The Glorious Epiphany with the Devout Christians Love, Chapter 14
CHAP. XIV. Two Reaſons more, to induce us to raiſe our thoughts and affections to the Appearing of our Lord.
VI.
AND the very firſt ſtep we ſhall take towards our heavenly Reſt, will be ſo ſurprizing, and advance us ſo far above our preſent imperfections; that it muſt needs, if we ſeriouſly conſider it, make this Appearing of his extreamly deſireable. Becauſe all good men ſhall have the favour then to be ſnatcht from this earth, and carried up into the air, to meet our Lord Jeſus there; when he appears in his glory.
And who is there that underſtands himſelf, who would not wiſh to be thus tranſlated; rather than to ſtay here, though it were to ſee our Lord come to reign with his Saints a thouſand years upon the earth? Which Judaical conceit (as St. Hierom truly calls it) was embraced by many great men in ancient times, as a piece of the moſt Orthodox faith. So Juſtin Martyr eſteemed it; and Irenaeus, with many others, were very zealous for it. And if they had thought more of ſpiritual delights, which the Saints ſhould have in that Sabbath (as they termed it) by the preſence of our Lord, St. Auſtin, *L. xx. deliv. Dei, c. 7.for his part, acknowledges it would have been a tolerable opinion, to which he himſelf was ſometimes inclined. For all good men, as I ſaid before, would be glad to ſee righteouſneſs planted more univerſally in the earth, and prevailing over vice and wickedneſs, before the diſſolution of all things. And yet, even then (ſhould we ſuppoſe them to be ſo happy here) they would be far more glad to behold our Lord appear in his glory to take them quite away from this earth. Where, as long as they continue, they muſt needs be dull and heavy, cloudy and dark, and enjoy but little of him; till they quit this groſs body of fleſh and blood, and go up into a purer ſtate of light, and vigorous life.
Which St. Paul hath given us hope we ſhall enter into, at the appearing of our Lord. Who will deſcend from Heaven with great acclamations (you heard before from 1 Theſſ. iv. 16.) to raiſe the dead and judge the World. And then his Saints are not to remain any longer here, but a ſudden change being made in them (1 Cor. xv. 52.) both they who are then alive and all thoſe who are newly raiſed from the dead, ſhall be CAUGHT UP TO MEET THE LORD IN THE AIR, v. 17. There he will ſhew himſelf; and not upon this earth. Thither they ſhall be carried up unto him; and not he come down hither unto them.
And if you well obſerve it, the Apoſtle teaches you to believe, that this aſcent of the Saints unto him, will bein a very glorious manner. Juſt as he comes from Heaven, ſhall they go up thither; For St. Paul ſaith we ſhall be caught up IN THE CLOUDS, as ſo many triumphal chariots ſent to fetch us from this earth and tranſport us to himſelf. Who when he ſtood before his Judges to receive his ſentence from them, thus deſcribes his own coming to judge them, xxvj. Matth. 64. Hereafter ye ſhall ſee the Son of Man ſitting on the right hand of power, and coming in the CLOƲDS of Heaven. Though now, that is, I am arraigned and condemned by you, as if I were the vileſt of men; you ſhall one day ſee that I am the Son of God, by whom you ſhall be judged; for with amazement you ſhall behold me clothed with Divine Majeſty, and coming as the Vicegerent of the ſupreme Lord of all to call you to an account. For every one knows that clouds are called the Chariot of God, civ. Pſal. 3. and therefore his coming in the CLOƲDS of Heaven can ſignifie nothing elſe but his appearing in the glory and with the Authority of his Father; as Lord of the world, that hath conquered all his enemies, and is come to pronounce the ſentence of God upon them.
In ſuch a ſplendid manner, with the like pomp and ſtate, ſhall we be carried up to him; as ſo many Princes going to wait upon him, and to receive the honour he will delight to confer upon us in the ſight of all the world. Nay, it will be part of our honour to be conveighed to him, juſt as Elias, yea he himſelf aſcended into Heaven. For a Chariot of Fire appeared for the tranſportation of the one (2 Kings ij. 11.) and a cloud, which is the ſame, received the other out of the Apoſtles ſight, i. Act. 9.
