the differences between faith and sight; applied unto the use of them that believe.
The following treatise may be
regarded as a series of Discourses on
It is not professedly a sequel to the work of the author on the Person of Christ; though, from some expressions in the Preface to these Meditations, they may be regarded in this light. Several of them are evidently an expansion of certain thoughts and views, of which the germ will be found in the preceding work. The two works are, indeed, so closely connected, that they have been often published together. It has been thought proper, therefore, to adhere to this arrangement in the present republication of Dr Owen’s Works.
There are some facts which impart peculiar interest to these Meditations. They were drawn up, according to the author’s own statement, “for the exercise of his own mind,” in the first instance; and illustrate, accordingly, the scope and tenor of his Christian experience. They form, moreover, his dying testimony to the truth, — and to the truth, with peculiar emphasis, as it “is in Jesus;” for they are the substance of the last instructions which he delivered to his flock; and they constitute the last work which he prepared for the press. It is instructive to peruse the solemn musings of his soul when “weakness, weariness, and the near approaches of death,” were calling him away from his earthly labours; and to mark how intently his thoughts were fixed on the glory of the Saviour, whom he was soon to behold “face to face.” On the day of his death, Mr Payne, who had the charge of the original publication of this treatise, on bidding Dr Owen farewell, said to him, “Doctor, I have just been putting your book on the Glory of Christ to the press.” “I am glad,” was Owen’s reply, “to hear that that performance is put to the press; but, O brother Payne, the long looked-for day is come at last, in which I shall see that glory in another manner than I have ever done yet, or was capable of doing in this world.”
Mr
The treatise was published in 1684. It was reprinted in 1696, with the addition of two chapters which were found among the papers of Owen, and in his own handwriting, though too late for insertion in the first edition of the work. — Ed.
Christian Reader,
The design of the ensuing Discourse is to declare some part of that glory of our Lord Jesus Christ which is revealed in the Scripture, and proposed as the principal object of our faith, love, delight, and admiration. But, alas! after our utmost and most diligent inquiries, we must say, How little a portion is it of him that we can understand! His glory is incomprehensible, and his praises are unutterable. Some things an illuminated mind may conceive of it; but what we can express in comparison of what it is in itself, is even less than nothing. But as for those who have forsaken the only true guide herein, endeavouring to be wise above what is written, and to raise their contemplations by fancy and imagination above Scripture revelation (as many have done), they have darkened counsel without knowledge, uttering things which they understand not, which have no substance or spiritual food of faith in them.
Howbeit, that real view which we may have of Christ and his glory in this world by faith,—however weak and obscure that knowledge which we may attain of them by divine revelation, — is inexpressibly to be preferred above all other wisdom, understanding, or knowledge whatever. So it is declared by him who will be acknowledged a competent judge in these things. “Yea, doubtless,” saith he, “I count all these things but loss, for the excellency of the knowledge of Christ Jesus my Lord.” He who does not so has no part in him.
The revelation made of Christ in the blessed Gospel is far more excellent, more glorious, and more filled with rays of divine wisdom and goodness, than the whole creation and the just comprehension of it, if attainable, can contain or afford. Without the knowledge hereof, the mind of man, however priding itself in other inventions and discoveries, is wrapped up in darkness and confusion.
This, therefore, deserves the severest of our thoughts, the best of our meditations, and our utmost diligence in them. For if our future blessedness shall consist in being where he is, and beholding of his glory, what better preparation can there be for it than in a constant previous contemplation of that glory in the revelation that is made in the Gospel, unto this very end, that by a view of it we may be gradually transformed into the same glory?
I shall not, therefore, use any apology for the publishing of the ensuing Meditations, intended first for the exercise of my own mind, and then for the edification of a private congregation; which is like to be the last service I shall do them in that kind. Some may, by the consideration of them, be called to attend unto the same duty with more diligence than formerly, and receive directions for the discharge of it; and some may be provoked to communicate their greater light and knowledge unto the good of many. And that which I design farther in the present Discourse, is to give a brief account of the necessity and use, in life and death, of the duty exhorted unto.
Particular motives unto the diligent
discharge of this duty will be pressed in the Discourse itself. Here some
things more general only shall be premised. For all persons not immersed
in sensual pleasures, — not overdrenched in the love of this
I. He it is in whom our nature, which was debased as low as hell by apostasy from God, is exalted above the whole creation. Our nature, in the original constitution of it, in the persons of our first parents, was crowned with honour and dignity. The image of God, wherein it was made, and the dominion over the lower world wherewith it was intrusted, made it the seat of excellence, of beauty, and of glory. But of them all it was at once divested and made naked by sin, and laid grovelling in the dust from whence it was taken. “Dust thou are, and to dust thou shalt return,” was its righteous doom. And all its internal faculties were invaded by deformed lusts, — everything that might render the whole unlike unto God, whose image it had lost. Hence it became the contempt of angels, the dominion of Satan; who, being the enemy of the whole creation, never had any thing or place to reign in but the debased nature of man. Nothing was now more vile and base; its glory was utterly departed. It had both lost its peculiar nearness unto God, which was its honour, and was fallen into the greatest distance from him of all creatures, the devils only excepted; which was its ignominy and shame. And in this state, as unto anything in itself, it was left to perish eternally.
In this condition — lost, poor, base, yea,
cursed — the Lord Christ, the Son of God, found our nature. And hereon, in
infinite condescension and compassion, sanctifying a portion of it unto
himself, he took it to be his own, in a holy, ineffable subsistence, in his
own person. And herein again the same nature, so depressed into the utmost
misery, is exalted above the whole creation of God. For in that very
nature, God has “set him at his own right hand in the heavenly places, far
above all principality, and power, and might, and dominion, and every name
that is named, not only in this world, but also in that which is to come.”
This is that which is so celebrated by the Psalmist, with the highest
admiration,
II. In him the relation of our nature
unto God is eternally secured. We were created in a covenant relation
unto God. Our nature was related unto him in a way of friendship, of
likeness, and complacency. But the bond of this relation and union was
quickly broken, by our apostasy from him. Hereon our whole nature became
to be at the utmost moral distance from God, and enmity against him; which
is the depth of misery. But God, in infinite wisdom and grace, did design
once more to recover it, and take it again near unto himself. And he would
do it in such a way as should render it utterly impossible that there would
ever be a separation between him and it any more. Heaven and earth may
pass away, but there shall never be a dissolution of the union between God
and our nature any more. He did it, therefore, by assuming it into a
substantial union with himself,
1. That this nature of ours is capable of this glorious exaltation and subsistence in God. No creature could conceive how omnipotent wisdom, power, and goodness, could actuate themselves unto the production of this effect. The mystery hereof is the object of the admiration of angels, and will be so of the whole church, unto all eternity. What is revealed concerning the glory, way, and manner of it, in the Scripture, I have declared in my treatise concerning the Mystery of Godliness, or the Person of Christ. What mind can conceive, what tongue can express, who can sufficiently admire, the wisdom, goodness, and condescension of God herein? And whereas he has proposed unto us this glorious object of our faith and meditation, how vile and foolish are we, if we spend our thoughts about other things in a neglect of it!
2. This is also an ineffable pledge of the love of God unto our nature. For although he will not take it in any other instance, save that of the man Christ Jesus, into this relation with himself, by virtue of personal union, yet therein he has given a glorious pledge of his love unto, and valuation of, that nature. For “verily he took not on him the nature of angels, but he took on him the seed of Abraham.” And this kindness extends unto our persons, as participant of that nature. For he designed this glory unto the man Christ Jesus, that might be the firstborn of the new creation, that we might be made conformable unto him according to our measure; and as the members of that body, whereof he is the head, we are participant in this glory.
III. It is he in whom our nature has been carried successfully and victoriously through all the oppositions that it is liable unto, and even death itself. But the glory hereof I shall speak unto distinctly in its proper place, which follows, and therefore shall here pass it by.
IV. He it is who in himself has given us a pledge of the capacity of our nature to inhabit those blessed regions of light, which are far above these aspectable heavens. Here we dwell in tabernacles of clay, that are “crushed before the moth,” — such as cannot be raised, so as to abide one foot-breadth above the earth we tread upon. The heavenly luminaries which we can behold appear too great and glorious for our cohabitation. We are as grasshoppers in our own eyes, in comparison of those gigantic beings; and they seem to dwell in places which would immediately swallow up and extinguish our natures. How, then, shall we entertain an apprehension of being carried and exalted above them all? to have an everlasting subsistence in places incomprehensibly more glorious than the orbs wherein they reside? What capacity is there in our nature of such a habitation? But hereof the Lord Christ has given us a pledge in himself. Our nature in him is passed through these aspectable heavens, and is exalted far above them. Its eternal habitation is in the blessed regions of light and glory; and he has promised that where he is, there we shall be, and that for ever.
Other encouragements there are innumerable to stir us up unto diligence in the discharge of the duty here proposed, — namely, a continual contemplation of the glory of Christ, in his person, office, and grace. Some of them, the principal of them which I have any acquaintance with, are represented in the ensuing Discourse. I shall therefore here add the peculiar advantage which we may obtain in the diligent discharge of this duty; which is, — that it will carry us cheerfully, comfortably, and victoriously through life and death, and all that we have to conflict withal in either of them.
And let it be remembered, that I do here
suppose what is written on this subject
As unto this present life, it is well
known what it is unto the most of them who concern themselves in these
things. Temptations, afflictions, changes, sorrows, dangers, fears,
sickness, and pains, do fill up no small part of it. And on the other
hand, all our earthly relishes, refreshments, and comfort, are uncertain,
transitory, and unsatisfactory; all things of each sort being embittered by
the remainders of sin. Hence everything wherein we are concerned has the
root of trouble and sorrow in it. Some labour under wants, poverty, and
straits all their days; and some have very few hours free from pains and
sickness. And all these things, with others of an alike nature, are
heightened at present by the calamitous season wherein our lot is fallen.
All things almost in all nations are filled with confusions, disorders,
dangers, distresses, and troubles; wars and rumours of wars do abound, with
tokens of farther approaching judgments; distress of nations, with
perplexity, men’s hearts failing them for fear, and for looking after those
things which are coming on the earth. There is in many places “no peace
unto him that goeth out, nor to him that cometh in, but great vexations are
on the inhabitants of the world: nation is destroyed of nation, and city of
city; for God doth vex them with all adversity.” [
But the shortness, the vanity, the miseries of human life, have been the subject of the complains of all sort of considering persons, heathens as well as Christians; nor is it my present business to insist upon them. My inquiry is only after the relief which we may obtain against all these evils, that we faint not under them, that we may have the victory over them.
This in general is declared by the apostle
Our beholding by faith things that are not seen, things spiritual and eternal, will alienate all our afflictions, — make their burden light, and preserve our souls from fainting under them. Of these things the glory of Christ, whereof we treat, is the principal, and in due sense comprehensive of them all. For we behold the glory of God himself “in the face of Jesus Christ.” He that can at all times retreat unto the contemplation of this glory, will be carried above the perplexing prevailing sense of any of these evils, of a confluence of them all. “Crus nil sentit in nervo, dum animus est in cœlo.”
It is a woeful kind of life, when men
scramble for poor perishing reliefs in their distresses. This is the
universal remedy and cure, — the only balsam for all our diseases.
Whatever presseth, urgeth, perplexeth, if we can but retreat in our minds
unto a view of this glory, and a due consideration of our own interest
therein, comfort and supportment will be administered unto us. Wicked men,
in their distress (which sometimes overtake even them also), are like “a
troubled sea, that cannot rest.” Others are heartless, and despond, — not
without secret repinings at the wise disposals of Divine Providence,
especially when they look on the better condition (as they suppose) of
others. And the best of us all are apt to wax faint and weary when these
things press upon us in an unusual manner, or under their long continuance,
1. It will herein, and in the discharge of this duty, be made evident how slight and inconsiderable all these things are from whence our troubles and distresses do arise. For they all grow on this root of an over-valuation of temporal things. And unless we can arrive unto a fixed judgment that all things here below are transitory and perishing, reaching only unto the outward man, or the body, (perhaps unto the killing of it), — that the best of them have nothing that is truly substantial or abiding in them, — that there are other things, wherein we have an assured interest, that are incomparably better than they, and above them, — it is impossible but that we must spend our lives in fears, sorrows, and distractions. One real view of the glory of Christ, and of our own concernment therein, will give us a full relief in this matter. For what are all the things of this life? What is the good or evil of them in comparison of an interest in this transcendent glory? When we have due apprehensions hereof, — when our minds are possessed with thoughts of it, — when our affections reach out after its enjoyments, — let pain, and sickness, and sorrows, and fears, and dangers, and death, say what they will, we shall have in readiness wherewith to combat with them and overcome them; and that on this consideration, that they are all outward, transitory, and passing away, whereas our minds are fixed on those things which are eternal, and filled with incomprehensible glory.
2. The minds of men are apt by their troubles to be cast into disorder, to be tossed up and down, and disquieted with various affections and passions. So the Psalmist found it in himself in the time of his distress; whence he calls himself unto that account, “Why art thou cast down, O my soul? And why art thou disquieted in me?” And, indeed, the mind on all such occasions is its own greatest troubler. It is apt to let loose its passions of fear and sorrow, which act themselves in innumerable perplexing thoughts, until it is carried utterly out of its own power. But in this state a due contemplation of the glory of Christ will restore and compose the mind, — bring it into a sedate, quiet frame, wherein faith will be able to say unto the winds and waves of distempered passions, “Peace, be still;” and they shall obey it.
3. It is the way and means of conveying a
sense of God’s love unto our souls; which is that alone where ultimately we
find rest in the midst of all the troubles of this life; as the apostle
declares,
I have but touched on these things, as designing to enlarge somewhat on that which does ensue. And this is the advantage we may have in the discharge of this duty with respect unto death itself: It is the assiduous contemplation of the glory of Christ which will carry us cheerfully and comfortably into it, and through it. My principal work having been now for a long season to die daily, as living in a continual expectation of my dissolution, I shall on this occasion acquaint the reader with some few of my thoughts and reliefs with reference unto death itself.
First, Peculiar actings of faith to resign and commit our departing souls into the hand of him who is able to receive them, to keep and preserve them, as also to dispose of them into a state of rest and blessedness, are required of us.
The soul is now parting with all things here
below, and that for ever. None of all the things which it has seen, heard,
or enjoyed, be it outward senses, can be prevailed with to stay with it one
hour, or to take one step with it in the voyage wherein it is engaged. It
must alone by itself launch into eternity. It is entering an invisible
world, which it knows no more of than it has received by faith. None has
come from the dead to inform us of the state of the other world; yea, God
seems on purpose so to conceal it from us, that we should have no evidence
of it, at least as unto the manner of things in it, but what is given unto
faith by divine revelation. Hence those who died and were raised again
from the dead unto any continuance among men, as Lazarus, probably knew
nothing of the invisible state. Their souls were preserved by the power of
God in their being, but bound up as unto present operations. This made a
great emperor cry out, on the approach of death, “O animula, tremula, vagula, blandula; quæ nunc abibis in loca
horrida, squalida,” &c. — “O poor, trembling, wandering soul,
into what places of darkness and defilement art thou going?” Dr Owen refers to the Emperor
How is it like to be after the few moments which, under the pangs of death, we have to continue in this world? Is it an annihilation that lies at the door? Is death the destruction of our whole being, so as that after it we shall be no more? So some would have the state of things to be. Is it a state of subsistence in a wandering condition, up and down the world, under the influence of other more powerful spirits that rule in the air, visiting tombs and solitary places, and sometimes making appearances of themselves by the impressions of those more powerful spirits; as some imagine from the story concerning Samuel and the witch of Endor, and as it is commonly received in the Papacy, out of a compliance with their imagination of purgatory? Or is it a state of universal misery and woe? a state incapable of comfort or joy? Let them pretend what they please, who can understand no comfort or joy in this life but what they receive by their senses; — they can look for nothing else. And whatever be the state of this invisible world, the soul can undertake nothing of its own conduct after its departure from the body. It knows that it must be absolutely at the disposal of another.
Wherefore no man can comfortably venture on and into this condition, but in the exercise of that faith which enables him to resign and give up his departing soul into the hand of God, who alone is able to receive it, and to dispose it into a condition of rest and blessedness. So speaks the apostle, “I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him again that day.”
Herein, as in all other graces, is our Lord
Jesus Christ our great example. He resigned his departing spirit into the
hands of his Father, to be owned and preserved
This is the last victorious act of faith, wherein its conquest over its last enemy death itself does consist. Herein the soul says in and unto itself, “Thou art now taking leave of time unto eternity; all things about thee are departing as shades, and will immediately disappear. The things which thou art entering into are yet invisible; such as ‘eye hath not seen, nor ear heard, nor will they enter into the heart of man fully to conceive.’ Now, therefore, with quietness and confidence give up thyself unto the sovereign power, grace, truth, and faithfulness of God, and thou shalt find assured rest and peace.”
But Jesus Christ it is who does immediately receive the souls of them who believe in him. So we see in the instance of Stephen. And what can be a greater encouragement to resign them into his hands, than a daily contemplation of his glory, in his person, his power, his exaltation, his office, and grace? Who that believes in him, that belongs unto him, can fear to commit his departing spirit unto his love, power, and care? Even we also shall hereby in our dying moments see by faith heaven opened, and Jesus standing at the right hand of God ready to receive us. This, added unto the love which all believers have unto the Lord Jesus, which is inflamed by contemplation of his glory, and their desires to be with him where he is, will strengthen and confine our minds in the resignation of our departing souls into his hand.
Secondly, It is required in us, unto the same end, that we be ready and willing to part with the flesh, wherewith we are clothed, with all things that are useful and desirable thereunto. The alliance, the relation, the friendship, the union that are between the soul and the body, are the greatest, the nearest, the firmest that are or can be among mere created beings. There is nothing like it, — nothing equal unto it. The union of three persons in the one single divine nature, and the union of two natures in one person of Christ, are infinite, ineffable, and exempted from all comparison. But among created beings, the union of these two essential parts of the same nature in one person is most excellent. Nor is anything equal to it, or like it, found in any other creatures. Those who among them have most of life have either no body, as angels; or no souls but what perish with them, as all brute creatures below.
Angels, being pure, immaterial spirits, have nothing in them, nothing belonging unto their essence, that can die. Beasts have nothing in them that can live when their bodies die. The soul of a beast cannot be preserved in a separate condition, no, not by an act of almighty power; for it is not, and that which is not cannot live. It is nothing but the body itself in an act of its material powers.
Only the nature of man, in all the works of
God, is capable of this convulsion. The essential parts of it are
separable by death, the one continuing to exist and act
This is the pre-eminence of the nature of
man, as the wise man declares. For unto that objection of atheistical
Epicureans, “As the one dieth, so dieth the other; yea, they have all one
breath: so that a man hath no pre-eminence above a beast. All go unto one
place: all are of the dust, and all turn to the dust again,” — he grants
that, as unto their bodies, it is for a season in them we have a present
participation of their nature; but, says he, here lieth the difference,
“Who knoweth the spirit of a man that goeth upward, and the spirit of the
beast that goeth downward to the earth?”
But, as I said, by reason of this peculiar intimate union and relation between the soul and body, there is in the whole nature a fixed aversion from a dissolution. The soul and body are naturally and necessarily unwilling to fall into a state of separation, wherein the one shall cease to be what it was, and the other knows not clearly how it shall subsist. The body claspeth about the soul, and the soul receiveth strange impressions from its embraces; the entire nature, existing in the union of them both, being unalterably averse unto a dissolution.
Wherefore, unless we can overcome this
inclination, we can never die comfortably or cheerfully. We would, indeed,
rather choose to be “clothed upon, that mortality might be swallowed up of
life,” that the clothing of glory might come on our whole nature, soul and
body, without dissolution. But if this may not be, yet then do believers
so conquer this inclination by faith and views of the glory of Christ, as
to attain a desire of this dissolution. So the apostle testifies of
himself, “I have a desire to depart, and to be with Christ, which is far
better” than to abide here,
He, therefore, that would die comfortably, must be able to say within himself and to himself, “Die, then, thou frail and sinful flesh: ‘dust thou art, and unto dust thou shalt return.’ I yield thee up unto the righteous doom of the Holy One. Yet herein also I give thee into the hand of the great Refiner, who will hide thee in thy grave, and by thy consumption purify thee from all thy corruption and disposition to evil. And otherwise this will not be. After a long sincere endeavour for the mortification of all sin, I find it will never be absolutely perfect, but by this reduction into the dust. Thou shalt no more be a residence for the least remnant of sin unto eternity, nor any clog unto my soul in its actings on God. Rest therefore in hope; for God, in his appointed season, when he shall have a desire unto the work of his hands, will call unto thee, and thou shalt answer him out of the dust. Then shall he, by an act of his almighty power, not only restore thee unto thy pristine glory, as at the first creation, when thou wast the pure workmanship of his hands, but enrich and adorn thee with inconceivable privileges and advantages. Be not, then, afraid; away with all reluctance. Go into the dust, — rest in hope; ‘for thou shalt stand in thy lot at the end of the days.’ ”
That which will enable us hereunto, in an eminent manner, is that view and consideration of the glory of Christ which is the object of the ensuing Meditation. For He who is now possessed of all that glory underwent this dissolution of nature as truly and really as ever we shall do.
Thirdly, There is required hereunto a readiness to comply with the times and seasons wherein God would have us depart and leave this world. Many think they shall be willing to die when their time is come; but they have many reasons, as they suppose, to desire that it may not yet be, — which, for the most part, arise merely from fear and aversion of death. Some desire to live that they may see more of that glorious world of God for his church, which they believe he will accomplish. So Moses prayed that he might not die in the wilderness, but go over Jordan, and see the good land, and that goodly mountain and Lebanon, the seat of the church, and of the worship of God; which yet God thought meet to deny unto him. And this denial of the request of Moses, made on the highest consideration possible, is instructive unto all in the like case. Others may judge themselves to have some work to do in the world, wherein they suppose that the glory of God and the good of the church are concerned; and therefore would be spared for a season. Paul knew not clearly whether it were not best for him to abide a while longer in the flesh on this account; and David often deprecates the present season of death because of the work which he had to do for God in the world. Others rise no higher than their own private interests or concerns with respect unto their persons, their families, their relations, and goods in this world. They would see these things in a better or more settled condition before they die, and then they shall be most willing so to do. But it is the love of life that lies at the bottom of all these desires in men; which of itself will never forsake them. But no man can die cheerfully or comfortably who lives not in a constant resignation of the time and season of his death unto the will of God, as well as himself with respect unto death itself. Our times are in his hand, at his sovereign disposal; and his will in all things must be complied withal. Without this resolution, without this resignation, no man can enjoy the least solid peace in this world.
Fourthly, As the times and seasons, so the
ways and means of the approaches of death have especial
trials; which, unless we are prepared for them, will keep us under bondage,
with the fear of death itself. Long, wasting, wearing consumptions,
burning fevers, strong pains of the stone, or the lice from within; or
sword, fire,
There is none of all the things we have insisted on — neither the resignation of a departing soul into the hand of God, nor a willingness to lay down this flesh in the dust, nor a readiness to comply with the will of God, as to the times and seasons, or the way and manner of the approach of death — that can be attained unto, without a prospect of that glory that shall give us a new state far more excellent than what we here leave or depart from. This we cannot have, whatever we pretend, unless we have some present views of the glory of Christ. An apprehension of the future manifestation of it in heaven will not relieve us, if here we know not what it is, and wherein it does consist, — if we have not some previous discovery of it in this life. This is that which will make all things easy and pleasant unto us, even death itself, as it is a means to bring us unto its full enjoyment.
Other great and glorious advantages, which may be obtained in the diligent discharge of the duty here proposed, might be insisted on, but that the things themselves discoursed of will evidently discover and direct us unto the spring and reasons of them; besides, weakness, weariness, and the near approaches of death do call me off from any farther labour in this kind.
“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.” —
John xvii. 24 .
The high priest under the law, when
he was to enter into the holy place on the solemn day of atonement, was to
take both his hands full of sweet incense from the golden table of incense,
to carry along with him in his entrance. He had also a censer filled with
fire, that was taken from the altar of burnt-offerings, where atonement was
made for sin with blood. Upon his actual entrance through the veil, he put
the incense on the fire in the censer until the cloud of its smoke covered
the ark, and the mercy seat. See
In answer unto this mystical type, the great High Priest of the church, our Lord Jesus Christ, being to enter into the “holy place not made with hands,” did, by the glorious prayer recorded in this chapter, influenced from the blood of his sacrifice, fill the heavens above, the glorious place of God’s residence, with a cloud of incense, or the sweet perfume of his blessed intercession, typed by the incense offered by the high priest of old. By the same eternal fire wherewith he offered himself a bloody sacrifice to make atonement for sin, he kindled in his most holy soul those desires for the application of all its benefits unto his church which are here expressed, and wherein his intercession does consist.
It is only one passage in the verse above named that at present I design an inquiry into. And this is the subject-matter of what the Lord Christ here desires in the behalf of those given him by the Father, — namely, that they may behold his glory.
This alone, which is here prayed for, will give them such satisfaction, and nothing else. The hearts of believers are like the needle touched by the loadstone, which cannot rest until it comes to the point whereunto, by the secret virtue of it, it is directed. For being once touched by the love of Christ, receiving therein an impression of secret ineffable virtue, they will ever be in motion, and restless, until they come unto him, and behold his glory. That soul which can be satisfied without it, — that cannot be eternally satisfied with it, — is not partaker of the efficacy of his intercession.
I shall lay the foundation of the ensuing Meditations in this one assertion, — namely, That one of the greatest privileges and advancements of believers, both in this world and unto eternity, consists in their beholding the glory of Christ. This, therefore, He desires for them in this solemn intercession, as the complement of all his other requests in their behalf; — “That they may behold my glory,” — Ἵνα θεωρῶσι, — that they may see, view, behold, or contemplate on my glory. The reasons why I assign not this glorious privilege only unto the heavenly state, which is principally respected in this place, but apply it unto the state of believers in this world also, with their duties and privileges therein, shall be immediately declared.
All unbelievers do in their heart call Christ “Ichabod,” — “Where is the glory?” They see neither “form nor comeliness in him,” that he should be desired. They look on him as Michal, Saul’s daughter, did on David “dancing before the ark,” when she despised him in her heart. They do not, indeed (many of them), “call Jesus anathema,” but cry, “Hail, Master!” and then crucify him.
