present immediate Exercise of Faith For I have elsewhere handled at large the State of the Church above or that of present glory giving an account of the Administration of the Office of Christ in Heaven his Presence among the glorified Souls and the Adoration of God under his Conduct I have also declared the Advantage which they have by being with him and the Prospect they have of his glory Therefore these things must here be only touched on THESE Differences may be referred unto two heads 1. Those which arise from the different Natures and Actings of those Means and Instruments whereby we apprehend this glory of Christ namely Faith and Vision And 2. Those that arise from the different Effects produced by them Instances in each kind shall be given 1. THE View which we have of the glory of Christ by Faith in this World is obscure dark inevident reflexive So the Apostle declares 1 Cor. 13. 12. Now we see through a Glass darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through or by a Glass in a Riddle a Parable a dark Saying There is a double figurative Limitation put upon our View of the glory of Christ taken from the two ways of our Perception of what we apprehend namely the Sight of things and the hearing of Words THE first is that we have this View not directly but reflexively and by way of a Representation as in a Glass For I take the Glass here not to be Optical or a Prospective which helps the Sight but a Speculum or a Glass which reflects an Image of what we do behold It is a Sight like that which we have of a Man in a Glass when we see not his Person or Substance but an Image or Representation of them only which is imperfect The Shadow or Image of this glory of Christ is drawn in the Gospel and therein we behold it as the Likeness of a Man represented unto us in a Glass and although it be obscure and imperfect in comparison of his own real substantial glory which is the Object of Vision in Heaven yet is it the only Image and Representation of himself which he hath left and given unto us in this World That woful cursed Invention of framing Images of him out of Stocks and Stones however adorned or Representations of him by the Art of painting are so far from presenting unto the Minds of Men any thing of his real glory that nothing can be more effectual to divert their Thoughts and Apprehensions from it But by this figurative Expression of seeing in a Glass the Apostle declares the comparative Imperfection of our present View of the glory of Christ. BUT the Allusion may be taken from an Optick Glass or Tube also whereby the sight of the Eye is helped in beholding things at a great distance By the aid of such Glasses Men will discover Stars or heavenly Lights which by reason of their distance from us the Eye of it self is no way able to discern And those which we do fee are more fully represented though remote enough from being so perfectly Such a Glass is the Gospel without which we can make no discovery of Christ at all but in the use of it we are far enough from beholding him in the just dimensions of his glory AND he adds another intimation of this Imperfection in an Allusion unto the way whereby things are proposed and conveyed unto the Minds and Apprehensions of Men Now this is by Words And these are either plain proper and direct or dark figurative and parabolical And this latter way makes the Conception of things to be difficult and imperfect and by reason of the imperfection of our View of the glory of Christ by Faith in this World the Apostle saith it is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Riddle These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalmist calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darksaying Psal. 78. 2. BUT here it must be observed that the description and Representation of the Lord Christ and his glory in the Gospel is not absolutely or in it self either dark or obscure Yea it is perspicuous plain and direct Christ is therein evidently set forth crucified exalted glorified But the Apostle doth not here discourse concerning the Way or Means of the Revelation of it unto us but of the Means or Instrument whereby we comprehend that Revelation This is our Faith which as it is in us being weak and imperfect we comprehend the Representation that is made unto us of the Glory of Christ as Men do the sence of a dark Saying a Riddle a Parable that is imperfectly and with difficulty ON the account hereof we may say at present How little a portion is it that we know of him as Job speaks of God Chap. 26. 14. How imperfect are our Conceptions of him How weak are our Minds in their Management There is no part of his glory that we can fully comprehend And what we do comprehend as there is a Comprehension in Faith Eph. 3. 18. we cannot abide in the steady contemplation of For ever blessed be that Soveraign Grace whence it is that he who commanded the light to shine out of darkness hath shined into our hearts to give us the light of the knowledge of his own Glory in the face of Jesus Christ and therein of the glory of Christ himself that he hath so revealed him unto us as that we may love him admire him and obey him but constantly steadily and clearly to behold his glory in this life we are not able for we walk by Faith and not by Sight HENCE our sight of him here is as it were by Glances liable to be clouded by many interpositions Behold he standeth behind the wall he looketh forth at the windows shewing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourishing himself at the lattess Cant. 2. 9. Thâ—re is a great Interposition between him and us as a Wall and the means of the discovery of himself unto us as through a Window and Lattess include a great instability and imperfection in our view and Apprehension of him There is a Wall between him and us which yet he standeth behind Our present mortal state is this Wall which must be demolished before we can see him as he is In the mean time he looketh through the Windows of the ordinances of the Gospel He gives us sometimes when he is pleased to stand in those Windows a view of himself but it is imperfect as is our sight of a man through a Window The appearances of him at these Windows are full of refreshment unto the souls of them that do believe But our view of them is imperfect transient and doth not abide We are for the most part quickly left to bemoan what we have lost And then our best is but to cry As the hart panteth after the water-brook so panteth my soul after thee O God my soul thirsteth for God for the living God when shall I come and appear before thee When wilt thou again give
Heaven AMONG the many other Differences which might be insisted on altho the greatest of them are unto us at present absolutely incomprehensible and so not to be enquired into I shall name two only and so put a close to this Discourse 1. IN the View which we have here of the Glory of Christ by Faith we gather things as it were one by one in several parts and parcels out of the Scripture and comparing them together in our Minds they become the Object of our present Sight which is our spiritual comprehension of the things themselves We have no proposal of the Glory of Christ unto us by Vision or illustrious appearance of his Person as Isaiah had of old Chap. 6. 1 2 3 4. or as John had in the Revelation Chap. 1. vers 13 14 15 16. We need it not it would be of no advantage unto us For as unto the assurance of our Faith we have a word of prophesie more useful unto us than a Voice from Heaven 2 Pet. 1. 17 18 19. And of those who received such Visions tho of eminent use unto the Church yet as unto themselves one of them cryed out Wo is me I am undone and the other fell as dead at his feet We are not able in this life to bear such glorious Representations of him unto our Edification AND as we have no such external proposals of his Glory unto us in Visions so neither have we any New Revelations of him by immediate inspiration We can see nothing of it know nothing of it but what is proposed unto us in the Scripture and that as it is proposed Nor doth the Scripture it self in any one place make an entire proposal of the Glory of Christ with all that belongs unto it nor is it capable of so doing nor can there be any such Representation of it unto our capacity on this side Heaven If all the Light of the Heavenly Luminaries had been contracted into one it would have been destructive not useful to our sight But being by Divine Wisdom distributed into Sun Moon and Stars each giving out his own Proportion it is suited to declare the Glory of God and to enlighten the World So if the whole Revelation of the Glory of Christ and all that belongs unto it had been committed into one series and contexture of Words it would have overwhelmed our Minds rather than enlightned us Wherefore God hath distributed the Light of it through the whole Firmament of the Books of the Old and New Testament whence it communicates it self by various parts and degrees unto the proper use of the Church In one place we have a description of his Person and the Glory of it sometimes in words plain and proper and sometimes in great variety of Allegories conveying an heavenly Sense of things unto the Minds of them that do believe In others of his Love and Condescention in his Office and his Glory therein His Humiliation Exaltation and Power are in like manner in sundry places represented unto us And as one Star differeth from another in Glory so it was one way whereby God represented the Glory of Christ in Types and Shadows under the Old Testament and another wherein it is declared in the New Illustrious Testimonies upon all these things are planted up and down in the Scripture which we may collect as choice flowers in the Paradise of God for the SO the Spouse in the Canticles considered every part of the Person and Grace of Christ distinctly by it self and from them all concludes that he is altogether lovely Chap. 5. 10 11 12 13 14 15 16. So ought we to do in our study of the Scripture to find out the Revelation of the Glory of Christ which is made therein as did the Prophets of old as unto what they themselves received by immediate Inspiration They searched diligently what the spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory which should ensue 1 Pet. 1. 11 12. But this seeing of Christ by parts in the Revelation of him is one cause why we see him here but in part SOME suppose that by Chopping and Painting and Gilding they can make an Image of Christ that shall perfectly represent him to their Sences and carnal Affections from head to foot But they feed on ashes and have a lie in their right hand Jesus Christ is evidently crucified before our eyes in the Scripture Gal. 3. 1. So also is he evidently exalted and glorified therein And it is the Wisdom of Faith to gather into one these parcelled Descriptions that are given of him that they may be the Object of its View and Contemplation IN the Vision which we shall have above the whole Glory of Christ will be at once and always represented unto us and we shall be enabled in one act of the Light of Glory to comprehend it Here indeed we are at a loss our minds and understandings fail us in their Contemplations It will not yet enter into our hearts to conceive what is the beauty what is the Glory of this compleat Representation of Christ unto us To have at once all the Glory of what he is what he was in his outward State and Condition what he did and suffered what he is Exalted unto his Love and Condescention his Mystical Union with the Church and the Communication of himself unto it with the Recapitulation of all things in Him and the Glory of God even the Father in his Wisdom Righteousness Grace Love Goodness Power Shining forth eternally in him in what he is hath done and doth all presented unto us in one view all comprehended by us at once is that which at present we cannot conceive We can long for it pant after it and have some foretasts of it namely of that State and Season wherein our whole Souls in all their powers and faculties shall constantly inseparably eternally cleave by Love unto whole Christ in the fight of the Glory of his Person and Grace until they are watered dissolved and inebriated in the Waters of Life and the Rivers of Pleasure that are above for evermore So must we speak of the things which we admire which we adore which we love which we long for which we have some foretasts of in sweetness inessable which yet we cannot comprehend THESE are some few of those things whence ariseth the difference between that view which we have here of the Glory of Christ and that which is reserved for Heaven namely such as are taken from the difference between the means or instruments of the one and the other Faith and Sight IN the last place the great difference between them consists in and is manifested by their effects Hereof I shall give some few instances and close this discourse 1. THE Vision which we shall have of the Glory of Christ in Heaven and of the Glory of the immense God in him is perfectly and absolutely transforming
of the Ocean filled with Cold and Darkness and to place him under the Beams of the Sun For he is no way meet to receive any Refreshment thereby Heaven it self would not be more advantagious unto Persons not renewed by the Spirit of Grace in this Life HENCE the Apostle gives thanks unto the Father who hath made us meet to be Partakers of the Inheritance of the Saints in Light Col. 1. 12. Indeed the Beginning here and the Fulness of Glory hereafter are communicated unto Believers by an Almighty Act of the Will and Grace of God But yet he hath ordained Ways and Means whereby they may be made meet receptive Subjects of the Glory so to be communicated unto them That this Way and Means is by the beholding of the Glory of Christ by Faith shall be fully declared in our Progress This therefore should excite us unto this Duty for all our present Glory consists in our Preparation for future Glory 2. NO Man can by Faith take a real View of this Glory but Vertue will proceed from it in a transforming Power to change him into the same Image 2 Cor. 3. 18. How this is done and how we become like unto Christ by beholding his Glory shall be fully declared in our Progress 3. THE constant Contemplation of the Glory of Christ will give Rest Satisfaction and Complacency unto the Souls of them who are exercised therein Our Minds are apt to be filled with a Multitude of perplexed Thoughts Fears Cares Dangers Distresses Passions and Lusts do make various Impressions on the Minds of Men filling them with Disorder Darkness and Confusion But where the Soul is fixed in its Thoughts and Contemplations on this glorious Object it will be brought into and kept in an Holy Serene Spiritual Frame For to be Spiritually minded is Life and Peace And this it doth by taking off our Hearts from all undue Regard unto all things below in comparison of the great Worth Beauty and Glory of what we are conversant withal See Phil. 3. 7 8 9 10 11. A Defect herein makes many of us Strangers unto an Heavenly Life and to live beneath the Spiritual Refreshments and Satisfactions that the Gospel doth tender unto us 4. THE Sight of the Glory of Christ is the Spring and Cause of our Everlasting Blessedness We shall be ever with the Lord 1 Thes. 4. 17. Or be with Christ which is best of all Phil. 1. 23. For there shall we behold his Glory Joh. 17. 24. and by seeing him as he is we shall be made like him 1 Joh. 3. 2. which is our Everlasting Blessedness THE Enjoyment of God by Sight is commonly called the Beatifical Vision and it is the sole Fountain of all the Actings of our Souls in the State of Blessedness which the old Philosophers knew nothing of neither do we know distinctly what they are or what is this Sight of God Howbeit this we know that God in his Immense Essence is invisible unto our Corporeal Eyes and will be so to Eternity as also incomprehensible unto our Minds For nothing can perfectly comprehend that which is Infinite but what is it self Infinite Wherefore the Blessed and Blessing Sight which we shall have of God will be always in the Face of Jesus Christ. Therein will that Manifestation of the Glory of God in his Infinite Perfections and all their blessed Operations so shine into our Souls as shall immediately fill us with Peace Rest and Glory THESE things we here admire but cannot comprehend We know not well what we say when we speak of them yet is there in True Belivers a Fore-sight and Fore-taste of this Glorious Condition There enters sometimes by the Word and Spirit into their hearts such a sense of the uncreated Glory of God shining forth in Christ as Affects and Satiates their Souls with ineffable Joy Hence ariseth that Peace of God which is above all vnderstanding keeping our Hearts and Minds through Jesus Christ. Phil. 4. 7. Christ in Believers the Hope of Glory gives them to taste of the First-fruits of it yea sometimes to bath their Souls in the Fountain of Life and to drink of the Rivers of Pleasure that are at his Right hand Where any are utterly unacquainted with these things they are Carnal yea Blind and seeing nothing afar off These Enjoyments indeed are rare and for the most part of short Continuance Rara hora brevis mora But it is from our own Sloth and Darkness that we do not enjoy more Visits of this Grace and that the Dawnings of Glory do not more shine on our Souls Such things as these may excite us to Diligence in the Duty proposed unto us AND I shall enquire 1. What is that Glory of Christ which we do or may behold by Faith 2. How do we behold it 3. Wherein our doing so differs from immediate Vision in Heaven And in the whole we shall endeavour an Answer unto the Enquiry made unto the Spouse by the Daughters of Jerusalem Cant. 5. 9. What is thy Beloved more than another Beloved thou fairest among Women What is thy Beloved more than another Beloved that thou dost so charge us CHAP. II. The Glory of the Person of Christ as the only Representative of God unto the Church THE Glory of Christ is the Glory of the Person of Christ. So he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. 28. That Glory which is mine belongeth to me unto my Person THE Person of Christ may be considered two ways 1. Absolutely in it self 2. In the Susception and Discharge of his Office with what ensued thereon His Glory on these distinct Accounts is distinct and different but all equally his own How in both respects we may behold it by Faith is that which we enquire into THE first thing wherein we may behold the Glory of the Person of Christ God and Man which was given him of his Father consists in the Representation of the Nature of God and of the Divine Person of the Father unto the Church in him For we behold the Glory of God in the Face of Jesus Christ 2 Cor. 4. 6. Otherwise we know it not we see it not we see nothing of it that is the way of seeing and knowing God declared in the Scripture as our Duty and Blessedness The Glory of God comprehends both the Holy Properties of his Nature and the Counsels of his Will and the Light of the Knowledge of these things we have only in the Face or Person of Jesus Christ. Whatever obscure imperfect Notions we may have of them otherways we cannot have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Light of the Illuminating iradiating Knowledge of the Glory of God which may enlighten our Minds and sactifie our Hearts but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Face or Person of Jesus Christ for he is the Image of God 2 Cor. 4. 4. The Brightness of the Fathers Glory and the express Image of his Person Heb. 1. 2. The Image of the
invisible God Col. 1. 1◠I do here only mention these things because I have handled them at large in my Discourse of the Mistery of 〈◊〉 or the Person of Christ whereunto I refer the Readers for their full Declaration and Vindication Herein is he glorious in that he is the great Representative of the Nature of God and his Will unto us which without him would have been eternally hid from us or been invisible unto us we should never have seen God at any time here nor hereafter Joh. 1. 18. IN his Divine Person absolutely considered he is the Essential Image of God even the Father He is in the Father and the Father in him in the Unity of the same Divine Essence Joh. 14. 10. Now he is with the Father John 1. 1. In the Distinction of his Person so is he his Essential Image Col. 1. 15. Heb. 1. ◠In his Incarnation he becomes the Representative Image of God unto the Church 2 Cor. 4. 6. without whom our Understandings can make no such Approach unto the Divine Excellencies but that God continues to be unto us what he is in himself the Invisible God In the Face of Jesus Christ we see his Glory THIS is the Original Glory of Christ given him by his Father and which by Faith we may behold He and he alone declares represents and makes known unto Angels and Men the Essential Glory of the Invisible God his Attributes and his Will without which a perpetual comparative Darkness would have been on the whole Creation especially that part of it here below THIS is the Foundation of our Religion the Rock whereon the Church is built the Ground of all our Hopes of Salvation of Life and Immortality All is resolved into this namely the Representation that is made of the Nature and Will of God in the Person and Office of Christ If this fail us we are lost for ever if this Rock stand firm the Church is safe here and shall be triumphant hereafter HEREIN then is the Lord Christ exceedingly glorious Those who cannot beheld this Glory of his by Faith namely as he is the great Divine Ordinance to represent God unto us they know him not In their Worship of him they worship but an Image of their own devising YEA in the Ignorance and Neglect hereof consists the formal Nature of Vnbelief even that which is inevitably ruinous unto the Souls of Men. He that discerns not the Representation of the Glory of God in the Person of Christ unto the Souls of Men is an Unbeliever Such was the State of the unbelieving Jews and Gentiles of old They did not they would not they could not behold the Glory of God in him nor how he did represent him That this was both the Cause and the Formal Nature of their Unbelief the Apostle declares at large 1 Cor. 1. 21 22 23 24 25. Not to see the Wisdom of God and the Power of God and consequently all the other holy Properties of his Nature in Christ is to be an Unbeliever THE Essence of Faith consists in a due Ascription of Glory to God Rom. 4. 20. This we cannot attain unto without the Manifestation of those Divine Excellencies unto us wherein he is Glorious This is done in Christ alone so as that we may glorifie God in a saving and acceptable Manner He who discerns not the Glory of Divine Wisdom Power Goodness Love and Grace in the Person and Office of Christ with the way of the Salvation of Sinners by him is an Unbeliever HENCE the great Design of the Devil in the beginning of the Preaching of the Gospel was to blind the Eyes of Men and fill their Minds with Prejudices that they might not behold this Glory of his So the Apostle gives an Account of his Success in this Design 2 Cor. 4. 3 4. If our Gospel be hid it is hid unto them that are lost in whom the God of this World hath blinded the Minds of them that believe not lest the Light of the glorious Gospel of Christ who is the Image of God should shine unto them By various Ways and Methods of Deceit to secure the Reputation he had got of being God of this World by Pretences and Appearances of supernatural Power and Wisdom he laboured to blind the Eyes of Men with Prejudices against that glorious Light of the Gospel which proposed the Lord Christ as the only Image of God This Blindness this Darkness is cured in them that believe by the mighty Power of God For God who commanded the Light to shine out of Darkness hath irradiated our Hearts with the Knowledge of the Glory of God in the Face of Jesus Christ v. 6. wherein true saving Faith doth consist Under this Darkness perished the unbelieving World of Jews and Gentiles and such is the present Condition of all by whom the Divine Person of Christ is denied for no mere Creature can ever make a perfect Representation of God unto us But we must a little further enquire into this Mystery SINCE Men fell from God by sin it is no small part of their Misery and Punishment that they are covered with thick Darkness and Ignorance of the Nature of God They know him not they have not seen him at any time Hence is that Promise to the Church in Christ Isa. 60. 1 2. For behold the Darkness shall cover the Earth and gross Darkness the People but the Lord shall arise upon thee and his Glory shall be seen upon thee THE Antient Philosophers made great Enquiries into and obtained many Notions of the Divine Being its Existence and Excellencies And these Notions they adorned with great Elegancy of Speech to allure others unto the Admiration of them Hereon they boasted themselves to be the only Wise Men in the World Rom. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they boasted that they were the Wise But we must abide in the Judgment of the Apostles concerning them in their Enquiries He assures us that the World in its Wisdom that is these wise Men in it by their Wisdom knew not God 1 Cor. 1. 21. And he calls the Authors of their best Notions Atheists or Men without God in the Word Ephes. 2. 12. For 1. THEY had no certain Guide Rule nor Light which being attended unto might lead them infallibly into the Knowledge of the Divine Nature All they had of this Kind was their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Reasonings or Imaginations whereby they commenced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Disputers of the World but in them they maxed vain and their foolish Heart was darkned Rom. 1. 21. They did at best but endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feel after God as Men do in the Dark after what they cannot clearly discern Acts 17. 27. Among others Cicero's Book De Natura Deorum gives us an exact Account of the Intention of the Apostle in that Expression And it is at this Day not Want of Wit but Hatred of the Mysteries
