Meditations and discourses on the glory of Christ, in his person, office, and grace with the differences between faith and sight applied unto the use of them that believe / by the late Reverend John Owen, D.D. Owen, John, 1616-1683. 1641 Approx. 436 KB of XML-encoded text transcribed from 145 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53708 Wing O769A ESTC R38162 17198119 ocm 17198119 106192 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53708) Transcribed from: (Early English Books Online ; image set 106192) Images scanned from microfilm: (Early English books, 1641-1700 ; 1621:8) Meditations and discourses on the glory of Christ, in his person, office, and grace with the differences between faith and sight applied unto the use of them that believe / by the late Reverend John Owen, D.D. Owen, John, 1616-1683. [22], 200 p. Printed by B.A. and are to be sold by most booksellers in London, London : 1691. Imperfect; stained, cropped, and tightly bound, with loss of print. Pages beginning-p.35 from defective Huntington Library copy spliced at end. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 John Latta Sampled and proofread 2005-05 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion MEDITATIONS AND DISCOURSES ON THE GLORY of CHRIST , IN HIS Person , Office , and Grace : WITH The differences between FAITH and SIGHT . Applied unto the use of them that believe . By the late Reverend JOHN OWEN , D. D. LONDON , Printed for B. A. and are to be Sold by most Book-sellers in London , 1691. PREFACE TO THE READER . Christian Reader , THE Design of the ensuing Discourse , is to declare some part of that Glory of our Lord Jesus Christ , which is revealed in the Scripture , and proposed as the principal Object of our Faith , Love , Delight and Admiration . But alas ! after our utmost and most diligent enquiries , we must say , How little a portion is it of him , that we can understand ! His Glory is incomprehensible , and his praises are unutterable . Some things an illuminated mind may conceive of it ; but what we can express in Comparison of what it is in it self , is even less than nothing . But as for those who have forsaken the only true Guide herein , endeavouring to be wise above what is written , and to raise their Contemplations by Fancy and Imagination above Scripture Revelation , ( as many have done , ) they have darkned Counsel without knowledge , uttering things which they understand not , which have no substance or spiritual food of Faith in them . HOWBEIT , that real view which we may have of Christ and his Glory in this World by Faith , however weak and obscure that knowledge which we may attain of them by Divine Revelation , is inexpressibly to be preferred above all other Wisdom , Understanding or Knowledge whatever . So it is declared by him , who will be acknowledged a competent Judge in these things : Yea doubtless ( saith he ) I account all these things but loss , for the excellency of the knowledge of Christ Jesus my Lord. He who doth not so , hath no part in him . THE Revelation made of Christ in the Blessed Gospel , is far more excellent , more glorious , and more filled with rayes of Divine Wisdom and Goodness , than the whole Creation ; and the just comprehension of it , if attainable , can contain or afford . Without the knowledge hereof , the mind of Man , however priding it self in other Inventions and Discoveries , is wrapped up in Darkness and Confusion . THIS therefore deserves the severest of our Thoughts , the best of our Meditations , and our utmost diligence in them . For if our future blessedness shall consist in being where he is , and beholding of his Glory ; what better Preparation can there be for it , than in a constant previous . Contemplation of that Glory in the Revelation that is made in the Gospel , unto this very end , that by a view of it , we may be gradually transformed into the same Glory . I shall not therefore use any Apology for the publishing of the ensuing Meditations , intended first for the exercise of my own mind , and then for the Edification of a private Congregation , which is like to be the last Service I shall do them in that kind . Some may by the consideration of them be called to attend unto the same Duty with more diligence than formerly , and receive Directions for the discharge of it ; And some may be provoked to communicate their greater Light and Knowledge unto the good of many . And that which I design farther in the present Discourse , is to give a brief account of the Necessity and Use , in Life and Death , of the Duty exhorted unto . PARTICULAR motives unto the diligent discharge of this Duty , will be pressed in the Discourse it self . Here some things more general only shall be promised . For all persons not immersed in sensual pleasures , not overdrencht in the love of this World , and present things , who have any generous or noble Thoughts about their own Nature , Being and End , are under the highest Obligation to betake themselves unto this Contemplation of Christ and his Glory . Without this they shall never attain true Rest or Satisfaction in their own minds . He it is alone in whom the Race of mankind may boast and glory , on whom all its felicities do depend . For , 1. HE it is in whom our Nature , which was debased as low as Hell by Apostasy from God , is exalted above the whole Creation . Our Nature in the Original Constitution of it , in the persons of our first Parents , was crowned with Honour and Dignity . The Image of God wherein it was made , and the Dominion over the lower World wherewith it was intrusted , made it the Seat of excellency , of Beauty and of Glory . But of them all it was at once devested and made naked by sin , and laid grovelling in the Dust from whence it was taken . Dust thou art , and to dust thou shalt return , was its righteous Doom . And all its internal faculties were invaded by deformed Lusts ; every thing that might render the whole unlike unto God , whose Image it had lost . Hence it became the contempt of Angels , the Dominion of Satan , who being the enemy of the whole Creation , never had any thing or place to reign in , but the debased nature of Man. Nothing was now more vile and base , its Glory was utterly departed . It had both lost its peculiar nearness unto God , which was its Honour , and was fallen into the greatest Distance from him of all Creatures , the Devils only excepted , which was its Ignominy and Shame . And in this state , as unto any thing in it self , it was left to perish eternally . IN this Condition , Lost , Poor , Base , yea Cursed , the Lord Christ the Son of God found our Nature . And hereon in infinite Condescention and Compassion sanctifying a portion of it unto himself , he took it to be his own in an holy ineffable subsistence in his own Person . And herein again the same nature so depressed into the utmost misery , is exalted above the whole Creation of God. For in that very nature , God hath set him at his own right hand in the heavenly places , far above all Principalities , and Powers , and Might , and Dominion , and every Name that is named , not only in this World , but also in that which is to come . This is that which is so celebrated by the Psalmist , with the highest Admiration , Psal. 8. 3 , 4 , 5 , 6 , 7 , 8. This is the greatest Priviledge we have among all our fellow-Creatures ; This we may glory in , and value our selves upon . Those who ingage this nature on the service of sensual Lusts and Pleasures , who think that its Felicity and utmost Capacities consist in their satisfaction with the accomplishment of other earthly temporary desires , are satisfied with it in its State of Apostasy from God. But those who have received the Light of Faith and Grace ; so as rightly to understand the Being and End of that Nature whereof they are partakers , cannot but rejoyce in its deliverance from the utmost Debasement into that glorious Exaltation , which it hath received in the Person of Christ. And this must needs make thoughts of him full of refreshment unto their Souls . Let us take care of our persons ; the Glory of our nature is safe in Him. For , 2. IN him the Relation of our nature unto God , is eternally secured . We were created in a Covenant Relation unto God. Our Nature was related unto him in a way of Friendship , of Likeness , and Complacency . But the Bond of this Relation and Union was quickly broken by our Apostasy from him . Hereon our whole Nature became to be at the utmost Moral distance from God , and Enmity against him , which is the depth of Misery . But God in Infinite Wisdom and Grace did design once more to recover it , and take it again near unto himself . And he would do it in such a way , as should render it utterly impossible that there should ever be a Separation between him and it any more . Heaven and Earth may pass away , but there shall never be a Dissolution of the Union between God and our Nature any more . He did it therefore , by assuming it into a substantial Union with himself , in the Person of the Son. Hereby the fulness of the Godhead dwelt in it Bodily , or Substantially , and Eternally . Hereby is its Relation unto God eternally secured . And among all the Mysterious Excellencies which relate hereunto , there are two which continually present themselves unto our consideration . 1. THAT this Nature of ours , is capable of this glorious Exaltation and Subsistence in God. No Creature could conceive how Omnipotent Wisdom , Power and Goodness , could actuate themselves unto the Production of this Effect . The Mystery hereof , is the Object of the Admiration of Angels , and will be so of the whole Church unto all Eternity . What is revealed concerning the Glory , way and manner of it in the Scripture , I have declared in my Treatise concerning the Mystery of Godliness , or the Person of Christ. What mind can Conceive , what Tongue can Express , who can sufficiently Admire the Wisdom , Goodness and Condescention of God herein ! And whereas he hath proposed unto us this glorious Object of our Faith and Meditation , how vile and foolish are we , if we spend our thoughts about other things in a neglect of it ! 2. THIS is also an ineffable Pledge of the Love of God into our Nature . For although he will not take it in any other Instance , save that of the Man Christ Jesus , into this Relation with himself , by vertue of personal Union ; Yet therein he hath given a glorious Pledge of his Love unto , and Valuation of that Nature . For verily he took not on him the nature of Angels , but he took on him the seed of Abraham . And this kindness intends unto our Persons , as Participant of that Nature . For he designed this Glory unto the Man Christ Jesus , that he might be the first-born of the New Creation , that we might be made conformable unto him according to our measure ; and as the Members of that Body , whereof he is the Head , we are Participant in this Glory . 3. IT is he , in whom our Nature hath been carried successfully , and victoriously , through all the Oppositions that it is liable unto , and even Death it self . But the Glory hereof I shall speak unto distinctly in its proper place , which follows , and therefore shall here pass it by . 4. HE it is , who in himself hath given us a Pledge of the capacity of our Nature to inhabit those blessed Regions of Light , which are far above these aspectable Heavens . Here we dwell in Tabernacles of Clay , that are crushed before the Moth ; such as cannot be raised , so as to abide one foot breadth above the Earth we tread upon . The heavenly Luminaries which we can behold , appear too great and glorious for our Cohabitation . We are as Grashoppers in our own eyes , in comparison of those Gigantick Beings ; and they seem to dwell in places , which would immediately swallow up , and extinguish our Natures . How then shall we entertain an Apprehension of being carried and exalted above them all ? to have an everlasting subsistence in places incomprehensibly more glorious than the Orbs wherein they reside ? What capacity is there in our Nature of such an Habitation ? But hereof the Lord Christ hath given us a Pledge in himself . Our Nature in him , is passed through these Aspectable Heavens , and is exalted far above them . It s eternal Habitation is in the blessed Regions of Light and Glory ; and he hath promised that where he is , there we shall be , and that for ever . OTHER Encouragements there are innumerable to stir us up unto diligence in the discharge of the Duty here proposed ; namely , a continual Contemplation of the Glory of Christ in his Person , Office , and Grace . Some of them , the Principal of them , which I have any Acquaintance with , are represented in the ensuing Discourse . I shall therefore here add the peculiar Advantage which we may obtain in the diligent discharge of this Duty . Which is , that it will carry us chearfully , comfortably , and victoriously , through Life and Death , and all that we have to conflict withal in either of them . AND let it be remembred , that I do here suppose what is written on this Subject in the ensuing Discourse , as being designed to prepare the minds of the Readers for the due Improvement of it . AS unto this present Life , it is well known what it is unto the most of them , who concern themselves in these things . Temptations , Afflictions , Changes , Sorrows , Dangers , Fears , Sickness and Pains , do fill up no small part of it . And in the other hand , all our Earthly Relishes , Refreshments and Comforts , are uncertain , transitory , and unsatisfactory ; all things of each sort being embittered by the Remainders of sin . Hence every thing wherein we are concerned , hath the Root of Trouble and Sorrow in it . Some labour under Wants , Poverty , and Straits , all their days ; and some have very few hours free from Pains and Sickness . And all these things , with others of an alike Nature are heightened at present , by the Calamitous Season wherein our lot is fallen . All things almost in all Nations are filled with Confusiens , Disorders , Dangers , Distresses and Troubles ; Wars and Rumors of Wars , do abound , With Tokens of farther approaching Judgments ; Distress of Nations , with perplexities , mens hearts failing them for fear , and for looking after those things which are coming on the Earth . There is in many places no Peace unto him that goeth out , nor to him that cometh in , but great Vexations are on the Inhabitants of the World ; Nation is destroyed of Nation , and City of City , for God doth vex them with all Adversity . And in the mean time , Vexation , with the ungodly deeds of wicked men , doth greatly further the Troubles of Life ; the sufferings of many also for the Testimony of their Consciences are deplorable , with the Divisions and Animosities that abound amongst all sorts of Christians . BUT the Shortness , the Vanity , the Miseries of humane Life , have been the subject of the complaints of all sorts of considering Persons , Heathens as well as Christians ; nor is it my present business to insist upon them . My enquiry is only after the Relief which we may obtain against all these evils , that we faint not under them , that we may have the victory over them . THIS in general is declared by the Apostle ; 2 Cor. 4. We are troubled on every side , yet not distressed ; we are perplexed , but not in despair ; persecuted , but not forsaken ; cast down , but not destroyed . But for this cause we faint not , but tho' our outward man perish , yet the inward man is renewed day by day . For our light affliction , which is but for a moment worketh for us a more exceeding and eternal weight of Glory . While we look not at the things which are seen , but at the things which are not seen : For the things which are seen , are temporal ; but the things which are not seen , are eternal . OUR beholding by Faith things that are not seen , things spiritual and eternal , will alleviate all our Afflictions , make their burden light , and preserve our Souls from fainting under them . Of these things the Glory of Christ whereof we treat , is the principal , and in a due since comprehensive of them all . For we behold the Glory of God himself , in the face of Jesus Christ. He that can at all times retreat unto the comtemplation of this Glory , will be carried above the perplexing prevailing sense of any of these evils , of a confluence of them all . Crus nil sentit in nervo dum animus est in coelo . IT is a woful kind of Life , when men scramble for poor perishing Reliefs in their Distresses . This is the Universal Remedy and Cure , the only Balsom for all our Diseases . Whatever presseth , urgeth , perplexeth ; if we can but retreat in our minds unto a view of this Glory , and a due consideration of our own Interest therein ; Comfort and Supportment will be administred unto us . Wicked men in their Distresses ( which sometimes overtake even them also ) are like a troubled Sea that cannot rest . Others are heartless and despond , not without secret repinings at the wise disposals of Divine Providence , especially when they look on the better Condition ( as they suppose ) of others . And the best of us are apt all to wax faint and weary , when these things press upon us in an unusal manner , or under their long continuance without a prospect of Relief . This is the strong hold which such Prisoners of hope are to turn themselves unto . In this Contemplation of the Glory of Christ , they will find Rest unto their own Souls . For , 1. IT will herein , and in the discharge of this Duty , be made evident , how slight and inconsiderable all these things are from whence our Troubles and Distresses do arise . For they all grow on this root of an Over-valuation of Temporal things . And unless we can arrive unto a fixed judgment that all things here below are transitory and perishing , reaching only unto the outward man , or the body ( perhaps unto the killing of it ) that the best of them have nothing that is truly substantial or abiding in them , that there are other things wherein we have an assured Interest , that are incomparably better than they , and above them , it is impossible but that we must spend our lives in Fears , Sorrows , and Distractions . One real view of the Glory of Christ , and of our own concernment therein , will give us a full relief in this matter . For what are all the things of this Life , what is the good or evil of them , in comparison of an Interest in this transcendent Glory ? When we have due Apprehensions hereof , when our minds are possessed with thoughts of it , when our Affections reach out after its enjoyments , let Pain , and Sickness , and Sorrows , and Fears , and Dangers , and Death , say what they will , we shall have in readiness wherewith to Combat with them , and overcome them ; and that on this Consideration , that they are all outward , transitory , and passing away ; whereas our minds are fixed on those things which are eternal , and filled with incomprehensible Glory . 2. THE minds of men are apt by their Troubles to be cast into Disorder , to be tossed up and down , and disquieted with various Affections and Passions . So the Psalmist found it in himself , in the time of his Distress : whence he calls himself unto that account : Why art thou cast down , O my Soul ? and why art thou disquieted in me ? And indeed the mind on all such Occasions , is its own greatest Troubler . It is apt to let loose its Passions of Fear and Sorrow , which act themselves in innumerable perplexing thoughts , until it is carried utterly out of its own Power . But in this state a due Contemplation of the Glory of Christ , will restore and compose the mind , bring it into a sedate quiet frame , wherein Faith will be able to say unto the Winds and Waves of distempered Passions , Peace , be still , and they shall obey it . 3. IT is the way and means of conveying a Sense of Gods Love unto our Souls , which is that alone wherein ultimately we find Rest in the midst of all the troubles of this Life , as the Apostle declares , Rom. 5. 2 , 3 , 4 , 5. It is the Spirit of God , who alone communicates a Sense of this Love unto our Souls ; It is shed abroad in our hearts by the Holy Ghost . Howbeit there are ways and means to be used on our part , whereby we may be disposed and made meet to receive these Communications of Divine Love. Among these the principal is the contemplation of the Glory of Christ insisted on , and of God the Father in him . It is the season , it is the way and means , at which and whereby the Holy Ghost will giva a sense of the Love of God unto us , causing us thereon to rejoyce with joy unspeakable and full of Glory . This will be made evident in the ensuing Discourse . This will lift the minds and hearts of Believers above all the Troubles of this Life , and is the Soveraign Antidote that will expel all the Poyson that is in them , which otherwise might perplex and enslave their Souls . I HAVE but touched on these things , as designing to enlarge somewhat on that which doth ensue . And this is the advantage we may have in the discharge of this Duty with respect unto Death it self . It is the assiduous Contemplation of the Glory of Christ , which will carry us chearfully and comfortably into it , and through it . My principal work having been now for a long season to Dye daily , as living in a continual expectation of my Dissolution , I shall on this occasion acquaint the Reader with some few of my thoughts and reliefs , with reference unto Death it self . THERE are sundry things required of us , that we may be able to encounter Death chearfully , constantly and victoriously . For want of these , or some of them , I have known gracious Souls , who have lived in a kind of Bondage for fear of Death all their days . We know not how God will manage any of our minds and souls in that season , in that Tryal . For he acts towards us in all such things , in a way of Sovereignty . But these are the things which he requireth of us in a way of Duty . 1. PECULIAR actings of Faith to resign and commit our departing Souls into the hand of Him , who is able to receive them , to keep and preserve them , as also to dispose of them into a state of Rest and Blessedness , are required of us . THE Soul is now parting with all things here below , and that for ever . None of all the things which it hath seen , heard or enjoyed , by its outward senses , can be prevailed with to stay with it one hour , or to take one step with it , in the Voyage wherein it is ingaged . It must alone by it self lanch into eternity . It is entring an Invisible World , which it knows no more of than it hath received by Faith. None hath come from the dead to inform us of the State of the other World. Yea , God seems on purpose so to conceal it from us , that we should have no evidence of it , at least as unto the manner of things in it , but what is given unto Faith by Divine Revelation . Hence those who died and were raised again from the dead , unto any continuance among men , as Lazarus , probably knew nothing of the Invisible State. Their Souls were preserved by the Power of God in their Being , but bound up as unto present Operations . This made a great Emperor cry out on the approach of Death ; O animula , tremula , vagula , blandula ; quae nunc abibis in loca horrida , squalida , &c. O poor trembling wandring Soul , into what places of darkness and defilement art thou going ! HOW is it like to be after the few moments , which under the pangs of Death we have to continue in this World ? Is it an Annihilation that lies at the door ; is Death the Destruction of our whole Being , so as that after it we shall be no more ? So some would have the state of things to be . Is it a state of subsistence in a wandring condition , up and down the World , under the Influence of other more powerful Spirits that rule in the Air , visiting Tombs and Solitary places , and sometimes making appearances of themselves by the Impressions of those more powerful Spirits , as some imagine from the story concerning Samuel and the Witch of Endor , and as it is commonly received in the Papacy , out of a compliance with their Imagination of Purgatory ? Or is it a state of universal misery and wo ? a state incapable of comfort or joy ? Let them pretend what they please , who can understand no comfort or joy in this Life , but what they receive by their Sences , they can look for nothing else . And whatever be the state of this Invisible World , the Soul can undertake nothing of its own conduct after its departure from the Body . It knows that it must be absolutely at the disposal of another . WHEREFORE no man can comfortably venture on , and into this condition ; but in the exercise of that Faith , which enables him to resign and give up his departing Soul into the Hand of of God , who alone is able to receive it , and to dispose it into a Condition of Rest and Blessedness . So speaks the Apostle , I am not ashamed , for I know whom I have believed , and am perswaded that he is able to keep that which I have committed unto him , against that day . HEREIN , as in all other Graces , is our Lord Jesus Christ our great example . He resigned his departing Spirit into the hands of his Father , to be owned and preserved by him , in its state of Separation . Father , into thy hands I commit my spirit , Luk. 23. 46 ; as did the Psalmist his Type , in an alike condition , Psal. 31. 