O bleſſed Day, O happy Appearing, doth an heavenly minded Chriſtian often think with himſelf, when a ſight of my Saviour will draw me up to him, to be where he is! O moſt glorious, moſt beautiful Spectacle, when his beams which fall upon me ſhall make me aſcend from this earth, as the Vapors do before the rayes of the Sun! O the joy that will fill my heart, when I ſhall ſee thoſe gilded Chariots ſent from my Saviour, to fetch me unto himſelf!
How ſhall I ſing when I am uncooped, and let out of this Cage (wherein I am now confined) to accompany the free people of the air, in their heavenly melodies? What a pleaſure will it be to look behind me, as I fly up unto Jeſus, and ſee what a poor ſpot this Earth is; of which I ſhall then have taken my leave for ever? O how glad ſhall I be, that I am to return no more to a place ſo dull, ſo dark, and ſo full of miſeries? How happy ſhall I think my ſelf, that I am gone quite away from this vile Orb; which will not ſeem then to my exalted ſoul ſo big as a pins-head? Nay, how joyful will it make me to find, that I am at laſt aſcended up ſo high; as to have loſt the ſight of this little Globe, and of all the Kingdoms and Empires that it contains?
O my Gracious Lord, pardon me if I be ſometime apt to think, that thou ſtayeſt too long before thou comeſt, to call me up unto thoſe heavenly places. This fleſh is too unweildly a load, when I think of that aerial ſtate. It hath made me groan, ever ſince thou madeſt me believe, that thou wilt beſtow a lighter garment upon my ſoul. Heretofore, indeed, I fancied nothing more than a body freſh and plump, a tall and proper ſtature, a fair face and beautiful features; and I was prone to envy thoſe who dwelt in ſuch fine and goodly Palaces: But ever ſince the time that I heard of going into the air, to meet with thee, my Lord; all the love they excite in my heart, makes ſuch habitations ſeem no better than ſtately Priſons. I have lookt upon my ſelf and ſweeteſt Friends, in our moſt healthy eſtate; and ſighed to think that we were in Chains and Fetters. Nay, the beſt of theſe houſes, I tell them, at certain ſeaſons are but painted Sepulchres; wherein the mind lies dead and buried.
It is thou therefore, O moſt bleſſed Lord, who haſt made me to wiſh ſo earneſtly for thine appearing. I owe theſe longings to the diſcovery which thou haſt made to me, of another and better world, whither thou intendeſt to tranſport me. And if I have a mind to begin my journey thither preſently, if I would fain feel my wings ſo grown that they might be able to bear me up above this earth, if my ſoul ſometimes would willingly be releaſed from theſe chains, and have the freedom to leave this fleſh, and if I wiſh withal that this fleſh may be changed, and turned into a kind of ſpiritual being; I muſt aſcribe it unto thee, who haſt begot theſe deſires in me; by telling me of a building of God eternal in the Heavens, when this earthly tabernacle is diſſolved.
Thou haſt revealed theſe things to me, that I might deſire them; and who can deſire them, and not wiſh withal that he might preſently enjoy them? Let it not diſpleaſe thee therefore, I beſeech thee again, O my Deareſt Lord; if I ſay ſometimes, I am weary of being here. Do not eſteem me impatient, if, in the agonies and pangs of Love, I long to come up higher, and get as near as may be to thy ſelf. Suffer me to pray thee, that theſe walls of fleſh may not long immure me, and exclude me from thy face. At leaſt open a window for my gaſping ſoul; that I may look into the purer air; and pleaſe my ſelf in the thoughts of the flight which I ſhall one day take, to ſee thee and enjoy thee in unclouded Bliſs.
VII.
But there is ſomething beyond all this, to draw our affections from all things here, and to make us love and long for the coming of our Lord: And that is, the CROWN OF RIGHTEOUSNESS, which the Apoſtle tells us, in this very place, ſhall then be given to all thoſe, who are thus piouſly diſpoſed for it.