Contrivance Constitution and efficacious Accomplishment of the great Work of our Redemption and Salvation This gives as unto us an unutterable Lustre unto the Native Amiableness of the Divine Excellencies The Wisdom and Love of God are in themselves infinitely Glorious infinitely Amiable nothing can be added unto them there can be no encrease of their essential Glory Howbeit as they are eternally resident in the Divine Nature and absolutely the same with it we cannot so comprehend them as to have an endearing satiating View of their Glory But as they are exerted in the Work of the Redemption and Salvation of the Church as they are expressed communicating their blessed Effects unto the Souls of them that do believe which is done only in Christ so the Beams of their Glory shine unto us with unspeakable Refreshment and Joy 2 Cor. 4. 6. Hence the Apostle on the Consideration of the Actings of the Holy Properties of God in this blessed Work falls into that Contemplation O the Depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments and his Ways past finding out For who hath not known the Mind of the Lord or who hath been his Counsellor or who hath first given unto him and it shall be recompensed unto him again For of him and through him and to him are all things to whom be Glory for ever Amen Rom 11. 33 34 35 36. 2. IN and through Christ we do believe in God 1 Pet. 1. 24. This is the Life of our Souls God himself in the infinite Perfections of his Divine Nature is the ultimate Object of our Faith but he is not here the immediate Object of it but the Divine Way and Means of the Manifestation of himself and them unto us are so Through Christ we believe in God By our Belief in him we come to place our Faith ultimately in God himself and this we can no otherwise do but by beholding the Glory of God in him as hath been declared 3. THIS is the only way whereby we may attain the saving sanctifying Knowledge of God Without this every Beam of Divine Light that shines on us or gleans from without as the Light shineth into Darkness when the Darkness comprehendeth it not Joh. 1. 5. Every Spark that ariseth from the Remainders of the Light of Nature within do rather amaze the Minds of Men than lead them into the saving Knowledge of God So a Glance of Light in a dark Night giving a transient View of various Objects and passing away doth rather amaze than direct a Traveller and leave him more exposed unto wandring than before Such were all those Notions of the Divine Being and its Excellencies which those who boasted themselves to be wise among the Heathen embraced and improved They did but fluctuate in their Minds they did not transform them into the Image and Likeness of God as the saving Knowledge of him doth Col. 3. 10. SO the Apostle expresseth this Truth Where is the Wise Where is the Scribe Where is the Disputer of this World Hath not God made foolish the Wisdom of this World For after that in the Wisdom of God the World by Wisdom knew not God it pleased God by the foolishness of Preaching to save them that believe For the Jews require a sign and the Gentiles seek after Wisdom but we preach Christ crucified unto the Jews a Stumbling-block and unto the Greeks Foolishness but unto them that are called both Jews and Greeks Christ the Power of God and the Wisdom of God 1 Cor 1. 20 21 22 23 24. AFTER it was evident unto all that the World the Wise the Studious the Contemplative Part of it in the Wisdom of God disposing them into that Condition wherein they were left unto themselves in their own Wisdom their Natural Light and Reason did not could not come to the saving Knowledge of God but were pusâ—ed up into a Contempt of the only way of the Revelation of himself as Weakness and Folly it pleased God then to manifest all their Wisdom to be Folly and to establish the only Means of the Knowledge of himself in Christ Jesus CHAP. III. The Glory of Christ in the Mysterious Constitution of his Person THE Second Thing wherein we may behold the Glory of Christ given him of his Father is in the Mysterious Constitution of his Person as he is God and Man in one and the same Person There are in him in his one single individual Person two distinct Natures The one Eternal Infinite Immense Almighty the Form and Essence of God The other having a beginning in Time Finite Limited Confined unto a certain Place which is our Nature which he took on him when he was made Flesh and dwelt among us The Declaration of the Nature of this Glory is a Part of my Discourse of the Person of Christ whereunto I refer the Reader My present Design is of another Nature THIS is that Glory whose Beams are so illustrious as that the blind World cannot bear the Light and Beauty of them Multitudes begin openly to deny this Incarnation of the Son of God this Personal Union of God and Man in their distinct Natures They deny that there is either Glory or Truth in it and it will ere long appear it begins already to evidence it self what greater Multitudes there are who yet do not who yet dare not openly reject the Doctrine of it who in Truth believe it not nor see any Glory in it Howbeit this Glory is the Glory of our Religion the Glory of the Church the sole Rock whereon it is built the only Spring of present Grace and future Glory THIS is that Glory which the Angels themselves desire to behold the Mystery whereof they bow down to look into 1 Pet. 1. 12. So was their Desire represented by the Cherubims in the most holy Place of the Tabernacle for they were a Shadow of the Ministry of Angels in the Church The Ark and Mercy Seat were a Type of Christ in the Discharge of his Office and these Cherubims were made standing over them as being in Heaven above but earnestly looking down upon them in a Posture of Reverence and Adoration So they did of Old and in their present Contemplation of it consists no small part of their Eternal Blessedness HEREON depends the Ruine of Satan and his Kingdom His Sin so far as we can conceive consisted of two Parts 1. His Pride against the Person of the Son of God by whom he was created For by him were all things created that are or were when first created in Heaven whether they be Thrones or Dominions or Principalities or Powers Col. 1. 16. Against him he lifted up himself which was the Beginning of his Transgression 2. Envy against Mankind made in the Image of God of the Son of God the First-born This compleated his Sin nothing was now left whereon to act his Pride and Malice Unto his Eternal Confusion and Ruine God in infinite
way or manner of its accomplishment But now when every word of it is explained declared and its Mystical Sence visibly laid open unto us in the Gospel and by the accomplishment exactly answering every expression in it it is Judicial Blindness not to receive it Nothing but the Satanical Pride of the hearts of men which will admit of no effects of Infinite Wisdom but what they suppose they can comprehend can shut their eyes against the Light of this Truth 6. PROMISES Prophesies Praedictions concerning his Person his coming his Office his Kingdom and his Glory in them all with the Wisdom Grace and Love of God to the Church in him are the Line of Life as was said which runs through all the Writings of the Old Testament and take up a great portion of them Those were the things which he expounded unto his Disciples out of Moses and all the Prophets Concerning these things he appealed to the Scriptures against all his adversaries Search the Scriptures for they are they that testifie of me And if we find them not if we discern them not therein it is because a vail of Blindness is over our minds Nor can we read study or meditate on the Writings of the Old Testament unto any Advantage unless we design to find out and behold the Glory of Christ declared and represented in them For want hereof they are a sealed book to many unto this day 7. IT is usual in the Old Testament to set out the Glory of Christ under Metaphorical Expressions yea it aboundeth therein For such Allusions are exceedingly suited to let in a sense into our minds of those things which we cannot distinctly comprehend And there is an Infinite Condescention of Divine Wisdom in their way of Instruction Representing unto us the Power of Things Spiritual in what we naturally discern Instances of this kind in calling the Lord Christ by the Names of those Creatures which unto our senses represent that Excellency which is spiritually in him are innumerable So he is called the Rose for the sweet savour of his Love Grace and Obedience the Lilly for his gracious Beauty and Amiableness the Pearl of Price for his worth for to them that believe he is precious the Vine for his fruitfulness the Lion for his Power The Lamb for his Meekness and Fitness for Sacrifice with other things of the like kind almost innumerable THESE Things have I mentioned not with any design to search into the depth of this Treasury of those Divine Truths concerning the Glory of Christ but only to give a little Light unto the words of the Evangelist that he opened unto his disciples out of Moses and all the Prophets the things which concerned himself and to stir up our own souls unto a contemplation of them as contained therein CHAP. IX The Glory of Christ in his intimate Conjunction with the Church VVHAT concerns the Glory of Christ in the Mission of the Holy Ghost unto the Church with all the Divine truths that are branched from it I have at large declared in my Discourse concerning the whole dispensation of the Holy Spirit Here therefore it must have no place amongst those many other things which offer themselves unto our contemplation as part of this Glory or intimately belonging thereunto I shall insist briefly on Three only which cannot be reduced directly unto the former heads AND the first of these is That intimate Conjunction that is between Christ and the Church whence it is just and equal in the sight of God according unto the Rules of his Eternal Righteousness that what he did and suffered in the Discharge of his Office should be esteemed reckoned and imputed unto us as unto all the fruits and benefits of it as if we had done and suffered the same things our selves For this conjunction of his with us was an act of his own Mind and Will wherein he is ineffably glorious THE Enemies of the glory of Christ and of his Cross do take this for granted That there ought to be such a conjunction between the guilty person and him that suffers for him as that in him the guilty person may be said in some sense to undergo the punishment himself But then they affirm on the other hand That there was no such conjunction between Christ and sinners none at all but that he was a man as they were men and otherwise that he was at the greatest distance from them all as it is possible for one man to be from another Socin de Servat lib. 3. cap. 3. The falseness of this latter Assertion and the gross ignorance of the Scripture under a pretence of subtilty in them that make it will evidently appear in our ensuing Discourse THE Apostle tells us 1 Pet. 2. 24. That in his own self he bare our sins in his own body on the tree and chap. 3. 18. That he suffered for sin the just for the unjust that he might bring us unto God But this seems somewhat strange unto Reason where is the Justice where is the Equity that the just should suffer for the unjust Where is Divine Righteousness herein For it was an act of God The Lord hath laid on him the iniquites of us all Isa. 53. 6. The Equity hereof with the grounds of it must be here a little enquired into FIRST of all it is certain that all the Elect the whole Church of God fell in Adam under the curse due to the transgression of the Law It is so also that in this curse Death both Temporal and Eternal was contained This curse none could undergo and be saved Nor was it consistent with the Righteousness or Holiness or Truth of God that sin should go unpunished Wherefore there was a necessity upon a supposition of Gods Decree to save his Church of a Translation of punishment namely from them who had deserved it and could not bear it unto one who had not deserved it but could bear it A SUPPOSITION of this Translation of punishment by Divine dispensation is the foundation of Christian Religion yea of all supernatural Revelation contained in the Scripture This was first intimated in the first promise and afterwards explained and confirmed in all the institutions of the Old Testament For although in the Sacrifices of the Law there was a revival of the greatest and most fundamental principal of the Law of Nature namely That God is to be worshipped with our best yet the principal end and use of them was to represent this translation of punishment from the offender unto another who was to be a Sacrifice in his stead THE reasons of the equity hereof and the unspeakable glory of Christ herein is what we now enquire into And I shall reduce what ought to be spoken hereunto to the ensuing Heads 1. IT is not contrary unto the nature of Divine Justice it doth not interfere with the principles of natural light in man that in sundry cases some persons should suffer punishment for the fine
punishing one for another that therefore the conjunction in the same Nature betwixt Christ and the Church is not a sufficient and just foundation of his suffering for us and in our Stead For by an act of his own will and choice he did partake of of our Nature and that for this very end that therein he might suffer for us as the Holy Ghost expresly declares Amongst others there neither is nor can be any thing of this Nature and so no objection from what is equal or inequal amongst them can arise against what is equal between Christ and the Church And herein is he glorious and precious unto them that believe as we shall see immediately 2. THERE is a Mystical Conjunction between Christ and the Church which answers all the most strict real or moral Vnions 〈◊〉 Conjunctions between other persons or things Such is the Conjunction between the head of a body and its members or the tree of the vine and its branches which are real or between an Husband and Wife which is moral and real also That there is such a Conjunction between Christ and his Church the Scripture plentifully declares as also that it is the Foundation of the Equity of his suffering in its stead So speaks the Apostle Eph. 5. 25 26 27 28 29 30 31 32. Husbands love your Wives even as Christ also loved the Church that is his Wife the Bride the Lambs Wife and gave himself for it c. Being the Head and Husband of the Church which was to be sanctified and saved and could be so no otherwise but by his Blood and Sufferings he was both meet so to suffer and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it and suffered Let the adversaries of the Glory of Christ assign any one Instance of such a Conjunction Union and Relation between any amongst mankind as is between Christ and the Church and they may give some countenance unto their Cavils against his Obedience and Sufferings in our stead with the imputation of what he did and suffered unto us But the Glory of Christ is singular herein and as such it appears unto them by whom the Mystery of it is in any measure spiritually apprehended BUT yet it will be said that this Mystical Conjunction of Christ with his Church is consequential unto what he did and suffered for it for it ensues on the conversion of Men unto him For it is by Faith that we are implanted into him Until that be actually wrought in us we have no Mystical Conjunction with him He is not an Head or an Huusband unto unregenerate unsanctified unbelievers whilst they continue so to be And such was the state of the whole Church when Christ suffered for us Rom. 5. 8. Eph. 2. 5. There was therefore no such Mystical Conjunction between him and the Church as to render it meet and equal that he should suffer in its stead Wherefore the Church is the Effect of the Work of the Redemption that whâ—ch rose out of it which was made and constituted by it and cannot be so the Object of it as that which was to be redeemed by vertue of an antecedent Conjunction with it I answer 1. ALTHOUGH this Mystical Conjunction is not actually consummate without an actual Participation of the Spirit of Christ yet the Church of the Elect was designed antecedently unto all his sufferings to be his Spouse and Wife so as that he might love her and suffer for her so it is said Hos. 12. 13. Israel served for a wife and for a wife he kept sheep Howbeit she was not his married wife until after he had served for her and thereby purchased her to be his Wife yet as he served for her she is called his Wife because of his Love unto her and because the was so designed to be upon his Service So was the Church designed to be the Spouse of Christ in the Counsel of God whereon he loved her and gave himself for her HENCE in the work of Redemption the Church was the Object of it as designed to be the Spouse of Christ and the Effect of it inasmuch as that thereby it was made meet for the full consummation of that Alliance as the Apostle expresly declares Eph. 5. 25 26 27. 2. ANTECEDENTLY unto all that the Lord Christ did and suffered for the Church there was a supreme act of the Will of God the Father giving all the Elect unto him entrusting them with him to be redeemed sanctified and saved as himself declares Joh. 17. 6 9. Chap. 10. 14 15 16. And on these Grounds this Mystical Conjunction between Christ and the Church hath its vertue and efficacy before it be actually consummate 3. THERE is a foederal Conjunction between distinct Persons And as this is various according unto the variety of the Interests and Ends of them that enter into it so that is most eminent where one by the common consent of all that are concerned undertakes to be a Sponsor or Surety for others to do and answer what on their part is required of them for attaining the ends of the Covenant So did the Lord Christ undertake to be Surety of the new Covenant in behalf of the Church Heb. 7. 22. and thereon tendred himself unto God to do and suffer for them in their stead and on their behalf whatever was required that they might be sanctified and saved These things I have treated of at large elsewhere as containing a great part of the Mystery of the Wisdom of God in the Salvation of the Church Here therefore I do only observe that this is that whereby the Mystical Conjunction that was between Christ and the Church whereon it was meet just and equal in the sight of God that what he did and suffered should be imputed unto us is compleated THESE are some of the Foundations of that Mystery of transmitting the sins of the Church as unto the guilt and punishment of them from the sinners themselves unto another every way innocent pure and righteous in himself which is the Life Soul and Center of all Scripture Revelations And herein is he exceedingly Glorious and precious unto them that believe No heart can conceive no Tongue can express the Glory of Christ herein Now because his Infinite Condescension and Love herein have been spoken to before I shall here only instance its Greatness in some of its Effects 1. IT shines forth in the Exaltation of the Righteousness of God in the forgiveness of sins There is no more adequate conception of the Divine Nature than that of Justice in Rule and Government Hereunto it belongs to punish sin according unto its desert And herein consisted the first actings of God as the Governour of the Rational Creation They did so in the Eternal punishment of the Angels that sinned and the casting of Adam out of Paradise an Emblem also of everlasting Ruin Now all the Church all the
