Works (theological treatises)

In the last place, the Lord Christ is peculiarly and eminently glorious in the recapitulation 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 sovereign pleasure of God.

"He has abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure, which he has purposed in himself: that, in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him," Eph. i. 8-10.

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.

1. God alone has all being in him. Hence he gives himself that name, "I am," Exod. iii. 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 through him, and to him," Rom. xi. 36. Moreover, his being and goodness are the same. The goodness of God is the meetness of the Divine Being to be communicative of itself 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 comes to God must believe that he is, and that he is a rewarder," Heb. xi. 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, 'th hv' — Ps. cii. 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 has 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 acting 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 does God act in the perfect knowledge and perfect love of his own perfections, unto an infinite acquiescence 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 itself by inconceivable, ineffable, internal acting, 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 unto 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. i. 31. 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 acting of these properties of the divine nature whereby they were made; and their dependence on God was by virtue 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 heaven 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 brute and inanimate; — so the angels had the like dominion over the celestial and ethereal bodies, wherewith God has 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 dependence on God. He was the immediate head of them. There was no other common head interposed between God and them. They were not a 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 centre in God. So God made the heavens and the earth, and two distinct families in them, for himself.

7. This beautiful order in itself, 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 dependence on God; and ceasing to centre in him as their head, they fell into variance and enmity among themselves. For the centre of this union and order being removed and lost, nothing but enmity and confusion remained among them. Hereon, to show 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 estate, so as to have again two distinct families, each in an immediate dependence on himself, though he left them in different and distinct habitations, Eph. iii. 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 on earth, even in him." And so he again expresseth it, Col. i. 20, "To reconcile all things unto himself in him, whether they be things in earth, or things in heaven." 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 dependence 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 dependence, and be reconciled again among themselves.

11. This new head, wherein God has gathered up all things in heaven and earth into one, one body, one family, on whom is all their dependence, in whom they all now consist, is Jesus Christ the Son of God incarnate. See 1 Cor. xi. 3; Eph. i. 22, 23. This glory was reserved for him; none other could be meet for it or worthy of it. See Col. i. 17-19.

12. To answer all the ends of this new Head of God's re-collected 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 virtue, 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 re-collected 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 [by] 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 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 alone could bear the weight of this glory. No mere 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 Father's glory, and the express image of his person, upholding all things by the word of his power," Heb. i. 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 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. i. 15-17. Such a 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 centre 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 glorify 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 concerns of the glory of God do centre. 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, honour, 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 does so make them subject; that is, God the Father, 1 Cor. xv. 27.

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 supreme head of the whole creation. Moving, acting, guiding, and disposing of it, will bring in spiritual refreshment unto a believing 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 mere creature should thus be a head of life, motion, and power, as also of sovereign 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 anything of our duty which it would not mind us of, nor anything of privilege which it would not give us a sense 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 dependence 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 rendered more beautiful than it was before. Hence the whole of it groaneth for the interest of each part in this restoration 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 does 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 re-collection 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, Eph. iii. 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 re-collection of all things in Christ — divine wisdom has made known and represented itself 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. ii. 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 fabric. But every thing depending immediately on God, by virtue 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 ruin, such as befell 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 issues in an humble admiration.

Chapter 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. v. 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 not 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 has been declared, as also what that glory is, and wherein it does consist; wherefore my present design is to inquire 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, 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." But I shall not distinctly insist upon it, my design being another way, respecting principally the work of God in this life, and the privileges 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 practice, 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 acting 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. xiii. 12, "Now we see through a glass darkly," di' esoptrou en ainigmati; — "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 has left, and given unto us in this world. That woeful, 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 optic glass or tube also,¹ 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 itself 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 says it is in ainigmati, in "a riddle." These ainigmata the Psalmist calls chydvt, "dark sayings," Ps. lxxviii. 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 itself either dark or obscure; yea, it is perspicuous, plain, and direct. Christ is therein evidently set forth crucified, exalted, glorified. But the apostle does 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 sense 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. xxvi. 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, — there is a comprehension in faith, Eph. iii. 18, — we cannot abide in the steady contemplation of. For ever blessed be that sovereign grace, whence it is that He who "commanded light to shine out of darkness has shined into our hearts, to give us the light of the knowledge of his own glory in the face of Jesus Christ," and therein of the glory of Christ himself; — that he has 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, showing" (mtsyts, flourishing) "himself through the lattice," Cant. ii. 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 lattice, 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 meantime 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 does not abide; — we are for the most part quickly left to bemoan what we have lost. And then our best is but to cry, "the hart panteth after the water-brooks, 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, though but as through the windows? Alas! what distress do we ofttimes sit down in, after these views of Christ and his glory! But he proceeds farther yet; and flourishes himself through the lattices. 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 lattice. 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, breves mora." Sometimes it is unto us as the sun when it is under a cloud, — we cannot perceive it. When he hideth his face, who then can behold him? As Job speaks, so may we, "Behold, I go forward, but he is not there; and backward, but I 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. xxiii. 8, 9. Which way soever we turn ourselves, and what duties soever we apply ourselves 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 condescension he says unto his church, "Turn away thine eyes from me, for they have overcome me," Cant. vi. 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 time 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 has 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. xiii. 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 John iii. 2; — not as now, in an imperfect description of him. As a man sees his neighbour when they stand and converse together face to face, so shall we see the Lord Christ in his glory; and not as Moses, who had only a transient sight of some parts of the glory of God, when he caused it to pass by him.