Hence have we so many cursed opinions advanced
in derogation unto his glory, — some of them really destructive of all that
is truly so; yea, denying the “only Lord that bought us,” and substituting
a false Christ in his room. And others there are who express their slight
thoughts of him and his glory by bold, irreverent inquiries, of
Never was there an age since the name of Christians was known upon the earth, wherein there was such a direct opposition made unto the Person and glory of Christ, as there is in that wherein we live. There were, indeed, in the first times of the church, swarms of proud, doting, brain-sick persons, who vented many foolish imaginations about him, which issued at length in Arianism, in whose ruins they were buried. The gates of hell in them prevailed not against the rock on which the church is built. But as it was said of Cæsar, “Solus accesit sobrius, ad perdendam rempublicam,” — “He alone went soberly about the destruction of the commonwealth;” so we now have great numbers who oppose the Person and glory of Christ, under a pretence of sobriety of reason, as they vainly plead. Yea, the disbelief of the mysteries of the Trinity, and the incarnation of the Son of God, — the sole foundation of Christian religion, — is so diffused in the world, as that it has almost devoured the power and vitals of it. And not a few, who dare not yet express their minds, do give broad intimations of their intentions and good-will towards him, in making them the object of their scorn and reproach who desire to know nothing but him, and him crucified.
God, in his appointed time, will effectually vindicate his honour and glory from the vain attempts of men of corrupt minds against them.
In the meantime, it is the duty of all those who “love the Lord Jesus in sincerity,” to give testimony in a peculiar manner unto his divine Person and glory, according unto their several capacities, because of the opposition that is made against them.
I have thought myself on many accounts obliged to cast my mite into this treasury. And I have chosen so to do, not in a way of controversy (which formerly I have engaged in), but so as, together with the vindication of the truth, to promote the strengthening of the faith of true believers, their edification in the knowledge of it; and to express the experience which they have, or may have, of the power and reality of these things.
That which at present I design to demonstrate
is, that the beholding of the glory of Christ is one of the greatest
privileges and advancements that believers are capable of in this world, or
that which is to come. It is that whereby they are first gradually
conformed unto it, and then fixed in the eternal enjoyment of it. For here
in this life, beholding his glory, they are changed or transformed into the
likeness of it,
There are, therefore, two ways or degrees of
beholding the glory of Christ, which are constantly distinguished in the
Scripture. The one is by faith, in this world, — which is “the
evidence of things not seen;” the other is by sight, or immediate
vision in eternity,
It is the second way — namely, by vision in the light of glory — that is principally included in that prayer of our blessed Saviour, that his disciples may be where he is, to behold his glory. But I shall not confine my inquiry thereunto; nor does our Lord Jesus exclude from his desire that sight of his glory which we have by faith in this world, but prays for the perfection of it in heaven. It is therefore the first way that, in the first place, I shall insist upon; and that for the reasons ensuing:—
1. No man shall ever behold the glory of Christ by sight hereafter, who does not in some measure behold it by faith here in this world. Grace is a necessary preparation for glory, and faith for sight. Where the subject (the soul) is not previously seasoned with grace and faith, it is not capable of glory or vision. Nay, persons not disposed hereby unto it cannot desire it, whatever they pretend; they only deceive their own souls in supposing that so they do. Most men will say with confidence, living and dying, that they desire to be with Christ, and to behold his glory; but they can give no reason why they should desire any such thing, — only they think it somewhat that is better than to be in that evil condition which otherwise they must be cast into for ever, when they can be here no more. If a man pretend himself to be enamoured on, or greatly to desire, what he never saw, nor was ever represented unto him, he does but dote on his own imaginations. And the pretended desires of many to behold the glory of Christ in heaven, who have no view of it by faith whilst they are here in this world, are nothing but self-deceiving imaginations.
The apostle tells us concerning himself and
other believers, when the Lord Christ was present and conversed with them
in the days of his flesh, that they “saw his glory, the glory as of the
only-begotten of the Father, full of grace and truth,”
Wherefore let no man deceive himself; he that has no sight of the glory of Christ here, shall never have any of it hereafter unto his advantage. It is not, therefore, unto edification to discourse of beholding the glory of Christ in heaven by vision, until we go through a trial whether we see anything of it in this world by faith or no.
I have seen and read somewhat of the writings
of learned men concerning the state of future glory; some of them are
filled with excellent notions of truth, and elegance of speech, whereby
they cannot but much affect the minds of them who duly consider what they
say. But I know not well whence it comes to pass, many complain that, in
reading of such discourses, they are like a man who “beholds his natural
face in a glass, and immediately forgets what manner of man he was;” as one
of old complained to the same purpose upon his perusal of
Hence is it that men, utterly strangers unto
all experience of the beginning of glory in themselves as an effect of
faith, have filled their divine worship with images, pictures, and music,
to represent unto themselves somewhat of that glory which they fancy to be
above. For into that which is truly so, they have no prospect, or can
have; because they have no experience of its power in themselves, nor do
they taste of its goodness by any of its first-fruits in their own minds.
Wherefore by that view alone, and not otherwise, which we have of
3. Herein, then, our present edification is principally concerned; for in this present beholding of the glory of Christ, the life and power of faith are most eminently acted. And from this exercise of faith does love unto Christ principally, if not solely, arise and spring. If, therefore, we desire to have faith in its vigour or love in its power, giving rest, complacency, and satisfaction unto our own souls, we are to seek for them in the diligent discharge of this duty; — elsewhere they will not be found. Herein would I live; — herein would I die; — hereon would I dwell in my thoughts and affections, to the withering and consumption of all the painted beauties of this world, unto the crucifying all things here below, until they become unto me a dead and deformed thing, no way meet for affectionate embraces.
For these and the like reasons I shall first
inquire into our beholding of the glory of Christ in this world by faith;
and therein endeavour to lead the souls of them that believe into the more
retired walks of faith, love, and holy meditation, “whereby the King is
held in the galleries,”
But because there is no benefit in, nor advantage by, the contemplation of this sacred truth, but what consists in an improvement of the practice of the duty declared in it, — namely, the constant beholding of the glory of Christ by faith, — I shall for the promotion of it, premise some few advantages which we may have thereby.
1. We shall hereby be made fit and meet for heaven. Every man is not so who desires it, and hopes for it; for some are not only unworthy of it, and excluded from it, by reason of sin, but they are unmeet for it, and incapable of any advantage by it. All men, indeed, think themselves fit enough for glory (what should hinder them?) if they could attain it; but it is because they know not what it is. Men shall not be clothed with glory, as it were, whether they will or no. It is to be received in that exercise of the faculties of their souls which such persons have no ability for. Music has no pleasure in it unto them that cannot hear; nor the most beautiful colours, unto them that cannot see. It would be no benefit unto a fish, to take him from the bottom of the ocean, filled with cold and darkness, and to place him under the beams of the sun; for he is no way meet to receive any refreshment thereby. Heaven itself would not be more advantageous unto persons not renewed by the Spirit of grace in this life.
Hence the apostle gives “thanks unto the
Father, who has made us meet to be partakers of the inheritance of the
saints in light,”
2. No man can by faith take a real view of
this glory, but virtue will proceed from it in a transforming power
to change him “into the same image,”
3. The constant contemplation of the glory of
Christ will give rest, satisfaction, and complacency unto the souls of them
who are exercised therein. Our minds are apt to be filled with a multitude
of perplexed thoughts; — fears, cares, dangers, distresses, passions, and
lusts, do make various impressions on the minds of men, filling them with
disorder, darkness, and confusion. But where the soul is fixed in its
thoughts and contemplations on this glorious object, it will be brought
into and kept in a holy, serene, spiritual frame. For “to be
spiritually-minded is life and peace.” And this it does by taking off our
hearts from all undue regard unto all things below, in comparison of the
great worth, beauty, and glory of what we are conversant withal. See
4. The sight of the glory of Christ is the
spring and cause of our everlasting blessedness. “We shall ever be with
the Lord,”
The enjoyment of God by sight is commonly
called the beatifical
vision; and it is the sole fountain of all the actings of our souls
in the state of blessedness: which the old philosophers knew nothing of;
neither do we know distinctly what they are, or what is this sight of God.
Howbeit, this we know, that God in his immense essence is invisible unto
our corporeal eyes, and will be so to eternity; as also incomprehensible
unto our minds. For nothing can perfectly comprehend that which is
infinite, but what is itself infinite. Wherefore the blessed and blessing
sight which we shall have of God will be always “in the face of Jesus
Christ.” Therein will that manifestation of the glory of God, in his
infinite perfections, and all their
These things we here admire, but cannot
comprehend. We know not well what we say when we speak of them: yet is
there in true believers a foresight and foretaste of this glorious
condition. There enters sometimes, by the Word and Spirit, into their
hearts such a sense of the uncreated glory of God, shining forth in
Christ, as affects and satiates their souls with ineffable joy. Hence
ariseth that “peace of God which passeth all understanding,” keeping “our
hearts and minds through Jesus Christ,”
And I shall inquire, — 1. What is that
glory of Christ which we do or may behold by faith? 2. How do we
behold it? 3. Wherein our doing so differs from immediate vision in
heaven? And in the whole we shall endeavour an answer unto the inquiry
made unto the spouse, by the daughters of Jerusalem,
The glory of Christ is the glory of
the person of Christ. So he calls it Τὴν
δόξαν τὴν ἐμὴν,
The person of Christ may be considered two ways:— 1. Absolutely in itself. 2. In the susception and discharge of his office, with what ensued thereon. His glory on these distinct accounts is distinct and different; but all equally his own. How in both respects we may behold it by faith, is that which we inquire into.
In his divine person absolutely considered, he
is the essential image of God, even the Father. He is in the Father, and
the Father in him, in the unity of the same divine essence,
This is the original glory of Christ, given him by his Father, and which by faith we may behold. He, and he alone, declares, represents, and makes known, unto angels and men, the essential glory of the invisible God, his attributes and his will; without which, a perpetual comparative darkness would have been the whole creation, especially that part of it here below.
This is the foundation of our religion, the
Rock whereon the church is built, the ground of all our hopes of salvation,
of life and immortality: all is resolved into this, — namely, the
representation that is
Herein, then, is the Lord Christ exceedingly glorious. Those who cannot behold this glory of his by faith, — namely, as he is the great divine ordinance to represent God unto us, — they know him not. In their worship of him, they worship but an image of their own devising.
Yea, in the ignorance and neglect hereof
consists the formal nature of unbelief, even that which is inevitably
ruinous unto the souls of men. He that discerns not the representation of
the glory of God in the person of Christ unto the souls of men, is an
unbeliever. Such was the state of the unbelieving Jews and Gentiles of
old; they did not, they would not, they could not, behold the glory of God
in him, nor how he did represent him. That this was both the cause and the
formal nature of their unbelief, the apostle declares at large,
The essence of faith consists in a due
ascription of glory to God,
Hence the great design of the devil, in the
beginning of the preaching of the gospel, was to blind the eyes of men, and
fill their minds with prejudices, that they might not behold this glory of
his; so the apostle gives an account of his success in this design,
I. Since men fell from God by sin, it is no
small part of their misery and punishment, that they are covered with thick
darkness and ignorance of the nature of God. They know him not,
they have not seen him at any time. Hence is that promise to the church in
Christ,
The ancient philosophers made great inquiries
into, and obtained many notions of, the Divine Being — its existence and
excellencies. And these notions they adorned with great elegance of
speech, to allure others unto the admiration of them. Hereon they boasted
themselves to be the only wise men in the world,
1. They had no certain guide, rule, nor light,
which, being attended unto, might lead them infallibly into the knowledge
of the divine nature. All they had of this kind was their own λογισμοὶ, their reasonings or imaginations;
whereby they commenced συζητητὰι τοῦ αἰῶνος
τούτου, “the great disputes of the world;” but in them they “waxed
vain, and their foolish heart was darkened,”
2. Whatever they did attain, as unto rational
notions about things invisible and incomprehensible, yet could they never
deliver themselves from such principles and practices in idolatry and all
manner of flagitious sins, as that they could be of any benefit unto them.
This is so effectually demonstrated by the apostle in the
Men may talk what they please of a light
within them, or of the power of reason to conduct them unto that knowledge
of God whereby
With respect unto this universal darkness, — that is, ignorance of God, with horrid confusion accompany it in the minds of men, — Christ is called, and is, the “light of men,” the “light of the world;” because in and by him alone this darkness is dispelled, as he is the “Sun of Righteousness.”
II. This darkness in the minds of men, this ignorance of God, his nature and his will, was the original of all evil unto the world, and yet continues so to be. For, —
1. Hereon did Satan erect his kingdom and
throne, obtaining in his design until he bare himself as “the god of this
world,” and was so esteemed by the most. He exalted himself by virtue of
this darkness (as he is the “prince of darkness”) into the place and room
of God, as the object of the religious worship of men. For the things
which the Gentiles sacrificed they sacrificed unto devils, and not to God,
2. This is the spring of all wickedness and confusion among men themselves. Hence arose that flood of abominations in the old world, which God took away with a flood of desolation: hence were the sins of Sodom and Gomorrah, which he revenged with “fire from heaven.” In brief; all the rage, blood, confusion, desolations, cruelties, oppressions, villainies, which the world has been and is filled withal, whereby the souls of men have been and are flooded into eternal destruction, have all arisen from this corrupt fountain of the ignorance of God.
3. Of such as those described we are the
posterity and offspring. Our forefathers in this nation were given up unto
as brutish a service of the devil as any nation under the sun. It is
therefore an effect of infinite mercy, that the day has dawned on us, poor
Gentiles, and that the “day-spring from on high hath visited us.” See the
glory of this grace expressed,
4. Hitherto darkness in general covered the
earth, and gross darkness the people, as unto the knowledge of God; only
there was a twilight in the church. The day did not yet dawn, the “shadows
did not flee away,” nor the “day-star shine” in the hearts of men. But
when the “Sun of Righteousness” did arise in his strength and beauty, when
the Son of God “appeared in the flesh,” and in the discharge of his office,
— God himself, as unto his being, and manner of existence in three distinct
persons, with all the glorious properties of the divine nature, was
illustriously manifested unto them that did believe; and the light of the
knowledge of them dispelled all the shadows that were in the church, and
shone into the darkness which was in the world, so as that none continued
ignorant of God but those who would not see. See
Herein is the Lord Christ glorious. And this is that which I shall now speak unto, — namely, how we may behold the glory of Christ in the representation and revelation that is made of God and his glory, in his person and office, unto all that do believe. For it is not so much the declaration of the nature of the things themselves, wherein the glory of Christ does consist, as our way and duty in the beholding of them, which at present is designed.
He calls unto us, saying, “Behold me, — look
unto me, — and be saved,”
This is our first saving view of Christ, the
first instance of our beholding his glory by faith. So to see him as to
see God in him, is to behold his glory; for herein he is eternally
glorious. And this is that glory whose view we ought to long for and
labour after. And if we see it not, we are yet in darkness; yea, though we
say we see, we are blind like others. So David longed and prayed for it,
when yet he could behold it only in types and shadows,
Moses, when he had seen the works of God,
which were great and marvellous, yet found not himself satisfied therewith;
wherefore, after all, he prays that God “would show him his glory”,
It is in Christ alone that we may have a
clear, distinct view of the glory of God and his excellencies. For him,
and him alone, has he appointed the representative of himself unto us; and
we shall take an account hereof in one or two especial instances. See
1. Infinite wisdom is one of the most
glorious properties of the divine nature; it is that which is directive of
all the external works of God, wherein the glory of all the other
excellencies of God is manifested: wherefore the manifestation of the whole
glory of God proceeds
If we have any interest in God, if we have any
hopes of blessedness in beholding of his glory unto eternity, we cannot but
desire a view (such as is attainable) of this infinite, manifold wisdom of
God in this life. But it is in Christ alone that we can discern anything
of it; for him has the Father chosen and sealed to represent it unto us.
All the treasures of this wisdom are hid, laid up, and laid out in him; —
herein lies the essence and form of faith. Believers by it do see the
wisdom of God in Christ, in his person and office, — Christ the wisdom of
God. Unbelievers see it not, as the apostle argues,
In beholding the glory of this infinite wisdom
of God in Christ, we behold his own glory also, — the glory given him of
his Father; for this is his glory, that in and by him, and him alone, the
wisdom of God is manifested and represented unto us. When God appointed
him as the great and only means of this end, he gave him honour and glory
above the whole creation; for it is but little of divine wisdom which the
works of it declare, in comparison of what is manifested in Christ Jesus.
We no way deny or extenuate the manifestation that is made of the wisdom of
God in the works of creation and providence. It is sufficient to detect
the folly of atheism and idolatry; and was designed of God unto that end.
But its comparative insufficiency — with respect unto the representation of
it in Christ as to the ends of knowing God aright and living unto him — the
Scripture does abundantly attest. And the abuse of it was catholic [i.
e., universal], as the apostle declares,
2. We may also instance in the love of
God. The apostle tells us that “God is love,”
But the inquiry is as before, — How shall we
have a view of this love, of God as love? by what way or means shall we
behold the glory of it? It is hidden from all living, in God himself. The
wise philosophers, who discoursed so much of the love of God, knew nothing
of this, that “God is love.” The most of the natural notions of men about
it are corrupt, and the best of them weak and imperfect. Generally, the
thoughts of men about it are, that he is of a facile and easy nature, one
that they may make bold withal in all their occasions; as the Psalmist
declares,
Herein do we behold the glory of Christ
himself, even in this life. This glory was given him of the Father, —
namely, that he now should declare and evidence that “God is love;” and he
did so, “that in all things he might have the pre-eminence.” Herein we may
see how excellent, how beautiful, how glorious and desirable he is, seeing
in him alone we have a due representation of God as he is love; which is
the most joyful sight of God that any creature can obtain. He who beholds
not the glory of Christ herein is utterly ignorant of those heavenly
mysteries; — he knoweth neither God nor Christ, — he has neither the Father
nor the Son. He knows not God, because he knows not the holy properties of
his nature in the principal way designed by infinite wisdom for their
manifestation; he knows not
These things are of the deep things of God,
such as belong unto that wisdom of God in a mystery which they that are
carnal cannot receive, as the apostle testifies,
These things being premised, I shall close this first consideration of that glory of Christ which we behold by faith in this world, with some such observations as may excite us unto the practice of this great duty, and improvement of this great privilege, — the greatest which on this side heaven we can be made partakers of.
There are some who regard not these things at all, but rather despise them. They never entertain any serious thoughts of obtaining a view of the glory of God in Christ, — which is to be unbelievers. They look on him as a teacher that came forth from God to reveal his will, and to teach us his worship; and so indeed he was. But this they say was the sole use of his person in religion, — which is Mohammedanism. The manifestation of all the holy properties of the divine nature, with the representation of them unto angels above and the church in this world, as he is the image of the invisible God, in the constitution of his person and the discharge of his office, are things they regard not; yea, they despise and scorn what is professed concerning them: for pride and contempt of others were always the safest covert of ignorance; otherwise it would seem strange that men should openly boast of their own blindness. But these conceptions of men’s minds are influenced by that unbelief of his divine person which maketh havoc of Christianity at this day in the world.
Let us, therefore, as many as are spiritual, be thus minded. Let us make use of this privilege with rejoicing, and be found in the discharge of this duty with diligence. For thus to behold the glory of God is both our privilege and our duty. The duties of the Law were a burden and a yoke; but those of the Gospel are privileges and advantages.
It is a promise concerning the days of the New
Testament, that our “eyes shall see the King in his beauty,”
What are all the stained glories, the fading beauties of this world? of all that the devil showed our Saviour from the mount? what are they in comparison of one view of the glory of God represented in Christ, and of the glory of Christ as his great representative?
The most pernicious effect of unbelief under
the preaching of the gospel is, that, together with an influence of power
from Satan, “it blinds the eyes of men’s minds, that they should not see
this glory of Christ;” whereon they perish eternally,
But the most of those who at this day are
called Christians are strangers unto this duty. Our Lord Jesus Christ told
the Pharisees, that notwithstanding all their boasting of the knowledge of
God, they had not “heard his voice at any time, nor seen his shape;” that
is, as Moses did. They had no real acquaintance with him, — they had no
spiritual view of his glory. And so it is amongst ourselves;
notwithstanding the general profession that is of the knowledge of Christ,
Some men speak much of the imitation of Christ, and following of his example; and it were well if we could see more of it really in effect. But no man shall ever become “like unto him” by bare imitation of his actions, without that view or intuition of his glory which alone is accompanied with a transforming power to change them into the same image.
The truth is, the best of us all are woefully defective in this duty, and many are discouraged from it because a pretence of it in some has degenerated into superstition; but we are loath at any time seriously to engage in it, and come with an unwilling kind of willingness unto the exercise of our minds in it.
Thoughts of this glory of Christ are too high
for us, or too hard for us, such as we cannot long delight in; we turn away
from them with a kind of weariness: yet are they of the same nature in
general with our beholding of the glory of Christ in heaven, wherein there
shall be no weariness, or satiety, unto eternity. Is not the cause of it,
that we are unspiritual or carnal, having our thoughts and affections
wonted to give entertainment unto other things? For this is the principal
cause of our unreadiness and incapacity to exercise our minds in and about
the great mysteries of the Gospel,
Did we abound in this duty, in this exercise of faith, our life in walking before God would be more sweet and pleasant unto us, — our spiritual light and strength would have a daily increase, — we should more represent the glory of Christ in our ways and walking than usually we do, and death itself would be most welcome unto us.
The angels themselves desire to look into the
things of the glory of Christ,
Is Christ, then, thus glorious in our eyes?
Do we see the Father in him, or by seeing of him? Do we sedulously daily
contemplate on the wisdom, love, grace, goodness, holiness, and
righteousness of God, as revealing and manifesting themselves in him? Do
we sufficiently consider that the immediate vision of this glory in heaven
will
Some will say they understand not these things, nor any concernment of their own in them. If they are true, yet are they notions which they may safely be without the knowledge of; for, so far as they can discern, they have no influence of Christian practice, or duties of morality; and the preaching of them does but take off the minds of men from more necessary duties. But “if the gospel be hid, it is hid unto them that perish.” And unto the objection I say, —
1. Nothing is more fully and clearly revealed in the gospel, than that unto us Jesus Christ is “the image of the invisible God;” that he is the character of the person of the Father, so as that in seeing him we see the Father also; that we have “the light of the knowledge of the glory of God in his face alone,” as has been proved. This is the principal fundamental mystery and truth of the Gospel; and which if it be not received, believed, owned, all other truths are useless unto our souls. To refer all the testimonies that are given hereunto to the doctrine which he taught, in contradistinction unto his person as acting in the discharge of his office, is anti-evangelical, anti-christian, — turning the whole Gospel into a fable.
2. It is so, that the light of faith is given
unto us principally to enable us to behold the glory of God in Christ, — to
contemplate on it, as unto all the ends of its manifestation. So is it
expressly affirmed,
3. That in the beholding of the glory of God in Christ, we behold his glory also. For herein is he infinitely glorious above the whole creation, in that in and by him alone the glory of the invisible God is represented unto us. Herein do our souls live. This is that whereby the image of God is renewed in us, and we are made like unto the first-born.
4. This is so far from being unnecessary unto Christian practice, and the sanctified duties of morality, that he knows not Christ, he knows not the Gospel, he knows not the faith of the catholic church, who imagines that they can be performed acceptably without it. Yea, this is the root whence all other Christian duties do spring, and whereon their grow, whereby they are distinguished from the works of heathens. He is no Christian who believes not that faith in the person of Christ is the spring of all evangelical obedience; or who knows not that faith respects the revelation of the glory of God in him.
If these things are so, as they are the most
important truths of the
Others there are who may be some way strangers, but are no way enemies, unto this mystery, and to the practical exercise of faith therein. To such I shall tender the ensuing directions:—
1. Reckon in your minds, that this beholding
of the glory of Christ by beholding the glory of God, and all his holy
properties in him, is the greatest privilege whereof in this life we
can be made partakers. The dawning of heaven is in it, and the
first-fruits of glory; for this is life eternal, to know the Father, and
Jesus Christ whom he hath sent,
2. As it is a great privilege, which requires
a due valuation; so it is a great mystery, which requires much
spiritual wisdom to the right understanding of it, and to direct in its
practice,
3. Learn the use hereof from the acting of contrary vicious habits. When the minds of men are vehemently fixed on the pursuit of their lusts, they will be continually ruminating on the objects of them, and have a thousand contrivances about them, until their “eyes become full of adulteries, and they cannot cease from sinning,” as the apostle speaks. The objects of their lusts have framed and raised an image of themselves in their minds, and transformed them into their own likeness. Is this the way of them who “go down to the chambers of death?” Do they thus frame their souls, and make them meet for destruction, until their words, gestures, actions, proclaim the frame of their minds unto all that look upon them? And shall we be slothful and negligent in the contemplation of that glory which transforms our minds into its own likeness, so as that the eyes of our understandings shall be continually filled with it, until we see him and behold him continually, so as never to cease from the holy acts of delight in him and love to him?
4. Would we, then, behold the glory of God as he manifesteth it in and by the holy properties of his nature, with their blessed operations and effects? — without which we have nothing of the power of religion in us, whatever we pretend: this alone is the way of it. Go to the whole creation, and all things contained in it; they can say no more, but, “We have heard the fame and report of these things,” and what we have heard we declare; but it is but a little portion of them that we are acquainted withal. “The heavens,” indeed, “declare the glory of God, and the firmament showeth his handy-work.” “The invisible things of God are understood by the things that are made, even his eternal power and Godhead.” But, comparatively, it is but little that we can hence learn of these things, as to that we may behold of them in Christ Jesus. How blind herein was the best philosopher in comparison of the meanest of the apostles; yea, of him who is least in the kingdom of heaven!
But herein it is required that we rest not in
the notion of this truth, and a bare assent unto the doctrine of it. The
affecting power of it upon our hearts is that which we should aim at.
Wherein does the blessedness of the saints above consist? Is it not
herein, that they behold and see the glory of God in Christ? And what is
the effect of it upon those blessed souls? Does it not change them into
the same image, or make them like unto Christ? Does it not fill and
satiate them with joy, rest, delight, complacency, and ineffable
satisfaction? Do we expect, do we desire, the same state of blessedness?
It is our present view of the glory of Christ which is our initiation
These things are, it may be, of little use
unto some. Such as are babes in spiritual knowledge and understanding, —
either because they are carnal,
Some few inferences from the whole of what has been declared shall put a close to this part of our Discourse.
