The second Difference between our beholding the Glory of Christ by Faith in this World, and by Sight in Heaven.

CHAP. XIII. The second Difference between our beholding the Glory of Christ by Faith in this World, and by Sight in Heaven.

FAITH is the Light wherein we behold the Glory of Christ in this World. And this in its own Nature, as unto this great End, is weak and imperfect, like weak Eyes, that cannot behold the Sun in its Beauty. Hence our sight of it differs greatly from what we shall enjoy in ⟨p. 162⟩Glory, as hath been declared. But this is not all; it is frequently hindered and interrupted in its Operations, or it loseth the view of its object by one means or other. As he who sees any thing at a great distance, sees it imperfectly; and the least interposition or motion takes it quite out of his sight. So is it with our Faith in this matter; whence sometimes we can have little, sometimes no sight at all of the Glory of Christ by it. And this gives us, as we shall see, another Difference between Faith and Sight.

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 ⟨p. 162⟩Glory, as hath been declared. But this is not all; it is frequently hindred and interrupted in its Operations, or it loseth the view of its object by one means or other. As he who sees any thing at a great distance, sees it imperfectly; and the least interposition or motion takes it quite out of his sight. So is it with our Faith in this matter; whence sometimes we can have little, sometimes no sight at all of the Glory of Christ by it. And this gives us, as we shall see, another Difference between Faith and Sight.

NOW although the consideration hereof may seem a kind of Diversion from our present Argument, yet I choose to insist upon it, that I may evidence the Reasons whence it is that many have so little experience of the things whereof we have treated, that they find so little of 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 it self insisted on, is great and efficacious.

NOW although the consideration hereof may seem a kind of Diversion from our present Argument, yet I choose to insist upon it, that I may evidence the Reasons whence it is that many have so little experience of the things whereof we have treated, that they find so little of Reallity or Power in the exercise of this Grace, or the performance of this Duty. For it will appear in the issue, that the whole defect is in themselves; the truth it self insisted on, is great and efficacious.

1. WHILST we are in this life, the Lord Christ is pleased in his Sovereign Wisdom sometimes to withdraw, and as it were, to hide himself from us. Then do our Minds fall into Clouds and Darkness; Faith is at a loss, we cannot behold his Glory; yea, we may seek him, but cannot find him. So Job complains as we observed before. Behold, I go forward, but he is not there, and backward, but I cannot perceive him: on the left hand where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him. Chap. 23. 8, 9. Which way soever I turn my self, whatever are my endeavours, in what way or work of his own, I seek him, I cannot find him, I cannot see him, I cannot behold his Glory. So the Church also complains; Verily thou art a God that hidest thy self, O God of Israel the Saviour, Isa. 45. 15. And the Psalmist, How long Lord wilt thou hide thy self for ⟨p. 163⟩ever? Psal. 89. 46. This hiding of the face of God, is the hiding of the shining of his Glory in the face of Christ Jesus, and therefore of the Glory of Christ himself, for it is the Glory of Christ to be the Representative of the Glory of God. The Spouse in the Canticles is often at a loss and herein, bemoans her self that her Beloved was withdrawn, that she could neither find him, nor see him, Chap. 3. 1, 2. Chap. 5. 6.

MEN may retain their Notions concerning Christ, his Person, and his Glory. These cannot be blotted out of their Minds, but by Heresy or obdurate Stupidity. They may have the same Doctrinal Knowledge of him with others; but the sight of his Glory doth not consist therein; They may abide in the outward performance of Duties towards him, as formerly; but yet all this while as unto the especial gracious Communications of himself unto their Souls, and as unto a cheerful refreshing view of his Glory, He may withdraw and hide himself from them.

MEN may retain their Notions concerning Christ, his Person, and his Glory. These cannot be blotted out of their Minds, but by Heresie or obdurate Stupidity. They may have the same Doctrinal Knowledge of him with others; but the sight of his Glory doth not consist therein; They may abide in the outward performance of Duties towards him, as formerly; but yet all this while as unto the especial gracious Communications of himself unto their Souls, and as unto a chearful refreshing view of his Glory, He may withdraw and hide himself from them.

AS under the same outward dispensations of the word, he doth manifest himself unto some, and not unto others; (How is it that thou wilt manifest thy self unto us, and not unto the world? Joh. 14. 22.) Whereon they to whom he doth so manifest himself, do see him to be beautiful, glorious, and lovely (for unto them that believe, he is precious) whilst the others see nothing hereof, but wonder at them, by whom he is admired, Cant. 5. 9. So in the same dispensation of the word, he sometimes hides his face, turns away the Light of his countenance, clouds the beams of his Glory unto some, whilst others are cherished and warmed with them.

TWO Things we must here speak unto.

1. WHY doth the Lord Christ at any time thus hide himself in his Glory from the Faith of Believers that they cannot behold him.

2. HOW we may perceive and know that he doth so withdraw himself from us, so that however we may please our selves, we do not indeed behold his Glory.

