Differences between our beholding the Glory of Christ by Faith in this World, and by sight in Heaven. The first of them explained.

CHAP. XII. Differences between our beholding the Glory of Christ by Faith in this World, and by sight in Heaven. The first of them explained.

WE walk here by faith, and not by sight, 2 Cor. 5. 7. That is, in the Life of God, in our walking before him, in the whole of our Obedience therein, we are under the Conduct and Influence of Faith and nor of Sight. Those are the two spiritual Powers of our Souls; by the one whereof, we are made Partakers of Grace, Holiness and Obedience in this Life; and by the other of eternal Blessedness and Glory.

BOTH these, namely, Faith and Sight, the one in this Life, the other in that which is to come, have the same immediate Object. For they are the Abilities of the Soul to go forth unto, and to embrace their Object. Now this Object of them both, is the Glory of Christ, as hath been declared, as also what that glory is, and wherein it doth consist; wherefore my present Design is to enquire into the difference that is between our beholding of the Glory of Christ in this World by Faith, and the Vision which we shall have of the same Glory hereafter.

THE latter of these is peculiarly intended in that Prayer of our Lord Jesus Christ for his Disciples, Joh. 17. 24. Father I will that they also whom thou hast given me, may be with me where I am, that they may behold my Glory which thou hast given me. But I shall not distinctly insist upon it, ⟨p. 140⟩my design being another way, respecting principally the Work of God in this Life, and the Privileges which we enjoy thereby: Yet I shall now take a short Prospect of that also; not absolutely, but in the Differences that are between Faith and Sight, or the View which we have of the glory of Christ in this World by Faith, and that which they enjoy by Vision who are above; the Object of them both being adequately the same.

THE latter of these is peculiarly intended in that Prayer of our Lord Jesus Christ for his Disciples, Joh. 17. 24. Father I will that they also whom thou hast given me, may be with me where I am, that they may behold my Glory which thou hast given me. But I shall not distinctly insist upon it, ⟨p. 140⟩my design being another way, respecting principally the Work of God in this Life, and the Priviledges which we enjoy thereby: Yet I shall now take a short Prospect of that also; not absolutely, but in the Differences that are between Faith and Sight, or the View which we have of the glory of Christ in this World by Faith, and that which they enjoy by Vision who are above; the Object of them both being adequately the same.

BUT herein also, I shall have respect only unto some of those things which concern our Practise, or the present immediate Exercise of Faith. For I have elsewhere handled at large the State of the Church above, or that of present glory; giving an account of the Administration of the Office of Christ in Heaven, his Presence among the glorified Souls, and the Adoration of God under his Conduct: I have also declared the Advantage which they have by being with him, and the Prospect they have of his glory. Therefore these things must here be only touched on.

THESE Differences may be referred unto two heads. (1.) Those which arise from the different Natures and Actings of those Means and Instruments whereby we apprehend this glory of Christ, namely, Faith and Vision. And (2.) Those that arise from the different Effects produced by them. Instances in each kind shall be given.

1. THE View which we have of the glory of Christ by Faith in this World, is obscure, dark, inevident, reflexive. So the Apostle declares, 1 Cor. 12. 12. Now we see through a Glass darkly [Greek or Hebrew]. Through or by a Glass in a Riddle, a Parable, a dark Saying. There is a double figurative Limitation put upon our View of the glory of Christ, taken from the two ways of our Perception of what we apprehend, namely, the Sight of things, and the hearing of Words.

1. THE View which we have of the glory of Christ by Faith in this World, is obscure, dark, inevident, reflexive. So the Apostle declares, 1 Cor. 12. 12. Now we see through a Glass darkly 〈non-Latin alphabet〉. Through or by a Glass in a Riddle, a Parable, a dark Saying. There is a double figurative Limitation put upon our View of the glory of Christ, taken from the two ways of our Perception of what we apprehend, namely, the Sight of things, and the hearing of Words.

THE first is, that we have this View not directly, but reflexively, and by way of a Representation, as in a Glass. For I take the Glass here, not to be Optical, or a Prospective which helps the Sight, but a Speculum, or a Glass which reflects an Image of what we do behold. It is a Sight like that which we have of a Man in a Glass, when we see not his Person or Substance, but an Image or Representation of them only, which is imperfect.

The Shadow or Image of this glory of Christ is drawn in the Gospel, and therein we behold it as the Likeness of a Man represented unto us in a Glass; and although it be obscure and imperfect in comparison of his own real, substantial glory, which is the Object of Vision in Heaven; yet is it the only Image and Representation of himself, which he hath left, and given unto us in this World. That 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.