5. But the Faith of our Lord Jesus Christ herein , the object and exercise of it , what he believed and trusted unto , in this Resignation of his Spirit into the Hand of God , is at large expressed in the sixteenth Psalm . I have ( saith he ) set the Lord always before me : because he is at my right hand , I shall not be moved , therefore my heart is glad , and my glory rejoyceth , my flesh also shall rest in hope . For thou wilt not leave my soul in hell , neither wilt thou suffer thine holy one to see corruption . Thou wilt shew me the path of life ; in thy presence is fulness of joy , at thy right hand there are pleasures for evermore . He left his Soul in the hand of God , in full assurance that it should suffer no evil in its state of Separation , but should be brought again with his Body into a blessed Resurrection , and eternal Glory . So Stephen resigned his Soul departing under violence , into the hands of Christ himself . When he died , he said , Lord Jesus receive my Spirit . THIS is the last Victorious act of Faith , wherein its conquest over its last enemy Death it self doth consist . Herein the Soul says , in and unto it self , Thou art now taking leave of Time unto eternity ; all things about thee are departing as shades , and will immediately disappear . The things which thou art entring into are yet invisible ; Such as eye hath not seen , nor ear heard , nor will they enter into the heart of man fully to conceive . Now therefore with quietness and confidence give up thy self unto the Sovereign Power , Grace , Truth , and Faithfulness of God , and thou shalt find assured rest and peace . BUT Jesus Christ it is , who doth immediately receive the Souls of them who believe in him . So we see in the instance of Stephen . And what can be a greater encouragement to resign them into his hands , than a daily Contemplation of his Glory in his Person , his Power , his Exaltation , his Office and Grace ? Who that believes in him , that belongs unto him , can fear to commit his departing Spirit unto his Love , Power and Care ? Even we also shall hereby in our dying moments see , by Faith , Heaven opened , and Jesus standing at the right hand of God , ready to receive us . This added unto the Love which all Believers have unto the Lord Jesus , which is enflamed by Contemplation of his Glory , and their desires to be with him where he is , it will strengthen and confirm our minds in the Resignation of our departing Souls into his hand . SECONDLY ; It is required in us unto the same end , that we be ready and wiling to part with the flesh , wherewith we are cloathed , with all things that are useful and desirable thereunto . The Alliance , the Relation , the Friendship , the Union , that are between the Soul and the Body , are the greatest the nearest , the firmest , that are or can be among meer created Beings . There is nothing like it , nothing equal unto it . The Union of Three persons in the one single Divine Nature , and the Union of two Natures in one person of Christ , are infinite , ineffable , and exempted from all comparison . But among created Beings , the Union of these two essential parts of the same Nature in one Person , is most excellent . Nor is any thing equal to it , or like it , found in any other Creatures . Those who among them have most of life , have either no Bodies , as Angels ; or no Souls , but what perish with them , as all Brute creatures below . ANGELS being pure immaterial Spirits , have nothing in them , nothing belonging unto their essence , that can dye . Beasts have nothing in them that can live when their Bodies dye . The Soul of a Beast cannot be preserved in a separate Condition , no not by an act of Almighty Power ; for it is not ; and that which is not , cannot live . It is nothing but the Body it self in an act of its material Powers . ONLY the Nature of Man in all the Works of God is capable of this Convulsion . The essential parts of it are separable by Death , the one continuing to exist and act its especial Powers in a separate state or condition . The Powers of the whole entire nature acting in Soul and Body in conjunction , are all scattered and lost by Death . But the Powers of one Essential part of the same Nature , that is of the Soul , are preserved after Death in a more perfect acting and exercise than before . This is peculiar unto human nature , as a mean partaking of Heaven and Earth , of the perfection of Angels above , and of the imperfection of the Beasts below . Only there is this difference in these things : Our participation of the heavenly spiritual perfections of the Angelical Nature , is for eternity ; our participation of the imperfections of the animate creatures here below , is but for a season . For God hath designed our Bodies unto such a glorious refinement at the Resurrection , as that they shall have no more Alliance unto that brutish nature , which perisheth for ever . For we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto Angels , or Equal to them . Our bodies shall no more be capable of those Acts and Operations which are now common to us with other living creatures here below . THIS is the preeminence of the nature of Man , as the wise Man declares . For unto that Objection of Atheistical Epicureans , As the one dieth , so dieth the other ; they have all one breath , so that a man hath no preeminence above a beast and all go into one place , all are of the dust , and all turn to the dust again : He granteth , that as unto their Bodies it is for a season , in them we have a present participation of their nature ; But , saith he , here lieth the Difference , Who knoweth the spirit of a Man that goeth upward , and the spirit of a beast that goeth downward unto the earth ? Unless we know this , unless we consider the different state of the spirit of Men and Beasts , we cannot be delivered from this Atheism ; but the thoughts hereof will set us at liberty from it . They dye in like munner , and their bodies go equally to the dust for a season ; but the Beast hath no spirit , no soul , but what dies with the body and goes to the dust . If they had , their bodies also must be raised again unto a conjunction with them . Otherwise Death would produce a new race of creatures unto Eternity . But man hath an immortal Soul , saith he , an heavenly Spirit , which when the Body goes into the dust for a season , ascends to Heaven ( where the guilt of sin , and the curse of the Law , interpose not ) from whence it is there to exist and to act all its Native powers in a state of blessedness . BUT as I said , by reason of this peculiar intimate Union and Relation between the Soul and Body , there is in the whole Nature a fixed Aversation from a Dissolution . The Soul and Body are naturally and necessarily unwilling to fall into a state of Separation , wherein the one shall cease to be what it was , and the other knows not clearly how it shall subsist . The Body claspeth about the Soul , and the Soul receiveth strange Impressions from its embraces ; the entire nature existing in the Union of them both , being unalterably averse unto a Dissolution . WHEREFORE , unless we can overcome this inclination , we can never dye comfortably or chearfully . We would indeed rather chuse to be cloathed upon , that mortality might be swallowed up of life , that the cloathing of Glory might come on our whole Nature , Soul and Body , without Dissolution . But if this may not be , yet then do believers so conquer this Inclination by Faith and Views of the Glory of Christ , as to attain a desire of this Dissolution . So the Apostle testifies of himself , I have a desire to depart , and to be with Christ , which is far better than to abide here , Phil. 1. 23. saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Not an ordinary desire , not that which worketh in me now and then ; but a constant habitual Inclination working in ●●●●ment Acts and Desires . And what doth he so desire ? It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to depart , say we , out of this Body , from this Tabernacle , to leave it for a season . But it is such a departure as consists in the Dissolution of the present state of his Being , that it should not be what it is . But how is it possible that a man should attain such an Inclination unto , such a Readiness for such a vehement desire of a Dissolution ? It is from a View by Faith of Christ and his Glory , whence the Soul is satisfied , that to be with him is incomparably better than in its present state and condition . HE therefore that would dye comfortably , must be able to say within himself and to himself ; Dye then thou frail and sinful flesh ; Dust thou art , and unto dust thou shalt return . I yield thee up unto the righteous doom of the holy One. Yet therein also I give thee into the hand of the great Refiner , who will hide thee in thy Grave , and by thy consumption purifie thee from all thy Corruption and Disposition to evil . And otherwise this will not be . After a long sincere Endeavour for the Mortification of all sin , I find it will never be absolutely perfect , but by this Reduction into the dust . Thou shalt no more be a residence for the least remainder of sin unto Eternity , nor any clog unto my Soul in its actings on God. Rest therefore in hope ; For God in his appointed season , when he shall have a desire unto the work of his hands will call unto thee , and thou shalt answer him out of the dust . Then shall he by an act of his Almighty Power , not only restore thee unto thy pristine Glory , as at the first Creation when thou wast the pure Workmanship of his hands ; but enrich and adorn thee with inconceivable Priviledges and Advantages . Be not then afraid ; away with all Reluctancy , go into the Dust , rest in Hope , for thou shalt stand in thy lot at the end of the days . THAT which will enable us hereunto , in an eminent manner , is that View and Consideration of the Glory of Christ , which is the subject of the ensuing Meditations . For be who is now possessed of all that Glory , underwent this Dissolution of Nature as truly and really as ever we shall do . THIRDLY ; There is required hereunto , a Readiness to comply with the Times and Seasons wherein God would have us depart and leave this World. Many think they shall be willing to dye when their time is come ; but they have many reasons , as they suppose , to desire that it may not yet be , which for the most part arise meerly from Fear , and an Aversation of Death . Some desire to live that they may see more of that glorious Work of God for his Church , which they believe he will accomplish . So Moses prayed that he might not dye in the Wilderness , but go over Jordan and see the good Land , and that goodly Mountain , and Lebanon , the Seat of the Church , and of the Worship of God ; which yet God thought meet to deny unto him . And this Denial of the request of Moses , made on the highest consideration possible , is instructive unto all in the like case . Others may judge themselves to have some work to do in the World , wherein they suppose that the Glory of God , and Good of the Church is concerned , and therefore would be spared for a Season . Paul knew not clearly whether it were not best for him to abide a while longer in the flesh on this account . And David often deprecates the present season of Death , because of the work which he had to do for God in the World. Others rise no higher than their own private Interests or concerns with respect unto their Persons , their Families , their Relations , and Goods in this World. They would see these things in a better or more settled condition , before they dye , and then they shall be most willing so to do . But it is the Love of Life that lies at the bottom of all these desires in Men , which of itself will never forsake them . But no Man can dye chearfully or comfortably , who lives not in a constant Resignation of the time and season of his death unto the Will of God , as well as himself with respect unto Death it self . Our times are in his hand , at his Sovereign disposal , and his Will in all things must be complied withal . Without this Resolution , without this Resignation , no Man can enjoy the least solid peace in this World. FOURTHLY ; As the times and seasons , so the ways and means of the approaches of Death have especial Tryals , which unless we are prepared for them , will keep us under Bondage with the fear of Death it self . Long wasting , wearing Consumptions , burning Fevers , strong pains of the Stone , or the like , from within , or Sword , Fire , Tortures , with Shame and Reproach from without , may be in the way of the Access of Death unto us . Some who have been wholly freed from all fears of Death , as a Dissolution of Nature , who have looked on it as amiable , and desirable in it self , have yet had great exercise in their minds about these ways of its approach . They have earnestly desired , that this peculiar bitterness of the Cup might be taken away ; to get above all perplexities on the account of these things , is part of our Wisdom in Dying daily . And we are to have always in a readiness those Graces and Duties which are necessary thereunto . Such are a constant Resignation of our selves , in all events , unto the Sovereign will , pleasure and disposal of God. May he not do what he will with his own ? Is it not right and meet it should be so ? Is not his Will in all things Infinitely Holy , Wise , Just , and Good ? Doth he not know what is best for us , and what conduceth most unto his own Glory ? Doth not he alone do so ? So is it to live in the Exercise of Faith , that if God calls us unto any of those things , which are peculiarly dreadful unto our Natures , he will give us such supplies of Spiritual strength and Patience , as shall enable us to undergo them , if not with ease and joy , yet with Peace and Quietness beyond our Expectation . Multitudes have had experience that those things which at a distance have had an Aspect of overwhelming dread , have been far from unsupportable in their approach , when strength hath been received from above to encounter with them . And moreover it is in this case required , that we be frequent and steady in comparing these things with those which are eternal , both as unto the misery , which we are freed from , and that blessedness which is prepared for us . But I shall proceed no farther with these particulars . THERE is none of all the things we have insisted on , neither the Resignation of a departing Soul into the hand of God , nor a willingness to lay down this flesh in the dust , nor a readiness to comply with the Will of God , as to the times and seasons , or the way and manner of the approach of Death , that can be attained unto , without a prospect of that Glory that shall give us a new state far more excellent than what we here leave or depart from . This we cannot have , whatever we pretend , unless we have some present views of the Glory of Christ. An Apprehension of the future Manifestation of it in Heaven , will not relieve us , if here we know not what it is , and wherein it doth consist ; if we have not some previous Discovery of it in this Life . This is that which will make all things easie and pleasant unto us , even Death it self , as it is a means to bring us unto its full enjoyment . OTHER great and glorious Advantages which may be obtained in the diligent discharge of the Duty here proposed , might be insisted on ; but that the things themselves discoursed of will evidently Discover , and Direct us unto the Spring and Reasons of them : Besides , Weakness , Weariness , and the near Approaches of Death do call me off from any further labour in this kind . 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 cloud 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 Fire 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 Ichabod ; 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 thereunto . And by their Answers , they bring their own Enquiries 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 whose Ruines they were buried . The Gates of Hell in them , prevailed not against the Rock on which the Church is built . But as it was said of Caesar , Solus accessie sobrius , ad perdendam Rempublicam ; He alone went soberly about the Destruction of the Commonwealth ; So we now have great Numbers who oppose the Person and Glory of Christ , under a pretence of Sobriety of Reason , as they vainly plead . Yea , the disbelief of the Mysteries of the Trinity , and the Incarnation of the Son of God , the sole Foundation of Christian Religion , is so diffused in the World , as that it hath almost devoured the power and vitals of it . And not a few , who dare not yet express their minds , do give broad intimations of their intentions and good will towards him , in making them the Object of their scorn and reproach , who desire to know nothing but him , and him Crucified . GOD in his appointed time will effectually Vindicate his Honour and Glory , from the vain attempts of Men of corrupt minds against them . IN the mean time , it is the Duty of all those who love the Lord Jesus in sincerity , to give Testimony in a peculiar manner unto this Divine Person and Glory , according unto their several Capacities , because of the Opposition that is made against them . I HAVE thought my self on many accounts obliged to cast my Mite into this Treasury . And I have chosen so to do , not in a way of controversie ( which formerly I have engaged in ) but so , as together with the vindication of the Truth , to promote the strengthning of the Faith of true Believers , their Edification in the Knowledge of it ; and to express the Experience which they have , or may have of the Power and Reality of these things . THAT which at present I design to Demonstrate is , That the Beholding of the Glory of Christ , is one of the greatest Priviledges and Advancements that Believers are capable of in this World , or that which is to come . It is that whereby they are first gradually conformed unto it , and then fixed in the Eternal enjoyment of it . For here in this life , beholding his Glory , they are changed or transformed into the likeness of it , 2 Cor. 3. 18. and hereafter , they shall be for ever like unto him , because they shall see him as he is , 1 Joh. 3. 1 , 2. Hereon do our present Comforts , and future Blessedness depend . This is the Life and Reward of our Souls . He that hath seen him hath seen the Father also ; Joh. 14. 9. For we discern the Light of the Knowledge of God , only in the Face of Jesus Christ , 2 Cor. 4. 6. THERE are therefore , two ways or degrees of beholding the Glory of Christ , which are constantly distinguished in the Scripture . The one is by Faith in this World , which is the Evidence of things not seen . The other is by Sight , or immediate vision in Eternity , 2 Cor. 5. 7. We walk by faith and not by sight . We do so whilst we are in this World , whilst we are present in the Body , and absent from the Lord , ver . 8. But we shall live and walk by Sight hereafter . And it is the Lord Christ and his Glory , which are immediate objects both of this Faith and Sight . For we here behold him darkly in a Glass ( that is by Faith ) but we shall see him face to face ; ( by immediate vision ) Now we know him in part : but then we shall know him as we are known , 1 Cor. 13. 12. What is the difference between these two ways of beholding the Glory of Christ , shall be afterwards declared . IT is the first way , namely by Vision in the Light of Glory , that is principally included in that prayer of our Blessed Saviour , that his Disciples may be where he is , to behold his Glory . But , I shall not confine my enquiry thereunto ; nor doth our Lord Jesus exclude from his desire , that Sight of his Glory which we have by faith in this World ; but prays for the Perfection of it in Heaven . It is therefore the first way , that in the first place I shall insist upon , and that for the Reasons ensuing . 1. NO Man shall ever behold the Glory of Christ by Sight hereafter , who doth not in some measure behold it by Faith here in this World. Grace is a necessary preparation for Glory , and Faith for Sight . Where the Subject , the Soul , is not previously seasoned with Grace and Faith , it is not capable of Glory , or Vision . Nay , persons not disposed hereby unto it , cannot desire it , whatever they pretend ; they only deceive their own Souls , in supposing that so they do . Most Men will say with confidence , living and dying , that they desire to be with Christ , and to behold his Glory ; But they can give no Reason , why they should desire any such thing ; only they think it somewhat that is better than to be in that evil condition which otherwise they must be cast into for ever , when they can be here no more . If a Man pretend himself to be enamoured on , or greatly to desire what he never saw , nor was ever represented unto him , he doth but dote on his own Imaginations . And the pretended desires of many , to behold the Glory of Christ in Heaven , who have no view of it by Faith whilst they are here in this World , are nothing but self-deceiving imaginations . SO do the Papists delude themselves . Their Carnal Affections are excited by their outward Senses , to delight in Images of Christ , in his Sufferings , his Resurrection , and Glory above . Hereon they satisfie themselves , that they behold the Glory of Christ himself , and that with Love and great Delight . But whereas there is not the least true Representation made of the Lord Christ , or his Glory , in these things , that being confined absolutely unto the Gospel alone , and this way of attempting it being laid under a severe interdict , they do but sport themselves with their own deceivings . THE Apostle tells us concerning himself , and other Believers , when the Lord Christ was present , and conversed with them in the Days of his Flesh , that they saw his Glory , the Glory as of the only begotten of the Father , full of Grace and Truth . Joh. 1. 14. And we may enquire , what was this Glory of Christ , which they so saw , and by what means they obtained a prospect of it ? For ( 1. ) It was not the Glory of his outward condition , as we behold the Glory and Grandeur of the Kings and Potentates of the Earth ; For he made himself of no Reputation , but being in the Form of a Servant , he walked in the Condition of a Man of low Degree . The Secular Grandeur of his pretended Vicar , makes no Representation of that Glory of his , which his Disciples saw . He kept no Court , nor House of Entertainment , nor ( though he made all things ) had of his own where to lay his Head. Nor 2. Was it with respect to the outward Form of the Flesh which he was made , wherein he took our Nature on him , as we see the Glory of a comely or beautiful Person ; For he had therein neither form nor comeliness , 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 beholding 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 Notions 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 Faith ; 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 Gatleries . Cant. 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 no. 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 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 skall 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 〈…〉 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 Understanding , 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 〈…〉 fie 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. 16. I do here only mention these things , because I have handled them at large in my Discourse of the Mistery of Godliness , 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. 2. 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 behold 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 Unbelief , 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 Ascriptio 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 〈…〉 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 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 Judgement 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 waxed 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 of our Religion , which makes so many prone to forgo all Supernatural Revelation , and to betake themselves unto a Religion declared , as they suppose , by Reason , and the Light of Nature ; like Bats and Owls , who being not able to bear the Light of the Sun , betake themselves unto the Twi-light , to the Dawnings of Light and Darkness . 2. WHATEVER they did attain , as unto rational Notions about things invisible and incomprehensible , yet could they never deliver themselves from such Principles and Practises in Idolatry and all manner of flagitious Sins , as that they could be of any Benefit 〈…〉 so effectually demonstrated by the Apostle in the First Chapter of the Epistle to the Romans , as that we need not to insist upon it . MEN may talk what they please of a Light within them , or of the Power of Reason , to conduct them unto that Knowledge of God , whereby they may live unto him : But if they had nothing else , if they did not boast themselves of that Light , which hath its Foundation and Original in Divine Revelation alone , they would not excel them , who in the best Management of their own Reasonings , knew not God , but waxed vain in their Imaginations . WITH respect unto this Universal Darkness , that is , Ignorance of God , with horrid Confusion accompanying it in the Minds of Men , Christ is called , and is , the Light of Men , the Light of the World , because in and by him alone this Darkness is dispelled , as he is the Son of Righteousness . 2. THIS Darkness in the Minds of Men , this Ignorance of God , his Nature and his Will , was the Original of all Evil unto the World , and yet continues so to be . For , 1. HEREON did Satan erect his Kingdom and Throne , obtaining in his Design until he bare himself as the God of this World , and was so esteemed by the most . He exalted himself by Vertue of this Darkness ( as he is the Prince of Darkness , ) into the Place and Room of God , as the Object of the Religious Worship of Men. For the things which the Gentiles sacrificed , they sacrificed unto Devils , and not to God , 1 Cor. 10. 21. Levit. 17. 7. Chap. 32. 17. Psal. 108. 27. Gal. 3. 8. This is the Territory of Satan ; yea , the Power and Scepter of his Kingdom in the Minds of the Children of Disobedience . Hereby he maintains his Dominion unto this Day in many and great 〈◊〉 , and with individual persons innumerable . 2. THIS is the spring of all wickedness and confusion among men themselves . Hence arose that flood of Abominations in the Old World , which God took away with a Flood of Desolation : Hence were the sins of Sodom and Gomorrah , which he revenged with fire from Heaven . In brief : All the Rage , Blood , Confusion , Desolations , Cruelties , Oppressions , Villanies , which the World hath been , and is filled withal , whereby the souls of men have been , and are flouded into eternal destruction , have all arisen from this corrupt Fountain of the Ignorance of God. 3. OF such as those described , we are the Posterity and Off-spring . Our Fore-fathers in this Nation , were given up unto as brutish a service of the Devil , as any Nation under the Sun. It is therefore an effect of infinite mercy , that the day hath dawned on us , poor Gentiles , and that the day-spring from on high hath visited us . See the glory of this Grace expressed , Ephes. 3. 5 , 6 , 7 , 8 , 9 , 10. God might have left us to perish in the blindness and ignorance of our Fore-fathers ; but of his own accord , and by his own powerful Grace alone , he hath translated us out of darkness into his marvellous light . But alas ! the horrible ingratitude of men , for the glorious light of the Gospel , and the abuse of it , will issue in a sore revenge . GOD was known under the Old Testament , by the Revelation of his Word , and the Institution of his Worship . This was the glory and priviledge of Israel , as the Psalmist declares , Psal. 147. 19 , 20. He sheweth his word unto Jacob , his statutes and his judgments unto Israel ; He hath not dealt so with any Nation , The Church then knew him ; yet so as that they had an apprehension that he dwelt in thick darkness , where they could not have any clear views of him , Exod. 20. 21. Deut. 5. 22. 1 King. 〈…〉 2. 2 Chron. 6. 1. And the Reason why God so represented himself in darkness unto them , was to instruct them in their imperfect state , wherein they could not comprehend that glory which should afterwards be revealed . For as he is now made known in Christ , we see that he is light , and in him there is no darkness at all . 4. HITHERTO darkness in general covered the Earth , and gross darkness the people , as unto the knowledge of God ; only there was a twilight in the Church . The day did not yet dawn , the shadows did not flee away , nor the day-star shine in the hearts of men . But when the Son of Righteousness did arise in his strength and beauty , when the Son of God appeared in the flesh , and in the discharge of his Office ; God himself , as unto his Being , and manner of Existence in three distinct persons , with all the glorious properties of the Divine Nature , were illustriously manifested unto them that did believe , and the light of the knowledge of them dispelled all the shadows that were in the Church , and shone into the darkness which was in the world , so as that none continued ignorant of God , but those who would not see ; See Job 1. 