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 form'd to wish, that we may be so happy; and find no [Page 2]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 acknowledgment 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 [Page 3]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 rejoyced with joy unspeakable and full of glory.

All our business therefore is, to settle this belief stedfastly 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 [Page 4]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 dye 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 judg 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 testifie 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 [...], &c. Haeres. LXXIV. n. 10. admirably speaks) is the only Guide of Truth, the Expounder of holy Laws, the Inspirer of [Page 5]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 authorized 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 Judg 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 testifie 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 [Page 6]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 encreases that joyful Hope, to know from their own mouths, that He who hath receiv'd 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 it self, indeed, is very apt to perswade those in whom it lives, that the unfeigned practice of it, shall meet at last with some considerable recompence: 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. [Page 7] 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 [Page 8]the understanding of which, and that we may the better comprehend both the happiness it self, 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. Shewing 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, &c. But that we may know what kind of Coming we are to expect (and not imagine it is meerly by an invisible power, as he came to de­stroy [Page 10] 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 Christs, at his coming: in person that is, as the King and the Judg of the World. For so he presently after directs us to expound the word (xvj. 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 perswaded by his Ministry to become his Subjects, 1 Thes. ij. 19. In short, this is the word that is used in most other pla­ces, [Page 11]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 shew 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. Chrysostome, whose words In 1 Cor. i. 7. are these; The Apostle indicates, 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 [Page 12]mention it distinctly by it self) 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. ii. 28. So we translate the word in other places (though here it be rendred only appear), i. Joh. 31. iij. 21. especially in that remarkable place xxj. Joh. 1. where we read how he shewed himself to them at the Sea of Tiberias, and that this (v. 14.) was the third time that He shewed 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 shewed 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 [Page 13]all as God; though now he be so hid, that it is the thing which is objected against him, and a pretence for mens unbelief. And to the same purpose Theodoret bids us note, how exceeding appositely [...], &c. 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 Epithete 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 [Page 14]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 dye for our sins. Let the Reader consult the 1 Tim. i. 10. and ix. Hebr. 26. This is called the Appearing of Gods 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 [Page 15]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, then 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 looser 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 [Page 16]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 alledged 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 Pledg. 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 past 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 [Page 17]Heaven for all that love him. Which part of our Christian Faith, I have shewn, 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 rose 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 meerly 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 splendor 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; sutable to the quality of his Person, and to the dignity of his Office, which is to judge the quick and the dead.

[Page 19] 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 SHOƲT. 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 SHOƲT, the Lord with the sound of a Trumpet. That is, the Ark (which was the token of Gods Presence among them) returned to Mount Sion, 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 compleat his Victories by conquering Death it self, 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 rejoyce to wait upon him in that most glorious Action, and triumph before-hand in the assured Victory which he will get over Hell and the Grave.

[Page 20] 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 Coelestial 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 signi­fie, 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 your selves. 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 [Page 21]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, xix. 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, xvj. 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 [Page 22]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 Coelestial Ministers; who came to conduct him into his Glory. For that is the meaning (it were easie to shew 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 [Page 23] 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 easie a manner will He at the last day raise up all mankind; who being then gathered before him, and standing [Page 24]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 mens actions, and made a just distinction of their per­sons, in such sort as he himself hath told us, Math. xxv. 31, 32, 33, &c. (where all belonging to this judgment 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 [Page 25]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 [Page 26]miserable should we feel our selves, if at last we perceived that we had pressed a dream, and with long out-stretched arms (as I may speak) most ardently claspt a­bout a shadow? Into what a gulph 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 meer vi­sion of our own hearts; and let our af­fection loose 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 shew the grounds we have to expect the APPEARING of the Lord Jesus the second time unto our eternal Salvation.