I cannot tell you how much is contained in theſe two words; unleſs I ſhould make another Treatiſe little leſs than this. For a CROWN denotes the higheſt degree of honour; and RIGHTEOUSNESS ſignifies, in the holy language, not only freedom from all pain and puniſhment, but the enjoyment of the greateſt felicity, that the moſt bounteous goodneſs of God will beſtow upon his faithful ſervants. No leſs than ſuch a glory and happineſs, as our Lord himſelf hath received, for a reward of his labours. For we ſee Jeſus (ſaith the Apoſtle ij. Heb. 9.) who was made a little lower than the Angels, for the ſuffering of death, CROWNED with glory and honour. So St. John ſaw him in a viſion (as he tells us xiv. Rev. 14.) ſitting upon a white (i. e. a bright and ſhining) cloud, having on his head A GOLDEN CROWN.
And thus our Lord hath cauſed it to be proclaimed, in the Goſpel of his Grace, it ſhall be done to all thoſe whom God delights to honour. He hath ſhown in our bleſſed Saviour, what he will beſtow upon his conſtant followers. And in what he hath done for him, he hath ſhown alſo that he is upright, and that there is no unrighteouſneſs in him. They may depend upon his word, and be confident he will not fail their expectation; but crown their faith and patience with immortal glory.
I ſay their patience, becauſe he will have them wait long, and ſtay a great while before they receive this Crown; which cannot be ſet upon their heads till the day of his Appearing. He will take up all pious Souls indeed into a ſtate of joy and bliſs, ſurpaſſing all that we can now conceive, as ſoon as they depart this life; but the perfection of it they muſt wait for till he have gathered the whole body of the faithful to him, that he may crown them all together. So the Ancients underſtand that place, xi. Heb. 39, 40. as may be ſeen in Theodoret, Oecumenius, Theophylact and others. And ſo the laſt named Writer diſcourſes at large upon the xxiij. Luke 43. according to the doctrine of St. Chryſoſtom, whom he conſtantly follows. Who pronounces that the ſoul lies foreign *In 1 Cor. xv. 19.uncrowned, till the reſurrection of the dead; which is the time when we ſhall all receive according to what we have done in the body, whether it be good, or whether it be evil. Which was not his opinion alone, or the ſenſe of ſome few others; but the current doctrine of the ancient Fathers. Who look upon that inviſible place and ſtate, wherein the ſouls of good men are before the Reſurrection, as ſo much inferiour to that wherein they ſhall be afterward, that they have beſtowed very different names upon them; expreſſing the imperfect, though very happy, condition in which we muſt remain, till our Lord will be pleaſed to appear for our conſummation. It will not be amiſs to mention the deſcriptions they give of both.
The place and ſtate before the Reſurrection they call, Paradiſe; the Boſom of Abraham; the feaſt of the Patriarchs; the outward Altar; below the Altar; the Porch of the Sanctuary; the Courts of the Lord; the Cuſtody, and the ſtorehouſe of Souls; ſecret receptacles; the hidden ſeats or Tabernacles of the godly; convenient or due places; places meet for them, or worthy of them; the place of refreſhment, of Light, of Peace; a portion of the ſpiritual Reſt; the reſt of ſecurity; a certain retiring place of everlaſting Reſt; the port of eternal ſecurity; the bright, the fragrant, the royal Tabernacles; the earneſt or pledge of the Kingdom; the White rayment; a Chamber in the Palace Royal; an Habitation with God; the Aſylum or place of refuge; with other ſuch like names; which are ſo obvious, that none can fail to be acquainted with them, who read the ancient Doctors of our Religion. Among whom St. Ambroſe hath adventured to give us a very particular account of this ſtate: which I ſhall ſet down, becauſe it will be very pleaſing to thoſe, who are deſirous of ſome diſtinct conception of the happineſs we hope for, before the Reſurrection, in the celeſtial Tabernacles.