AS unto the first of these, tho what he doth is supposed an act of Sovereign unaccountable Wisdom, yet there are many holy ends of it, and consequently reasons for it. I shall mention one only. He doth it to stir us up in an eminent manner unto a diligent search and enquiry after him. Woeful sloth and negligence are apt to prevail in us, in our Meditations on heavenly things. Tho our hearts wake (as the Spouse speaks, Cant. 5. 2.) in a valuation of Christ, his Love, and his Grace, yet we sleep, as unto the due exercise of Faith and Love towards him. Who is it that can justify himself herein? That can say, My heart is pure, I am clean from this sin? Yea it is so far otherwise with many of us, that he is for ever to be admired in his patience, that on the account of our unkindness and woeful negligence herein, he hath not only withdrawn himself at seasons, but that he hath not utterly departed from us. Now he knows that those with whom he hath been graciously present, who have had views of his Glory, although they have not valued the mercy and privilege of it, as they ought, yet can they not bear a sense of his absence, and his hiding himself from them. By this therefore will he awake them unto a diligent enquiry after him. Upon the discovery of his absence and such a distance of his Glory from them as their Faith cannot reach unto it, they become like the Doves of the Valleys all of them mourning every one for his iniquity, and do stir up themselves to seek him early and with diligence, see Hos. 5. 5. So wherever the Spouse intimates this withdrawing of Christ from her, she immediately gives an account of Her restless diligence and endeavours in her enquiries after him, until she have found him, Chap. 3. 1, 2, 3, 4, 5. Chap. 5. 2, 3, 4, 5, 6, 7, 8. And in these enquiries there is such ⟨p. 165⟩an exercise of Faith and Love, tho it may be acting themselves mostly in sighs and groans, as is acceptable and well pleasing to him.

AS unto the first of these, tho what he doth is supposed an act of Sovereign unaccountable Wisdom, yet there are many holy ends of it, and consequently reasons for it. I shall mention one only. He doth it to stir us up in an eminent manner unto a diligent search and enquiry after him. Woful sloth and negligence are apt to prevail in us, in our Meditations on heavenly things. Tho our hearts wake (as the Spouse speaks,

WE are like him in the Parable of the Prophet that spake unto Ahab, who having one committed unto him to keep, affirms that whilst he was busy here and there, he was gone. Christ commits himself unto us, and we ought carefully to keep his presence; I held him, saith the Church, and would not let him go, Cant. 3. 4. But whilst we are busy here and there, while our Minds are over filled with other things, he withdraws himself, we cannot find him. But even this rebuke is a sanctified ordinance for our recovery, and his Return unto us.

WE are like him in the Parable of the Prophet that spake unto Ahab, who having one committed unto him to keep, affirms that whilst he was busie here and there, he was gone. Christ commits himself unto us, and we ought carefully to keep his presence; I held him, saith the Church, and would not let him go, Cant. 3. 4. But whilst we are busy here and there, while our Minds are over filled with other things, he withdraws himself, we cannot find him. But even this rebuke is a sanctified ordinance for our recovery, and his Return unto us.

2. Our second enquiry is, How we may know when Christ doth so withdraw himself from us, that we do not, that we cannot behold his Glory.

I SPEAK herein unto them alone who make the observation of the lively actings of Faith and Love in and towards Jesus Christ their chiefest concern in all their Retirements, yea in their whole walk before God. Concerning these, our enquiry is, how they may know when Christ doth in any degree or measure withdraw from them so as that they cannot in a due manner behold his Glory?

AND the first discovery hereof is by the consequents of such withdrawings. And what are the consequents of it, we can know no otherwise but by the effects of his presence with us, and the manifestation of himself unto us, which as unto some degrees must necessarily cease thereon.

NOW the first of these is the Life, 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 liveth in us, exciting and acting all his Graces in us.

NOW the first of these is the Life, Vigor and effectual Acting of all Grace in us. This is an inseparable consequent and effect of a view of his Glory. Whilst we enjoy it, we live; nevertheless not we, but Christ liveth in us, exciting and acting all his Graces in us.

THIS is that which the Apostle instructeth us in: while we behold his Glory, as in a Glass, we are transformed into the same Image from Glory to Glory, 2 Cor. 3. 18. That is, whilst by faith we contemplate on the Glory of Christ as revealed in the Gospel, all Grace will thrive and flourish in us towards a perfect Conformity unto him. For whilst we abide in this View and Contemplation, our Souls will be preserved in holy Frames, and in a continual exercise of Love and Delight, with all other spiritual Affections towards him. It is impossible whilst Christ is in the eye of our Faith as proposed in the Gospel, but that we shall labour to be like him and greatly love him. Neither is there any way for us to attain unto either of these which are the great concernments of our Souls, namely to be like unto Christ and to love him, but by a constant view of him and his Glory by faith which powerfully and effectually works them in us. All the Doctrinal Knowledge which we have of him is useless; all the view we have of his Glory is but Fancy, Imagination or Superstition, which are not accompanied with this transforming Power. And that which is wrought by it, is the increase and vigour of all Grace; for therein alone our Conformity unto him doth consist. Growth in Grace, Holiness and Obedience, is a growing like unto Christ, and nothing else is so.