them the knowledge of his Glory in the face of his dear Son Howbeit this new Light doth not abolish blot out or render useless the other Light of Nature as the Sun when it riseth extinguisheth the Light of the Stars But it directs it and rectifies it as unto its principle object and end Yet is it in its self a Light quite of another Nature But he who hath only the former Light can understand nothing of it because he hath no Taste or Experience of its Power and Operations He may talk of it and make Enquiries about it but he knows it not NOW we have received this Light of Faith and Grace whereby we discern spiritual things and behold the glory of Christ in the Imperfect manner before described But in Heaven there shall be a superadded light of Glory which shall make the Mind it self shine as the Firmament Dan. 12. 3. I shall only say three things of it 1. That as the Light of Grace doth not destroy or abolish the Light of Nature but rectifie and improve it so the Light of Glory shall not abolish or destroy the Light of Faith and Grace but by incorporating with it render it absolutely perfect 2. That as by the Light of Nature we cannot clearly comprehend the true Nature and Efficacy of the Light of Grace because it is of another Kind and is seen only in its own Light so by the Light of Grace we cannot absolutely comprehend this Light of Glory being of a peculiar Kind and Nature seen perfectly only by its own Light It doth not appear what we shall be 3. That this is the best Notion we can have of this Light of Glory that in the first Instance of its Operation it perfectly transforms the Soul into the Image and Likeness of Christ. THIS is the progress of our nature unto its Rest and Blessedness The principles remaining in it concerning Good and Evil with its practical convictions are not destroyed but improved by grace as its blindness darkness and enmity to God are in part taken away Being renewed by Grace what it receives here of spiritual Life and Light shall never be destroyed but be perfected in Glory Grace renews Nature Glory perfects Grace and so the whole Soul is brought unto its rest in God We have an Image of it in the blind Man whom our Saviour cured Mark 8. 22 23 24. He was absolutely blind born so no doubt Upon the first touch his Eyes were opened and he saw but very obscurely he saw men walking like Trees But on the second he saw all things clearly Our minds in themselves are absolutely blind The first visitation of them by Grace gives them a sight of things spiritual heavenly and eternal but it is obscure and unsteady The sight of Glory makes all things clear and evident 2ly THE body as glorified with its senses shall have its use and place herein After we are cloathed again with our flesh we shall see our Redeemer with our Eyes We know not here what power and spirituality there will be in the acts of our glorified Bodies Such they will be as shall bear a part in eternal Blessedness Holy Stephen the first Martyr took up somewhat of Glory by Anticipation before he died For when he was brought to his Tryal before the Council all that sate therein looking stedfastly on him saw his face as the face of an Angel Act. 6. 15. He had his Transfiguration according unto his measure answerable unto that of our Blessed Saviour in the Mount And by this initial Beam of Glory he received such a piercing vivacity and edge on his bodily eyes that through all those inconceivable distances between the earth and the residence of the Blessed he looked stedfastly into Heaven and saw the glory of God and Jesus standing at the right hand of God Act. 7. 55 56. Who then can declare what will be the power and acting of this sense of sight when perfectly glorified or what sweetness and refreshment may be admitted into our Souls thereby IT was a priviledge who would not have longed to partake of it to have seen him with our bodily eyes in the days of his flesh as did the Apostles and other his Disciples Howbeit he was not then glorified himself in the manifestation of his Glory nor they who saw him in the change or transformation of their nature How great this privilenge was himself declares unto those that so saw him Mat. 13. 17. Verily I say unto you that many Prophets and righteous Men have desired to see those things which ye see whereunto we shall speak immediately And if this were so excellent a priviledge as that we cannot but congratulate them by whom it was enjoyed how excellent how glorious will it be when with these eyes of ours gloriously purified and strengthned beyond those of Stephen we shall behold Christ himself immediately in the fulness of his Glory He alone perfectly understands the greatness and excellency hereof who prayed his Father that those who believe in him may be where he is so to behold his Glory THESE are some of the grounds of this first difference between our beholding the Glory of Christ by Faith here and by immediate Vision hereafter Hence the one is weak imperfect obscure reflexive the other direct immediate eaven and constant and we may stay a little in the contemplation of these things THIS view of the Glory of Christ which we have now spoken unto is that which we are breathing and panting after that which the Lord Christ prays that we may arrive unto that which the Apostle testifies to be our best the best thing or state which our nature is capable of that which brings eternal rest and satisfaction unto our Souls HERE our Souls are burthened with innumerable Infirmities and our Faith is clogged in its Operations by Ignorance and Darkness This makes our best estate and highest attainments to be accompanied with groans for deliverance We which have received the first fruits of the spirit even we our selves groan withing our selves waiting for the Adoption even the redemption of the body Rom. 8. 23. Yea whilst we are in this Tabernacle we groan earnestly as being burthened because we are not absent from the body and present with the Lord 2 Cor. 5. 2 4 8. The more we grow in Faith and Spiritual Light the more sensible are we of our present burthens and the more vehemently do we groan for deliverance into the perfect liberty of the Sons of God This is the posture of their minds who have received the first fruits of the Spirit in the most eminent degree The nearer any one is to Heaven the more earnestly he desires to be there because Christ is there For the more frequent and steady are our views of him by faith the more do we long and groan for the removal of all obstructions and interpositions in our so doing Now groaning is a vehement desire mixed with sorrow for the
me ye can do nothing THERE is a twofold coming unto Christ by believing The first is that we may have life that is a spring and principle of spiritual life communicated unto us from him for he is our life Col. 3. 3. and because he liveth we live also Joh. 14. 19. Yea it is not so much we that live as he liveth in us Gal. 2. 19 20. And unbelief is a not coming unto him that we may have life Joh. 5. 40. But secondly there is also a coming unto him by believers in the actual exercise of Faith that they may have this life more abundantly Joh. 10. 10. That is such supplies of Grace as may keep their souls in a healthy vigorous acting of all the powers of spiritual life And as he reproacheth some that they would not come unto him that they might have life so he may justly reprove us all that we do not so come unto him in the actual exercise of Faith as that we might have this life more abundantly SECONDLY When the Lord Christ is near us and we do behold his Glory he will frequently communicaâ—e spiritual refreshment in peace consolation and joy unto our souls We shall not only hereby have our graces excited with respect unto him as their object but be made sensible of his actings towards us in the communications of himself and his love unto us When the Sun of Righteousness ariseth on any soul or makes any near approach thereunto it shall find healing under his Wings his beams of Grace shall convey by his spirit holy spiritual refreshment thereunto For he is present with us by his spirit and these are his fruits and effects as he is the Comforter suited unto his Office as he is promised unto us MANY love to walk in a very careless unwise profession So long as they can hold out in the performance of outward duties they are very regardless of the greatest Evangelical Priviledges of those things which are the marrow of divine Promises all real endeavours of a vital communion with Christ. Such are spiritual peace refreshing consolations ineffable joys and the blessed composure of assurance Without some taste and experience of these things profession is heartless lifeless useless and Religion it self a dead carcass without an animating soul. The peace which some enjoy is a meer stupidity They judge not these things to be real which are the substance of Christs present reward and a renunciation whereof would deprive the Church of its principal supportments and encouragements in all its sufferings It is a great evidence of the power of unbelief when we can satisfie our selves without an experience in our own hearts of the great things in this kind of Joy Peace Consolation Assurance that are promised in the Gospel For how can it be supposed that we do indeed believe the promises of things future namely of Heaven Immortality and Glory the faith whereof is the foundation of all Religion when we do not believe the promises of the present reward in these spiritual Priviledges And how shall we be thought to believe them when we do not endeavour after an experience of the things themselves in our own souls but are even contented without them But herein men deceive themselves They would very desirously have evangelical Joy Peace and Assurance to countenance them in their evil frames and careless walking And some have attempted to reconcile these things unto the ruin of their souls But it will not be Without the diligent exercise of the Grace of Obedience we shall never enjoy the Grace of Consolation But we must speak somewhat of these things afterwards IT is peculiarly in the view of the Glory of Christ in in his approaches unto us and abiding with us that we are made Partakers of Evangelical Peace Consolation Joy and Assurance These are a part of the Royal Train of his Graces of the Reward wherewith he is accompanied His reward is with him Wherever he is graciously present with any these things are never wanting in a due measure and degree unless it be by their own fault or for their trial In these things doth he give the Church of his loves Cant. 7. 12. For if any man saith he loveth me I will love him and manifest my self unto him Joh 14. 21. Yea I and the Father will come unto him and make our abode with him v. 23. and that so as to sup with him Rev. 3. 20. which on his part can be only by the Communication of those spiritual refreshments The only enquiry is by what way and means we do receive them Now I say this is in and by our beholding of the Glory of Christ by Faith 1 Pet. 1. 9 10. Let that Glory be rightly stated as before laid down the Glory of his Person his Office his Condescention Exaltation Love and Grace let Faith be fixed in a view and contemplation of it mix it self with it as represented in the Glass of the Gospel meditate upon it embrace it and virtue will proceed from Christ communicating spiritual supernatural refreshment and joy unto our souls Yea in ordinary cases it is impossible that believers should have a real prospect of this Glory at any time but that it will in some measure affect their hearts with a sense of his love which is the spring of all consolation in them In the exercise of Faith on the discoveries of the Glory of Christ made unto us in the Gospel no man shall ever totally want such intimations of his Love yea such effusions of it in his heart as shall be a living spring of those spiritual refreshments Joh. 4. 14. Rom. 5. 5. When therefore we lose these things as unto a sense of them in our souls it is evident that the Lord Christ is withdrawn and that we do not behold his Glory BUT I cannot here avoid another short digression There are those by whom all these things are derided as distempered fancies and imaginations Yea such things have been spoken and written of them as contain a virtual renunciation of the Gospel the powers of the World to come and the whole work of the Holy Ghost as the comforter of the Church And hereby all real entercourse between the Person of Christ and the souls of them that do believe is utterly overthrown reducing all Religion to an outward shew and a pageantry â—itter for a stage than that Temple of God which is in the minds of men According unto the sentiments of these prophane scoffers there is no such thing as the shedding abroad of the love of God in our hearts by the Holy Ghost nor as the witnessing of the spirit of God with our spirits that we are the Children of God from which these spiritual joys and refreshments are inseparable as their necessary effects No such thing as the lifting up of the Light of Gods countenance upon us which will put gladness into our hearts that gladness which comprizeth all the things mentioned No such
thing as rejoycing upon Believing with joy unspeakable and full of Glory no such thing as Christs shewing and manifesting himself unto us supping with us and giving us of his loves that the divine promises of a fâ—ast of fat things and Wine well refined in Gospel-Mercies are empty and insignificant words that all those ravishing joys and exultations of spirit that multitudes of faithful Martyrs of old and in later ages have enjoyed by a view of the Glory of God in Christ and a sense of his love whereunto they gave testimony unto their last moments in the midst of their torments were but fancies and Imaginations But it is the height of impudence in these profane scoffers that they proclaim their own Ignorance of those things which are the real powers of our Religion OTHERS there are who will not deny the truth of these things They dare not rise up in contradiction unto those express Testimonies of the Scripture wherewith they are confirmed And they do suppose that some are partakers of them at least they were so formerly but as for their parts they have no experience of them nor do judge it their duty to endeavour after it They can make a shift to live on hopes of Heaven and future Glory As unto what is present they desire no more but to be found in the performance of some duties in answer unto their convictions which gives them that sorry peace which they do enjoy So do many countenance themselves in their spiritual sloth and unbelief keeping themselves at liberty to seek for refreshment and satisfaction in other things whilst those of the Gospel are despised And these things are inconsistent While men look for their chief refreshment and satisfaction in temporal things it is impossible they should seek after those that are spiritual in a due manner And it must be confessed that when we have a due regard unto spiritual evangelical Consolations and Joys it will abate and take off our affections unto and satisfaction in present enjoyments Phil. 3 8 9. BUT there is no more sacred truth than this That where Christ is present with Believers where he is not withdrawn for a season from them where they live in the view of his Glory by faith as it is proposed unto them in the Gospel he will give unto them at his own seasons such intimations of his love such supplies of his spirit such holy joys and rejoycings such repose of soul in assurance as shall refresh their souls fill them with joy satisfie them with spiritual delight and quicken them unto all acts of holy Communion with himself LET no such dishonour be reflected on the Gospel that whereas the faith of it and obedience unto it are usually accompanied with outward Troubles Afflictions Persecution and Reproaches as we are foretold they should be that it doth not by its inward consolations and divine refreshments outballance all those evils which we may undergo upon the account of it So to suppose is expresly contrary to the promise of Christ himself who hath assured that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even now in this life in this world distinct from eternal life in the world to come we shall receive an hundred-fold recompence for all that we can lose or sufâ—er for his his sake Mat. 10. 30. as also unto the experience of them who in all ages have taken joyfully the spoiling of their goods as knowing in themselves by the experience which they have of its first fruits that they have in heaven a better and more abiding substance Heb. 10. 29 30. If we come short in a participation of these things if we are strangers unto them the blame is to be laid on our selves alone as it shall be immediately declared NOW the design of the Lord Christ in thus withdrawing himself from us and hiding his glory from our view being the exercise of our Graces and to stir us up unto diligence in our enquiries after him here lieth our guidance and direction in this case Do we find our selves lifeless in the spiritual duties of Religion Are we strangers unto the heavenly visits of consolation and joys those visitations of God whereby he preserves our souls Do we seldom enjoy a sense of the shedding abroad of his love in our hearts by the holy Ghost We have no way of Recovery but this alone To this strong Tower must we turn our selves as Prisoners of hope unto Christ must we look that we may be saved It is a steady view or contemplation of his Glory by faith alone that will bring in all these things in a lively experience in our hearts and souls AGAIN In the second place it is from our selves principally if we lose the views of the Glory of Christ and the exercise of faith be obstructed therein All our spiritual disadvantages do arise from our selves It is the remainder of lusts and corruptions in us either indulged by sloth and negligence or excited and inflamed by Satans Temptations that do obstruct us in this duty Whilst they are in any disorder or disturbance it is in vain for us to expect any clear view of this Glory THAT view of the Glory of Christ whereof we treat consists in two things namely its especial Nature and its necessary Adjunct or effect The first is a spiritual perception or understanding of it as revealed in the Scriptures For the revelation of the Glory of his Person Office and Grace is the Principal Subject of them and the principal Object of our Faith And the other consists in multiplied thoughts about him with actings of Faith in Love Trust Delight and longing after the the full enjoyment of him 1 Pet. 1. 8. If we satisfie our selves in meer notions and speculations about the Glory of Christ as doctrinally revealed unto us we shall find no transforming power or efficacy communicated unto us thereby But when under the conduct of that spiritual Light our affections do cleave unto him with full purpose of heart our minds are filled with thoughts of him and delight in him and faith is kept up unto its constant exercise in Trust and Affiance on him virtue will proceed from him to purifie our hearts increase our holiness strengthen our Graces and to fill us sometimes with joy unspeakable and full of Glory This is the just temperature of a state of spiritual health namely when our Light of the knowledge of the Glory of God in Christ doth answer the means of it which we enjoy and when our Affections unto Christ do hold proportion unto that light and this according unto the various degrees of it for some have more and some have less Where Light leaves the Affections behind it ends in Formality or Atheism And where Affections outrun Light they sink in the Bog of Superstition doting on Images and Pictures or the 〈◊〉 But where things go not into these excesses it is better that our affections exceed our light on the defect of our understandings than
that our light exceed our affections from the corruption of our wills In both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us especially if not kept constantly under the discipline of Mortification but some way indulged unto For 1. THE steam of their disorder will cloud and darken the understanding that it shall not be able clearly to discern any spiritual object least of all the greatest of them There is nothing more acknowledged even in things natural and moral than that the disorder of the passions and affections will blind darken and deceive the mind in its Operations And it is much more so in things spiritual wherein that Disorder is an immediate Rebellion against its proper conducting Light that is against the Light and Rule of Grace THERE are three sorts of them unto whom the Gospel is preached in whom there are various Obstructions of this view 1. THERE is in obstinate unbelievers a darkness that is an effect of the power of Satan on their minds in blinding of them which makes it impossible for them to behold any thing of the Glory of Christ. So the Apostle declares it If our Gospel be hid it is hid unto them that are lost in whom the God of this World hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them 2 Cor. 4. 3 4. Of these we do not speak 2. THERE is in all men a corrupt natural darkness or such a depravation of their minds by nature as that they cannot discern this Glory of Christ in a due manner Hence the Light shineth in darkness and the darkness comprehendeth it not John 1. 5. For the natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. Hence it is that although Christ be preached among us continually yet there are very few who discern any Glory or Beauty in him for which he should be desired as the Prophet complains Isa. 53. 1 2. But I speak not of this natural darkness in general But even these persons have their minds filled with prejudices against the Gospel and darkned as unto the Glory of Christ according as corrupt lusts and affections are prevalent in â—hem see Joh. 1. 44. chap. 12. 43. Hence is the difference that is among the common hearers of the word For although no man can do any thing of himself for the receiving of Christ and the beholding of his Glory without the especial aid of the Grace of God Mat. 11. 24. John 6. 44 45 Yet some may make more opposition unto believing and lay more hindrances in their own way than others which is done by their lusts and 〈◊〉 3. THERE are those in whom both these evils are cured by faith wherein the eyes of our understandings are enlightened to perceive and discern spiritual things Ephes. 1. 16 17 18. But this cure is wrought in this life but in part 1 Cor. 13. 12. And in this cure by a supply of a principle of saving light unto our minds there are many degrees For some have a clearer light than others and thereby a more clear discerning of the Mystery of the Wisdom of God and of the Glory of Christ therein But whatever be our attainments herein that which obstructs this light that hinders it from shining in a due manner that obstructs and hinders faith in its view of the Glory of Christ. And this is done by the remainders of corrupted nature in us when they act in any prevalent degree For they darken the mind and weaken it in its spiritual Operations That is where any corrupt and inordinate affections as love of the world cares about it inclinations unto sensuality or the like spiritual disorders do prevail faith is weakened in its spiritual acts especially in discerning and beholding the Glory of Christ. For the mind is rendered unsteady in its enquiries after it being continually distracted and diverted with vain thoughts and Imaginations PERSONS under the Power of such Distempers may have the same doctrinal knowledge of the Person of Christ his Office and his grace with other men and the same evidence of its Truth fixed on their minds but when they endeavour a real intuition into the things themselves all things are dark and confused unto them from the uncertainty and instability of their own minds THIS is the sum of what I do design We have by Faith a View of the Glory of Christ. This View is weak and unsteady from the Nature of Faith it self and the way of its proposal unto us as in a Glass in comparison of what by Sight we shall attain unto But moreover where corrupt Lusts or inordinate Affections are indulged unto where they are not continually mortified where any one sin hath a perplexing prevalency in the Mind Faith will be so far weakened thereby as that it can neither see nor meditate upon this Glory of Christ in a due manner This is the Reason why the most are so weak and unstable in the performance of this Duty yea are almost utterly unacquainted with it The Light of Faith in the Minds of Men being impaired clouded darkned by the prevalency of unmortified Lusts it cannot make such discoveries of this Glory as otherwise it would do And this makes the preaching of Christ unto many so unprofitable as it is SECONDLY In the View of the Glory of Christ which we have by Faith it will fill the Mind with Thoughts and Meditations about him whereon the affections will cleave unto him with delight This as was said is inseparable from a spiritual View of his Glory in its due exercise Every one that hath it must and will have many Thoughts concerning and great affections to him See the description of these things Phil. 3. 8 10. It is not possible I say that we should behold the Glory of his Person Office and Grace with a due conviction of our concernment and interest therein but that our Minds will be greatly affected with it and be filled with contemplations about it Where it is not so with any it is to be feared that they have not heard his voice at any time nor seen his shape whatever they profess A spiritual sight of Christ will assuredly produce love unto him and if any Man love him not he never saw him he knows him not at all And that is no love which doth not beget in us many thoughts of the object beloved He therefore who is partaker of this Grace will think much of what Christ is in himself of what he hath done for us of his love and condescention of the manifestation of all the glorious excellencies of the Divine Nature in him exerted in a way of infinite Wisdom and Goodness for the Salvation of the Church Thoughts and Meditations of these