CHAP. IV. 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 shews was a figure of it, ix. Luk. 26, 27, 28.) I might alledge 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 shewn 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, testifie to be an un­doubted [Page 28]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 perswade us, we do not abuse our selves 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 my self, without having recourse to eve­ry one of those WITNESSES. And I shall the rather confine my self to it, be­cause I shall illustrate a very considerable portion of Gods Holy Book (which up­on all occasions we ought to design to make perspicuous) while I endeavour to give satisfactory reasons, that our Lord [Page 29]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 perswaded 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 formed meerly 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 shew, 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 [Page 30]of Him who will shew 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 Coelestial 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 [Page 31]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 medling 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 Saviours 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 past: That is, after the year 1700. before the year 1734. which he endeavours to make more probable from [Page 32]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 [Page 33]with it. And it is the office of an excellent Master to teach, [...], &c. not what the Scholars desire, but what it is profitable for them to learn. This was the only reason he de­nied to satisfie 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 ought 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. [Page 34]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 ransome 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 [Page 35]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 summe 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 [Page 36]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 de­stin'd for it. For as there was a fulness 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 Governour of all things; whose will none can resist, and whose purpose none can frustrate or divert, but it shall certainly [...], (as St. Chrysostome expounds it) in due season take effect.

And that is the chief thing I intend here to note; the description of the Per­son, who will exhibit and shew 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 [Page 37]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 my self, 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, xvi. Joh. 16. A little while and ye shall see me, and again a little while and ye shall [Page 38]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 spake by the Holy Ghost, but this he learnt 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, &c.) or else, as Oecumenius [...], &c. conjectures, when he was caught up into the third Heavens, and [Page 39]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 perswades 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 shew him in his splendor is [...], The BLESSED One. As much as to say, so full a Good, that He wants nothing at all to compleat 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 [Page 40]Saviours 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 [...], &c. 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 loth 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 lyable 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 [Page 41]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 good-will, to make such a pub­lick show of Jesus Christ, attended with the pomp of all the Heavenly Host, to judg 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 intirely from him, as the source and fountain of it. They have nothing but what springs out of him, and holds of him; who the [Page 42]Apostle therefore pronounces hath the Empire or supream 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 impair'd and weakned. 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 supream Power and Authority He exercises over the whole World, over Angels of highest degree, and Men of [Page 43]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 flyes 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 [Page 44]Powers in high places, vi. Ephes. 12.) which will not now obey Him, they shall not be able at that time to gain-say his Soveraign will: But they shall attend, whether they will or no, upon this Roy­al Person, Christ Jesus. The good An­gels, those Coelestial Lords, (whether Thrones or Dominions, or whatever o­ther name of authority there is above) and all inferior Governours, the Gods upon Earth, (Emperours, 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 supream Lord and Ruler of them all.

IV. 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 intend never so seriously to perform them, and have power for the present to do it) may fail [Page 45]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 ones gift and favour (being the Lord as I said of Angels as well as of our spirits, which [...], &c. 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 relyed 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 [Page 46]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 my self.

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 autho­rized 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 fulness of time is come, [Page 47]bring Him again upon the stage of the World (if I may so speak) and shew 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, xix. Revel. 16. All this is as easie 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 worlds 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 splendor. He is the Great King who lives above in the highest Heavens, as in His Palace; [Page 48]where he represents Himself in a Glory so shining and dazeling (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 judg 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 recompences, 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 spake 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, [Page 49]that is, the Son and the Holy Ghost) is in that high and holy place, the Sanctu­ary above; into which no man hath yet entred, save only the great High-Priest 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 High-Priest 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 [Page 50]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. Chryso­stome 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 [Page 51]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 super-eminent 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 tydings of [Page 52]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 Gods 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 Soveraign 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 it self less assured than theirs, that we may rather look for this [Page 53]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; [Page 54]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 Judgments 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 stedfast 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 Ʋse we should make of what hath been delivered in the foregoing Chapter.

I Cannot think fit to pass on to what I further intend, without some short Reflexion 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 [Page 56]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 alway ascribes to the Father Almighty, of be­ing the Fountain and Beginning of all So Epi­phanius observes, that the Scripture shows [...], &c. Haeres. LXIX. Num. 54. and Na­zianz. O­rat. xxix. p. 489, &c.; 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 uncontroulable Power. And that (Thirdly) EVERLASTINGLY to be celebrated, not only by us, but by all that shall come after us to the worlds 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 heartily say AMEN: Let be so. We give our [Page 57]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, ought 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.