THIS is that which the Apostle instructeth us in: while we behold his Glory, as in a Glass, we are transformed into the same Image from Glory to Glory, 2 Cor. 3. 18. That is, whilst by faith we contemplate on the Glory of Christ as revealed in the Gospel, all Grace will thrive and flourish in us towards a perfect Conformity unto him. For whilst we abide in this View and Contemplation, our Souls will be preserved in holy Frames, and in a continual exercise of Love and Delight, with all other spiritual Affections towards him. It is impossible whilst Christ is in the eye of our Faith as proposed in the Gospel, but that we shall labour to be like him and greatly love him. Neither is there any way for us to attain unto either of these which are the great concernments of our Souls, namely to be like unto Christ and to love him, but by a constant view of him and his Glory by faith which powerfully and effectually works them in us. All the Doctrinal Knowledge which we have of him is useless; all the view we have of his Glory is but Fancy, Imagination or Superstition, which are not accompanied with this transforming Power. And that which is wrought by it, is the encrease and vigor of all Grace; for therein alone our Conformity unto him doth consist. Growth in Grace, Holiness and Obedience, is a growing like unto Christ, and nothing else is so.

I cannot refrain here from a necessary short Digression. This transforming efficacy from a spiritual View of Christ as proposed in the Gospel, being lost as unto an experience of it in the Minds of Men carnal and ignorant of the mystery of believing (as it is at present by many derided, tho it be the life of Religion) Fancy and Superstition provided various supplies in the room of it. For they found out Crucifixes and Images with Paintings to represent him in his Sufferings and Glory. By these things, their carnal Affections being excited by their outward Senses, they suppose themselves to be affected with him, ⟨p. 167⟩and to be like unto him. Yea, some have proceeded so far, as either by Arts Diabolical, or by other means, to make an appearance of wounds on their hands, and feet, and sides, therein pretending to be like him; yea, to be wholly transformed into his Image. But that which is produced by an Image, is but an Image, an imaginary Christ will effect nothing in the Minds of Men, but imaginary Grace.

I cannot refrain here from a necessary short Digression. This transforming efficacy from a spiritual View of Christ as proposed in the Gospel, being lost as unto an expeperience of it in the Minds of Men carnal and ignorant of the mystery of believing (as it is at present by many derided, tho it be the life of Religion) Fancy and Superstition provided various supplies in the room of it. For they found out Crucifixes and Images with Paintings to represent him in his Sufferings and Glory. By these things, their carnal Affections being excited by their outward Senses, they suppose themselves to be affected with him, ⟨p. 167⟩and to be like unto him. Yea, some have proceeded so far, as either by Arts Diabolical, or by other means, to make an appearance of wounds on their hands, and feet, and sides, therein pretending to be like him; yea, to be wholly transformed into his Image. But that which is produced by an Image, is but an Image, an imaginary Christ will effect nothing in the Minds of Men, but imaginary Grace.

THUS Religion was lost and died. When Men could not obtain any experience in their Minds of the spiritual Mysteries of the Gospel, nor be sensible of any spiritual Change or Advantage by them, they substituted some outward Duties and Observances in their stead; as I shall show (God willing) elsewhere more at large. These produced some kind of effects on their Minds and Affections, but quite of another nature than those which are the real effects of true Evangelical Grace. This is openly evident in this substitution of Images instead of the representation of Christ and his Glory made in the Gospel.

THUS Religion was lost and died. When Men could not obtain any experience in their Minds of the spiritual Mysteries of the Gospel, nor be sensible of any spiritual Change or Advantage by them, they substituted some outward Duties and Observances in their stead; as I shall shew (God willing) elsewhere more at large. These produced some kind of effects on their Minds and Affections, but quite of another nature than those which are the real effects of true Evangelical Grace. This is openly evident in this substitution of Images instead of the representation of Christ and his Glory made in the Gospel.

HOWEVER there is a general Supposition granted on all hands; namely, that there must be a View of Christ, and his Glory, to cause us to love him, and thereby to make us conformable or like unto him. But here lies the difference; those of the Church of Rome say that this must be done by the beholding of Crucifixes with other Images and Pictures of him; and that with our bodily eyes: We say it is, by our beholding his Glory by Faith, as revealed in the Gospel, and no otherwise. And to confess the Truth, we have some, who as they reject the use of Images, so they despise that spiritual View of the Glory of Christ which we enquire after. Such Persons on the first occasion will fall on the other side; For any thing is better than nothing.