things will abound in us if we are not wanting unto the due exercise of Faith and intense inflamed Affections unto him will ensue thereon at least they will be active unto our own refreshing experience And where these things are not in reality though in some they may be only in a mean and low degree Men do but deceive their own Souls in hopes of any benefit by Christ or the Gospel THIS therefore is the present case Where there are prevailing sinful Distempers or inordinate Affections in the Mind such as those before mentioned as Self love love of the World cares and fears about it with an excessive valuation of relations and enjoyments they will so far cumber and perplex it with a multitude of thoughts about their own Objects as shall leave no place for sedate Meditations on Christ and his Glory And where the thoughts are engaged the Affections which partly excite them and partly are led by them will be fixed also Col. 3. 1 2. THIS is that which in the most greatly promoteth that imperfection which is in our View of the Glory of Christ by Faith in this Life According to the proportion and degree of the prevalency of Affections corrupt earthly selfish or sensual filling the Heads and Hearts of Men with a multitude of thoughts about what they are fixed on or inclined unto so is Faith obstructed and weakened in this Work and Duty WHEREFORE whereas there is a remainder of these Lusts as to the Seeds of them in us all tho more mortified in some than in others yet having the same effects in the minds of all according to the Degree of their remainder thence it is as from an Efficacious cause of it that our View of the Glory of Christ by Faith is in many so weak imperfect and unsteady THIRDLY We have interruption given unto the work of Faith herein by the Temptations of Satan His original great design wherever the Gospel is preached is to blind the Eyes of Men that the Light of the glorious Gospel of Christ who is the Image of God should not shine into them or irradiate their Minds 2 Cor. 4. 4. And herein he prevails unto astonishment Let the Light of the Gospel in the preaching of the Word be never so glorious yet by various means and artifices he blinds the Minds of the most that they shall not behold any thing of the Glory of Christ therein By this means he continues his rule in the Children of Disobedience With respect unto the Elect God overpowers him herein He shines into their Hearts to give them the Knowledge of his Glory in the face of Christ Jesus vers 6. Yet will not Satan so give over He will endeavour by all ways and means to trouble discompose and darken the mind even of them that believe so as that they shall not be able to retain clear and distinct Views of this Glory And this he doth two ways 1. WITH some he imploys all his Engines useth all his Methods of Serpentine Subtilty and casts in his fiery Darts so to dâ—squiet discompose and deject them as that they can retain no comfortable Views of Christ or his Glory Hence arise fears doubts disputes uncertainties with various Disconsolations Hereon they cannot apprehend the Love of Christ nor be sensible of any Interest they have therein or any refreshing perswasions that they are accepted with him If such things sometimes shine and beam into their Minds yet they quickly vanish and disappear Fears that they are rejected and cast off by him that he will not receive them here nor hereafter do come in their place hence are they filled with Anxieties and Despondencies under which it is impossible they should have any clear View of his Glory I KNOW that Ignorance Atheism and Obstinate Security in sensual Sins do combine to despise all these things But it is no new thing in the World that Men outwardly professing Christian Religion when they find gain in that Godâ—iness should speak evil of the things which they know not and corrupt themselves in what they know naturally as bruit Beasts 2. WITH others he deals after another manner By various means he seduceth them into a careless Security wherein they promise Peace unto themselves without any diligent search into these things Hereon they live in a general presumption that they shall be saved by Christ although they know not how This makes the Apostle so earnest in pressing the Dury of self-examination on all Christians 2 Cor. 13. 5. Examine your selves whether you be in the Faith Prove your own selves know you not your own selves that Christ is in you except you be reprobates The Rule of Self-judging prescribed by him is whether Christ be in us or no and in us he cannot be unless he be received by that Faith wherewith we behold his Glory For by Faith we receive him and by Faith he dwelleth in our hearts Joh. 1. 12. Eph. 3. 17. THIS is the principal way of his prevailing in the World Multitudes by his Seduction live in great security under the utmost neglect of these things Security is granted to be an Evil destructive of the Souls of Men but then it is supposed to consist only in Impenitency for great and open Sins but to be neglective of endeavouring an experience of the Power and Grace of the Gospel in our own Souls under a Profession of Religion is no less destructive and pernicious than impeniâ—ency in any course of sin THESE and the like Obstructions unto Faith in its Operations being added unto its own imperfections are another cause whence our View of the Glory of Christ in this World is weak and unsteady so that for the most part it doth but transiently affect our Minds and not so fully transform them into his likeness as otherwise it would IT is now time to consider that sight which we shall have of the Glory of Christ in Heaven in comparison of that which we have herebelow Now this is equal stable always the same without interruption or diversion And this is evident both in the causes or means of it as also in our perfect Deliverance from every thing that might be an hindrance in it or an obstrunction unto it 1. WE may consider the state of our minds in Glory The faculties of our Souls shall then be made perfect Heb. 12. The Spirits of just Men made perfect 1. Freed from all the clogs of the flesh and all its influence upon them and restraint of their Powers in their Operations 2. Perfectly purified from all Principles of instability and variety of all Inclinations unto things Sensual and Carnal and all Contrivances of Self-preservation or Advancement being wholly transformed into the Image of God in spirituality and holiness And to take in the state of our Bodies after the Resurrection even they also in all their Powers and Senses shall be made entirely subservient unto the most spiritual actings of our Minds in their highest Elevation
by the Light of Glory Hereby shall we be enabled and sitted eternally to abide in the Contemplation of the Glory of Christ with joy and satisfaction The understanding shall be always perfected with the Vision of God and the Affections cleave infeparably to him which is Blessedness THE very essential faculties of our Souls in that way and manner of working which by their Union with our Bodies they are confined unto are not able to comprehend and abide constantly in the Contemplation of this Glory So that though our sight of it here be dim and imperfect and the proposal of it obscure yet from the weakness of our minds we are forced sometimes to turn aside from what we do discern as we do our bodily eyes from the beams of the Sun when it shines in its brightness But in this perfect State they are able to behold and delight in this Glory constantly with eternal satisfaction BVT as for me saith David I will behold thy face in Righteousness I shall be satisfied when I awake with thy likeness Psal. 17. 15. It is Christ alone who is the Likeness and Image of God When we awake in the other World with our Minds purified and rectified the beholding of him shall be always satisfying unto us There will be theâ— no Satiety no Weariness no Indispositions but the Mind being made perfect in all its faculties powers and operations with respect unto its utmost end which is the enjoyment of God is satisfied in the beholding of him for evermore And where there is perfect satisfaction without Satiety there is blessedness for ever So the Holy Spirit affirms of the four living Creatures in the Revelation They rest not day nor night saying holy holy holy Lord God Almighty Chap. 4. 8. They are continually exercised in the Admiration and Praises of God in Christ without weariness or interruption Herein shall we be made like unto Angels 2. AS our Minds in their essential powers and Faculties shall be enabled to comprehend and acquiesce in this Glory of Christ so the means or instrument of the beholding of it is much more excellent than Faith and in its kind absolutely perfect as hath in part been before declared This is vision or sight Here we walk by Faith there by Sight And this Sight is not an external aid like a Glass helping the weakness of the visive faculty to see things afar off but it is an internal power or an act of the internal power of our Minds wherewith they are endowed in a glorified state Hereby we shall be able to see him face to face to see him as he is in a direct comprehension of his Glory for this sight or visive power shall be given us for this 〈…〉 do Hereunto the whole Glory of Christ is clear perspicuous and evident which will give us eternal Acquiescency therein Hence shall our sight of the Glory of Christ be invariable and always the same 2. THE Lord Christ will never in any one instance on any occasion so much as one moment withdraw himself from us or Eclipse the proposal and manifestation of himself unto our sight This he doth sometimes in this life and it is needful for us that so he should do We shall be ever with the Lord 1 Thes. 4. 17. without end without interruption This is the Center of good and evil as to the future different states of Men. They shall be for â—ver Eternity makes them absolutely good on the one hand and absolutely evil on the other To be in Hell under the wrath of God is in it self the greatest penal Evil But to be there for ever without the Intermission of Misery or Determination of Time is that which renders it the greatest evil unto them who shall be in that condition So is Eternity the Life of future Blessedness We shall be ever with the Lord without Limitation of Time without Interruption of Enjoyment THERE are no vicissitudes in the heavenly state The New Hierusalem hath no Temple in it for the Lord God Almighty and the Lamb are the Temple thereof Revel 21. 24. There is no need of instituted means of Worship nor of Ordinances of Divine Service For we shall need neither encrease of Grace nor Excitations unto its exercise The constant immediate uninterrupted enjoyment of God and the Lamb supplieth all And it hath no need of the Sun nor of the Moon to shine in it for the Glory of God doth enlighten it and the Lamb is the Light thereof The Light of the Sun is excellent howbeit it hath its Seasons after it hath shone in its brightest Lustre it gives place to the night and darkness So is the Light of the Moon of great use in the Night but it hath its Seasons also Such is the Light we have of the Glory of God and the Lamb in this World Sometimes it is as the Light of the Sun which under the Gospel is seven fold as the Light of Seven Days in one in comparison of the Law Isa. 30. 26. Sometimes as the Light of the Moon which giveth relief in the Night of Temptations and Trials But it is not constant we are under a vicissitude of Light and Darkness Views of Christ and a loss of him But in Heaven the perpetual presence of Christ with his Saints makes it always one Noon of Light and Glory 3. THIS Vision is not in the least liable unto any weaknings from internal defects nor any assaults from Temptations as is the sight of Faith in this Life No Doubts or Féars no disturbing Darts or Injections shall there have any place There shall no Habit no Quality no Inclination or Disposition remain in our Souls but what shall eternally lead us unto the Contemplation of the Glory of Christ with delight and complacencey Nor will there be any defect in the gracious Powers of our Souls as unto a perpetual exercise of them and as unto all other opposing Enemies we shall be in a perpetual triumph over them 1 Cor. 15. 55 56 57. The mouth of iniquity shall be stopped for ever and the voice of the self avenger shall be heard no more WHEREFORE the Vision which we shall have in Heaven of the Glory of Christ is Serene always the same always new and indeficient wherein nothing can disturb the Mind in the most perfect Operations of a blessed Life And when all the faculties of the Soul can without any internal weakness or external hindrances exercise their most perfect operations on the most perfect Object therein lies all the blessedness which our nature is capable of WHEREFORE whenever in this life we attain any comfortable refreshing View of the Glory of Christ by the exercise of Faith on the Revelation of it with a sense of our interest therein we cannot but long after and desire to come unto this more perfect abiding invariable Aspect of it CHAP. XIV Other Differences between our Beholding the Glory of Christ by Faith in this World and by Sight in
MEDITATIONS AND DISCOURSES Concerning the Glory of Christ APPLYED UNTO Unconverted SINNERS AND SAINTS UNDER SPIRITUAL DECAYES In Two CHAPTERS FROM JOHN XVII XXIV By the late Reverend JOHN OWEN D. D. LONDON Printed by J. A. for William Marshall at the Bible in Newgate-street 1691. TO THE READER THE Design of this Preface is not to commend either the Author or the Matter contained in this little Book Let every Reader do as he finds cause Nor need any Assurance be given that Doctor Owen was the Author to any who have conversed with his Writings and will be at the Pains to read this over It is indeed his Application of the former Discourses upon this Subject printed in the Year 1684. But the Reason why it was not then added the Omission whereof rendred that Book imperfect to judicious Readers seems necessary to be given Had it pleased God he had lived a little longer it would have come out as perfect as his â—ther Works But there 〈◊〉 no more transcribed in his Life-time than what was then printed and that published soon after his Death These Two Chapters wrote only with his own hand were found too late to be then added They are therefore now printed to compleat those Discourses And it is presumed that as no serious Christian who reads this will be satisfied without the other also So all who prize the former will be glad of the Opportunity to add this thereunto John XVII 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me THE High Priest under the Law when he was to enter into the Holy Place on the Solemn day of Atonement was to take both his hands full of sweet Incense from the Golden Table of Incense to carry along with him in his entrance He had also a Censer filled with Fire that was taken from the Altar of Burnt-offerings where Atonement was made for Sin with Blood Upon his actual entrance through the vail he put the Incense on the Fire in the Censer until the Cloud of it's smoak covered the Ark and the Mercy Seat See Levit. 16. 12 13. And the end hereof was to present unto God in the behalf of the People a sweet smelling Savour from the Sacrifice of Propitiation See the Declaration of these things in our Exposition of Heb. 9th IN Answer unto this Mystical Type the great High-priest of the Church our Lord Jesus Christ being to enter into the Holy Place not made with hands did by the glorious Prayer Recorded in this Chapter influenced from the Blood of his Sacrifice fill the Heavens above the glorious Place of God's Residence with a clouâ— of Incense or the sweet perfume of his Blessed Intercession typed by the incense offered by the High-priest of old By the same Eternal Fiâ—e wherewith he offered himself a bloody Sacrifice to make Atonement for Sin he kindled in his most Holy Soul those desires for the Application of all its Benefits unto his Church which are here expressed and wherein his Intercession doth consist IT is only one passage in the Verse above named that at present I design an enquiry into And this is the subject matter of what the Lord Christ here desires in the behalf of those given him by the Father namely That they may behold his glory IT is evident That in this Prayer the Lord Christ hath respect unto his own Glory and the manifestation of it which he had in the entrance asked of the Father ver 4 5. But in this place he hath not so much respect unto it as his own as unto the Advantage Benefit Satisfaction and Blessedness of his Disciples in the beholding of it For these things were the end of all that Mediatory Glory which was given unto him So Joseph charged his Brethren when he had revealed himself unto them that they should tell his Father of all his Glory in Egypt Gen. 45. 13. This he did not for an Ostentation of his own Glory but for the Satisfaction which he knew his Father would take in the Knowledge of it And such a manifestation of his Glory unto his Disciples doth the Lord Christ here desire as might fill them with Blessed Satisfaction for evermore THIS alone which is here prayed for will give them such satisfaction and nothing else The Hearts of Belivers are like the Needle touched by the Load-stone which cannot rest until it comes to the Point whereunto by the secret Vertue of it it is directed For being once touched by the Love of Christ receiving therein an impression of secret ineffable Vertue they will ever be in motion and restless until they come unto him and behold his Glory That Soul which can be satisfied without it that cannot be eternally satisfied with it is not partaker of the efficacy of his Intercession I shall lay the Foundation of the ensuing Meditations in this one Assertion namely That one of the greatest Priviledges and Advancements of Believers both in this World and unto Eternity consists in their BEHOLDING THE GLORY OF CHRIST This therefore he desires for them in this Solemn Intercession as the complement of all his other requests in their behalf That they may behold my Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may see view behold or contemplate on my Glory The Reasons why I assign not this glorious Priviledge only unto the Heavenly state which is principally respected in this place but apply it unto the state of Believers in this World also with their Duties and Priviledges therein shall be immediately declared ALL Unbelievers do in their Heart call Christ Iohabod Where is the Glory They see neither form nor comeliness in him that he should be desired They look on him as Michael Saul's Daughter did on David dancing before the Ark when she despised him in her Heart They do not indeed many of them call Jesus Anathema but cry Hail Master and then Crucifie him HENCE have we so many Cursed Opinions advanced in derogation unto his Glory some of them really destructive of all that is truly so yea denying the only Lord that bought us and substituting a false Christ in his room And others there are who express their slight thoughts of him and his glory by bold irreverent enquiries of what use his person is in our Religion as though there were any thing in our Religion that hath either Reality Substance or Truth but by vertue of its Relation there unto And by their Answers they bring their own 〈◊〉 yet nearer unto the borders of Blasphemy NEVER was there an Age since the name of Christians was known upon the Earth wherein there was such a direct Opposition made unto the Person and Glory of Christ as there is in that wherein we live There were indeed in the first Times of the Church swarms of proud doting brainsick persons who vented many foolish imaginations about him which issued at length in Arianism in
he had therein neither form nor comelinesâ— that he should be desired his visage was so marred more than any Man and his form more than the sons of men Isa. 52. 14. Chap. 53. 2 3. All things appeared in him as became a Man of Sorrows Nor 3. Was it absolutely the Eternal Essential Glory of his Divine Nature that is intended For this no Man can see in this World What we shall attain in a view thereof hereafter we know not But 4. It was his Glory as he was full of Grace and Truth They saw the Glory of his Person and his Office in the Administration of Grace and Truth And how or by what means did they see this Glory of Christ It was by Faith and no otherwise For this Priviledge was granted unto them only who received him and believed on his name ver 12. This was that Glory which the Baptist saw when upon his coming unto him he said unto all that were present Behold the Lamb of God which taketh away the Sin of the World Joh. 1. 29 30 31 32 33. WHEREFORE let no Man deceive himself He that hath no Sight of the Glory of Christ here shall never have any of it hereafter unto his Advantage It is not therefore unto Edification to discourse of Beholding the Glory of Christ in Heaven by vision until we go through a tryal whether we see any thing of it in this World by Faith or no. 2ly THE beholâ—ing of Christ in Glory is that which in it self is too High Illustrious and Marvellous for us in our present condition It hath a splendor and glory too great for our present Spiritual visible faculty as the direct immediate sight of the Sun darkens our sight and doth not relieve or strengthen it at all Wherefore we have no way to take into our minds any true Spiritual Apprehensions of the Nature of Immediate Vision or what it is to see the Glory of Christ in Heaven but by that View which we have by Faith in this life of the same Glory Whatever otherwise falls into our Minds is but conjecture and imagination Such as are the Contemplations of most about Heavenly things I have seen and read somewhat of the Writings of of Learned Men concerning the state of future glory some of them are filled with excellent Nations of Truth and Elegancy of Speech whereby they cannot but much affect the minds of them who duely consider what they say But I know not well whence it comes to pass many complain that in reading of such discourses they are like a Man who behold his natural face in a Glass and immediately forgets what manner of Man he was as one of old complained to the same purpose upon his perusal of Plato's contemplations about the Immortality of the Soul The things spoken do not abide nor Incorporate with our minds They please and refresh for a little while like a showre of Rain in a dry Season that soaketh not unto the Roots of things the power of them doth not enter into us Is it not all from hence that their notions of future things are not enduced out of the Experience which we have of the Beginnings of them in this World without which they can make no permanent aboad in our minds nor continue any Influence upon our Affections yea the Soul is disturbed not edified in all Contemplations of future Glory when things are proposed unto it whereof in this life it hath neither foretaste sense experience nor evidence No man ought to look for any thing in Heaven but what one way or other he hath some experience of in this Life If Men were fully perswaded hereof they would be it may be more in the exercise of Faith and Love about Heavenly things than for the most part they are At present they know not what they enjoy and they look for they know not what HENCE is it that Men utterly strangers unto all Experience of the Beginning of Glory in themselves as an effect of Faith have filled their Divine Worship with Images Pictures and Musick to represent unto themselves somewhat of that Glory which they fancy to be above For into that which is truly so they have no prospect nor can have because they have no experience of its power in themselves nor do they taste of its Goodness by any of its First-fruits in their own minds Wherefore by that view alone and not otherwise which we have of the Glory of Christ by Faith here in this World we may attain such blessed conceptions of our beholding his glory above by immediate vision as shall draw out our Hearts unto the Admiration of it and desires of its full enjoyment 3. HEREIN then our present edification is principally concerned For in this present beholding of the Glory of Christ the Life and Power of Faith are most eminently acted And from this Exercise of Faith doth Love unto Christ principally if not solely arise and spring If therefore we desire to have Faith in its vigor or Love in its Power giving Rest Complacency and Satisfaction unto our own Souls we are to seek for them in the diligent discharge of this Duty elsewhere they will not be found Herein would I live Herein would I Dye Hereon would I dwell in my Thoughts and Affections to the withering and consumption of all the painted Beauties of this World unto the Crucifying all things here below until they become unto me a dead and deformed thing no way meet for affectionate Embraces FOR these and the like Reasons I shall first enquire into our Beholding of the Glory of Christ in this world by Faish And therein endeavour to lead the Souls of them that Believe into the more retired walks of Faith Love and Holy Meditation whereby the King is held in his Galleries Caut. 7. 5. BUT because there is no Benefit in nor advantage by the Contemplation of this Sacred Truth but what consists in an improvement of the practice of the duty declared in it namely the constant beholding of the Glory of Christ by Faith I shall for the promotion of it premise some few Advantages which we may have thereby 1. WE shall hereby be made fit and meet for Heaven Every man is not so who desires it and hopes for it For some are not only unworthy of it and excluded from it by reason of Sin but they are unmeet for it and incapable of any advantage by it All men indeed think themselves fit enough for Glory what should hinder them if they could attain it But it is because they know not what it is Men shall not be clothed with Glory as it were whether they will or noâ— It is to be received in that Exercise of the Faculties of their Souls which such Persons have no Ability for Musick hath no Pleasure in it unto them that cannot hear nor the most beautiful Colours unto them that cannot see It would be no Benefit unto a Fish to take him from the bottom