The Shadow or Image of this glory of Christ is drawn in the Gospel, and therein we behold it as the Likeness of a Man represented unto us in a Glass; and although it be obscure and imperfect in comparison of his own real, substantial glory, which is the Object of Vision in Heaven; yet is it the only Image and Representation of himself, which he hath left, and given unto us in this World. That woful cursed Invention of framing Images of him out of Stocks and Stones however adorned, or Representations of him by the Art of painting, are so far from presenting unto the Minds of Men any thing of his real glory, that nothing can be more effectual to divert their. Thoughts and Apprehensions from it. But by this figurative Expression of seeing in a Glass, the Apostle declares the comparative Imperfection of our present View of the glory of Christ.

BUT the Allusion may be taken from an Optic Glass or Tube also, whereby the sight of the Eye is helped in beholding things at a great distance. By the aid of such Glasses Men will discover Stars or heavenly Lights, which by reason of their distance from us, the Eye of it self is no way able to discern. And those which we do see, are more fully represented, though remote enough from being so, perfectly. Such a Glass is the Gospel, without which we can make no discovery of Christ at all, but in the use ⟨p. 142⟩of it, we are far enough from beholding him in the just dimensions of his glory.

BUT the Allusion may be taken from an Optick Glass or Tube also, whereby the sight of the Eye is helped in beholding things at a great distance. By the aid of such Glasses Men will discover Stars or heavenly Lights, which by reason of their distance from us, the Eye of it self is no way able to discern. And those which we do see, are more fully represented, though remote enough from being so, perfectly. Such a Glass is the Gospel, without which we can make no discovery of Christ at all, but in the use ⟨p. 142⟩of it, we are far enough from beholding him in the just dimensions of his glory.

AND he adds another intimation of this Imperfection, in an Allusion unto the way whereby things are proposed and conveyed unto the Minds and Apprehensions of Men: Now this is by Words. And these are either plain, proper and direct, or dark, figurative and parabolical: And this latter way makes the Conception of things to be difficult and imperfect; and by reason of the imperfection of our View of the glory of Christ by Faith in this World, the Apostle saith, it is in [Greek or Hebrew] in a Riddle. These [Greek or Hebrew] the Psalmist calls [Greek or Hebrew] dark sayings, Psal. 78. 2.

AND he adds another intimation of this Imperfection, in an Allusion unto the way whereby things are proposed and conveyed unto the Minds and Apprehensions of Men: Now this is by Words. And these are either plain, proper and direct, or dark, figurative and parabolical: And this latter way makes the Conception of things to be difficult and imperfect; and by reason of the imperfection of our View of the glory of Christ by Faith in this World, the Apostle saith, it is in 〈non-Latin alphabet〉 in a Riddle. These 〈non-Latin alphabet〉 the Psalmist calls 〈non-Latin alphabet〉 darklaying, Psal. 78. 2.

BUT here it must be observed, that the description and Representation of the Lord Christ and his glory in the Gospel, is not absolutely, or in it self either dark or obscure. Yea, it is perspicuous, plain and direct. Christ is therein evidently set forth crucified, exalted, glorified. But the Apostle doth not here discourse concerning the Way or Means of the Revelation of it unto us, but of the Means or Instrument whereby we comprehend that Revelation. This is our Faith, which as it is in us, being weak and imperfect, we comprehend the Representation that is made unto us of the Glory of Christ, as Men do the sense of a dark Saying, a Riddle, a Parable, that is, imperfectly, and with difficulty.

BUT here it must be observed, that the description and Representation of the Lord Christ and his glory in the Gospel, is not absolutely, or in it self either dark or obscure. Yea, it is perspicuous, plain and direct. Christ is therein evidently set forth crucified, exalted, glorified. But the Apostle doth not here discourse concerning the Way or Means of the Revelation of it unto us, but of the Means or Instrument whereby we comprehend that Revelation. This is our Faith, which as it is in us, being weak and imperfect, we comprehend the Representation that is made unto us of the Glory of Christ, as Men do the sence of a dark Saying, a Riddle, a Parable, that is, imperfectly, and with difficulty.

ON the account hereof we may say at present, How little a portion is it that we know of him? as Job speaks of God, Chap. 26. 14. How imperfect are our Conceptions of him? How weak are our Minds in their Management? There is no part of his glory that we can fully comprehend. And what we do comprehend (as there is a Comprehension in Faith, Eph. 3. 18.) we cannot abide in the steady contemplation of. For ever blessed be that Sovereign Grace, whence it is that he who commanded the light ⟨p. 143⟩to shine out of darkness, hath shined into our hearts to give us the light of the knowledge of his own Glory in the face of Jesus Christ, and there in of the glory of Christ himself; that he hath so revealed him unto us, as that we may love him, admire him and obey him; but constantly, steadily, and clearly to behold his glory in this life we are not able, for we walk by Faith and not by Sight.