BUT as we have a sure word of 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, and experience of the efficacy of this Spiritual View of Christ transforming our Souls into his own likeness, is absolutely necessary. For if an Idolater should plead, as they do all, that in the beholding of the Image of Christ, or of a Crucifix, especially if they are sedulous and constant therein, they find their Affections unto him greatly excited, increased, and inflamed (as they will be, Isa. 57. 5.) and that hereon he endeavours to be like unto him, what shall we have to oppose thereunto? For it is certain that such Images are apt to make impressions on the Minds of Men; partly from the readiness of the senses and imagination to give them admittance into their thoughts; and partly from their natural inclinations unto superstition, their aversation from things spiritual and invisible, with an inclination unto things present and visible. Hence among them who are satisfied that they ought not to be adored with any Religious Veneration, yet some are apt upon the sight of them to entertain a thoughtful Reverence, as they would do if they were to enter into a Pagan Temple full of Idols; and others are continually making approaches towards their use and veneration in Paintings and Altars and such outward postures of Worship as are used in the Religious Service of them. But that they do sensibly affect the Minds of Men carnal and superstitious, cannot be denied, and as they suppose, it is a love unto Christ himself. However, certain it is in general, and confessed on all hands, that the beholding of Christ is the most blessed means of exciting all our Graces, spiritualizing all our Affections, and transforming our Minds into his likeness. And if we have not another, and that a more excellent way of beholding him, than they have who behold him, ⟨image 99⟩⟨image 100⟩⟨p. 169⟩as they suppose, in Images and Crucifixes, they would seem to have the advantage of us. For their Minds will really be affected with somewhat, ours with nothing at all. And by the pretence thereof, they inveigle the carnal affections of Men ignorant of the Power of the Gospel, to become their Proselytes.

BUT as we have a sure word of Prophesie to secure us from these abominations by an express prohibition of such Images unto all ends whatever; so unto our stability in the profession of the Truth, and experience of the efficacy of this Spiritual View of Christ transforming our Souls into his own likeness, is absolutely necessary. For if an Idolater should plead, as they do all, that in the beholding of the Image of Christ, or of a Crucifix, especially if they are sedulous and constant therein, they find their Affections unto him greatly excited, increased, and inflamed (as they will be,

For having lived, it may be, a long time without any the least experience of a sensible impression on their Minds, or a transforming power from the Representation of Christ in the Gospel, upon their very first Religious, Devout, Application unto these Images, they find their Thoughts exercised, their Minds affected, and some present change made upon them.

BUT there was a difference between the Person of David, and an Image with a bolster of Goats Hair, though the one were laid in the room and place of the other. And there is so between Christ and an Image, though the one be put into the place of the other. Neither do these things serve unto any other end, but to divert the Minds of Men from Faith and Love to Christ; giving them some such satisfactions in the room of them, as that their carnal Affections do cleave unto their Idols. And indeed it doth belong unto the Wisdom of Faith, or we stand in need of spiritual Light, to discern and judge between the working of natural Affections towards spiritual Objects, on undue motives, by undue means, with indirect ends, wherein all Papal Devotion consists, and the spiritual Exercise of Grace in those Affections duly fixed on spiritual Objects.

BUT there was a difference between the Person of David, and an Image with a bolster of Goats Hair, though the one were laid in the room and place of the other. And there is so between Christ and an Image, though the one be put into the place of the other. Neither do these things serve unto any other end, but to divert the Minds of Men from Faith and Love to Christ; giving them some such satisfactions in the room of them, as that their carnal Affections do cleave unto their Idols. And indeed it doth belong unto the Wisdom of Faith, or we stand in need of spiritual Light, to discern and judge between the working of natural Affections towards spiritual Objects, on undue motives, by undue means, with indirect ends, wherein all Papal Devotion consists, and the spiritual Exercise of Grace in those Affections duely fixed on spiritual Objects.

BUT as was said, it is a real experience of the Efficacy, that there is in the spiritual beholding of the Glory of Christ by Faith as proposed in the Gospel, to strengthen, increase and excite all Grace unto its proper exercise, so changing and transforming the Soul gradually into his likeness, which must secure us against all those Pretences; and so I return from this Digression.

BUT as was said, it is a real experience of the Efficacy, that there is in the spiritual beholding of the Glory of Christ by Faith as proposed in the Gospel, to strengthen, encrease and excite all Grace unto its proper exercise, so changing and transforming the Soul gradually into his likeness, which must secure us against all those Pretences; and so I return from this Digression.

HEREBY we may understand whether the Lord Christ doth so withdraw himself, as that we do not, as that we cannot behold his glory by Faith in a due manner, which is the thing enquired after. For if we grow weak in our Graces, unspiritual in our Frames, cold in our Affections, or negligent in the exercise of them by holy Meditation, it is evident that he is at a great distance from us, so as that we do not behold his Glory as we ought. If the weather grow cold, Herbs and Plants do whither, and the Frost begins to bind up the earth, all men grant that the Sun is withdrawn, and makes not its wonted approach unto us. And if it be so with our Hearts, that they grow cold, frozen, withering, lifeless in and unto spiritual Duties, it is certain that the Lord Christ is in some 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.