5 , 15 , 17 , 18. 2 Cor. 4. 3 , 4. HEREIN is the Lord Christ glorious . And this is that which I shall now speak unto ; namely , How we may behold the glory of Christ in the Representation and Revelation that is made of God and his glory , in his Person and Office , unto all that do believe . For it is not so much the declaration of the nature of the things themselves , wherein the glory of Christ doth consist , as our way and duty , in the beholding of them , which at present is designed . HE calls unto us , saying , Behold me , look unto me , and be saved , Isa. 45. 2. What is it that we see in Christ ? What do we behold in him ? He asketh that Question concerning his Church , What will ye see in the Shulamite ? Whereto he answers , as it were the company of two armies , Cant. 6. 13. or the Two Churches of the Old and New Testament , in order and beauty . We may enquire , What shall we , what do we see in him ? Do we see him as the Image of the invisible God , representing him , his Nature , Properties , and Will unto us ? Do we see him as the Character , the express Image of the Person of the Father , so as that we have no need of Philip's Request , Lord , shew us the Father , because having seen him , we have seen the Father also , John 14. 9. THIS is our first saving view of Christ , the first instance of our beholding his glory by faith . So to see him , as to see God in him , is to behold his glory ; for herein is he eternally glorious . And this is that Glory whose view we ought to long for , and labour after . And if we see it not , we are yet in darkness ; yea , tho' we say we see , we are blind like others . So David longed and prayed for it , when yet he could behold it only in Types and Shadows , Psal. 63. 1 , 2. O God , thou art my God , early will I seek thee ; my soul thirsteth for thee , my flesh longeth for thee , to see thy power and thy glory , so as I have seen them in the sanctuary . For there was in the Sanctuary an obscure representation of the Glory of God in Christ. How much more should we prize that view of it , which we may have with open face , tho' yet as in a glass ? 2 Cor. 3. 18. MOSES when he had seen the Works of God , which were great and marvellous , yet found not himself satisfied therewith : Wherefore after all , he prays that God would shew him his Glory , Exod. 33. 18. He knew that the Ultimate Rest , Blessedness and Satisfaction of the Soul , is not in seeing the works of God , but the Glory of God himself . Therefore did he desire some immediate dawnings of it upon him in this World. I beseech thee shew me thy Glory . And if we have right apprehensions of the Future State of Blessedness , we cannot but have the same desire of seeing more of his Glory in this life . But the Question is , How me may attain it ? If we are left unto our selves in this Enquiry , if we have no other way for it , but the immediate fixing of our thoughts on the Immensity of the Divine Nature , we must come every one to the Conclusion that Agur makes on the like consideration ; Surely I am more brutish than any Man , and have not the Understanding of a Man ; I neither learned Wisdom , nor have the Knowledge of the Holy. Who hath ascended up into Heaven , or descended ? Who hath gathered the wind in his fist ? Who hath bound the waters in a garment ? Who hath established all the ends of the earth ? What is his name , and what is his sons name , if thou canst tell , Prov. 30. 2 , 3 , 4. IT is in Christ alone , that we may have a clear distinct view of the Glory of God and his Excellencies : For him , and him alone hath he appointed the representative of himself unto us : And we shall take an Account hereof in one or two especial Instances . 1. INFINITE Wisdom is one of the most glorious Properties of the Divine Nature : It is that which is directive of all the external Works of God , wherein the Glory of all the other Excellencies of God is manifested ; wherefore the manifestation of the whole Glory of God proceeds originally from Infinite Wisdom . But as Job speaks , Where shall this Wisdom be found , and what is the place of understanding ? Chap. 28. 12. Can we by searching , find out God ? Can we find out the Almighty to perfection ? Chap. 11. 7. As it is in it self an Essential , Eternal Property of the Divine Nature , we can have no comprehension of it : We can but adore it in that infinite distance wherein we stand from God ; but in its Operations and Effects it may be discerned ; for they are designed of God for its manifestation . Among these the most excellent is the contrivance of the great Work of the Salvation of the Church ; so it is celebrated by the Apostle , Eph. 3. 9 , 10 , 11. To make all Men see what is the fellowship of the mystery , which from the beginning of the World , hath been hid in God , who created all things by Jesus Christ , to the intent , that now unto the principalities and powers in Heavenly places might be known by the Church , the manifold Wisdom of God. If we have any Interest in God , if we have any hopes of Blessedness in beholding of his Glory unto Eternity , we cannot but desire a view ( such as is attainable ) of this Infinite manifold Wisdom of God in this life . But it is in Christ alone that we can discern any thing of it ; for him hath the Father chosen and sealed to represent it unto us . All the Treasures of this Wisdom are hid , laid up , and laid out in him : Herein lies the essence and form of Faith. Believers by it do see the Wisdom of God in Christ , in his Person and Office : Christ the Wisdom of God ; Unbelievers see it not , as the Apostle argues , 1 Cor. 1. 22 , 23 , 24. IN beholding the Glory of this Infinite Wisdom of God in Christ , we behold his own Glory also ; the Glory given him of his Father ; for this is his Glory , that in and by him , and him alone the Wisdom of God is manifested and represented unto us . When God appointed him as the great and only means of this end , he gave him honour and glory above the whole Creation : for it is but little of Divine Wisdom which the works of it declare , in comparison of what is manifested in Christ Jesus . We no way deny or extenuate the manifestation that is made of the Wisdom of God in the works of Creation and Providence . It is sufficient to detect the folly of Atheism and and Idolatry , and was designed of God unto that end . But it 's comparative insufficiency , with respect unto the rerepresentation of it in Christ , as unto the ends of knowing God aright , and living unto him , the Scripture doth abundantly attest . And the abuse of it was Catholic , as the Apostle declares , Rom. 1. 20. &c. To see this Wisdom clearly , is our Wisdom ; and a due apprehension of it , fills the Souls of Believers with joy unspeakable , and full of Glory . 2. WE may also instance in the Love of God. The Apostle tells us , that God is Love , 1 Joh. 4. 8. Divine Love is not to be considered only in its effects , but in its Nature and Essence ; and so it is God himself ; For God is Love. And a blessed Revelation this is of the Divine Nature : It casts out Envy , Hatred , Malice , Revenge , with all their Fruits , in Rage , Fierceness , Implacability , Persecution , Murther , into the Territories of Satan . They belong not unto God in his Nature or Actings ; for God is Love. So the same Apostle tells us , that he who slew his Brother , was of the wicked one , 1 Joh. 3. 12. He was of the Devil his Father , and his works did he do . BUT the Enquiry is as before ; How shall we have a view of this Love , of God as Love ? By what way or means shall we behold the Glory of it ? It is hidden from all living , in God himself . The Wise Philosophers , who discoursed so much of the Love of God , knew nothing of this , that God is Love. The Most of the Natural Notions of men about it are corrupt , and the best of them weak and imperfect . Generally the Thoughts of men about it , are , that he is of a facile and easie Nature , one that they may make bold withal in all their occasions , as the Psalmist declares , Psal. 50. 21. And whereas it must be learned in its Effects , Operations and Divine Ways of its manifestation , those who know not Christ , know nothing of them ; and many things in Providence do interpose to hinder our view of this Love ; for although that indeed God is Love , yet his wrath is revealed from Heaven against the ungodliness of Men : As all things at this day are filled with Evidences of his anger and displeasure : How then shall we know , wherein shall we behold the Glory of God in this , that he is Love ? The Apostle declares it in the next words , ver . 9. Herein was manifest the love of God towards us , because God sent his only begotten Son into the World , that we might live through him . This is the only Evidence given us that God is Love. Hereby alone is the Divine Nature as such made known unto us ; namely in the Mission , Person , and Office of the Son of God ; Without this all is in Darkness as unto the true Nature and supream Operation of this Divine Love. HEREIN do we behold the Glory of Christ himself , even in this life . This Glory was given him of the Father : Namely , That he now should declare and evidence that God is Love ; and he did so , that in all things he might have the Preheminence . Herein we may see how Excellent , how Beautiful , how Glorious and Desirable he is , seeing in him alone we have a due Representation of God as he is Love , which is the most joyful Sight of God that any Creature can obtain . He who beholds not the Glory of Christ herein , is utterly ignorant of those Heavenly Mysteries ; he knoweth neither God nor Christ ; he hath neither the Father nor the Son. He knows not God , because he knows not the holy Properties of his Nature in the Principal way designed by infinite Wisdom for their Manifestation ; he knows not Christ , because he sees not the Glory of God in him . Wherefore whatever Notions Men may have from the Light of Nature , or from the Works of Providence , that there is Love in God , however they may adorn them in elegant affecting Expressions : Yet from them no Man can know that God is Love , In the Revelation hereof Christ hath the Preeminence ; nor can any Man comprehend any thing of it aright but in him . It is that which the whole Light of the Creation cannot discover ; for it is the Spring and Center of the Mystery of Godliness . THESE things are of the deep things of God , such as belong unto that Wisdom of God in a Mystery , which they that are Carnal cannot receive , as the Apostle testifies , 1 Cor. 2. 14. But the meanest Believer who lives in the Exercise of Faith , may have an Understanding of them so far as is needful unto his Love and Obedience . The Sum of the whole is this ; if you would behold the Glory of Christ , as the great Means of your Sanctification and Consolation , as the only Preparation for the beholding of his Glory in Eternal Blessedness : Consider what of God is made known and represented unto you in him , wherein God purposed and designed to glorifie himself in him : Now this is all that may be known of God in a saving manner ; especially his Wisdom , his Love , his Goodness , Grace and Mercy , whereon the Life of our Souls doth depend ; And the Lord Christ being appointed the only Way and Means hereof , how exceeding glorious must he be in the Eyes of them that do believe ! THESE things being premised , I shall close this first Consideration of that Glory of Christ which we behold by Faith in this World , with some such Observations , as may excite us unto the Practise of this great Duty , and Improvement of this great Priviledge ; the greatest which on this side Heaven we can be made Partakers of . THERE are some who regard not these things at all , but rather despise them . They never entertain any serious thoughts of obtaining a View of the Glory of God in Christ , which is to be Unbelievers . They look on him as a Teacher that came forth from God to reveal his Will , and to teach us his Worship : and so indeed he was : But this they say was the sole use of his Person in Religion , which is Mahumetism . The Manifestation of all the holy Properties of the Divine Nature , with the Representation of them unto Angels above , and the Church in this World , as he is the Image of the invisible God , in the Constitution of his Person , and the Discharge of his Office , are things they regard not ; yea , they despise and scorn what is professed concerning them ; for Pride and Contempt of others were always the safest Covert of Ignorance ; otherwise it would seem strange , that Men should openly boast of their own Blindness . But these Conceptions of Mens Minds are influenced by that Unbelief of his Divine Person , which maketh havock of Christianity at this Day in the World. I speak of them , whose minds are better disposed towards heavenly things ; and unto them I say , Wherefore do you love Jesus Christ ? for so you profess to do . Wherefore do you trust in him ? Wherefore do you honour him ? Wherefore do you desire to be in Heaven with him ? Can you give a reason of this hope that is in you ? An account why you do all or any of these things ? If you cannot , all that you pretend towards him , is but fancy and imagination ; you fight uncertainly as men beating the air ; or is one of your reasons hereof , That in him you do by Faith behold that glory of God , with the Holy Properties of his Nature , and their Principal Operations , in order unto your own Salvation and Blessedness , which otherwise would have been eternally hid from you ? Hereon is he precious unto them that do believe . LET us therefore , as many as are spiritual , be thus minded . Let us make use of this Priviledge with rejoycing , and be found in the discharge of this Duty with diligence : For thus to behold the glory of Christ is both our priviledge and our duty . The duties of the Law were a burthen and a yoke ; but those of the Gospel are Priviledges and Advantages . IT is a Promise concerning the days of the New Testament , that our eyes shall see the King in his beauty , Isa. 33. 17. We shall behold the Glory of Christ in its Lustre and Excellency : What is this Beauty of the King of Saints ? Is it not , that God is in him , and he is the great representative of his Glory unto us ? Wherefore in the contemplation of this Glory consists the principal exercise of Faith : And who can declare the Glory of this Priviledge , That we who are born in Darkness , and deserved to be cast out into utter Darkness , should be translated into this marvellous Light of the knowledge of the Glory of God in the Face of Jesus Christ. WHAT are all the stained Glories , the fading Beauties of this World ? Of all that the Devil shewed our Saviour from the Mount ? What are they in comparison of one View of the Glory of God represented in Christ , and of the Glory of Christ as his great Representative ? THE most pernicious effect of Unbelief under the preaching of the Gospel is , that together with an influence of Power from Satan , it blinds the eyes of mens minds , that they should not see this Glory of Christ , whereon they perish eternally , 2 Cor. 4. 3 , 4. BUT the most of those who at this day are called Christians are strangers unto this duty : Our Lord Jesus Christ told the Pharisees , that notwithstanding all their boasting of the knowledge of God , they had not heard his voice at any time , nor seen his shape ; that is as Moses did . They had no real acquaintance with him , they had no spiritual view of his Glory ; and so it is amongst our selves . Notwithstanding the general profession that is of the Knowledge of Christ , they are but few who thus behold his Glory ; and therefore few who are transformed into his Image and Likeness . SOME Men speak much of the Imitation of Christ , and following of his Example ; and it were well if we could see more of it really in effect . But no Man shall ever become like unto him , by bare Imitation of his Actions , without that view or intuition of his Glory which alone is accompanied with a transforming power to change them into the same image . THE Truth is , the best of us all are wofully defective in this Duty , and many are discouraged from it , because a Pretence of it in some hath degenerated into Superstition : But we are loth at any time seriously to engage in it , and come with an unwilling kind of Willingness , unto the Exercise of our Minds in it . THOUGHTS of this Glory of Christ are too high for us , or too hard for us , such as we cannot long delight in ; we turn away from them with a kind of Weariness ; yet are they of the same Nature in general with our beholding of the Glory of Christ in Heaven , wherein there shall be no weariness or Satiety unto Eternity . Is not the Cause of it , that we are unspiritual or carnal , having our Thoughts and Affections wonted to give Entertainment unto other things ? For this is the principal Cause of our Unreadiness and Incapacity to exercise our Minds in and about the great Mysteries of the Gospel . 1 Cor. 3. 1 , 2 , 3. And it is so with us moreover , because we do not stir up our selves with Watchfulness and Diligence in continual Actings of Faith on this Blessed Object . This is that which keeps many of us at so low an Ebb , as unto the Powers of an Heavenly Life , and spiritual Joys . DID we abound in this Duty , in this Exercise of Faith , our Life in walking before God would be more sweet and pleasant unto us ; our spiritual Light and Strength would have a daily Encrease ; we should more represent the Glory of Christ in our Ways and Walking , than usually we do ; and Death it self would be most welcome unto us . THE Angels themselves desire to look into the things of the Glory of Christ , 1 Pet. 1. 10 , 12. There is in them Matter of Enquiry and Instruction for the most high and holy Spirits in Heaven . The manifold Wisdom of God in them is made known unto Principalities and Powers in heavenly Places by the Church , Ephes. 3. 10. And shall we neglect that which is the Object of Angelical Diligence to enquire into ; especially considering that we are more than they concerned in it ? IS Christ then thus glorious in our Eyes ? Do we see the Father in him , or by seeing of him ? Do we sedulously , daily contemplate on the Wisdom , Love , Grace , Goodness , Holiness , and Righteousness of God , as revealing and manifesting themselves in him ? Do we sufficiently consider , that the immediate Vision of this Glory in Heaven will be our everlasting Blessedness ? Doth the imperfect View which we have of it here , encrease our Desires after the perfect Soght of it above ? With respect unto these Enquiries , I shall briefly speak unto sundry sorts of Men. SOME will say they understand not these things , nor any Concernment of their own in them . If they are true , yet are they Notions which they may safely be without the Knowledge of ; for so far as they can discern , they have no Influence on Christian Practice , or Duties of Morality . And the preaching of them doth but take off the Minds of Men from more necessary Duties . But if the Gospel be hid it is hid unto them that perish . And unto the Objection I say : 1. NOTHING is more fully and clearly revealed in the Gospel , than that unto us Jesus Christ is the Image of the invisible God that he is the Character of the Person of the Father , so as that in seeing him , we see the Father also ; that we have the Light of the Knowledge of the Glory of God in his Face alone , as hath been proved . This is the Principal Fundamental Mystery and Truth of the Gospel ; and which if it be not received , believed , owned , all other Truths are useless unto our Souls . To refer all the Testimonies that are given hereunto , to the Doctrine which he taught , in Contradistinction unto his Person , as acting in the Discharge of his Office , is Antievangilical , Antichristian , turning the whole Gospel into a Fable . 2. IT is so , that the Light of Faith is given unto us principally to enable us to behold the Glory of God in Christ ; to contemplate on it , as unto all the Ends of its Manifestation . So is it expresly affirmed , 2 Cor. 4. 6. If we have not this Light , as it is communicated by the Power of God unto them that do believe , Ephes. 1. 17 , 18 , 19. we must be Strangers unto the whole Mystery of the Gospel , 2 Cor. 4. 3 , 4. 3. THAT in the beholding of the Glory of God in Christ , we behold his Glory also . For herein is he infinitely glorious above the whole Creation , in that in and by him alone the Glory of the Invisible God is represented unto us . Herein do our Souls live . This is that whereby the Image of God is renewed in us , and we are made like unto the First born . 4. THIS is so far from being unnecessary unto Christian Practice , and the sanctified Duties of Morality , that he knows not Christ , he knows not the Gospel , he knows not the Faith of the Catholick Church , who imagins that they can be performed acceptably without it . Yea , this is the Root whence all other Christian Duties do spring , and whereon they grow , whereby they are distinguished from the Works of Heathens . He is no Christian who believes not that Faith in the Person of Christ is the Spring of all Evangelical Obedience ; or who knows not that this Faith respects the Revelation of the Glory of God in him . IF these things are so , as they are the most important Truths of the Gospel , and whose Denial overthrows the Foundation of Faith , and is ruinous to Christian Religion : Certainly it is our Duty to live in the constant Exercise of Faith with respect unto this Glory of Christ. And we have sufficient Experience of what kind of Morality the Ignorance of it hath 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 Understanding , 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 shew you this his Glory ; pray with the Apostle , that the Eyes of your Understandings 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 shall 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 holy 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 Fame 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 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 puffed 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 Wisdom unites both the Natures he had sinned against , in the one Person of the Son , who was the first Object of his Pride and Malice . Hereby his Destruction is attended with Everlasting Shame in the Discovery of his Folly , wherein he would have contended with infinite Wisdom , as well as Misery , by the Powers of the two Natures united in one Person . HERE lies the Foundation of the Church . The Foundation of the whole Old Creation was laid in an Act of absolute Soveraign Power . Hereby God hanged the Earth upon nothing . But the Foundation of the Church is on this Mysterious immoveable Rock ; Thou art Christ , the Son of the living God ; on the most intimate Conjunction of the two Natures , the Divine and Humane , in themselves infinitely distant , in the same Person . WE may name one place wherein it is gloriously represented unto us , Isa. 9. 6. For unto us a Child is born , unto us a Son is given , and the Government shall be on his Shoulders ; and his Name shall be called Wonderful , Counsellor , the mighty God , the everlasting Father , the Prince of Peace . Here must the whole Church fall down and worship the Author of this wonderful Contrivance , and captivating their Understandings unto the Obedience of Faith , humbly adore what they cannot comprehend . THIS was obscurly represented unto the Church of old , Exo. 3. 2 , 3 , 4 , 5 , 6. And the Angel of the Lord appeared unto him in a Flame of Fire out of the midst of a Bush , and he looked , and behold the Bush burned with Fire , and the Bush was not consumed . And Moses said , I will now turn aside , and see this great Sight , why the Bush is not burnt . And when the Lord saw that he turned aside to see , God called unto him out of the midst of the Bush , and said , Moses , Moses ; and he said , here am I. And he said , draw not nigh hither , put of thy Shooes from off thy Feet , for the Place whereon thou standest is holy Ground . Moreover he said , I am the God of thy Fathers , the God of Abraham , &c. THIS Fire was a Type or Declaration of the Presence of God in the Person of the Son. For with respect unto the Father he is called an Angel , the Angel of the Covenant ; but absolutely in himself , he was Jehovah , the God of Abraham , &c. And of his Presence the Fire was a proper Representation . For in his Nature , he is as a Consuming Fire ; and his present Work was the Delivery of the Church out of a Fiery Tryal . This Fire placed it self in a Bush , where it burned , but the Bush was not consumed . And although the Continuance of the Fire in the Bush , was but for a short season , a present Appearance ; yet thence was God said to dwell in the Bush ; The good will of him that dwelt in the Bush , Deut. 33. 16. And this is so spoken , because the being of the Fire in the Bush for a season , was a Type of him in whom the fulness of the Godhead dwelt bodily , and that for ever , Col. 2. 9. Of him who was made flesh and dwelt among us , Joh. 1. 14. The Eternal Fire of the Divine Nature dwells in the Bush of our frail Nature , yet is not consumed thereby . God thus dwells in this Bush , with all his Good will towards Sinners . MOSES looked on this sight as a marvellous and wondrous thing . And if it were so in the Type , what is it in the Truth , Substance and Reality of it ? AND by Direction given unto him , to put off his shooes , we are taught to cast away all fleshly Imaginations and carnal Affections , that by pure Acts of Faith , we may behold this Glory , the Glory of the only begotten of the Father . I DESIGN not here to insist on the Explication , or Confirmation of this glorious Truth concerning the constitution of the Person of Christ in and by his Incarnation . What I can comprehend , what I do believe concerning it , I have fully declared in a large peculiar Treatise . Here I take the Truth it self as known , or as it may be thence learned . My present Business is only to stir up the Minds of Believers unto a due Contemplation of the Glory of Christ in the sacred Mysterious Constitution of his Person , as God and Man in one . So much as we abide herein , so much do we live by the Faith of the Son of God ; and God can by a Spirit of Wisdom and Revelation open the Eyes of our Understandings , that we may behold this Glory unto our ineffable Consolation and Joy. And unto the diligent Discharge of our Duty herein , I shall offer the ensuing Directions . 1. LET us get it fixed on our Souls , and in our Minds , that this Glory of Christ in the Divine Constitution of his Person , is the best , the most noble , useful , beneficial Object , that we can be conversant about in our Thoughts , or or cleave unto in our Affections . What are all other things in comparison of the Knowledge of Christ ? In the Judgment of the great Apostle , they are but Loss and Dung , Phil. 3. 8 , 9 , 10. So they were to him , and if they are not so to us , we are carnal . WHAT is the World , and what are the things thereof which most men spend their Thoughts about , and fix their Affections on ? The Psalmist gives his Judgment about them , in comparison of a View of this Glory of Christ , Psal. 4. 