ON the account hereof we may say at present, How little a portion is it that we know of him? as Job speaks of God, Chap. 26. 14. How imperfect are our Conceptions of him? How weak are our Minds in their Management? There is no part of his glory that we can fully comprehend. And what we do comprehend (as there is a Comprehension in Faith, Eph. 3. 18.) we cannot abide in the steady contemplation of. For ever blessed be that Soveraign Grace, whence it is that he who commanded the light ⟨p. 143⟩to shine out of darkness, hath shined into our hearts to give us the light of the knowledge of his own Glory in the face of Jesus Christ, and there in of the glory of Christ himself; that he hath so revealed him unto us, as that we may love him, admire him and obey him; but constantly, steadily, and clearly to behold his glory in this life we are not able, for we walk by Faith and not by Sight.

HENCE our sight of him here, is as it were by Glances liable to be clouded by many interpositions. Behold he standeth behind the wall, he looketh forth at the windows, showing ([Greek or Hebrew] flourishing) himself at the lattice, Cant. 2. 9. There is a great Interposition between him and us, as a Wall; and the means of the discovery of himself unto us, as through a Window and Lattice, include a great instability and imperfection in our view and Apprehension of him. There is a Wall between him and us, which yet he standeth behind. Our present mortal state is this Wall, which must be demolished before we can see him as he is. In the mean time he looketh through the Windows of the ordinances of the Gospel. He gives us sometimes, when he is pleased to stand in those Windows, a view of himself; but it is imperfect, as is our sight of a man through a Window. The appearances of him at these Windows are full of refreshment unto the souls of them that do believe. But our view of them is imperfect, transient, and doth not abide: We are for the most part quickly left to bemoan what we have lost. And then our best is but to cry; As the hart panteth after the water-brook, so panteth my soul after thee, O God; my soul thirsteth for God, for the living God, when shall I come and appear before thee? When wilt thou again give me to see thee, tho but as through the Windows? Alas what distress do we oftentimes sit down in, after these views of Christ and his Glory! But he proceeds further yet; and flourishes himself through the lattices. This displaying of the glory of Christ called the flourishing of ⟨p. 144⟩himself, is by the promises of the Gospel as they are explained in the ministry of the word. In them are represented unto us the desirable beauties and glories of Christ; how precious, how amiable is he as represented in them? How are the Souls of Believers ravished with the views of them? Yet is this discovery of him also but as through a Lattice. We see him but by parts, unsteadily and unevenly.

HENCE our sight of him here, is as it were by Glances liable to be clouded by many interpositions. Behold he standeth behind the wall, he looketh forth at the windows, shewing (〈non-Latin alphabet〉 flourishing) himself at the lattess, Cant. 2. 9. There is a great Interposition between him and us, as a Wall; and the means of the discovery of himself unto us, as through a Window and Lattess, include a great instability and imperfection in our view and Apprehension of him. There is a Wall between him and us, which yet he standeth behind. Our present mortal state is this Wall, which must be demolished before we can see him as he is. In the mean time he looketh through the Windows of the ordinances of the Gospel. He gives us sometimes, when he is pleased to stand in those Windows, a view of himself; but it is imperfect, as is our sight of a man through a Window. The appearances of him at these Windows are full of refreshment unto the souls of them that do believe. But our view of them is imperfect, transient, and doth not abide: We are for the most part quickly left to bemoan what we have lost. And then our best is but to cry; As the hart panteth after the water-brook, so panteth my soul after thee, O God; my soul thirsteth for God, for the living God, when shall I come and appear before thee? When wilt thou again give me to see thee, tho but as through the Windows? Alas what distress do we oftentimes sit down in, after these views of Christ and his Glory! But he proceeds further yet; and flourishes himself through the lattesses. This displaying of the glory of Christ called the flourishing of

SUCH I say is the sight of the glory of Christ which we have in this world by Faith. It is dark, it is but in part. It is but weak, transient, imperfect, partial. It is but little that we can at any time discover of it; It is but a little while, that we can abide in the contemplation of what we do discover, rara hora, brevis mora. Sometimes it is unto us as the Sun when it is under a Cloud, we cannot perceive it. When he hideth his face, who then can behold him? As Joh speaks, so may we, Behold I go forward, but he is not there: and backward, but I cannot perceive him; on the left hand, where he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot see him, chap. 23. 8, 9. Which way soever we turn our selves, and what duties soever we apply our selves unto, we can obtain no distinct view of his glory. Yet on the other hand, it is sometimes as the Sun when it shines in its brightness, and we cannot bear the rays of it. In infinite condescension he says unto his Church, Turn away thine eyes from me, for they have overcome me, Cant. 6. 5. As if he could not bear that overcoming affectionate love, which looks through the eyes of the Church in its acting of Faith on him. Ah! How much more do we find our souls overcome with his love, when at any he is pleased to make any clear discoveries of his glory unto us!