HEREBY we may understand whether the Lord Christ doth so withdraw himself, as that we do not, as that we cannot behold his glory by Faith in a due manner, which is the thing enquired after. For if we grow weak in our Graces, unspiritual in our Frames, cold in our Affections, or negligent in the exercise of them by holy Meditation, it is evident that he is at a great distance from us, so as that we do not behold his Glory as we ought. If the weather grow cold, Herbs and Plants do whither, and the Frost begins to bind up the earth, all men grant that the Sun is withdrawn, and makes not its wonted approach unto us. And if it be so with our Hearts, that they grow cold, frozen, withering, lifeless in and unto spiritual Duties, it is certain that the Lord Christ is in some sence withdrawn, and that we do not behold his Glory. We retain Notions of Truth concerning his Person, Office and Grace; but faith is not in constant exercise, as to real views of him and his Glory. For there is nothing more certain in Christian Experience than this is, that while we do really by Faith behold the Glory of Christ, as proposed in the Gospel, the Glory of his Person and Office as before described, and so abide in Holy Thoughts and Meditations thereof, especially in our private Duties and Retirements, all Grace will live and thrive in us in some measure, especially love unto his Person, and therein unto all that belongs unto him. Let us but put it to the trial, and we shall infallibly find the promised event.

DO any of us find decays in Grace prevailing in us; deadness, coldness, lukewarmness, a kind of Spiritual Stupidity and senseless coming upon us? Do we find an unreadiness unto the exercise of Grace in its proper season, and the vigorous actings of it in Duties of Communion with God? And would we have our souls recovered from these dangerous diseases? Let us assure our selves there is no better way for our healing and deliverance, yea ⟨p. 171⟩no other way but this alone, namely the obtaining a fresh view of the Glory of Christ by faith, and a steady abiding therein. Constant contemplation of Christ and his Glory putting forth its transforming power unto the revival of all Grace, is the only relief in this case, as shall further be showed afterwards.

DO any of us find decays in Grace prevailing in us; deadness, coldness, lukewarmness, a kind of Spiritual Stupidity and senseless coming upon us? Do we find an unreadiness unto the exercise of Grace in its proper season, and the vigorous actings of it in Duties of Communion with God? And would we have our souls recovered from these dangerous diseases? Let us assure our selves there is no better way for our healing and deliverance, yea ⟨p. 171⟩no other way but this alone, namely the obtaining a fresh view of the Glory of Christ by faith, and a steady abiding therein. Constant contemplation of Christ and his Glory putting forth its transforming power unto the revival of all Grace, is the only relief in this case, as shall further be shewed afterwards.

SOME will say, that this must be effected by fresh supplies and renewed communications of the Holy Spirit. Unless he fall as dew and showers on our dry and barren hearts, unless he causeth our Graces to spring, thrive and bring forth fruit, unless he revive and increase faith, love and holiness in our souls, our backslidings will not be healed, nor our spiritual state be recovered. Unto this end is he prayed for, and promised in the Scripture, see Cant. 4. 16. Isa. 44. 3, 4. Ezek. 11. 19. chap. 36. 26. Hos. 14. 5, 6. And so it is. The immediate efficiency of the revival of our souls, is from and by the Holy Spirit. But the enquiry is, in what way, or by what means, we may obtain the supplies and communications of him unto this end? This the Apostle declares in the place insisted on; We beholding the Glory of Christ in a Glass, are changed into the same image from glory to glory, even by the spirit of the Lord. It is in the exercise of Faith on Christ in the way before described, that the Holy Spirit puts forth his renewing, transforming Power in and upon our souls. This therefore is that alone which will retrieve Christians from their present decays and deadness.

SOME will say, that this must be effected by fresh supplies and renewed communications of the Holy Spirit. Unless he fall as dew and showers on our dry and barren hearts, unless he causeth our Graces to spring, thrive and bring forth fruit, unless he revive and increase faith, love and holiness in our souls, our backslidings will not be healed, nor our spiritual state be recovered. Unto this end is he prayed for, and promised in the Scripture, see Cant. 4. 16. Isa. 44. 3, 4. Ezek. 11. 19. chap. 36. 26. Hos. 14. 5, 6. And so it is. The immediate efficiency of the revival of our souls, is from and by the Holy Spirit. But the enquiry is, in what way, or by what means, we may obtain the supplies and communications of him unto this end? This the Apostle declares in the place insisted on; We beholding the Glory of Christ in a Glass, are changed into the same image from glory to glory, even by the spirit of the Lord. It is in the exercise of Faith on Christ in the way before described, that the Holy Spirit puts forth his renewing, transforming Power in and upon our souls. This therefore is that alone which will retrive Christians from their present decays and deadness.

SOME complain greatly of their State and Condition; none so dead, so dull and stupid as they. They know not whether they have any spark of heavenly life left in them; some make weak and faint endeavours for a recovery, which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success. Some put themselves unto multiplied duties. Howbeit the Generality of Professors seem to be in a pining ⟨p. 172⟩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, Joh. 15. 4, 5. Abide in me, and I in you; As the branch cannot bear fruit of it self-except it abide in the vine, no more can ye except you abide in me. I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing.