6. Many say , who will shew us any good ? Who will give and help us to attain so much in and of this World , as will give Rest and Satisfaction unto our Minds ? That is the good-enquired after . But , saith he , Lord lift up the Light of thy Countenance upon us . The Light of the Glory of God in the Face of Christ Jesus , is that satisfactory Good alone , which I desire and seek after . THE Scripture reproacheth the Vanity and Folly of the Minds of Men , in that they spend their Money for that which is not Bread , and their Labour for that which profiteth not . They ingage the Vigor of their Spirits about perishing things , when they have durable Substance and Riches proposed unto them . HOW do Men for the most part exercise their Minds ? What are they conversant about in their Thoughts ? SOME by them make provision for the flesh , to fulfil it in the Lusts thereof , as Rom. 13. 14. They search about continually in their Thoughts for Objects suited unto their Lusts and carnal Affections , coyning , framing and stamping of them in their Imaginations . They fix their Eyes with delight on Toads and Serpents , with all noisome filthy Objects ; refusing in the mean time , to behold the Beauty and Glory of the Light of the Sun. So is it with all that spend their Thoughts about the Objects of their sinful Pleasures , refusing to look up after one view of this Glory of Christ. SOME keep their Thoughts in continual Exercise about the Things of this World , as unto the Advantages and Emoluments which they expect from them . Hereby are they transformed into the Image of the World , becoming earthly , carnal 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 are 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 Eves , 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 in the Vision which Isaiah had , when he saw his Glory , and spake of him , Chap. 6. 1 , 2. I saw the Lord sitting upon a Throne , high and lifted up , and his Train filled the Temple . About it stood the Seraphims , &c. It was a Representation of the Glory of the Divine Presence of Christ filling his Humane Nature , the Temple of his Body , with a Train of all glorious Graces . And if this Typical Representation of it was so glorious , as that the Seraphims were not able stedfastly to behold it , but covered their Faces upon its Appearance , v. 2. how exceeding glorious is it in it self , as it is openly revealed in the Gospel ! OF the same Nature are the immediate Testimonies given unto him from Heaven in the New Testament : So the Apostle tells us , he received from God the Father , honor , and glory , when there came such a Voice unto him from the excellent Glory , This is my beloved Son in whom I am well pleased , 2 Pet. 1. 17. The Apostle intends the Time of his Transfiguration in the Mount , for so he adds , Ver. 18. And this Voice which came from Heaven , we heard who were with him in the holy Mount. Howbeit , at sundry other times he had the same Testimony , or to the same purpose , from God , even the Father in Heaven . Herein God gave him Honor and Glory , which all those that believe in him should behold and admire ; not only those who heard this Testimony with their bodily Ears , but all unto whom it is testified in the Scripture , are obliged to look after , and contemplate on the Glory of Christ , as thus revealed and proposed . From the Throne of his Excellency by audible Voices , by visible Signs , by the opening of the Heavens above , by the descent of the holy Spirit upon him , God testified unto him as his eternal Son , and gave him therein Honor and Glory . The Thoughts of this Divine Testimony , and the Glory of Christ therein , hath often filled the Hearts of some with Joy and Delight . THIS therefore in reading and studying the holy Scripture , we ought with all diligence to search and attend unto , as did the Prophets of old , 1. Pet. 11. 12. if we intend by them to be made wise unto Salvation . WE should herein be as the Merchant-man that seeks for Pearls ; he seeks for all sorts of them , but when he hath found one of Great Price , he parts with all to make it his own , Mat. 13. 45 , 46. The Scripture is the Field , the Place , the Mine where we search and dig for Pearls ; see Prov. 2. 1 , 2 , 3 , 4 , 5. Every sacred Truth that is made effectual unto the good of our Souls , is a Pearl whereby we are enriched ; but when we meet with , when we fall upon this Pearl of price , the Glory of Christ ; this is that which the Soul of a Believer cleaves unto with joy . THEN do we find Food for our Souls in the Word of Truth , then do we taste how gracious the Lord is therein , then is the Scripture full of Refreshment unto us , as a Spring of Living Water , when we are taken into blessed Views of the Glory of Christ therein . And we are in the best Frame of Duty , when the principal Motive in our Minds to contend earnestly for retaining the possession of the Scripture , against all that would deprive us of it , or discourage us from a daily diligent search into it , is this , that they would take from us the only Glass wherein we may behold the Glory of Christ. This is the Glory of the Scripture , that it is the great , yea , the only outward Means of representing unto us the Glory of Christ ; and he is the Sun in the Firmament of it , which only hath Light in it self , and communicates it unto all other things besides . 3. ANOTHER Direction unto this same End , is , That having attained the Light of the Knowledge of the Glory of Christ from the Scripture , or by the Dispensation of the Truth in the preaching of the Gospel , we would esteem it our Duty frequently to meditate thereon . WANT hereof is that fundamental Mistake which keeps many among us so low in their Grace , so regardless of their Priviledges . They hear of these things , they assent unto their Truth , atleast they do not gainsay them : but they never solemnly meditate upon them . This they esteem a Work that is above them , or are ignorant totally of it , or esteem themselves not much concerned in it , or dislike it as Fanatacism . For it is that which no Considerations can ingage a carnal Mind to delight in . The Mind must be spiritual and holy , freed from earthly Affections and Encumbrances , raised above things here below , that can in a due manner meditate on the Glory of Christ. Therefore are the most Strangers unto this Duty , because they will not be at the Trouble and Charge of that Mortification of earthly Affections , that Extirpation of sensual Inclinations , that Retirement from the Occasions of Life , which are required there unto . See the Treatise of Spiritual-mindedness . IT is to be feared that there are some who profess Religion with an Appearance of Strictness , who never separate themselves from all other Occasions to meditate on Christ and his Glory . And yet with a strange Inconsistency of Apprehensions , they will profess that they desire nothing more , than to behold his Glory in Heaven for ever . But it is evident even in the Light of Reason , that these things are irreconcilable . It is impossible that he who never meditates with delight on the Glory of Christ here in this World , who labors not to behold it by Faith as it is revealed in the Scripture , should ever have any real gracious Desire to behold it in Heaven . They may love and desire the Fruition of their own Imaginations , they cannot do so of the Glory of Christ whereof they are ignorant , and wherewith they are unacquainted . It is therefore to be lamented that Men can find time for , and have inclinations to think and meditate on other things , it may be earthly and vain ; but have neither Heart nor Inclinations , nor Leasure to meditate on this glorious Object . What is the Faith and Love which such Men profess ? how will they find themselves deceived in the Issue ? 4. LET your occasional Thoughts of Christ be many , and multiplied every Day , he is not far from us ; we may make a speedy Address unto him at any time : so the Apostle informs us , Rom. 10. 6 , 7 , 8. Say not in thine heart who shall ascend into Heaven ( that is to bring Christ down from above ) or who shall descend into the deep ; that is , to bring up Christ again from the dead ; for the word is nigh thee , even in thy mouth and in thy heart . The things that Christ did , were done at a Distance from us , and they are long since past . But saith the Apostle , the Word of the Gospel wherein these things are revealed , and whereby an Application is made of them unto our Souls , is nigh unto us , even in our hearts ; that is , if we are 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 Amminadeb , 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 Faculties of our Minds . This is that which is intended , where we are commanded to love the Lord with all our souls , with all our minds , with all our strength . All the distinct powers of our Souls , are to be acted by distinct Graces and Duties , in cleaving unto God by Love. In Heaven , when we are come to our Center , that State of Rest and Blessedness which our Nature is ultimately capable of , nothing but one infinite invariable Object of our Minds and Affections received by Vision , can render that State uninterrupted and unchangeable . But whilst we are here , we know , or see but in part , and we must also act our Faith and Love , on parts of that Glory , which is not at once entirely proposed unto us , and which as yet we cannot comprehend . Wherefore we must act various Graces in great Variety about it ; some at one time , some at another , according unto the powers of all our renewed Faculties . Of this sort are those mentioned of Adoration , Admiration , and Thanksgiving ; which are those Acts of our Minds wherein all others do issue , when the Object is incomprehensible . For unto them we are enabled by Grace . ONE end of his illustrious coming unto the Judgment of the last Day is , that he may be admired in all them that believe , 2 Thes. 1. 11. Even Believers themselves shall be filled with an overwhelming Admiration upon his glorious Appearance . Or if the meaning be , not that he shall be admired by them , but admired in them , because of the mighty Works of his Grace and Power in their Redemption , Sanctification , Resurrection , and Glory , it is to the same purpose , he comes to be admired . And according to the prospect which we have of that Glory , ought our Admiration to be . AND this Admiration will issue in Adoration and Thanksgiving ; whereof we have an eminent Instance and Example in the whole Church of the Redeemed , Rev. 5. 9 , 10 , 11 , 12 , 13 , 14. They sang a new Song , saying , Worthy art thou to receive the Book , and to open the Seals thereof : for thou wast slain , and hast bought us unto God by thy Blood , out of every Tribe , and Tongue , and People , and Nation , and hast made us Kings and Priests unto God , and we shall reign upon the Earth . And I saw and heard the Voice of many Angels round about the Throne , and of the living Creatures , and of the Elders , and the Number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud Voice , Worthy is the Lamb that was slain , to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Glory , and Blessing ; and every Creature that is in Heaven , and in the Earth , and under the Earth , and that are in the Sea , and all things in them heard I saying , Blessing , and Honour , and Power , and Glory , be unto him that sits on the Throne , and unto the Lamb for ever and ever . THE Design of this Discourse is no more , but that when by Faith we have attained a View of the Glory of Christ , in our Contemplations on his Person , we should not pass it over as a Notion of Truth which we assent unto , namely , that he is thus glorious in himself ; but endeavor to affect our Hearts with it , as that wherein our own principal Interest doth lie ; wherein it will be effectual unto the Transformation of our Souls into his Image . BUT some it may be will say , at least I fear some may truly say , That these things do not belong unto them , they do not find that ever they had any Benefit by them : They hope to be saved as well as others by the Mediation of Christ ; but as unto this beholding of his Glory by constant Meditation and Actings of Faith therein , they know nothing of it , nor are concerned in it . The Doctrine which they are taught out of the Scripture concerning the Person of Christ , they give their Assent unto ; but his Glory they hope they shall see in another World , here they never yet enquired after it . SO it will be . It is well if these things be not only neglected , because the Minds of Men are carnal , and cannot discern spiritual things ; but also despised , because they have an Enmity unto them . It is not for all to walk in these retired Paths . Not for them who are negligent and slothful , whose Minds are earthly and carnal . Nor can they herein sit at the Feet of Christ with Mary , when she chose the better part , who like Martha , are cumbred about many things here in this World. Those whose principal Design is to add unto their present Enjoyments ( in the midst of the prosecution whereof , they are commonly taken from them , so as that their Thoughts do perish , because not accomplished ) will never understand these things . Much less will they do so , whose Work it is to make provision for the Flesh to fulfil it in the Lusts thereof . THEY must make it their Design to be heavenly minded , who will find a Relish in these things . Those who are Strangers unto holy Meditation in general , will be Strangers unto this Mystery in a peculiar manner . SOME Men can think of the World , of their Relations , and the manifold Occasions of Life ; but as unto the things that are above and within the Vail , they are not concerned in them . WITH some it is otherwise . They profess their Desire to behold the Glory of Christ by Faith ; but they find it , as they complain , too high and difficult for them . They are at a Loss in their Minds , and even overwhelmed , when they begin to view his Glory . They are like the Disciples , who saw him in his Transfiguration ; they were filled with Amazement , and knew not what to say , or said they knew not what . And I do acknowledge , that the Weakness of our Minds in the comprehension of this Eternal Glory of Christ , and their Instability in Meditations thereon , whence we cannot stedfastly look on it , or behold it , gives us an afflicting abasing Consideration of our present State and Condition . And I shall say no more unto this Case but this alone : When Faith can no longer hold open the Eyes of our Understandings unto the beholding of the Son of Righteousness shining in his Beauty , nor exercise orderly Thoughts about this incomprehensible Object , it will betake it self unto that holy Admiration which we have spoken unto ; and therein it will put it self forth in pure Acts of Love and Complacency . CHAP. IV. The Glory of Christ in his Susception of the Office of a Mediator . First in his Condescention . THE Things whereof we have thus far discoursed , relating immediately unto the Person of Christ in it self , may seem to have somewhat of Difficulty in them , unto such whose Minds are not duly exercised in the Contemplation of Heavenly Things . Unto others they are evident in their own Experience , and instructive unto them that are willing to learn. That which remains will be yet more plain unto the Understanding and Capacity of the meanest Believer . And this is the Glory of Christ in his Office of Mediator , and the Discharge thereof . IN our beholding of the Glory of Christ herein , doth the Exercise of Faith in this Life principally consist ; so the Apostle declares it , Phil. 3. 8 , 9 , 10 , 11 , 12. Yea doubtless , and I count all things loss for the Excellency of the Knowledge of Christ Jesus my Lord. — To know him , and the Power of his Resurrection , and the Fellowship of his Sufferings , and to be made conformable unto his Death . This therefore we must treat of somewhat more at large . THERE is one God , saith the Apostle , and one Mediator between God and Man , the Man Christ Jesus . 1 Tim. 2. 5. In that great difference between God and Man occasioned by our Sin and Apostacy from him , which of it self could issue in nothing but the utter Ruine of the whole Race of Mankind , there was none in Heaven or Earth in their Original Nature and Operations , who was meet or able to make up a Righteous Peace between them . Yet must this be done by a Mediator , or cease for ever . THIS Mediator could not be God himself absolutely considered ; for a Mediator is not of one , but God is one ; Gal. 3. 20. Whatever God might do herein in a way of Sovereign Grace , yet he could not do it in the way of Mediation , which yet was necessary unto his own Glory , as we have at large discoursed elsewhere . AND as for Creatures , there was none in Heaven or Earth that was meet to undertake this Office. For if one Man sin against another , the Judge shall judge herein ; but if a Man sin against the Lord , who shall entreat for him ? 1 Sam. 2. 25. There is not any days man betwixt us to lay his hand upon us both , Job 9. 33. IN this State of Things the Lord Christ as the Son of God said , Lo I come to do thy Will , O God ; sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , and Lo I come to do thy Will , Heb. 10. 5 , 6 , 7 , 8 , 9. By the Assumption of our Nature into Union with himself , in his one Divine Person he became every way meet for the Discharge of this Office , and undertakes it accordingly . THAT which we enquire after at present , is the Glory of Christ herein , and how we may behold that Glory . And there are three things wherein we may take a prospect of it . 1. IN his Susception of this Office. 2. In his Discharge of it . 3. In the Event and Consequence thereof or what ensued thereon . IN the Susception of this Office we may behold the Glory of Christ. ( 1. ) In his Condescention . ( 2. ) In his Love. 1. WE may behold his Glory in his Infinite Condescention to take this Office on him , and our Nature to be his own unto that end . It did not befall him by Lot or Chance ; it was not imposed on him against his Will ; it belonged not unto him by any Necessity of Nature or Condition , he stood not in need of it ; it was no addition unto him ; but of his own Mind and Accord he graciously condescended unto the Susception and Discharge of it . So the Apostle expresseth it , Phil. 2. 5 , 6 , 7 , 8. Let this mind be in you which was also in Christ Jesus , who being in the form of God , thought it not robbery to be equal with God ; but made himself of no reputation , and took on himself the form of a Servant , and was made in the likeness of Men ; and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the Cross. IT was the Mind that was in Jesus Christ , which is proposed unto our Consideration and Imitation . What he was enclined and disposed unto from himself and his own mind alone . And that in general which is ascribed unto him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exinanition or Self-emptiness ; he emptied himself . This the Ancient Church called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we do his Condescention , an Act of which kind in God is called the humbling of himself , Psal. 113. 6. WHEREFORE the Susception of our Nature for the Discharge of the Office of Mediation therein , was an Infinite Condescention in the Son of God , wherein he is exceedingly Glorious in the Eyes of Believers . AND I shall do these three Things . ( 1. ) Shew in general the Greatness of this Condescention . ( 2. ) Declare the Especial Nature of it . And ( 3. ) Take what view we are able of the Glory of Christ therein , 1. SUCH is the transcendent Excellency of the Divine Nature , that it is said of God , that he dwelleth on high , and humbleth himself to behold the things that are in Heaven , and in the Earth , Psal. 113. 5 , 6. He condescends from the Prerogative of his Excellency , to behold , to look upon , to take notice of the most glorious Things in Heaven above , and the greatest Things in the Earth below . All his Respect unto the Creatures , the most glorious of them , is an Act of Infinite Condescention . And it is so on Two Accounts . 1. BECAUSE of the Infinite Distance that is between his Essence , Nature , or Being , and that of the Creatures . Hence all Nations before him , are as the Drop of a Bucket , and are counted as the small Dust of the Ballance ; yea , that they are as nothing , that they are accounted unto him less than nothing , and vanity . All Being is essentially in him , and in comparison thereunto , all other things are as nothing . And there are no Measures , there is no Proportion between infinite being and nothing ; Nothing that should induce a Regard from the one unto the other . Wherefore the Infinite , Essential Greatness of the Nature of God , with its Infinite Distance , from the Nature of all Creatures thereby , causeth all his Dealings with them to be in the way of Condescention or humbling himself . So it is expressed , Isa. 57. 15. Thus saith the high and lofty one who inhabiteth Eternity , I dwell in the high and holy Place , with him also who is of a concrite and humble Spirit , to revive the Spirit of the humble , and to revive the heart of the contrite ones . He is so the high and lofty one and so inhabiteth Eternity , or existeth in his own Eternal Being , that it is an Act of mere Grace in him , to take notice of things below ; and therefore he doth i● in an especial manner of those whom the World doth most despise . 2. IT ariseth from his Infinite Self-Sufficiency unto all the Acts and Ends of his own Eternal Blessedness . What we have a Regard unto , what we respect and desire , it is that it may add unto our Satisfaction . So it is , so it must be with every Creature ; no Creature is self-sufficient unto its own Blessedness . The humane Nature of Christ himself in Heaven is not so ; it lives in God , and God in it , in a full dependance on God , and in receiving blessed and glorious Communications from him . No rational Creature , Angel or Man , can do , think , act any thing , but it is all to add to their Perfection and Satisfaction , they are not Self-sufficient . God alone wants nothing , stands in need of nothing , nothing can be added unto him , seeing he giveth unto all Life and Breath , and althings , 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-sufficiency 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-Humiliation 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 restifieth 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 Nature 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 Essence 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 abode the same in him in all its Essential Properties , Actings and Blessedness , as it was from Eternity . It neither did , acted , nor suffered any thing , but what is proper unto the Divine Being : The Lord Christ did and suffered many things in Life and Death , in his own Person , by his Human Nature , wherein the Divine neither did , nor suffered any thing at all ; although in the doing of them , his Person be denominated from that Nature ; so God purchased his Church with his own Blood , Act. 20. 28. 4. IT may then be said , what did the Lord Christ in this Condescention , with respect unto his Divine Nature ? The Apostle tells us , that he humbled himself , and made himself of no reputation , Phil. 2. 7 , 8. He vailed the Glory of his Divine Nature in ours , and what he did therein , so as that there was no outward Appearance or Manifestation of it . The World hereon was so far from looking on him as the true God , that it believed him not to be a good Man. Hence they could never bear the least intimation of his Divine Nature , supposing themselves secured from any such thing , because they looked on him with their Eyes to be a Man , as he was indeed , no less truly and really than any one of themselves . Wherefore on that Testimony given of himself , Before Abraham was , I am , which asserts a Pre-existence from Eternity in another Nature than what they saw , they were filled with Rage , and took up stones to cast at him , John 8. 58. And they give a Reason of their Madness , Joh. 10. 33. Namely , that he being a Man , should make himself to be God. This was such a thing , they thought , as could never enter into the Heart of a wise and sober Man , namely , that being so , owning himself to be such , he should yet say of himself , that he was God : This is that which no Reason can comprehend , which nothing in Nature can parallel or illustrate , that one and the same Person should be both God and Man : and this is the Principal Plea of the Socinians at this Day , who through the Mahumetans succeed unto the Jews in an Opposition unto the Divine Nature of Christ. BUT all this difficulty is solved by the Glory of Christ in this Condescention ; for although in himself , or his own Divine Person , he was over all God blessed for ever , yet he humbled himself for the Salvation of the Church unto the Eternal Glory of God , to take our Nature upon him , and to be made Man : and those who cannot see a Divine Glory in his so doing , do neither know him , nor love him , nor believe in him , nor do any way belong unto him . SO is it with the Men of these Abominations . Because they cannot behold the Glory hereof , they deny the Foundation of our Religion , namely , the Divine Person of Christ. Seeing he would be made Man , he shall be esteemed by them no more than a Man. So do they reject that Glory of God , his Infinite Wisdom , Goodness and Grace , wherein he is more concerned than in the whole Creation . And they dig up the Root of all Evangelical Truths , which are nothing but Branches from it . IT is true , and must be confessed , that herein it is that our Lord Jesus Christ is a stumbling Stone , and a Rock of Offence unto the World. If we should confess him only as a Prophet , a Man sent by God , there would not be much Contest about him , not Opposition unto him . The Mahumetans do all acknowledge it , and the Jews would not long deny it ; for their Hatred against him was , and is solely because he professed himself to be God , and as such was believed on in the World. And at this day partly through the Insinuation of the Socinians , and partly from the Efficacy of their own Blindness and Unbelief , Multitudes are willing to grant him to be a Prophet sent of God , who do not , who will not , who cannot believe the Mystery of this Condescention in the Susception of our Nature , nor see the Glory of it . But take this away , and all our Religion is taken away with it . Farewel Christianity as unto the Mystery , the Glory , the Truth , the Efficacy of it ; let a refined Heathenism be established in its Room . But this is the Rock on which the Church is built , against which the Gates of Hell shall not prevail . 4. THIS Condescention of Christ was not by a Phantasm or an Appearance only . One of the first Heresies that pestered the Church immediately after the Days of the Apostles , was this , that all that was done or suffered by Christ as a Man , were not the Acts , Doings or Sufferings of one that was truly and really a Man , but an outward Representation of things , like the Appearance of Angels in the Shape of Men , eating and drinking under the Old Testament ; and suitably hereunto some in our Days have spoken ; namely , that there was only an Appearance of Christ in the Man Jesus at Jerusalem , in whom he suffered no more than in other Believers . But the ancient Christians told those Men the Truth ; namely , that as they had feigned unto themselves an imaginary Christ , so they should have an imaginary Salvation only . BUT the true Nature of this Divine Condescention doth consist in these three Things . 