There will be use herein of our bodily eyes, as shall be declared. For, as Job says, in our flesh shall we see our Redeemer, and our eyes shall behold him, chap. xix. 25-27. That corporeal sense 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 is it not a matter of rejoicing, 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 mere human nature of Christ that is the object of it, but his divine person, as that nature subsisteth therein. What is that perfection which we shall have (for that which is perfect must come and do away that which is in part) in the comprehension of the hypostatical 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 inquired into, will be in our sight for evermore.

Hence the ground and cause of our blessedness is, that "we shall ever be with the Lord," 1 Thess. iv. 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 does not yet appear what we ourselves shall be, 1 John iii. 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 itself!

This immediate sight of Christ is that which all the saints of God in this life do breathe 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. i. 23. They choose "to be absent from the body, and present with the Lord," 2 Cor. v. 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, Matt. xvii. 6. They saw his glory, but spake thereon "they knew not what," Luke ix. 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 his life, in the intimate familiarities of love; but when he afterward appeared unto him in his glory, "he fell at his feet as dead," Rev. i. 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," Acts xxvi. 13, 14.

And this was one reason why, in the days of his ministry here on earth, his glory was veiled 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 awhile, 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 unveiled 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 gildings, an eye of flesh can not 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 it 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. v. 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 xvi. 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 inquire 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, hindered, and obstructed, in the exercise of faith. And they are of two sorts.

(1.) 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, Eph. v. 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 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 merely natural, from the posture wherein they are, and the figure which they are to make in this life. For they are here clothed 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 straitened, encumbered, 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 afterward 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. xx. 27.

But by the light hereof no man can discern spiritual things in a due manner, as the apostle declares, 1 Cor. ii. 11-15. 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 does 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 itself a light quite of another nature. But he who has only the former light can understand nothing of it, because he has no taste or experience of its power and operations. He may talk of it, and make inquiries 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 itself "shine as the firmament," Dan. xii. 3. I shall only say three things of it. 1. That as the light of grace does not destroy or abolish the light of nature, but rectify 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 does 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 viii. 22-24. 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.

3. The body as glorified, with its senses, shall have its use and peace herein. After we are clothed 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 trial before the council, all that sat therein, "looking steadfastly on him, saw his face as the face of an angel," Acts vi. 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 steadfastly into heaven, and "saw the glory of God, and Jesus standing at the right hand of God," Acts vii. 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 privilege (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 his other 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 privilege was, himself declares unto those that so saw him, Matt. xiii. 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 privilege 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 strengthened 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, even, 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 burdened 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 the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body," Rom. viii. 23. Yea, whilst we are in this tabernacle, we groan earnestly, as being burdened, because we are not "absent from the body, and present with the Lord," 2 Cor. v. 2, 4, 8. The more we grow in faith and spiritual light, the more sensible are we of our present burdens, 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 fruit 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 [the expression of] a vehement desire, mixed with sorrow, for the present want of what is desired. The desire has sorrow, and that sorrow has joy and refreshment in it; — like a shower that falls on a man in a garden in the spring; it wets him, but withal refresheth him with the savour 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. vii. 24, the other in the places now mentioned. And this triune, 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 increase 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. This motion, indeed, is weak and tremulous. Pantings, breathing, 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 centre 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 has such an immediate connection 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 veiled 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 inquire and search diligently into what was revealed, 1 Peter i. 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. xxxiii. 17. And the continuance of this veil on the revelation of the glory of Christ, whilst a veil of ignorance and blindness was upon their hearts and minds, proved the ruin of that church in its apostasy, as the apostle declares, 2 Cor. iii. 7, 13, 14. This double veil (the covering covered, the veil veiled) God promised to take away, Isa. xxv. 7; and then shall they turn to the Lord, when they shall be able clearly to behold the glory of Christ, 2 Cor. iii. 16.

But this caused them who were real believers among them to desire, long, and pray for, the removal of these veils, 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. ii. 17; iv. 6. There was an apokaradokia, as the apostle speaks, Rom. viii. 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. iii. 1.