1. The holy properties of the divine nature
are not only represented unto our faith in Christ, as to their own
essential glory, but as they are in the exercise of their powers for
the salvation of the church. In him do we behold the wisdom, goodness,
love, grace, mercy, and power of God, acting themselves in the contrivance,
constitution, and efficacious accomplishment of the great work of our
redemption and salvation. This gives, as unto us, an unutterable lustre
unto the native amiableness of the divine excellencies. The wisdom and
love of God are in themselves infinitely glorious, — infinitely amiable; —
nothing can be added unto them, — there can be no increase of their
essential glory. Howbeit, as they are eternally resident in the divine
nature, and absolutely the same with it, we cannot so comprehend them as to
have an endearing, satiating view of their glory, but as they are exerted
in the work of the redemption and salvation of the church, — as they are
expressed, communicating their blessed effects unto the souls of them that
do believe, — which is done only in Christ; so the beams of their glory
shine unto us with unspeakable refreshment and joy,
2. In and through Christ we do believe in
God,
3. This is the only way whereby we may attain
the saving, sanctifying knowledge of God. Without this, every beam
of divine light that shines on us, or gleams from without (as the light
shineth into darkness when the darkness comprehendeth it not,
So the apostle expresseth this truth, “Where
is the wise? where is the scribe? where is the disputer of this world? hath
not God made foolish the wisdom of this world? For after that, in the
wisdom of God, the world by wisdom knew not God, it pleased God by the
foolishness of preaching to save them that believe. For the Jews require a
sign, and the Greeks seek after wisdom: but we preach Christ crucified,
unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto
them which are called, both Jews and Greeks, Christ the power of God, and
the wisdom of God,”
After it was evident unto all, that the world, the wise, the studious, the contemplative part of it, in the wisdom of God, disposing them into that condition wherein they were left unto themselves, in their own wisdom, their natural light and reason, did not, could not, come to the saving knowledge of God, but were puffed up into a contempt of the only way of the revelation of himself as weakness and folly; — it pleased God then to manifest all their wisdom to be folly, and to establish the only means of the knowledge of himself in Christ Jesus.
The second thing wherein we may
behold the glory of Christ, given him of his Father, is in the mysterious
constitution of his Person, as
This is that glory whose beams are so illustrious, as that the blind world cannot bear the light and beauty of them. Multitudes begin openly to deny this incarnation of the Son of God, — this personal union of God and man in their distinct natures. They deny that there is either glory or truth in it; and it will ere long appear (it begins already to evidence itself) what greater multitudes there are, who yet do not, who yet dare not, openly reject the doctrine of it, who in truth believe it not, nor see any glory in it. Howbeit, this glory is the glory of our religion, — the glory of the church, — the sole Rock whereon it is built, — the only spring of present grace and future glory.
This is that glory which the angels themselves
desire to behold, the mystery whereof they “bow down to look into,”
Hereon depends the ruin of Satan and his
kingdom. His sin, so far as we can conceive, consisted of two parts. 1.
His pride against the person of the Son of God, by whom he was created.
“For by him were all things created that are” (or were when first created)
“in heaven, whether they be thrones, or dominions, or principalities, or
power,”
We may name one place wherein it is gloriously
represented unto us,
This was obscurely represented unto the church
of old,
This fire was a type or declaration of the
presence of God in the person of the Son. For with respect unto the Father
he is called an Angel, the Angel of the covenant; but absolutely in
himself, he was Jehovah, the “God of Abraham,” &c. And of his presence
the fire was a proper representation. For in his nature he is as a
“consuming fire;” and his present work was the delivery of the church out
of a fiery trial. This fire placed itself in a bush, where it burned; but
the bush was not consumed. And although the continuance of the fire in the
bush was but for a short season, a present appearance, yet thence was God
said to dwell in the bush: “The good-will of him that dwelt in the bush,”
Moses looked on this sight as a marvellous and
wondrous thing.
And by direction given unto him to “put off his shoes,” we are taught to cast away all fleshly imaginations and carnal affections, that by pure acts of faith we may behold this glory, — the glory of the only-begotten of the Father.
I design not here to insist on the
explication or confirmation of this glorious truth, concerning the
constitution of the person of Christ in and by his incarnation. What I can
comprehend, what I do believe concerning it, I have fully declared in a
large peculiar treatise. See the preceding
treatise, “Christologia; or, a Declaration of the
Glorious Mystery of the Person of Christ.” — Ed.
1. Let us get it fixed on our souls and in our minds, that this glory of Christ in the divine constitution of his person is the best, the most noble, useful, beneficial object that we can be conversant about in our thoughts, or cleave unto in our affections.
What are all other things in comparison of
the “knowledge of Christ?” In the judgment of the great apostle, they are
but “loss and dung,”
What is the world, and what are the things
thereof, which most men spend their thoughts about, and fix their
affections on? The Psalmist gives his judgment about them, in comparison
of a view of this glory of Christ,
The Scripture reproacheth the vanity and folly of the minds of men, in that “they spend their money for that which is not bread, and their labour for that which profiteth not.” They engage the vigour of their spirits about perishing things, when they have durable substance and riches proposed unto them.
Some by them “make provision for the flesh,
to fulfil the lusts thereof;” as
Some keep their thoughts in continual exercise about the things of this world, as unto the advantages and emoluments which they expect from them. Hereby are they transformed into the image of the world, becoming earthly, carnal, and vain. Is it because there is no God in Israel that these applications are made unto the idol of Ekron? That there is no glory, no desirableness in Christ for men to inquire after, and fix their minds upon? O the blindness, the darkness, the folly of poor sinners! Whom do they despise? and for what?
Some, of more refined parts and notional minds, do arise unto a sedulous meditation on the works of creation and providence. Hence many excellent discourses on that subject, adorned with eloquence, are published among us. And a work this is worthy of our nature, and suited unto our rational capacities; yea, the first end of our natural endowment with them. But in all these things, there is no glory in comparison of what is proposed to us in the mysterious constitution of the person of Christ. The sun has no glory, the moon and stars no beauty, the order and influence of the heavenly bodies have no excellency, in comparison of it.
This is that which the Psalmist designs to
declare,
He is engaged in a contemplation of the glory
of God in his works; and he concludes that the fabric of heaven, with the
moon and stars therein (for it was his meditation by night, when he beheld
them), was exceeding glorious, and greatly to be admired. This casts his
thoughts on the poor, weak, infirm nature of man, which seems as nothing in
comparison of those glories above; but immediately hereon
This, therefore, is the highest, the best, the most useful object of our thoughts and affections. He who has had a real view of this glory, though he know himself to be a poor, sinful, dying worm of the earth, yet would he not be an angel in heaven, if thereby he should lose the sight of it; for this is the centre wherein all the lines of the manifestation of the divine glory do meet and rest.
Look unto the things of this world, — wives,
children, possessions, estates, power, friends, and honour; how amiable are
they! how desirable unto the thoughts of the most of men! But he who has
obtained a view of the glory of Christ, will, in the midst of them all,
say, “Whom have I in heaven but thee? and there is none on earth that I
desire besides thee,”
He himself, out of his infinite love and
ineffable condescension, upon the sight and view of his church, and his own
graces in her, wherewith she is adorned, does say, “Thou hast ravished my
heart, my sister, my spouse; thou hast ravished my heart with one of thine
eyes, with one chain of thy neck,”
2. Our second direction unto the same end is,
that we diligently study the Scripture, and the revelations that are
made of this glory of Christ therein. To behold it, is not a work of fancy
or imagination; it is not conversing with an image framed by the art of men
without, or that of our own fancy within, but of faith exercised on divine
revelations. This direction he gives us himself,
This principle is always to be retained in
our minds in reading of the Scripture, — namely, that the revelation and
doctrine of the person
There are three ways whereby the glory of
Christ is represented unto us in the Scripture. First, By direct
descriptions of his glorious person and incarnation. See, among other
places,
We may take notice of an instance in one kind under the Old Testament, and of one and another under the New.
His personal appearances under the Old
Testament carried in them a demonstration of his glory. Such was that in
the vision which Isaiah had, “when he saw his glory, and spake of him,”
Of the same nature are the immediate
testimonies given unto him from heaven in the New Testament. So the
apostle tells us, “he received from God the Father honour and glory, when
there came such a voice to him from the excellent glory, This is my beloved
Son, in whom I am well pleased,”
This, therefore, in reading and studying the
holy Scripture, we ought with all diligence to search and attend unto, as
did the prophets of old (
We should herein be as the merchant-man that
seeks for pearls; he seeks for all sorts of them, but when he has found one
of “great price,” he parts with all to make it his own,
Then do we find food for souls in the word of truth, then do we taste how gracious the Lord is therein, then is the Scripture full of refreshment unto us as a spring of living water, — when we are taken into blessed views of the glory of Christ therein. And we are in the best frame of duty, when the principal motive in our minds to contend earnestly for retaining the possession of the Scripture against all that would deprive us of it, or discourage us from a daily diligent search into it, is this, — that they would take from us the only glass wherein we may behold the glory of Christ. This is the glory of the Scripture, that it is the great, yea, the only, outward means of representing unto us the glory of Christ; and he is the sun in the firmament of it, which only has light in itself, and communicates it unto all other things besides.
3. Another direction unto this same end is, that having attained the light of the knowledge of the glory of Christ from the Scripture, or by the dispensation of the truth in the preaching of the gospel, we would esteem it our duty frequently to meditate thereon.
It is to be feared that there are some who profess religion with an appearance of strictness, who never separate themselves from all other occasions, to meditate on Christ and his glory; and yet, with a strange inconsistency of apprehensions, they will profess that they desire nothing more than to behold his glory in heaven for ever. But it is evident, even in the light of reason, that these things are irreconcilable. It is impossible that he who never meditates with delight on the glory of Christ here in this world, who labours not to behold it by faith as it is revealed in the Scripture, should ever have any real gracious desire to behold it in heaven. They may love and desire the fruition of their own imaginations; — they cannot do so of the glory of Christ, whereof they are ignorant, and wherewith they are unacquainted. It is, therefore, to be lamented that men can find time for, and have inclinations to think and meditate on, other things, that may be earthly and vain; but have neither heart, nor inclination, nor leisure, to meditate on this glorious object. What is the faith and love which such men profess? How will they find themselves deceived in the issue!
4. Let your occasional thoughts of Christ
be many, and multiplied every day. He is not far from us; we may make
a speedy address unto him at any time. So the apostle informs us,
So, to manifest how nigh he is unto us, it is
said that “he stands at the door, and knocks,”
Sometimes it may be that He is withdrawn from us, so as that we cannot hear his voice, nor behold his countenance, nor obtain any sense of his love, though we seek him with diligence. In this state, all our thoughts and meditations concerning him will be barren and fruitless, bringing in no spiritual refreshment into our souls. And if we learn to be content with such lifeless, unaffecting thoughts of him as bring in no experience of his love, nor give us a real view of the glory of his person, we shall wither away as unto all the power of religion.
What is our duty in this case is so fully
expressed by the spouse in the Canticles, as represents it plainly unto the
minds of believers, who have any experience of these things,
This is the substance of what by this example
we are instructed unto. The Lord Christ is pleased sometimes to withdraw
himself from the spiritual experience of believers; as to any refreshing
sense of his love, or the fresh communications of consolatory graces.
Those who never had experience of any such thing, who never had any
refreshing
It were well if all churches and professors now would manifest the same diligence herein as did the church of old in this example. Many of them, if they are not hardened by the deceitfulness of sin, cannot but be sensible that the Lord Christ is variously withdrawn from them, if ever they had experience of the power of his presence. Yet are the generality of them far from the frame of heart here described in the spouse; for they are slothful, careless, negligent, and stir not up themselves to inquire after him, or his return unto their souls. So was it with Laodicea of old, so was it with Sardis, and so it is to be feared that it is with many at present. But to return.
Generally, Christ is nigh unto believers, and
of a ready access; and the principal actings of the life of faith consist
in the frequency of our thoughts concerning him; for hereby Christ liveth
in us, as he is said to do,
If, therefore, we would behold the glory of
Christ, the present direction is, that on all occasions, and frequently
when there are no occasions for it by the performance of other duties, we
would abound in thoughts of him and his glory. I intend not at present
fixed and stated meditations, which were spoken unto before; but such
thoughts as are more transient, according as our opportunities are. And a
great rebuke it ought to be unto us, when Christ has at any time in a day
been long out of our minds. The spouse affirms that, ere she was aware,
her soul made her as the chariots of Ammi-nadib,
5. The next direction is, that all our thoughts concerning Christ and his glory should be accompanied with admiration, adoration, and thanksgiving. For this is such an object of our thoughts and affections as, in this life, we can never fully comprehend, — an ocean whose depths we cannot look into. If we are spiritually renewed, all the faculties of our souls are enabled by grace to exert their respective powers towards this glorious object. This must be done in various duties, by the exercise of various graces, as they are to be acted by the distinct powers of the faculties of our minds. This is that which is intended where we are commanded “to love the Lord with all our souls, with all our minds, with all our strength.” All the distinct powers of our souls are to be acted by distinct graces and duties in cleaving unto God by love. In heaven, when we are come to our centre, that state of rest and blessedness which our nature is ultimately capable of, nothing but one infinite, invariable object of our minds and affections, received by vision, can render that state uninterrupted and unchangeable. But whilst we are here we know or see but in part, and we must also act our faith and love on part of that glory, which is not at once entirely proposed unto us, and which as yet we cannot comprehend. Wherefore we must act various graces in great variety about it; — some at one time, some at another, according unto the powers of all our renewed faculties. Of this sort are those mentioned of adoration, admiration, and thanksgiving; which are those acts of our minds wherein all others do issue when the object is incomprehensible. For unto them we are enabled by grace.
One end of his illustrious coming unto the
judgment of the last day is, that he may be “admired in all them that
believe,”
And this admiration will issue in adoration
and thanksgiving; whereof we have an eminent instance and example in the
whole church of the redeemed,
The design of this Discourse is no more, but that when by faith we have attained a view of the glory of Christ, in our contemplations on his person, we should not pass it over as a notion of truth which we assent unto, — namely, that he is thus glorious in himself, — but endeavour to affect our hearts with it, as that wherein our own principal interest does lie; wherein it will be effectual unto the transformation of our souls into his image.
But some, it may be, will say, at least I fear some may truly say, that these things do not belong unto them; they do not find that ever they had any benefit by them: they hope to be saved as well as others by the mediation of Christ; but as to this beholding of his glory by constant meditation and acting of faith therein, they know nothing of it, nor are concerned in it. The doctrine which they are taught out of the Scripture concerning the person of Christ, they give their assent unto; but his glory they hope they shall see in another world; — here they never yet inquired after it.
So it will be. It is well if these things be not only neglected, because the minds of men are carnal, and cannot discern spiritual things, but also despised, because they have an enmity unto them. It is not for all to walk in these retired paths; — not for them who are negligent and slothful whose minds are earthly and carnal. Nor can they herein sit at the feet of Christ with Mary when she chose the better part, who, like Martha, are cumbered about many things here in this world. Those whose principal design is to add unto their present enjoyments (in the midst of the prosecution whereof they are commonly taken from them, so as that their thoughts do perish, because not accomplished) will never understand these things. Much less will they do so, whose work it is to make provision for the flesh, to fulfil it in the lusts thereof.
They must make it their design to be
heavenly-minded who will find a relish in these things. Those who are
strangers unto holy
Some men can think of the world, of their relations, and the manifold occasions of life; but as unto the things that are above, and within the veil, they are not concerned in them.
With some it is otherwise. They profess their desire to behold the glory of Christ by faith; but they find it, as they complain, too high and difficult for them. They are at a loss in their minds, and even overwhelmed, when they begin to view his glory. They are like the disciples who saw him in his transfiguration; — they were filled with amazement, and knew not what to say, or said they knew not what. And I do acknowledge, that the weakness of our minds in the comprehension of this eternal glory of Christ, and their instability in meditations thereon, whence we cannot steadfastly look on it or behold it, gives us an afflicting, abasing consideration of our present state and condition. And I shall say no more unto this case but this alone: When faith can no longer hold open the eyes of our understandings unto the beholding the Sun of Righteousness shining in his beauty, nor exercise orderly thoughts about this incomprehensible object, it will betake itself unto that holy admiration which we have spoken unto; and therein it will put itself forth in pure acts of love and complacency.
The things whereof we have thus far discoursed, relating immediately unto the person of Christ in itself, may seem to have somewhat of difficulty in them unto such whose minds are not duly exercised in the contemplation of heavenly things. Unto others they are evident in their own experience, and instructive unto them that are willing to learn. That which remains will be yet more plain unto the understanding and capacity of the meanest believer. And this is, the glory of Christ in his office of mediator, and the discharge thereof.
In our beholding of the glory of Christ
herein does the exercise of faith in this life principally consist; so the
apostle declares it,
This mediator could not be God himself
absolutely considered; for “a mediator is not of one, but God is one,”
And as for creatures, there was none in
heaven or earth that was meet to undertake this office. For “if one man
sin against another, the judge shall judge him; but if a man sin against
the Lord, who
shall entreat for him?”
In this state of things the Lord Christ, as
the Son of God, said, “Lo, I come to do thy will, O God. Sacrifice and
burnt-offerings thou wouldest not, but a body hast thou prepared me; and,
lo, I come to do thy will,”
That which we inquire after at present, is, the glory of Christ herein, and how we may behold that glory. And there are three things wherein we may take a prospect of it.
1. In his susception of this office.
2. In his discharge of it.
3. In the event and consequence thereof, or what ensued thereon.
In the susception of this office we may behold the glory of Christ, — I. In his condescension; II. In his love.
I. We may behold this glory in his infinite condescension to take this office on him, and our nature to be his own unto that end. It did not befall him by lot or chance; — it was not imposed on him against his will; — it belonged not unto him by any necessity of nature or condition, he stood not in need of it; — it was no addition unto him; but of his own mind and accord he graciously condescended unto the susception and discharge of it.
So the apostle expresseth it,
It was the mind that was in Jesus Christ
which is proposed unto our consideration and imitation, — what he was
inclined and disposed unto from himself and his own mind alone. And that
in general which is ascribed unto him is κένοσις, exinanition, or self-emptying; he emptied
himself. This the ancient church called his συγκατάβασις, as we do his condescension; an act of which
kind in God is called the “humbling of himself,”
Wherefore, the susception of our nature for the discharge of the office of mediation therein was an infinite condescension in the Son of God, wherein he is exceedingly glorious in the eyes of believers.
And I shall do these three things:— 1. Show in general the greatness of his condescension; 2. Declare the especial nature of it; and, 3. Take what view we are able of the glory of Christ therein.
1. Such is the transcendent excellency of
the divine nature, that it is said of God that he “dwelleth on high,” and
“humbleth himself to behold the things that are in heaven, and in the
earth,”
(1.) Because of the infinite distance
that is between his essence, nature, or being, and that of the creatures.
Hence all nations before him “are as the drop of a bucket, and are counted
as the small dust of the balance;” yea, that they “are as nothing, that
they are counted unto him less than nothing, and vanity.” All being is
essentially in him, and in comparison thereunto all other things are as
nothing. And there are no measures, there is no proportion between
infinite being and nothing, — nothing that should induce a regard from the
one unto the other. Wherefore, the infinite, essential greatness of the
nature of God, with his infinite distance from the nature of all creatures
thereby, causeth all his dealings with them to be in the way of
condescension or humbling himself. So it is expressed,
(2.) It ariseth from his infinite
self-sufficiency unto all the acts and
How glorious, then, is the condescension of the Son of God in his susception of the office of mediation! For if such be the perfection of the divine nature, and its distance so absolutely infinite from the whole creation, — and if such be his self-sufficiency unto his own eternal blessedness, as that nothing can be taken from him, nothing added unto him, so that every regard in him unto any of the creatures is an act of self-humiliation and condescension from the prerogative of his being and state, — what heart can conceive, what tongue can express, the glory of that condescension in the Son of God, whereby he took our nature upon him, took it to be his own, in order unto a discharge of the office of mediation on our behalf?
2. But, that we may the better behold the glory of Christ herein, we may briefly consider the especial nature of this condescension, and wherein it does consist.
But whereas not only the denial, but misapprehensions hereof, have pestered the church of God in all ages, we must, in the first place, reject them, and then declare the truth.
(1.) This condescension of the Son of God
did not consist in a laying aside, or parting with, or separation
from, the divine nature, so as that he should cease to be God by being
man. The foundation of it lay in this, that he was “in the form of God,
and thought it not robbery to be equal with God,”
Being in this state, it is said that he took
on him the form of a servant, and was found in fashion as a man,
He who is God, can no more be not God, than he who is not God can be God; and our difference with the Socinians herein is, — we believe that Christ being God, was made man for our sakes; they say, that being only a man, he was made a god for his own sake.
This, then, is the foundation of the glory of Christ in this condescension, the life and soul of all heavenly truth and mysteries, — namely, that the Son of God becoming in time to be what he was not, the Son of man, ceased not thereby to be what he was, even the eternal Son of God. Wherefore, —
(2.) Much less did this condescension
consist in the conversion of the divine nature into the human, —
which was the imagination of some of the Arians of old; and we have yet (to
my own knowledge) some that follow them in the same dotage. They say that
the “Word which was in the beginning,” by which all things were made, being
in itself an effect of the divine will and power, was in the fulness of
time turned into flesh; — that is, the substance of it was so, as the water
in the miracle wrought by our Saviour was turned into wine; for, by an act
of the divine power of Christ, it ceased to be water substantially, and was
wine only, — not water mixed with wine. So these men suppose a substantial
change of the one nature into the
But this no way belongs unto the condescension of Christ. We may call it Ichabod, — it has no glory in it. It destroys both his natures, and leaves him a person in whom we are not concerned. For, according unto this imagination, that divine nature, wherein he was in the form of God, did in its own form cease to be, yea, was utterly destroyed, as being substantially changed into the nature of man, as the water did cease to be when it was turned into wine; and that human nature which was made thereof has no alliance or kindred unto us or our nature, seeing it was not “made of a woman,” but of the substance of the Word.
(3.) There was not in this condescension the
least change or alteration in the divine nature.
But, as we said before, although the Lord
Christ himself in his person was made to be what he was not before, in that
our nature hereby was made to be his, yet his divine nature was not so.
There is in it neither “variableness nor shadow of turning.” It abode the
same in him, in all its essential properties, acting, and blessedness, as
it was from eternity. It neither did, acted, nor suffered any thing but
what is proper unto the Divine Being. The Lord Christ did and suffered
many things in life and death, in his own person, by his human person,
wherein the divine neither did nor suffered any thing at all — although, in
the doing of them, his person be denominated from that nature; so, “God
purchased his church with his own blood,”
(4.) It may, then, be said, What did the
Lord Christ, in this condescension, with respect unto his divine nature?
The apostle tells us that he “humbled himself, and made himself of no
reputation,”
But all this difficulty is solved by the glory of Christ in this condescension; for although in himself, or his own divine person, he was “over all, God blessed for ever,” yet he humbled himself for the salvation of the church, unto the eternal glory of God, to take our nature upon him, and to be made man: and those who cannot see a divine glory in his so doing, do neither know him, nor love him, nor believe in him, nor do any way belong unto him.
So is it with the men of these abominations. Because they cannot behold the glory hereof, they deny the foundation of our religion, — namely, the divine person of Christ. Seeing he would be made man, he shall be esteemed by them no more than a man. So do they reject that glory of God, his infinite wisdom, goodness, and grace, wherein he is more concerned than in the whole creation. And they dig up the root of all evangelical truths, which are nothing but branches from it.
It is true, and must be confessed, that herein it is that our Lord Jesus Christ is “a stumbling-stone and a rock of offence” unto the world. If we should confess him only as a prophet, a man sent by God, there would not be much contest about him, nor opposition unto him. The Mohammedans do all acknowledge it, and the Jews would not long deny it; for their hatred against him was, and is, solely because he professed himself to be God, and as such was believed on in the world. And at this day, partly through the insinuation of the Socinians, and partly from the efficacy of their own blindness and unbelief, multitudes are willing to grant him to be a prophet sent of God, who do not, who will not, who cannot, believe the mystery of this condescension in the susception of our nature, nor see the glory of it. But take this away, and all our religion is taken away with it. Farewell Christianity, as to the mystery, the glory, the truth, the efficacy of it; — let a refined heathenism be established in its room. But this is the rock on which the church is built, against which the gates of hell shall not prevail.
The Docetæ, to whom Dr Owen refers, were
a sect of the Asiatic Gnostics. The founder of the sect was
But the true nature of this divine condescension does consist in these three things:—
1. That “the eternal person of the Son of God, or the divine nature in the person of the Son, did, by an ineffable act of his divine power and love, assume our nature into an individual subsistence in or with himself; that is, to be his own, even as the divine nature is his.” This is the infallible foundation of faith, even to them who can comprehend very little of these divine mysteries. They can and do believe that the Son of God did take our nature to be his own; so as that whatever was done therein was done by him, as it is with every other man. Every man has human nature appropriated unto himself by an individual subsistence, whereby he becomes to be that man which he is and not another; or that nature which is common unto all, becomes in him to be peculiarly his own, as if there were none partaker of it but himself. Adam, in his first creation, when all human nature was in him alone, was no more that individual man which he was, than every man is now the man that he is, by his individual subsistence. So the Lord Christ taking that nature which is common unto all into a peculiar subsistence in his own person, it becometh his, and he the man Christ Jesus. This was the mind that was in him.
2. By reason of this assumption of our nature, with his doing and suffering therein whereby he was found in fashion as a man, the glory of his divine person was veiled, and he made himself of no reputation. This also belongs unto his condescension, as the first general effect and fruit of it. But we have spoken of it before.
3. It is also to be observed, that in the
assumption of our nature
This is a short general view of this
incomprehensible condescension of the Son of God, as it is described by the
apostle,
But had we the tongue of men and angels, we
were not able in any just measure to express the glory of this
condescension; for it is the most ineffable effect of the divine wisdom of
the Father and of the love of the Son, — the highest evidence of the care
of God towards mankind. What can be equal unto it? what can be like it?
It is the glory of Christian religion, and the animating soul of all
evangelical truth. This carrieth the mystery of the wisdom of God above
the reason or understanding of men and angels, to be the object of faith
and admiration only. A mystery it is that becomes the greatness of God,
with his infinite distance from the whole creation, — which renders it
unbecoming him that all his ways and works should be comprehensible by any
of his creatures,
He who was eternally in the form of God, — that is, was essentially so, God by nature, equally participant of the same divine nature with God the Father; “God over all, blessed for ever;” who humbleth himself to behold the things that are in heaven and earth, — he takes on him the nature of man, takes it to be his own, whereby he was no less truly a man in time than he was truly God from eternity. And to increase the wonder of this mystery, because it was necessary unto the end he designed, he so humbled himself in this assumption of our nature, as to make himself of no reputation in this world, — yea, unto that degree, that he said of himself that he was a worm, and no man, in comparison of them who were of any esteem.