SOME complain greatly of their State and Condition; none so dead, so dull and stupid as they. They know not whether they have any spark of heavenly life left in them; some make weak and faint endeavours for a recovery, which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success. Some put themselves unto multiplied duties. Howbeit the Generallity of Professors seem to be in a pining ⟨p. 172⟩thriftless condition. And the reason of it is, because they will not sincerely and constantly make use of the only remedy and relief; like a man that will rather chuse to pine away in his sickness, with some useless, transient refreshments, than apply himself unto a known and approved remedy, because it may be the use of it is unsuited unto some of his present occasions. Now this is to live in the exercise of Faith in Christ Jesus: This himself assures us of, Joh. 15. 4, 5. Abide in me, and I in you; As the branch cannot bear fruit of it self-except it abide in the vine, no more can ye except you abide in me. I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing.

THERE is a twofold coming unto Christ by believing. The first is that we may have life; that is, a spring and principle of spiritual life communicated unto us from him, for he is our life, Col. 3. 3. and because he liveth, we live also, Joh. 14. 19. Yea, it is not so much we that live, as he liveth in us, Gal. 2. 1, 9, 20. And unbelief is a not coming unto him, that we may have life, Joh. 5. 40. But secondly, there is also a coming unto him by believers in the actual exercise of Faith, that they may have this life more abundantly, Joh. 10. 10. That is, such supplies of Grace as may keep their souls in a healthy, vigorous acting of all the powers of spiritual life. And as he reproacheth some that they would not come unto him that they might have life, so he may justly reprove us all, that we do not so come unto him in the actual exercise of Faith as that we might have this life more abundantly.

SECONDLY; When the Lord Christ is near us, and we do behold his Glory; he will frequently communicate spiritual refreshment in peace, consolation, and joy unto our souls. We shall not only hereby have our graces excited with respect unto him as their object, but ⟨p. 173⟩be made sensible of his actings towards us in the communications of himself and his love unto us. When the Sun of Righteousness ariseth on any soul, or makes any near approach thereunto, it shall find healing under his Wings; his beams of Grace shall convey by his spirit, holy spiritual refreshment thereunto. For he is present with us by his spirit, and these are his fruits and effects as he is the Comforter, suited unto his Office as he is promised unto us.

MANY love to walk in a very careless unwise profession. So long as they can hold out in the performance of outward duties, they are very regardless of the greatest Evangelical 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 it self 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 Christs present reward; and a renunciation whereof would deprive the Church of its principal supportments and encouragements in all its sufferings. It is a great evidence of the power of unbelief, when we can satisfy our selves without an experience in our own hearts of the great things in this kind of Joy, Peace, Consolation, Assurance, that are promised in the Gospel. For how can it be supposed that we do indeed believe the promises of things future, namely, of Heaven, Immortality and Glory, the faith whereof is the foundation of all Religion, when we do not believe the promises of the present reward, in these spiritual Privileges. And how shall we be thought to believe them, when we do not endeavour after an experience ⟨p. 174⟩of the things themselves in our own souls, but are even contented without them? But herein men deceive themselves. They would very desirously have evangelical Joy, Peace and Assurance to countenance them in their evil frames, and careless walking. And some have attempted to reconcile these things unto the ruin of their souls. But it will not be. Without the diligent exercise of the Grace of Obedience, we shall never enjoy the Grace of Consolation. But we must speak somewhat of these things afterwards.

MANY love to walk in a very careless unwise profession. So long as they can hold out in the performance of outward duties, they are very regardless of the greatest Evangelical Priviledges; of those things which are the marrow of divine Promises, all real endeavours of a vital communion with Christ. Such are spiritual peace, refreshing consolations, ineffable joys, and the blessed composure of assurance. Without some taste and experience of these things, profession is heartless, lifeless, useless; and Religion it self a dead carcass without an animating soul. The peace which some enjoy, is a meer stupidity. They judge not these things to be real, which are the substance of Christs present reward; and a renunciation whereof would deprive the Church of its principal supportments and encouragements in all its sufferings. It is a great evidence of the power of unbelief, when we can satisfie our selves without an experience in our own hearts of the great things in this kind of Joy, Peace, Consolation, Assurance, that are promised in the Gospel. For how can it be supposed that we do indeed believe the promises of things future, namely, of Heaven, Immortality and Glory, the faith whereof is the foundation of all Religion, when we do not believe the promises of the present reward, in these spiritual Priviledges. And how shall we be thought to believe them, when we do not endeavour after an experience

