Looking Unto Jesus, Book 10 · Chapter 1 · Section 10
SECT. X. Of Chriſts (notwithſtanding this) being all in all to his bleſſed, ſaved, redeemed Saints, to all Eternity.
10. FOR Chriſt's being all in all to his bleſſed, ſaved, redeemed Saints to all Eternity; we ſhall dilate in this Section. Some may object, if God be all in all, what then becomes of Chriſt? is not this derogatory to Jeſus Chriſt? I anſwer no, in no wiſe; for—
1. It is not the Father perſonally and only, but the Deity eſſentially and wholly that is our all in all, when we ſay God is all in all, we do not exclude the Son, and holy Ghoſt, for the whole God-head is all in all to all the Saints, as well as the firſt perſon in the Trinity; the Father is all, and the Son is all, and the holy Ghoſt is all; and in that Chriſt is God, and the Son of God, we may ſay of Chriſt, that he is all in all only the truth of this poſition is not from the humane nature but from the divine nature of Jeſus Chriſt.
2. It is not derogatory to Chriſt, but rather it doth exceedingly advance Chriſt in the thoughts of all his Saints; while it was neceſſary Chriſt veyled his Deity, and when his work of Mediation is fully finiſhed, Chriſt then ſhall reveal his Deity to his Saints more then ever before. In this reſpect might I ſay if any perſon in the Trinity receives more honour than other, Chriſt ſhould have moſt;Rev. 5.13. every Creature which is in heaven heard, I ſay, bleſſing, honour, glory, and power be unto him that ſitteth on the Throne, and unto the Lamb for ever and ever; not only unto God, but particularly to the Lamb for ever and ever. It is true, that God only, and God fully, and God immediately is all in all, but doth that hinder that Jeſus Chriſt is not alſo only, fully, and immediately all in all? ſee how the Scripture joyns them together,Rev. 21.22, 23. which plainly argues that they may conſiſt, I ſaw no Temple in the City, for the Lord God Almighty, and the Lamb are the Temple of it, and the City had no need of the Sun, neither of the Moon to ſhine in it, for the glory of God does lighten it, and the Lamb is the light thereof.
Now then as I have ſpoken of God, ſo that I may ſpeak of Chriſt, and conclude all with Chriſt, I aſſert this Doctrine, that the glory of Christ which the Saints ſhall behold in Chriſt to all eternity is their all in all. In the diſcuſſion of which I ſhall open theſe particulars. 1. What is the glory of Chriſt? 2. How the Saints ſhall behold his glory. 3. Wherein is the comprehenſiveneſs of this expreſſion, that the beholding of Chriſt is our all in all.
1. What is the glory of Chriſt? I anſwer, that the glory of Chriſt is either humane, or divine.
1. There is an humane glory, which in time was more eſpecially conferred upon his manhood.
2. There is an eſſential or divine glory, which before time and after time, even from everlaſting to everlaſting iſſueth from the God-head; I ſhall ſpeak to both theſe, that we may rather take a view of Chriſt in thoſe glories (as we are able) wherein he will appear to his Saints as their all in all to all Eternity.
1. For his humane glory, that is either in regard of his Soul, or body; for his Soul, Chriſt was from the firſt inſtant of his conception full of glory, becauſe even then he received grace, not by meaſure, as we do, but as comprehenſion, he had the clear viſion of God, even as the Angels of heaven, which aroſe from that hypoſtatical union of two natures at his firſt conception. It is true, that by the ſpecial diſpenſation of God, the fullneſs of thy accompanying that glory was with-held from Chriſt in the time of his paſſion, and the redundancy of glory from his ſoul unto his body was totally deferred until the exaltation of Chriſt; but Chriſt no ſooner exalted, and ſet on the right hand of God, but immediately the interruption of joy in his ſoul, and the interception of glory from his ſoul to his body, was altogether removed. Then it was that his ſoul was filled with all joy, ſolace, pleaſure, which could poſſibly flow from the ſight of an object ſo infinitely pleaſing, as is the eſſence, Majeſty, and glory of God And then it was that his body was repleniſhed with as much glory as was proportionable unto the moſt vaſt capacity of any creature; not only his ſoul, but his body is a glorious Creature; it is foreign, a body of glory, that is a moſt glorious body in it ſelf. And the ſpring of glory unto others, ought not Chriſt to have ſuffered theſe things, Luk. 24.26.and ſo to enter into his glory? it is called his glory, as if it were appropriated unto him as the moſt eminent ſubject, and principal efficient of glory; as if he had the monopoly of glory: all the glory in heaven is in ſome ſort his glory. Surely Chriſt's manhood is exalted unto an higher degree of glory than the moſt glorious Saint or Angel ever was, or ſhall be; principalities, powers, mights, and dominions fall ſhort of his glory.