produced OTHERS there are who may be some way Strangers but are no way Enemies unto this Mystery and to the practical Exercise of Faith therein Unto such I shall tender the ensuing Directions 1. RECKON in your Minds that this beholding of the Glory of Christ by beholding the Glory of God and all his Holy Properties in him is the greatest Priviledge whereof in this Life we can be made Partakers The Dawning of Heaven is in it and the First Fruits of Glory for this is Life Eternal to know the Father and whom he hath sent Christ Jesus John 17. 3. Unless you value it unless you esteem it as such a Priviledge you will not enjoy it and that which is not valued according unto its Worth is despised It is not enough to think it a Priviledge an Advantage but it is to be valued above other things according unto its Greatness and Excellency Destruction and Death say we have heard the Fame of it with our Ears Job 28. 22. And if we do no more we shall die Strangers unto it We are to cry after this Knowledge and lift up our Voice for this Vnderstanding if we design to attain it 2. AS it is a great Priviledge which requires a due Valuation so it is a great Mystery which requires much Spiritual Wisdom to the right understanding of it and to direct in its Practise 1 Cor. 2. 4 5. Flesh and Blood will not reveal it unto us but we must be taught of God to apprehend it John 1. 12 13. Mat. 16. 16 17. Mere unsanctified Reason will never enable us unto nor guide us in the Discovery of this Duty Men are not so vain as to hope for Skill and Understanding in the Mystery of a secular Art or Trade without the diligent Use of those Means whereby it may be attained and shall we suppose that we may be furnished with spiritual Skill and Wisdom in this sacred Mystery without Diligence in the Use of the Means appointed of God for the attaining of it The Principal of them is Fervent Prayer Pray then with Moses that God would sâ—ew you this his Glory pray with the Apostle that the Eyes of your Vnderstandings may be enlightened to behold it Pray that the God of our Lord Jesus Christ the Father of Glory may give unto you the spirit of Wisdom and Revelation in the Knowledge of him Fill your Minds with spiritual Thoughts and Contrivances about them Slothful and lazy Souls never obtain one View of this Glory the Lion in the way deters them from attempting it Being carnal they abhor all Diligence in the Use of spiritual Means such as Prayer and Meditation on things unto them uneasie unpleasing and difficult Unto others the Way partakes of the Nature of the End the Means of obtaining a View of the Glory of Christ are of the same Kind of the same Pleasantness with that View it self in their Proportion 3. LEARN the Use hereof from the Actings of contrary vitious Habits When the Minds of Men are vehemently fixed on the pursuit of their Lusts they will be continually ruminating on the Objects of them and have a thousand Contrivances about them until their Eyes become full of an Adulteress and they cannot cease from sinning as the Apostle speaks The Objects of their Lusts have framed and raised an Image of themselves in their Minds and transformed them into their own Likeness is this the way of them who go down to the Chambers of Death Do they thus frame their Souls and make them meet for Destruction until their Words Gestures Actions proclaim the Frame of their Minds unto all that look upon them And shalt we be slothful and negligent in the Contemplation of that Glory which transforms our Minds into its own Likeness so as that the Eyes of our Understandings shall be continually filled with it until we see him and behold him continually so as never to cease from the hoâ—y Acts of Delight in him and Love unto him 4. WOULD we then behold the Glory of God as he manifesteth it in and by the holy Properties of his Nature with their blessed Operations and Effects without which we have nothing of the Power of Religion in us whatever we pretend this alone is the Way of it Go to the whole Creation and all things contained in it they can say no more but we have heard the Famâ— and Report of these things and what we have heard we declare but it is but a little Portion of them that we are acquainted withal The Heavens indeed declare the Glory of God and the Firmament sheweth his handy Work The invisible things of God are understood by the things that are made even his Eternal Power and Godhead But comparatively it is but little that we can hence learn of these things as unto what we may behold of them in Christ Jesus How blind herein was the best Philosopher in comparison of the meanest of the Apostles yea of him who is least in the Kingdom of Heaven BUT herein it is required that we rest not in the Notion of this Truth and a bare Assent unto the Doctrine of it The affecting Power of it upon our Hearts is that which we should aim at Wherein doth the Blessedness of the Saints above consist Is it not herein that they behold and see the Glory of God in Christ And what is the Effect of it upon those blessed Souls Doth it not change them into the same Image or make them like unto Christ Doth it not fill and satiate them with Joy Rest Delight Complacency and ineffable Satisfaction Do we expect do we desire the same State of Blessedness It is our present View of the Glory of Christ which is our Initiation thereinto if we are exercised in it until we have an Experience of its Transforming Power in our Souls THESE things are it may be of little use unto some Such as are Babes in spiritual Knowledge and Understanding either because they are Carnal 1 Cor. 3. 1 2. or slothful in hearing Heb. 5. 12 13 14. are not capable of these Divine Mysteries And therefore the Apostle did in an especial manner declare this Wisdom of God in a Mystery unto them that were perfect 1 Cor. 2. 6 7. That is who were more grown in spiritual Knowledge and had their Senses exercised to discern Good and Evil. It is unto them who are exercised in the Contemplation of invisible things who delight to walk in the more retired Paths of Faith and Love to whom they are precious SOME few Inferences from the Whole of what hath been declared shall put a Close to this part of our Discourse 1. THE Holy Properties of the Divine Nature are not only represented unto our Faith in Christ as unto their own essential Glory but as they are in the Exercise of their Powers for the Salvation of the Church In him do we behold the Wisdom Goodness Love Grace Mercy and Power of God acting themselves in the
and vain Is it because there is no God in Israel that these Applications are made unto the Idol of Ekron That there is no Glory no desirableness in Christ for Men to enquire after and fix their Minds upon Oh the blindness the darkness the folly of poor sinners Whom do they despise and for what SOME of more refined parts and notional Minds do arise unto a sedulous Meditation on the Works of Creation and Providence Hence many excellent Discourses on that Subject adorned with Eloquence are published among us And a Work this is worthy of our Nature and suited unto our rational Capacities yea the first end of our natural Endowment with them But in all these things there is no Glory in comparison of what is proposed unto us in the mysterious Constitution of the Person of Christ. The Sun hath no Glory the Moon and Stars no Beauty the Order and Influence of the Heavenly Bodies have no Excellency in comparison of it This is that which the Psalmist designs to declare Psal. 8. O Lord our Lord how excellent is thy Name in all the earth Who hast set thy Glory above the heavens When I consider thy heavens the work of thy Fingers the Moon and the Stars which thou hast ordained what is Man that thou art mindful of him and the Son of man that thou visitest him For thou hast made him a little lower than the Angels and hast crowned him with glory and honor thou hast made him to have Dominion over the work of thy hands thou hast put all things under his feet HE is engaged in a Contemplation of the Glory of God in his Works and he concludes that the Fabrick of Heaven with the Moon and Stars therein for it was his Meditation by Night when he beheld them was exceeding glorious and greatly to be admired This casts his Thoughts on the poor weak infirm Nature of Man which seems as nothing in comparison of those Glories above But immediately hereon falls into an Admiration of the Wisdom Goodness and Love of God exalting that Nature incomparably above all the Works of Creation in the Person of Jesus Christ as the Apostle expounds this place Heb. 2 5 6. THIS therefore is the highest the best the most useful Object of our Thoughts and Affections He who hath had a real View of this Glory though he know himself to be a poor sinful dying Worm of the Earth yet would he not be an Angel in Heaven if thereby he should loose the sight of it for this is the Center wherein all the Lines of the Manifestation of the Divine Glory do meet and rest LOOK unto the things of this World Wives Children Possessions Estates Power Friends and Honor how amiable are they How desirable unto the Thoughts of the most of Men But he who hath obtained a View of the Glory of Christ will in the midst of them all say Whom have I in Heaven but thee There is none on Earth that I desire besides thee Psal. 73. 25. For who in the Heavens can be compared unto the Lord Who among the Sons of the mighty can be compared unto the Lord Psal. 89. 6. HE himself out of his infinite Love and ineffable Condescention upon the Sight and View of his Church and his own Graces in her wherewith she is adorned doth say Thou hast ravished my Heart my Sister my Spouse thou hast ravished my Heart with one of thine Eyes with one Chain of thy Neck Cant. 4. 8. How much more ought a believing Soul upon a View of the Glory of Christ in whom it pleased the Father that all Fulness should dwell to say Thou hast ravished my Heart taken it away from me O thou whom my Soul loveth One Glance of thy glorious Beauty upon me hath quite overcome me hath left no heart in me unto things here below If it be not thus with us frequently if we value not this Object of our Minds and Affections if we are not diligent in looking up unto him to behold his Glory it is because we are carnal and not in any good measure partakers of the promise that our Eyes shall see the King in his Beauty 2. OUR second Direction unto the same End is That we diligently study the Scripture and the Revelations that are made of this Glory of Christ therein To behold it is not a Work of Fancy or Imagination It is not conversing with an Image framed by the Art of Men without or that of our own Fancy within but of Faith exercised on Divine Revelations This Direction he gives us himself Joh. 5. 39. Search the Scriptures for they are they that testifie of me The way whereby this is done is fully set before us in the Example of the holy Prophets under the old Testament 1 Pet. 1. 11 12 13. THIS Principle is always to be retained in our Minds in reading of the Scripture namely that the Revelation and Doctrine of the Person of Christ and his Office is the Foundation whereon all other Instructions of the Prophets and Apostles for the edification of the Church are built and wherein to they are resolved as is declared Ephes. 2. 20 21 22. So our Lord Jesus Christ himself at large makes it manifest Luk. 24. 26 27 45 46. Lay aside the Consideration hereof and the Scriptures are no such thing as they pretend unto namely a Revelation of the Glory of God in the Salvation of the Church nor are those of the Old Testament so at this Day unto the Jews who own not this Principle 2 Cor. 3. 13 14 15 16. There are therefore such Revelations of the Person and Glory of Christ treasured up in the Scripture from the beginning unto the end of it as may exercise the Faith and Contemplation of Believers in this World and shall never during this Life be fully discovered or understood and in Divine Meditations of these Revelations doth much of the Life of Faith consist THERE are three ways whereby the Glory of Christ is represented unto us in the Scripture First by direct Descriptions of his glorious Person and Incarnation See among other places Gen. 3. 15. Psal. 2. 7 8 9. Psal. 45. 2 3 4 5 6. Psal. 68. 17 18. Psal. 110. Isa. 6. 1 2 3 4. Chap. 9. 6. Zech. 2. 8. Joh. 1. 1 2 3. Phil. 2. 6 7 8. Heb. 1. 1 2 3. Chap. 2. 14 15 16. Rev. 1. 17 18. Secondly by Prophecies Promises and express Instructions concerning him all leading unto the Contemplation of his Glory which are innumerable Thirdly By the sacred Institutions of Divine Worship under the Old Testament For the end of them all was to represent unto the Church the Glory of Christ in the Discharge of his Office as we shall see afterwards WE may take notice of an Instance in one kind under the Old Testament and of one and another under the New HIS Personal Appearances under the Old Testament carried in them a Demonstration of his Glory Such was that
true Believers and have mixed the Word with Faith and so it exhibiteth Christ and all the Benefits of his Mediation unto us If therefore this Word is in our Hearts Christ is nigh unto us If we turn at any time into our selves to converse with the Word that abideth in us there we shall find him ready to receive us into Communion with himself that is in the Light of the Knowledge of Christ which we have by the Word we may have sudden occasional Thoughts of him continually and where our Minds and Affections are so filled with other things that we are not ready for converse with him who is thus nigh unto us by the Word we are spiritually indisposed SO to manifest how nigh he is unto us it is said that he stands at the door and knocks Rev. 3. 20. in the continual tender that he makes of himself and his Grace unto our Souls For he is always accompanied with the glorious Train of his Graces and if they are not received he himself is not so It is to no purpose to boast of Christ if we have not an Evidence of his Graces in our Hearts and Lives But unto whom he is the Hope of Future Glory unto them he is the Life of present grace SOMETIMES it may be that he is withdrawn from us so as that we cannot hear his Voice nor behold his Countenance nor obtain any sence of his Love though we seek him with diligence In this state all our thoughts and Meditations concerning him will be barren and fruitless bringing in no spiritual Refreshment into our Souls And if we learn to be content with such lifeless in affecting thoughts of him as bring in no experience of his Love nor give us a real View of the Glory of his Person we shall wither away as unto all the power of Religion WHAT is our Duty in this Case is so fully expressed by the Spouse in the Canticles as represents it plainly unto the Minds of Believers who have any Experience of these things Chap. 3. 1 2 3 4 5. By night on my Bed I sought him whom my Soul loveth I sought him but I found him not I will rise now and go about the City in the Streets and in the broad ways I will seek him whom my soul loveth I sought him but I found him not The Watch-men that go about the City found me to whom I said saw ye him whom my soul loveth It was but a little I passed from them but I found him whom my soul loveth I held him and would not let him go The like account she gives of her self and of her Behaviour on the like Occasion Chap. 5. 2 3 4 5 6 7 8. THIS is the substance of what by this Example we are instructed unto The Lord Christ is pleased sometimes to withdraw himself from the spiritual Experience of Believers as unto any refreshing sense of his Love or the fresh communications of consolatory Graces Those who never had Experience of any such thing who never had any refreshing communion with him cannot be sensible of his Absence they never were so of his Presence But those whom he hath visited to whom he hath given of his Loves with whom he hath made his Abode whom he hath refreshed relieved and comforted in whom he hath lived in the Power of his Grace they know what it is to be forsaken by him though but for a moment And their Trouble is increased when they seek him with diligence in the wonted ways of obtaining his presence and cannot find him Our Duty in this case is to presevere in our Enquiries after him in Prayer Meditation Mourning Reading and Hearing of the Word in all Ordinances of Divine Worship private and publick in diligent Obedience until we find him or he return unto us as in former Days IT were well if all Churches and Possessors now would manifest the same Diligence herein as did the Church of old in this Example Many of them if they are not hardened by the Deceitfulness of Sin cannot but be sensible that the Lord Christ is variously withdrawn from them if ever they had experience of the Power of his Presence Yet are the generality of them far from the frame of heart here described in the Spouse for they are slothful careless negligent and stir not up themselves to enquire after him or his return unto their Souls So was it with Laodicea of old so was it with Sardis and so it is to be feared that it is with many at present But to return GENERALLY Christ is nigh unto Believers and of a ready Access and the principal Actings of the Life of Faith consists in the frequency of our Thoughts concerning him for hereby Christ liveth in us as he is said to do Gal. 2. 20. This we cannot do unless we have frequent thoughts of him and converse with him It is often said among Men that one lives in another this cannot be but where the Affections of one are so ingaged unto another that night and day he thinks of him and is thereby as it were present with him So ought it to be between Christ and Believers He dwells in them by Faith but the Actings of this Life in them as where-ever Life is it will be in act and exercise are proportionable unto their Thoughts of him and Delight in him IF therefore we would behold the Glory of Christ the present direction is That on all occasions and frequently when there are no occasions for it by the performance of other Duties we would abound in thoughts of Him and his Glory I intend not at present fixed and stated Meditations which were spoken unto before but such Thoughts as are more transient according as our opportunities are And a great Rebuke it ought to be unto us when Christ hath at any time in a day been long out of our Minds The Spouse affirms That ere she was aware her soul made her as the Chariots of Amminadab Cant. 7. 12. It so fell out that when she had no thoughts no design or purpose for attendance or communion with Christ that she was surprised into a readiness and willingness unto it So will it be with them that love him in sincerity Their own Souls without previous designs or outward occasions will frequently engage them in holy thoughts of him which is the most eminent character of a truly spiritual Christian. 4. THE next Direction is That all our Thoughts concerning Christ and his Glory should be accompanied with Admiration Adoration and Thanksgiving For this is such an Object of our Thoughts and Affections as in this Life we can never fully comprehend an Ocean whose Depths we cannot look into If we are spiritually renewed all the Faculties of our Souls are enabled by Grace to exert their respective powers towards this glorious Object This must be done in various Duties by the Exercise of various Graces as they are to be acted by the distinct powers of the
nothing stands in need of nothing nothing can be added unto him seeing he giveth unto all Life and Breath and all things Act. 17. 25. The whole Creation in all its Excellency cannot contribute one Mite unto the Satisfaction or Blessedness of God He hath it all in Infinite Perfection from himself and his own Nature our Goodness extends not unto him A Man cannot profit God as he may profit his Neighbour If thou sinnest what dost thou against him and if thy Transgressions are multiplied what dost thou unto him God loseth nothing of his own Self-â—ufficiency and Blessedness therein by all this and if thou be righteous what givest thou unto him or what receiveth he at thy hand Job 35. 6 7 8. And from hence also it follows that all Gods concernment in the Creation is by an Act of Condescention HOW glorious then is the Condescention of the Son of God in his Susception of the Office of Mediation For if such be the Perfection of the Divine Nature and its distance so absolutely Infinite from the whole Creation and if such be his Self sufficiency unto his own Eternal Blessedness as that nothing can be taken from him nothing added unto him so that every Regard in him unto any of the Creatures is an Act of Self-umiliation and Condescention from the Prerogative of his Being and State what Heart can conceive what Tongue can express the Glory of that Condescention in the Son of God whereby he took our Nature upon him took it to be his own in order unto a discharge of the Office of Mediation on our Behalf BUT that we may the better behold the Glory of Christ herein we may briefly consider the Especial Nature of this Condescention and wherein it doth consist BUT whereas not only the Denial but Misapprehensions hereof have pestered the Church of God in all Ages we must in the first place reject them and then declare the Truth 1. THIS Condescention of the Son of God did not consist in a laying aside or parting with or separation from the Divine Nature so as that he should cease to be God by being Man The Foundation of it lay in this that he was in the form of God and counted it not robbery to be equal with God Phil. 2. v. 6. That is being really and essentially God in his Divine Nature he professed himself therein to be equal with God or the Person of the Father He was in the Form of God that is he was God participant of the Divine Nature for God hath no Form but that of his Essence and Being and hence he was equal with God in Authority Dignity and Power Because he was in the Form of God he must be equal with God for there is Order in the Divine Persons but no Inequality in the Divine Being So the Jews understood him that when he said God was his Father he made himself equal with God For in his so saying he ascribed unto himself equal Power with the Father as unto all Divine Operations My Father saith he worketh hitherto and I work Joh. 5. 17 18. And they by whom his Divine Nature is denied do cast this Condescention of Christ quite out of our Religion as that which hath no Reality or Substance in it But we shall speak of them afterwards BEING in this state it is said that he took on him the form of a servant and was found in fashion as a Man ver 7. This is his Condescention It is not said that he ceased to be in the Form of God but continuing so to be he took on him the form of a Servant in our Nature He became what he was not but he ceased not to be what he was so he testifieth of himself Joh. 3. 13. No man hath ascended up into heaven but he that came down from heaven the Son of man which is in heaven Although he was then on Earth as the Son of Man yet he ceased not to be God thereby in his Divine Nature he was then also in Heaven HE who is God can no more be not God than he who is not God can be God And our difference with the Socinians herein is we believe that Christ being God was made Man for our Sakes they say that being only a Man he was made a God for his own sake THIS then is the foundation of the Glory of Christ in this Condescention the Life and Soul of all heavenly Truth and Mysteries namely that the Son of God becoming in time to be what he was not the Son of Man ceased not thereby to be what he was even the Eternal Son of God Wherefore 2. MUCH less did this Condescention consist in the Conversion of the Divine Natura into the Humane which was the Imagination of some of the Arians of old and we have yet to my own knowledg some that follow them in the same Dotage They say that the Word which was in the Beginning by which all things were made being in it self an Effect of the Divine Will and Power was in the fulness of time turned into Flesh that is the Substance of it was so as the Water in the Miracle wrought by our Saviour was turned into Wine for by an Act of the Divine Power of Christ it ceased to be Water substantially and was Wine only not Water mixed with Wine So these Men suppose a Substantial Change of the one Nature into the other of the divine Nature into the humane like what the Papists imagine in their Trasubstantiation So they say God was made Man his Effence being turned into that of a Man BUT this no way belongs unto the Condescention of Christ. We may call it Ichabod it hath no Glory in it It destroys both his Natures and leaves him a Person in whom we are not concerned For according unto this Imagination that Divine Nature wherein he was in the Form of God did in its own Form cease to be yea was utterly destroyed as being substantially changed into the Nature of Man as the Water did cease to be when it was turned into Wine and that humane Nature which was made thereof hath no Alliance or Kindred unto us or our Nature seeing it was not made of a Woman but of the Substance of the Word 3. THERE was not in this Condescention the least Change or Alteration in the Divine Nature Eutiches and those that followed him of old conceived that the two Natures of Christ the Divine and Humane were mixed and compounded as it were into one And this could not be without an Alteration in the divine Nature for it would be made to be essentially what it was not for one Nature hath but one and the same Essence BUT as we said before altho the Lord Christ himself in his Person was made to be what he was not before in that our Nature hereby was made to be his yet his Divine Nature was not so There is in it neither variableness nor shadow of turning It
