The Glorious Epiphany with the Devout Christians Love, Chapter 6
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.
I.
Let it then in the firſt place be remembred, that there cannot be the leaſt beginning of this love, unleſs we look upon the appearing of our Saviour as a GOOD, and that of the greateſt ſize. For elſe it will be ſo far from touching us with any inclinations towards it, that it will excite either our hatred, or our contempt of it. It is the GOOD which we diſcern in any thing, that charms our ſouls, and attracts our deſires. Though an object be never ſo near us, and preſent it ſelf to our very hands, and would thruſt it ſelf upon us; yet if we ſee no good in it, we either hate it for diſturbing our quiet, or at leaſt are perfectly cold to it, as feeling no power it hath to ſtir up any paſſion for it. Nay, though we do perceive a thing to be good for us, and defirable to be enjoyed; yet if it ſtand at ſuch a great diſtance, and ſeem ſo very far off, as the Appearing of Jeſus Chriſt for any thing we know may be, it will not ſenſibly affect our hearts, nor move us to bear much regard to it, unleſs it have the face of a very great happineſs, and promiſe us exceeding much contentment.
This Appearing therefore of our Lord, is called by this Apoſtle in another place, li. Tit. 13. that BLESSED HOPE; to expreſs the incomparable happineſs and bliſs, which it will bring along with it. He would have us look upon it as a thing that far more imports us, than all our preſent enjoyments, or all that is poſſible to be here enjoyed. For there is nothing in this world that is worthy to be ſpoken of with ſuch an Emphaſis, as to be called that bleſſed thing, that happy poſſeſſion. This is a peculiar reſpect, belonging only to the appearing of Chriſt, which is the ſumm of all a Chriſtians Hopes; and thoſe Hopes the great treaſure of his ſoul.
When we ſo eſteem it and look upon it with ſuch a regard, as it is preſented to us in the glaſs of Gods Word; immediately we ſhall feel our hearts begin to draw towards it. This is the firſt buſineſs of a devout Chriſtian, who would love the appearing of his Saviour, to perſwade his heart to have a reſpect to it, far above all other things. That bleſſed day, all pious hearts who have any hope of his favour, ſhould think of and look for as the brighteſt that ever ſhone. The Coronation of a King, the Triumph of a Conquerour, the publick applauſe in the Olympick Games, the moſt famous Showes that have ever been, or can be made, are all (they muſt remember) but as ſo many little Puppet-plays, in compariſon with that grand ſpectacle. When all the world ſhall be in a gaze, when Angels as well as men ſhall wonder and admire; when the Sun ſhall bluſh to ſee it ſelf outſhone and overcome in brightneſs; when the hoſts of bleſſed Spirits ſhall be the only Stars, and our great Lord the only Sun that appears in the firmament; when the righteous themſelves ſhall ſhine in the ſame ſplendor, by the reflection of his rayes upon them.
Thus we muſt diſcourſe with our ſelves continually, if we would be ſenſible of our happineſs (as St. Chryſoſtome *Tom. V. Orat. 1. in Pentecoſt. p. 608.adviſes thoſe who would underſtand their high birth and nobility) We muſt look unto Heaven, to the very Throne, the Royal Throne, for there ſits, ſays He, the firſt-Fruit of mankind. Who will come again, will certainly come again, leading all his Hoſts along with Him: the Legions of Angels, the ſeveral Squadrons of Arch-Angels, the Societies of the Martyrs, the Quires of the Righteous, the Tribes of the Prophets and Apoſtles; and in the midſt of theſe immaterial Camps, the King Himſelf will appear foreign, in a certain unutterable and inexpreſſible glory.
O Dark Houſe, or cave of Earth (will every one who believes this heartily, be apt to ſay), How willingly would I leave thee; if I might be tranſported to meet our bleſſed Lord thus royally incamped in the air! O poor world! How come I ſo far to value thee, as to ſuffer thee to captivate this heart? How glad ſhould I rather be to ſee thee no more; if I might but behold him, whom my ſoul loveth, appear? Nay, it ought not to grieve me to ſee this earth, and all things in it in a flame; if that coeleſtial glory would but ſhow it ſelf. There is nothing here ſo dear, which I ſhould not chuſe to part withal moſt chearfully for the ſake of ſo great a Bleſſedneſs.
Come my Friends and my Relations (the deareſt goods in this world) let us ſet our hearts on this; and deſire to meet together with our Lord. Let our hearts be united in this love, as much as they are in all things elſe. There is nothing we enjoy of ſuch eſteem, but we ought to be content to ſee it vaniſh and diſappear before that illuſtrious ſight. Happy will that time be which ſhall eclipſe all that beauty, which now preſents it ſelf unto us, with ſo much addreſs. Bleſſed will be the day that ſhall put out the luſter of the whole world; which now ſo ſtrangely dazzles our eyes. A great deal better will that moment be which ſhall diſſolve, if God think good, all our ſtately Palaces, than that which reared them and built them up.