But ſome object, that the mediatory office of Chriſt ſhall wholly ceaſe, and that the body and ſoul of Chriſt ſhall then be annihilated.
Indeed this was the opinion of Eutiches, that the human nature of Chriſt ſhould be changed or converted into the divine; and thus he interprets that Scripture, then ſhall the Son alſo himſelf be ſubject, that God may be all in all, what is this ſubjection, (ſaith he) but a converſion of the Creature into the very ſubſtance, 1 Cor. 15.28.or eſſence of the Creatour himſelf? Ʋt ipſam ſubjectionem communicationem & converſionem credat futuram creaturae in ipſam ſubstantiam vel eſſentiam creatoris. Aug. de Trinit. lib. 1 c. 8. & Aret. in loco. Job. 19.27. 2 Theſ. 1.10.But we deny the interpretation; the Son as man ſhall be ſubject, and yet the manhood of Chriſt ſhall ſtill remain: it is true that his Mediatory office ſhall wholly ceaſe, but it follows not that therefore the manhood of Chriſt ſhall be converted or changed into the Deity; there may be other reaſons for the continuation of his human nature beſides the execution of his Mediatory office; As, 1. That the luſtre of his Deity might ſhine through his humanity, and that thereby our very bodily eyes may come to ſee God, as much as is poſſible for any creature to ſee him, I ſhall ſee him (ſaith Job) not with other, but with theſe ſame eyes; 2. That the Saints may ſee how the power of an infinite God can conveigh the luſtre of his Deity into a Creature; upon this account I verily believe, that Angels and Men will be continually viewing of Jeſus Chriſt, he ſhall come to be admired of the Saints; he ſhall be admired (as we have heard) at the Judgment-day; nor is that all, but the Saints in heaven ſhall ſee with their eyes ſuch excellencies in Chriſt, as that they ſhall admire for ever; I ſay for ever, as much as they did at the firſt moment when they ſaw him; here if we ſee any thing excellent, we admire at firſt, but after a while we do not ſo, but in heaven there will be ſo much excellency in Chriſt, that we ſhall admire as much to all Eternity, as we did at the very firſt moment; there will be no abatement in glory of our being taken with the ſight of the glory in Jeſus Chriſt. 3. That Chriſt by his humanity may converſe more freely, and familiarly with his brethren in his Fathers houſe; oh the intimacy that will be there betwixt Jeſus Chriſt and his Chriſtian Saints! oh the mutual rejoycing and delight that will be there betwixt Jeſus Chriſt and his deareſt darlings! as Chriſt from Eternity rejoyced in the habitable part of his Earth, ſo will the Saints (his habitable Earth) to all eternity rejoyce in Chriſt; the eye of the Saints in glory can never be off Chriſt as Mediator and God; now the eye of the Saints in glory ſhall never be off Chriſt as God and Mediatour then. Thus far of his human glory.
2. For his Eſſential divine glory, it is that glory which Chriſt hath as God: this he never laid aſide, but as the Sun in a dark gloomy day may not ſend forth its beams, ſo Chriſt the Son of righteouſneſs in the time of his abode upon earth (except a little glimps only in his transfiguration) did not ſend forth his glorious beams; but hereafter the body or humanity of Chriſt ſhall not hinder the breaking forth of all his divine glory. No ſooner the Son ſubject, and his Mediatory office diſcharged, but Chriſt, as God will manifeſtly put forth his more immediate glory to all his Saints. Behold, now we are the Sons of God, and it doth not yet appear, what we ſhall be, but we know when he ſhall appear we ſhall be like him, 1 John 3.2.for we ſhall ſee him as he is. Mark it, when he ſhall appear, at, and after the Reſurrection day, we ſhall ſee him as he is, (i.e.) we ſhall ſee the very eſſential glory of Jeſus Chriſt.Queſt. But what is the eſſential glory of Chriſt? I cannot anſwer, it is a queſtion not to be reſolved by all the men in the World; we know little of the glory of Saints, how ſhould we know any thing of the eſſential glory of Chriſt as God? Anſw.The Scriptures ſay, that God ſpake to Moſes face to face, yet God tells him thou canſt not ſee my face, and he favours him ſo far as to tell him the reaſon, for there ſhall no man ſee my face and live, Exod. 33.11, 20.q. d. No man in this life, he muſt firſt dye, and be changed, and then he ſhall have a peculiar revelation of the divine Majeſty; then he ſhall ſee him as he is; but how that is, I cannot tell; come, let us queſtion this no further; ſurely it is a mercy that this infinite glory is not diſcovered to us; for as a weak eye is not able to behold the Sun, or to ſee in it rota, (as the School-men ſpeak) in that wheel or circle wherein the Sun doth run, but only in the beams of it; no more can we ſee Chriſt as God in his glorious eſſence, or in his eſſential glory, but only in the beams thereof in his Word and Effects; if now we know ſo little of ſpirits and ſpirituals, oh then how little do we know of him who is the Father of Spirits? I ſhall ſay no more therefore, let us be content to be ignorant of theſe things, till we enter into the confines of Eternity.