IT is peculiarly, in the view of the Glory of Christ, in in his approaches unto us, and abiding with us, that we are made Partakers of Evangelical Peace, Consolation, Joy and Assurance. These are a part of the Royal Train of his Graces, of the Reward wherewith he is accompanied; His reward is with him. Wherever he is graciously present with any, these things are never wanting in a due measure and degree, unless it be by their own fault, or for their trial. In these things doth he give the Church of his loves, Cant. 7. 12. For if any man (saith he) loveth me, I will love him, and manifest my self unto him, Joh. 14. 21. Yea, I and the Father will come unto him and make our abode with him, v. 23. and that so as to sup with him, Rev. 3. 20. which on his part, can be only by the Communication of those spiritual refreshments. The only enquiry is by what way and means we do receive them? Now I say this is in and by our beholding of the Glory of Christ by Faith, 1 Pet. 1. 9, 10. Let that Glory be rightly stated as before laid down; the Glory of his Person, his Office, his Condescension, Exaltation, Love and Grace; let Faith be fixed in a view and contemplation of it, mix it self with it as represented in the Glass of the Gospel, meditate upon it, embrace it, and virtue will proceed from Christ, communicating spiritual, supernatural refreshment ⟨p. 175⟩and joy unto our souls. Yea, in ordinary cases it is impossible that believers should have a real prospect of this Glory at any time, but that it will in some measure affect their hearts with a sense of his love, which is the spring of all consolation in them. In the exercise of Faith on the discoveries of the Glory of Christ made unto us in the Gospel, no man shall ever totally want such intimations of his Love, yea, such effusions of it in his heart, as shall be a living spring of those spiritual refreshments, Joh. 4. 14. Rom. 5. 5. When therefore we lose these things as unto a sense of them in our souls, it is evident that the Lord Christ is withdrawn, and that we do not behold his Glory.

BUT I cannot here avoid another short digression. There are those by whom all these things are derided as distempered fancies and imaginations. Yea, such things have been spoken and written of them, as contain a virtual renunciation of the Gospel, the powers of the World to come and the whole work of the Holy Ghost as the comforter of the Church. And hereby all real 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 Gods countenance upon us, which will put gladness into our hearts; that gladness which compriseth all the things mentioned; No such thing as rejoicing upon Believing with joy unspeakable and full of Glory; no such thing as Christs showing and manifesting himself unto ⟨p. 176⟩us, supping with us, and giving us of his loves; that the divine promises of a feast of fat things, and Wine well refined in Gospel-Mercies, are empty and insignificant words; that all those ravishing joys and exultations of spirit that multitudes of faithful Martyrs of old, and in later ages have enjoyed by a view of the Glory of God in Christ and a sense of his love, whereunto they gave testimony unto their last moments in the midst of their torments, were but fancies and Imaginations. But it is the height of impudence in these profane scoffers, that they proclaim their own Ignorance of those things which are the real powers of our Religion.

BUT I cannot here avoid another short digression. There are those by whom all these things are derided as distempered fancies and imaginations. Yea, such things have been spoken and written of them, as contain a virtual renunciation of the Gospel, the powers of the World to come and the whole work of the Holy Ghost as the comforter of the Church. And hereby all real entercourse between the Person of Christ, and the souls of them that do believe, is utterly overthrown; reducing all Religion to an outward shew and a pageantry, fitter for a stage, than that Temple of God which is in the minds of men. According unto the sentiments of these prophane scoffers, there is no such thing as the shedding abroad of the love of God in our hearts by the Holy Ghost; nor as the witnessing of the spirit of God with our spirits, that we are the Children of God; from which these spiritual joys and refreshments are inseparable, as their necessary effects. No such thing, as the lifting up of the Light of Gods countenance upon us, which will put gladness into our hearts; that gladness which comprizeth all the things mentioned; No such thing as rejoycing upon Believing with joy unspeakable and full of Glory; no such thing as Christs shewing and manifesting himself unto

OTHERS there are, who will not deny the truth of these things. They dare not rise up in contradiction unto those express Testimonies of the Scripture, wherewith they are confirmed. And they do suppose that some are partakers of them, at least they were so formerly; but as for their parts, they have no experience of them, nor do judge it their duty to endeavour after it. They can make a shift to live on hopes of Heaven and future Glory: As unto what is present they desire no more, but to be found in the performance of some duties in answer unto their convictions, which gives them that sorry peace which they do enjoy. So do many countenance themselves in their spiritual sloth and unbelief, keeping themselves at liberty to seek for refreshment and satisfaction in other things, whilst those of the Gospel are despised. And these things are inconsistent. While men look for their chief refreshment and satisfaction in temporal things, it is impossible they should seek after those that are spiritual in a due manner. And it must be confessed, that when we have a due regard unto spiritual, evangelical Consolations and Joys, it will abate and take off our affections unto, and satisfaction in present enjoyments, Phil. 3 8, 9.

BUT there is no more sacred truth than this; That where Christ is present with Believers, where he is not withdrawn for a season from them, where they live in the view of his Glory by faith as it is proposed unto them in the Gospel, he will give unto them at his own seasons such intimations of his love, such supplies of his spirit, such holy joys and 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.

BUT there is no more sacred truth than this; That where Christ is present with Believers, where he is not withdrawn for a season from them, where they live in the view of his Glory by faith as it is proposed unto them in the Gospel, he will give unto them at his own seasons such intimations of his love, such supplies of his spirit, such holy joys and rejoycings, such repose of soul in assurance, as shall refresh their souls, fill them with joy, satisfie them with spiritual delight, and quicken them unto all acts of holy Communion with himself.