We speak of these things in a poor, low, broken manner, — we teach them as they are revealed in the Scripture, — we labour by faith to adhere unto them as revealed; but when we come into a steady, direct view and consideration of the thing itself, our minds fail, our hearts tremble, and we can find no rest but in a holy admiration of what we cannot comprehend. Here we are at a loss, and know that we shall be so whilst we are in this world; but all the ineffable fruits and benefits of this truth are communicated unto them that do believe.
It is with reference hereunto that that
great promise concerning him is given unto the church,
He is herein a sanctuary, an assured refuge
unto all that betake themselves unto him. What is it that any man in
distress, who flies whereunto, may look for in a sanctuary? A supply of
all his wants, a deliverance from all his fears, a defence against all his
dangers, is proposed unto him therein. Such is the Lord Christ herein unto
sin-distressed souls; he is a refuge unto us in all spiritual diseases and
disconsolations, In Dr Owen’s work
entitled, “Exposition of the Epistle to the Hebrews.” — Ed.
Unto whom we betake ourselves for relief in any case, we have regard to nothing but their will and their power. If they have both, we are sure of relief. And what shall we fear in the will of Christ as unto this end? What will he not do for us? He who thus emptied and humbled himself, who so infinitely condescended from the prerogative of his glory in his being and self-sufficiency, in the susception of our nature for the discharge of the office of a mediator on our behalf, — will he not relieve us in all our distresses? will he not do all for us we stand in need of, that we may be eternally saved? will he not be a sanctuary unto us? Nor have we hereon any ground to fear his power; for, by this infinite condescension to be a suffering man, he lost nothing of his power as God omnipotent, — nothing of his infinite wisdom or glorious grace. He could still do all that he could do as God from eternity. If there be any thing, therefore, in a coalescency of infinite power with infinite condescension, to constitute a sanctuary for distressed sinners, it is all in Christ Jesus. And if we see him not glorious herein, it is because there is no light of faith in us.
This, then, is the rest wherewith we may cause the weary to rest, and this is the refreshment. Herein is he “a hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, and as the shadow of a great rock in a weary land.” Hereon he says, “I have satiated the weary soul, and have refreshed every sorrowful soul.” Under this consideration it is that, in all evangelical promises and invitations for coming to him, he is proposed unto distressed sinners as their only sanctuary.
Herein is he “a stone of stumbling, and a
rock of offence” unto
But it is not so much the declaration or vindication of this glory of Christ which I am at present engaged in, as an exhortation unto the practical contemplation of it in a way of believing. And I know that among many this is too much neglected; yea, of all the evils which I have seen in the days of my pilgrimage, now drawing to their close, there is none so grievous as the public contempt of the principal mysteries of the Gospel among them that are called Christians. Religion, in the profession of some men, is withered in its vital principles, weakened in its nerves and sinews; but thought to be put off with outward gaiety and bravery.
But my exhortation is unto diligence in the
contemplation of this glory of Christ, and the exercise of our thoughts
about it. Unless we are diligent herein, it is impossible we should be
steady in the principal acts of faith, or ready unto the principal
duties of obedience. The principal act of faith respects the
divine person of Christ, as all Christians must acknowledge. This
we can never secure (as has been declared) if we see not his glory in this
condescension: and whoever reduceth his notions unto experience, will find
that herein his faith stands or falls. And the principal duty of our
obedience is self-denial, with readiness for the cross. Hereunto
the consideration of this condescension of Christ is the principal
evangelical motive, and that whereinto our obedience in it is to be
resolved; as the apostle declares,
Herein, then, I say, we may by faith behold the glory of Christ, as we shall do it by sight hereafter. If we see no glory in it, if we discern not that which is matter of eternal admiration, we walk in darkness. It is the most ineffable effect of divine wisdom and grace. Where are our hearts and minds, if we can see no glory in it? I know in the contemplation of it, it will quickly overwhelm our reason, and bring our understanding into a loss: but unto this loss do I desire to be brought every day; for when faith can no more act itself in comprehension, when it finds the object it is fixed on too great and glorious to be brought into our minds and capacities, it will issue (as we said before) in holy admiration, humble adoration, and joyful thanksgiving. In and by its acting in them does it fill the soul with “joy unspeakable, and full of glory.”
In the susception and discharge of the mediatory office by the Son of God, the Scripture does most eminently represent, —
II. His love, as the sole impelling and
leading cause thereof,
Herein is he glorious, in a way and manner incomprehensible; for in the glory of divine love the chief brightness of glory does consist. There is nothing of dread or terror accompanying it, — nothing but what is amiable and infinitely refreshing. Now, that we may take a view of the glory of Christ herein by faith, the nature of it must be inquired into.
1. The eternal disposing cause of the
whole work wherein the Lord Christ was engaged by the susception of this
office, for the redemption and salvation of the church, is the love of
the Father. Hereunto it is constantly ascribed in the Scripture. And
this love of the Father
This eternal act of the will of God the Father does not contain in it an actual approbation of, and complacency in, the state and condition of those that are elected; but only designeth that for them on the account whereof they shall be accepted and approved. And it is called his love on sundry accounts.
(1.) Because it is an act suited unto that
glorious excellency of his nature wherein he is love; for “God is love,”
(2.) It is styled love, because it was free and
undeserved, as unto anything on our part; for whatever good is done unto
any altogether undeserved, if it be with a design of their profit and
advantage, it is an act of love, and can have no other cause. So is it
with us in respect of eternal election. There was nothing in us, nothing
foreseen, as that which, from ourselves, would be in us, that should any
way move the will of God unto this election; for whatever is good in the
best of men is an effect of it,
(3.) The fruits or effects of it are
inconceivable acts of love. It is by multiplied acts of love that it is
made effectual;
2. This is the eternal spring which is derived unto the church through the mediation of Christ. Wherefore, that which put all the design of this eternal love of the Father into execution, and wrought out the accomplishment of it, was the love of the Son, which we inquire after; and light may be given unto it in the ensuing observations:—
(1.) The whole number or society of the elect were creatures made in the image of God, and thereby in a state of love with him. All that they were, had, or hoped for, were effects of divine goodness and love. And the life of their souls was love unto God. And a blessed state it was, preparatory for the eternal life of love in heaven.
(2.) From this state they fell by sin into a state of enmity with God; which is comprehensive of all miseries, temporal and eternal.
(3.) Notwithstanding this woeful
catastrophe of our first state, yet
(4.) In this condition, the first act of
love in Christ towards us was in pity and compassion. A
creature made in the image of God, and fallen into misery, yet capable of
recovery, is the proper object of divine compassion. That which is so
celebrated in the Scripture, as the bowels, the pity, the compassion of
God, is the acting of divine love towards us on the consideration of our
distress and misery. But all compassion ceaseth towards them whose
condition is irrecoverable. Wherefore the Lord Christ pitied not the
angels that fell, because their nature was not to be relieved. Of this
compassion in Christ, see
(5.) As then we lay under the eye of Christ
in our misery, we were the objects of his pity and compassion; but as he
looketh on us as recoverable out of that state, his love worketh in and by
delight. It was an inconceivable delight unto him, to take a
prospect of the deliverance of mankind unto the glory of God; which is also
an act of love. See this divinely expressed, See his “Christologia,” &c.,
chap. iv., p. 54 of this volume. — Ed.
(6.) If it be inquired, whence this
compassion and delight in him should arise, what should be
the cause of them, that he who was eternally blessed in his own
self-sufficiency should so deeply concern himself in our lost, forlorn
condition? I say it did so merely from the infinite love and goodness of
his own nature, without the least procuring inducement from us or any thing
in us,
(7.) In this his readiness, willingness,
and delight, springing from love and compassion, the counsel of God
concerning the way of our recovery is, as it were, proposed unto him. Now,
this was a way of great difficulties and perplexities unto himself, — that
is, unto his person as it was to be constituted. To the divine nature
nothing is grievous, — nothing is difficult; but he was to have another
nature, wherein he was to undergo the difficulties of this way and work.
It was required of him that he should pity us until he had none left to
pity himself when he stood in need of it, — that he should pursue his
delight to save us until his own soul was heavy and sorrowful unto death, —
that he should relieve us in our sufferings by suffering the same things
that we should have done. But he was not in the least hereby deterred from
undertaking this work of love and mercy for us; yea, his love rose on this
proposal like the waters of a mighty stream against opposition. For hereon
he says, “Lo, I come to do thy will, O God;” — it is my delight to do it,
(8.) Being thus inclined, disposed, and
ready, in the eternal love of his divine person, to undertake the office of
mediation and the work
(9.) It is hence evident, that this glorious love of Christ does not consist alone in the eternal acting of his divine person, or the divine nature in his person. Such, indeed, is the love of the Father, — namely, his eternal purpose for the communication of grace and glory, with his acquiescence therein; but there is more in the love of Christ. For when he exercised this love he was man also, and not God only. And in none of those eternal acts of love could the human nature of Christ have any interest or concern; yet is the love of the man Christ Jesus celebrated in the Scripture.
(10.) Wherefore this love of Christ which we inquire after is the love of his person, — that is, which he in his own person acts in and by his distinct natures, according unto their distinct essential properties. And the acts of love in these distinct natures are infinitely distinct and different; yet are they all acts of one and the same person. So, then, whether that act of love in Christ which we would at any time consider, be an eternal act of the divine nature in the person of the Son of God; or whether it be an act of the human, performed in time by the gracious faculties and powers of that nature, it is still the love of one and the selfsame person, — Christ Jesus.
It was an act of inexpressible love in him,
that he assumed our nature,
This is that love of Christ wherein he is
glorious, and wherein we are by faith to behold his glory. A great part of
the blessedness of the saints in heaven, and their triumph therein,
consists in their beholding of this glory of Christ, — in their thankful
contemplation of the fruits of it. See
The illustrious brightness wherewith this
glory shines in heaven, the all-satisfying sweetness which the view of it
gives unto the souls of the saints there possessed of glory, are not by us
conceivable, nor to be expressed. Here, this love passeth knowledge, —
there, we shall comprehend the dimensions of it. Yet even here, if we are
not slothful
My present business is, to exhort others unto the contemplation of it, though it be but a little, a very little, a small portion of it, that I can conceive; and less than that very little that I can express. Yet may it be my duty to excite not only myself, but others also, unto due inquiries after it; unto which end I offer the things ensuing.
1. Labour that your minds may continually be fitted and prepared for such heavenly contemplations. If they are carnal and sensual, or need with earthly things, a due sense of this love of Christ and its glory will not abide in them. Virtue and vice, in their highest degrees, are not more diametrically opposite and inconsistent in the same mind, than are a habitual course of sensual, worldly thoughts and a due contemplation of the glory of the love of Christ; yea, an earnestness of spirit, pregnant with a multitude of thoughts about the lawful occasions of life, is obstructive of all due communion with the Lord Jesus Christ herein.
Few there are whose minds are prepared in a due manner for this duty. The actions and communications of the most evidence what is the inward frame of their souls. They rove up and down in their thoughts, which are continually led by their affections into the corners of the earth. It is in vain to call such persons unto contemplations of the glory of Christ in his love. A holy composure of mind, by virtue of spiritual principles, an inclination to seek after refreshment in heavenly things, and to bathe the soul in the fountain of them, with constant apprehensions of the excellency of this divine glory, are required hereunto.
2. Be not satisfied with general notions concerning the love of Christ, which represent no glory unto the mind, wherewith many deceive themselves. All who believe his divine person, profess a valuation of his love, — and think them not Christians who are otherwise minded; but they have only general notions, and not any distinct conceptions of it, and really know not what it is. To deliver us from this snare, peculiar meditations on its principal concerns are required of us. As, —
(1.) Whose love it is, — namely, of
the divine person of the Son of God. He is expressly called God, with
respect unto the exercise of this love, that we may always consider whose
it is,
(2.) By what ways and means
this wonderful love of the Son of God does act itself, — namely, in the
divine nature, by eternal acts of wisdom, goodness, and grace proper
thereunto; and in the human, by temporary acts of pity or compassion, with
all the fruits of them in doing and suffering for us. See
(4.) What is the efficacy of it in its fruits and effects, with sundry other considerations of the like nature.
By a distinct prospect and admiration of
these things, the soul may walk in this paradise of God, and gather here
and there a heavenly flower, conveying unto it a sweet savour of the love
of Christ. See
Moreover, be not contented to have right notions of the love of Christ in your minds, unless you can attain a gracious taste of it in your hearts; no more than you would be to see a feast or banquet richly prepared, and partake of nothing of it unto your refreshment. It is of that nature that we may have a spiritual sensation of it in our minds; whence it is compared by the spouse to apples and flagons of wine. We may taste that the Lord is gracious; and if we find not a relish of it in our hearts, we shall not long retain the notion of it in our minds. Christ is the meat, the bread, the food of our souls. Nothing is in him of a higher spiritual nourishment than his love, which we should always desire.
In this love is he glorious; for it is such as no creatures, angels or men, could have the least conceptions of, before its manifestation by its effects; and, after its manifestation, it is in this world absolutely incomprehensible.
Secondly, As the Lord Christ was glorious in the susception of his office, so was he also in its discharge.
An unseen glory accompanied him in all that he
did, in all that he suffered. Unseen it was unto the eyes of the world,
but not in His who alone can judge of it. Had men seen it, they would not
have crucified the Lord of glory. Yet to some of them it was made
manifest. Hence they testified that, in the discharge of his office, they
“beheld his glory, the glory as of the only-begotten of the Father,”
This was the original glory of his obedience.
This wisdom, the grace, the love, the condescension that was in this
choice, animated every act, every duty of his obedience, — rendering it
amiable in the sight of God, and useful unto us. So, when he went to John
to be baptised, he, who knew he had no need of it on his own account, would
have declined the duty of administering that ordinance unto him; but he
replied, “Suffer it to be so now; for thus it becometh us to fulfil all
righteousness,”
2. This obedience, as unto the use and end of
it, was not for himself, but for us. We were obliged unto it, and
could not perform it; — he was not obliged unto it any otherwise but by a
free act of his own will, and did perform it. God gave him this honour,
that he should obey for the whole church, — that by “his obedience many
should be made righteous,”
3. His obedience being absolutely
universal, and absolutely perfect,
4. He wrought out this obedience against all
difficulties and oppositions. For although he was absolutely
free from that disorder which in us has invaded our whole natures, which
internally renders all obedience difficult unto us, and perfect obedience
impossible; yet as unto opposition from without, in temptations,
sufferings, reproaches, contradictions, he met with more than we all.
Hence is that glorious word, “although he were a Son, yet learned he
obedience by the things which he suffered,”
5. The glory of this obedience ariseth principally from the consideration of the person who thus yielded it unto God. This was no other but the Son of God made man, — God and man in one person. He who was in heaven, above all, Lord of all, at the same time lived in the world in a condition of no reputation, and a course of the strictest obedience unto the whole law of God. He unto whom prayer was made, prayed himself night and day. He whom all the angels of heaven and all creatures worshipped, was continually conversant in all the duties of the worship of God. He who was over the house, diligently observed the meanest office of the house. He that made all men, in whose hand they are all as clay in the hand of the potter, observed amongst them the strictest rules of justice, in giving unto every one his due; and of charity, in giving good things that were not so due. This is that which renders the obedience of Christ in the discharge of his office both mysterious and glorious.
II. Again, the glory of Christ is proposed
unto us in what he suffered in the discharge of the office which he
had undertaken. There belonged, indeed, unto his office, victory, success,
and triumph with great glory,
But such were these sufferings of Christ, as that in our thoughts about them our minds quickly recoil in a sense of their insufficiency to conceive aright of them. Never any one launched into this ocean with his meditations, but he quickly found himself unable to fathom the depths of it; nor shall I here undertake an inquiry into them. I shall only point at this spring of glory, and leave it under a veil.
Lord, what is man, that thou art thus mindful of him? and the son of man, that thou visitest him? Who has known thy mind, or who has been thy counsellor? O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! What shall we say unto these things? That God spared not his only Son, but gave him up unto death, and all the evils included therein, for such poor, lost sinners as we were; — that for our sakes the eternal Son of God should submit himself unto all the evils that our natures are obnoxious unto, and that our sins had deserved, that we might be delivered!
How glorious is the Lord Christ on this
account, in the eyes of believers! When Adam had sinned, and thereby
eternally, according unto the sanction of the law, ruined himself and all
his posterity, he stood ashamed, afraid, trembling, as one ready to perish
for ever, under the displeasure of God. Death was that which he had
deserved, and immediate death was that which he looked for. In this state
the Lord Christ in the promise comes unto him, and says, Poor creature! how
woeful is thy condition! how deformed is thy appearance! What is become of
the beauty, of the glory of that image of God wherein thou wast created?
how hast thou taken on thee the monstrous shape and image of Satan? And
yet thy present misery, thy entrance into dust and darkness, is no way to
be compared with what is to ensue. Eternal distress lies at the door. But
yet look up once more, and behold me, that thou mayest have some glimpse of
what is in the designs of infinite wisdom, love, and grace. Come forth
from
Thus is the Lord Christ set forth in the
Gospel, “evidently crucified” before our eyes,
We may, in the next place, behold the glory of Christ, with respect unto his office, in the actings of God towards him which ensued on his discharge of it in this world, in his own exaltation.
These are the two heads whereunto all the
prophecies and predictions concerning Jesus Christ under the Old Testament
are referred, — namely, his sufferings, and the glory that ensued thereon,
So much as we know of Christ, his sufferings, and his glory, so much do we understand of the Scripture, and no more.
These are the two heads of the mediation of
Christ and his kingdom, and this is their order which they communicate unto
the church, — first sufferings, and then glory: “If we suffer, we shall
also reign with him,”
These are the two springs of the salvation of the church, — the two anointed ones that stand before the Lord of the whole earth, from which all the golden oil, whereby the church is dedicated unto God and sanctified, does flow. This glory of Christ in his exaltation, which followed on his sufferings, is that which we now inquire into. And we shall state our apprehensions of it in the ensuing observations:—
1. This is peculiarly that glory which the Lord Christ prays that his disciples may be where he is to behold it. It is not solely so, as it is considered absolutely; but it is that wherein all the other parts of his glory are made manifest. It is the evidence, the pledge, the means of the manifestation of them all. As unto all the instances of his glory before insisted on, there was a veil drawn over them whilst he was in this world. Hence the most saw nothing of it, and the best saw it but obscurely. But in this glory that veil is taken off, whereby the whole glory of his person in itself and in the work of mediation is most illustriously manifested. When we shall immediately behold this glory, we shall see him as he is. This is that glory whereof the Father made grant unto him before the foundation of the world, and wherewith he was actually invested upon his ascension.
2. By this glory of Christ I do not understand
the essential glory of his divine nature, or his being absolutely in
his own person “over all, God blessed for ever;” but the manifestation of
this glory in particular, after it had been veiled in this world under the
“form of a servant,” belongs hereunto. The divine glory of Christ in his
person belongs not unto his exaltation; but the manifestation of it does
so. It was not given him by free donation; but the declaration of it unto
the church of angels and men after his humiliation was so. He left it not
whilst he was in this world; but the direct evidence and declaration
When the sun is under a total eclipse, he loseth nothing of his native beauty, light, and glory. He is still the same that he was from the beginning, — a “great light to rule the day.” To us he appears as a dark, useless meteor; but when he comes by his course to free himself from the lunar interposition, unto his proper aspect towards us, he manifests again his native light and glory. So was it with the divine nature of Christ, as we have before declared. He veiled the glory of it by the interposition of the flesh, or the assumption of our nature to be his own; with this addition, that therein he took on him the “form of a servant,” — of a person of mean and low degree. But this temporary eclipse being past and over, it now shines forth in its infinite lustre and beauty, which belongs unto the present exaltation of his person. And when those who beheld him here as a poor, sorrowful, persecuted man, dying on the cross, came to see him in all the infinite, untreated glories of the divine nature, manifesting themselves in his person, it could not but fill their souls with transcendent joy and admiration. And this is one reason of his prayer for them whilst he was on the earth, that they might be where he is to behold his glory; for he knew what ineffable satisfaction it would be unto them for evermore.
3. I do not understand absolutely the glorification of the human nature of Christ, — that very soul and body wherein he lived and died, suffered and rose again, — though that also be included herein. This also were a subject meet for our contemplation, especially as it is the exemplar of that glory which he will bring all those unto who believe in him. But because at present we look somewhat farther, I shall observe only one or two things concerning it.
(1.) That very nature itself which he
took on him in this world, is exalted into glory. Some under a pretence of
great subtlety and accuracy, do deny that he has either flesh or blood in
heaven; that is, as to the substance of them, however you may suppose that
they are changed, purified, glorified. The great foundation of the church
and all gospel faith, is, that he was made flesh, that he did partake of
flesh and blood, even as did the children. That he has forsaken that flesh
and blood which he was made in the womb of the blessed Virgin, — wherein he
lived and died, which he offered unto God in sacrifice, and wherein he rose
from the dead, — is a Socinian fiction. What is the true nature of the
glorification of the humanity of Christ, neither those who thus surmise,
nor we, can perfectly comprehend. It does not yet appear what we ourselves
shall be; much less is it evident unto us what he is, whom we shall be
like. But that he is still in the same human nature wherein he was on the
earth,
(2.) This nature of the man Christ Jesus is filled with all the divine graces and perfections whereof a limited, created nature is capable. It is not deified, it is not made a god; — it does not in heaven coalesce into one nature with the divine by a composition of them, — it has not any essential property of the Deity communicated unto it, so as subjectively to reside in it; — it is not made omniscient, omnipresent, omnipotent; but it is exalted in a fulness of all Divine perfection ineffably above the glory of angels and men. It is incomprehensibly nearer God than they all, — hath communications from God, in glorious light, love, and power, ineffably above them all; but it is still a creature.
For the substance of this glory of the human
nature of Christ, believers shall be made partakers of it; for when we see
him as he is, we shall be like him; but as unto the degrees and measures of
it, his glory is above all that we can be made partakers of. “There is one
glory of the sun, another glory of the moon, and another glory of the
stars; and one star differeth from another in glory,” as the apostle
speaks,
1. It consisteth in the exaltation of
the human nature, as subsisting in the divine person, above the whole
creation of God in power, dignity, authority, and rule, with all things
that the wisdom of God has appointed to render the glory of it illustrious.
I have so largely insisted on the explication and confirmation of this
part of the present glory of Christ, in the exposition of
2. It does so in the evidence given of the infinite love of God the Father unto him, and his delight in him, with the eternal approbation of his discharge of the office committed unto him. Hence he is said “to sit at the right hand of God,” or at “the right hand of the majesty on high.” That the glory and dignity of Christ in his exaltation is singular, the highest that can be given to a creature, incomprehensible; — that he is, with respect unto the discharge of his office, under the eternal approbation of God; — that, as so gloriously exalted, he is proclaimed unto the whole creation, — are all contained in this expression.
This is that glory which our Lord Jesus Christ in an especial manner prayed that his disciples might behold. This is that whereof we ought to endeavour a prospect by faith; — by faith, I say, and not by imagination. Vain and foolish men, having general notions of this glory of Christ, knowing nothing of the real nature of it, have endeavoured to represent it in pictures and images, with all that lustre and beauty which the art of painting, with the ornaments of gold and jewels, can give unto them. This is that representation of the present glory of Christ, which, being made and proposed unto the imagination and carnal affections of superstitious persons, carrieth such a show of devotion and veneration in the Papal Church. But they err, not knowing the Scripture, nor the eternal glory of the Son of God.
This is the sole foundation of all our meditations herein. The glory that the Lord Jesus Christ is in the real actual possession of in heaven can be no otherwise seen or apprehended in this world, but in the light of faith fixing itself on divine revelation. To behold this glory of Christ is not an act of fancy or imagination. It does not consist in framing unto ourselves the shape of a glorious person in heaven. But the steady exercise of faith on the revelation and description made of this glory of Christ in the Scripture, is the ground, rule, and measure, of all divine meditations thereon.
Hereon our duty it is to call ourselves to an
account as unto our endeavour after a gracious view of this glory of
Christ:— When did we steadily behold it? when had we such a view of it as
wherein our souls have been satisfied and refreshed? It is declared and
represented unto us as one of the chief props of our faith, as a help of
our joy, as an object of our hope, as a ground of our consolation, — as our
greatest encouragement unto obedience and suffering. Are our minds every
day conversant with thoughts hereof? or do we think ourselves not much
concerned herein? Do we look upon it as that which is without us and above
us, — that which we shall have time enough to consider when we come to
heaven? So is it with many. They care neither where Christ is nor what he
is, so that one way or other they may be saved by him. They hope, as they
pretend, that they shall see him and his glory in heaven, — and that they
suppose to be time enough; but in vain do they pretend a desire thereof, —
in vain are their expectations of any such thing. They who endeavour not
to behold the glory of Christ in this world, as has been often said,
Our constant exercise in meditation on this
glory of Christ will fill us with joy on his account; which is an effectual
motive unto the duty itself. We are for the most part selfish, and look no
farther than our own concernments. So we may be pardoned and saved by him,
we care not much how it is with himself, but only presume it is well
enough. We find not any concernment of our own therein. But this frame is
directly opposite unto the genius of divine faith and love. For their
principal actings consist in preferring Christ above ourselves, and our
concerns in him above all our own. Let this, then, stir us up unto the
contemplation of this glory. Who is it that is thus exalted over all? Who
is thus encompassed with glory, majesty, and power? Who is it that sits
down at the right hand of the Majesty on high, — all his enemies being made
his footstool? Is it not he who in this world was poor, despised,
persecuted, and slain, — all for our sakes? Is it not the same Jesus who
loved us, and gave himself for us, and washed us in his own blood? So the
apostle told the Jews that the same “Jesus whom they slew and hanged on a
tree, God had exalted with his right hand to be a Prince and Saviour, to
give repentance unto Israel, and the forgiveness of sins,”
Let the world rage whilst it pleaseth; let it
set itself with all its power and craft against every thing of Christ that
is in it, — which, whatever is by some otherwise pretended, proceeds from a
hatred unto his person; let men make themselves drunk with the blood of his
saints; we have this to oppose unto all their attempts, unto our
supportment, — namely, what he says of himself: “Fear not; I am the first
and the last: I am he that liveth, and was dead; and, behold, I am alive
for evermore, and have the keys of hell and of death,”
Blessed Jesus! we can add nothing to thee, nothing to thy glory; but it is a joy of heart unto us that thou art what thou art, — that thou art so gloriously exalted at the right hand of God; and we do long more fully and clearly to behold that glory, according to thy prayer and promise.