SUCH I say is the sight of the glory of Christ which we have in this world by Faith. It is dark, it is but in part. It is but weak, transient, imperfect, partial. It is but little that we can at any time discover of it; It is but a little while, that we can abide in the contemplation of what we do discover, rara hora, brevis mora. Sometimes it is unto us as the Sun when it is under a Cloud, we cannot perceive it. When he hideth his face, who then can behold him? As Joh speaks, so may we, Behold I go forward, but he is not there: and backward, but I cannot perceive him; on the left hand, where he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot see him, chap. 23. 8, 9. Which way soever we turn our selves, and what duties soever we apply our selves unto, we can obtain no distinct view of his glory. Yet on the other hand, it is sometimes as the Sun when it shines in its brightness, and we cannot bear the rays of it. In infinite condescention he says unto his Church, Turn away thine eyes from me, for they have overcome me, Cant. 6. 5. As if he could not bear that overcoming affectionate love, which looks through the eyes of the Church in its acting of Faith on him. Ah! How much more do we find our souls overcome with his love, when at any he is pleased to make any clear discoveries of his glory unto us!

LET us now on the other hand, take a little Consideration of that Vision which we shall have of the same Glory in Heaven, that we may compare them together.

VISION or the sight which we shall have of the glory of Christ in Heaven, is immediate, direct, intuitive, and therefore steady, even and constant: And it is so on a double Account. (1.) Of the Object which shall be proposed unto us. (2.) Of the Visive Power or faculty wherewith we shall be endued; from the imperfection of both which in this World, ariseth the imperfection of our view of the glory of Christ by faith, as hath been declared.

1. THE Object of it will be real and substantial. Christ himself in his own person with all his glory, shall be continually with us, before us, proposed unto us. We shall no longer have an Image, a Representation of him, such as is the delineation of his Glory in the Gospel. We shall see him, saith the Apostle, face to face; 1 Cor. 13. 12. which he opposeth unto our seeing him darkly as in a glass, which is the utmost that faith can attain to. We shall see him as he is, 1 Joh. 3. 2; not as now in an imperfect description of him. As a man sees his neighbour when they stand and converse together face to face; So shall we see the Lord Christ in his glory, and not as Moses who had only a transient sight of some parts of the Glory of God, when he caused it to pass by him.

THERE will be use herein, of our bodily eyes, as shall be declared. For as Joh says, in our Flesh shall we see our Redeemer, and our eyes shall behold him, Chap. 19. 25, 26, 27. That corporeal sense shall not be restored unto us, and that glorified above what we can conceive, but for this great use of the eternal beholding of Christ and his Glory. Unto whom it is not a matter of rejoicing, that with the same eyes wherewith they see the tokens and signs of him in the Sacrament of the Supper, they shall behold himself immediately, in his own person. But principally, as we shall see immediately, this vision is intellectual. It is not therefore the mere Human Nature of Christ, that is the object of it, but his Divine Person as ⟨p. 146⟩that nature subsisteth therein. What is that perfection which we shall have (for that which is perfect must come and do away that which is in part) in the comprehension of the bypostatical Union, I understand not; but this I know, that in the immediate beholding of the Person of Christ, we shall see a glory in it a thousand times above what here we can conceive. The excellencies of Infinite Wisdom, Love and Power therein, will be continually before us. And all the glories of the Person of Christ, which we have before weakly and faintly enquired into, will be in our sight for evermore.

