Meditations and Discourses on the Glory of Christ

2ly. THE beholding of Christ in Glory, is that which in it self is too High, Illustrious, and Marvellous for us in our present condition. It hath a splendour and glory too great for our present Spiritual visible faculty; as the direct, immediate sight of the Sun darkens our sight, and doth not relieve or strengthen it at all. Wherefore we have no way to take into our minds any true Spiritual Apprehensions of the Nature of Immediate Vision, or what it is to see the Glory of Christ in Heaven, but by that View which we have by Faith in this life of the same Glory. Whatever otherwise falls into our Minds, is but conjecture and imagination; Such as are the Contemplations of most about Heavenly things.

2ly. THE beholding of Christ in Glory, is that which in it self is too High, Illustrious, and Marvellous for us in our present condition. It hath a splendor and glory too great for our present Spiritual visible faculty; as the direct, immediate sight of the Sun darkens our sight, and doth not relieve or strengthen it at all. Wherefore we have no way to take into our minds any true Spiritual Apprehensions of the Nature of Immediate Vision, or what it is to see the Glory of Christ in Heaven, but by that View which we have by Faith in this life of the same Glory. Whatever otherwise falls into our Minds, is but conjecture and imagination; Such as are the Contemplations of most about Heavenly things.

I have seen and read somewhat of the Writings of of Learned Men, concerning the state of future glory; some of them are filled with excellent Notions of Truth, and 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 ⟨p. 9⟩Man who behold his natural face in a Glass, and immediately forgets what manner of Man he was; as one of old complained to the same purpose upon his perusal of Plato's contemplations about the Immortality of the Soul. The things spoken do not abide, nor Incorporate with our minds. They please and refresh for a little while, like a shower of Rain in a dry Season, that soaketh not unto the Roots of things; the power of them doth not enter into us. Is it not all from hence, that their notions of future things are not induced out of the Experience which we have of the Beginnings of them in this World; without which, they can make no permanent abode in our minds, nor continue any Influence upon our Affections? yea, the Soul is disturbed, not edified, in all Contemplations of future Glory, when things are proposed unto it, whereof in this life it hath neither foretaste, sense, experience, nor evidence. No man ought to look for any thing in Heaven, but what one way or other he hath some experience of in this Life. If Men were fully persuaded hereof, they would be, it may be, more in the exercise of Faith and Love about Heavenly things, than for the most part they are. At present they know not what they enjoy, and they look for they know not what.