1. THAT the Eternal Person of the Son of God , or the Divine Nature in the Person of the Son of God , did by an ineffable Act of his Divine Power and Love , assume our Nature into an individual Subsistence , in or with himself ; that is , to be his own , even as the Divine Nature is his . This is the infallible Foundation of Faith even to them who can comprehend very little of these Divine Mysteries . They can and do believe that the Son of God did take our Nature to be his own , so as that whatever was done therein , was done by him , as it is with every other Man. Every Man hath human Nature appropriated unto himself by an Individual Subsistence ; whereby he becomes to be that man which he is , and not another ; or that Nature which is common unto all , becomes in him to be peculiarly his own , as if there were none Partaker of it but himself . Adam in his first Creation , when all human Nature was in him alone , was no more that individual Man which he was , than every Man is now the Man that he is , by his Individual Subsistence . So the Lord Christ taking that Nature which is common unto all , into a peculiar Subsistence in his own Person , it becometh his , and He the man Christ Jesus . This was the Mind that was in him . 2. BY reason of this Assumption of our Nature , with his doing and suffering therein , whereby he was found in fashion as a Man , the Glory of his Divine Person was vailed , and he made himself of no reputation . This also belongs unto his Condescention , as the first general Effect and Fruit of it . But we have spoken of it before . 3. IT is also to be observed , That in the Assumption of our Nature to be his own , He did not change it into a thing Divine and Spiritual ; but preserved it entire in all its Essential Properties and Actings . Hence it really did and suffered , was tried , tempted and forsaken as the same Nature in any other Man might do and be . That Nature as it was peculiarly his , and therefore he or his Person therein , was exposed unto all the temporary Evils which the same Nature is subject unto in any other Person . THIS is a short general View of this incomprehensible Condescention of the Son of God , as it is described by the Apostle , Pil. 2. 5 , 6 , 7 , 8. And this is that wherein in an especial manner we are to behold the Glory of Christ by Faith whilst we are in this World. BUT had we the Tongue of Men and Angels , we were not able in just measure to express the Glory of this Condescention . For it is the most ineffable Effect of the Divine Wisdom of the Father and of the Love of the Son , the highest Evidence of the Care of God towards Mankind . What can be equal unto it ? What can be like it ? It is the Glory of Christian Religion , and the animating Soul of all Evangelical Truth . This carryeth the Mystery of the Wisdom of God , above the Reason or Understanding of Men and Angels to be the Object of Faith and Admiration only . A Mystery it is that becomes the Greatness of God with his Infinite Distance from the whole Creation ; which renders it unbecoming him that all his Ways and Works should be comprehensible by any of his Creatures , Job 11. 4 , 5 , 9. Rom. 11. 34 , 35 , 36. HE who was eternally in the Form of God , that is , was essentially so , God by Nature , equally participant of the same Divine Nature with God the Father : God over all blessed for ever ; who humbleth himself to behold the things that are in Heaven and Earth : he takes on him the Nature of Man , takes it to be his own ; whereby he was no less truly a Man in time , than he was truly God from Eternity : And to encrease the Wonder of his Mystery , because it was necessary unto the end he designed , he so humbled himself in this Assumption of our Nature , as to make himself of no Reputation in this World ; yea , unto that Degree , that he said of himself , that he was a Worm and no Man , in comparison of them who were of any Esteem . WE speak of these things in a poor , low , broken manner . We teach them as they are revealed in the Scripture . We labour by Faith to adhere unto them as revealed . But when we come into a steady , direct View and Consideration of the thing it self , our Minds fail , our Hearts tremble , and we can find no rest , but in an Holy Admiration of what we cannot comprehend . Here we are at a loss , and know that we shall be so whilst we are in this World : But all the ineffable Fruits and Benefits of this Truth are communicated unto them that do believe . IT is with reference hereunto , that that great Promise concerning him is given unto the Church , Isa. 8. 14. He shall be for a Sanctuary ( namely , unto all that believe , as it is expounded , 1 Pet. 2. 8. ) but for a stone of stumbling , and a rock of offence , even to them that stumble at the Word , being disobedient , whereunto also they were appointed . HE is herein a Sanctuary , an assured Refuge unto all that betake themselves unto him . What is it that any Man in distress , who flies thereunto may look for in a Sanctuary ? A Supply of all his Wants , a Deliverance from all his Fears , a Defence against all his Dangers , is proposed unto him therein . Such is the Lord Christ herein unto sin-distressed Souls ; he is a Refuge unto us in all spiritual Distresses and Disconsolations , Heb. 6. 18. See the Exposition of the Place . Are we or any of us burdened with a Sense of Sin ? Are we perplexed with Temptations ? Are we bowed down under the Oppression of any Spiritual Adversary ? Do we on any of these accounts walk in Darkness and have no Light ? One View of the Glory of Christ herein is able to support us and relieve us . UNTO whom we betake our selves for Relief in any case , we have regard to nothing but their Will and their Power . If they have both , we are sure of Relief . And what shall we fear in the Will of Christ as unto this end ? What will he not do for us ? He who thus emptied and humbled himself , who so infinitely condescended from the Prerogative of his Glory in his Being and Self-sufficiency , in the Susception of our Nature for the Discharge of the Office of a Mediator on our Behalf ; will he not relieve us in all our Distresses ? Will he not do all for us we stand in need of , that we may be eternally saved ? Will he not be a Sanctuary unto us ? NOR have we hereon any Ground to fear his Power : For by this infinite Condescention to be a suffering Man , he lost nothing of his Power as God Omnipotent ; nothing of his Infinite Wisdom or glorious Grace . He could still do , all that he could do as God from Eternity . If there be any thing therefore in a Coalescency of Infinite Power , with Infinite Condescention , to constitute a Sanctuary for distressed Sinners , it is all in Christ Jesus . And if we see him not glorious herein , it is because there is no Light of Faith in us . THIS then is the Rest wherewith we may cause the weary to rest , and this is the Refreshment . Herein is he an hiding place from the Wind , and a Covert from the Tempest , as Rivers of Water in a dry place , and as the shadow of a great Rock in a weary Land. Hereon he says , I have satiated the weary soul , and have refreshed every sorrowful soul. Under this Consideration it is , that in all Evangelical Promises and Invitations for coming to him , he is proposed unto distressed Sinners as their only Sanctuary . HEREIN he is a stone of stumbling , and a rock of offence unto the unbelieving and disobedient , who stumble at the Word . They cannot , they will not see the Glory of this Condescention , they neither desire nor labour so to do ; yea , they hate it and despise it . Christ in it is a stone of stumbling , and a rock of offence unto them . Wherefore they chuse rather utterly to deny his Divine Person , than allow that he did thus abase himself for our Sakes . Rather than they will own this Glory , they will allow him no Glory . A Man they say he was , and no more , and this was his Glory . This is that Principle of Darkness and Unbelief , which works effectually at this day in the Minds of many . They think it an absurd thing , as the Jews did of old , that he being a man should be God also ; or on the other hand that the Son of God should thus condescend to take our Nature on him . This they can see no Glory in , no Relief , no Refuge , no Refreshment unto their souls in any of their Distresses : Therefore do they deny his Divine Person : Here Faith triumphs against them , it finds 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 recoverable 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 do 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 fails , 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 of it , that I can conceive ; and less than that very little , that I can express . Yet may it be my duty to excite not only my self , but others also unto due Enquiries after it , unto which End I offer the things ensuing . 1. LABOUR that your minds may continually be fitted and prepared for stch Heavenly Contemplations . If they are carnal and sensual , or filled with earthly things , a due sense of this Love of Christ and its Glory , will not abide in them . Vertue and Vice in their highest Degrees are not more diametrically opposite and inconsistent in the same mind , than are an habitual Course of sensual worldly Thoughts , and a due Contemplation of the Glory of the Love of Christ : Yea , an earnestness of Spirit , pregnant with a multitude of Thoughts about the lawful Occasions of Life , is obstructive of all due Communion with the Lord Jesus Christ herein . FEW there are whose Minds are prepared in a due Manner for this Duty . The Actions and Communications of the most , evidence what is the inward Frame of their Souls . They rove up and down in their Thoughts , which are continually lead by their Affections into the Corners of the Earth . It is in vain to call such Persons unto Contemplations of the Glory of Christ in his Love. An holy Composure of Mind by virtue of spiritual principles , an Inclination to seek after Refreshment in Heavenly Things , and to bath the Soul in the Fountain of them , with constant Apprehensions of the Excellency of this Divine Glory , are required hereunto . 2. BE not satisfied with General Notions concerning the Love of Christ , which represent no Glory unto the Mind , wherewith many deceive themselves . All who believe his divine Person , profess a Valuation of his Love , and think them not Christians who are otherwise minded : But they have only General Notions , and not any distinct Conceptions of it , and really know not what it is . To deliver us from this Snare , peculiar Meditations on its principal Concerns , are required of us . As , 1. WHOSE Love it is ; namely , of the divine Person of the Son of God. He is expresly called God , with respect unto the Exercise of this Love ; that we may always consider whose it is , 1 Job . 3. 16. Hereby we perceive the Love of God , because he laid down his Life for us . 2. BY what Ways and Means this wonderful Love of the Son of God , doth act it self ; namely , in the divine Nature , by Eternal Acts of Wisdom , Goodness and Grace proper thereunto ; and in the humane by Temporary Acts of Pity or Compassion , with all the Fruits of them in doing and suffering for us , see Ephes. 3. 19. Heb. 2. 14 , 15. Rev. 1. 5. 3. WHAT is the Freedom of it as unto any desert on our Part , 1 Joh. 4. 10. It was Hatred not Love that we in our selves deserved , which is a Consideration suited to fill the Soul with self-abasement , the best of Frames in the contemplation of the Glory of Christ. 4. WHAT is the Efficacy of it in its Fruits and Effects , with sundry other Considerations of the like Nature . By a distinct Prospect and Admiration of these Things , the Soul may walk in this Paradise of God , and gather here and there an Heavenly Flower , conveying unto it a sweet Savour of this Love of Christ. See Cant. 11. 2 , 3 , 4. MOREOVER , Be not contented to have right Notions of the Love of Christ in your Minds , unless you can attain a gracious Taste of it in your Hearts ; no more than you would be to see a Feast or Banquet richly prepared , and partake of nothing of it unto your Refreshment . It is of that Nature that we may have a spiritual Censation of it in our Minds ; whence it is compared by the Spouse to Apples and Flagons of Wine . We may taste that the Lord is gracious . And if we find not a Relish of it in our Hearts , we shall not long retain the Notion of it in our Minds . Christ is the Meat , the Bread , the Food of our Souls . Nothing is in him of an higher spiritual Nourishment than his Love , which we should always desire . IN this Love is he Glorious ; for it is such as no Creatures , Angels , or Men could have the least Conceptions of , before its Manifestation by its Effects : And after its Manifestation , it is in this World absolutely incomprehensible . CHAP. VI. The Glory of Christ in the Discharge of his Mediatory Office. AS the Lord Christ was Glorious in the Susception of his Office : So was he also in its Discharge . An unseen Glory accompanied him in all that he did , in all that he suffered . Unseen it was unto the Eyes of the World , but not in his who alone can judge of it . Had Men seen it , they would not have crucified the Lord of Glory . Yet to some of them it was made manifest . Hence they testified that in the Discharge of his Office , they beheld his glory , the glory as of the only begotten of the Father , Joh. 1. 14. And that when others could see neither Form nor Comliness in him that he should be desired , Psal. 53. 2. and so it is at this day . I shall only make some few Observations ; first , on what he did in a way of Obedience , and then on what he suffered in the Discharge of his Office so undertaken by him . 1. WHAT he did , what Obedience he yielded unto the Law of God , in the Discharge of his Office ( with respect whereunto he said , Lo , I come to do thy Will , O God , yea ; thy Law is in my Heart ) it was all on his own free choice or Election , and was resolved thereinto alone . It is our Duty to endeavor after Freedom , Willingness , and Chearfulness in all our Obedience . Obedience hath its formal Nature from our Wills. So much as there is of our Wills , in what we do towards God , so much there is of Obedience , and no more . Howbeit , we are antecedently unto all Acts of our own Wills obliged unto all that is called Obedience . From the very Constitution of our Natures , we are necessarily subject unto the Law of God. All that is left unto us , is a voluntary Compliance with unavoidable Commands ; with him it was not so . An Act of his own Will and Choice preceded all Obligation as unto Obedience . He obeyed because he would , before because he ought . He said , Lo , I come to do thy Will , O God , before he was obliged to do that Will. By his own Choice , and that in an Act of Infinite Condescention and Love , as we have shewed , he was made of a woman , and thereby made under the Law. In his Divine Person he was Lord of the Law , above it , no more obnoxious unto its Commands , than its Curse . Neither was he afterwards in himself on his own Account unobnoxious unto its Curse , merely because he was Innocent , but also because he was every way above the Law it self , and all its force . This was the Original Glory of his Obedience . The Wisdom , the Grace , the Loye , the Condescention that was in this Choice , animated every Act , every 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 represented 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 , others 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 the 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 into 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 beheld him here as a poor , sorrowful , persecuted Man , dying on the Cross , came to see him 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 furmise , 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 Estential 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 this 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 Christin 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 Christ under the Old Testament . IT is said 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 were 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 by these means they obtained , were the life of the Church of Old. 2. IT was represented in the Mystical Account which is given us of his Communion with his Church in Love and Grace . As this is intimated in many places of Scripture ; so there is one entire Book designed unto its Declaration . This is the Divine Song of Solomon who was a Type of Christ , and a Penman of the Holy Ghost therein . A Gracious Record it is of the Divine Communications of Christ in Love and Grace unto his Church , with their returns of love unto him , and delight in him . And then may a man judge himself to have somewhat profited in the experience of the Mystery of a blessed entercourse and communion with Christ , when the expressions of them in that holy Dialogue , do give Light and Life unto his mind , and efficaciously communicate unto him an experience of their power . But because these things are little understood by many , the book it self is much neglected if not despised . Yea to such impudence have some arrived , in foaming out their own shame , as that they have ridiculed the expressions of it ; but we are foretold of such mockers in the last days , that should walk after their own ungodly lusts ; they are not of our present consideration . THE former Instance of the Representations of the Glory of Christ in their Institutions of outward Worship with this Record of the inward communion they had with Christ in Grace , Faith , and Love , gives us the Substance of that view which they had of his Glory . What holy strains of Delight and Admiration , what Raptures of Joy , what solemn and divine Complacency , what ardency of Affection , and Diligence in Attendance unto the means of enjoying communion with him , this discovery of the Glory of Christ wrought in the souls of them that did believe , is Emphatically expressed in that discourse . A few days , a few hours spent in the frame characterised in it , is a Blessedness excelling all the treasures of the Earth ; and if we , whose Revelations of the same Glory do far exceed theirs , should be found to come short of them in Ardency of Affection unto Christ , and continual holy Admiration of his excellencies , we shall one day be judged unworthy to have received them . 3. IT was so represented and made known under the Old Testament in his personal Appearances on various occacasions unto several Eminent Persons , Leaders of the Church in their Generations . This he did as a Praeludium to his Incarnation . He was as yet God only ; but appeared in the assumed shape of a man , to signifie what he would be . He did not create an Human Nature , and unite it unto himself for such a Season ; only by his Divine Power he acted the Shape of a Man composed of what AEtherial Substance he pleased , immediately to be dissolved . So he appeared to Abraham , to Jacob , to Moses , to Joshua , and others , as I have at large elsewhere proved and confirmed . And hereon also , because he was the Divine Person who dwelt in , and dealt with the Church , under the Old Testament from first to last , in so doing he constantly assumes unto himself Human Affections , to intimate that a season would come when he would immediately act in that Nature . And indeed after the fall there is nothing spoken of God in the Old Testament , nothing of his Institutions , nothing of the way and manner of dealing with the Church , but what hath respect unto the future Incarnation of Christ. And it had been absurd to bring in God under perpetual Anthropopathis , as grieving , repenting , being angry , well-pleased , and the like , were it not but that the Divine Person intended , was to take on him the Nature wherein such Affections do dwell . 4. IT was represented in Propheticat Visions . So the Apostle affirms that the Vision which Isaiah had of him , was when he saw his Glory , John. 12. 41. And it was a blessed Representation thereof . For his Divine Person being exalted on a Throne of Glory , his Train filled the Temple . The whole Train of his Glorious Grace filled the Temple of his body . This is the true Tabernacle which God pitched , and not man. The Temple which was destroy'd and which he raised again in three days , wherein dwelt the fulness of the Godhead . Col. 1. 9. This Glory was now presented unto the view of Isaiah , Chap. 6. 1 , 2 , 3. which filled him with Dread and Astonishment . But from thence he was relieved , by an act of the Ministry of that Glorious one , taking away his Iniquity by a coal from the Altar , which typified the purifying efficacy of his Sacrifice . This was food for the Souls of Believers , in these and on the like occasions , did the whole Church lift up their voice in that Holy Cry , Make hast our Beloved , and be thou like to a Roe , or to a young Hart on the Mountain of Spices . OF the same Nature was his Glorious Appearance on Mount Sinai at the giving of the Law , Exod. 19. For the description thereof by the Psalmist , Psal. 68. 17 , 18. is applyed by the Apostle unto the Ascension of Christ after his Resurrection , Ephes. 4. 8 , 9 , 10 , 11. Only as it was then full of outward Terror , because of the giving of the fiery Law , it was referred unto by the Psalmist , as full of Mercy , with respect unto his Accomplishment of the same Law. His giving of it was as Death unto them concerned , because of its Holiness , and the severity of the the Curse wherewith it was attended ; his fulfilling of it was Life , by the Pardon and Righteousness which issued from thence . 5. THE Doctrine of his Incarnation whereby he became the Subject of all that Glory which we enquire after , was revealed , although not so clearly as by the Gospel , after the actual accomplishment of the thing it self . In how many places this is done in the Old Testament , I have elsewhere declared ; at least I have explained and vindicated many of them ( for no man can presume to know them all ) Vindic. Evangel . One instance therefore shall here suffice , and this is that of the same Prophet Isaiah chap. 9. v. 6 , 7. Unto us a child is born , unto us a Son is given , and the government shall be on his shoulder , and his name shall be called Wonderful , Counsellor , the mighty God , the everlasting Father , the Prince of Peace , of the encrease of his government and peace there shall be no end , upon the Throne of David and upon his Kingdom to order it and establish it with judgment and Justice from henceforth and for ever , the zeal of the Lord of Hosts will perform this . This one Testimony is sufficient to confound all Jews , Socinians , and other Enemies of the Glory of Christ. I do acknowledge , that not-notwithstanding this Declaration of the Glory of Christ in his future Incarnation and Rule there remained much darkness in the minds of them unto whom it was then made . For although they might and did acquiesce in the truth of the Revelation , yet they could frame to themselves no notions of the 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 centemplation , 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 sayed . 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 sins and offences of others . I SHALL at present give this Assertion no other confirmation , but only that God hath often done so , who will , who can do no iniquity . SO he affirms that he will do , Exod. 20. 5. Visiting the sins of the fathers upon the children under the third and fourth generation . It is no exception of weight , that they also are sinners , continuing in their Fathers sins : for the worst of sinners must not be dealt unjustly withal ; but they must be so if they are punished for their fathers sins , and it be absolutely unlawful that any one should be punished for the sin of another . SO the Church affirms ; Our fathers have sinned , and are not ; and we have born their iniquities , Lam. 5. 11. And so it was : For in the Babylonish captivity God punished the sins of their fore-fathers , especially those committed in the days of Manasses , 2 King. 23. 26 , 27. As afterwards in the final destruction of that Church and Nation , God punished in them the guilt of all bloody persecutions from the beginning of the world , Luke 11. 50 , 51. SO Canaan was cursed for the sin of his Father , Gen. 9. 25. Saul's seven Sons were put to death for their Fathers bloody Cruelty , 2 Sam. 21. 8. 14. For the Sin of David , seventy thousand of the People were destroyed by an Angel , concerning whom he said , It is I that have sinned and done evil , these sheep what have they done ? 2 Sam. 24. 15 , 17. See also 1 King. 21. 29. So was it with all the Children or Infants that perished in the Flood , or in the Conflagration of Sodom and Gomorrah . And other instances of the like nature may be assigned . IT is therefore evident , That there is no inconsistency with the nature of Divine Justice , nor the Rules of Reason among Men , that in sundry Cases the Sins of some may be punished on others . 2. IT is to be observed that this Administration of Justice is not promiscuous , that any whatever , may be punished for the sins of any others . There is always a special Cause and Reason of it ; and this is a peculiar conjunction between them who sin , and those who are punished for their sins . And two Things belong unto this Conjunction . ( 1. ) Especial Relation . ( 2. ) Especial mutual Interest . 1. THERE is an especial Relation required unto this Translation of Punishment . Such as that between Parents and Children , as in most of the Instances before given ; or between a King and Subjects , as in the Case of David . Hereby the Persons sinning , and those suffering , are constituted one Body , wherein if one Member offend , anonother may justly suffer : The back may answer for what the hands takes away . 2. IT consists in mutual Interest . Those whose sins are punished in others , have such an Interest in them , as that their being so , is a punishment unto themselves . Therefore are such sinners threatned with the punishment and evils that shall befall their Posterity or Children for their sakes which is highly poenal unto themselves , Numb . 14. 33. Your Children shall wander in the wilderness forty years , and bear your whoredoms . The Punishment due to their sins is in part transferred unto their Children , and therein did the sting of their own Punishment also consist . 3. THERE is a greater , a more Intimate Conjunction , a nearer Relation , an higher mutual Interest between Christ and the Church , than ever was or can be between any other Persons or Relations in the world , whereon it became just and equal in the sight of God , that he should suffer for us , and that what he did and suffered should be imputed unto us , which is farther to be cleared . THERE neither is nor can be any more than a Threefold Conjunction between diverse , distinct Persons . The first is Natural , the second is Moral , whereunto I refer that which is Spiritual or Mystical ; and the Third Foederal , by vertue of mutual compact . In all these ways is Christ in Conjunction with his Church , and in every in one of them , in a way Singular and Peculiar . 