Person Here Faith triumphs against them it â—inds that to be a Glorious Sanctuary which they cannot at all discern BUT it is not so much the Declaration or Vindication of this Glory of Christ which I am at present engaged in as an Exhortation unto the practical Contemplation of it in a way of believing And I know that among many this is too much neglected yea of all the evils which I have seen in the Days of my Pilgrimage now drawing to their close there is none so grievous as the Public contempt of the Principal Mysteries of the Gospel among them that are called Christians Religion in the Profession of some Men is withered in its vital Principles weakned in its Nerves and Sinews but thought to be put off with outward Gaiety and Bravery BUT my Exhortation is unto diligence in the Contemplation of this Glory of Christ and the exercise of our Thoughts about it Unless we are diligent herein it is impossible we should be steady in the principal Acts of Faith or ready unto the principal duties of Obedience The Principal Act of Faith respects the Divine Person of Christ as all Christians must acknowledge This we can never secure as hath been declared if we see not his Glory in this Condescention And whoever reduceth his Notions unto experience will find that herein his Faith stands or falls And the Principal Duty of our Obedience is self-denial with readiness for the Cross. Hereunto the Consideration of this Condescention of Christ is the Principal Evangelical Motive and that wherein to our Obedience in it is to be resolved as the Apostle declares Phil. 2. 5 6 7. And no Man doth deny himself in a due manner who doth it not on the Consideration of the self-denial of the Son of God But a prevalent Motive this is thereunto For what are the things wherein we are to deny our selves or forgo what we pretend to have a Right unto It is in our Goods our Liberties our Relations our Lives And what are they any or all of them in themselves or unto us considering our Condition and the end for which we were made Perishing things which whether we will or no within a few days death will give us an everlasting separation from Things under the Power of a Feaver or an Asthma c. As unto our Interest in them But how incomparable with respect hereunto is that Condescention of Christ whereof we have given an Account If therefore we find an unwillingness in us a Tergiversation in our minds about these things when called unto them in a way of Duty one view by Faith of the Glory of Christ in this Condescention and what he parted from therein when he made himself of no Reputation will be an Effectual cure of that sinful Distemper HEREIN then I say we may by Faith behold the Glory of Christ as we shall do it by Sight hereafter If we see no Glory in it if we discern not that which is matter of Eternal Admiration we walk in darkness It is the most ineffable Effect of Divine Wisdom and Grace Where are our Hearts and Minds if we can see no Glory in it I know in the Contemplation of it it will quickly overwhelm our Reason and bring our Understanding into a loss But unto this loss do I desire to be brought every day For when Faith can no more act it self in Comprehension when it finds the Object it is fixed on too great and glorious to be brought into our Minds and Capacities it will issue as we said before in holy Admiration humble Adoration and joyful Thanksgiving In and by its actings in them doth it fill the soul with Joy unspeakable and full of Glory CHAP. V. The Glory of Christ in his Love IN the Susception and Discharge of the Mediatory Office by the Son of God the Scripture doth most eminently represent his Love as the sole impelling and leading cause thereof Gal. 2. 20. 1 Joh. 3. 16. Rev. 1. 5. HEREIN is he glorious in a way and manner incomprehensible For in the Glory of Divine Love the chief Brightness of Glory doth consist There is nothing of Dread or Terror accompanying it nothing but what is amiable and infinitely refreshing Now that we may take a view of the Glory of Christ herein by Faith the Nature of it must be enquired into 1. THE Eternal Disposing Cause of the whole work wherein the Lord Christ was engaged by the Susception of this Office for the Redemption and Salvation of the Church is the Love of the Father Hereunto it is constantly ascribed in the Scripture And this Love of the Father acted it self in his Eternal Decrees before the foundation of the world Eph. 1. 4. and afterwards in the sending of his Son to render it effectual Joh. 3. 16. Originally it is his Eternal Election of a Portion of mankind to be brought unto the enjoyment of himself through the Mystery of the Blood of Christ and the Sanctification of the Spirit 2 Thes. 2. 13 16. 1 Ephes. 1. 4 5 6 7 8 9. 1 Pet. 1. 2. THIS Eternal Act of the Will of God the Father doth not contain in it an actual approbation of and complacency in the state and condition of those that are elected but only designeth that for them on the Account whereof they shall be accepted and approved And it is called his Love on sundry Accounts 1. BECAUSE it is an act suited unto that glorious Excellency of his Nature wherein he is Love for God is Love 1 John 4. 8 9. And the first Egress of the Divine Properties must therefore be in an act of communicative Love And whereas this Election being an Eternal Act of the Will of God can have no moving cause but what is in himself if we could look into all the Treasures of the Divine Excellencies we should find none whereunto it could be so properly ascribed as unto Love Wherefore 2. IT is stiled Love because it was free and undeserved as unto any thing on our part For whatever good is done unto any altogether undeserved if it be with a design of their Profit and Advantage it is in an Act of Love and can have no other cause So is it with us in respect of Eternal Election There was nothing in us nothing foreseen as that which from our selves would be in us that should any way move the Will of God unto this Election For whatever is good in the best of men is an effect of it Ephes. 1. 4. Whereas therefore it tends unto our eternal Good the spring of it must be Love And 3. THE Fruits or Effects of it are inconceivable Acts of Love It is by multiplied Acts of Love that it is made effectual John 3. 16. Jerem. 31. 5. Eph. 1. 3 4 5 6. 1 John 4. 8 9 16. THIS is the Eternal Spring which is derived unto the Church through the Mediation of Christ. Wherefore that which put all the Design of this Eternal Love of the
Father into Execution and wrought out the Accomplishment of it was the Love of the Son which we enquire after and Light may be given unto it in the ensuing Observations 1. THE whole Number or Society of the Elect were Creatures made in the Image of God and thereby in a State of Love with him All that they were had or hoped for were effects of Divine Goodness and Love And the Life of their Souls was Love unto God And a blessed State it was preparatory for the Eternal Life of Love in Heaven 2. FROM this State they fell by sin into a state of Enmity with God which is comprehensive of all Miseries Temporal and Eternal 3. NOTWITHSTANDING this woful Catastrophe of our first state yet our Nature on many Accounts was recoverable unto the Enjoyment of God as I have at large elsewhere declared 4. IN this Condition the first Act of Love in Christ towards us was in Pity and Compassion A Creature made in the Image of God and fallen into Misery yet capable of Recovery is the proper Object of Divine Compassion That which is so celebrated in the Scripture as the Bowels the Pity the Compassion of God is the acting of Divine Love towards us on the consideration of our Distress and Misery But all Compassion ceaseth towards them whose condition is irrecoverable Wherefore the Lord Christ pitied not the Angels that fell because their Nature was not to be relieved Of this Compassion in Christ see Heb. 2. 14 15 16. Isa. 63. 9. 5. AS then we lay under the Eye of Christ in our Misery we were the Objects of his Pity and Compassion But as he looketh on us as recoverahle out of that state his Love worketh in and by Delight It was an inconceivable Delight unto him to take a prospect of the deliverance of mankind unto the Glory of God which is also an act of Love see this divinely expressed Prov. 8. 30 31 as that place hath been elsewhere explained 6. IF it be enquired whence this compassion and delight in him should arise what should be the cause of them that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost forlorn Condition I say it did so merely from the Infinite Love and Goodness of his own Nature without the least procuring inducement from us or any thing in us 1 Pet. 3. 16. 7. IN this his Readiness Willingness and Delight springing from Love and Compassion the council of God concerning the way of our Recovery is as it were proposed unto him Now this was a way of great difficulties and perplexities unto himself that is unto his Person as it was to be constituted Unto the Divine Nature nothing is grievous nothing is difficult But he was to have another Nature wherein he was to undergo the difficulties of this way and work It was required of him that he should pity us until he had none left to pity himself when he stood in need of it that he should pursue his delight to save us until his own soul was heavy and sorrowful unto death that he should relieve us in our sufferings by suffering the same things that we should have done But he was not in the least hereby deterred from undertaking this work of Love and Mercy for us Yea his love rose on this Proposal like the Waters of a mighty Stream against opposition For hereon he says Lo I come to â—o thy will O God it is my delight to do it Heb. 10. 5 6 7. Isa. 50. 4 5 6 7. 8. BEING thus enclined disposed and ready in the Eternal Love of his Divine Person to undertake the Office of Mediation and the work of our Redemption A body was prepared for him In this Body or Human Nature made his own he was to make this Love effectual in all its Inclinations and Actings It was provided for him unto this end and filled with all Grace in a way unmeasurable especially with Fervent Love unto Mankind And hereby it became a meet Instrument to actuate his Eternal Love in all the fruits of it 9. IT is hence evident that this Glorious Love of Christ doth not consist alone in the Eternal Actings of his divine Person or the Divine Nature in his Person such indeed is the Love of the Father namely his Eternal Purpose for the communication of Grace and Glory with his Acquiescency therein but there is more in the Love of Christ. For when he exercised this Love he was man also and not God only And in none of those Eternal Acts of Love could the Human Nature of Christ have any interest or concern yet is the Love of the Man Christ Jesus celebrated in the Scripture 10. WHEREFORE this Love of Christ which we enquire after is the Love of his Person that is which he in his own Person acts in and by his Distinct Natures according unto their Distinct Essential Properties And the acts of love in these distinct Natures are infinitely distinct and different yet are they all acts of one and the same Person So then whether that Act of Love in Christ which we would at any time consider be an Eternal Act of the Divine Nature in the Person of the Son of God or whether it be an act of the Human performed in time by the Gracious Faculties and Powers of that Nature it is still the Love of one and the self same Person Christ Jesus It was an Act of inexpressible Love in him that he assumed our Nature Heb. 2. 14 17. But it was an act in and of his Divine Nature only For it was antecedent unto the existence of his Human Nature which could not therefore concur therein His laying down his life for us was an act of inconceivable Love 1 John 8. 16. Yet was it only an act of the Human Nature wherein he offered himself and died But both the one and the other were Acts of his Divine Person whence it is said that God laid down his life for us and purchased the Church with his own Blood THIS is that Love of Christ wherein he is glorious and wherein we are by Faith to behold his Glory A great part of the Blessedness of the Saints in Heaven and their Triumph therein consists in their beholding of this Glory of Christ in their thankful contemplation of the Fruits of it see Rev. 5. 9 10. c. THE illustrious Brightness wherewith this Glory shines in Heaven the All satisfying Sweetness which the view of it gives unto the Souls of the Saints there Possessed of Glory are not by us conceivable nor to be expressed Here this love passeth knowledge there we shall comprehend the Dimensions of it Yet even here if we are not slothful and carnal we may have a refreshing prospect of it and where Comprehension failâ— let Admiration take place MY present Business is to exhort others unto the Contemplation of it though it be but a little a very little a small portion
Duty of his Obedience rendring it amiable in the sight of God and useful unto us So when he went unto John to be baptized he who knew he had no need of it on his own Account would have declined the Duty of administring that Ordinance unto him but he replied Suffer it to be so now for thus it becometh us to fulfil all righteousness Mat. 3. 15. This I have undertaken willingly of my own accord without any need of it for my self and therefore will discharge it For him who was Lord of all universally thus to submit himself to Universal Obedience carrieth along with it an Evidence of Glorious Grace 2. THIS Obedience as unto the use and end of it was not for himself but for us We were obliged unto it and could not perform it he was not obliged unto it any otherwise but by a free Act of his own Will and did perform it God gave him this Honour that he should obey for the whole Church that by his obedience we should be made righteous Rom. 5. 19. Herein I say did God give him Honour and Glory that his Obedience should stand in the stead of the perfect Obedience of the Church as unto Justification 3. HIS Obedience being absolutely universal and absolutely perfect was the great Representative of the Holiness of God in the Law It was repreâ—â—nted glorious when the Ten Words were written by the Finger of God in Tables of Stone It appears yet more eminently in the Spiritual Transcription of it in the Hearts of Believers But absolutely and perfectly it is exemplified only in the Holiness and Obedience of Christ which answered it unto the utmost And this is no small Part of his Glory in Obedience that the Holiness of God in the Law was therein and therein alone in that one Instance as unto human Nature fully represented 4. HE wrought out this Obedience against all Difficulties and Oppressions For although he was absolutely free from that Disorder which in us hath invaded our whole Natures which internally renders all Obedience difficult unto us and perfect Obedience impossible yet as unto Opposition from without in Temptations Sufferings Reproaches Contradictions he met with more than we all Hence is that glorious Word Although he were a Son yet he learned Obedience by the things which be suffered Heb. 5. 8. See our Exposition of that place But 5. THE Glory of this Obedience ariseth principally from the Consideration of the Person who thus yielded it unto God This was no other but the Son of God made Man God and Man in one Person He who was in Heaven above all Lord of all at the same time lived in the World in a Condition of no Reputation and a Course of the strictest Obedience unto the whole Law of God He unto whom Prayer was made prayed himself Night and Day He whom all the Angels of Heaven and all Creatures worshiped was continually conversant in all the Duties of the Worship of God He who was over the House diligently observed the meanest Office of the House He that made all Men in whose Hand they are all as Clay in the Hand of the Potter observed amongst them the strictest Rules of Justice in giving unto every one his Due and of Charity in giving good things that were not so due This is that which renders the Obedience of Christ in the Discharge of his Office both mysterious and glorious 2. AGAIN The Glory of Christ is proposed unto us in what he suffered in the Discharg of the Office which he had undertaken There belonged indeed unto his Office Victory Success and Triumph with great Glory Isa. 63. 1 2 3 4 5. but there were Sufferings also required of him antecedently thereunto Ought not Christ to suffer and to enter into his Glory BUT such were these Sufferings of Christ as that in our Thoughts about them our Minds quickly recoil in a Sense of their Insufficiency to conceive a Right of them Never any one launched into this Ocean with his Meditations but he quickly found himself unable to fathom the Depths of it Nor shall I here undertake an Enquiry into them I shall only point at this Spring of Glory and leave it under a Vail WE might here look on him as under the Weight of the Wrath of God and the Curse of the Law taking on himself and on his whole Soul the utmost of Evil that God had ever threatned to Sin or Sinners we might look on him in his Agony and bloody Sweat in his strong Cries and Supplications when he was sorrowful unto the Death and began to be amazed in apprehensions of the things that were coming on him of that dreadful Tryal which he was entring into we might look upon him conflicting with all the Powers of Darkness the Rage and Madness of Men suffering in his Soul his Body his Name his Reputation his Goods his Life some of these Sufferings being immediate from God above othâ—rs from Devils and wicked Men acting according to the Determinate Counsel of God we might look on him praying weeping crying out bleeding dying in all things making his Soul an Offering for sin So was he taken from Prison and Judgment and who shall declare his Generation for he was cut off from the Land of the Living For the Transgression saith God of my People was he smitten Isa. 53. 8. But these things I shall not insist on in particular but leave them under such a Vail as may give us a Prospect into them so far as to fill our Souls with holy Admiration LORD What is Man that thou art thus mindful of him and the Son of Man that thou visitest him Who hath known thy Mind or who hath been thy Councellor O the depth of the Riches both of the Wisdom and Knowledg of God! How unsearchable are his Judgments and his Ways past finding out What shall we say unto these things that God spared not his only Son but gave him up unto Death and all the Evils included therein for such poor lost Sinners as we were that for our Sakes the Eternal Son of God should submit himself unto all the Evils that our Natures are obnoxious unto and that our Sins had deserved that we might be delivered HOW Glorious is the Lord Christ on this Account in the Eyes of Believers When Adam had sinned and thereby eternally according unto the Sanction of the Law ruined himself and all his Posterity he stood ashamed afraid trembling as one ready to perish for ever under the Displeasure of God Death was that which he had deserved and immediate Death was that which he looked for In this State the Lord Christ in the Promise comes unto him and says Poor Creature How woful is thy Condition How deformed is thy Appearance What is become of the Beauty of the Glory of that Image of God wherein thou wast created How hast thou taken on thee the monstrous Shape and Image of Satan And yet thy present Misery thy