But whether ſhall this glorious Eſſence, or Eſſential glory of Chriſt be more ſeen, or manifeſted, at, or after the day of judgment, then ever it was before?Queſt: I anſwer. —
I believe it will.Anſw. Dr. Anneſly Communion with God. Some tell us of ſeveral periods wherein the glory of Chriſt is ſtill more and more ſeen; as, 1. In this life we may ſee it in part, thus David ſpeaks of himſelf, my ſoul thirſteth for thee, my fleſh longeth for thee, to ſee thy power, and thy glory, as I have ſeen thee in the Sanctuary; but this ſight is very dim, we ſee onelyonly now as through a glaſs darkly. The ſecond period is betwixt our diſſolution and reſurrection;1 Cor. 13.12. and then ſhall we ſee the eſſential glory of Chriſt more immediately and fully, our creeping apprehenſion of God ſhall then be elevated, and our diſtance from God ſhall then be ſhortned, and all the riddles of grace and of Jeſus Chriſt ſhall then be opened. This ſight is ſo great, that if a ſoul ſhould come from heaven to declare it, neither could that ſoul expreſs it, nor we underſtand it; we read of Lazarus, whoſe ſoul Chriſt returned into his body, whom much people of the Jews came purpoſely to ſee, that they might hear ſtories of the other World, but not a word from him of any ſuch matter; Paul's rapture may ſatisfie with the reaſon of it, he heard there foreign, wordleſs words, 2 Cor. 12.4.ſuch words as could not poſſibly be repeated on earth, and yet all this is but a ſecond ſtep to the full viſion of Chriſt's eſſential glory. The third period is at the Reſurrection, and during the time of the laſt Judgment, and then we ſhall ſee more of his glory; Camero affirms that 'tis no curioſity to ſay, that the Saints and Angels in heaven had a new glory by the exhibition of Chriſt, the great myſtery of the Incarnation being thereby better known; and we may as ſafely affirm, that the Saints ſhall have a new glory, by new viſions of the glory of Chriſt at the day of Reſurrection; they ſhall then ſee the ſolemnity of heavens glory carried on by Chriſt in his glorious actings; and all that ever the ſoul ſaw before in being with Chriſt in Heaven till the Reſurrection, ſhall be ſwallowed up with the ſight of this glory of Chriſt at the Reſurrection-day. The laſt period is after the Reſurrection, and that ſhall continue even to all Eternity; now all the manifeſtations of Chriſt's glory before this, are but as a few green ears rubb'd in our hands, ſo that the full crop or the full harveſt is yet behind. But this is that (which as we told you before) we cannot tell, though we had the tongues of men and Angels. Thus far of the firſt point, what is the glory of Chriſt.
2. How ſh…ll the Saints behold this glory? I anſwer, As Chriſt hath a twofold glory, ſo there is a twofold manner of beholding it, (i.e.) ocular and mental.
1. There is an ocular viſion, a ſight of Chriſt with our very eyes,Job. 19.27. whom I ſhall ſee for my ſelf, and mine eyes ſhall behold him; with theſe eyes in our heads we ſhall one day behold the human glory of Chriſt; I doubt not we ſhall behold the beauty of Heaven, the ſhining bodies of the Saints, but above all, our very eyes ſhall delightfully contemplate Chriſt's glorious body; and indeed this ſhall drown all the other ſights, if any think that Chriſt's glorious body ſhall be too intenſive, and too extraordinary a brightneſs for our weak eyes; let ſuch conſider that—
1. The eye in heaven ſhall be glorified; now glorification adds a ſingular excellency to the faculties, it advanceth the faculties, and raiſeth them to an higher pitch of excellency; glorification adds a greater capacity to the eye then ever it had before. In this world there is a difference in our eyes and ſight; a man of a clear ſight ſees more things, and more of every thing then a dark ſight doth; ſo a glorified eye ſees more of things then our eyes now can ſee; it ſhall be enlarged exceedingly to take in objects which now it cannot receive; glorification adds ſtrength to the faculties both internal, and external, ſo that the eye ſhall be able to look on the glory of Chriſt, not with difficulty, but with contentment; in this World every ſenſe we have is apt to be deſtroyed by excellent Objects, and the more excellent, and tranſcendent the object is, the more it hurts and deſtroys the ſenſe; as the Sun by its brightneſs darkens the eye, and other things by mighty ſounds bring deafneſs to the ear; Paul indeed had a viſion of glory, but becauſe his faculties were not glorified, he was he knew not how, whether in the body or out of the body, whether alive or dead, he did not know; certainly the ſight of the glory of the other world would amaze, diſtract, and deſtroy us, if we had a ſight of it as now we are; but in heaven the eye ſhall have great pleaſure in beholding the brighteſt light, becauſe it ſhall be advanced to the higheſt pitch of ſtrength that may be.