[Page 58] 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, shew 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 our selves so, as to be unre­provable at that day. We must observe His Commandments, that is, as exactly as we can; and endeavour to render our selves 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 [Page 59]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. Follow after righteousness, godli­ness, faith, love, patience, meekness: Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, &c. ‘That is, Shun Covetousness, and all the vices that issue from it, ever ren­dring 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 patient humble mind; bridle anger, repress all Cholerick motions; and use such gen­tleness to others, as thou wouldst de­sire thy self 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 it self. As thou hast begun to show thy self a good Christian, so con­tinue. [Page 60]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, &c. 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, ought to set their [Page 61]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 heartily 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.) [...], &c. 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 rejoyce 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.) [...], [Page 62]&c. He bids them look for the greatest things, and please them­selves in the very thoughts of his coming, before they receive the recompence of the reward. For as his appearing will be in­finitely affrighting to the wicked, and they have reason to dread it before-hand; 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 my self 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 Christs APPEARING.

I Have passed over the other two with the greater speed, because I intend 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.

CHAP. VII. Two further steps in this Love of Christs appearing.

CHAP. VIII. The Progress of this Love to Christs 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.

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.

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 it self should not be an equal match for it: That which con­quers all things, should it self 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 [Page 137]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 lye 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 indured 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 wooes and courts us (to speak in our own language) with the [Page 138]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 our selves 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.

[Page 139] What shall we do in this case? How shall we behave our selves 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 our selves naturally in­clined, in these circumstances, to do just as a grateful Poor man doth; who being unable himself to requite a Friends cour­tesies, rejoyces 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 our selves cannot requite the benefits our Lord hath done us, nor worthily magni­fie 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 [Page 140]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 extreamly; 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 joynt 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.

CHAP. XII. Other Reasons why we should love his appearing, drawn from the love we have to our selves.

THus I have made a fair way, to in­troduce the second thing which I propounded, for the compleating of this Discourse. Wherein I am to show, how the natural Affection we all bear to our selves, 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,

CHAP. XIII. Two other Reasons why, if we love our selves, 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 setled 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 it self 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 [Page 236]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 it self so desireable, 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 setled 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 imploy 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.

[Page 237] 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 our selves: by the other (which is the witchery of sense) we are hurried away, and thrust down into a condition below our selves. 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 our selves: 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 [Page 238]in the actions of spiritual life, and pla­cing our affections on things above, we may deliver and infranchise our selves 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 inthrall our selves, 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 [Page 239]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 Fathers 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 begins 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 [Page 240]light and joy, all spirit and life, while I think of these things. And can I ever so forget them, as to be allured and drawn away, from my self 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 ravisht out of my self, and become more than man; or to expose it so to the solicitations of sensible delights, as to be in­ticed by them another way out of my self, 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 [Page 241]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 then 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 our selves 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 our selves. But it will be only to place us above our selves; and, by a most desireable departure from what we are, to put us into so blessed a [Page 242]condition, that we shall never wish to return to our selves 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 mans 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 [Page 243]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 perswaded to yield up our selves 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 ravisht 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 indeavour to be well ac­quainted with the coming of our Lord; to believe it with an unshaken faith; to [Page 244]perswade our selves 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 our selves intirely to our Lord Jesus.