Entrance into Dust and Darkness is no way to be compared with what is to ensue Eternal Distress lies at the Door But yet look up once more and behold me that thou mayest have some Glymps of what is in the Designs of Infinite Wisdom Love and Grace Come forth from thy vain Shelter thy hiding Place I will put my self into thy Condition I will undergo and bear that Burthen of Guilt and Punishment which would sink thee eternally into the bottom of Hell I will pay that which I never took and be made temporally a Curse for thee that thou mayest attain unto Eternal Blessedness To the same purpose he speaks unto convinced Sinners in the Invitation he gives them to come unto him THUS is the Lord Christ set forth in the Gospel evidently crucified before our Eyes Gal. 3. 1. Namely in the Representation that is made of his Glory in the Suffering he underwent for the Discharge of the Office he had undertaken Let us then behold him as poor despised persecuted reproached reviled hanged on a Tree in all labouring under a Sense of the Wrath of God due unto our Sins Unto this End are they recorded in the Gospel read preached and represented unto us But what can we see herein What Glory is in these things Are not these the things which all thâ— World of Jews and Gentiles stumbled and took Offence at Those wherein he was appointed to be a Stone of stumbling and a Rock of offence Was it not esteemed a foolish thing to look for Help and Deliverance by the Miseries of another To look for Life by his Death The Apostle declares at large that such it was esteemed 1 Cor. 1. So was it in the Wisdom of the World But even on the Account of these things is he Honorable Glorious and Precious in the sight of them that do believe 1 Pet. 2. 6 7. For even herein he was the Wisdom of God and the Power of God 1 Cor. 1. 24. And the Apostle declares at large the Grounds and Reasons of the different Thoughts and Apprehensions of Men concerning the Cross and Sufferings of Christ 2 Cor. 4. 3 4 5 6. CHAP. VII The Glory of Christ in his Exaltation after the Accomplishment of the Work of Mediation in this World WE may in the next Place behold the Glory of Christ with respect unto his Office in the Actings of God towards him which ensued on his Discharge of it in this World in his own Exaltation THESE are the two Heads whereunto all the Prophesies and Predictions concerning Jesus Christ under the Old Testament are referred namely his Sufferings and the Glory that ensued thereon 1 Pet. 1. 11. All the Prophets testified beforehand of the Sufferings of Christ and the Glory that should follow So when he himself opened the Scriptures unto his Disciples he gave them this as the Sum of the Doctrine contained in them Ought not Christ to have suffered these things and to enter unto his Glory Luk. 24. 26. The same is frequently expressed elsewhere Rom. 14. 9. Phil. 2. 5 6 7 8. SO much as we know of Christ his Sufferings and his Glory so much do we understand of the Scripture and no more THESE are the Two Heads of the Mediation of Christ and his Kingdom and this is their Order which they communicate unto the Church first Sufferings and then Glory If we suffer we shall also reign with him 2 Tim. 2. 12. They do but deceive themselves who design any other Method of these things Some would reign here in this World and we may say with the Apostle would you did reign that we might reign with you But the Members of the mystical Body must be conformed unto the Head In him Sufferings went before Glory and so they must in them The Order in the Kingdom of Satan and the Word is contrary hereunto First the Good Things of this Life and then Eternal Misery is the Method of that Kingdom Luk. 16. 25. THESE are the two Springs of the Salvation of the Church the two anointed ones that stand before the Lord of the whole Earth from which all the golden Oyl whereby the Church is dedicated unto God and sanctified doth flow This Glory of Christ in his Exaltation which followed on his Sufferings is that which we now enquire into And we shall state our Apprehensions of it in the ensuing Observations 1. THIS is peculiarly that Glory which the Lord Christ prays that his Disciples may be where he is to behold it It is not solely so as it is considered absolutely but it is that wherein all the other Parts of his Glory are made manifest It is the Evidence the Pledge the Means of the Manifestation of them all As unto all the Instances of his Glory before insisted on there was a Vail drawn over them whilst he was in this World Hence the most saw nothing of it and the best saw it but obscurely But in this Glory that Vail is taken off whereby the whole Glory of his Person in it self and in the Work of Mediation is most illustriously manifested When we shall immediately behold this Glory we shall see him as he is This is that Glory whereof the Father made grant unto him before the Foundation of the World and wherewith he was actually invested upon his Ascention 2. BY this Glory of Christ I do not understand the Essential Glory of his Divine Nature or his being absolutely in his own Person over all God blessed for ever But the manifestation of this Glory in particular after it had been vailed in this World under the Form of a Servant belongs hereunto The Divine Glory of Christ in his Person belongs not unto his Exaltation but the Manifestation of it doth so It was not given him by free Donation but the Declaration of it unto the Church of Angels and Men after his Humiliation was so He left it not whilst he was in this World but the direct Evidence and Declaration of it he laid aside until he was declared to be the Son of God with Power by the Resurrection from the Dead WHEN the Sun is under a total Eclipse he loseth nothing of his Native Beauty Light and Glory He is still the same that he was from the beginning a great Light to rule the Day To us he appears as a dark useless Meteor but when he comes by his course to free himself from the Lunar Interposition unto his proper Aspect towards us he manifests again his Native Light and Glory So was it with the Divine Nature of Christ as we have before declared He vailed the Glory of it by the Interposition of the Flesh or the Assumption of our Nature to be his own with this Addition that therein he took on him the Form of a Servant of a Person of mean and low Degree But this temporary Eclipse being past and over it now shines forth in its Infinite Lustre and Beauty which belongs unto the present Exaltation of his
Person And when those who behelâ— him here as a poor sorrowful persecuted Man dying on the Cross câ—me to 〈…〉 in all the infinite increated Glories of the Divine Nature manifesting themselves in his Person it could not but fill their Souls with Transcendent Joy and Admiration And this is one reason of his Prayer for them whilst he was on the Earth that they might be where he is to behold his Glory For he knew what ineffable Satisfaction it would be unto them for evermore 3. I do not understand absolutely the Glorification of the Human Nature of Christ That very Soul and Body wherein he lived and died suffered and rose again tho that also be included herein This also were a Subject meet for our Contemplation especially as it is the Exemplar of that Glory which he will bring all those unto who believe in him But because at present we look somewhat further I shall observe only one or two things concerning it 1. THAT very Nature it self which he took on him in this World is exalted into Glory Some under a Pretence of great Subtilty and Acuracy do deny that he hath either Flesh or Blood in Heaven that is as to the Substance of them however you may suppose that they are changed purified glorified The great Foundation of the Church and all Gospel Faith is that he was made Flesh that he did partake of Flesh and Blood even as did the Children That he hath forsaken that Flesh and Blood which he was made in the Womb of the Blessed Virgin wherein he lived and died which he offered unto God in Sacrifice and wherein he rose from the Dead is a Socinian Fiction What is the true Nature of the Glorification of the Humanity of Christ neither those who thus surmise nor we can perfectly comprehend It doth not yet appear what we our selves shall be much less is it evident unto us what he is whom we shall be like But that he is still in the same Human Nature wherein he was on the earth that he hath the same rational Soul and the same Body is a fundamental Article of the Christian Faith 2. THIS Nature of the Man Christ Jesus is filled with all the Divine Graces and Perfections whereof a limited created Nature is capable It is not Deified it is not made a God it doth not in Heaven coalesce into one Nature with the Divine by a Composition of them It hath not any Essential Property of the Deity communicated unto it so as subjectively to reside in it It is not made Omniscient Omnipresent Omnipotent But it is exalted in a Fulness of all Divine Perfection ineffably above the Glory of Angels and Men. It is incomprehensibly nearer God than they all hath Communications from God in glorious Light Love and Power ineffably above them all But it is still a Creature FOR the Substance of this Glory of the Human Nature of Christ Believers shall be made Partakers of it for when we see him as he is we shall be like him but as unto the Degrees and Measures of it his Glory is above all that we can be made Partakers of There is one Glory of the Sun another of the Moon and Stars and one Star differeth from another in Glory As the Apostle speaks 1 Cor. 15. 45. And if there be a difference in Glory among the Stars themselves as to some degrees of the same Glory How much more is there between the Glory of the Sun and that of any Star whatever Such is the difference that is and will be unto Eternity between the Human Nature of Christ and what glorified Believers do attain unto But yet this is not that properly wherein the Glory of Christ in his Exaltation after his humiliation and Death doth consist The Things that belong unto it may be reduced unto the ensuing Heads 1. IT consisteth in the Exaltation of the Human Nature as subsisting in the Divine Person above the whole Creation of God in Power Dignity Authority and Rule with all things that the Wisdom of God hath appointed to render the Glory of it illustrious I have so largely insisted on the Explication and Confirmation of this Part of the present Glory of Christ in the Exposition of Heb. 1. ver 2 3. that I have nothing more to add thereunto 2. IT doth so in the Evidence given of the Infinite Love of God the Father unto him and his delight in him with the Eternal Approbation of his Discharge of the Office committed unto him Hence he is said to sit at the right hand of God or at the right hand of the Majesty on high That the Glory and Dignity of Christ in his Exaltation is singular the highest that can be given to a Creature incomprehensible that he is with respect unto the Discharge of his Office under the eternal Approbation of God that as so gloriously exalted he is proclaimed unto the whole Creation are all contained in this Expression 3. HEREUNTO is added the full Manifestation of his own Divine Wisdom Love and Grace in the Work of Mediation and Redemption of the Church This Glory is absolutely singular and peculiar unto him Neither Angels or Men have the least Interest in it Here we see it darkly as in a Glass above it shines forth in its brightness to the eternal Joy of them who behold him THIS is that Glory which our Lord Jesus Christ in an especial manner prayed that his Disciples might behold This is that whereof we ought to endeavor a Prospect by Faith By Faith I say and not by Imagination Vain and foolish Men having general Notions of this Glory of Christ knowing nothing of the real Nature of it have endeavored to represent it in Pictures and Images with all that Lustre and Beauty with the Art of Painting with the Ornaments of Gold and Jewels can give them This is that Representation of the present Glory of Christ which being made and proposed unto the Imagination and carnal Affections of superstitious Persons carrieth such a shew of Devotion and Veneration in the Papal Church But they err not knowing the Scripture nor the eternal Glory of the Son of God THIS is the sole Foundation of all our Meditations herein The Glory that the Lord Jesus Christ is in the real actual Possession of in Heaven can be no otherwise seen or apprehended in this World but in the Light of Faith fixing it self on Divine Revelation To behold this Glory of Christ is not an Act of Fancy or Imagination It doth not consist in framing unto our selves the Shape of a glorious Person in Heaven But the steady Exercise of Faith on the Revelation and Description made of his Glory of Christ in the Scripture is the Ground Rule and Measure of all Divine Meditations thereon HEREON our Duty it is to call our selves to an Account as unto our Endeavor after a gracious View of this Glory of Christ When did we stedfastly behold it When had we such a View
of it as wherein our Souls have been satisfied and refreshed It is declared and represented unto us as one of the chief Props of our Faith as an Help of our Joy as an Object of our Hope as a Ground of our Consolation as our greatest Encouragement unto Obedience and Suffering Are our Minds every day conversant with Thoughts hereof Or do we think our selves not much concerned herein Do we look upon it as that which is without us and above us as that which we shall have time enough to consider when we come to Heaven So is it with many They care neither where Christ is nor what he is so that one way or other they may be saved by him They hope as they pretend that they shall see him and his Glory in Heaven and that they suppose to be time enough But in vain do they pretend a Desire thereof in vain are their Expectations of any such thing They who endeavor not to behold the Glory of Christ in this World as hath been often said shall never behold him in glory hereafter unto their Satisfaction nor do they desire so to do Only they suppose it a part of that Relief which they would have when they are gone out of this World For what should beget such a Desire in them Nothing can do it but some View of it here by Faith which they despise or totally neglect Every Pretence of a Desire of Heaven and of the Presence of Christ therein that doth not arise from that is not resolved into that Prospect which we have of the Glory of Christ in this World by Faith is mere Fancy and Imagination OUR constant Exercise in Meditation on this Glory of Christ will fill us with Joy on his Account which is an effectual Motive unto the Duty it self We are for the most part Selfish and look no farther than our own Concernments So we may be pardoned and saved by him we care not much how it is with himself but only presume it is well enough We find not any Concernment of our own therein But this Frame is directly opposite unto the Genius of Divine Faith and Love For their principal Actings consist in preferring Christ above our selves and our Concerns in him above all our own Let this then stir us up unto the Contemplation of this Glory Who is it that is thus exalted over all Who is thus encompassed with Glory Majesty and Power Who is it that sits down at the Right Hand of the Majesty on high all his Enemies being made his Foot-stool Is it not he who in this World was poor despised persecuted and slain all for our Sakes Is it not the same Jesus who loved us and gave himself for us and washed us in his own Blood So the Apostle told the Jews that the same Jesus whom they slew and hanged on a Tree God had exalted with his right hand to be a Prince and a Saviour to give Repentance unto Israel and the forgiveness of sins Act. 5. 30 31. If we have any valuation of his Love if we have any concernment in what he hath done and suffered for the Church we cannot but rejoyce in his present State and Glory LET the World rage whilest it pleaseth let it set it self with all its Power and Craft against every thing of Christ that is in it which whatever is by some otherwise pretended proceeds from an hatred unto his Person Let Men make themselves drunk with the blood of his Saints we have this to oppose unto all their attempts unto our supportment Namely what he says of himself Fear not I am the first and the last he that liveth and was dead and behold I am alive for evermore and have the Keys of Hell and Death Rev. 1. 16 18. BLESSED Jesus We can add nothing to thee nothing to thy Glory but it is a Joy of heart unto us that thou art what thou art that thou art so gloriously exalted at the right hand of God and do long more fully and clearly to behold that Glory according to thy Prayer and Promise CHAP. VIII Representations of the Glory of the Christ under the Old Testament IT is sâ—id of our Lord Jesus Christ that beginning at Moses and all the Prophets he declared unto his Disciples in all the Scriptures the things concerning himself Luk. 24. 27. It is therefore manifest that Moses and the Prophets and all the Scriptures do give Testimony unto him and his Glory This is the line of Life and Light which runs through the whole Old Testament without the conduct whereof we can understand nothing aright therein And the neglect hereof is that which makes many as blind in reading the Books of it as are the Jews the same vail being upon their minds It is Faith alone discovering the Glory of Christ that can remove that vail of darkness which covers the minds of men in reading the Old Testament as the Apostle declares 2 Cor. 3. 14 15 16. I shall therefore consider briefly some of those ways and means whereby the glory of Christ was represented unto Believers under the Old Testament 1. IT was so in the Institution of the Beautiful Worship of the Law with all the means of it Herein have they the Advantage above all the splendid Ceremonies that men can invent in the outward worship of God they were designed and framed in Divine Wisdom to represent the Glory of Christ in his Person and his Office This nothing of Human Invention can do or once pretend unto Men cannot create Mysteries nor give unto any thing natural in it self a Mystical signification But so it was in the Old Divine Institutions What were the Tabernacle and Temple What was the Holy Place with the Utensils of it What was the Oracle the Ark the Cherubims the Mercy-Seat placed therein What was the High-Priest in all his Vestments and Administrations What were the Sacrifices and annual sprinkling of Blood in the most Holy Place What was the most whole Systeme of their Religious Worship Were there any thing but Representations of Christ in the Glory of his Person and his Office They were a Shadow and the Body represented by that shadow was Christ. If any would see how the Lord Christ was in particular foresignified and represented in them he may peruse our Exposition on the ninth Chapter of the Epistle unto the Hebrews where it is handled so at large as that I shall not here again insist upon it The Sum is Moses was faithful in all the House of God for a Testimony of those things which mere to be spoken afterwards Heb. 3. 5. All that Moses did in the erection of the Tabernacle and the institution of all its services was but to give an antecedent Testimony by way of Representation unto the Things of Christ that were aftewards to be revealed And that also was the substance of the Ministry of the Prophets 1 Pet. 1. 11 12. The dark apprehensions of the Glory of Christ which
heavenly wherein and whereby our Life is hid with Christ in God is the Glory the Exaltation the Honor the Security of the Church unto the Praise of the Grace of God The Understanding of it in its Causes Effects Operations and Priviledges wherewith it is accompanied is to be preferred above all the Wisdom in and of the World 2. HE thus communicates himself unto us by the Formation of a new Nature his own Nature in us so as that the very same spiritual Nature is in him and in the Church Only it is so with this difference that in him it is in the absolute perfection of all those glorious Graces wherein it doth consist in the Church it is in various Measures and Degrees according as he is pleased to communicate it But the same Divine Nature it is that is in him and us for through the precious Promises of the Gospel we are made Partakers of his Divine Nature It is not enough for us that he hath taken our Nature to be his unless he gives us also his Nature to be ours that is implants in our Souls all those gracious Qualifications as unto the Essence and Substance of them wherewith he himself in his human Nature is endued This is that new Man that new Creature that Divine Nature that Spirit which is born of the Spirit that Transformation into the Image of Christ that putting of him on that Workmanship of God whereunto in him we are created that the Scripture so fully testifieth unto Joh. 3. 6. Rom. 6. 3 4 5 6 7 8. 2 Cor. 3. 18. Chap. 5. 17. Ephes. 4. 20. 24. 2 Pet. 1. 4. AND that new Heavenly Nature which is thus formed in Believers as the first vital Act of that Union which is between Christ and them by the Inhabitation of the same Spirit is peculiarly his Nature For both is it so as it is in him the Idaea and the Exemplar of it in us inasmuch as we are predestinated to be conformed unto his Image and as it is wrought or produced in our Souls by an Emanation of Power Vertue and Efficiency from him THIS is a most heavenly Way of the Communication of himself unto us wherein of God he is made unto us Wisdom and Sanctification Hereon he says of his Church This now is Bone of my Bone and Flesh of my Flesh I see my self my own Nature in them whence they are comely and desirable Hereby he makes way to present it to himself a glorious Church not having Spot or Wrinkle or any such thing but holy and wiâ—hout Blemish On this Communication of Christ unto us by the forming of his own Nature in us depends all the Purity the Beauty the Holiness the inward Clory of the Church Hereby is it really substantially internally separated from the World and distinguished from all others who in the outward forms of things in the Profession and Duties of Religion seem to be the same with them Hereby it becomes the First Fruits of the Creation unto God bearing forth the Renovation of his Image in the World Herein the Lord Christ is and will be glorious unto all Eternity I only mention these things which deserve to be far more largely insisted on 3. HE doth the same by that actual Insitition or Implantation into himself which he gives us by Faith which is of his own Operation For hereon two Things do ensue one by the Grace or Power the other by the Law or Constitution of the Gospel which have a great Influence into this Mystical Communication of Christ unto the Church AND the first of these is that thereby there is communicated unto us and we do derive Supplies of spiritual Life Sustentation Motion Strength in Grace and Perseverance from him continually This is that which himself so divinely teacheth in the Parable of the Vine and its Branches Joh. 15. 1 2 3 4 5. Hereby is there a continual Communication from his All fulness of Grace Vnto the whole Church and all the Members of it unto all the Ends and Duties of spiritual Life They live nevertheless not they but Christ liveth in them and the Life which they lead in the Flesh is by the Faith of the Son of God And the other by vertue of the Law and Constitution of the Gospel is that hereon his Righteousness and all the Fruits of his Mediation are imputed unto us the Glory of which Mystery the Apostle unfolds Rom. 3. 4 5. I MIGHT add hereunto the mutual Inbeing that is between him and Believers by Love for the way of the Communication of his Love unto them being by the shedding of it abroad in their Hearts by the Holy Ghost and their returns of Love unto them being wrought in them by an Almighty Efficiency of the same Spirit there is that which is deeply mysterious and glorious in it I might mention also the Continuation of his Discharge of all his Offices towards us whereon all our Receptions from him or all the Benefits of his Mediation whereof we are made Partakers do depend But the few Instances that have been given of the Glory of Christ in this Mysterious Communication of himself unto his Church may suffice to give us such a View of it as to fill our Hearts with holy Admiration and Thanksgiving CHAP. XI The Glory of Christ in the Recapitulation of all things in him IN the last Place the Lord Christ is peculiarly and eminently glorious in the Re-capitulation of all things in him after they had been scattered and disordered by sin This the Apostle proposeth as the most signal Effect of Divine Wisdom and the soveraign Pleasure of God HE hath abounded towards us in all Wisdom and Prudence having made known unto us the Mystery of his Will according unto his good Pleasure which he hath purposed in himself That in the Dispensation of the fulness of time he might gather together in one all things in Christ both which are in the Heavens and which are on Earth even in him Ephes. 1. 8 9 10. FOR the Discovery of the Mind of the Holy Ghost in these Words so far as I am at present concerned namely as unto the Representation of the Glory of Christ in them sundry brief Observations must be premised and in them it will be necessary that we briefly declare the Original of all these things in Heaven and Earth their Primitive Order the Confusion that ensued thereon with their Restitution in Christ and his Glory thereby GOD alone hath all being in him Hence he gives himself that Name I AM Exod. 3. 14. He was eternally All when all things else that ever were or now are or shall be were nothing And when they are they are no otherwise but as they are of him and from him and to him Rom. 11. 36. Moreover his Being and Goodness are the same The Goodness of Good is the Meetness of the Divine Being to be communicative of it self in its Effects Hence this is the first Notion of