2. As the eye ſhall be glorified, ſo it ſhall act in a glorified body, and this will make the ſight of the glory of Chriſt in ſtead of hurting us, to leave upon us, a more ſweet, enlivening, and powerful impreſſion. By this means all the impediments that hinder the conveyance of divine influences from that heavenly object will be removed. To illuſtrate this, let the moſt excellent ſight be ſet before a man that is defective in his bodily ſtate, and it doth not take him; what ſhould a ſick man do with ſuch things? he makes nothing of the moſt pleaſant gardens, orchards, buildings, nor of the moſt glorious ſights that are; when he is ſick, they are but ſick things to him, and of none effect; but in heaven the body ſhall be glorified, and ſtript of all corruptions and imperfections, ſo that there ſhall be no bar unto the influences of the glory of Chriſt which ſhall there be ſeen.
3. As there ſhall be a glorified eye acting in a glorified body, ſo it ſhall be acted by a glorified Spirit; the eye is but the organ or inſtrument of ſight, and without the ſpirit would conveigh no more then a glaſs doth; it is the Spirit of a man that gives life to viſion, it is the Spirit of a man that diſcovers things, and ſets them forth in their worth, vertues, ends; now in heaven the ſpirit of men ſhall be glorified, and enabled to perform all thoſe offices in perfection; ſo that when a man ſhall look on the man Chriſt Jeſus by vertue of a glorified ſpirit, he ſhall ſee more, know more, taſte more than any other can; As a man of underſtanding when he looks on a diamond, or a wedge of gold he hath other apprehenſions of it, and a further touch upon his ſpirit, then a beaſt or a child in a cradle hath; ſo where the ſight of the eye is acted by a glorified mind, it takes in more from the ſight of every thing which is to be ſeen (unexpreſſibly more) then what can be done here by the moſt ſanctified Spirit in the World. Now in theſe reſpects Chriſt's glorified body (though it be the brighteſt viſible thing in the Heaven of Heavens) yet may it be the object of the eye of Saints, for they ſhall have glorified eyes, in glorified bodies, and acted by their glorified ſpirits.
2. There is a mental viſion, a ſight of Chriſt by the eyes of our underſtandings; and ſurely this exceeds the former, the eye of the body is only on the body of Chriſt, but the eye of the ſoul is on the body and ſoul, on the Humanity and Deity of Jeſus Chriſt. This is the very top of heaven, when Saints ſhall be illightned with a clear and glorious ſight of Chriſt as God; Divines uſually call it, Beatifical viſion.
Queſt.But how ſhall Saints behold the glorious Eſſence, or God-head of Chriſt?
Anſw.1. Some ſay, Chriſt as God, or the God-head of Chriſt ſhall be known by the Humanity of Chriſt; ſuch a luſtre of his Deity ſhall ſhine through his humanity, as that thereby, and by no other means ſhall the Eſſential glory of Chriſt appear.
2. Others ſay, That beſides the Humanity of Chriſt there ſhall be a ſpecies repreſenting the Divine Eſſence of Chriſt, and a light of glory elevating the underſtanding by a Supernatural ſtrength; and that thereby the glorious Eſſence of Chriſt ſhall be diſcovered.
3. Others ſay, That the Divine Eſſence ſhall be repreſented to the glorified underſtanding, not by Chriſts humanity, nor by any ſpecies, but immediately by it ſelf, yet they alſo require a light of glory to elevate and fortifie the underſtanding by reaſon of its weakneſs, and infinite diſproportion and diſtance from the incomprehenſible Deity.