And great was the spiritual wisdom of believers in those days. They rejoiced and gloried in the ordinances of divine worship which they did enjoy. They looked on them as their chiefest privilege, 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 Peter i. 3; Eph. iii. 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 persuaded of them, and embraced them, Heb. xi. 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, cried out, "Now, Lord, let me depart," now let me die; this is that which my soul has longed for, Luke ii. 28, 29.

Our present darkness and weakness in beholding the glory of Christ, is not like theirs. It is not occasioned by a veil of types and shadows, cast on it by the representative institutions of it, — it does 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 itself, in comparison with vision. It is not able to look directly into this excellent glory, nor fully to comprehend it. Secondly, From the way of its proposal which is not substantial of the thing itself, 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 does more excel the Gospel state than that state does the Law. Wherefore, if they did so pray, so long for, so desire the removal of their shadows and veils, 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 has 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 itself. 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. x. 1. Under the Gospel we have the perfect image, which they had not; or a clear, complete revelation and declaration of it, presenting it unto us as in a glass: but the enjoyment of these things in their substance is reserved 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 breathe and pant after our deliverance from beholding it in the image of it, that we may enjoy the substance itself. 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 rejoice in the light they had, and in those typical administrations of divine worship which shadowed out 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 breathe after that perfect, that glorifying sight of it which is reserved for heaven above.

And may we not a little examine ourselves 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 too 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, though 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 has that love for Jesus Christ which true faith will produce, or does place his refreshments and joy in spiritual things, in things above, that does 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 does 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 ourselves 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 these contemplations, they are the salt of their lives, whereby every thing is condited and made savoury unto them, as we shall show afterward. And the want of spiritual diligence herein is that which has brought forth a negligent, careless, worldly profession of religion, which, countenancing itself with some outward duties, has 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, 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.

Chapter 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 has been declared. But this is not all; it is frequently hindered and interrupted in its operations, or it loses 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 reality 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 itself insisted on is great and efficacious.

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 does work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him," chap. xxiii. 8, 9. Which way soever I turn myself, 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 thyself, O God of Israel, the Saviour," Isa. xlv. 15; and the Psalmist, "How long, Lord? wilt thou hide thyself for ever?" Ps. lxxxix. 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 herself, that her Beloved was withdrawn, — that she could neither find him nor see him, chap. iii. 1, 2; v. 6.

Men may retain their notions concerning Christ, his person and his glory. These cannot be blotted out of their minds but by heresy or obdurate stupidity. They may have the same doctrinal knowledge of him with others; but the sight of his glory does 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 cheerful refreshing view of his glory, he may withdraw and hide himself from them.

As under the same outward dispensations of the Word he does manifest himself unto some, and not unto others — ("how is it that thou wilt manifest thyself unto us, and not unto the world?" John xiv. 22), — whereon they to whom he does 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. v. 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 does 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 does so withdraw himself from us, so that, however we may please ourselves, we do not indeed behold his glory.

1. As unto the first of these, though what he does 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 does it to stir us up in an eminent manner unto a diligent search and inquiry after him. Woeful sloth and negligence are apt to prevail in us in our meditations on heavenly things. Though our hearts wake (as the spouse speaks, Cant. v. 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 justify 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 woeful negligence herein, he has not only withdrawn himself at seasons, but that he has not utterly departed from us. Now, he knows that those with whom he has been graciously present, — who have had views of his glory, although they have not valued the mercy and privilege 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 inquiry 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 Hosea v. 15. So wherever the spouse intimates this withdrawing of Christ from her, she immediately gives an account of her restless diligence and endeavours in her inquiries after him until she have found him, chap. iii. 1-4; v. 2-8. And in these inquiries there is such an exercise of faith and love, though 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 busy 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. iii. 4. But whilst we are busy here and there, while our minds are overfilled 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 inquiry is, how we may know when Christ does so withdraw himself from us, that we do not, that we cannot, behold his glory.

I speak herein unto them alone who make this 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 inquiry is, how they may know when Christ does 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.

(1.) Now the first of these is the life, vigour, 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 lives in us, exciting and acting all his graces in us.

This is that which the apostle instructs us in; while "we behold his glory as in a glass, we are transformed into the same image, from glory to glory," 2 Cor. iii. 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 increase and vigour of all grace; for therein alone our conformity unto him does 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 experience of it, in the minds of men carnal and ignorant of the mystery of believing (as it is at present by many derided, though 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 show, 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 inquire after. Such persons on the first occasion will fall on the other side; for anything is better than nothing.