It is said of our Lord Jesus Christ,
that, “beginning at Moses and all the prophets, he declared unto his
disciples in all the Scriptures the things concerning himself,”
1. It was so in the institution of the
beautiful worship of the law, with all the means of it. Herein have
they the advantage above all the splendid ceremonies that men can invent in
the outward worship of God; they were designed and framed in divine wisdom
to represent the glory of Christ, in his person and his office. This
nothing of human invention can do, or once pretend unto. Men cannot create
mysteries, nor can give unto anything natural in itself a mystical
signification. But so it was in the old divine institutions. What were
the tabernacle and temple? What was the holy place with the utensil of it?
What was the oracle, the ark, the cherubim, the mercy-seat, placed
therein? What was the high priest in all his vestments and
administrations? What were the sacrifices and annual sprinkling of blood
in the most holy place? What was the whole system of their religious
worship? Were they anything but representations of Christ in the glory of
his person and his office? They were a shadow, and the body represented by
that shadow was Christ. If any would see how the Lord Christ was in
particular foresignified and represented in them, he may peruse our
exposition on the
2. It was represented in the mystical
account which is given us of his communion with his church in love and
grace. As this is intimated in many places of Scripture, so there is one
entire book designed unto its declaration. This is the divine
The former instance of the representations of the glory of Christ in their institutions of outward worship, with this record of the inward communion they had with Christ in grace, faith, and love, gives us the substance of that view which they had of his glory. What holy strains of delight and admiration, what raptures of joy, what solemn and divine complacency, what ardency of affection, and diligence in attendance unto the means of enjoying communion with him, this discovery of the glory of Christ wrought in the souls of them that did believe, is emphatically expressed in that discourse. A few days, a few hours spent in the frame characterised in it, is a blessedness excelling all the treasures of the earth; and if we, whose revelations of the same glory do far exceed theirs, should be found to come short of them in ardency of affection unto Christ, and continual holy admiration of his excellencies, we shall one day be judged unworthy to have received them.
3. It was so represented and made known under
the Old Testament, in his personal appearances on various occasions
unto several eminent persons, leaders of the church in their generations
This he did as a præludium to his incarnation. He was as yet God
only; but appeared in the assumed shape of a man, to signify what he would
be. He did not create a human nature, and unite it unto himself for such a
season; only by his divine power he acted the shape of a man composed of
what ethereal substance he pleased, immediately to be dissolved. So he
appeared to Abraham, to Jacob,
4. It was represented in prophetical
visions. So the apostle affirms that the vision which Isaiah had of
him was when he saw his glory,
Of the same nature was his glorious appearance
on mount Sinai at the giving of the law,
5. The doctrine of his incarnation,
whereby he became the subject of all that glory which we inquire after, was
revealed, although not so clearly as by the Gospel, after the actual
accomplishment of the thing itself. In how many places this is done in the
Old Testament I have elsewhere declared; at least I have explained and
vindicated The “Vindiciæ Evangelicæ” is a work which Dr Owen wrote in
reply to
6. Promises, prophecies, predictions, concerning his person, his coming, his office, his kingdom, and his glory in them all, with the wisdom, grace, and love of God to the church in him, are the line of life, as was said, which runs through all the writings of the Old Testament, and takes up a great portion of them. Those were the things which he expounded unto his disciples out of Moses and all the Prophets. Concerning these things he appealed to the Scriptures against all his adversaries: “Search the Scriptures; for they are they which testify of me.” And if we find them not, if we discern them not therein, it is because a veil of blindness is over our minds. Nor can we read, study, or meditate on the writings of the Old Testament unto any advantage, unless we design to find out and behold the glory of Christ, declared and represented in them. For want hereof they are a sealed book to many unto this day.
7. It is usual in the Old Testament to set
out the glory of Christ under metaphorical expressions; yea, it
aboundeth therein. For such allusions are exceedingly suited to let in a
sense into our minds of those things which we cannot distinctly comprehend.
And there is
These things have I mentioned, not with any design to search into the depth of this treasury of those divine truths concerning the glory of Christ: but only to give a little light unto the words of the evangelist, that he opened unto his disciples out of Moses and all the Prophets the things which concerned himself; and to stir up our own souls unto a contemplation of them as contained therein.
What concerns the glory of Christ in the mission of the Holy Ghost unto the church, with all the divine truths that are branched from it, I have at large declared in my discourse concerning the whole dispensation of the Holy Spirit. Here, therefore, it must have no place amongst those many other things which offer themselves unto our contemplation as part of this glory, or intimately belonging thereunto. I shall insist briefly on three only, which cannot be reduced directly unto the former heads.
And the first of these is, — That intimate conjunction that is between Christ and the church; whence it is just and equal in the sight of God, according unto the rules of his eternal righteousness, that what he did and suffered in the discharge of his office, should be esteemed, reckoned, and imputed unto us, as unto all the fruits and benefits of it, as if we had done and suffered the same things ourselves. For this conjunction of his with us was an act of his own mind and will, wherein he is ineffably glorious.
The enemies of the glory of Christ and of his
cross do take this for granted, that there ought to be such a conjunction
between the guilty person and him that suffers for him, as that in him the
guilty person may be said, in some sense, to undergo the punishment
himself. But then they affirm, on the other hand, that there was no such
conjunction
The apostle tells us,
First of all, it is certain that all the elect, the whole church of God, fell in Adam under the curse due to the transgression of the law. It is so also, that in this curse death, both temporal and eternal, was contained. This curse none could undergo and be saved. Nor was it consistent with the righteousness, or holiness, or truth of God, that sin should go unpunished. Wherefore there was a necessity, upon a supposition of God’s decree to save his church, of a translation of punishment, — namely, from them who had deserved it, and could not bear it, unto one who had not deserved it, but could bear it.
A supposition of this translation of punishment by divine dispensation is the foundation of Christian religion, yea, of all supernatural revelation contained in the Scripture. This was first intimated in the first promise; and afterward explained and confirmed in all the institutions of the Old Testament. For although in the sacrifices of the law, there was a revival of the greatest and most fundamental principle of the law of nature, — namely, that God is to be worshipped with our best, — yet the principal end and use of them was to represent this translation of punishment from the offender unto another, who was to be a sacrifice in his stead.
The reasons of the equity hereof, and the unspeakable glory of Christ herein, is what we now inquire into. And I shall reduce what ought to be spoken hereunto to the ensuing heads:—
I. It is not contrary unto the nature of divine justice, it does not interfere with the principles of natural light in man, that in sundry cases some persons should suffer punishment for the sins and offences of others.
I shall at present give this assertion no other confirmation, but only that God has often done so, who will, who can, do no iniquity.
So the church affirms, “Our fathers have
sinned, and are not; and we have borne their iniquities,”
So Canaan was cursed for the sin of his
father,
It is therefore evident that there is no inconsistency with the nature of divine justice, nor the rules of reason among men, that in sundry cases the sins of some may be punished on others.
II. It is to be observed, that this administration of justice is not promiscuous, — that any whatever may be punished for the sins of any others. There is always a special cause and reason of it; and this is a peculiar conjunction between them who sin and those who are punished for their sins. And two things belong unto this conjunction. 1. Especial relation; 2. Especial mutual interest.
1. There is an especial relation required unto this translation of punishment; such as that between parents and children, as in most of the instances before given; or between a king and subjects, as in the case of David. Hereby the persons sinning and those suffering are constituted one body, wherein if one member offend, another may justly suffer: the back may answer for what the hand takes away.
2. It consists in mutual interest.
Those whose sins are punished in others have such an interest in them, as
that their being so is a punishment unto themselves. Therefore are such
sinners threatened with the punishment and evils that shall befall their
posterity or children for their sakes; which is highly penal unto
themselves,
III. There is a greater, a more intimate conjunction, a nearer relation, a higher mutual interest, between Christ and the church, than ever was or can be between any other persons or relations in the world, whereon it became just and equal in the sight of God that he should suffer for us, and that what he did and suffered would be imputed unto us; which is farther to be cleared.
There neither is nor can be any more than a threefold conjunction between divers distinct persons. The first is natural; the second is moral, whereunto I refer that which is spiritual or mystical; and the third federal, by virtue of mutual compact. In all thee ways is Christ in conjunction with his church, and in every one of them in a way singular and peculiar.
1. The first conjunction of distinct periods
is natural. God has made all mankind “of one blood,”
(1.) This conjunction between him and the
church did not arise from a necessity of nature, but from a
voluntary act of his will. The conjunction that is between all others is
necessary. Every man is every man’s brother, Whether he will or no, by
being a man. Natural generation, communicating to every one his
subsistence in the same nature, prevents all acts of their own will and
choice. With the Lord Christ it was otherwise, as the text affirms. For
such reasons as are there expressed, he did, by an act of his own will,
partake of flesh and blood, or came into this conjunction with us. He did
it of his own choice, because the children did partake of the same. He
would be what the children were. Wherefore the conjunction of Christ in
human nature with the church is ineffably distinct from that common
conjunction which is amongst all others in the same nature. And,
therefore, although it should not be meet amongst mere men, that
(2.) He came into it on this design, and for this only end, — namely, that in our nature, taken to be his own, he might do and suffer what was to be done and suffered for the church: so it is added in the text, “That by death he might destroy him who had the power of death; and deliver them who through fear of death were subject to bondage.” This was the only end of his conjunction in nature with the church; and this puts the case between him and it at a vast distance from what is or may be between other men.
It is a foolish thing to argue, that because a mere participation of the same nature among men is not sufficient to warrant the righteousness of punishing one for another, — therefore the conjunction in the same nature betwixt Christ and the church is not a sufficient and just foundation of his suffering for us, and in our stead. For, by an act of his own will and choice, he did partake of our nature, and that for this very end, that therein he might suffer for us; as the Holy Ghost expressly declares. Amongst others, there neither is nor can be any thing of this nature, and so no objection from what is equal or unequal amongst them can arise against what is equal between Christ and the church. And herein is he glorious and precious unto them that believe, as we shall see immediately.
2. There is a mystical conjunction
between Christ and the church, which answers all the most strict, real, or
moral unions or conjunctions between other persons or things. Such is the
conjunction between the head of a body and its members, or the tree of the
vine and its branches, which are real; or between a husband and wife, which
is moral and real also. That there is such a conjunction between Christ
and his church the Scripture plentifully declares, as also that it is the
foundation of the equity of his suffering in its stead. So speaks the
apostle,
But yet it will be said, that this mystical
conjunction of Christ with his church is consequential unto what he did and
suffered for it; for it ensues on the conversion of men unto him. For it
is by faith that we are implanted into him. Until that be actually wrought
in us, we have no mystical conjunction with him. He is not a head or a
husband unto unregenerate, unsanctified unbelievers, whilst they continue
so to be; and such was the state of the whole church when Christ suffered
for us,
(1.) Although this mystical conjunction is
not actually consummate without an actual participation of the Spirit of
Christ, yet the church of the elect was designed antecedently unto all his
sufferings to be his spouse and wife, so as that he might love her and
suffer for her; so it is said,
Hence, in the work of redemption the church
was the object of it, as designed to be the spouse of Christ; and the
effect of it, inasmuch as that thereby it was made meet for the full
consummation of that alliance; as the apostle expressly declares,
(2.) Antecedently unto all that the Lord
Christ did and suffered for the church, there was a supreme act of the will
of God the Father, giving all the elect unto him, intrusting them
with him, to be redeemed, sanctified, and saved; as himself declares,
3. There is a federal conjunction
between distinct persons: and as this is various, according unto the
variety of the interests and ends of them that enter into it; so that is
most eminent, where one, by the common consent of all that are concerned,
undertakes to be a sponsor or surety for others, to do and answer what on
their part is required
These are some of the foundations of that mystery of transmitting the sins of the church, as to the guilt and punishment of them, from the sinners themselves unto another, every way innocent, pure, and righteous in himself, — which is the life, soul, and centre of all Scripture revelations. And herein is he exceedingly glorious and precious unto them that believe. No heart can conceive, no tongue can express the glory of Christ herein. Now, because his infinite condescension and love herein have been spoken to before, I shall here only instance its greatness in some of its effects.
1. It shines forth in the exaltation of
the righteousness of God in the forgiveness of sins. There is no more
adequate conception of the divine nature, than that of justice in rule and
government. Hereunto it belongs to punish sin according unto its desert;
and herein consisted the first actings of God as the governor of the
rational creation. They did so in the eternal punishment of the angels
that sinned, and the casting of Adam out of Paradise, — an emblem also of
everlasting ruin. Now, all the church, all the elect of God, are sinners;
— they were so in Adam, — they have been and are so in themselves. What
does become the justice of God to do thereon? Shall it dismiss them all
unpunished? Where, then, is that justice which spared not the angels who
sinned, nor Adam at the first? Would this procedure have any consonance
thereunto, — be reconcilable unto it? Wherefore the establishment of the
righteousness of God on the one hand, and the forgiveness of sin on the
other, seem so contradictory, as that many stumble and fall at it
eternally. See
But in this interposition of Christ, in this
translation of punishment from the church unto him, by virtue of his
conjunction therewith, there is a blessed harmony between the righteousness
of God and the forgiveness of sins; — the exemplification whereof is his
eternal glory. “O blessed change! O sweet permutation!” as
By virtue of his union with the church,
which of his own accord he entered into, and his undertaking therein to
answer for it in the
Herein is he glorious in the sight of God, angels, and men. In him there is at the same time, in the same divine acting, a glorious resplendence of justice and mercy; — of the one in punishing, of the other in pardoning. The appearing inconsistency between the righteousness of God and the salvation of sinners, wherewith the consciences of convinced persons are exercised and terrified, and which is the rock on which most of them split themselves into eternal ruin, is herein removed and taken away. In his cross were divine holiness and vindictive justice exercised and manifested; and through his triumph, grace and mercy are exerted to the utmost. This is that glory which ravisheth the hearts and satiates the souls of them that believe. For what can they desire more, what is farther needful unto the rest and composure of their souls, than at one view to behold God eternally well pleased in the declaration of his righteousness and the exercise of his mercy, in order unto their salvation? In due apprehensions hereof let my soul live; — in the faith hereof let me die, and let present admiration of this glory make way for the eternal enjoyment of it in its beauty and fulness.
2. He is glorious in that the law of
God in its preceptive part, or as to the obedience which it
required, was perfectly fulfilled and accomplished. That it should be so,
was absolutely necessary, from the wisdom, holiness, and righteousness of
him by whom it was given. For what could be more remote from those divine
perfections, than to give a law which never was to be fulfilled in them
unto whom it was given, and who were to have the advantages of it? This
could not be done by us; but through the obedience of Christ, by virtue of
this his mystical conjunction with the church, the law was so fulfilled in
us by being fulfilled for us, as that the glory of God in the giving of it,
and annexing eternal rewards unto it, is exceedingly exalted. See
This is that glory of Christ whereof one view by faith will scatter all the fear, answer all the objections, and give relief against all the despondencies, of poor, tempted, doubting souls; and an anchor it will be unto all believers, which they may cast within the veil, to hold them firm and steadfast in all trials, storms, and temptations in life and death.
Another instance of the glory of Christ, which we are to behold here by faith, and hope that we shall do so by sight hereafter, consists in the mysterious communication of himself, and all the benefits of his mediation, unto the souls of them that do believe, to their present happiness and future eternal blessedness.
Hereby he becomes theirs as they are his;
which is the life, the glory, and consolation of the church,
The apostle, speaking of this communication
of Christ unto the church, and the union between them which does ensue
thereon, affirms that it is “a great mystery;” for “I speak,” saith he,
“concerning Christ and the church,”
I shall very briefly inquire into the causes, ways, and means of this mysterious communication, whereby he is made to be ours, to be in us, to dwell with us, and all the benefits of his mediation to belong unto us. For, as was said, it is evident that he does not thus communicate himself unto all by natural necessity, as the sun gives light equally unto the whole world, — nor is he present with all by a ubiquity of his human nature, — nor, as some dream, by a diffusion of his rational soul into all, — nor does he become ours by a carnal eating of him in the sacrament; but this mystery proceeds from, and depends on, other reasons and causes, as we shall briefly declare.
But yet, before I proceed to declare the way and manner whereby Christ communicateth himself unto the church, I must premise something of divine communications in general and their glory. And I shall do this by touching a little on the harmony and correspondence that is between the old creation and the new.
1. All being, power, goodness, and wisdom, were originally essentially, infinitely in God. And in them, with the other perfections of his nature, consisted his essential glory.
2. The old creation was a
communication of being and goodness by almighty power, directed by
infinite wisdom, unto all things that were created for the manifestation of
that glory. This was the first communication of God unto anything without
himself; and it was exceeding
3. In this mutual dependency on and supplies
unto one another, they all depend on and are influenced from God himself, —
the eternal fountain of being, power, and goodness. “He hears the
heavens;” and in the continuation of this order, by constant divine
communication of being, goodness, and power, unto all things, God is no
less glorified than in the first creation of them,
4. This glory of God is visible in the matter of it, and is obvious unto the reason of mankind; for from his works of creation and providence they may learn his eternal power and godhead, wherein he is essentially glorious.
5. But by this divine communication, God
did not intend only to glorify himself in the essential properties of his
nature, but his existence also in three persons, of Father, Son, and
Spirit. For although the whole creation in its first framing, and in its
perfection, was, and is, by an emanation of power and goodness from the
divine nature, in the person of the Father, as he is the fountain of the
Trinity, whence he is said peculiarly to be the Creator of all things; yet
the immediate operation in the creation was from the Son, the power and
wisdom of the Father,
By these divine communications, in the
production and preservation of the creature, does God manifest his glory,
and by them alone in the way of nature he does so; and without them,
although he would have been for ever essentially glorious, yet was it
impossible that his glory should be known unto any but himself. Wherefore,
on these divine communications does depend the whole manifestation of the
1. All goodness, grace, life, light, mercy, and power, which are the springs and causes of the new creation, are all originally in God, in the divine nature, and that infinitely and essentially. In them is God eternally or essentially glorious; and the whole design of the new creation was to manifest his glory in them, by external communications of them, and from them.
2. The first communication of and from
these things is made unto Christ, as the Head of the church. For,
in the first place, it pleased God that in him should all the fulness of
these things dwell, so as that the whole new creation might consist in him,
3. This communication was made unto him as a repository and treasury of all that goodness, grace, life, light, power, and mercy, which were necessary for the constitution and preservation of the new creation. They were to be laid up in him, to be hid in him, to dwell in him; and from him to be communicated unto the whole mystical body designed unto him, — that is, the church. And this is the first emanation of divine power and wisdom, for the manifestation of his glory in the new creation. This constitution of Christ as the head of it, and the treasuring up in him all that was necessary for its production and preservation, wherein the church is chosen and preordained in him unto grace and glory, is the spring and fountain of divine glory, in the communications that ensue thereon.
4. This communication unto Christ is, (1.)
Unto his person; and then, (2.) With respect unto his office. It is in the
person of Christ that all fulness does originally dwell. On the assumption
of human nature into personal union with the Son of God, all fulness dwells
in him bodily,
5. The decree of election prepared,
if I may so say, the mass of the new creation. In the old creation,
God first prepared and created the mass or matter of the whole; which
afterward, by the power of the
And in order unto the production and
perfecting of the work of the new creation, God did from eternity, in the
holy purpose of his will, prepare, and in design set apart unto himself,
that portion of mankind whereof it was to consist. Hereby they were only
the peculiar matter that was to be wrought upon by the Holy Ghost, and the
glorious fabric of the church erected out of it. What was said, it may be,
of the natural body by the Psalmist, is true of the mystical body of
Christ, which is principally intended,
6. This, therefore, is herein the glorious order of divine communications. From the infinite, eternal spring of wisdom, grace, goodness and love, in the Father, — all the effects whereof unto this end were treasured up in the person and mediation of the Son, — the Holy Spirit, unto whom the actual application of them is committed, communicates life, light, power, grace, and mercy, unto all that are designed parts of the new creation. Hereon does God glorify both the essential properties of his nature, — his infinite wisdom, power, goodness, and grace, — as the only eternal spring of all these things, and also his ineffable glorious existence in three persons by the order of the communication of these things unto the church, which are originally from his nature. And herein is the glorious truth of the blessed Trinity, — which by some is opposed, by some neglected, by most looked on as that which is so much above them as that it does not belong unto them, — made precious unto them that believe, and becomes the foundation of their faith and hope. In a view of the glorious order of those divine communications, we are in a steady contemplation of the ineffable glory of the existence of the nature of God in the three distinct persons of Father, Son, and Holy Ghost.
7. According unto this divine order,
the elect in all ages are, by the Holy Spirit moving and acting on that
mass of the new creation, formed and animated with spiritual life, light,
grace, and power, unto the glory of God. They are not called accidentally,
according unto the
8. And in the same manner is the whole
new creation preserved every day; — every moment there is vital
power and strength, mercy and grace, communicated in this divine order to
all believers in the world. There is a continual influence from the
Fountain, from the Head, into all the members, whereby they all consist in
him, are acted by him, who worketh in us both to will and to do of his own
good pleasure. And the apostle declares that the whole constitution of
church order is suited, as an external instrument, to promote these divine
communications unto all the members of the church itself,
This in general is the order of divine
communications, which is for the substance of it continued in heaven,
and shall be so unto eternity; for God is, and ever will be, all, and in
all. But at present it is invisible unto eyes of flesh, yea, the reason of
men. Hence it is by the most despised; — they see no glory in it. But let
us consider the prayer of the apostle, that it may be otherwise with us,
Having premised these things in general concerning the glory of divine communications, I shall proceed to declare, in particular, the grounds and way whereby the Lord Christ communicates himself and wherewithal all the benefits of his mediation, unto them that do believe, as it was before proposed.
We on our part are said herein to receive
him, and that by faith,
The foundation of the whole is laid in a
sovereign act of the will, the pleasure, the grace of the Father. And this
is the order and method of all divine operations in the way and work of
grace. They originally proceed all from him; and having effected their
ends, do return, rest, and centre in him again. See
These things, which I have but named, have an influence into the glory of Christ herein; for this communication of him unto the church is an effect of the eternal counsel, wisdom, grace, and power of the Father.
But they are the acts of Christ himself herein, which principally we inquire into, as those which manifest the glory of his wisdom, love, and condescension.
And, — 1. He gives and communicates unto
them his Holy Spirit; — the Holy Spirit as peculiarly his, as
granted unto him of the Father, as inhabiting in him in all fulness. This
Spirit — abiding originally as to his person, and immeasurably as unto his
effects and operations, in himself — he gives unto all believers, to
inhabit and abide in them also,
And herein he is unspeakably glorious. For
this mystery of the inhabitation of the same Spirit in him as the head, and
the church as his body, animating the whole, is a transcendent effect of
divine wisdom. There is nothing of this nature in the whole creation
besides, — no such union, no such mutual communication. The strictest
unions and relations in nature are but shadows of it,
And that new heavenly nature which is thus formed in believers, as the first vital act of that union which is between Christ and them by the inhabitation of the same Spirit, is peculiarly his nature. For both is it so as it is in him the idea and the exemplar of it in us, — inasmuch as we are predestinated to be conformed unto his image, — and as it is wrought or produced in our souls by an emanation of power, virtue, and efficiency from him.
This is a most heavenly way of the communication of himself unto us, wherein of God “he is made unto us wisdom and sanctification.” Hereon he says of his church, “This is now bone of my bones, and flesh of my flesh;” — I see myself, my own nature, in them; whence they are comely and desirable. Hereby he makes way to “present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but holy and without blemish.” On this communication of Christ unto us, by the forming of his own nature in us, depends all the purity, the beauty, the holiness, the inward glory of the church. Hereby is it really, substantially, internally separated from the world, and distinguished from all others, who, in the outward form of things, in the profession and duties of religion, seem to be the same with them. Hereby it becomes the first fruits of the creation unto God, bearing forth the renovation of his image in the world; — herein the Lord Christ is, and will be, glorious unto all eternity. I only mention these things, which deserve to be far more largely insisted on.
3. He does the same by that actual
insition or implantation into himself which he gives us by faith, which
is of his own operation. For hereon two things do ensue; — one by the
grace or power, the other
And the first of these is, that hereby
there is communicated unto us, and we do derive, supplies of spiritual
life, sustentation, motion, strength in grace, and perseverance from him
continually. This is that which himself so divinely teacheth in the
parable of the vine and its branches,
I might add hereunto the mutual inbeing that is between him and believers by love; for — the way of the communication of his love unto them being by the shedding of it abroad in their hearts by the Holy Ghost, and their returns of love unto him being wrought in them by an almighty efficiency of the same Spirit — there is that which is deeply mysterious and glorious in it. I might mention also the continuation of his discharge of all his offices towards us, whereon all our receptions from him, or all the benefits of his mediation whereof we are made partakers, do depend. But the few instances that have been given of the glory of Christ in this mysterious communication of himself unto his church may suffice to give us such a view of it as to fill our hearts with holy admiration and thanksgiving.
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,”
1. God alone has all being in him. Hence he
gives himself that name, “I am,”
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, אַתָּה הוּא —
3. This being and goodness of God, by his own
will and pleasure acting themselves in infinite wisdom and power, produced
the creation
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
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,
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,
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
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
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,
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.
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,
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.
“We walk” here “by faith, and not by
sight,”
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,
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,
The first is, that we have this view not
directly, but reflexively and
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, See note, p. 222 of this volume. [Κατοπτρίζω does not admit of the
signification here ascribed to it by Dr Owen. It denotes looking into a
mirror, not through a telescope: “Beholding the glory of the
Lord as reflected and radiant in the Gospel.” — See
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 αἰνίγματι, in “a riddle.” These αἰνίγματα the Psalmist calls חִידוֹת, “dark sayings,”
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
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,
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” (מֵצִיץ, flourishing) “himself through the
lattice,”
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,”
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,”
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,
Hence the ground and cause of our blessedness
is, that “we shall ever be with the Lord,”
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,
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,
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,
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,”
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.
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,
(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,”
But by the light hereof no man can discern
spiritual things in a due manner, as the apostle declares,
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,”
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,
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,”
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
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,”
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
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,
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,”
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
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,
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,
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
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.
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
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,”
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?”