THERE will be use herein, of our bodily eyes, as shall be declared. For as Joh says, in our Flesh shall we see our Redeemer, and our eyes shall behold him, Chap. 19. 25, 26, 27. That corporeal sence shall not be restored unto us, and that glorified above what we can conceive, but for this great use of the eternal beholding of Christ and his Glory. Unto whom it is not a matter of rejoycing, that with the same eyes wherewith they see the tokens and signs of him in the Sacrament of the Supper, they shall behold himself immediately, in his own person. But principally, as we shall see immediately, this vision is intellectual. It is not therefore the meer Human Nature of Christ, that is the object of it, but his Divine Person as ⟨p. 146⟩that nature subsisteth therein. What is that perfection which we shall have (for that which is perfect must come and do away that which is in part) in the comprehension of the bypostatical Union, I understand not; but this I know, that in the immediate beholding of the Person of Christ, we shall see a glory in it a thousand times above what here we can conceive. The excellencies of Infinite Wisdom, Love and Power therein, will be continually before us. And all the glories of the Person of Christ, which we have before weakly and faintly enquired into, will be in our sight for evermore.

HENCE the ground and cause of our Blessedness is, that we shall be ever with the Lord, 1 Thes. 4. 17. As himself prays, that we may be with him where he is, to behold his glory: Here we have some dark views of it, we cannot perfectly behold it, until we are with him where he is. Thereon our sight of him will be direct, intuitive, and constant.

THERE is a glory, there will be so subjectively in us in the beholding of this glory of Christ, which is at present incomprehensible. For it doth not yet appear what we ourselves shall be, 1 John, 3. 2. Who can declare what a glory it will be in us to behold this Glory of Christ? And how excellent then is that glory of Christ it self?

THIS immediate sight of Christ, is that which all the Saints of God in this life do breath and pant after. Hence are they willing to be dissolved, or desire to depart, that they may be with Christ, which is best for them, Phil. 1. 23. They choose to be absent from the body and present with the Lord, 2 Cor. 5. 8. Or that they may enjoy the inexpressibly longed for sight of Christ in his glory. Those who do not so long for it, whose souls and minds are not frequently visited with earnest desires after it, unto whom the thoughts of it are not their relief in Trouble, and their chiefest joy, are carnal, blind, and cannot see afar off. ⟨p. 147⟩He that is truly spiritual, entertains and refresheth himself with thoughts hereof continually.

THIS immediate sight of Christ, is that which all the Saints of God in this life do breath and pant after. Hence are they willing to be dissolved, or desire to depart, that they may be with Christ, which is best for them, Phil. 1. 23. They chuse to be absent from the body and present with the Lord, 2 Cor. 5. 8. Or that they may enjoy the inexpressibly longed for sight of Christ in his glory. Those who do not so long for it, whose souls and minds are not frequently visited with earnest desires after it, unto whom the thoughts of it are not their relief in Trouble, and their chiefest joy, are carnal, blind, and cannot see afar off. ⟨p. 147⟩He that is truly spiritual, entertains and refresheth himself with thoughts hereof continually.

2. IT will be so from that Visive Power or faculty of beholding the Glory of Christ, which we shall then receive. Without this we cannot see him as he is. When he was transfigured in the Mount, and had on his Human Nature some reflections of his Divine Glory, his Disciples that were with him, were rather amazed, than refreshed by it. Mat. 17. 4. They saw his glory, but spake thereon they knew not what, Luk. 9. 30, 33. And the reason hereof was because no man in this life can have a Visive Power, either spiritual, or corporeal, directly and immediately to behold the real Glory of Christ.

SHOULD the Lord Jesus appear now to any of us in his Majesty and Glory, it would not be unto our edification nor consolation. For we are not meet nor able, by the Power of any Light or Grace that we have received, or can receive, to bear the immediate appearance and representation of them. His beloved Apostle John had leaned on his bosom probably many a time in this life, in the intimate familiarities of love: But when he afterwards appeared unto him in his Glory, he fell at his feet as dead, Rev. 1. 17. And when he appeared unto Paul, all the account he could give thereof, was, that he saw a light from Heaven above the brightness of the Sun, whereon he and all that were with him, fell to the ground, Act. 26. 13, 14.

AND this was one Reason why in the days of his Ministry here on earth, his Glory was 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 this was one Reason why in the days of his Ministry here on earth, his Glory was vailed with the infirmities of the flesh, and all sorts of sufferings, as we have before related. The Church in this life is no way meet, by the Grace which it can be made partaker of, to converse with him in the immediate manifestations of his Glory.

AND therefore those who dream of his Personal Reign on the earth before the day of Judgment, unless they suppose that all the Saints shall be perfectly glorified also (which is only to bring down Heaven to the Earth for a while, to no purpose) provide not at all for the edification or consolation of the Church. For no present grace advanced unto the highest degree whereof in this World it is capable, can make us meet for an immediate converse with Christ in his unveiled Glory.