1. THE first Conjunction of distinct Persons is Natural . God hath made all Mankind of one blood , Act. 17. 26. Whereby there is a Cognation and Alliance between them all . Hence every Man , is every Mans Brother or Neighbour , unto whom loving kindness is to be shewed , Luk. 10. 36. And this Conjunction was between Christ and the Church ; as the Apostle declares , Heb. 2. 14. For asmuch as the Children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the Devil , and deliver them who through fear of death were all their life time subject to bondage . Hence both he that sanctifieth , and they who are sanctified are all of one , v. 11. His infinite Condescention in coming into this Communion and Conjunction of Nature with us , was before declared : But it is not common like that between all other Men partakers of the same Nature . There are Two Things wherein it was peculiar and eminent . 1. THIS Conjunction between him and the Church , did not arise from a necessity of Nature , but from a voluntary act of his Will. The Conjunction that is between all others is necessary . Every Man is every Mans Brother whether he will or no , by being a Man. Natural Generation communicating to every one his subsistence in the same Nature , prevents all acts of their own Will and Choice . With the Lord Christ it was otherwise as the Text affirms : For such Reasons as are there expressed , he did by an act of his own Will partake of Flesh and Blood , or came into this Conjunction with us . He did it of his own choice , because the Children did partake of the same . He would be what the Children where . Wherefore the Conjunction of Christ in humane Nature with the Church , is ineffably distinct from that common Conjunction which is amongst all others in the same Nature . And therefore altho it should not be meet amongst meer Men , that one should act and suffer in the stead of others , because they are all thus related to one another as it were whether they will or no ; yet this could not reach the Lord Christ , who in a strange and wonderful manner came into this Conjunction by a meet act of his own . 2. HE came into it on this design , and for this only end , nemely , that in our Nature taken to be his own , he might do and suffer what was to be done and suffered for the Church : So it is added in the Text ; That by death he might destroy him who had the power of death ; and deliver them who for fear of death were subject to Bondage . This was the only end of his Conjunction in Nature with the Church : And this puts the case between him and it , at a vast distance from what is or may be between other Men. IT is a foolish thing to argue , that because a mere participation of the same Nature among Men , is not sufficient to warrant the Righteousness of 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 Unions or 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 which 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 she 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 Elect of God are sinners : They were so in Adam ; they have been and are so in themselves . What doth become the Justice of God to do thereon ? Shall it dismiss them all unpunished ? Where then is that Justice which spared not the Angels who sinned nor Adam at the first ? Would this procedure have any consonancy thereunto , be reconcilable unto it ? Wherefore the Establishment of the Righteousness of God on the one hand , and the forgiveness of sin on the other , seem so contradictory , as that many stumble and fall at it eternally , see Rom. 10. 3 , 4. BUT in this interposition of Christ , in this Translation of punishment from the Church unto him , by vertue of his Conjunction therewith , there is a blessed harmony between the Righteousness of the God , and the forgiveness of sins ; the exemplification whereof , is his Eternal Glory . O Blessed Change ! O Sweet permutation ; as Justine Martyr speaks . BY Vertue of his Union with the Church , which of his own accord he entred into , and his undertaking therein to answer for it in the sight of God , it was a righteous thing with God , to lay the punishment of all our sins upon him , so as that he might freely and graciously pardon them all , to the Honour and Exaltation of his Justice , as well as of his Grace and Mercy , Rom. 3. 24 , 25 , 26. HEREIN is he Glorious in the sight of God , Angels and Men. In him there is at the same time , in the same Divine Actings , a Glorious Resplendency of Justice and Mercy ; of the one in punishing ; of the other in pardoning . The appearing inconsistency between the Righteousness of God and the Salvation of sinners , wherewith the Consciences of convinced Persons are exercised and terrified , and which is the Rock at which most of them split themselves into Eternal Ruin , is herein removed and taken away . In his Cross were Divine Holiness and Vindictive Justice exercised and manifested ; and through his Triumph Grace and Mercy are exerted to the utmost . This is that Glory which ravisheth the Hearts , and satiates the Souls of them that believe . For what can they desire more , what is farther needful unto the Rest and Composure of their Souls , than at one view to behold God eternally well pleased in the declaration of his Righteousness , and the exercise of his Mercy , in order unto their Salvation ? In due apprehensions hereof , let my Soul live ; in the faith hereof let me dye , and let present Admiration of this Glory make way for the eternal enjoyment of it in its beauty and fulness . HE is Glorious in that the Law of God in its Preceptive part , or as unto the Obedience which it required , was perfectly fulfilled and accomplished . That it should be so , was absolutely necessary from the Wisdom , Holiness and Righteousness of him , by whom it was given : For what could be more remote from those Divine Perfections , than to give a Law , which never was to be fulfilled in them unto whom it was given , and who were to have the advantages of it ? This could not be done by us ; But through the Obedience of Christ by vertue of this his Mystical Conjunction with the Church , the Law was so fulfilled in us by being fulfilled for us , as that the Glory of God in the giving of it , and annexing eternal Rewards unto it , is exceedingly exalted , see Rom. 8. 3 , 4. THIS is that Glory of Christ whereof one view by faith , will scatter all the fears , answer all the objections , and give relief against all the Despondencies of poor tempted , doubting souls ; and an Anchor it will be unto all believers , which they may cast within the Vail , to hold them firm and stedfast in all Tryals , Storms and Temptations in Life and Death . CHAP. X. The Glory of Christ in the Communication of himself unto Believers . ANOTHER instance of the Glory of Christ which we are to behold here by Faith , and hope that we shall do so by sight hereafter , consists in the Mysterious Communication of himself and all the Benefits of his Mediation , unto the souls of them that do believe , to their present happiness and future eternal Blessedness . HEREBY he becomes theirs as they are his ; which is the Life , the Glory and Consolation of the Church , Cant. 6. 3. Chap. 3. 16. Chap. 3. 10. He and all that he is being appropriated unto them by vertue of their Mystical Union ; There is , there must be some Ground , formal Reason and Cause of this Relation between Christ and the Church , whereby he is theirs , and they are his ; he is in them , and they in him ; so as it is not between him and other Men in the World. THE Apostle speaking of this Communication of Christ unto the Church , and the Union between them , which doth ensue thereon , affirms that is a Great Mystery ; for I speak , saith he , concerning Christ and the Church , Ephes. 5. 32. I SHALL very briefly enquire into the Causes , Ways and Means of this Mysterious Communication whereby he is made to be ours , to be in us , to dwell with us , and all the benefits of his Mediation to belong unto us : For , as was said , it is evident that he doth not thus communicate himself unto all by a natural Necessity , as the Sun gives light equally unto the whole World ; nor is he present withall by an Ubiquity of his humane Nature ; nor as some dream , by a Diffusion of his rational Soul into all ; nor doth he become ours by a carnal eating of him in the Sacrament ; but this Mystery proceeds from , and depends on other Reasons and Causes , as we shall briefly declare . BUT yet before I proceed to declare the way and manner whereby Christ communicateth himself unto the Church , I must premise something of Divine Communications in General , and their Glory . And I shall do this by touching a little on the harmony and Correspondency that is between the Old Creation and the New. 1. ALL Being , Power , Goodness , and Wisdom were originally , essentially , infinitely in God : And in them with the other Perfections of his Nature , consisted his Essential Glory . 2. THE Old Creation was a Communication of Being and Goodness by Almighty Power , directed by Infinite Wisdom , unto all things that were created for the manifestation of that Glory . This was the first Communication of God unto any thing without himself , and it was exceeding glorious , see Psal. 19. 1. Rom. 1. 21. And it was a curious Machine , framed in the subordination and dependency of one thing on another , without which they could not subsist , nor have a continuance of their Beings . All Creatures below live on the Earth , and the products of it ; the Earth for its whole production depends on the Sun and other Heavenly Bodies , as God declares , Hos. 2. 21 , 22. I will hear , saith the Lord , I will hear the Heavens and they shall hear the Earth , and the Earth shall hear the Corn , and the Wine , and the Oil , and they shall hear Jezreel . God hath given a subordination of things in a Concatenation of Causes whereon their Subsistence doth depend . Yet , 4. IN this mutual Dependency on , and Supplies unto one another , they all depend on , and are influenced from God himself , the Eternal Fountain of Being , Power , and Goodness . He hears the Heavens ; and in the Continuation of this Order by constant Divine Communication of Being , Goodness and Power , unto all Things , God is no less glorified than in the first Creation of them , Act. 14. 15 , 16 , 17. Chap. 17. 24 , 25 , 26 , 27 , 28 , 29. 5. THIS Glory of God is visible in the Matter of it , and is obvious unto the Reason of Mankind ; for from his Works of Creation and Providence they may learn his Eternal Power and Godhead , wherein he is essentially glorious . 6. BUT by this divine Communication God did not intend only to glorifie himself in the essential Properties of his Nature , but his Existence also in Three Persons , of Father , Son and Spirit . For although the whole Creation in its first framing , and in its Perfection , was and is by an Emanation of Power and Goodness from the Divine Nature in the Person of the Father , as he is the Fountain of the Trinity , whence he is said peculiarly to be the Creator of all things ; yet the immediate Operation in the Creation was from the Son , the Power and Wisdom of the Father , Joh. 1. 1 , 2 , 3. Col. 1. 16. Heb. 1. 3. And as upon the first Production of the Mass of the Creation , it was under the especial care of the Spirit of God to preserve and cherish it , unto the production of all distinct sorts of Creatures , Gen. 1. 2. So in the Continuance of the whole there is an especial Operation of the same Spirit in all things . Nothing can subsist one Moment by vertue of the Dependance which all things have on one another , without a continual Emanation of Power from him , see Psal. 104. 29 , 30. BY these divine Communications in the production and preservation of the Creature , doth God manifest his Glory , and by them alone in the way of Nature he doth so ; and without them , although he would have been for ever essentially glorious , yet was it impossible that his Glory should be known unto any but himself . Wherefore on these divine Communications doth depend the whole Maninifestation of the Glory of God. But this is far more eminent , though not in the outward Effects of it so visible in the new Creation , as we shall see . 1. ALL Goodness , Grace , Life , Light , Mercy and Power , which are the Springs and Causes of the New Creation , are all originally in God , in the divine Nature , and that infinitely and essentially . In them is God eternally or essentially glorious , and the whole Design of the New Creation was to manifest his Glory in them by external Communications of them and from them . 2. THE first Communication of , and from these things , is made unto Christ as the Head of the Church . For in the first place , it pleased God that in him should all the fulness of these things dwell , so as that the whole New Creation might consist in him , Col. 1. 17 , 18 , 19. And this was the first Egress of divine Wisdom for the Manifestation of the Glory of God in these holy Properties of his Nature . For , 3. THIS Communication was made unto him as a Repository and Treasury of all that Goodness , Grace , Life , Light , Power and Mercy which were necessary for the Constitution and Preservation of the New Creation . They were to be laid up in him , to be hid in him , to dwell in him ; and from him to be communicated unto the whole Mystical Body designed unto him , that is the Church . And this is the first Emanation of divine Power and Wisdom for the Manifestation of his Glory in the New Creation . This Constitution of Christ as the Head of it , and the Treasuring up in him , all that was necessary for its Production and Preservation , wherein the Church is chosen and preordained in him unto Grace and Glory , is the Spring and Fountain of divine Glory in the Communications that ensue thereon . 4. THIS Communication unto Christ is ( 1. ) Unto his Person ; and then ( 2. ) With respect unto this Office. It is in the Person of Christ that all Fulness doth originally dwell . On the Assumption of human Nature into personal Union with the Son of God , all Fulness dwells in him bodily , Col. 2. 9. And thereon receiving the Spirit in all Fulness , and not by Measure , all the Treasures of Wisdom and Knowledge were hid in him , Col. 2. 3. and he was filled with the unsearchable Riches of Divine Grace , Ephes. 3. 8 , 9 , 10 , 11. And the Office of Christ is nothing but the way appointed in the Wisdom of God , for the Communication of the Treasures of Grace , which were communicated unto his Person . This is the end of the whole Office of Christ in all the parts of it , as he is a Priest , a Prophet and a King. They are , I say , nothing but the Ways appointed by infinite Wisdom for the Communication of the Grace laid up in his Person unto the Church . The transcendent Glory hereof , we have in some weak measure enquired into . 5. THE Decree of Election prepared , if I may so say , the Mass of the New Creation . In the old Creation , God first prepared and created the Mass or Matter of the whole , which afterwards by the Power of the holy Spirit , was formed into all the distinct Beings whereof the whole Creation was to consist ; and animated according to their distinct Kinds . AND in order unto the Production and Perfecting of the Work of the new Creation , God did from Eternity in the holy purpose of his Will prepare , and in design set apart unto himself , that Portion of Mankind whereof it was to consist . Hereby they were only the peculiar Matter that was to be wrought upon by the Holy Ghost , and the glorious Fabrick of the Church erected out of it . What was said , it may be , of the Natural Body , by the Psalmist , is true of the Mystical Body of Christ , which is principally intended , Psal. 139. 15 , 16. My substance was not hid from thee , when I was made in secret , and curiously wrought in the lowest parts of the earth : Thine eyes did see my substance yet being imperfect , and in thy Book all my members were written which in continuance were fashioned , when as yet there was none of them . The substance of the Church whereof it was to be formed , was under the Eye of God , as proposed in the Decree of Election ; yet was it as such imperfect . It was not formed or shaped into Members of the Mystical Body . But they were all written in the Book of Life . And in pursuance of the Purpose of God , there they are by the holy Spirit in the whole course and continuance of time in their several Generations fashioned into the Shape designed for them . 6. THIS therefore is herein , the glorious Order of divine Communications . From the infinite eternal Spring of Wisdom , Grace , Goodness , and Love in the Father , all the Effects whereof unto his end were treasured up in the Person and Mediation of the Son ; the holy Spirit unto whom the actual Application of them is committed , communicates Life , Light , Power , Grace and Mercy unto all that are designed parts of the New Creation . Hereon doth God glorifie both the essential Properties of his Nature , his infinite Wisdom , Power , Goodness and Grace , as the only eternal Spring of all these things ; and also his ineffable glorious Existence in three Persons , by the Order of the Communication of these things unto the Church , which are originally from his Nature . And herein is the glorious Truth of the Blessed Trinity , which by some is opposed , by some neglected , by most looked on as that which is so much above them , as that it doth not belong unto them , made precious unto them that believe , and becomes the Foundation of their Faith and Hope . In a View of the glorious Order of those divine Communications , we are in a steady Contemplation of the ineffable Glory of the Existence of the Nature of God in the Three distinct Persons of Father , Son and Holy Ghost . 7. ACCORDING unto this Divine Order the Elect in all Ages are by the holy Spirit moving and acting on that Mass of the New Creation , formed and animated with spiritual Life , Light , Grace and Power unto the Glory of God. They are not called accidentally according unto the external Occasions and Causes of their Conversion unto God ; but in every Age , at his own Time and Season , the holy Spirit communicates these things unto them , in the Order declared unto the Glory of God. 8. AND in the same manner is the whole New Creation preserved every Day : every moment there is vital Power and Strength , Mercy and Grace communicated in this Divine Order to all Believers in the World. There is a continual Influence from the Fountain , from the Head , into all the Members , whereby they all consist in him , are acted by him , who worketh in us both to will and to do of his own good pleasure : and the Apostle declares that the whole Constitution of Church-order is suited as an external Instrument to promote these Divine Communications , unto all the Members of the Church , it self Eph. 4. 13 , 14 , 15 , 16. THIS in general is the Order of Divine Communications , which is for the Substance of it continued in Heaven , and shall be so unto Eternity ; For God is , and ever will be all and in all . But at present , it is invisible unto Eyes of Flesh , yea , the Reason of Men. Hence it is by the most despised , they see no Glory in it : But let us consider the Prayer of the Apostle , that it may be otherwise with us , Ephes. 1. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. For the Revelation made of the Glory of God in the old Creation , is exceeding inferior to that which he makes of himself in the New. HAVING premised these things in general concerning the Glory of Divine Communications , I shall proceed to declare in particular , the Grounds and Way whereby the Lord Christ communicates himself , and therewithal all the Benefits of his Mediation , unto them that do believe , as it was before proposed . WE on our part are said herein to receive him , and that by Faith , John 1. 11 , 12. Now where he is received by us , he must be tendred , given , granted , or communicated unto us . And this he is by some divine Acts of the Father , and some of his own . THE Foundation of the whole is laid in a Soveraign Act of the Will , the Pleasure , the Grace of the Father . And this is the Order and Method of all divine Operations in the Way and Work of Grace . They originally proceed all from him ; and having effected their Ends , do return , rest , and center in him again , see Ephes. 1. 4 , 5 , 6. Wherefore that Christ is made ours , that he is communicated unto us , is originally from the free Act , Grant and Donation of the Father , 1 Cor. 1. 30. Rom. 5. 15 , 16 , 17. And hereunto sundry things do concur . As ( 1. ) His Eternal Purpose which he purposed in himself to glorifie his Grace in all his Elect , by this Communication of Christ , and the Benefits of his Mediation unto them , which the Apostle declares at large , Ephes. 1. ( 2. ) His granting all the Elect unto Christ to be his own : so to do and suffer for them what was antecedaneously necessary unto the actual Communication of himself unto them . Thine they were , and thou gavest them to me , Joh. 17. ( 3. ) The giving of the Promise , or the Constitution of the Rule and Law of the Gospel , whereby a participation of Christ , an Interest in him and all that he is , is made over and assured unto Believers , Joh. 1. 12. 1 Joh. 1. 1 , 2 , 3 , 4. ( 4. ) An Act of Almighty Power , working and creating Faith in the Souls of the Elect , enabling them to receive Christ so exhibited and communicated unto them by the Gospel , Ephes. 1. 19 , 20. Chap. 2. 5 , 6 , 7 , 8. THESE things which I have but named , have an Influence into the Glory of Christ herein : For this Communication of him unto the Church , is an effect of the eternal Counsel , Wisdom , Grace and Power of the Father . BUT they are the Acts of Christ himself herein , which principally we enquire into , as those which manifest the Glory of his Wisdom , Love and Condescention . AND 1. He gives and communicates unto them his holy Spirit ; the holy Spirit as peculiarly his , as granted unto him of the Father , as inhabiting in him in all fulness . This Spirit abiding originally as to his Person , and immeasurably as unto his Effects and Operations in himself , he gives unto all Believers to inhabit and abide in them also , Joh. 14. 14. 20. 1 Cor. 6. 16 , 17. Rom. 8. 8. Hence follows an ineffable Union between him and them . For as in his Incarnation he took our Nature into personal Union with his own ; so herein he takes our Persons into a Mystical Union with himself . Hereby he becomes ours , and we are his . AND herein is he unspeakably glorious . For this Mystery of the Inhabitation of the same Spirit in him as the Head , and the Church as his Body , animating the whole , is a transcendent Effect of Divine Wisdom . There is nothing of this Nature in the whole Creation besides ; no such Union , no such mutual Communication . The strictest Unions and Relations in Nature are but Shadows of it . Ephes. 5. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. Herein also is the Lord Christ precious unto them that do believe , but a Stone of stumbling , and a Rock of offence unto the Disobedient . This glorious ineffable Effect of his Wisdom and Grace , this rare , peculiar , singular Way of the Communication of himself unto the Church , is by many despised . They know , it may be , some of them , what it is to be joyned unto an Harlot so as to become one Flesh , but what it is to be joyned unto the Lord so as to become one Spirit , they know not . But this Principle and Spring of the spiritual Life of the Church , and of all vital spiritual Motions towards God , and Things 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 without 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 unto 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 the Divine Nature , Infinite Being and Goodness in a Nature intelligent and self-subsistent . So the Apostle declares it , He that cometh unto God must believe that he is , and that he is a Rewarder , Heb. 11. 6. 2. IN this State of Infinite , Eternal Being and Goodness antecedent unto any Act of Wisdom or Power without himself , to give Existence unto other Things , God was , and is eternally in himself all that he will be , all that he can be , unto Eternity . For where there is Infinite Being and Infinite Goodness , there is Infinite Blessedness and Happiness , whereunto nothing can be added . God is always the same . That is his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 102. 27. Thou art he , always the same . All things that are , make no addition unto God , no change in his State. His Blessedness , Happiness , Self-satisfaction , as well as all other his Infinite Perfections , were absolutely the same before the Creation of any thing , whilst there was nothing but himself , as they are since he hath made all things . For the Blessedness of God consists in the Ineffable mutual Inbeing of the Three holy Persons in the same Nature , with the immanent reciprocal Actings of the Father and the Son in the eternal Love and Complacency of the Spirit . Hereunto nothing can be added , herein no Change can be made by any external Work or Effect of Power . Herein doth God act in the perfect Knowledge , and perfect Love of his own Perfections unto an infinite Acquiescency therein , which is the Divine Blessedness . This gives us the true Notion of the Divine Nature antecedent unto the Manifestation of it made by any outward Effects . Infinite Being and Goodness eternally blessed in the Knowledge and Enjoyment of it self by inconceivable , ineffable , internal Actings answering the manner of its Subsistence , which is in three distinct Persons . 3. THIS Being and Goodness of God by his own Will and Pleasure , acting themselves in Infinite Wisdom and Power , produced the Creation of all things . Herein he communicated a finite , limited , dependent Being and Goodness unto other things without himself . For all Being and Goodness being , as was said , in him alone , it was necessary that the first outward Work and Effect of the Divine Nature must be the Communication of Being and Goodness into other things . Wherefore as when he had given unto every thing its Being out of nothing by the Word of his Power , saying , Let them be , and they were ; so it is said , that he looked on all that he had made , and behold , they were exceeding good , Gen. 1. last . Being and Goodness must be the first outward Effects of the Divine Nature , which being wrought by Infinite Power and Wisdom , do represent unto us the Glory of God in the Creation of all things . Infinite Being in Self-subsistence , which is necessary in the first Cause and Spring of all things ; Infinite Goodness to communicate the Effect of this Being unto that which was not , and Infinite Wisdom and Power in that Communication , are gloriously manifested therein . 