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,
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,”
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,”
I cannot refrain here from a necessary short
digression. This
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,
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
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
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,
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,”
(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
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
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,
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
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,
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. 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,”
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,
Persons under the power of such distempers may have the same doctrinal knowledge of the person of Christ, his office, and his grace, with other men, and the same evidence of its truth fixed on their minds; but when they endeavour a real intuition into the things themselves, all things are dark and confused unto them, from the uncertainty and instability of their own minds.
This is the sum of what I do design. We
have by faith a view of the glory of Christ. This view is weak and
unsteady, from the nature of faith itself, and the way of its proposal unto
us — as in a glass, in comparison of what by sight we shall attain unto.
But, moreover, where corrupt lusts or inordinate affections are indulged
Secondly, In the view of the glory
of Christ which we have by faith, it will fill the mind with thoughts and
meditations about him, whereon the affections will cleave unto him with
delight. This, as was said, is inseparable from a spiritual view of his
glory in its due exercise. Every one that has it, must and will have many
thoughts concerning, and great affections to him. See the description of
these things,
This, therefore, is the present case:— Where
there are prevailing sinful distempers or inordinate affections in the
mind, such as those before mentioned, — as self-love, love of the world,
cares and fears about it, with an excessive valuation of relations and
enjoyments, — they will so far cumber and perplex it with a multitude of
thoughts about their own objects, as shall leave no place for sedate
meditations on Christ and his glory. And where the thoughts are engaged,
the affections,
This is that which, in the most, greatly promoteth that imperfection which is in our view of the glory of Christ by faith, in this life. According to the proportion and degree of the prevalence of affections, corrupt, earthly, selfish, or sensual, filling the heads and hearts of men with a multitude of thoughts about what they are fixed on or inclined unto; so is faith obstructed and weakened in this work and duty.
Wherefore, whereas there is a remainder of these lusts, as to the seeds of them, in us all, — though more mortified in some than in others, yet having the same effects in the minds of all, according to the degree of their remainder, — thence it is, as from an efficacious cause of it, that our view of the glory of Christ by faith is in many so weak, imperfect and unsteady.
Thirdly, We have interruption given
unto the work of faith herein by the temptations of Satan. His
original great design, wherever the gospel is preached, is to blind the
eyes of men, that the light of the glorious gospel of Christ, who is the
image of God, should not shine unto them, or irradiate their minds,
1. With some he employs all his engines, uses all his methods of serpentine subtlety, and casts in his fiery darts so to disquiet, discompose, and deject them, as that they can retain no comfortable views of Christ or his glory. Hence arise fears, doubts, disputes, uncertainties, with various disconsolations. Hereon they cannot apprehend the love of Christ, nor be sensible of any interest they have therein, or any refreshing persuasions that they are accepted with him. If such things sometimes shine and beam into their minds, yet they quickly vanish and disappear. Fears that they are rejected and cast off by him, that he will not receive them here nor hereafter, do come in their place; hence are they filled with anxieties and despondencies, under which it is impossible they should have any clear view of his glory.
2. With others he deals after another
manner. By various means he seduceth them into a careless security,
wherein they promise peace unto themselves without any diligent search into
these things. Hereon they live in a general presumption that they shall be
saved by Christ, although they know not how. This makes the apostle so
earnest in pressings the duty of self-examination on all Christians,
This is the principal way of his prevailing in the world. Multitudes by his seduction live in great security under the utmost neglect of these things. Security is granted to be an evil destructive of the souls of men; but then it is supposed to consist only in impenitency for great and open sins: but to be neglective of endeavouring an experience of the power and grace of the gospel in our own souls, under a profession of religion, is no less destructive and pernicious than impenitency in any course of sin.
These and the like obstructions unto faith in its operations being added unto its own imperfections, are another cause whence our view of the glory of Christ in this world is weak and unsteady; so that, for the most part, it does but transiently affect our minds, and not so fully transform them into his likeness as otherwise it would.
It is now time to consider that sight which we shall have of the glory of Christ in heaven, in comparison of that which we have here below. Now this is equal, stable, always the same, — without interruption or diversion. And this is evident, both in the causes or means of it, as also in our perfect deliverance from every thing that might be a hindrance in it, or an obstruction unto it.
1. We may consider the state of our minds
in glory. The faculties of our souls shall then be made perfect,
The very essential faculties of our souls, in that way and manner of working which, by their union with our bodies, they are confined unto, are not able to comprehend and abide constantly in the contemplation of this glory. So that, though our sight of it here be dim and imperfect, and the proposal of it obscure; yet, from the weakness of our minds, we are forced sometimes to turn aside from what we do discern, as we do our bodily eyes from the beams of the sun when it shines in its brightness. But in this perfect state they are able to behold and delight in this glory constantly with eternal satisfaction.
But “as for me,” saith David, “I will behold
thy face in righteousness: I shall be satisfied, when I awake, with thy
likeness,”
2. As our minds, in their essential powers
and faculties, shall be enabled to comprehend and acquiesce in this glory
of Christ; so the means or instrument of the beholding of it is much more
excellent than faith, and in its kind absolutely perfect; as has in part
been before declared. This is vision or sight. Here we walk by faith;
there, by sight. And this sight is not an external aid, like a glass
helping the weakness of the visive faculty to see things afar off; but it
is an internal power, or an act of the internal power of our minds, where
with they are endowed in a glorified state. Hereby we shall be able to
“see him face to face, — to see him as he is,” in a direct comprehension
3. The Lord Christ will never, in any one
instance, on any occasion, so much as one moment, withdraw
himself from us, or eclipse the proposal and manifestation of himself
unto our sight. This he does sometimes in this life; and it is needful for
us that so he should do. “We shall ever be with the Lord,”
There are no vicissitudes in the heavenly
state. The new Jerusalem has no temple in it; “for the Lord God Almighty
and the Lamb are the temple thereof,”
4. This vision is not in the least liable
unto any weakening from internal defects, nor any assaults from
temptations, as is the sight of faith in this life. No doubts or
fears, no disturbing darts or injections, shall there have any place.
There shall no habit, no quality, no inclination or disposition remain in
our souls, but what shall eternally
Wherefore, the vision which we shall have in heaven of the glory of Christ is serene, — always the same, always new and indeficient, wherein nothing can disturb the mind in the most perfect operations of a blessed life. And when all the faculties of the soul can, without any internal weakness or external hindrances, exercise their most perfect operations on the most perfect object, — therein lies all the blessedness which our nature is capable of.
Wherefore, whenever in this life we attain any comfortable, refreshing view of the glory of Christ by the exercise of faith on the revelation of it, with a sense of our interest therein, we cannot but long after, and desire to come unto, this more perfect, abiding, invariable aspect of it.
Among the many other differences which might be insisted on (although the greatest of them are unto us at present absolutely incomprehensible, and so not to be inquired into), I shall name two only, and so put a close to this Discourse.
I. In the view which we have here of the
glory of Christ by faith, we gather things, as it were, one by one, in
several parts and parcels, out of the Scripture; and comparing them
together in our minds, they become the object of our present sight, — which
is our spiritual comprehension of the things themselves. We have no
proposal of the glory of Christ unto us by vision or illustrious appearance
of his person, as Isaiah had of old,
So the spouse in the Canticles considered
every part of the person and grace of Christ distinctly by itself, and from
them all concludes that “he is altogether lovely,”
Some suppose that by chopping, and painting,
and gilding, they can make an image of Christ that shall perfectly
represent him to
In the vision which we shall have above, the whole glory of Christ will be at once and always represented unto us; and we shall be enabled in one act of the light of glory to comprehend it. Here, indeed, we are at a loss; — our minds and understandings fail us in their contemplations. It will not yet enter into our hearts to conceive what is the beauty, what is the glory of this complete representation of Christ unto us. To have at once all the glory of what he is, what he was in his outward state and condition, what he did and suffered, what he is exalted unto, — his love and condescension, his mystical union with the church, and the communication of himself unto it, with the recapitulation of all things in him, — and the glory of God, even the Father, in his wisdom, righteousness, grace, love, goodness, power, shining forth eternally in him, in what he is, has done, and does, — all presented unto us in one view, all comprehended by us at once, is that which at present we cannot conceive. We can long for it, pant after it, and have some foretastes of it, — namely, of that state and season wherein our whole souls, in all their powers and faculties, shall constantly, inseparably, eternally cleave by love unto whole Christ, in the sight of the glory of his person and grace, until they are watered, dissolved, and inebriated in the waters of life and the rivers of pleasure that are above for evermore. So must we speak of the things which we admire, which we adore, which we love, which we long for, which we have some foretastes of in sweetness ineffable, which yet we cannot comprehend.
These are some few of those things whence ariseth the difference between that view which we have here of the glory of Christ, and that which is reserved for heaven, — namely, such as are taken from the difference between the means or instruments of the one and the other, faith and sight.
II. In the last place, the great difference between them consists in, and is manifested by, their effects. Hereof I shall give some few instances, and close this Discourse.
First, The vision which we shall have of the
glory of Christ in heaven, and of the glory of the immense God in him, is
perfectly and absolutely transforming. It does change us wholly
into the image of Christ. When we shall see him, we shall be as he is; we
shall be like him, because we shall see him,
1. The soul, upon its departure from the body, is immediately freed from all the weakness, ability, darkness, uncertainties, and fears, which were impressed on it from the flesh, wherewith it was in the strictest union. The image of the first Adam as fallen is then abolished. Yea, it is not only freed from all irregular, sinful distempers cleaving to our nature as corrupted, but from all those sinless grievances and infirmities which belong unto the original constitution of it. This necessarily ensues on the dissolution of the person in order unto a blessed state. The first entrance by mortality into immortality, is a step towards glory. The ease which a blessed soul finds in a deliverance from this encumbrance, is a door of entrance into eternal rest. Such a change is made in that which in itself is the centre of all evil, — namely, death, — that it is made a means of freeing us from all the remainders of what is evil.
For this does not follow absolutely on the
nature of the thing itself. A mere dissolution of our natures can bring no
advantage with it, especially as it is a part of the curse. But it is from
the sanctification of it by the death of Christ. Hereby that which was
God’s ordinance for the infliction of judgment, becomes an effectual means
for the communication of mercy,
With wicked men it is not so. Death unto them is a curse; and the curse is the means of the conveyance of all evil, and not deliverance from any. Wherein they have been warmed and refreshed by the influences of the flesh, they shall be deprived of it. But their souls in their separate state, are perpetually harassed with all the disquieting passions which have been impressed on their minds by their corrupt fleshly lusts. In vain do such persons look for relief by death. If there be any thing remaining of present good and usefulness to them, they shall be deprived of it. And their freedom for a season from bodily pains in no way lie in the balance against that confluence of evils which death will let in upon them.
2. The “spirits of just men,” being freed
by death from the clog of the flesh, not yet refined, — all the faculties
of their souls, and all
In the resurrection of the body, upon its full redemption, it shall be so purified, sanctified, glorified, as to give no obstruction unto the soul in its operations, but be a blessed organ for its highest and most spiritual actings. The body shall never more be a trouble, a burden unto the soul, but an assistant in its operations, and participant of its blessedness. Our eyes were made to see our Redeemer, and our other senses to receive impressions from him, according unto their capacity. As the bodies of wicked men shall be restored unto them to increase and complete their misery in their sufferings; so shall the bodies of the just be restored unto them, to heighten and consummate their blessedness.
3. These things are preparatory unto glory. The complete communication of it is by the infusion of a new heavenly light into the mind, enabling us to see the Lord Christ as he is. The soul shall not be brought into the immediate presence of Christ without a new power, to behold him and the immediate representation of his glory. Faith now does cease, as unto the manner of its operation in this life, whilst we are absent from Christ. This light of glory succeeds into its room, fitted for that state and all the ends of it, as faith is for that which is present. And, —
4. In the first operation of this
light of glory, believers shall so behold the glory of Christ, and the
glory of God in him, as that there with and thereby they shall be
immediately and universally changed into his likeness. They shall be as he
is, when they shall see him as he is. There is no growth in glory, as to
parts; — there may be as to degrees. Additions may be outwardly made unto
what is at first received as by the resurrection of the body; but the
internal light of glory and its transforming efficacy is capable of no
degrees, though new revelations may be made unto it unto eternity. For the
infinite fountain of life, and light, and goodness, can never be fathomed,
much less exhausted. And what God spake on the entrance of sin, by the
Faith also, in beholding the glory of
Christ in this life, is accompanied with a transforming efficacy, as the
apostle expressly declares,
(1.) As unto the manner of its
operation, it is gradual, and does not at once transform us into the
image of Christ; yes, the degrees of its progress therein are unto us for
the most part imperceptible. It requires much spiritual wisdom and
observation to obtain an experience of them in our own souls. “The inward
man is renewed day by day,” whilst we behold these invisible things,
(2.) As unto the event, it is but
partial. It does not bring this work unto perfection. The change
wrought by it is indeed great and glorious; or, as the apostle speaks, it
is “from glory to glory,” in a progress of glorious grace: but absolute
perfection is reserved for vision. As to divine worship, perfection
was not by the law. It did many things preparatory unto the revelation of
the will of God concerning it, but it “made nothing perfect:” so absolute
perfection in holiness, and the restoration of the image of God, is not by
the Gospel, is not by faith; — however, it gives us many preparatory
degrees unto it, as the apostle fully declares,
Secondly, Vision is beatifical, as it is commonly called, and that not amiss. It gives perfect rest and blessedness unto them in whom it is. This may be a little opened in the ensuing observations.
1. There are continual operations of
God in Christ in the souls of them that are glorified, and communications
from him unto them. For all creatures must externally live, even in
heaven, in dependence on Him who is the eternal fountain of being, life,
goodness, and blessedness
2. What is the way and manner of
these communications, we cannot comprehend. We cannot, indeed, fully
understand the nature and way of his spiritual communications unto us in
this life. We know these things by their signs, their outward means, and
principally by the effects they produce in the real change of our natures;
but in themselves we see but little of them. “The wind bloweth where it
listeth, and we hear the sound thereof, but we know not whence it cometh,
and whither it goeth; so is every one that is born of the Spirit,”
3. All communications from the
Divine Being and infinite fulness in heaven unto glorified saints, are in
and through Christ Jesus, who shall for ever be the medium of communication
between God and the church, even in glory. All things being gathered into
one head in him, even things in heaven, and things in earth, — that head
being in immediate dependence on God, — this order shall never be
dissolved,
4. The way on our part whereby we shall receive these communications from God by Christ, which are the eternal springs of life, peace, joy, and blessedness, is this vision the sight whereof we speak. For, as it is expressly assigned thereunto in the Scripture, so whereas it contains the perfect operation of our minds and souls in a perfect state, on the most perfect object, it is the only means of our blessedness. And this is the true cause whence there neither is nor can be any satiety or weariness in heaven, in the eternal contemplation of the same glory. For not only the object of our sight is absolutely infinite, which can never be searched unto the bottom, yea, is perpetually new unto a finite understanding; but our subjective blessedness consisting in continual fresh communications from the infinite fulness of the divine nature, derived unto us through vision, is always new, and always will be so to eternity. Herein shall all the saints of God drink of the rivers of pleasure that are at his right hand, be satisfied with his likeness, and refresh themselves in the eternal springs of life, light, and joy for evermore.
(1.) In its due exercise on Christ, it will give unto the souls of believers some previous participation of future glory, working in them dispositions unto, and preparation for, the enjoyment of it.
(2.) There is no glory, no peace, no joy, no satisfaction in this world, to be compared with what we receive by that weak and imperfect view which we have of the glory of Christ by faith; yea, all the joys of the world are a thing of nought in comparison of what we so receive.
(3.) It is sufficient to give us such a perception, such a foretaste of future blessedness in the enjoyment of Christ, as may continually stir us up to breathe and pant after it. But it is not beatifical.
Other differences of an alike nature between our beholding of the glory of Christ in this life by faith, and that vision of it which is reserved for heaven, might be insisted on; but I shall proceed no farther. There is nothing farther for us to do herein but that now and always we shut up all our meditations concerning it with the deepest self-abasement, out of a sense of our unworthiness and insufficiency to comprehend those things, admiration of that excellent glory which we cannot comprehend, and vehement longings for that season when we shall see him as he is, be ever with him, and know him even as we are known.
In two chapters,
from
To the Reader.
The design of this preface is not to
commend either the author or the matter contained in this little book. Let
every reader do as he finds cause. Nor need any assurance be given that Dr
Owen was the author, to any who have conversed with his writings, and will
be at the pains to read this over. It is, indeed, his application of the
former Discourses upon this subject, printed in the year 1684. But the
reason why it was not then added (the omission whereof rendered that book
imperfect to judicious readers) seems necessary to be given. Had it
pleased God he had lived a little longer, it would have come out as perfect
as his other works. But there being no more transcribed in his lifetime
than what was then printed, and that published soon after his death, these
two chapters, wrote only with his own hand, were found too late to be then
added. They are therefore now printed to complete those Discourses. And
it is presumed, that as no serious Christian who reads this will be
satisfied without the other also, so all who prize the former will be glad
of the opportunity to add this thereunto. The Discourses that follow
were first printed in 1691, eight years after the death of Dr Owen. This
circumstance may explain the absence of the Italics, of which he generally
made free use in all his publications. — Ed.
That which remains is, to make some application of the glorious truth insisted on unto the souls of them that are concerned; and what I have to offer unto that end I shall distribute under two heads. The first shall be with respect unto them who are yet strangers from this holy and glorious One, — who are not yet made partakers of him, nor have any especial interest in him. And the second shall be directed unto believers, as a guide and assistance unto their recovery from spiritual decays, and the revival of a spring of vigorous grace, holiness, and obedience in them.
For the first of these, although it seems
not directly to lie in our way, yet is it suited unto the method of the
Gospel, that wherever there is a declaration of the excellencies of Christ,
in his person, grace, or office, it should be accompanied with an
invitation and exhortation unto sinners to come unto him. This method he
himself first made use of,
1. Let them consider well what is their
present state with respect
2. Take heed of being deluded by common
presumptions. Most men have some thoughts in general about what their
state is, and what it will be in the issue; but they make no diligent
search into this matter, because a number of common presumptions do
immediately insinuate themselves into their minds for their relief; and
they are such as all whose force and efficacy unto this end lies in this,
that they differ from others, and are better than they; — as that they are
Christians, that they are in the right way of religion, that they are
partakers of the outward privileges of the Gospel, hearing the word, and
participating of the sacraments; — that they have light and convictions, so
as that they abstain from sin, and perform duties so as others do not; and
the like. All those with whom it is not so, who are behind them in these
things, they judge to be in an ill state and condition, whence they
entertain good hopes concerning themselves; and this is all that most trust
unto. It is not my present business to discourse the vanity of
presumptions; — it has been done by many. I give only this warning in
general, unto those who have the least design or purpose to come to Christ,
and to be made partakers of him, that they put no trust in them, that they
rely not on them; for if they do so they will eternally deceive their
souls. This was a great
3. Consider aright what it is to live and die without an interest in Christ, without a participation of him. Where this is not stated in the mind, where thoughts of it are not continually prevalent, there can be no one step taken in the way towards him. Unless we are thoroughly convinced that without him we are in a state of apostasy from God, under the curse, obnoxious unto eternal wrath, as some of the worst of God’s enemies, we shall never flee unto him for refuge in a due manner. “The whole have no need of a physician, but the sick.” Christ “came not to call the righteous, but sinners to repentance;” and the conviction intended is the principal end of the ministry of the law. The miseries of this state have been the subject of innumerable sermons and discourses; but there is a general misery in the whole, that few take themselves to be concerned therein, or apply these things unto themselves. Let us tell men of it a thousand times, yet they either take no notice of it, or believe it not, or look on it as that which belongs unto the way and course of preaching, wherein they are not concerned. These things, it seems, preachers must say; and they may believe them who have a mind whereunto. It is a rare thing that any one shall as much as say unto himself, Is it so with me? And if we now, together with this caution, tell the same men again, that whilst they are uninterested in Christ, not ingrafted into him by faith, that they run in vain, that all their labour in religion is lost, that their duties are all rejected, that they are under the displeasure and curse of God, that their end is eternal destruction, — which are all unquestionably certain, — yet will they let all these things pass by without any farther consideration.
But here I must fix with them unto whom I
speak at present, — unless there be a full conviction in them of the
woeful, deplorable condition of every soul, of whatever quality,
profession, religion, outward state it be, who is not yet made partaker of
Christ, all that I have farther to add will be of no signification.
Remember, then, that the due consideration hereof is unto you, in your
state, your chiefest concernment in this world: and be not afraid to take
in a full and deep sense of it; for if you are really delivered from it,
and have good evidence thereof, it is nothing unto you but matter of
eternal praise and thanksgiving. And if you are not so, it is highly
necessary that your minds should be possessed with due apprehension of it.
The work of this conviction is the first effect of true religion; and the
great abuse of religion in the world is, that a pretence of it
4. Hereon consider the infinite condescension and love of Christ, in his invitations and calls of you to come unto him for life, deliverance, mercy, grace, peace, and eternal salvation. Multitudes of these invitations and calls are recorded in the Scripture, and they are all of them filled up with those blessed encouragements which divine wisdom knows to be suited unto lost, convinced sinners, in their present state and condition. It were a blessed contemplation, to dwell on the consideration of the infinite condescension, grace, and love of Christ, in his invitations to sinners to come unto him that they may be saved, — of that mixture of wisdom and persuasive grace that is in them, — of the force and efficacy of the pleading and argument that they are accompanied withal, as they are recorded in the Scripture; but that belongs not to my present design. This I shall only say, that in the declaration and preaching of them, Jesus Christ yet stands before sinners, calling, inviting, encouraging them to come unto him.
This is somewhat of the word which he now speaks unto you: Why will ye die? why will ye perish? why will you not have compassion on your own souls? Can your hearts endure, or can your hands be strong, in the day of wrath that is approaching? It is but a little while before all your hopes, your reliefs, and presumptions will forsake you, and leave you eternally miserable. Look unto me, and be saved; — come unto me, and I will ease you of all sins, sorrows, fears, burdens, and give rest unto your souls. Come, I entreat you; — lay aside all procrastinations, all delays; — put me off no more; — eternity lies at the door. Cast out all cursed, self-deceiving reserves; — do not so hate me as that you will rather perish than accept of deliverance by me.
These and the like things does the Lord
Christ continually declare, proclaim, plead, and urge on the souls of
sinners; as it is fully declared,
Consider therefore, his infinite
condescension, grace, and love herein. Why all this towards you? Does he
stand in need of you? Have you deserved it at his hands? Did you love him
first? Cannot he be happy and blessed without you? Has he any design upon
you,
5. Perhaps, if you should, on his
invitation, begin to look to Him, and resolve to come to him, you are
greatly afraid that when it comes to the trial he will not receive you; for
no heart can conceive, no tongue can express, what wretched, vile, and
provoking sinners you have been. That the Lord Christ will receive unto
him such as we are, we have no hopes, or that ever we shall find acceptance
with him. I say it is not amiss when persons come so far as to be sensible
of what discouragements they have to conflict withal, what difficulties lie
in their way, and what objections do arise against them; for the most do
perish in a senseless stupidity, — they will not consider how it is with
them, what is required of them, nor how it will be in the latter end; —
they doubt not but that either they do believe already, or can do so when
they please. But when any come so far as to charge the failure of their
acceptance with Christ on their own unworthiness, and so are discouraged
from coming unto him, there are arguments for their conviction and
persuasion, which nothing but the devil and unbelief can defeat.
Wherefore, that which is now proposed unto consideration in answer
hereunto, is the readiness of Christ to receive every sinner, be he who or
what he will, that shall come unto him. And hereof we have the highest
evidences that divine wisdom and grace can give unto us. This is the
language of the Gospel, of all that the Lord Christ did or suffered, which
is recorded therein; — this is the divine testimony of the “three that bear
record in heaven, the Father, the Word, and the Holy Ghost;” and of the
“three that bear witness in earth, the spirit, the water, and the blood:”
all give their joint testimony, that the Lord Christ is ready to receive
all sinners that come to him. They who receive not this testimony make God
a liar, — both Father, Son, and Spirit. Whatever the Lord Christ is in the
constitution of his person, — in the representation of the Father, — in his
office, — in what he did on the earth, — in what he does in heaven, —
proclaims the same truth. Nothing but cursed obstinacy in sin and unbelief
can suggest a thought unto our minds that he is not willing to receive us
when we come unto him. Herein we are to bear testimony against the
unbelief of all unto whom the gospel is preached, that come not unto him.
Unbelief
6. Consider that he is as able to save us as he is ready and willing to receive us. The testimonies which he has given us unto his goodness and love are uncontrollable; and none dare directly to call in question or deny his power. Generally, this is taken for granted by all, that Christ is able to save us if he will; yea, who shall question his ability to save us, though we live in sin and unbelief? And many expect that he will do so, because they believe he can if he will. But indeed Christ has no such power, no such ability: he cannot save unbelieving, impenitent sinners; for this cannot be done without denying himself, acting contrary to his word, and destroying his own glory. Let none please themselves with such vain imaginations. Christ is able to save all them, and only them, who come to God by him. Whilst you live in sin and unbelief, Christ himself cannot save you; but when it comes to the trial in particular, some are apt to think, that although they will not conclude that Christ cannot save them, yet they do, on various accounts, that they cannot be saved by him. This, therefore, we also give testimony unto in our exhortation to come unto him, — namely, that his power to save those that shall comply with his call is sovereign, uncontrollable, almighty, — that nothing can stand in the way of. All things in heaven and earth are committed unto him; — all power is his; — and he will use it unto this end, — namely, the assured salvation of all that come unto him.
7. Consider greatly what has been spoken of
the representation of God, and all the holy properties of his nature, in
him. Nothing can possibly give us more encouragement to come unto him; for
we have manifested that God, who is infinitely wise and glorious, has
designed to exert all the holy properties of his nature — his mercy, love,
grace, goodness, righteousness, wisdom, and power — in him, in and unto the
salvation of them that do believe. Whoever, therefore, comes unto Christ
by faith on this representation of the glory of God in him, he ascribes and
gives unto God all that glory and honour which he aimeth at from his
creatures; and we can do nothing wherewith he is pleased equal unto it.