AND therefore those who dream of his Personal Reign on the earth before the day of Judgment, unless they suppose that all the Saints shall be perfectly glorified also (which is only to bring down Heaven to the Earth for a while, to no purpose) provide not at all for the edification or consolation of the Church. For no present grace advanced unto the highest degree whereof in this World it is capable, can make us meet for an immediate converse with Christ in his unvailed Glory.

How much more abominable is the folly of men, who would represent the Lord Christ in his present Glory by Pictures and Images of him? When they have done their utmost with their burnished Glass and Gildings, an eye of flesh cannot only behold it, but if it be guided by reason, see it contemptible and foolish. But the true Glory of Christ neither inward nor outward sight can bear the rays of in this life.

How much more abominable is the folly of men, who would represent the Lord Christ in his present Glory by Pictures and Images of him? When they have done their utmost with their burnished Glass and Guildings, an eye of flesh cannot only behold it, but if it be guided by reason, see it contemptible and foolish. But the true Glory of Christ neither inward nor outward sight can bear the rays of in this life.

THE dispensation which we are meet for is only that of his presence with us by his Spirit. We know him now no more after the flesh, 2 Cor. 5. 16. We are advanced above that way and means of the knowledge of him by the fleshly carnal Ordinances of the Old Testament. And we know him not according unto that bodily presence of his, which his Disciples enjoyed in the days of his flesh. We have attained somewhat above that also. For such was the nature of his Ministry here on earth, that there could not be the promised dispensation of the spirit until that was finished. Therefore he tells his Disciples that it was expedient for them that he should go away and send the spirit to them, John. 16. 7. Hereon they had a clearer view of the Glory of Christ, than they could have by beholding him in the flesh. This is our spiritual posture and condition. We are past the knowledge of him according to the flesh; we cannot attain nor receive the sight of him in Glory; but the life which we now lead, is by the Faith of the Son of God.

I SHALL not here enquire into the nature of this vision, or the power and ability which we shall have in Heaven to behold the Glory of Christ. Some few things may be mentioned, as it relates unto our Minds and our Bodies also after the Resurrection.

1. FOR the Mind, it shall be perfectly freed from all that Darkness, Unsteadiness, and other Incapacities, which here it is accompanied with; and whereby it is weakened, hindered and obstructed in the Exercise of Faith. And they are of two sorts. First, such as are the remainders of that depravation of our Natures, which came upon us by sin. Hereby our Minds became wholly vain, dark, and corrupt, as the Scripture testifieth, utterly unable to discern spiritual things in a due manner. This is so far cured and removed in this Life by Grace, as that those who were darkness, do become light in the Lord, or are enabled to live unto God under the Conduct of a new spiritual Light communicated unto them. But it is so cured and removed in part only, it is not perfectly abolished. Hence are all our remaining Weaknesses and Incapacities in discerning things spiritual and eternal, which we yet groan under, and long for deliverance from. No Footsteps, no Scars or Marks that ever it had place in our Minds shall abide in glory, Ephes. 5. 27. Nothing shall weaken, disturb, or incapacitate our Souls, in acting all their Powers unimpeded by Vanity, Diversions, Weakness, Inability, upon their proper Objects. The Excellency hereof in universal Liberty and Power, we cannot here comprehend: Nor can we yet conceive the Glory and Beauty of those immixed spiritual actings of our Minds, which shall have no Clog upon them, no Encumbrance in them, no Alloy of Dross accompanying of them. One pure Act of spiritual Sight in discerning the Glory of Christ, one pure Act of Love in cleaving unto God, ⟨p. 150⟩will bring in more Blessedness and Satisfaction into our Minds, than in this World we are capable of.

1. FOR the Mind, it shall be perfectly freed from all that Darkness, Unsteadiness, and other Incapacities, which here it is accompanied with; and whereby it is weakened, hindred and obstructed in the Exercise of Faith. And they are of two sorts. First, such as are the remainders of that depravation of our Natures, which came upon us by sin. Hereby our Minds became wholly vain, dark, and corrupt, as the Scripture testifieth, utterly unable to discern spiritual things in a due manner. This is so far cured and removed in this Life by Grace, as that those who were darkness, do become light in the Lord, or are enabled to live unto God under the Conduct of a new spiritual Light communicated unto them. But it is so cured and removed in part only, it is not perfectly abolished. Hence are all our remaining Weaknesses and Incapacities in discerning things spiritual and eternal, which we yet groan under, and long for deliverance from. No Footsteps, no Scars or Marks that ever it had place in our Minds shall abide in glory,

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 afterwards declared.