But, as we have a sure word of prophecy 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, an 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. lvii. 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 aversion 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 denied; and as they suppose, it is with 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 inveigle 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 goat's 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 does 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 duly 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, increase, 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 does 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 inquired 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 wither, and the frost begins to bind up the earth, all men grant that the sun is withdrawn, and makes not his 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 sense 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 senselessness coming upon us? Do we find an unreadiness unto the exercise of grace in its proper season, and the vigorous acting of it in duties of communion with God, and would we have our souls recovered from these dangerous diseases? Let us assure ourselves 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 farther be showed afterward.

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 cause 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. iv. 16; Isa. xliv. 3, 4; Ezek. xi. 19; xxxvi. 26; Hos. xiv. 5, 6. And so it is. The immediate efficiency of the revival of our souls is from and by the Holy Spirit. But the inquiry 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 retrieve 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 generality 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 choose 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, John xv. 4, 5, "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye 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. iii. 4, and "because he liveth, we live also," John xiv. 19. Yea, it is not so much we that live, as he liveth in us, Gal. ii. 19, 20. And unbelief is a not coming unto him, that we may have life, John v. 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," John x. 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.

(2.) 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 toward 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 privileges, — 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 itself a dead carcass without an animating soul. The peace which some enjoy is a mere stupidity. They judge not these things to be real which are the substance of Christ's 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 satisfy ourselves without an experience in our own hearts of the great things, in this kind of joy, peace, consolation, assurance, that are promised in the Gospels. 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 religions, — when we do not believe the promises of the present reward in these spiritual privileges? 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 afterward.

It is peculiarly in the view of the glory of Christ, in his approaches unto us, and abiding with us, that we are made partakers of evangelical peace, consolation, joy, and assurances. 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 does he give the church of his loves, Cant. vii. 12. "For if any man," saith he, "love me, I will love him, and will manifest myself unto him," John xiv. 21; — "yea, I and the Father will come unto him, and make our abode with him," verse 23; and that so as to "sup with him," Rev. iii. 20; — which, on his part, can be only by the communication of those spiritual refreshments. The only inquiry 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 Peter i. 8, 9. Let that glory be rightly stated, as before laid down, — the glory of his person, his office, his condescension, exaltation, love, and grace; let faith be fixed in a view and contemplation of it, mix itself 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 effusion of it in his heart, as shall be a living spring of those spiritual refreshments, John iv. 14; Rom. v. 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 intercourse between the person of Christ and the souls of them that do believe is utterly overthrown; — reducing all religion to an outward show, 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 profane 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 God's countenance upon us, which will put gladness into our hearts, that gladness which compriseth all the things mentioned; — no such thing as rejoicing upon "believing, with joy unspeakable and full of glory;" — no such thing as Christ's showing 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 region.

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 there 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. iii. 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 rejoicings, such repose of soul in assurance, as shall refresh their souls, fill them with joy, satisfy 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 does not by its inward consolations and divine refreshments, outbalance all those evils which we may undergo upon the account of it. So to suppose, is expressly contrary to the promise of Christ himself, who has assured us that even nun en to kairo touto, "even now in this life," in this world, distinct from eternal life in the world to come, we shall receive a hundred-fold recompense for all that we can lose or suffer for his sake, Mark x. 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 an enduring substance," Heb. x. 34. If we come short in a participation of these things, if we are strangers unto them, the blame is to be laid on ourselves 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 grace, and to stir us up unto diligence in our inquiries after him, here lieth our guidance and direction in this case. Do we find ourselves 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 ourselves 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 into our hearts and souls.

Again, in the second place, it is from ourselves principally, if we lose the view of the glory of Christ, and the exercise of faith be obstructed therein. All our spiritual disadvantages do arise from ourselves. It is the remainder of lusts and corruptions in us, either indulged by sloth and negligence or excited and inflamed by Satan's 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 full enjoyment of him, 1 Peter i. 8. If we satisfy ourselves in mere 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 the 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 purify 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 does 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 from 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, —

First, 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 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 to them that are lost: in whom the god of this world has blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," 2 Cor. iv. 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 comprehended it not," John i. 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. ii. 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. liii. 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 darkened as unto the glory of Christ, according as corrupt lusts and affections are prevalent in them. See John i. 46; xii. 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 (Matt. xi. 25; John vi. 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, Eph. i. 16-18. But this cure is wrought in this life but in part, 1 Cor. xiii. 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, which hinders it from shining in a due manner, — that obstructs and hinders faith in its view of the glory of Christ. And this is done by the remainders of corrupted nature in us, when they act in any prevalent degree. For they darken the mind, and weaken it in its spiritual operations. That is, where any corrupt and inordinate affections, as love of the world, cares about it, inclinations unto sensuality, or the like spiritual disorders, do prevail, faith is weakened in its spiritual acts, especially in discerning and beholding the glory of Christ. For the mind is rendered unsteady in its inquiries after it, being continually distracted and diverted with vain thoughts and imaginations.