Every poor soul that comes by faith unto Christ, gives unto God all that
glory which it is his design to manifest and be exalted in; — and what can
we do more? There is more glory given unto God by coming unto Christ in
believing, than in keeping the whole law; inasmuch as he hath more
eminently manifested the holy properties of his nature in the way of
salvation by
8. Consider that by coming unto Christ you shall have an interest in all that glory which we have proposed unto you; for Christ will become yours more intimately than your wives and children are yours; and so all his glory is yours also. All are apt to be affected with the good things of their relations, — their grace, their riches, their beauty, their power; for they judge themselves to have an interest in them, by reason of their relation unto them. Christ is nearer to believers than any natural relations are to us whatever; they have therefore an interest in all his glory. And is this a small thing in your eyes, that Christ shall be yours, and all his glory shall be yours, and you shall have the advantage of it unto your eternal blessedness? Is it nothing unto you to continue strangers from, and uninterested in, all this glory? to be left to take your portion in this world, in lusts, and sins, and pleasures, and a few perishing trifles, with eternal ruin in the close, whilst such durable substance, such riches of glory, are tendered unto you?
Lastly, consider the horrible ingratitude there is in a neglect or refusal to come in to Christ upon his invitation, with the doleful, eternal ruin that will ensue thereon. “How shall we escape, if we neglect so great salvation?” Impenitent unbelievers under the preaching of the gospel, are the vilest and most ungrateful of all God’s creation. The devils themselves, as wicked as they are, are not guilty of this sin; for Christ is never tendered unto them, — they never had an offer of salvation on faith and repentance. This is their peculiar sin, and will be the peculiar aggravation of their misery unto eternity. “Hear, ye despisers, wonder, and perish.” The sin of the devil is in malice and opposition unto knowledge, above what the nature of man is in this world. Men, therefore, must sin in some instance above the devil, or God would not give them their eternal portion with the devil and his angels:— this is unbelief.
Some, it may be, will say, What then shall we do? what shall we apply ourselves unto? what is it that is required of us?
1. Take the advice of the apostle,
2. Consider that it is high time for you to
make somewhat of religion. Do not hang always in suspense; let it not be a
question with yourselves, whether you have a mind to be saved or no. This
is as good a time and season for a resolution as ever you are like to have
whilst in this world. Some things, nay, many things, may fall in between
this and the next opportunity, that shall put you backward, and make your
entrance into the kingdom of heaven far more difficult than ever it was;
and the living in that uncertainty at best, which you do, of what will
become of you unto eternity, is the most miserable kind of life in the
world. Those who put far from them the evil day, and live in the pursuit
of lusts and pleasures, have somewhat that gives them present satisfaction,
and they say not, “There is no hope,” because they “find the life of the
hand” [
Upon occasion of the preceding Discourse
concerning the Glory of Christ, I thought it necessary to add unto it this
brief exhortation unto faith in him, aiming to suit it unto the capacity of
the meanest sinner that is capable of any self-consideration as unto his
eternal welfare. But yet, a little farther to give efficacy unto this
exhortation, it will be necessary to remove some of those common and
obvious tergiversations that convinced sinners do usually betake themselves
unto, to put off a present compliance with the calls of Christ to come unto
him; for although it is unbelief alone, acting in the darkness of men’s
minds and the obstinacy of their wills, that effectually keeps off sinners
from coming unto Christ upon his call, yet it shrouds itself under various
pretences, that it may not appear in its own ugly form. For no sin whereof
men can be guilty in this world is of so horrible
First, Some do say, on such exhortations, What is it that you would have us to do? — We hear the word preached, we believe it as well as we can, we do many things willingly, and abstain from many evils diligently; what is more required of us? This is the language of the hearts of the most with whom in this case we have to do. And I say, —
1. It is usual with them who do something
in the ways of God, but not all they should, and so nothing in a due
manner, to expostulate about requiring of them more than they do. So the
people dispute with God himself,
2. The things mentioned, with all of the like nature, which may be multiplied, may be where there is no one spark of saving faith. Simon Magus heard the word, and believed as well as he could; — Herod heard it, and did many things gladly; — and all sorts of hypocrites do upon their convictions perform many duties, and abstain from many sins: so as that, notwithstanding this plea, you may perish for ever.
3. Where these things are sincere, they belong unto the exercise of faith; they may be after a sort without faith, but faith cannot be without them. But there is a fundamental act of faith, whereby we close with Christ, whereby we receive him, that is, in order of nature, antecedent unto its acting in all other duties and occasions; — it is laying the foundation; other things belong to the building. This is that you are called on to secure; and you may know it by these two properties:—
1. It is singular. So our Saviour tells
the Jews,
2. It is accompanied with a universal
spiritual change in the whole soul,
Secondly, Some will say, they know not how to proceed in this work. They can make nothing of it; they have tried to come to this believing, but do still fail in what they design; they go on and off, but can make no progress, can come to no satisfaction; therefore they think it best to let things go in general as they are, without putting themselves to farther trouble, as unto any especial act of faith in the receiving of Christ. This is the language of men’s hearts, though not of their mouths, another shelter of unbelief, — and they act accordingly; they have a secret despondency, which keeps them safe from attempting a real closure with Christ on the tender of the Gospel. Something may be offered unto this distempered frame of mind.
1. Remember the disciples that were
fishing, and had toiled all night, but caught nothing,
2. Consider that it is not failing in this
or that attempt of coming to Christ, but a giving over your endeavours,
that will be your ruin. The woman of Canaan, in her great outcry to Christ
for mercy,
3. The rule in this case is,
Thirdly, Some may say, yea, practically they do say, that these things indeed are necessary; they must come to Christ by believing, or they are undone; but this is not the season of it, — there will be time enough to apply themselves unto it when other occasions are past. At present they have not leisure to enter upon and go through with this duty; wherefore they will abide in their present state for a while, hearing and doing many things, and when time serves, will apply themselves unto this duty also.
1. This is an uncontrollable evidence of
that sottishness and folly which is come upon our nature by sin, — a
depravation that the apostle places in the head of the evils of corrupted
nature,
2. Consider that this is the greatest engine that Satan makes use of in the world among them that hear the word preached unto them, for the ruin of their souls. He has other arts, and ways, and methods of dealing with other men, — as by sensual and worldly lusts; but as unto them who, through their convictions, do attend unto the preaching of the word, this is his great and almost only engine for their ruin: There needs no haste in this matter, — another time will be more seasonable, — you may be sure not to fail of it before you die; however, this present day and time is most unfit for it, — you have other things to do, — you cannot part with your present frame, — you may come again to hear the word the next opportunity. Know assuredly, if your minds are influenced unto delays of coming to Christ by such insinuations, you are under the power of Satan, and he is like enough to hold you fast unto destruction.
3. This is as evil and dangerous a posture
or frame of mind as you can well fall under. If you have learned to put
off God, and Christ, and the word for the present season, and yet relieve
yourselves in this, that you do not intend, like others, always to reject
them, but will have a time to hearken to their calls, you are secured and
fortified against all convictions and persuasions, all fears; one answer
will serve for all, — within a little while you will do all that can be
required of you. This is that which ruins the souls of multitudes every
day. It is better dealing with men openly profligate, than with such a
trifling promiser. See
4. Remember that the Scripture confines you
unto the present day, without the least intimation that you shall have
either another day, or another tender of grace and mercy in any day,
5. As unto the pretence of your occasions
and business, there is a ready way to disappoint the craft of Satan in that
pretence, — namely, to mix thoughts of Christ and the renovation of your
resolutions
Fourthly, It is the language of the hearts of some, that if they give up themselves unto a compliance with this exhortation, and go seriously about this duty, they must relinquish and renounce all their lusts and pleasures; yea, much of their converse and society, wherein they find so much present satisfaction, as that they know not how to part with them. If they might retain their old ways, at least some of them, it were another matter; but this total relinquishment of all is very severe.
Ans. 1. The Jesuits, preaching and painting of Christ among some of the Indians, concealed from them his cross and sufferings, telling them only of his present glory and power; so as they pretended to win them over to faith in him, hiding from them that whereby they might be discouraged; and so preached a false Christ unto them, one of their own framing. We dare do no such thing for all the world; we can here use no condescension, no compliance, no composition with respect unto any sin or lust; we have no commission to grant that request of Lot, “Is it not a little one? let it be spared;” nor to come to Naaman’s terms, “God be merciful to me in this thing; in all others I will be obedient.” Wherefore, —
2. We must here be peremptory with you,
whatever be the event; if you are discouraged by it, we cannot help it.
Cursed be the man that shall encourage you to come to Christ with hopes of
indulgence unto any one sin whatever. I speak not this as though you could
at once absolutely and perfectly leave all sin, in the root and branches of
it; but only you are to do it in heart and resolution, engaging unto a
universal mortification of all sin, as by grace from above you shall be
enabled; but your choice must be absolute, without reserves, as to love,
interest, and design; — God or the world, — Christ or Belial, — holiness or
sin; there is no medium, no terms of composition,
As unto what you pretend of your pleasures,
the truth is, you never yet had any real pleasure, nor do know what it is.
How easy were it to declare the folly, vanity, bitterness, poison of those
things which you have esteemed your pleasures! Here alone — namely, in
Christ, and a participation of him — are true pleasures and durable riches
to be obtained; pleasure of the same nature with, and such as, like
pleasant streams, flow down into the ocean of eternal pleasures above. A
few moments in these joys are to be preferred above the longest continuance
in the cursed pleasures of this world. See
1. Among them that profess themselves to be believers, there are many false, corrupt hypocrites; and it is no wonder that on various occasions they lay the stumbling-block of their iniquities before the faces of others; but they shall bear their own burden and judgment.
2. It is acknowledged, it must be bewailed, that some whom we have reason to judge to be true believers, yet, through their unfortified pride, or covetousness, or carelessness in their conversation, or vain attire and conformity to the world, or forwardness, do give just occasion of offence. We confess that God is displeased herewith, Christ and the Gospel dishonoured, and many that are weak are wounded, and others discouraged. But as for you, this is not your rule, — this is not proposed unto you; but that word only is so that will never fail you.
3. The world does not know, nor is able to
make a right judgment of believers; nor do you so, for it is the spiritual
man alone that discerneth the things of God. Their infirmities are visible
to all, — their graces invisible; the King’s daughter is glorious within.
And when you are able to make a right judgment of them, you will desire no
greater advancement than to be of their society,
These few instances of the pretences wherewith unbelief covers its deformity, and hides that destruction wherewith it is accompanied, may suffice unto our present purpose; they are multiplied in the minds of men, impregnated by the suggestions of Satan on their darkness and folly. A little spiritual wisdom will rend the veil of them all, and expose unbelief acting in enmity against Christ under them. But what has been spoken may suffice to answer the necessity of the preceding exhortation on this occasion.
The application of the same truth,
in the second place, belongs unto believers, especially such as have made
any long profession of walking in the ways of God and the gospel. And that
which I design herein, is to manifest, that a steady spiritual view of the
glory
There are two things which those who, after a long profession of the gospel, are entering into the confines of eternity do long for and desire. The one is, that all their breaches may be repaired, their decays recovered, their backslidings healed; for unto these things they have been less or more obnoxious in the course of their walking before God. The other is, that they may have fresh springs of spiritual life, and vigorous actings of all divine graces, in spiritual-mindedness, holiness, and fruitfulness, unto the praise of God, the honour of the gospel, and the increase of their own peace and joy. These things they value more than all the world, and all that is in it; about these things are their thoughts and contrivances exercised night and day. Those with whom it is otherwise, whatever they pretend, are in the dark unto themselves and their own condition; for it is in the nature of this grace to grow and increase unto the end. As rivers, the nearer they come unto the ocean whither they tend, the more they increase their waters, and speed their streams; so will grace flow more freely and fully in its near approaches to the ocean of glory. That is not saving which does not so.
An experience hereof — I mean of the thriving
of grace towards the end of our course — is that alone which can support us
under the troubles and temptations of life, which we have to conflict
withal. So the apostle tells us, that this is our great relief in all our
distresses and afflictions, “for which cause we faint not; but though our
outward man perish, yet the inward man is renewed day by day,”
And ordinarily it is so, in the holy, wise
providence of God, that afflictions and troubles increase with age. It is
so, in an especial manner, with ministers of the gospel; they have many of
them a share in the lot of Peter, which our Lord Jesus Christ declared unto
him,
The excellency of this mercy the Psalmist
expresseth in a heavenly manner,
The promise in the
This flourishing is compared to the palm-tree, and the growth of the cedar. The palm-tree is of the greatest verdure, beauty, and fruitfulness, and the cedar of the greatest and longest growth of any trees. So are the righteous compared to the palm-tree for the beauty of profession and fruitfulness in obedience; and unto the cedar for a continual, constant growth and increase in grace. Thus it is with all that are righteous, unless it be from their own sinful neglect, as it is with many in this day. They are hereon rather like the shrubs and heaths in the wilderness, which see not when good comes, than like the palm-tree or the cedars of Lebanon. And hereby do men what lies in them to obscure the glory of Christ and his kingdom, as well as disquiet their own souls.
The words that follow,
That which on this occasion I principally
intend, is the grace and privilege expressed,
Even trees, when they grow old (the palm and the cedar), are apt to lose of their juice and verdure: and men in old age are subject unto all sorts of decays, both outward and inward. It is a rare thing to see a man in old age naturally vigorous, healthy, and strong; and would it were not more rare to see any spiritually so at the same season! But this is here promised unto believers as an especial grace and privilege, beyond what can be represented in the growth or fruit-bearing of plants and trees.
The grace intended is, that when believers
are under all sorts of bodily and natural decays, and, it may be, have been
overtaken with spiritual decays also, there is provision made in the
covenant to
Blessed be God for this good word of his grace, that he has given us such encouragement against all the decays and temptations of old age which we have to conflict withal!
And the Psalmist, in the next words,
declares the greatness of this privilege: “To show that the Lord is upright; he
is my rock, and there is no unrighteousness in him.” Consider the
oppositions that lie against the flourishing of believers in old age, the
difficulties of it, the temptations that must be conquered, the actings of
the mind above its natural abilities which are decayed, the weariness that
is apt to befall us in a long spiritual conflict, the cries of the flesh to
be spared, and we shall see it to be an evidence of the faithfulness,
power, and righteousness of God in covenant; — nothing else could produce
this mighty effect. So the prophet, treating of the same promise,
Having laid the foundation of this illustrious testimony, I shall farther declare and confirm my intention, so to make way for the application of the truth under consideration unto this case, — manifesting that the way whereby we may be made partakers of this grace, is by a steady view of the glory of Christ, as proposed to us in the Gospel.
There is a latter spring in the year, a
spring in autumn; it is, indeed, for the most part, but faint and weak, —
yet is it such as the husbandman cannot spare. And it is an evident sign
of barren ground, when it does not put forth afresh towards the end of the
year. God, the good husbandman, looks for the same from us, especially if
we had a summer’s drought in spiritual decays; as the Psalmist complains,
It is true, that the latter spring does not bring forth the same fruit with the former. There is no more required in it but that the ground evidence itself to be in good heart, and put forth that which is proper unto the season. It may be, such graces as were active and vigorous in men at their first conversion unto God, as were carried in a stream of warm, natural affections, may not so eminently abound in the latter spring of old age; but those which are proper for the season — as namely, spirituality, heavenly-mindedness, weanedness from the world, readiness for the cross and death — are necessary, even in old age, to evidence that we have a living principle of grace, and to show thereby that God is upright; He is our rock, and there is no unrighteousness in him.
What is farther to be insisted one shall be reduced unto these four heads:—
I. That the constitution of spiritual life is such as is meet to thrive, grow, and increase unto the end, and will do so, unless it be from the default of them in whom it is.
II. That notwithstanding this nature and constitution of spiritual life, yet believers are subject unto many decays, partly gradual, and partly by surprisals in temptation, whereby the growth of it is obstructed, unto the dishonour of the gospel and the loss of their own peace with joy.
III. I shall show that such at present is the condition of many professors, — namely that they are visibly fallen under spiritual decays, and do not evidence any interest in the blessed promise insisted on.
IV. On the confirmation of these things, our inquiry will be, how such persons may be delivered from such decays, and by what means they may obtain the grace here promised, of spiritual flourishing in old age, both in the strengthening of the inward principle of life and abounding in fruits of obedience, which are to the praise of God by Jesus Christ; and then we shall make application unto this case of that truth which is the subject of the preceding discourse.
I. The constitution of spiritual life is
such as is meet to grow and increase unto the end. Hereby it does
distinguish itself from that faith which is temporary; for there is a
temporary faith, which will both flourish for a season and bring forth some
fruit; but it is not in its nature and constitution to abide, to grow and
increase, but rather to decay and wither. It is described by our Lord
Jesus Christ,
That this spiritual life is in its nature and constitution such as will abide, thrive, and grow to the end, is three ways testified unto in the Scripture.
1. In that it is compared unto things of the
most infallible increase and progress; for besides that its growth is
frequently likened unto that of plants and trees well watered, and in a
fruitful soil, which fail not to spring, unless it be from some external
violence; it is likewise compared unto such things as whose progress is
absolutely infallible,
There is no visible difference, as unto light, between the light of the morning and the light of the evening; yea, this latter sometimes, from gleams of the setting sun, seems to be more glorious than the other. But herein they differ: the first goes on gradually unto more light, until it comes to perfection; the other gradually gives place unto darkness, until it comes to be midnight. So is it as unto the light of the just and of the hypocrite, and so is it as unto their paths. At first setting out they may seem alike and equal; yea, convictions and spiritual gifts acted with corrupt ends in some hypocrites, may for a time give a greater lustre of profession than the grace of others sincerely converted unto God may attain unto. But herein they discover their different natures: the one increaseth and goes on constantly, though it may be sometimes but faintly; the other decays, grows dim, gives place to darkness and crooked walking.
This, then, is the nature of the path of the
just; and where it is otherwise with us in our walk before God, we can have
no evidence that we are in that path, or that we have a living, growing
principle
And, by the way, this comparing of the path of the just unto the morning light minds me of what I have seen more than once. That light has sometimes cheerfully appeared unto the world, when, after a little season, by reason of clouds, tempests, and storms, it has given place again to darkness, like that of the night; but it has not so been lost and buried like the evening light. After a while it has recovered itself unto a greater lustre than before, manifesting that it increased in itself whilst it was eclipsed as to us. So has it been with not a few at their first conversion unto God: great darkness and trouble have, by the efficacy of temptation and injections of Satan, possessed their minds; but the grace which they have receded, being as the morning light, has after a while disentangled itself, and given evidence that it was so far from being extinguished, as that it grew and thrived under all those clouds and darkness; for the light of the just does in the issue always increase by temptations, as that of the hypocrite is constantly impaired by them.
Again, as it is as the morning light, than
which nothing has a more assured progress; so it is called by our Saviour
“living water,”
2. There are sundry divine promises given
unto believers that so it shall be, or to secure them of such supplies of
grace as shall cause their spiritual life to grow, increase, and flourish
unto the end; such as that in the psalm which we have considered. For
these promises are the means whereby this spiritual life is originally
communicated unto us, and whereby it is preserved in us; by them are we
made partakers of this divine nature,
Although this promise may have respect unto
the gracious dealing of God with the people of the Jews after their return
from the captivity, yet has it so only as it was typical of the redemption
of the church by Jesus Christ; but it belongs properly to the times of the
Gospel, when the righteous were to flourish, and it is a promise of the new
covenant, as is manifest in that it is not only given unto believers, but
is also extended unto their seed and offspring; which is an assured
signature of new covenant promises. And here is, — 1. A supposition of
what we are in ourselves, both before and after our conversion unto God, —
namely, as thirsty, dry, and barren ground. We have nothing in ourselves,
no radical moisture to make us flourishing and fruitful. And as it is
before, so it is after conversion: “We are not sufficient of ourselves; our
sufficiency is of God,”
(1.) The promises of the new covenant, as
unto the first communication of grace unto the elect, are absolute and
unconditional; they
(2.) The promises which respect the growth,
degrees, and measures of this grace in believers are not so. There are
many duties required of us, that these promises may be accomplished towards
us and in us; yea, watchful diligence in universal gospel obedience is
expected from us unto this end. See
(3.) Notwithstanding these blessed promises of growth, flourishing, and fruitfulness, if we are negligent in the due improvement of the grace which we have received, and the discharge of the duties required of us, we may fall into decays, and be kept in a low, unthrifty state all our days. And this is the principal ground of the discrepancy between the glory and beauty of the church, as represented in the promises of the Gospel, and as exemplified in the lives and walking of professors, — they do not live up unto the condition of their accomplishment in them; howbeit, in God’s way and time they shall be all fulfilled. We have, therefore, innumerable blessed promises concerning the thriving, growing, and flourishing of the principle of spiritual life in us, even in old age and until death; but the grace promised unto this end will not befall us whilst we are asleep in spiritual sloth and security. Fervent prayer, the exercise of all grace received, with watchfulness unto all holy duties, are required hereunto.
3. God has secured the growth of this
spiritual life, by the provision of food for it, whereby it may be
strengthened and increased; for life must be preserved by food. And this
in our case is the Word of God, with all other ordinances of divine worship
which depend
And this is the first thing which was proposed unto confirmation, — namely, that the constitution and nature of spiritual life is such as to be indeficient, so as to thrive and grow even in old age, and unto the end.
II. The second thing proposed is, that notwithstanding all this provision for the growth of spiritual life in us, believers, especially in a long course of profession, are subject to decays, such as may cast them into great perplexities, and endanger their eternal ruin.
And these spiritual decays are of two sorts. 1. Such as are gradual and universal, in the loss of the vigour and life of grace, both in its principle and in its excellence. 2. Such as are occasioned by surprisal into sin through the power of temptation; I mean such sins as do waste the spiritual powers of the soul, and deprive it of all solid peace.
As for temporary believers, give them but
time enough in this world, especially if it be accompanied with outward
prosperity or persecution; and, for the most part, their decays of one sort
or another will make a discovery of their hypocrisy. Though they retain a
form of godliness, they deny the power of it,
And herein lieth a signal difference in this
matter between sincere believers and those who believe only for a time; for
those of the latter sort do either not perceive their sickness and decays,
— their minds being taken up and possessed with other things, — or if they
do find that it is not with them as it has been formerly, they are not much
concerned, and on any occasional new conviction they cry, “Yet a little
more slumber, a little more sleep, a little more folding of the hands to
sleep;” but when the other do find any thing of this nature, it makes them
restless for a recovery. And although, through the many snares,
temptations, and deceits of sin, or through their ignorance of the right
way for their healing, they do not many of them
Now, that believers are subject to decays in
both the ways mentioned, we have full testimony in Scripture; for as unto
that general, gradual decay, in the loss of our first faith, love, and
works, in the weakening of the internal principle of spiritual life, with
the loss thereon of delight, joy, and consolation, and the abatement of the
fruits of obedience, our Lord Jesus Christ does expressly charge it on five
of the seven churches of Asia,
And as unto those of the second sort,
whereinto men are cast by surprisals and temptations, producing great
spiritual distress and anguish of soul, under a sense of God’s displeasure,
we have an instance in David, as he gives us an account of himself,
It is certain that here is a description of
a very woeful state and condition; and the Psalmist, knowing that he was
called of God to be a teacher and instructor of the church in all ages,
records his own experience unto that end. Hence the title of it is, “A
Psalm to bring to remembrance.” Some judge that David had respect unto
some great and sore disease that he was then visited withal. But if it
were so, it was only an occasion of his complaint; the cause of it was sin
alone. And four things he does represent. 1. That he had departed from
God, and fallen into provoking sins, which had produced great distresses in
his mind,
I suppose, therefore, I may take it for
granted, that there are few professors of religion, who have had any long
continuance in the ways of it, having withal been exposed unto the
temptations of life, and much exercised with the occasions of it, but that
they have been asleep in their days, as the spouse complains of herself,
I principally herein intend those gradual declensions in the life and power of grace which men in a long course of profession are subject unto. And these for the most part proceed from formality in holy duties, under the constant outward performance of them; vehement engagements in the affairs of life, an overvaluation of sinful enjoyments, growth in carnal wisdom, neglect of daily mortification of such sins as men are naturally disposed unto, with a secret influence from the prevalent temptation of the days wherein we live; — which things are not now to be spoken unto.
III. But I come to that which was proposed
in the third place, — namely, to show that this at present is the
state of many professors of religion, that they are fallen under those
spiritual decays, and do not enjoy the effects of the promises concerning
flourishing and fruitfulness, which we have insisted on. To fasten a
conviction on them, or some of them at least, that it is indeed so with
them, is my present design; and this ought to be done with some diligence.
The glory of Christ, the honour of the Gospel, and the danger of the souls
of
1. Have you, in the way of your profession,
had any experience of these spiritual decays? I doubt not but that there
are some who have been preserved green and flourishing from their first
conversion unto God, who never fell under the power of sloth, neglect, or
temptation, at least not for any remarkable season; but they are but few.
It was not so with scarce any of those believers under the Old Testament
whose lives and walkings are recorded for our instruction; and they must be
such as lived in an exact and diligent course of mortification. And some
there are who have obtained relief and deliverance from under their decays,
— whose backslidings have been healed, and their diseases cured. So it was
with David, as he divinely expresseth it,
(2.) If you have not this experience, it is
to be feared that you are asleep in security, — which is hardly
distinguishable from death in sin. The church of Laodicea was sensibly
decayed, and gone off from its primitive faith and obedience; yet she was
so secure, in her condition, knew so little of it, that she judged herself,
on the contrary, to be in a thriving, flourishing state. She thought
herself increased in all church riches and goods, — that is, gifts and
grace, — while “she was wretched, and miserable, and poor, and blind, and
naked,”
So God testified concerning Ephraim, that
“grey hairs were sprinkled on him, yet he knew it not,”
2. To improve this conviction, I would ask of some, whether they have been able to maintain spiritual peace and joy in their souls. I take it for granted that ordinarily they are inseparable adjuncts of the life of faith, in an humble, fruitful walk before God. The Scripture testifieth that they are so; and no experience lies against it in ordinary cases. And I suppose that those unto whom I speak do in some measure know what they are, and do not delude themselves with fancies and imaginations: they have substance in them, however by some derided, and to some unknown. Have this peace and joy been maintained and borne away in your minds? Have they under all trials and surprisals been quickly composed by them? or are you not rather on all occasions uneasy and perplexed? This is certain, that a decaying spiritual state and solid spiritual peace are inconsistent; and if ever you had such peace, you may by the loss of it know into what state you are come.