LET no such dishonour be reflected on the Gospel, that whereas the faith of it, and obedience unto it, are usually accompanied with outward Troubles, Afflictions, Persecution and Reproaches, as we are foretold they should be; that it doth not by its inward consolations and divine refreshments, outbalance all those evils which we may undergo upon the account of it. So to suppose, is expressly contrary to the promise of Christ himself who hath assured that even [Greek or Hebrew] even now in this life, in this world, distinct from eternal life; in the world to come, we shall receive an hundred-fold recompense for all that we can lose or suffer for his his sake, Mat. 10. 30. as also unto the experience of them who in all ages have taken joyfully the spoiling of their goods, as knowing in themselves (by the experience which they have of its first fruits) that they have in heaven a better and more abiding substance, Heb. 10. 29, 30. If we come short in a participation of these things, if we are strangers unto them, the blame is to be laid on our selves alone, as it shall be immediately declared.

LET no such dishonour be reflected on the Gospel, that whereas the faith of it, and obedience unto it, are usually accompanied with outward Troubles, Afflictions, Persecution and Reproaches, as we are foretold they should be; that it doth not by its inward consolations and divine refreshments, outballance all those evils which we may undergo upon the account of it. So to suppose, is expresly contrary to the promise of Christ himself who hath assured that even 〈non-Latin alphabet〉 even now in this life, in this world, distinct from eternal life; in the world to come, we shall receive an hundred-fold recompence for all that we can lose or suffer for his his sake, Mat. 10. 30. as also unto the experience of them who in all ages have taken joyfully the spoiling of their goods, as knowing in themselves (by the experience which they have of its first fruits) that they have in heaven a better and more abiding substance, Heb. 10. 29, 30. If we come short in a participation of these things, if we are strangers unto them, the blame is to be laid on our selves alone, as it shall be immediately declared.

NOW the design of the Lord Christ in thus withdrawing himself from us, and hiding his glory from our view, being the exercise of our Graces, and to stir us up unto diligence in our enquiries after him, here lieth our guidance and direction in this case. Do we find our selves ⟨p. 178⟩lifeless in the spiritual duties of Religion? Are we strangers unto the heavenly visits of consolation and joys, those visitations of God whereby he preserves our souls? Do we seldom enjoy a sense of the shedding abroad of his love in our hearts by the holy Ghost? We have no way of Recovery but this alone. To this strong Tower must we turn our selves as Prisoners of hope; unto Christ must we look that we may be saved. It is a steady view or contemplation of his Glory by faith alone, that will bring in all these things in a lively experience in our hearts and souls.

AGAIN; In the second place, it is from our selves principally, if we lose the views of the Glory of Christ, and the exercise of faith be obstructed therein. All our spiritual disadvantages do arise from our selves. It is the remainder of lusts and corruptions in us, either indulged by sloth and negligence, or excited and inflamed by 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.

AGAIN; In the second place, it is from our selves principally, if we lose the views of the Glory of Christ, and the exercise of faith be obstructed therein. All our spiritual disadvantages do arise from our selves. It is the remainder of lusts and corruptions in us, either indulged by sloth and negligence, or excited and inflamed by Satans Temptations, that do obstruct us in this duty. Whilst they are in any disorder or disturbance, it is in vain for us to expect any clear view of this Glory.

THAT view of the Glory of Christ, whereof we treat, consists in two things; namely, its especial Nature, and its necessary Adjunct or effect. The first is, a spiritual perception or understanding of it as revealed in the Scriptures. For the revelation of the Glory of his Person, Office and Grace, is the Principal Subject of them, and the principal Object of our Faith. And the other consists in multiplied thoughts about him, with actings of Faith in Love, Trust, Delight, and longing after the the full enjoyment of him, 1 Pet. 1. 8. If we satisfy our selves in mere notions and speculations about the Glory of Christ as doctrinally revealed unto us, we shall find no transforming power or efficacy communicated unto us thereby. But when under the conduct of that spiritual Light our affections do cleave unto him with full purpose of heart, ⟨p. 179⟩our minds are filled with thoughts of him, and delight in him, and faith is kept up unto its constant exercise in Trust and Affiance on him, virtue will proceed from him to purify our hearts, increase our holiness, strengthen our Graces, and to fill us sometimes with joy unspeakable and full of Glory. This is the just temperature of a state of spiritual health; namely, when our Light of the knowledge of the Glory of God in Christ, doth answer the means of it which we enjoy; and when our Affections unto Christ do hold proportion unto that light; and this according unto the various degrees of it; for some have more, and some have less. Where Light leaves the Affections behind, it ends in Formality or Atheism: And where Affections outrun Light they sink in the Bog of Superstition, doting on Images and Pictures or the like. But where things go not into these excesses, it is better that our affections exceed our light on the defect of our understandings, than that our light exceed our affections from the corruption of our wills. In both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us, especially if not kept constantly under the discipline of Mortification, but some way indulged unto. For,

THAT view of the Glory of Christ, whereof we treat, consists in two things; namely, its especial Nature, and its necessary Adjunct or effect. The first is, a spiritual perception or understanding of it as revealed in the Scriptures. For the revelation of the Glory of his Person, Office and Grace, is the Principal Subject of them, and the principal Object of our Faith. And the other consists in multiplied thoughts about him, with actings of Faith in Love, Trust, Delight, and longing after the the full enjoyment of him,

1. 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.