CHAP. XVII. Of the means whereby this Love may be setled 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 [Page 246]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 intirely to do the will of God; and, if we come near them, will touch us so sensibly, that we shall be disposed to make our selves 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 [Page 247]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 joyned, 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 [Page 248]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 desireable as his company, [Page 249]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 wisht for enjoyment of him. And therefore every good soul should look towards him and, sighing within it self, 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 satisfie 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 our selves to him; it should be our greatest pleasure to solace our selves in that re­presentation of him, till he comes. We [Page 250]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 re­joyce 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 [Page 251]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 dye 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 fare 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 [Page 252]way, as the story relates; though to go thither, his Disciples thought was to cast himself into a showr 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 chuse 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 complements. 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 our selves. We may say, O my Lord, I have seen by many arguments the wonderful [Page 253]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 testifie 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 rejoyces 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 intreat him to give himself that pleasure; not to lose any of that joy, which will so much please and rejoyce 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 [Page 254]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 lye 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. [Page 256]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 desireable 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 thy self merely, then thou livest altogether in thy self: But if thy heart be set on any other person or thing, then thou livest in that which hath ingaged 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 our selves whether we should love [Page 257]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 ingaged, as they may be in other cases; all that caution is useless here, which, when we are in pursuit of lesser injoyments, 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 formed 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 [Page 258]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 vitious 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 before-hand on our head! It is it self 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 [Page 259]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 mysterie. 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 priviledge. 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 [Page 260]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 it self 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 [Page 261]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 tyed without this; or we do but babble, not speak, our Saviours 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 super-excellent 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 spake: which restored the sick to health, and the dead to life: which pub­lished the Gospel to the poor, and instruct­ed [Page 262]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 dye 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 travelled 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 cloathed 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 numbred among the [Page 263]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 hu­militie. Let all the world extol and praise his Lamb-like patience and innocence. Let them celebrate his admirable kindness in forgiving such implacable enemies; and his intire confidence and faith in God, where­by he offered up himself to him, and ob­tained an eternal redemption for us. O the wonderful vertue 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 rejoyce 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 [Page 264]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 [Page 265]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 stedfastness of his word, and the faithfulness of all his promises. And let them all joyn 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 [Page 267]in his times he will shew, 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 [Page 268]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 dyed 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 [Page 269]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 satisfie 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 rose 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 [Page 270]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 bent 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.

[Page 271] 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 dye 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.

[Page 272] 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 solicites and be­seeches; having set his heart upon it, as the fruit of his incomparable love. He intreats 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 dye 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 thy self?

[Page 273] It perswaded 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 pretious 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 Em­bassadors 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 patient, 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?

[Page 274] 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 intreaties; 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 mollifie them, most gracious Lord, mollifie 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, [Page 275]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 lye 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, breath thy soul and life into me. As thou hast overcome, so possess this heart intirely, 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 center 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 intreats 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 breath 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. [Page 276]Let no night close mine eyes, but do thou shut up a sense of thy self 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 thy self 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 vertue, still out-strip the former: and one conquest of my self, 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 soveraign power of thy love in mine heart.

And now, O my Lord, I know not how to leave thee, untill I hear thee say, Thou lovest me. Prostrate still will I here lye [Page 277]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 dye 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 BƲT KNOW THAT THOƲ 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 cryes 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 incouragement 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 it self in thy Commandments.

[Page 278] It sayes continually, nothing but more of thy love; nothing, but abundance of thy love. I open my heart unto thy exube­rant love. I expose my self to the power of thy transcendent love. I chuse 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 dazling heights of ho­nour. Above the loudest praises of fame, and the bewitching applause of numerous spectators. Above the charms of beauty, and the more inticing delights of curious knowledge. Nay, above the solid joyes 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; alwayes 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 my self to thee intirely. And if I had a thousand hearts, they should be devoted to thy service, with the most affe­ctionate love to thee.

[Page 279] 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 my self, 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 [Page 280]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 my self indebted to thee, for all I have. I my self 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 joyes, 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 owe it un­to thee.

What shall I do therefore? How shall I express my self to thee? Or in what man­ner shall I approach thee? All that I can think of is only this; still to cast down my self in the humblest devotion before thee, and all thawed and dissolved with thy love to pour out my heart unto thee, [Page 281]saying; LORD, WORK THINE OWN GOOD PLEASƲRE IN ME. Make me what thou thy self best likest and lovest. And when thou hast loved and obliged me as much as thou pleasest here; compleat 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; intirely 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 chuse but ask him leave, at least to repete that wish over again? The very thoughts of it make the ravished soul, thrust it self 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 [Page 283]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 perswaded thou wilt not fail to make good thy word; of coming to fetch us to thy self, and making us exceedingly more happy than now, in our most inlarged thoughts, we can conceive. I see, me thinks, the sky cleave, and the day break, and the Arch-angel, 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 splendor is there in Gold, Greg. Nys­sen. Orat. V. in Beatitud. that I should desire it? What brightness in pretious 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 thy self to mankind, sitting most magnificently upon a lofty Throne; when innumerable millions of Angels [Page 284]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 it self 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 in­larged, 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 [Page 285]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 dye 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 longings. 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 longings 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 my self 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 [Page 286]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.