me to see thee tho but as through the Windows Alas what distress do we oftentimes sit down in after these views of Christ and his Glory But he proceeds further yet and flourishes himself through the lattesses This displaying of the glory of Christ called the flourishing 〈◊〉 himself is by the promises of the Gospel as they are explained in the ministry of the word In them are represented unto us the desirable beauties and glories of Christ how precious how amiable is he as represented in them How are the Souls of Believers ravished with the views of them Yet is this discovery of him also but as through a Lattess We see him but by parts unsteadily and unevenly SUCH I say is the sight of the glory of Christ which we have in this world by Faith It is dark it is but in part It is but weak transient imperfect partial It is but little that we can at any time discover of it it is but a little while that we can abide in the contemplation of â—hat we do discover rara hora brevis mora Sometimes it is unto us as the Sun when it is under a Cloud we cannot perceive it When he hideth his face who then can behold him As Job speaks so may we Behold I go forward but he is not there and backward but I cannoâ— perceive him on the left hand where he doth work but I cannot behold him he hideth himself on the right hand that I cannot see him chap. 23 8 9. Which way soever we turn our selves and what duties soever we apply our selves unto we can obtain no distinct view of his glory Yet on the other hand it is sometimes as the Sun when it shines in its brightness and we cannot bear the rays of it In infinite condescention he says unto his Church Turn away thine eyes from me for they have overcome me Cant. 6. 5. As if he could not bear that overcoming affectionate love which looks through the eyes of the Church in its acting of Faith on him Ah! How much more do we find our souls overcome with his love when at any he is pleased to make any clear discoveries of his glory unto us LET us now on the other hand take a little Consideration of that Vision which we shall have of the same Glory in Heaven that we may compare them together VISION or the sight which we shall have of the glory of Christ in Heaven is immediate direct intuitive and therefore steady even and constant And it is so on a double Account 1. Of the Object which shall be proposed unto us 2. Of the Visivé Power or faculty wherewith we shall be endued from the imperfection of both which in this World ariseth the imperfection of our view of the glory of Christ by faith as hath been declared 1. THE Object of it will be real and substantial Christ himself in his own person with all his glory shall be continually with us before us proposed unto us We shall no longer have an Image a Representation of him such as is the delineation of his Glory in the Gospel We shall see him saith the Apostle face to face 1 Cor. 13. 12. which he opposeth unto our seeing him darkly as in a glass which is the utmost that faith can attain to We shall see him as he is 1 Joh. 3. 2 not as now in an imperfect description of him As a man sees his neighbour when they stand and converse together face to face So shall we see the Lord Christ in his glory and not as Moses who had only a transient sight of some parts of the Glory of God when he caused it to pass by him THERE will be use herein of our bodily eyes as shall be declared For as Job says in our Flesh shall we see our Redeemer and our eyes shall behold him Chap. 19. 25 26 27. That corporeal sence shall not be restored unto us and that glorified above what we can conceive but for this great use of the eternal beholding of Christ and his Glory Unto whom it is not a matter of rejoycing that with the same eyes wherewith they see the tokens and signs of him in the Sacrament of the Supper they shall behold himself immediately in his own person But principally as we shall see immediately this vision is intellectual It is not therefore the meer Human Nature of Christ that is the object of it but his Divine Person as that nature subsisteth therein What is that perfection which we shall have for that which is perfect must come and do away that which is in part in the comprehension of the hypostatical Vnion I understand not but this I know that in the immediate beholding of the Person of Christ we shall see a glory in it a thousand times above what here we can conceive The excellencies of Infinite Wisdom Love and Power therein will be continually before us And all the glories of the Person of Christ which we have before weakly and faintly enquired into will be in our sight for evermore HENCE the ground and cause of our Blessedness is that we shall be ever with the Lord 1 Thes. 4. 17. As himself prays that we may be with him where he is to behold his glory Here we have some dark views of it we cannot perfectly behold it until we are with him where he is Thereon our sight of him will be direct intuitive and constant THERE is a glory there will be so subjectively in us in the beholding of this glory of Christ which is at present incomprehensible For it doth not yet appear what we our selves shall be 1 John 3. 2. Who can declare what a glory it will be in us to behold this Glory of Christ And how excellent then is that glory of Christ it self THIS immediate sight of Christ is that which all the Saints of God in this life do breath and pant after Hence are they willing to be dissolved or desire to depart that they may be with Christ which is best for them Phil. 1. 23. They chuse to be absent from the body and present with the Lord 2 Cor. 5. 8. Or that they may enjoy the inexpressibly longed for sight of Christ in his glory Those who do not so long for it whose souls and minds are not frequently visited with earnest desires after it unto whom the thoughts of it are not their relief in Trouble and their chiefest Joy are carnal blind and cannot see afar off He that is truly spiritual entertains and refresheth himself with thoughts hereof continually 2. IT will be so from that Visive Power or faculty of beholding the Glory of Christ which we shall then receive Without this we cannot see him as he is When he was transfigured in the Mount and had on his Human Nature some reflections of his Divine Glory his Disciples that were with him were rather amazed than refreshed by it Mat. 17. 4. They saw his glory but spake thereon
they knew not what Luk. 9. 30 33. And the reason hereof was because no man in this life can have a Visive Power either spiritual or corporeal directly and immediately to behold the real Glory of Christ. SHOULD the Lord Jesus appear now to any of us in his Majesty and Glory it would not be unto our edification nor consolation For we are not meet nor able by the Power of any Light or Grace that we have received or can receive to bear the immediate appearance and representation of them His beloved Apostle John had leaned on his bosom probably many a time in this life in the intimate familiarities of love But when he afterwards appeared unto him in his Glory he fell at his feet as dead Rev. 1. 17. And when he appeared unto Paul all the account he could give thereof was that he saw a light from Heaven above the brightness of the Sun whereon he and all that were with him fell to the ground Act. 26. 13 14. AND this was one Reason why in the days of his Ministry here on earth his Glory was vailed with the infirmities of the flesh and all sorts of sufferings as we have before related The Church in this life is no way meet by the Grace which it can be made partaker of to converse with him in the immediate manifestations of his Glory AND therefore those who dream of his Personal Reign on the earth before the day of Judgment unless they suppose that all the Saints shall be perfectly glorified also which is only to bring down Heaven to the Earth for a while to no purpose provide not at all for the edification or consolation of the Church For no present grace advanced unto the highest degree whereof in this World it is capable can make us meet for an immediate converse with Christ in his unvailed Glory How much more abominable is the folly of men who would represent the Lord Christ in his present Glory by Pictures and Images of him When they have done their utmost with their burnished Glass and Guildings an eye of flesh cannot only behold it but if it be guided by reason see it contemptible and foolish But the true Glory of Christ neither inward nor outward sight can bear the rays of in this life THE dispensation which we are meet for is only that of his presence with us by his Spirit We know him now no more after the flesh 2 Cor. 5. 16. We are advanced above that way and means of the knowledge of him by the fleshly carnal Ordinances of the Old Testament And we know him not according unto that bodily presence of his which his Disciples enjoyed in the days of his flesh We have attained somewhat above that also For such was the nature of his Ministry here on earth that there could not be the promised dispensation of the spirit until that was finished Therefore he tells his Disciples that it was expedient for them that he should go away and send the spirit to them John 16. 7. Hereon they had a clearer view of the Glory of Christ than they could have by beholding him in the flesh This is our spiritual posture and condition We are past the knowledge of him according to the flesh we cannot attain nor receive the sight of him in Glory but the life which we now lead is by the Faith of the Son of God I SHALL not here enquire into the nature of this vision or the power and ability which we shall have in Heaven to behold the Glory of Christ. Some few things may be mentioned as it relates unto our Minds and our Bodies also after the Resurrection 1. FOR the Mind it shall be perfectly freed from all that Darkness Unsteadiness and other Incapacities which here it is accompanied with and whereby it is weakened hindred and obstructed in the Exercise of Faith And they are of two sorts First such as are the remainders of that depravation of our Natures which came upon us by sin Hereby our Minds became wholly vain dark and corrupt as the Scripture testifieth utterly unable to discern spiritual things in a due manner This is so far cured and removed in this Life by Grace as that those who were darkness do become light in the Lord or are enabled to live unto God under the Conduct of a new spiritual Light communicated unto them But it is so cured and removed in part only it is not perfectly abolished Hence are all our remaining Weaknesses and Incapacities in discerning things spiritual and eternal which we yet groan under and long for deliverance from No Footsteps no Scars or Marks that ever it had place in our Minds shall abide in glory Ephes. 5. 27. Nothing shall weaken disturb or incapacitate our Souls in acting all their Powers unimpeded by Vanity Diversions Weakness Inability upon their proper Objects The Excellency hereof in universal Liberty and Power we cannot here comprehend Nor can we yet conceive the Glory and Beauty of those immixed spiritual actings of our Minds which shall have no Clog upon them no Encumbrance in them no Alloy of Dross accompanying of them One pure Act of spiritual Sight in discerning the Glory of Christ one pure Act of Love in cleaving unto God will bring in more Blessedness and Satisfaction into our Minds than in this World we are capable of 2. THERE is an Incapacity in our Minds as unto their Actings on things spiritual and eternal that is meerly natural from the Posture wherein they are and the Figure which they are to make in this Life For they are here cloathed with Flesh and that debased and corrupted Now in this State though the Mind act its Conceptions by the Body as its Organ and Instrument Yet is it variously streightned encumbred and impeded in the exercise of its native Powers especially towards things heavenly by this Prison of the Flesh wherein it is immured There is an Angelical Excellency in the pure Actings of the Soul when delivered from all material Instruments of them or when they are all glorified and made suitable helps in its utmost spiritual Activity How and by what degrees our Minds shall be freed from these Obstructions in their beholding the glory of Christ shall be afterwards declared 2. AGAIN a new light the light of Glory shall be implanted in them There is a Light in Nature which is the Power of a Man to discern the things of Man An Ability to know perceive and judge of things natural It is that Spirit of a Man which is the Candle of the Lord searching all the inward parts of the belly Prov. 20. 27. BUT by the light hereof no man can discern spiritual things in a due manner as the Apostle declares 1 Cor. 2. 11 12 13 14 15. Wherefore God gives a superior a supernatural Light the Light of Faith and Grace unto them whom he effectually calls unto the knowledge of himself by Jesus Christ. He shines into their hearts to give
present want of what is desired The desire hath sorrow and that sorrow hath joy and refreshment in it like a shower that falls on a Man in a Garden in the Spring it wets him but withall refresheth him with the Savor it causeth in the Flowers and Herbs of the Garden where he is And this groaning which when it is constant and habitual is one of the choicest effects of Faith in this life respects what we would be delivered from and what we would attain unto The first is expressed Rom. 7. 24. The other in the places now mentioned And this frame with an intermixture of some sighs from weariness by the troubles sorrows pains sicknesses of this life is the best we can here attain unto ALAS we cannot here think of Christ but we are quickly ashamed of and troubled at our own thoughts So confused are they so unsteady so imperfect Commonly they issue in a groan or a sigh Oh when shall we come unto him when shall we be ever with him when shall we see him as he is And if at any time he begins to give more than ordinary evidences and intimations of his Glory and Love unto our Souls we are not able to bear them so as to give them any abiding residence in our Minds But ordinarily this trouble and groaning is amongst our best attainments in this World a trouble which I pray God I may never be delivered from until deliverance do come at once from this state of mortality Yea the good Lord encrease this trouble more and more in all that believe THE heart of a believer affected with the Glory of Christ is like the Needle touched with the Loadstone It can no longer be quiet no longer be satisfied in a distance from him It is put into a continual motion towards him The motion indeed is weak and tremulous Pantings breathings sighings groanings in prayer in meditations in the secret recesses of our Minds are the life of it However it is continually pressing towards him But it obtains not its point it comes not to its center and rest in this World BUT now above all things are clear and serene all plain and evident in our beholding the Glory of Christ we shall be ever with him and see him as he is This is Heaven this is Blessedness this is Eternal Rest. THE Person of Christ in all his Glory shall be continually before us and the eyes of our understandings shall be so gloriously illuminated as that we shall be able steadily to behold and comprehend that Glory BUT alas here at present our Minds recoil our Meditations fail our Hearts are overcome our Thoughts confused and our Eyes turn aside from the Lustre of this Glory nor can we abide in the Contemplation of it But there an immediate constant view of it will bring in everlasting refreshment and joy unto our whole Souls THIS beholding of the Glory of Christ given him by his Father is indeed subordinate unto the ultimate vision of the essence of God What that is we cannot well conceive only we know that the pure in heart shall see God But it hath such an immediate connexion with it and subordination unto it as that without it we can never behold the face of God as the objective blessedness of our Souls For he is and shall be to eternity the only means of Communication between God and the Church AND we may take some Direction in our looking into and longing after this perfect view of the Glory of Christ from the example of the Saints under the Old Testament The sight which they had of the Glory of Christ for they also saw his Glory through the obscurity of its Revelation and its being vailed with types and shadows was weak and imperfect in the most illuminated believers much inferior unto what we now have by faith through the Gospel Yet such it was as encouraged them to enquire and search diligently into what was revealed 1 Pet. 1. 10 11. Howbeit their discoveries were but dark and confused such as Men have of things at a great distance or in a Land that is very far off as the Prophet speaks Isa. 33. 16. And the continuance of this Vail on the Revelation of the Glory of Christ whilst a Vail of Ignorance and Blindness was upon their Hearts and Minds proved the ruin of that Church in its Apostacy as the Apostle declares 2 Cor. 3. 7 13 14. This double vail the covering covered the vail vailed God promised to take away Isa. 25. 7. And then shall they turn to the Lord when they shall be able clearly to behold the Glory of Christ 2 Cor. 3. 16. BUT this caused them who were real Believers among them to desire long and pray for the removal of these Vails the Departure of those shadows which made it as Night unto them in comparison of what they knew would appear when the Sun of Righteousness should arise with healing in his Wings They thought it long ere the day did break and the shadows flee away Cant. 2. 17. Chap. 4. 6. There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks Rom. 8. 19. A thrusting forth of the head with desire and expectation of the exhibition of the Son of God in the flesh and the accomplishment of all divine promises therein Hence he was called the Lord whom they sought and delighted in Mal. 3. 1. AND great was the spiritual Wisdom of believers in those days They rejoyced and gloried in the Ordinances of Divine Worship which they did enjoy They looked on them as their chiefest priviledge and attended unto them with diligence as an effect of Divine Wisdom and Love as also because they had a shadow of good things to come But yet at the same time they longed and desired that the time of Reformation were come wherein they should all be removed that so they might behold and enjoy the good things signified by them And those who did not so but rested in and trusted unto their present Institutions were not accepted with God Those who were really illuminated did not so but lived in constant desires after the revelation of the whole Mystery of the Wisdom of God in Christ as did the Angels themselves 1 Pet. 1. 3. Ephes. 3. 9 10. IN this frame of heart and suitable actings of their Souls there was more of the power of true faith and love than is found among the most at this day They saw the promises afar oâ—â— and were perswaded of them and imbraced them Heb. 11. 13. They reached out the arms of their most intent Affections to embrace the Things that were promised We have an instance of this frame in Old Simeon who so soon as he had taken the Child Jesus in his Arms cryed out Now Lord let me depart now let me dye this is that which my Soul hath longed for Luk. 2. 28 29. OUR present darkness and weakness in beholding the Glory of Christ is not like theirs It is not
is the most blessed means of exciting all our Graces spiritualizing all our Affections and transforming our Minds into his likeness And if we have not another and that a more excellent way of beholding him than they have who behold him as they suppose in Images and Crucifixes they would seem to have the advantage of us For their Minds will really be affected with somewhat ours with nothing at all And by the pretence thereof they inveagle the carnal affections of Men ignorant of the Power of the Gospel to become their Proselytes For having lived it may be a long time without any the least experience of a sensible impression on their Minds or a transforming power from the Representation of Christ in the Gospel upon their very first Religious Devout Application unto these Images they find their Thoughts exercised their Minds affected and some present change made upon them BUT there was a difference between the Person of David and an Image with a bolster of Goats Hair though the one were laid in the room and place of the other And there is so between Christ and an Image though the one be put into the place of the other Neither do these things serve unto any other end but to divert the Minds of Men from Faith and Love to Christ giving them some such satisfactions in the room of them as that their carnal Affections do cleave unto their Idols And indeed it doth belong unto the Wisdom of Faith or we stand in need of spiritual Light to discern and judge between the working of natural Affections towards spiritual Objects on undue motives by undue means with indirect ends wherein all Papal Devotion consists and the spiritual Exercise of Grace in those Affections duely fixed on spiritual Objects BUT as was said it is a real experience of the Efficacy that there is in the spiritual beholding of the Glory of Christ by Faith as proposed in the Gospel to strengthen encrease and excite all Grace unto its proper exercise so changing and transforming the Soul gradually into his likeness which must secure us against all those Pretences and so I return from this Digression HEREBY we may understand whether the Lord Christ doth so withdraw himself as that we do not as that we cannot behold his glory by Faith in a due manner which is the thing enquired after For if we grow weak in our Graces unspiritual in our Frames cold in our Affections or negligent in the exercise of them by holy Meditation it is evident that he is at a great distance from us so as that we do not behold his Glory as we ought If the weather grow cold Herbs and Plants do whither and the Frost begins to bind up the earth all men grant that the Sim is withdrawn and makes not its wonted approach unto us And if it be so with our Hearts that they grow cold frozen withering lifeless in and unto spiritual Duties it is certain that the Lord Christ is in some sence withdrawn and that we do not behold his Glory We retain Notions of Truth concerning his Person Office and Grace but faith is not in constant exercise as to real views of him and his Glory For there is nothing more certain in Christian Experience than this is that while we do really by Faith behold the Glory of Christ as proposed in the Gospel the Glory of his Person and Office as before described and so abide in Holy Thoughts and Meditations thereof especially in our private Duties and Retirements all Grace will live and thrive in us in some measure especially love unto his Person and therein unto all that belongs unto him Let us but put it to the trial and we shall infallibly find the promised event DO any of us find decays in Grace prevailing in us deadness coldness lukewarmness a kind of Spiritual Stupidity and senseless coming upon us Do we find an unreadiness unto the exercise of Grace in its proper season and the vigorous actings of it in Duties of Communion with God And would we have our souls recovered from these dangerous diseases Let us assure our selves there is no better way for our healing and deliverance yea no other way but this alone namely the obtaining a fresh view of the Glory of Christ by faith and a steady abiding therein Constant contemplation of Christ and his Glory putting forth its transforming power unto the revival of all Grace is the only relief in this case as shall further be shewed afterwards SOME will say that this must be effected by fresh supplies and renewed communications of the Holy Spirit Unless he fall as dew and showers on our dry and barren hearts unless he causeth our Graces to spring thrive and bring forth fruit unless he revive and increase faith love and holiness in our souls our backsâ—idings will not be healed nor our spiritual state be recovered Unto this end is he prayed for and promised in the Scripture see Cant 4. 1. 6. Isa. 44. 3 4. Ezek. 11. 19. chap. 36. 26. Hos. 14. 5 6. And so it is The immediate efficiency of the revival of our souls is from and by the Holy Spirit But the enquiry is in what way or by what means we may obtain the supplies and communications of him unto this end This the Apostle declares in the place insisted on We beholding the Glory of Christ in a Glass are changed into the same image from glory to glory even by the spirit of the Lord. It is in the exercise of Faith on Christ in the way before described that the Holy Spirit puts forth his renewing transforming Power in and upon our souls This therefore is that alone which will retrive Christians from their present decays and deadness SOME complain greatly of their State and Condition none so dead so dull and stupid as they They know not whether they have any spark of heavenly life left in them some make weak and faint endeavours for a recovery which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success Some put themselves unto multiplied duties Howbeit the Generallity of Prifessors seem to be in a pining thriftless condition And the reason of it is because they will not sincerely and constantly make use of the only remedy and relief like a man that will rather chuse to pine away in his sickness with some useless transient refreshments than apply himself unto a known and approved remedy because it may be the use of it is unsuited unto some of his present occasions Now this is to live in the exercise of Faith in Christ Jesus This himself assures us of Joh. 15. 4 5. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except you abide in me I am the vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without