Where the joy of juſt ſouls, L. de Bone Mortis, c. xj.ſaith he, will be diſpoſed per Ordines quoſdam, by certain orders, ranks or degrees. Firſt, there is the joy that they have overcome the fleſh; and were not crooked by its inticements. Secondly, that at the rate of their induſtry and innocence, they enjoy ſecurity, and are not intangled like the ſouls of the wicked in errors and perturbations; and are neither tortured with the memory of their vices, nor vexed with the rage of ſolicitude and cares. Thirdly, that they are ſupported with the Divine Teſtimony, of their having obſerved the Law; ſo that they are not in fear of the uncertain event of their deeds in the laſt judgement. Fourthly, becauſe they begin to underſtand their Reſt and Eaſe, and to foreſee their future glory; and pleaſing themſelves with that conſolation in their dwelling places, they live at eaſe, with great tranquillity, invironed with the guards of Angels. And the Fifth Order or Rank, hath the ſweetneſs of a moſt plentiful exultation or triumph, that they are eſcaped, out of the priſon of this corruptible body, into light and liberty; and poſſeſs the promiſed inheritance. For there is an order of the reſt, as there is of the reſurrection. We ſhall all riſe, but every one in his order. Chriſt the firſt-fruits, then they that are Chriſts, who believe his coming: and then is the end. There ſhall be therefore a different order of dignity and glory, as there will be an order of deſerts. So that in the ſixth Order, their Countenance will begin to ſhine as the Sun, and to be compared to the lights of the ſtars: but is ſuch a brightneſs as cannot decay. And the ſeventh Order will be, that they may exult with confidence and full aſſurance, and confide without any doubting, and rejoyce without trembling; making haſte to ſee his Countenance, to whom they have devoted the Obedience of a moſt diligent ſervice. From whence, by the remembrance of an innocent Conſcience, they may preſume a glorious reward of a ſmall labour: which they beginning to receive, ſhall know that the ſufferings of this preſent time are unworthy that ſo great a glory of an eternal recompenſe ſhould be compared with them.
This is the Order wherein he places juſt ſouls before our Lord come to bring them into his heavenly Kingdom. And ſome body under the name of St. Auſtin hath more briefly expreſſed it thus. *L. de ſalutaribus Documentis, c. xl. Tom. 4.We believe that when our ſoul is freed from the bonds of the fleſh, if we have lived well and uprightly before God, the Quire of Angels will preſently come to meet us, and troops of all the Saints will run into our embraces; and bring us to ſupplicate the true Judge. Then peace will incompaſs us, and deep ſecurity. We ſhall fear no more the fiery darts of the Devil, nor any other enemy that deſires to caſt our ſouls into danger. Not ſword, not fire, not the cruel face of the Tormentor, not hunger, not thirſt, nor any ſickneſs. The fleſh ſhall no longer be contrary to the ſpirit; nor ſhall we fear any danger: but having caſt off the burden of the fleſh, the holy Spirit, (to whom we had before given a manſion in our body) will give us a manſion in Heaven. And ſo we ſhall joyfully and gladly expect the day of judgement; in which the ſouls of all men ſhall receive rewards according to their deeds.
Now that place and ſtate into which we ſhall be admitted then, they call the Higheſt Heaven; the Inner Altar; above the Altar; the Houſe of God; the Seat of Chriſt; the Celeſtial Kingdom; the Heavenly Inheritance; the goods of the Kingdom; the conſummation of glory; the reward of immortality; the diſtribution of royal donatives; perfect joy; the expected reward; the end of all good; the intire reward of deſerts; the time of Crowns; the kingdom of fruition; the perfect participation of good things; with other names of the like import; which ſignifie ſomething much beyond what we ſhall enjoy before our Lords appearing.
I ſhall conclude what they ſay of both theſe ſtates, with the words of St. Auſtin, Tract. xlix.in his expoſition upon St. John. All ſouls, ſaith he, when they go out of this world, have their different receptions: the good have joy, and the evil have torment. But when there ſhall be a reſurrection, the joy of the good ſhall be more ample, and the torment of the bad more grievous. The holy Patriarchs are received in peace, and ſo are Prophets, Apoſtles, Martyrs, and the good Faithful: but all theſe are ſtill in the end to receive that which God hath promiſed. For even the reſurrection of the fleſh is promiſed, the conſumption of death, and eternal life with the Angels. This we ſhall all receive together: But as for the Reſt which is given preſently after death, every man receives it, if he be worthy of it, when he departs from hence. The Patriarchs received it firſt, afterwards the Prophets, and more lately the Apoſtles, and ſtill more lately the holy Martyrs, and every day the good Faithful, &c.
