerfully, to lift up itself to look for thee; and for that glorious sight, thou wilt bless us withal, at thy appearing! O let the faith that is in thy heart grow daily more active, and work in me a most vigorous love of thee! And let my love be enlarged, till this heart be stretched to its utmost capacity; and thou, the infinite Good, still fill and overflow it. For I am afraid thou shouldest come and find me unprepared for thee. I would not for all the world be found unready to meet thee; and unfit for the blessings thou wilt bring along with thee. If an heart that desires thee most passionately be of any worth; if thou canst have any kind thoughts of a mind that prefers thee and thy love, above all other things; if to love thine appearing, far more than the most glorious condition wherein a man can possibly appear in mortal flesh, can find any grace in thine eyes; behold then a soul that is able to say, through thy great goodness, that it most earnestly longs for thee. See here an heart that desires to be like thee; that had rather die than displease thee: and that will welcome thy coming with more joy, than a sick man, wearied with the restlessness of a long night, doth the morning light; or a Traveller doth his much desired home; or a Virgin espoused doth her long absent Bridegroom, the dearly beloved of her soul. It is thou, who hast begot in me these long. I have received all thou seest in me from thy gracious hands; which have made me, and fashioned me; and made me unsatisfied in any thing, but thee, and thy love. O let not these pious long also be unsatisfied. Let me not want the pleasures from which I have turned mine eyes away here; and those pleasures too, which I look for so earnestly, and promise myself at thine appearing. But let the same reason which moved thee to give me so much, incline thee to give me more. Let that mighty love which hath wrought in me desires, bring me to the enjoyment. And after thou hast pleased thy bounty, in making me receive as much as thou wilt in this present state; let it be thy pleasure to receive me to thee in a better: and by giving me all I would have, in the sight I expect of thee, to leave no desires remaining in me. Amen and Amen. THE END. Books written by the Reverend Dr. Patrick, and Printed for Richard Royston at the Angel in Amen-corner. 1. THE Christian Sacrifice: a Treatise showing the Necessity, End and Manner of receiving the holy Communion: together with suitable Prayers and Meditations for every Month in the Year; and the Principal Festivals in memory of our Blessed Saviour. In Four Parts. The Third Edition Corrected. in Twelves. 2. The Devout Christian instructed how to Pray and give Thanks to God: Or a Book of Devotions for Families and particular persons in most of the concerns of Humane life. The second Edition, in Twelves. 3. An Advice to a Friend. The second Edition, in Twelves. 4. The Witnesses to Christianity; or, The Certainty of our Faith and Hope: In a Discourse upon 1 S. John v. 7, 8. In two Parts, in Octavo, new. 5. A Sermon Preached before the King on St. Stephen's day, Printed by His Majesty's special command. in Quarto. Angliae Speculum: a Glass that flatters not; Presented to a Country Congregation at the late Solemn Fast, April 24. 1678. In a Parallel between the Kingdom of Israel and England. Wherein the whole Nation is desired to behold and consider our Sin, and our Danger. By a dutiful Son of this Church. in Quarto. The true Intellectual System of the Universe: The first Part; wherein, all the Reason and Philosophy of Atheism is Confuted, and its Impossibility Demonstrated. By R. Cudworth, D. D. in Folio. A Sermon Preached before the King, Feb. 10th 1677/8. By Z. Cradock, D. D. Preacher to the Honourable Society of Grays-Inn, and Chaplain in Ordinary to His Majesty. in Quarto. XXXI Sermons Preached to the Parishioners of Standford-Rivers in Essex, upon several Subjects and Occasions. By Charles Gibbes, D. D. rector of that Church, and Prebendary of St. Peter's at Westminster. in Quarto new. The Jesuits Loyalty, manifested in three several Treatises lately written by them against the Oath of Allegiance: with a Preface, showing the Pernicious Consequence of their Principles as to Civil Government. Also Three other Treatises concerning the Reasons of the Penal Laws. viz. I. The Execution of Justice in England, not for Religion, but for Treason. II. Important Considerations, by the Secular Priests. III. The Jesuits Reasons Unreasonable. in Quarto.