4. IN this State , all things that were made , depended immediately on God himself , without the Interposition of any other Head of Influence or Rule . They had the Continuance of their Being and its Preservation , from the immediate Actings of these Properties of the Divine Nature whereby they were made ; and their Dependance on God was by Vertue of that Law , which was implanted on the Principles and Powers of their several Natures by God himself . 5. THUS in the beginning God created the Heavens and the Earth . He provided himself of two distinct Rational Families , that should depend on him according to a Law of Moral Obedience , and thereby give Glory to him ; with two distinct Habitations for them cognate unto their Nature and Use ; Heaven above , and the Earth beneath . The Earth he appointed for the Habitation of Man , which was every way suited unto the Constitution of his Nature , the Preservation of his Being , and the End of his Creation in giving Glory to God. Heaven he prepared for the Habitation of the Angels , which was suited unto the Constitution of their Nature , the Preservation of their Being , and the End of their Creation in giving Glory to God. Wherefore as Man had Power and Dominion over all things here below , and was to use them all unto the Glory of God , by which means God received Glory from them also , though in themselves bruit and inanimate ; so the Angels had the like Dominion over the Coelestial and AEtherial Bodies , wherewith God had fitted the Place of their Habitation , that through the Contemplation and Use of them , God might have a Revenue of Glory and Praise from them also . To suppose any other Race of Intellectual Creatures , besides Angels in Heaven , and Men on Earth , is not only without all Countenance from any Divine Testimony , but it disturbs and disorders the whole Representation of the Glory of God made unto us in the Scripture , and the whole Design of his Wisdom and Grace as declared therein . Intellectual Creatures not comprehended in that Government of God , and Mystery of his Wisdom in Christ , which the Scripture Reveals , are a Chimera framed in the Imaginations of some Men , scarce duly sensible of what it is to be wise unto Sobriety . 6. THIS Order of things was beautiful and comely . Hence were they all said to be exceeding good . For each of these Families had their own immediate , distinct Dependance on God. He was the immediate Head of them . There was no other common Head interposed between God and them . They were not an Head unto one another . There were no Communications unto them , but what were immediate from God himself . And their Union among themselves was in this alone , that all their Obedience did meet and center in God. So God made the Heavens and the Earth , and two distinct Families in them for himself . 7. THIS beautiful Order in it self , this Union between the two Families of God , was disturbed , broken , dissolved by the Entrance of Sin : For hereby part of the Family above , and the whole Family below , fell off from their Dependance on God , and ceasing to center in him as their Head , they fell into Variance and Enmity among themselves . For the Center of this Union and Order being removed and lost , nothing but Enmity and Confusion remained among them . Hereon to shew that its Goodness was lost , God cursed the Earth and all that was in it ; for it was put in Subjection unto Man , who was now fallen from him : Howbeit he cursed not the Heavens which were in Subjection unto the Angels , because some of them only left their Habitation ; and the Habitation of the Residue was not to be cursed for their Sakes . But Mankind was wholly gone off from God. 8. THE Angels that sinned , God utterly rejected for ever as an Example of his Severity ; the whole Race of Mankind he would not utterly cast off , but determined to recover and save a Remnant according to the Election of Grace ; which how he did it in a way of Condecency unto all his Divine Perfections , I have elsewhere declared . 9. HOWBEIT he would not restore them into their former State , so as to have again two distinct Families , each in an immediate Dependance on himself , though he left them in different and distinct Habitations , Eph. 3. 15. But he would gather them both into one , and that under a new Head , in whom the one Part should be preserved from sinning , and the other delivered from sin committed . 10. THIS then is that which the Apostle declares in these Words , To gather together in one all things which are in Heaven , and which are in Earth ; even in him . And so he again expresseth it , Col. 1. 20. To reconcile all things unto himself in him , whether they are things in Heaven , or things in Earth , all things were fallen into disorder and confusion by sin ; they were fallen off from God into variance among themselves . God would not restore them into their first Order in an immediate Dependance on his Divine Perfections . He would no longer keep them in two distinct Families ; but he would in his infinite Wisdom and Goodness gather them up into one common Head , on whom they should have their immediate Dependance , and be reconciled again among themselves . 11. THIS New Head , wherein God hath gathered up all things in Heaven and Earth into one ; one Body , one Family , on whom is all their dependance , in whom they all now consist , is Jesus Christ the Son of God incarnate , see 1 Cor. 11. 3. Eph. 1. 21 , 22 , 23. This Glory was reserved for him ; none other could be meet for it , or worthy of it , see Col. 1. 17 , 18 , 19 , 20. 12. TO answer all the Ends of this New Head of Gods recollected Family , all Power in Heaven and Earth , all Fulness of Grace and Glory , is committed unto him . There is no Communication from God , no Act of Rule towards this Family , no Supply of Vertue , Power , Grace or Goodness unto Angels or Men , but what is immediately from this New Head , whereinto they are gathered . In him they all consist , on him do they depend , unto him are they subject ; in their Relation unto him doth their Peace , Union and Agreement among themselves consist . This is the Recapitulation of all things intended by the Apostle . 13. IT is true , that he acts distinctly and variously towards the two parts of the Recollected Family of Angels and Men , according as their different States and Conditions do require . For ( 1. ) We had need of a Reparation by Redemption and Grace , which the Angels had not . ( 2. ) Angels were capable of immediate Confirmation in Glory , which we are not , until we come to Heaven . Therefore ( 1. ) He assumed our Nature that it might be repaired ; which he did not the Nature of the Angels . ( 2. ) He gives us Union unto himself , by his Spirit , which exalts us into a Dignity and Honour , meet for Fellowship with them in the same Family . THIS is a brief Account of the mysterious Work of Divine Wisdom in the Recapitulation of all things in Jesus Christ ; and herein is he transcendently glorious ; or his Glory herein is far above our Comprehension : Yet some few things may be observed to direct us in the View and Contemplation of it . As , 1. HE alone was a meet and capable Subject of it . He only could bear the weight of this Glory . No meer Creature in Heaven or Earth was meet to be thus made the Head of the whole new Creation of God. In none of them could all things consist . None of them was meet to be thus in the Place of God , to have all things depend upon him , and be put in subjection unto him , so as that there should be no Communication between God and the Creation , but by and through him alone . Wherefore when the holy Ghost assigns this Glory unto him , he so describes him , as that we may discern his singular meetness for it ; as that he is the Brightness of the Fathers Glory , and the express Image of his Person , upholding all things by the Word of his Power , Heb. 1. 3. That he is the Image of the invisible God , the first born of every Creature , by whom all things were created , that are in Heaven , and that are in the Earth , visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers , all things were created by him , and for him , and he is before all things , and by him all things consist , Col. 1. 15 , 16 , 17 , 18 , 19. Such an one alone and no other was meet to bear and uphold this Glory , And the Glory of his Person is such as that it is the Blessedness of all Creatures to center in this Glory of his Office. 2. THIS is that Glory which God designed unto his only Son incarnate ; and it gives us a little View into the Glory of that Mystery , the wonderful eternal Design of God to glorifie himself in the Incarnation of Christ. God would have his eternal , his only begotten Son to be incarnate , to take our Nature on him , to be made Man. What is his Design in this incomprehensible Work of his Wisdom , Love and Power ? Indeed in the first place , it was for the Redemption of the Church , by the Sacrifice of himself and other Acts of his Mediation . But there is that which is more general and comprehensive , and wherein all the conoerns of the Glory of God do center . And this was that he might gather all things into one in him , that the whole Creation , especially that which was to be eternally blessed , should have a new Head given unto it for its Sustentation , Preservation , Order , Honor and Safety . All Springs are in him , and all Streams are unto him , and in and by him unto God. Who can express the Divine Beauty , Order and Harmony of all things that are in this their Recapitulation in Christ ? The Union and Communion between Angels and Men , the Order of the whole Family in Heaven and Earth , the Communication of Life , Grace , Power , Mercy and Consolation to the Church , the Rule and Disposal of all things unto the Glory of God , do all depend hereon . This Glory God designed unto his Son incarnate , and it was the greatest , the highest that could be communicated unto him . For as the Apostle observes , All things are put in subjection unto him , he only excepted who doth so make them subject , that is God the Father , 1 Cor. 15. THERE is no Contemplation of the Glory of Christ that ought more to affect the Hearts of them that do believe , with Delight and Joy , than this of the Recapitulation of all things in him . One View by Faith of him in the place of God as the supream Head of the whole Creation , moving , acting , guiding and disposing of it , will bring in spiritual Refreshment unto a believing Soul. AND it will do so the more , in that it gives a glorious Representation of his Divine Nature also . For that any meer Creature should thus be an Head of Life , Motion and Power , as also of soveraign Rule , and disposal of the whole new Creation , with all things reduced into order thereby , is not only an impious , but a foolish Imagination . DID we live more in the Contemplation of this Glory of Christ , and of the Wisdom of God in this Recapitulation of all things in him , there is not any thing of our Duty which it would not mind us of , nor any thing of Priviledge which it would not give us a Sence of , as might easily be demonstrated . 3. IN particular , the Lord Christ is glorious herein , in that the whole Breach made on the Glory of God in the Creation by the Entrance of Sin , is hereby repaired and made up . The Beauty and Order of the whole Creation consisted in its dependance on God by the Obedience of the rational Part of it , Angels and Men. Thereby were the being , the goodness , the wisdom and power of God made manifest . But the Beauty of this Order was defaced , and the Manifestation of the Divine Perfections unto the glory of God eclipsed by the Entrance of Sin. But all is restored , repaired and made up in this Recapitulation of all things in one new Head Christ Jesus ; yea , the whole curious Frame of the Divine Creation is rendred more beautiful than it was before . Hence the whole of it groaneth for the Interest of each Part in this Restauration of all things . Whatever there is of Order , of Beauty , of Glory in Heaven above , or in Earth beneath , it all ariseth from this new Relation of the Creation unto the Son of God. Whatever is not gathered into one , even in him , in its place and according to its measure , is under Darkness , Disorder and the Curse . Hence the Jews have a saying , that in the days of the Messiah all things shall be healed but the Serpent , that is the Devil , and wicked Men which are as his Seed . 4. HE is glorious herein , in that he is appointed as the only means of exerting , and expressing all the Treasures of the Infinite Wisdom of God towards his Creatures . The Wisdom of God is absolutely , always and in all things Infinite . God doth not , God cannot act with more Wisdom in one thing than in another ; as in the Creation of man than in that of any inanimate Creatures . In the first Creation Infinite Wisdom was the inseparable companion of Infinite Power . How marvellous are thy works , O Lord ! in Wisdom hast thou made them all . But when the effects of this Divine Wisdom in their principal beauty and glory were defaced , greater Treasures of Wisdom were required unto their Reparation . And in this Recollection of all things in Christ did God lay them forth unto the utmost of whatever he will do in dealing with his Creatures ; so the Apostle expresseth it , Ephes. 3. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. By the Recapitulation of all things into this one head , the manifold various unsearchable Wisdom of God was made known unto the Angels themselves . They knew not before of the Design and Work of God after the Entrance of Sin. These could not comprehend the Wisdom that might repair that Loss . They knew not that Divine Wisdom had another way to take herein , at least they knew not what way that should be . But hereby the manifold Wisdom of God , his infinite Wisdom in the Treasures of it , able by various ways to attain the ends of his Glory , was made known unto them . Herein , namely , in the Recollection of all things in Christ , Divine Wisdom hath made known and represented it self in all its Stores and Treasures unto Angels and Men. In him are hid , and by him are displayed , all the treasures of Wisdom , Col. 2. 3. Herein is he glorious , and will be so to Eternity . 5. He is glorious herein , in that hereby firmness and security is communicated unto the whole new Creation . The first Creation in its Order was a curious and glorious Fabrick . But every thing depending immediately on God by vertue of the Principles of its own Nature , and the Law of its Obedience , all was brought unto a Loss by the sin of Angels and Men. But now every thing that belongs unto this new Creation , even every Believer in the World as well as the Angels in Heaven being gathered together in this one Head , the whole and all , and every part and member of it , even every particular Believer are secured from Ruine , such as befel all things before . In this New Head they have an indissoluble Consistency . BUT manum de Tabula . I shall insist on no more Instances of this Nature-which plentifully offer themselves in the Scripture unto us . For who can declare this glory of Christ ? Who can speak of these things as he ought ? I am so far from designing to set forth the whole of it , that I am deeply sensible how little a Portion I can comprehend of the least part of it . Nor can I attain unto any Satisfaction in these Meditations , but what Issue in an humble Admiration . CHAP. XII . Differences between our beholding the Glory of Christ by Faith in this World , and by sight in Heaven . The first of them explained . WE walk here by faith , and not by sight , 2 Cor. 5. 7. That is , in the Life of God , in our walking before him , in the whole of our Obedience therein , we are under the Conduct and Influence of Faith and nor of Sight . Those are the two spiritual Powers of our Souls ; by the one whereof , we are made Partakers of Grace , Holiness and Obedience in this Life ; and by the other of eternal Blessedness and Glory . BOTH these , namely , Faith and Sight , the one in this Life , the other in that which is to come , have the same immediate Object . For they are the Abilities of the Soul to go forth unto , and to embrace their Object . Now this Object of them both , is the Glory of Christ , as hath been declared , as also what that glory is , and wherein it doth consist ; wherefore my present Design is to enquire into the difference that is between our beholding of the Glory of Christ in this World by Faith , and the Vision which we shall have of the same Glory hereafter . THE latter of these is peculiarly intended in that Prayer of our Lord Jesus Christ for his Disciples , Joh. 17. 24. Father I will that they also whom thou hast given me , may be with me where I am , that they may behold my Glory which thou hast given me . But I shall not distinctly insist upon it , my design being another way , respecting principally the Work of God in this Life , and the Priviledges which we enjoy thereby : Yet I shall now take a short Prospect of that also ; not absolutely , but in the Differences that are between Faith and Sight , or the View which we have of the glory of Christ in this World by Faith , and that which they enjoy by Vision who are above ; the Object of them both being adequately the same . BUT herein also , I shall have respect only unto some of those things which concern our Practise , or the 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. 12. 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 see , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darklaying , 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 there in 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. There 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 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 of 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 what 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 Joh speaks , so may we , Behold I go forward , but he is not there : and backward , but I cannot 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 Visive 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 Joh 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 bypostatical Union , 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 ourselves 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 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 within 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 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 off , 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 occasioned by a vail of Types and Shadows cast on it by the Representative Institutions of it ; It doth not arise from the want of a clear Doctrinal Revelation of the Person and Office of Christ ; But as was before declared , it proceedeth from two other Causes . First from the nature of Faith it self in comparison of Vision . It is not able to look directly into this excelient Glory , nor fully to comprehend it . Secondly , from the way of its proposal , which is not substantial of the thing it self , but only of an Image of it , as in a Glass . But the sight the view of the Glory of Christ , which we shall have in Heaven , is much more above that which we now enjoy by the Gospel , than what we do , or may so enjoy , is above what they have attained under their Types and Shadows . There is a far greater distance between the Vision of Heaven , and the sight which we have now by faith , than is between the sight which we now have , and what they had under the Old Testament . Heaven doth more excell the Gospel-State , than that State doth the Law. Wherefore , if they did so pray , so long for , so desire the removal of their Shadows and Vails , that they might see what we now see , that they might so behold the Glory of Christ , as we may behold it in the Light of the Gospel ; how much more should we , if we have the same Faith with them , the same Love ( which neither will , nor can be satisfied without perfect fruition ) long and pray for the removal of all Weakness , of all Darkness and Interposition , that we may come unto that immediate beholding of his Glory , which he so earnestly prayed , that we might be brought unto . TO sum up briefly what hath been spoken . There are three things to be considered concerning the Glory of Christ , three degrees in its manifestation ; The Shadow , the perfect Image , and the Substance it self . Those under the Law had only the Shadow of it , and of the things that belong unto it , they had not the perfect Image of them , Heb. 10. 1. Under the Gospel we have the perfect Image , which they had not ; or a clear compleat revelation and declaration of it presenting it unto us as in a glass : But the enjoyment of these things in their Substance is referred for Heaven ; we must be where he is , that we may behold his Glory . Now there is a greater difference and distance between the real substance of any thing , and the most perfect image of it , than there is between the most perfect image , and the lowest shadow of the same thing . If then they longed to be freed from their state of Types and Shadows , to enjoy the Representation of the Glory of Christ in that Image of it , which is given us in the Gospel ; much more ought we to breath and pant after our deliverance from beholding it in the Image of it , that we may enjoy the Substance it self . For whatever can be manifest of Christ on this side Heaven , it is granted unto us for this end , that we may the more fervently desire to be present with him . AND as it was their Wisdom and their Grace to rejoyce in the Light they had , and in those typical Administrations of Divine Worship which shadowed our the Glory of Christ unto them , yet did always pant after that more excellent Light and full Discovery of it , which was to be made by the Gospel ; So it will be ours also , thankfully to use and improve the Revelations which we enjoy of it , and those Institutions of Worship , wherein our Faith is assisted in the view thereof ; yet so as continually to breath after that perfect , that glorifying sight of it , which is reserved for Heaven above . AND may we not a little examine our selves by these things ? Do we esteem this pressing towards the perfect view of the Glory of Christ to be our Duty , and do we abide in the performance of it ? If it be otherwise with any of us , it is a signal evidence that our Profession is Hypocritical . If Christ be in us , he is the hope of Glory in us ; and where that hope is , it will be active in desires of the things hoped for . Many love the World to well , and have their minds too much filled with the things of it , to entertain desires of speeding through it unto a state wherein they may behold the Glory of Christ. They are at home , and are unwilling to be absent from the body , tho to be present with the Lord. They hope it may be that such a season will come at one time or another , and then it will be the best they can look for when they can be here no more . But they have but a little sight of the Glory of Christ in this World by Faith , if any at all , who so little , so faintly desire to have the immediate sight of it above . I cannot understand how any Man can walk with God as he ought , or hath that Love for Jesus Christ which true Faith will produce , or doth place his Refreshments and Joy in spiritual things , in things above , that doth not on all just occasions , so meditate on the Glory of Christ in Heaven as to long for an admittance into the immediate sight of it . OUR Lord Jesus Christ alone perfectly understood wherein the Eternal Blessedness of them that believe in him , doth consist . And this is the sum of what he prays for with respect unto that end ; namely , that we may be where he is to behold his Glory . And is it not our Duty to live in a continual desire of that which he prayed so earnestly that we might attain ? If in our selves , we as yet apprehend but little of the Glory , the Excellency , the Blessedness of it , yet ought we to repose that confidence in the Wisdom and Love of Christ , that it is our best , infinitely better than any thing we can enjoy here below . UNTO those who are inured unto those Contemplations , they are the salt of their Lives , whereby every thing is condited and made savory unto them , as we shall shew afterwards . And the want of spiritual diligence herein , is that which hath brought forth a negligent , careless , wordy profession of Religion , which countenancing it self with some outward Duties , hath lost out of it , the power of Faith and Love in their principal Operations . Hereby many deceive their own Souls , Goods , Lands , Possessions , Relations , Trades , with secular Interests in them , are the things whose Image is drawn on their Minds , and whose Characters are written on their Foreheads , as the Titles whereby they may be known . As believers beholding the Glory of Christ in the blessed Glass of the Gospel , are changed into the same Image and Likeness by the Spirit of the Lord ; so these Persons beholding the Beauty of the World , and the Things that are in it , in the cursed Glass of Self-love , they are in their minds changed into the same Image . Hence perplexing Fears , vain Hopes , empty Embraces of perishing things , fruitless desires , earthly , carnal designs , cursed , self-pleasing Imaginations , feeding on and being fed by the Love of the World and self , do abide and prevail in them . But we have not so learned Christ Jesus . CHAP. XIII . The second Difference between our beholding the Glory of Christ by Faith in this World , and by Sight in Heaven . FAITH is the Light wherein we behold the Glory of Christ in this World. And this in its own Nature , as unto this great End , is weak and imperfect , like weak Eyes , that cannot behold the Sun in its Beauty . Hence our sight of it differs greatly from what we shall enjoy in Glory , as hath been declared . But this is not all ; it is frequently hindred and interrupted in its Operations , or it loseth the view of its object by one means or other . As he who sees any thing at a great distance , sees it imperfectly ; and the least interposition or motion takes it quite out of his sight . So is it with our Faith in this matter ; whence sometimes we can have little , sometimes no sight at all of the Glory of Christ by it . And this gives us , as we shall see , another Difference between Faith and Sight . NOW although the consideration hereof may seem a kind of Diversion from our present Argument , yet I choose to insist upon it , that I may evidence the Reasons whence it is that many have so little experience of the things whereof we have treated , that they find so little of Reallity or Power in the exercise of this Grace , or the performance of this Duty . For it will appear in the issue , that the whole defect is in themselves ; the truth it self insisted on , is great and efficacious . 1. WHILST we are in this life , the Lord Christ is pleased in his Sovereign Wisdom sometimes to withdraw , and as it were , to hide himself from us . Then do our Minds fall into Clouds and Darkness ; Faith is at a loss , we cannot behold his Glory ; yea , we may seek him , but cannot find him . So Job complains as we observed before . Behold , I go forward , but he is not there , and backward , but I cannot 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 I turn my self , whatever are my endeavours , in what way or work of his own , I seek him , I cannot find him , I cannot see him , I cannot behold his Glory . So the Church also complains ; Verily thou art a God that hidest thy self , O God of Israel the Saviour , Isa. 45. 