Away, away you trifling Vanities. Why do you thus bewitch our eyes and inchant our ears, and draw aſide our thoughts with your flattering inticements? Trouble us no more you falſe or unſatisfying glories. But leave our minds free to think of that great and ſolemn day, when you muſt all be benighted; not by the want but by an exceſs of light and brightneſs.
Awake, awake, and open thine eyes upon us, O thou ſweet morning of our happineſs! Ariſe, ſhine forth, O thou Sun of Righteouſneſs, and make us bleſſed with a ſight of thy glory! Nay, it would content us more, than if we had all the world; if we might but ſee the clouds break; if we could but behold the ſhadows of the night beginning to haſte away; if thou, Lord, wouldſt but diſſipate theſe dark vapours that now incompaſs us, and cauſe the light of Divine Faith, as the day-ſtar to ſhine continually in our hearts.
II.
But hitherto we have only laid the foundation of Love. Which ſuppoſes moreover, that we have ſome ſympathy (as I may call it) with that which we apprehend to be ſo Good for us; and that we take our ſelves to be very much concerned in it. For there are ſome things that are excellent in themſelves; to which notwithſtanding we find little or no inclination; becauſe they are not ſutable to our diſpoſitions, neceſſities and deſires. The greateſt Perfections and merits oftimes meet with more Admirers than they do Vaſſals: and we ſee thoſe every day who bow other hearts to their ſervice, but find us inflexible to their attractions. As we have not an appetite to all ſorts of meats, even thoſe which we judge to be wholeſome and good; ſo we have not an inclination to all perſons and things, even thoſe which we hold to be well deſerving. We praiſe many things which we do not love. We allow divers objects our approbation, which we cannot much affect. And that which in reaſon we needs muſt commend, yet doth not always command our hearts, and draw them to its embraces.
The Loadſtone, as is commonly obſerved, which draws Iron to it, finds Lead and Copper to have no perception of its touches: and that face, as I ſaid before, which bewitches ſome eyes, leaves others inſenſible of its beauty.
The Love then which we contract with any Good, ariſes from the convenience that is between us and it. We perceive an agreeableneſs in it, either to our needs or to our nature, and thence affection ſprings. The likeneſs and reſemblance that there is between two beings, is not the only cauſe of their readineſs to embrace each the other: but the correſpondence alſo and proportion which the one bears to the others neceſſities, is a ſufficient ground of it. A man that languiſhes under a dangerous ſickneſs, may conceive a great affection for an incomparable and very compaſſionate Phyſician, though there be no ſimilitude between them; becauſe he apprehends that ſufficiency in him, which is able to ſupply the great defects and wants that are at preſent in himſelf. But when theſe two, correſpondence and ſimilitude (which ſeveral have ſuch power over the affections) ſhall both meet together in one thing; ſo that what we want is that to which by nature we incline; it cannot fail to produce a love exceeding all other, in intire union, ardency and perpetuity. For how can we refuſe to yield to that Good (or what would we have more than that) which our hearts feel at once, to bear a great reſemblance to them, and to anſwer all or moſt of their needs? a Good which is what we are, and what we would be too: a Good wherein we ſee the image of our ſelves, in that perfection to which we deſire to be advanced?
All they therefore who would be truly diſpoſed to love the appearing of our Lord, muſt have a deep apprehenſion of the meanneſs and vileneſs of this preſent ſtate. They muſt be poſſeſſed with a ſerious ſenſe of their many imperfections, and great weakneſs in the beſt condition that this world affords; of the poverty and emptineſs of all earthly enjoyments; yea, and of the ſcantineſs and narrowneſs of all thoſe Divine participations which their Souls are here capable to be bleſſed withal. And then the Appearing of our Lord will ſeem a Good ſo ſuitable to them, that they cannot chuſe but have the ſame affection for it, that a crazy and diſeaſed perſon hath to the moſt skilful Phyſician. In hope that He will perfect their nature, cure the diſorders under which they labour, ſupply their defects, fill their appetites, nay enlarge their capacities, and raiſe them to a greater pitch of true goodneſs and bliſs.
Let us ſuppoſe ſuch perſons to be ſo much in the favour of God as to have a liberal ſhare even in the bleſſings of this World, as well as of thoſe which are more peculiarly in the gift of our Saviour Chriſt: yet it is impoſſible, one would think, they ſhould be ſo much pleaſed in the higheſt Dignities that can be conferred on them; in the rareſt Delicates that the bounty of Nature, or curioſity of Art can provide for them; in the ſociety of the choiceſt and deareſt Friends; or (I may add) in their own ſecret joy, though deſcending from heaven to them; as not to think ſtill that it is far more deſirable to ſee the Lord Jeſus come to promote them and all their pious Relations and Friends to an incomparably better condition in his Coeleſtial Kingdom.