And with theſe more ancient words of Irenaeus; who diſcourſes in this manner. Since our Lord went away in the midſt of the ſhadow of death, to that place where the ſouls of the dead are; and afterward was raiſed corporally; and after his reſurrection was taken up into Heaven; It is manifeſt that the ſouls of his Diſciples alſo (for whom the Lord wrought theſe things) ſhall go into the inviſible place appointed to them by God; and ſhall ſtay there till the Reſurrection, expecting the Reſurrection: Afterward receiving their bodies, and riſing again perfectly, that is corporally, as our Lord alſo roſe again, ſo they ſhall come to the ſight of God. For no Diſciple is above his Maſter; but every one that is perfect ſhall be as his Maſter. As our Lord therefore did not ſtraightway, flying from hence, depart to Heaven, but expecting the time of the Reſurrection appointed of the Father (which was fore-ſignified in Jonas) after three days riſing again, was taken up into Heaven: even ſo we alſo ought to wait with patience the time appointed by God for our Reſurrection, fore-told by the Prophets; and ſo riſing again be taken up, as many of us as the Lord ſhall account worthy of it.
And whoſoever ſhall be thought worthy of that world (as our Lord ſpeaks) and of the reſurrection of the dead, they will be filled, no doubt, with inconceivable joy, to meet ſo many pious ſouls, and ſo many Friends, who will be all aſſembled at that time to receive the reward, they have ſo long waited for. For if all the Faithful be one body (as St. In xi. Heb. 40.Chryſoſtom, or the Author of the Commentary on the Hebrews *, under his name, ſpeaks) it will be a greater pleaſure to this body to be Crowned all together, than if it ſhould be done by parts. For the righteous even in this are admirable, that they rejoyce in the good of their Brethren, as well as their own: and therefore this will be according to their hearts deſire, that they ſhall be Crowned with their fellow members; For it is a great ſatisfaction to be glorified together.
Of which ſince we have ſo ſure an expectation, and the juſt (as St. Ambroſe ſpeaks in the place fore-mentioned) have ſuch a recompenſe, that they ſhall ſee the face of God, and behold that light which inlightens every man; what ſhould we all do from hence forward, but, as he ſays, put on this reſolution, and ſtudy that our ſouls may draw near to God, that our prayer may draw near to him, that our deſire may cleave unto him, and we may never be ſeparated from him? Even while we remain here, let us be faſt knit to God, by meditating, by reading, by ſeeking, and endeavour to know him as we are able. For we know here but in part; becauſe all things here are imperfect, there in their perfection. Here we are little Children; there we ſhall be ſtrong men. We ſee here, ſaith St. Paul, as in a glaſs darkly; but there face to face. There with open face we ſhall behold the glory of God; which here our ſouls being involved in fleſh and blood, and ſullied with their ſpots, cannot behold ſincere. For who, ſaith he, can ſee my face and live? How ſhould we? ſince our eyes cannot endure ſo much as the rayes of the Sun; which would put them out if we ſhould fix them on ſo great a light. How can we behold then the ſhining Countenance of our Creator, while we are wrapt up in the rags of this fleſh?
We muſt ſtay for ſo glorious a ſight till that happy day, when we ſhall be unclothed, or rather clothed upon, with the garments of celeſtial light. That's the time and not till then, when he deſigns to do us the great honour, of ſetting the Crown of righteouſneſs upon our heads. Now is the time of toils (as he ſpeaks in another place) of agonies, of combates, of conflicts, of ſtrife for Victory: then is the time of refreſhments, of crowns, of retributions, of rewards, of reſurrection, and of the reſtitution of all things. Which ought to make all ſerious Believers, look for that day with carneſt longings; and lift up their heads above this viſible world, as men deſirous to receive this glorious Diadem. In compariſon with which, the moſt goodly fillets that ever bound any Imperial brow, are not worthy ſo much as to be named.