2. THERE is an Incapacity in our Minds, as unto their Actings on things spiritual and eternal, that is meerly natural from the Posture wherein they are, and the Figure which they are to make in this Life. For they are here cloathed with Flesh, and that debased and corrupted. Now in this State, though the Mind act its Conceptions by the Body as its Organ and Instrument: Yet is it variously streightned, encumbred and impeded in the exercise of its native Powers, especially towards things heavenly, by this Prison of the Flesh, wherein it is immured. There is an Angelical Excellency in the pure Actings of the Soul, when delivered from all material Instruments of them; or when they are all glorified and made suitable helps in its utmost spiritual Activity. How and by what degrees our Minds shall be freed from these Obstructions in their beholding the glory of Christ, shall be afterwards declared.

2. AGAIN, a new light, the light of Glory shall be implanted in them. There is a Light in Nature, which is the Power of a Man to discern the things of Man. An Ability to know, perceive and judge of things natural. It is that Spirit of a Man which is the Candle of the Lord, searching all the inward parts of the belly, Prov. 20. 27.

BUT by the light hereof no man can discern spiritual things in a due manner, as the Apostle declares, 1 Cor. 2. 11, 12, 13, 14, 15. Wherefore God gives a superior, a supernatural Light, the Light of Faith and Grace, unto them whom he effectually calls unto the knowledge of himself by Jesus Christ. He shines into their hearts to give them the knowledge of his Glory in the face of his dear Son. Howbeit this new Light doth not abolish, blot out, or render useless the other Light of Nature, as the Sun when it riseth extinguisheth the Light of the ⟨p. 151⟩Stars: But it directs it, and rectifies it, as unto its principle, object and end. Yet is it in its self, a Light quite of another Nature. But he who hath only the former Light, can understand nothing of it, because he hath no Taste or Experience of its Power and Operations. He may talk of it, and make Enquiries about it, but he knows it not.

NOW we have received this Light of Faith and Grace, whereby we discern spiritual things, and behold the glory of Christ in the Imperfect manner before described. But in Heaven there shall be a superadded light of Glory, which shall make the Mind it self shine as the Firmament, Dan. 12. 3. I shall only say three things of it. (1.) That as the Light of Grace doth not destroy or abolish the Light of Nature, but rectify and improve it; so the Light of Glory shall not abolish or destroy the Light of Faith and Grace, but by incorporating with it, render it absolutely perfect. (2.) That as by the Light of Nature, we cannot clearly comprehend the true Nature and Efficacy of the Light of Grace, because it is of another Kind, and is seen only in its own Light; so by the Light of Grace we cannot absolutely comprehend this Light of Glory, being of a peculiar Kind and Nature, seen perfectly only by its own Light. It doth not appear what we shall be. (3.) That this is the best Notion we can have of this Light of Glory, that in the first Instance of its Operation, it perfectly transforms the Soul into the Image and Likeness of Christ.

NOW we have received this Light of Faith and Grace, whereby we discern spiritual things, and behold the glory of Christ in the Imperfect manner before described. But in Heaven there shall be a superadded light of Glory, which shall make the Mind it self shine as the Firmament, Dan. 12. 3. I shall only say three things of it. (1.) That as the Light of Grace doth not destroy or abolish the Light of Nature, but rectifie and improve it; so the Light of Glory shall not abolish or destroy the Light of Faith and Grace, but by incorporating with it, render it absolutely perfect. (2.) That as by the Light of Nature, we cannot clearly comprehend the true Nature and Efficacy of the Light of Grace, because it is of another Kind, and is seen only in its own Light; so by the Light of Grace we cannot absolutely comprehend this Light of Glory, being of a peculiar Kind and Nature, seen perfectly only by its own Light. It doth not appear what we shall be. (3.) That this is the best Notion we can have of this Light of Glory, that in the first Instance of its Operation, it perfectly transforms the Soul into the Image and Likeness of Christ.

THIS is the progress of our nature unto its Rest and Blessedness. The principles remaining in it concerning Good and Evil, with its practical convictions, are not destroyed, but improved by grace; as its blindness, darkness and enmity to God, are in part taken away. Being renewed by Grace, what it receives here of spiritual Life and Light, shall never be destroyed but be perfected in Glory. Grace renews Nature; Glory perfects Grace; ⟨p. 152⟩and so the whole Soul is brought unto its rest in God. We have an Image of it in the blind Man whom our Saviour cured, Mark 8. 22, 23, 24. He was absolutely blind, born so, no doubt. Upon the first touch his Eyes were opened, and he saw but very obscurely; he saw men walking like Trees. But on the second he saw all things clearly. Our minds in themselves are absolutely blind. The first visitation of them by Grace, gives them a sight of things spiritual, heavenly and eternal, but it is obscure and unsteady. The sight of Glory makes all things clear and evident.