15. And the Psalmist , How long Lord wilt thou hide thy self for ever ? Psal. 89. 46. This hiding of the face of God , is the hiding of the shining of his Glory in the face of Christ Jesus , and therefore of the Glory of Christ himself , for it is the Glory of Christ to be the Representative of the Glory of God. The Spouse in the Canticles is often at a loss and herein , bemoans her self that her Beloved was withdrawn , that she could neither find him , nor see him , Chap. 3. 1 , 2. Chap. 5. 6. MEN may retain their Notions concerning Christ , his Person , and his Glory . These cannot be blotted out of their Minds , but by Heresie or obdurate Stupidity . They may have the same Doctrinal Knowledge of him with others ; but the sight of his Glory doth not consist therein ; They may abide in the outward performance of Duties towards him , as formerly ; but yet all this while as unto the especial gracious Communications of himself unto their Souls , and as unto a chearful refreshing view of his Glory , He may withdraw and hide himself from them . AS under the same outward dispensations of the word , he doth manifest himself unto some , and not unto others ; ( How is it that thou wilt manifest thy self unto us , and not unto the world ? Joh. 14. 22. ) Whereon they to whom he doth so manifest himself , do see him to be beautiful , glorious , and lovely ( for unto them that believe , he is precious ) whilst the others see nothing hereof , but wonder at them , by whom he is admired , Cant. 5. 9. So in the same dispensation of the word , he sometimes hides his face , turns away the Light of his countenance , clouds the beams of his Glory unto some , whilst others are cherished and warmed with them . TWO Things we must here speak unto . 1. WHY doth the Lord Christ at any time thus hide himself in his Glory from the Faith of Believers that they cannot behold him . 2. HOW we may perceive and know that he doth so withdraw himself from us , so that however we may please our selves , we do not indeed behold his Glory . AS unto the first of these , tho what he doth is supposed an act of Sovereign unaccountable Wisdom , yet there are many holy ends of it , and consequently reasons for it . I shall mention one only . He doth it to stir us up in an eminent manner unto a diligent search and enquiry after him . Woful sloth and negligence are apt to prevail in us , in our Meditations on heavenly things . Tho our hearts wake ( as the Spouse speaks , Cant. 5. 2. ) in a valuation of Christ , his Love , and his Grace , yet we sleep , as unto the due exercise of Faith and Love towards him . Who is it that can justifie himself herein ? That can say , My heart is pure , I am clean from this sin ? Yea it is so far otherwise with many of us , that he is for ever to be admired in his patience , that on the account of our unkindness and woful negligence herein , he hath not only withdrawn himself at seasons , but that he hath not utterly departed from us . Now he knows that those with whom he hath been graciously present , who have had views of his Glory , altho they have not valued the mercy and priviledge of it , as they ought , yet can they not bear a sense of his absence , and his hiding himself from them . By this therefore will he awake them unto a diligent enquiry after him . Upon the discovery of his absence and such a distance of his Glory from them as their Faith cannot reach unto it , they become like the Doves of the Valleys all of them mourning every one for his iniquity , and do stir up themselves to seek him early and with diligence , see Hos. 5. 5. So wherever the Spouse intimates this withdrawing of Christ from her , she immediately gives an account of Her restless diligence and endeavours in her enquiries after him , until she have found him , Chap. 3. 1 , 2 , 3 , 4 , 5. Chap. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. And in these enquiries there is such an exercise of Faith and Love , tho it may be acting themselves mostly in sighs and groans , as is acceptable and well pleasing to him . WE are like him in the Parable of the Prophet that spake unto Ahab , who having one committed unto him to keep , affirms that whilst he was busie here and there , he was gone . Christ commits himself unto us , and we ought carefully to keep his presence ; I held him , saith the Church , and would not let him go , Cant. 3. 4. But whilst we are busy here and there , while our Minds are over filled with other things , he withdraws himself , we cannot find him . But even this rebuke is a sanctified ordinance for our recovery , and his Return unto us . 2. Our second enquiry is , How we may know when Christ doth so withdraw himself from us , that we do not , that we cannot behold his Glory . I SPEAK herein unto them alone who make the observation of the lively actings of Faith and Love in and towards Jesus Christ their chiefest concern in all their Retirements , yea in their whole walk before God. Concerning these , our enquiry is , how they may know when Christ doth in any degree or measure withdraw from them so as that they cannot in a due manner behold his Glory ? AND the first discovery hereof is by the consequents of such withdrawings . And what are the consequents of it , we can know no otherwise but by the effects of his presence with us , and the manifestation of himself unto us , which as unto some degrees must necessarily cease thereon . NOW the first of these is the Life , Vigor and effectual Acting of all Grace in us . This is an inseparable consequent and effect of a view of his Glory . Whilst we enjoy it , we live ; nevertheless not we , but Christ liveth in us , exciting and acting all his Graces in us . THIS is that which the Apostle instructeth us in : while we behold his Glory , as in a Glass , we are transformed into the same Image from Glory to Glory , 2 Cor. 3. 18. That is , whilst by faith we contemplate on the Glory of Christ as revealed in the Gospel , all Grace will thrive and flourish in us towards a perfect Conformity unto him . For whilst we abide in this View and Contemplation , our Souls will be preserved in holy Frames , and in a continual exercise of Love and Delight , with all other spiritual Affections towards him . It is impossible whilst Christ is in the eye of our Faith as proposed in the Gospel , but that we shall labour to be like him and greatly love him . Neither is there any way for us to attain unto either of these which are the great concernments of our Souls , namely to be like unto Christ and to love him , but by a constant view of him and his Glory by faith which powerfully and effectually works them in us . All the Doctrinal Knowledge which we have of him is useless ; all the view we have of his Glory is but Fancy , Imagination or Superstition , which are not accompanied with this transforming Power . And that which is wrought by it , is the encrease and vigor of all Grace ; for therein alone our Conformity unto him doth consist . Growth in Grace , Holiness and Obedience , is a growing like unto Christ , and nothing else is so . I cannot refrain here from a necessary short Digression . This transforming efficacy from a spiritual View of Christ as proposed in the Gospel , being lost as unto an expeperience of it in the Minds of Men carnal and ignorant of the mystery of believing ( as it is at present by many derided , tho it be the life of Religion ) Fancy and Superstition provided various supplies in the room of it . For they found out Crucifixes and Images with Paintings to represent him in his Sufferings and Glory . By these things , their carnal Affections being excited by their outward Senses , they suppose themselves to be affected with him , and to be like unto him . Yea , some have proceeded so far , as either by Arts Diabolical , or by other means , to make an appearance of wounds on their hands , and feet , and sides , therein pretending to be like him ; yea , to be wholly transformed into his Image . But that which is produced by an Image , is but an Image , an imaginary Christ will effect nothing in the Minds of Men , but imaginary Grace . THUS Religion was lost and died . When Men could not obtain any experience in their Minds of the spiritual Mysteries of the Gospel , nor be sensible of any spiritual Change or Advantage by them , they substituted some outward Duties and Observances in their stead ; as I shall shew ( God willing ) elsewhere more at large . These produced some kind of effects on their Minds and Affections , but quite of another nature than those which are the real effects of true Evangelical Grace . This is openly evident in this substitution of Images instead of the representation of Christ and his Glory made in the Gospel . HOWEVER there is a general Supposition granted on all hands ; namely , that there must be a View of Christ , and his Glory , to cause us to love him , and thereby to make us conformable or like unto him . But here lies the difference ; those of the Church of Rome say that this must be done by the beholding of Crucifixes with other Images and Pictures of him ; and that with our bodily eyes : We say it is , by our beholding his Glory by Faith , as revealed in the Gospel , and no otherwise . And to confess the Truth , we have some , who as they reject the use of Images , so they despise that spiritual View of the Glory of Christ which we enquire after . Such Persons on the first occasion will fall on the other side ; For any thing is better than nothing . BUT as we have a sure word of Prophesie to secure us from these abominations by an express prohibition of such Images unto all ends whatever ; so unto our stability in the profession of the Truth , and experience of the efficacy of this Spiritual View of Christ transforming our Souls into his own likeness , is absolutely necessary . For if an Idolater should plead , as they do all , that in the beholding of the Image of Christ , or of a Crucifix , especially if they are sedulous and constant therein , they find their Affections unto him greatly excited , increased , and inflamed ( as they will be , Isa. 57. 5. ) and that hereon he endeavours to be like unto him , what shall we have to oppose thereunto ? For it is certain that such Images are apt to make impressions on the Minds of Men ; partly from the readiness of the senses and imagination to give them admittance into their thoughts ; and partly from their natural inclinations unto superstition , their aversation from things spiritual and invisible , with an inclination unto things present and visible . Hence among them who are satisfied that they ought not to be adored with any Religious Veneration , yet some are apt upon the sight of them to entertain a thoughtful Reverence , as they would do if they were to enter into a Pagan Temple full of Idols ; and others are continually making approaches towards their use and veneration in Paintings and Altars and such outward postures of Worship as are used in the Religious Service of them . But that they do sensibly affect the Minds of Men carnal and superstitious , cannot be denyed , and as they suppose , it is a love unto Christ himself . However , certain it is in general , and confessed on all hands , that the beholding of Christ 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 Sun 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 backslidings 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. 16. 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 Professors 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 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. 1 , 9 , 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 communicate 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 , fitter 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 feast 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 suffer 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 like . 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 them , 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 corruptions . 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 rendred 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 disquiet , 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 Godliness , 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 Duty 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 impenitency 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 here below . 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 fitted 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 inseparably 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 . BUT 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 then 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 very end , namely , to enable us so to 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 ever . 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 Fears , 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 complacency . 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 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 Object of our Faith and Sight thereby . 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 , those 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 sight 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 ineffable , 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 . It doth change us wholly into the Image of Christ. When we shall see him , we shall be as he is , we shall be like him , because we shall see him , 1 Joh. 3. 2. But although the closing , perfecting act of this Transformation be an act of sight , or the sight of Glory ; yet there are many things towards it , or degrees in it , which we may here take notice of in our way . 1. THE Soul upon its Departure from the Body , is immediately freed fom all the Weakness , Disability , Darkness , Uncertainties and Fears , which were impressed on it from the Flesh ; wherewith it was in the strictest Union . The Image of the first Adam as fallen , is then abolished . Yea , it is not only freed from all irregular sinful Distempers cleaving to our Nature as corrupted , but from all those sinless Grievances and Infirmities which belong unto the Original Constitution of it . This necessarily ensues on the Dissolution of the Person in order unto a blessed State. The first entrance by Mortality into Immortallity , is a step towards Glory . The ease which a blessed Soul finds in a deliverance from this Encumbrance , is a Door of entrance into eternal Rest. Such a change is made in that , which in it self is the Center of all Evil , namely Death , that it is made a means of freeing us from all the Remainders of what is evil . FOR this doth not follow absolutely on the Nature of the thing it self . A meer Dissolution of our Natures can bring no Advantage with it , especially as it is a part of the Curse . But it is from the Sanctification of it by the Death of Christ. Hereby that which was Gods Ordinance for the Infliction of Judgment , becomes an effectual Means for the Communication of Mercy , 1 Cor. 5. 22. Chap. 15. 54. It is by vertue of the Death of Christ alone , that the Souls of Believers are freed by Death from all impressions of Sin , Infirmity and Evils , which they have had from the Flesh , which were their Burden , under which they groaned all their Days . No Man knows in any measure the Excellency of this Priviledge , and the Dawnings of Glory which are in it , who hath not been wearied , and even worn out , through long conflicting with the Body of Death . The Soul hereon being freed from all Annoyances , all Impressions from the Flesh , is expedite and enlarged unto the Exercise of all its gracious Faculties , as we shall see immediately . WITH wicked Men it is not so . Death unto them is a Curse ; and the Curse is the Means of the Conveyance of all Evil , and not Deliverance from any . Wherein they have been warmed and refreshed by the Influences of the Flesh , they shall be deprived of it . But their Souls in their separate State , are perpetually harrased with the disquieting Passions which have been impressed on their Minds by their corrupt fleshly Lusts. In vain do such Persons look for Relief by Death . If there be any thing remaining of present good and usefulness to them , they shall be deprived of it . And their Freedom for a Season from bodily pains , will no way lie in the Ballance against that Confluence of Evils which Death will let in upon them . 2. THE Spirits of just Men being freed by Death from the Clog of the Flesh , not yet refined ; all the Faculties of their Souls , and all the Graces in them , as Faith , Love and Delight , are immediately set at Liberty , enabled constantly to exercise themselves on God in Christ. The end for which they were created , for which our Nature was endowed with them , was , that we might adhere unto God by them , and come unto the Enjoyment of him . Being now freed wholly from all that Impotency , perversness , and Disability unto this End , with all the Effects of them , which came upon them by the Fall ; they are carried with a full Stream towards God , cleaving unto him with the most intense Embraces . And all their Actings towards God , shall be natural , with Facility , Joy , Delight and Complacency . We know not yet the Excellency of the Operations of our Souls in divine things , when disburdened of their present Weight of their Flesh. And this is a second step towards the Consummation of Glory . For , IN the Resurrection of the Body , upon its full Redemption , it shall be so purified , sanctified , glorified , as to give no Obstruction unto the Soul in its Operations , but be a blessed Organ for its highest and most spiritual Actings . The Body shall never more be a Trouble , a Burthen unto the Soul , but an Assistant in its Operations , and participant of its Blessedness . Our Eyes were made to see our Redeemer , and our other Sences to receive impressions from him , according unto their Capacity . As the Bodies of wicked Men shall be restored unto them to encrease and compleat their Misery in their Sufferings ; so shall the Bodies of the Just be restored unto them , to heighten and consummate their Blessedness . 3. THESE things are preparatory unto Glory . The compleat Communication of it , is by the Infusion of a new heavenly Light into the Mind , enabling us to see the Lord Christ as he is . The Soul shall not be brought into the immediate Presence of Christ without a new Power to behold him , and the immediate Representation of his Glory . Faith now doth cease as unto the manner of its Operation in this Life , whilst we are absent from Christ. This Light of Glory succeeds into its Room , fitted for that State and all the ends of it , as Faith is for that which is present . And , 4. IN the first Operation of this Light of Glory , Believers shall so behold the glory of Christ , and the glory of God in him , as that therewith , and thereby they shall be immediately and universally changed into his Likeness . They shall be as he is , when they shall see him as he is . There is no growth in glory , as unto Parts , there may be as unto Degrees . Additions may be outwardly made unto what is at first received , as by the Resurrection of the Body ; but the internal Light of Glory , and its transforming Efficacy is capable of no degrees , though new Revelations may be made unto it , unto Eternity . For the infinite Fountain of Life , and Light , and Goodness , can never be fathomed , much less exhausted . And what God spake on the Entrance of sin , by the way of contempt and reproach , Behold the Man is become like one of us , upbraiding him with what he had foolishly designed ; on the Accomplishment of the Work of his Gace , he says in Love and infinite Goodness , Man is become like one of us , in the perfect Restoration of our Image in him . This is the first Effect of the Light of Glory . FAITH also in beholding the glory of Christ in this Life , is accompanied with a transforming Efficacy , as the Apostle expresly declares , 2 Cor. 3. 18. It is the Principle from whence , and the Instrumental Cause whereby all spiritual change is wrought in us in this Life ; but the Work of it is imperfect ; first because it is gradual , and then because it is partial . 1. AS unto the manner of its Operation , it is gradual , and doth not at once transform us into the Image of Christ. Yea , the degrees of its Progress therein , are unto us for the most part imperceptible . It requires much spiritual Wisdom and Observation to obtain an Experience of them in our own Souls . The inward man is renewed day by day , whilst we behold these invisible things , 2 Cor. 4. 16 , 17 , 18. but how ? even as the outward Man decays by Age , which is by insensible Degrees and Alterations . Such is the Transformation which we have by Faith in its present View of the glory of Christ. And according to our Experience of its Efficacy herein , is our Evidence of its Truth and Realty in the beholding of him . No Man can have the least ground of assurance that he hath seen Christ and his glory by Faith , without some Effects of it in changing him into his Likeness . For as on the Touch of his Garment by the Woman in the Gospel , Vertue went out from him to heal her Infirmity : So upon this View of Faith , an influence of transforming Power will proceed from Christ unto the Soul. 2. AS unto the Event it is but partial . It doth not bring this Work unto perfection . The change wrought by it , is indeed great and glorious ; or as the Apostle speaks , it is from Glory to Glory , in a Progress of glorious Grace : But absolute perfection is reserved for Vision . As unto Divine Worship , Perfection was not by the Law. It did many things preparatory unto the Revelation of the Will of God concerning it ; but it made nothing perfect : So absolute Perfection in Holiness , and the Restoration of the Image of God , is not by the Gospel , is not by Faith ; however it gives us many preparatory degrees unto it , as the Apostle fully declares , Phil. 3. 10 , 11 , 12 , 13 , 14. SECONDLY , Vision is Beatifical , as it is commonly called , and that not amiss . It gives perfect Rest and Blessedness unto them in whom it is . This may be a little opened in the ensuing Observations . 1. THERE are continual Operations of God in Christ , in the Souls of them that are glorified , and Communications from him unto them . For all Creatures must eternally live even in Heaven , in dependance on him who is the eternal Fountain of Being , Life , Goodness and Blessedness unto all . As we cannot subsist one moment in our Beings , Lives , Souls , Bodies , the inward or outward Man , without the continual Actings of divine Power in us , and towards us ; so in the glorified State our All shall depend eternally on Divine Power and Goodness , communicating themselves unto us , for all the ends of our blessed Subsistance in Heaven . 2. WHAT is the way and manner of these Communications , we cannot comprehend . We cannot indeed fully understand the Nature and way of his Spiritual Communications unto us in this Life . We know these things by their Signs , their outward Means , and principally by the Effects they produce in the real change of our Natures . But in themselves we see but little of them . The wind bloweth where it listeth , and we hear the Sound thereof , but we know not whence it cometh , and whither it goeth ; so is every one that is born of the Spirit , Joh. 3. 8. All Gods real Operations in Heaven and Earth are incomprehensible , as being Acts of infinite Power , and we cannot search them out unto Perfection . 3. ALL Communications from the Divine Being and infinite Fulness in Heaven unto glorified Saints , are in , and through Christ Jesus , who shall for ever be the Medium of Communication between God and the Church , even in glory . All things being gathered into one head in him , even things in Heaven , and things in Earth ; that Head being in immediate dependence on God , this Order shall never be dissolved , Ephese 1. 10 , 11. 1 Cor. 3. 23. And on these Communications from God through Christ depends entirely our Continuance in a State of Blessedness and Glory . We shall no more be self-subsistent in glory , than we are in Nature or Grace . 4. THE way on our part whereby we shall receive these Communications from God by Christ , which are the eternal Springs of Life , Peace , Joy and Blessedness , is this Vision , the Sight whereof we speak . For as it is expresly assigned thereunto in the Scripture ; so whereas it contains the perfect Operation of our Minds and Souls in a perfect State , on the most perfect Object , it is the only means of our Blessedness . And this is the true Cause whence there neither is , nor can be any Satiety or weariness in Heaven , in the eternal Contemplation of the same glory . For not only the Object of our sight is absolutely infinite , which can never be searched into the bottom ; yea , is perpetually new unto a finite understanding ; so our subjective Blessedness consisting in continual fresh Communications from the infinite Fulness of the Divine Nature , derived unto us through Vision , is always new , and always will be so to Eternity . Herein shall all the Saints of God drink of the Rivers of Pleasure that are at his Right Hand , be satisfied with his Likeness , and refresh themselves in the eternal Springs of Life , Light and Joy for evermore . THIS effect that View which we have by Faith of the glory of Christ in this World , doth not produce . It is Sanctifying , not Glorifying . The best of Saints are far from a perfect or glorified State in this Life . And that not only on the account of the outward Evils , which in their Persons they are exposed unto ; but also of the Weakness and Imperfection of their inward State in Grace . Yet we may observe some things unto the Honour of Faith in them who have received it . As , 1. IN its due Exercise on Christ , it will give unto the Souls of Believers some previous Participation of future glory , working in them Dispositions unto , and Preparation for the Enjoyment of it . 2. THERE is no Glory , no Peace , no Joy , no Satisfaction in this World to be compared with what we receive by that weak and imperfect View which we have of the Glory of Christ by Faith. Yea , all the Joys of the World are a thing of nought in Comparison of what we so receive . 3. IT is sufficient to give us such a Perception , such a Foretaste of future Blessedness in the Enjoyment of Christ , as may continually stir us up to breath and pant after it . But it is not Beatifical . OTHER Differences of an alike Nature between our Beholding of the Glory of Christ in this Life by Faith , and that Vision of it , which is reserved for Heaven , might be insisted on ; but I shall proceed no further . There is nothing farther for us to do herein but that now and always we shut up all our Meditations concerning it , with the deepest Self-abasement out of a Sense of our Unworthiness and Insufficiency to comprehend those things , Admiration of that excellent Glory which we cannot comprehend , and vehement Longings for that Season when he shall see him as he is , be ever with him , and know him , even as we are known . FINIS . Notes, typically marginal, from the original text Notes for div A53708-e4660 See Joh. 1. 18. Chap. 14. 7 , 8 , 9 , 10. 2 Cor. 4. 6. Col. 1. 16. Ephes. 3. 4 , 5 , 6 , 7 , 8 , 9 , 10. Heb. 1. 2.