O that glorious Crown, purer than the fineſt Gold! (is a pious heart inclined to ſay) that Crown of righteouſneſs and of life! which my Lord hath ſo dearly purchaſed for me, with his pretious blood! how do I covet it; how deſirous am I, how do I long to be partaker of it? My head beats and akes, and cannot be at reſt, till this Crown, by his royal hand, be ſet upon it. It is in pain, till in ſtead of theſe clouds wherewith it is ſurrounded; it be incompaſſed in a circle of purer and brighter thoughts. It is ſorely oppreſſed till theſe vain dreams, and frivolous imaginations, which gather about it, fly away; and it be infolded in a wreath of nobler contemplations. O how heavy is it, till this giddineſs of mind, wherein I am whirl'd, be exchanged for a ſteady Orb of light; wherein my ſoul, I hope, one day ſhall be unmoveably centred?
I long to have theſe aſhes blown away; wherein the ſparks of divinity lye raked up, in our eclipſed nature. O when will that ſweet breath come, that ſhall make them ſhine; and ſet them free to fly to their element above? When ſhall thoſe flaſhes of light, which ſometime break forth, be blown up into a clearer and more conſtant flame? Can one believe, and not wiſh to find himſelf in the Houſe of God, in the midſt of the heavenly Miniſters, ſurrounded with ſuch glorious ſights, as eye never ſaw, nor heart can poſſibly conceive? I am not able to refrain from ſaying, O when ſhall I ſee my mind incircled in the rays of divine light? When ſhall it beam forth in ſuch heavenly thoughts, and make my heart burn and ſparkle with ſuch ardors of love; that they ſhall caſt a glory round about my head?
This is the Crown, which my ſoul deſires to wear. This is the Garland I would win; the glorious Diadem, wherewith my reſtleſs mind would be adorned. It is not Silver and Gold, Pearls and Pretious-ſtones, or any ſuch like things (whoſe rich names I borrow to expreſs my preſent thoughts) that I wiſh and deſire: But the brightneſs of the knowledge of God to fold it ſelf about my head; and that I may ſit invironed in a Ring of admiring thoughts; of pure, undiſturbed, never ending thoughts of thee, and of thy marvellous kindneſs towards me.
Which happineſs till my mind enjoy, the pain that I feel will not ceaſe; unleſs thou, Lord, wilt be pleaſed to aſſwage it, by comfortable hopes and joyful expectations of ſuch an eternal weight of glory. Even when I have left this world, and am come to thoſe light ſome Tabernacles, which thou haſt prepared for thoſe that truly love thee; I ſhall long to know more of thee; and deſire ſtill to be nearer to thee; and look to ſee thee come out of thy Royal Palace, to Crown the faith and hope of thine obedient Servants.
And in the mean time may I be ſo happy, as to be diſpoſed into the Order of thoſe, who perpetually talk of thy love, and ſing thy praiſes, and rejoyce with perfect confidence and full aſſurance, and are ever lifting up their heads to ſee thee, and often ſaying one to another, when will he come, when will he appear in the higheſt and moſt exalted glory? O bleſſed day I when mixed with the Quire of Saints, we ſhall fly in their company to meet the Spouſe; and ſay every one of us, I have found him, whom my ſoul loveth; I have found him, the ſight of whom I ſhall loſe no more; but indued with the glory of immortality and the ſplendor of incorruption, ſhall live for ever with the Lord.
O happy ſtate of Saints; Ex L. de Viro perfecto ſub nom. S. Hieron. Tom. iv.when they ſhall have fleſh without earth, a body without ſenſe of pain, a ſoul without fear, life without death, age without time, light without night, and bleſſedneſs without end! Chriſtianity will never let us be ſatiated with theſe delectable thoughts. This is its refreſhment, this is its delight, this is its pleaſure and joy; in mind and heart to go to the Seat of God; and there to take its place, and ſeize on its ſhare in that Seat; not by its own preſumption, but by the promiſe of God. Who hath already exalted our Lord Chriſt in that bleſſed place; and by our relation to him, we challenge a right to be ſo happy. For he is the Head of his body the Church; He is the head of all principality and power: From whom all the body, by joynts and bands, ii. Col. 19.having nouriſhment miniſtred, and knit together, increaſeth with the increaſe of God.