2ly; THE body as glorified, with its senses, shall have its use and place herein. After we are clothed again with our flesh, we shall see our Redeemer with our Eyes.

2ly; THE body as glorified, with its senses, shall have its use and place herein. After we are cloathed again with our flesh, we shall see our Redeemer with our Eyes.

We know not here what power and spirituality there will be in the acts of our glorified Bodies. Such they will be, as shall bear a part in eternal Blessedness. Holy Stephen, the first Martyr, took up somewhat of Glory by Anticipation before he died. For when he was brought to his Trial before the Council, all that sate therein looking steadfastly on him, saw his face as the face of an Angel, Act. 6. 15. He had his Transfiguration, according unto his measure, answerable unto that of our Blessed Saviour in the Mount. And by this initial Beam of Glory, he received such a piercing vivacity and edge on his bodily eyes, that through all those inconceivable distances between the earth and the residence of the Blessed, he looked steadfastly into Heaven, and saw the glory of God, and Jesus standing at the right hand of God, Act. 7. 55, 56. Who then can declare what will be the power and acting of this sense of sight when perfectly glorified; or what sweetness and refreshment may be admitted into our Souls thereby?

We know not here what power and spirituality there will be in the acts of our glorified Bodies. Such they will be, as shall bear a part in eternal Blessedness. Holy Stephen, the first Martyr, took up somewhat of Glory by Anticipation before he died. For when he was brought to his Tryal before the Council, all that sate therein looking stedfastly on him, saw his face as the face of an Angel, Act. 6. 15. He had his Transfiguration, according unto his measure, answerable unto that of our Blessed Saviour in the Mount. And by this initial Beam of Glory, he received such a piercing vivacity and edge on his bodily eyes, that through all those inconceivable distances between the earth and the residence of the Blessed, he looked stedfastly into Heaven, and saw the glory of God, and Jesus standing at the right hand of God, Act. 7. 55, 56. Who then can declare what will be the power and acting of this sense of sight when perfectly glorified; or what sweetness and refreshment may be admitted into our Souls thereby?

IT was a 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 other his Disciples. Howbeit he was not then glorified himself in ⟨p. 153⟩the manifestation of his Glory; nor they who saw him, in the change or transformation of their nature. How great this privilege was, himself declares unto those that so saw him, Mat. 13. 17. Verily I say unto you, that many Prophets and righteous Men have desired to see those things which ye see; whereunto we shall speak immediately. And if this were so excellent a privilege, as that we cannot but congratulate them by whom it was enjoyed, how excellent, how glorious will it be, when with these eyes of ours, gloriously purified and strengthened beyond those of Stephen, we shall behold Christ himself immediately in the fullness of his Glory! He alone perfectly understands the greatness and excellency hereof, who prayed his Father that those who believe, in him, may be where he is, so to behold his Glory.

IT was a priviledge (who would not have longed to partake of it?) to have seen him with our bodily eyes in the days of his flesh, as did the Apostles and other his Disciples. Howbeit he was not then glorified himself in ⟨p. 153⟩the manifestation of his Glory; nor they who saw him, in the change or transformation of their nature. How great this privilenge was, himself declares unto those that so saw him, Mat. 13. 17. Verily I say unto you, that many Prophets and righteous Men have desired to see those things which ye see; whereunto we shall speak immediately. And if this were so excellent a priviledge, as that we cannot but congratulate them by whom it was enjoyed, how excellent, how glorious will it be, when with these eyes of ours, gloriously purified and strengthned beyond those of Stephen, we shall behold Christ himself immediately in the fulness of his Glory! He alone perfectly understands the greatness and excellency hereof, who prayed his Father that those who believe, in him, may be where he is, so to behold his Glory.

THESE are some of the grounds of this first difference between our beholding the Glory of Christ by Faith here, and by immediate Vision hereafter. Hence the one is weak, imperfect, obscure, reflexive; the other direct, immediate, even and constant; and we may stay a little in the contemplation of these things.

THESE are some of the grounds of this first difference between our beholding the Glory of Christ by Faith here, and by immediate Vision hereafter. Hence the one is weak, imperfect, obscure, reflexive; the other direct, immediate, eaven and constant; and we may stay a little in the contemplation of these things.

THIS view of the Glory of Christ which we have now spoken unto, is that which we are breathing and panting after; that which the Lord Christ prays that we may arrive unto; that which the Apostle testifies to be our best; the best thing, or state, which our nature is capable of, that which brings eternal rest and satisfaction unto our Souls.