3. Not to inquire farther into things
internal and hidden, wherein men may justify themselves if they please,
there are too many open, visible evidences of these decays among professors
of religion; they have not kept them from the eyes of the church, nor yet
from the world. Do not pride, selfishness, worldliness, levity of attire,
and vanity of life, with corrupt, unsavoury communication, abound among
many? The world was never in a worse posture for conformity than it is at
this day, wherein all flesh has corrupted its way; and yet, as to things of
outward appearance, how little distinction is left between
4. May not God say of many of us what he
said of his people of old, “Thou hast been weary of me, O Israel?”
(1.) Many cannot with any modesty make use of this pretence. Their sloth, indifference, and negligence in the observance of the duties of divine worship, both in private and public, is notorious. In particular, is not the duty of family prayer neglected by many, at least as to its constancy and fervency? And although it be grounded in the light of nature, confirmed by the general rules of the Scripture, requisite unto the dedication of a family unto God, strengthened by the constant example of all the saints of old, and necessary in the experience of all that walk with God; yet do not many begin to seek out pleas and arguing to justify their omission hereof? Are not all things filled with the fruits of the negligence of such professors in the instruction of their children and servants? And has not God given severe rebukes unto many of us, in their fearful miscarriages? And as unto the public worship of God, I wish that sloth and indifference did not appear upon too many, under various pretences. But, —
(2.) This is not that which I do intend. Men may be weary of God, whilst they abide in the observance of a multitude of outward duties.
[1.] They may be so, with respect unto that
spirituality and intention of mind unto the exercise of all grace, which
are required unto such duties. These are the life, the soul, the animating
principle of them, without which their outward performance is but a dead
carcase. Men may draw nigh to God with their lips, when their hearts are
far from him. This is that which becomes God in his worship, and is useful
to our own souls; for “God is a Spirit, and he will be worshipped
To keep up the mind unto this frame, to stir
up all grace unto a constant vigorous exercise in all holy duties, is a
matter whereunto great spiritual diligence and watchfulness is required.
Watch unto prayer. A thousand pretences rise against it; all the arts of
sloth, formality, weariness of the flesh, and the business of life, do
contend to frustrate the design of it. And the suitableness of resting in
the work done, unto the principles of a natural conscience, gives efficacy
to them all: and when men come to satisfy themselves herein, it may be it
were better that for a time such duties were wholly omitted; for in that
case conscience itself will urgently call on men, not hardened in sin, to a
consideration of their condition: wherefore much spiritual labour and
diligence is required in this matter. The outward performance of religious
duties, be they never so many, or however strictly enjoined, as the daily
and nightly canonical hours amongst the Popish devotionists, is an easy
task, — much inferior unto the constant labour which some men use in their
trades and callings. And in them, in the performance of them, either
public or in their families, men may be weary of God: and according as they
are remiss in the constant keeping up of spirituality, and the exercise of
grace in sacred duties, so is the degree of their weariness. And there is
almost nothing whereby men may take a safer measure of their decays or
growth, than by the usual frame of their minds in these duties. If they do
constantly in them stir up themselves to take hold of God,
[2.] So is it with them also, who, attending unto the outward duties of religion, do yet indulge themselves in any known sin; for there is nothing of God in those duties which tend not unto the mortification of all sin: and men may keep up a form of godliness, to countenance themselves in the neglect of its power. And in particular, where any known sin is indulged unto, where the mortification of it is not duly endeavoured, where our religious duties are not used, applied, and directed unto that end, there is a weariness of whatever is of God in them; nor has the soul any real intercourse or communion with God by them.
5. If we should make a particular inquiry
into the state of our
(1.) The loss of a spiritual appetite unto
the food of our souls is an evidence of a decay in all these graces.
Spiritual appetite consists in earnest desires, and a savoury relish; so it
is described by the apostle,
This, therefore, we are to inquire into. Does it abide in us as formerly? We hear the Word preached as much as ever; but do we do it with the same desire and spiritual relish as before? Some hear to satisfy their convictions, some to please their fancies, and some to judge of the persons by whom it is dispensed. It is but in few that the necessary preparation for the due receiving of it is found.
When men grow in age, they lose much of their natural appetite unto food. They must eat still for the maintenance of life; but they do it not with that desire after it, and that gust in it, as in the days of youth and health. Hence they are apt to think that the meat which they had formerly was more savoury than what is now provided for them; though what they now enjoy is much to be preferred before what they then had. The change is in themselves. So we may find not a few professors, who are ready to think and say that the preaching which they had in former days, and the religious exercises which they were engaged in, were far to be preferred above what they now enjoy. But the change is in themselves; they have lost their spiritual appetite, or their hunger and thirst after the food of their souls.
“The full soul loatheth an honey-comb; but
to the hungry soul every bitter thing is sweet,”
(2.) A neglect of making religion our
principal business, is another evidence of the decay of all sorts of grace
in us. For where grace is in its proper exercise, it will subordinate all
things unto religion, and the ends of it, as David twenty times declares in
the
(3.) Lastly, I might also instance the uselessness of men in their profession; in want of love unto all saints, barrenness in good works, unreadiness and unwillingness to comply, in any extraordinary manner, with the calls of God unto repentance and reformation; in love of the world and pride of life, with passions suited unto such principles, predominant in them: for they are all undeniable evidences, that those with whom they are found had never any true grace at all, or that they are fallen under woeful decays. But what has been spoken may be sufficient unto our present purpose.
This is the third thing that was proposed, —
namely, an endeavour to leave convictions on the minds of some concerning
their spiritual decays, and the necessity of seeking after a revival by the
means that shall be insisted on. And I intend it principally for those of
us who, under a long profession, are now come unto age, and shall not have
much time for duty continued to us. And the truth is, I meet with
IV. I proceed unto that which was proposed in the fourth or last place, — namely, the way and means whereby believers may be delivered from these decays, and come to thrive and flourish in the inward principle and outward fruits of spiritual life; which will bring us back unto consideration of that truth which we may seem to have diverted from. And to this end, the things ensuing are proposed unto consideration:—
1. The state of spiritual decays is recoverable. No man that is fallen under it has any reason to say, There is no hope, provided he take the right way for his recovery. If every step that is lost in the way to heaven should be irrecoverable, woe would be unto us; — we should all assuredly perish. If there were no reparation of our breaches, no healing of our decays, no salvation but for them who are always progressive in grace; if God should mark all that is done amiss, as the Psalmist speaks, “O Lord, who should stand?” nay, if we had not recoveries every day, we should go off with a perpetual backsliding. But then, as was said, it is required that the right means of it be used, and not that which is destructive of what is designed; whereof I shall give an instance. When trees grow old, or are decaying, it is useful to dig about them, and manure them; which may cause them to flourish again, and abound in fruit. But instead hereof, if you remove them out of their soil, to plant them in another, which may promise much advantage, they will assuredly wither and die. So it is with professors, and has been with many. Finding themselves under manifold decays, and little or nothing of the life and power of religion left in them, they have grown weary of their station and have changed their soil, or turning from one way in religion unto another, as some have turned Papists, some Quakers, and the like, apprehending that fault to be in the religion which they professed, which was indeed only in themselves. You cannot give an instance of any one who did not visibly wither and die therein; but, had they used the proper means for their healing and recovery, they might have lived and brought forth fruit.
2. A strict attendance unto the severities
of mortification, with all the duties that lead thereunto, is required unto
this end; so also is the utmost diligence in all duties of obedience.
These things naturally offer themselves as the first relief in this case,
and they ought not to be omitted. But if I should insist upon them, they
would branch
(1.) That no duties of mortification be prescribed unto this end, as a means of recovery from spiritual decays, but what for matter and manner are of divine institution and command. All others are laid under a severe interdict, under what pretence soever they may be used. “Who hath required these things at your hands?” Want hereof is that whereby a pretended design to advance religion in the Papacy has ruined it. They have, under the name and pretence of the means of mortification, or the duties of it, invented and enjoined, like the Pharisees, a number of works, ways, duties, so called, which God never appointed, nor approved, nor will accept; nor shall they ever do good unto the souls of men. Such are their confessions, disciplines, pilgrimages, fastings, abstinence, framed prayers, to be repeated in stated canonical hours, in such a length and number. In the bodily labour of these things they exercise themselves to no spiritual advantage.
But it is natural to all men to divert to
such reliefs in this case. Those who are thoroughly convinced of spiritual
decays, are therewithal pressed with a sense of the guilt of sin; for it is
sin which has brought them into that condition. Hereon, in the first
place, they set their contrivance at work, how they may atone divine
displeasure and obtain acceptance with God; and if they are not under the
actual conduct of evangelical light, two things immediately offer
themselves unto them. First, Some extraordinary course in duties, which
God has not commanded. This is the way which they betake themselves unto
in the Papacy, and which guilt, in the darkness of corrupted nature,
vehemently calls for. Secondly, An extraordinary multiplication of such
duties as, for the substance of them, are required of us. An instance in
both kinds we have,
Unto them who are of the second sort is this direction given, in an endeavour for a recovery from backsliding, and thriving in grace, by a redoubled attendance unto the duties of mortification and new obedience: Let care be taken that, as unto the matter of them, they be of divine appointment; and as to the manner of their performance, that it be regulated by the rules of the Scripture. Such are constant reading and hearing of the Word, prayer with fervency therein, a diligent watch against all temptations and occasions of sin; especially an endeavour, by a holy earnestness, and vehement rebukes of the entrance of any other frame, to keep the mind spiritual and heavenly in its thoughts and affections.
(2.) Let them take heed that they attempt
not these things in their own strength. When men have strong convictions
that such and such things are their own duty, they are apt to act as if
they were to be done in their own strength. They must do them, they will
do them, — that is, as unto the outward work, — and, therefore, they think
they can do them; that is, in a due manner. The Holy Ghost has for ever
rejected this confidence, — none shall prosper in it,
3. The work of recovering backsliders or
believers from under their
The whole matter treated of in general, both as unto the disease and remedy, is fully stated in this passage of Scripture; and that in the experience of the church, and God’s dealing with them; we may therefore receive many plain directions from it, and a safe guidance in our progress; which we shall endeavour to take in the ensuing observations:—
(1.) This application of God unto Israel, “O Israel, return,” was made when the generality of the people were wicked, and devoted unto utter destruction. So it is declared in the last words of the foregoing chapter; and their desolation fell out not long after accordingly. Wherefore no season nor circumstances of things shall obstruct sovereign grace when God will exercise it towards his church: it shall work in the midst of desolating judgments.
(2.) In such a time the true Israel of God,
the elect themselves, are apt to be overtaken with the sins of the whole,
and so to backslide from God, and so to fall into spiritual decays. So
Israel had now done, though she had not absolutely broken covenant with
God. He was yet unto her “The Lord thy God;” yet she had fallen by
her iniquity. Times of public apostasy are often accompanied with partial
defects in the best: “Because iniquity aboundeth, the love of many shall
wax cold,”
(3.) When God designs to heal the
backsliding of his people by sovereign grace, he gives them effectual calls
unto repentance, and the use of means for their healing: so he does here by
his prophet, “O Israel, return; take with you words.” And if I could see
that God
4. The means prescribed unto this end, that our backslidings may be healed in a way suited unto the glory of God, is renewed repentance: and this acts itself, —
(1.) In fervent prayer. “Take with you words, and say.” Consider the greatness and importance of the work before you, and weigh well what you do in your dealing with God. The matter of this prayer is twofold. [1.] The pardon of all iniquity; that is, the taking of it away; and no sin is omitted, all being now become equally burdensome: “Take away all iniquity.” When the souls of sinners are in good earnest in their return unto God, they will leave out the consideration of no one sin whatever. Nor are we meet for healing, nor shall we apply ourselves unto it in a due manner, without some previous sense of the love of God in the pardon of our sin. [2.] Gracious acceptation: “Receive us graciously.” The words in the original are only וְקַח טוֹב. “And receive good;” but both the words being used variously, the sense eminently included in them is well expressed by — “Receive us graciously.” After we have cast ourselves under tokens of thy displeasure, now let us know that we are freely accepted with thee. And this also lies in the desires of them who design to obtain a healing of their backslidings; for under them they are sensible that they are obnoxious unto God’s displeasure.
(2.) Affectionate confessions of the sin wherein their backslidings did consist, or which were the occasions of them. “Asshur shall not save us;” — “We will say no more to the work of our hands, Ye are our gods.” Fleshly confidence and false worship were the two great sins that had now ruined the body of the people. These believers themselves had an accession unto them more or less, as now they have unto the prevailing sins of the days wherein we live, by conformity unto the world. Of these sins God expecteth a full and free confession, in order unto our healing.
(3.) A renewed covenant engagement to renounce all other hopes and expectation, and to betake themselves with their whole trust and confidence unto him; whereof they express, first, the cause, which was his mere grace and mercy, “For in thee the fatherless findeth mercy;” and, secondly, the effect of it, which is praise and thanksgiving, “So will we render the calves of our lips.” And some things we may hence farther observe as unto the case under consideration. As, —
[1.] Although God will repair our spiritual
decays and heal our
[2.] That unless we find these things wrought in us in a way of preparation for the receiving of the mercy desired, we have no firm ground of expectation that we shall be made partakers of it; for this is the method of God’s dealing with the church. Then, and then only, we may expect a gracious reviving from all our decays, when serious repentance, working in the ways declared, is found in us. This grace will not surprise us in our sloth, negligence, and security, but will make way for itself by stirring us up unto sincere endeavours after it in the perseverance of these duties. And until we see better evidences of this repentance among us than as yet appears, we can have but small hopes of a general recovery from our present decays.
5. The work itself is declared, — (1.) By its nature; (2.) In its causes; (3.) From its effects.
(1.) In the nature of it, it is the healing
of backslidings: “I will heal their backsliding,” — the sin whereby they
are fallen off from God, unto whom they are now exhorted to return. These
bring the souls of men into a diseased state and danger of death: the cure
hereof is the work of God alone. Hence he gives himself that title, “I am
the Lord that
healeth thee,”
(2.) In the causes of it, which are, — 1.
The principal moving cause; and that is, free, undeserved love: “I will
love them freely.” From hence alone is our recovery to be expected. 2. The
efficient cause; which, as unto sins past, is pardoning mercy: “Mine anger
is turned away from him;” — and as unto renewed obedience, in which too our
recovery consists, it is in a plentiful supply of effectual grace: “I will
(3.) It is described by its effect, which is a much more abundant fruitfulness in holiness and obedience, in peace and love, than ever they had before attained. This the prophet sets out in multiplied similitudes and metaphors, to denote the greatness and efficacy of grace so communicated.
I have a little insisted on the opening of the context, for sundry reasons.
1. The case which I would consider is in all the parts of it stated distinctly, and represented clearly unto us. There is nothing remains, but only the especial way whereby, in the exercise of faith, this grace may be obtained; which is that which I shall speak unto in the last place, as that which is principally intended in this Discourse.
2. That I might show how great a thing it is to have our spiritual decays made up, our backslidings healed, and so to attain the vigorous acting of grace and spiritual life, with a flourishing profession and fruitful obedience, in old age. It is so set forth here by the Holy Ghost, as that every one must needs have a sense of the beauty and glory of the work: it is that which divine love, mercy, and grace, are eminently effectual in unto the glory of God, — that which so many duties are required to prepare us for. Let no man think that it is a light or common work; every thing in it is peculiar: it is, unto them who are made partakers of it, a life from the dead.
3. That none may utterly despond under their decays. When persons are awakened by new convictions, and begin to feel the weight of them, and how implicately they are entangled with them, they are ready to faint, and even to despair of deliverance. But we see that here is a promise of deliverance from them by pardoning mercy, and also of such fresh springs of grace as shall cause us to abound in holiness and fruitfulness. Who is it that is entangled with corruptions and temptations, that groans under a sense of a cold, lifeless, barren frame of heart? He may take in spiritual refreshment, if by faith he can make application of this promise unto himself.
4. That which remains, is to declare the particular way whereby, in the exercise of faith, we may obtain the fruit of this and all other promises of the like nature, unto the end so often proposed, — namely, of being flourishing and fruitful even in old age. Now, supposing a due attendance unto the duties mentioned, I shall give some directions with respect unto that which gives life, power, and efficacy unto them all, and which will infallibly bring us unto the full enjoyment of this signal mercy; and they are these that follow:—
1. All our supplies of grace are from Jesus
Christ. Grace is declared
2. The only way of receiving supplies of spiritual strength and grace from Jesus Christ, on our part, is by faith. Hereby we come unto him, are implanted in him, abide with him, so as to bring forth fruit. He dwells in our hearts by faith, and he acts in us by faith, and we live by faith in or on the Son of God. This, I suppose, will be granted, that if we receive any thing from Christ, it must be by faith, it must be in the exercise of it, or in a way of believing; nor is there any one word in the Scripture that gives the least encouragement to expect either grace or mercy from him in any other way, or by any other means.
3. This faith respects the person of Christ, his grace, his whole mediation, with all the effects of it, and his glory in them all. This is that which has been so much insisted on in the foregoing Discourses as that it ought not to be again insisted upon. This, therefore, is the issue of the whole:— a steady view of the glory of Christ, in his person, grace, and office, through faith, — or a constant, lively exercise of faith on him, according as he is revealed unto us in the Scripture, — is the only effectual way to obtain a revival from under our spiritual decays, and such supplies of grace as shall make us flourishing and fruitful even in old age. He that thus lives by faith in him shall, by his spiritual thriving and growth, “show that the Lord is upright, that he is our rock, and that there is no unrighteousness in him.”
We may consider briefly, — first, how this is testified unto in the Scripture; and then, what are the ways whereby this grace or duty will produce this effect; and so put a close unto this part of the application of the sacred truth before declared.
1. This direction is given us,
This is that which we are called unto,
So is the same duty described,
A look unto Christ as crucified (and how
glorious he was therein, has been declared) is made the cause and fountain
of that godly sorrow which is a spring unto all other graces, especially in
those who have fallen under decays,
2. The only inquiry remaining, is, how a constant view of the glory of Christ will produce this blessed effect in us: and it will do so several ways.
1. It will be effected by that transforming
power and efficacy which this exercise of faith is always accompanied
withal. This is that which changeth us every day more and more into the
likeness of Christ, as has been at large before declared. Herein all
revivals and all flourishing are contained. To have a good measure of
conformity unto Christ is all whereof in this life we are capable: the
perfection of it is eternal blessedness. According as are our attainments
therein, so is the thriving and flourishing of the life of grace in us;
which is that which is aimed at. Other ways and means, it may be, have
failed us, let us put this to the trial. Let us live in the constant
contemplation of the glory of Christ, and virtue will proceed from him to
repair all our decays, to renew a right spirit within us, and to cause us
to abound in all duties of obedience. This way of producing these effects
flesh and blood will not reveal, — it looks like washing in Jordan to
2. It will fix the soul unto that object which is suited to give it delight, complacency, and satisfaction. This in perfection is blessedness, for it is caused by the eternal vision of the glory of God in Christ; and the nearer approaches we make unto this state, the better, the more spiritual, the more heavenly, is the state of our souls. And this is to be obtained only by a constant contemplation of the glory of Christ, as has been declared. And it is several ways effectual unto the end now proposed. For, —
1. The most of our spiritual decays and
barrenness arise from an inordinate admission of other things into our
minds; for these are they that weaken grace in all its operations. But
when the mind is filled with thoughts of Christ and his glory, when the
soul thereon cleaves unto him with intense affections, they will cast out,
or not give admittance unto, those causes of spiritual weakness and
indisposition. See
2. Where we are engaged in this duty, it
will stir up every grace unto its due exercise; which is that wherein the
spiritual revival inquired after does consist. This is all we desire, all
we long for, this will make us fat and flourishing, — namely, that every
grace of the Spirit have its due exercise in us. See
3. This will assuredly put us on a vigilant watch and constant conflict against all the deceitful workings of sin, against all the entrances of temptation, against all the ways and means of surprisals into foolish frames, by vain imaginations which are the causes of our decays. Our recovery or revival will not be effected, nor a fresh spring of grace be obtained, in a careless, slothful course of profession. Constant watching, fighting, contending against sin, with our utmost endeavour for an absolute conquest over it, are required hereunto. And nothing will so much excite and encourage our souls hereunto as a constant view of Christ and his glory; every thing in him has a constraining power hereunto, as is known to all who have any acquaintance with these things.
Genesis
1:2 1:31 3:15 9:25 19:14 45:13
Exodus
3:2-6 3:14 15:26 15:26 19 20:5 20:21 33:18
Leviticus
Numbers
Deuteronomy
1 Samuel
2 Samuel
1 Kings
2 Kings
2 Chronicles
Job
9:33 11:7-9 28:22 29:18 35:6-7
Psalms
1:3 2:7-9 3:1-2 4:6 4:8 5:6 6:2 8 8:3-8 16:3 17:15 19:1 19:10 23:3 26:14 31:5 32:4 34:5 38 38:1-10 45:2-6 50:21 63:1-2 68:17-18 68:17-18 68:110 72:7 73:25 78:2 89:6 89:46 92:12-15 102:27 103:1 103:3-5 104:29-30 106:37 113:5-6 113:6 119:35 119:105 139:15-16 142:7 147:19-20
Proverbs
1:20-33 1:24-25 1:31 2:1-5 3:13-18 4:18 6:9-11 7:4 8:30-31 8:34 20:27 27:7 30:2-4
Ecclesiastes
Song of Solomon
2:2-4 2:9 2:16 2:17 3:4 4:6 4:9 4:16 5:2 5:2 5:9 5:9 6:3 6:5 6:12 6:13 7:5 7:10 7:12 23:8-9
Isaiah
1:13-14 5:7 5:10 6:1-4 8:14 9:6 9:6 25:7 26:7 30:26 33:17 33:17 43:22 44:3-4 44:3-4 45:15 45:22 45:22 50:5-7 52:14 53:1-2 53:2 53:2-3 53:6 53:8 57:5 57:10 57:15 57:17-18 57:18-19 60:2 63:1-5 63:9 64:7
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
2:21-22 3:1-4 5:2-8 5:15 6:1 6:3 7:9 12:12 14:1-8 14:4-8 14:5-6
Micah
Zechariah
Malachi
Matthew
3:3 3:9 3:15 11:25 11:27-30 13:17 13:20-21 13:45-46 15:22 16:16-17 17:6 19:20 24:12 25:41-44
Mark
Luke
2:28-29 5:3-4 9:30-33 10:36 11:50-51 16:25 23:46 24:26 24:26-27 24:27 24:45 24:46
John
1:1 1:1-3 1:1-3 1:5 1:5 1:5 1:12 1:12 1:12 1:12 1:12-13 1:14 1:14 1:14 1:14 1:16 1:17 1:18 1:18 1:18 1:46 3:6 3:8 3:13 3:16 3:16 3:16 4:10 4:14 5:17-18 5:39 5:40 6:28 6:29 6:44-45 6:66 7:37-38 8:58-59 10:10 10:14-16 10:33 12:41 12:43 14:7-10 14:9 14:9 14:10 14:14-20 14:19 14:21 14:22 15:1-5 15:3-5 15:4-5 16:7 17:3 17:6 17:6 17:9 17:24 17:24 17:24 17:24 17:24 17:24 17:24 21:18
Acts
5:30-31 6:15 7:55-56 14:15-17 17:24-29 17:25 17:26 17:27 20:28 26:13-14
Romans
1:20 1:20 1:21 1:22 3 3:24-26 4:20 5:2-5 5:3-5 5:5 5:8 5:15-17 5:19 6:3-8 7:24 8:3-4 8:9 8:19 8:23 10:3-4 10:6-8 11:17 11:33-36 11:33-36 11:36 13:14 14:9
1 Corinthians
1 1:20-24 1:21 1:21-25 1:22-24 1:24 1:30 2:4-5 2:6-7 2:11-15 2:14 2:14 3:1-2 3:1-3 3:23 6:1-4 6:17 10:20 11:3 13:12 13:12 13:12 13:12 15:22 15:27 15:41 15:54 15:55-57
2 Corinthians
2:15-16 3:5 3:5 3:7 3:13 3:13-16 3:14 3:14-16 3:16 3:18 3:18 3:18 3:18 3:18 3:18 4 4:3-4 4:3-4 4:3-4 4:3-4 4:3-4 4:3-6 4:4 4:4 4:4 4:6 4:6 4:6 4:6 4:6 4:6 4:16 4:16-18 5:2 5:4 5:7 5:7 5:8 5:8 5:16 5:17 5:17 5:19-20 6:2 6:15-18 9:8 13:5
Galatians
1 2:19-20 2:20 2:20 2:20 3:1 3:1 3:20 4:8
Ephesians
1 1:3-5 1:4 1:4 1:4-6 1:4-9 1:8-10 1:10-11 1:16-18 1:16-23 1:17-19 1:19-20 1:22-23 2:5 2:5-8 2:12 2:20-22 3:4-10 3:5-10 3:8-11 3:9-10 3:9-10 3:10 3:10 3:15 3:17 3:17 3:18 3:19 4:8 4:13-15 4:20-24 5:8 5:25-27 5:25-32 5:25-32 5:27 5:32
Philippians
1:23 1:23 1:23 2:5-8 2:5-8 2:5-8 2:5-9 2:6 2:6-8 2:7 2:7-8 3:7-11 3:8 3:8-9 3:8-10 3:8-10 3:10 3:10-14 4:7
Colossians
1:12 1:15 1:15 1:15 1:15-17 1:16 1:16 1:17-19 1:17-19 1:19 1:20 2:3 2:3 2:7 2:9 2:9 2:9 3:1-2 3:1-4 3:1-5 3:4 3:10 6:1-5
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Hebrews
1:1-3 1:2 1:2-3 1:3 1:3 1:3 1:3 2:5-6 2:14 2:14-15 2:14-15 2:14-16 2:14-16 2:17 3:5 3:7 3:7-8 3:13 3:13 5:8 5:12-14 6:18 7:22 9 10:1 10:5 10:5-7 10:9 10:34 11:6 11:7 11:13 12:2 12:13 12:15 12:23 23:8-9 28:12
1 Peter
1:2 1:3 1:8 1:8-9 1:10-11 1:11 1:11 1:11-12 1:11-12 1:11-13 1:12 1:12 1:21 2:2-3 2:2-3 2:6-7 2:7-8 2:24 3:18
2 Peter
1:4 1:4 1:4-10 1:5-8 1:8 1:17 1:17-19 5:10-16
1 John
1:1-4 3:1-2 3:2 3:2 3:2 3:2 3:12 3:16 3:16 4:8 4:8-9 4:8-9 4:9 4:10 4:16 19:25-27
Revelation
1:5 1:5 1:17 1:17-18 1:17-18 2:5 3:1-4 3:17 3:20 3:20 5:2-8 5:9-10 5:9-14 6:1-2 21:22
273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461