It is their intereſt to have Him appear again; and beſides, they have ſuch a likeneſs and reſemblance to Him, that the bent and inclination of their Souls cannot but make them long after the ſight of Him, as a good more delightful and agreeable than any other. For there is another Coming of Chriſt, before that which we expect, Quo per totum tempus in Eccleſia ſua venit, &c. (as St. Auſtin ſpeaks *L. xx. de Civ. Dei, Cap. v.) by which He comes, through all the time between his firſt appearing and the laſt, in His Church; that is his members, particulatim atque paulatim, working in every one of them by little and little; according to his promiſe, xiv. Joh. 21, 23. that if any man keep His Commandments, He will look upon it as ſuch a teſtimony of his love, that He will love that man, and the Father will love him; and we will come (ſaith He) unto him, and make our abode with him. Now when we heartily entertain Him, and He is ſo truly ſetled there, that we are made partakers of his Bleſſed nature and diſpoſition, and all the lineaments of Him (if I may ſo ſpeak) are drawn upon our hearts: We ſhall find them inclined to wiſh for the day, when he will compleat his work, and fill up the whole image of Himſelf, to the very life; and not only make us glad with the light of His countenance, but make us look perfectly like Him, and intirely aſſimilate us to His own moſt Bleſſed nature.
Do you not ſee how the holy Scriptures repreſent this Appearing of Jeſus as the moſt lovely of all other things; and therefore apt to draw our hearts with an irreſiſtible force towards it? It is expreſſed there, I obſerve, under the character of that which is wont to touch the Soul with ſuch an agreeable ſtroke, that it raviſhes it from it ſelf; I mean Beauty. For as that is nothing elſe, according to Plato, but the ſplendor and glittering of that which is good; ſo this appearing is ſet forth as exceeding bright, ſplendid and glorious, and as that which will make us ſo alſo: to the end we may be affected with it, as the moſt beautiful ſight that ever was. Read ij. Tit. 13. xiij. Mat. 43. And St. Luke, I told you before, mentions a threefold glory wherein He will appear, His own, His Fathers, and His holy Angels, ix. 26. which is ſaid, I believe, to make this day appear the more illuſtrious and amiable in our eyes.
The only viſage of Scipio, we read, made him Maſter of ſome barbarous Nations; he piercing further into their hearts by his countenance, than by his ſword. And Heliogabalus as bad as he was, was no ſooner ſhown by his Mother to the Souldiers, but, from Prieſt of the Sun he became Emperour of the World. Why then ſhould not the beauty of that day, when the Prince of all the Kings of the Earth ſhall appear in the moſt glorious ſplendor, attended by the greateſt Principalities of Heaven, with all their ſhining Hoſts, in admirable order, captivate the hearts of all thoſe that love Him, ſince there is none ſo powerful, did they but behold His glory (as the Apoſtles did) and look upon Him as the only begotten of the Father, full of grace and truth, to draw thoſe to his Religion who love Him not? How can they refuſe to yield to do Him homage, and ſuffer themſelves to be carried after Him as the Conquerour of all Souls; and above all deſire to wait upon Him at his appearing; which they diſcern will be ſo glorious and render them ſo amiable, that they will become (as I doubt not to ſhow) a conſiderable addition to his Triumphs?
The hearts of all the faithful cannot chuſe but leap for joy, at the very thought of ſo great a Good, though widely diſtant from them; and wiſh it would come nearer to make them happy by its preſence with them. They are apt to ſigh and ſay, when they deeply ponder theſe things, with the Prophet David, in another caſe, ci. Pſal. 2.
O when wilt thou come unto me! It is a long time, O Lord, ſince thou didſt promiſe to come. We have waited for thee and for thy ſalvation, more than they that wait for the morning; I ſay, more than they that wait for the morning. May I not pray thee to haſten thy deſired coming? O when wilt thou diſplay thy ſelf, and ſhow thy glory more openly before us? O when wilt thou be pleaſed to impreſs thine own image more fairly on us? When ſhall thoſe little touches that we have received of thee, be perfected, and figured into a more exact reſemblance of thy beauty?
We cannot refrain, but we muſt long to have all our defects ſupplied out of thy fulneſs; to have all ſpots wiped off our ſouls, to be rendred clear as the Sun, free as the Air, and as unſtained as the pure influences of heaven. For how ſhould we think, O bleſſed Lord, that we bear any love to thee, if we can be content to remain (as we are) ſo much unlike thee? There is none can ſee thee, and not ardently love thee. There is none ever beheld thy face, that was not impatient to be conformed to thee. None have taſted thy ſweetneſs, who could be ſatisfied till they came to the fountain of it.
Therefore ſuffer us, Good Lord, to beg ſome more of thee, ſince thou haſt given us ſo much. Yea, ſuffer us to ask when thou wilt come and give us all, that ſo we may ask no more of thee. O how joyful will that time be, which ſhall make us ſo complete, that all our buſineſs will be to praiſe and thank thee! How comfortable will thy appearing be, which ſhall make us appear with thee?
O come, Dear Saviour, that we may come to thee. Come, that we may ſo come to thee, as to be for ever with thee.