4. Others hold, that to the clear viſion of Chriſt as God, there is not required a ſight of Chriſt's humanity as the firſt ſuppoſe; nor a ſpecies repreſenting the Divine Eſſence, as the ſecond ſuppoſe; nor any created light elevating the underſtanding, as the third ſuppoſe; but only a change of the natural order of knowing; It is ſufficient (ſay they) that the Divine Eſſence be immediately repreſented to a created underſtanding; which though it cannot be done according to the order of nature, as experience tells us, (for ſo we conceive things as firſt having paſſed the ſenſe and imagination) yet it may be done according to the order of Divine grace. I ſhall not enter into theſe Scholaſtical diſputes,1 Cor. 13.12. Rev. 22.4. it is enough for a ſober man to know that in heaven we ſhall ſee him face to face, his Servants ſhall ſerve him, and they ſhall ſee his face.
Queſt.His face, what's that? I anſwer—
Anſw.1. They ſhall ſee Chriſt as God, of the ſame Eſſence with the Father, and the holy Ghoſt, and yet a diſtinct Perſon from them both; they ſhall ſee the Unity in Trinity, and Trinity in Unity; they ſhall ſee how the Son is begotten of the Father, and how the holy Ghoſt proceeds from the Father, and the Son; they ſhall ſee the difference between the generation of the Son, and proceſſion of the Spirit. Theſe are myſteries in which we are blind and know very little or nothing, but in ſeeing his face we ſhall ſee all theſe.
2. They ſhall ſee Chriſt at their firſt being, or principle of all the good that is in the World; they ſhall ſee how all things were made by him, and without him was not any thing made that was made; they ſhall ſee all the good in the creature as flowing from Chriſt,John 1.3. and as contained in the abſolute perfection of Chriſt's Divine Nature; they ſhall ſee in one Chriſt all the excellencies of all the creatures united, which is indeed to ſee him in his eminency if there be any beauty, riches, honour, goodneſs in any creature, that is eminently, tranſcendently, and originally in Chriſt, and that ſhall be ſeen.
3. They ſhall ſee Chriſt in all his ways, counſels, decrees, executions, tranſactions, from everlaſting to everlaſting; that great buſineſs of Election and Reprobation will then be diſcovered; it is an expreſſion of Auguſtine, They ſhall then ſee the reaſon why one is Elected, and another Reprobated; why one is rich, and another poor; they ſhall then ſee all the works that ever God did, or that ever God will do; it is not yet Six thouſand years ſince the creation of the World, and what is Six thouſand years to Eternity? certainly the truth of Origen's opinion touching the exiſtency of other worlds before this, Orig. l. de Prin cipiis 3. c. 5.and the future ſucceſſion of other Worlds after this, will then be known. If no worlds, before this, yet if God in Chriſt hath done ſuch great things in only Six thouſand years what he may do in the next Six thouſand years, and ſo in the next Six thouſand years, who now can tell? we ſee not theſe things, but the Saints in ſeeing the face of Chriſt ſhall ſee all things.
4. They ſhall ſee Chriſt in all his glory, ways, counſels, decrees, executions, tranſactions, as working for their happineſs. Now this … more then the former; there's a great deal of difference in ſeeing an object as excellent in it ſelf, and in ſeeing an object as conducing to my happineſs; As one that is a ſtranger, and another is an heir rides over ſuch a demeſgne; the ſtranger rides over it, and takes delight to ſee the ſituation, rivers, trees, and fruits, but the heir looks upon it after another manner, this (ſaith he) is the land for which my Father laid out ſo much, and all to enrich me, and all to beſtow it on me, as my Inheritance. So the Saints admitted into the glorious ſight of Chriſt, they take not only a view of Chriſt, of the Eſſential glory of Chriſt, of the tranſactions of Chriſt, things excellent in themſelves, but they ſee all theſe as to make them happy; they ſay of Chriſt, and of all his actings, theſe are mine, and for my happineſs; A ſtranger may look upon a King, and ſee beauty and Majeſty, and glory, and honour in him, but the Queen looks upon the King and his beauty as her own; ſo the Saints look upon the King of Heaven, they ſee Chriſt, and all in Chriſt as their own, to make them happy for ever and ever.
5. They ſhall ſee Chriſt as he is; but what? do we not ſee him now as he is? oh no:1 John 3.2. we now ſee him not as he is indeed and truth, but only as he is in hear-ſay, and report; we now ſee him only as he is ſhadowed out to us in the Goſpel of peace; and what is the Goſpel, but the pourtraiture of the King, which he ſent to another Land to be ſeen by his Bride? ſo Kings and Queens on earth wooe one another; whilſt the Bride is on earth, ſhe never ſeeth him as he is in his beſt Sabbath-Royal Robe of immediate glory, ſhe ſeeth him rather by the ſecond hand, (i.e.) by meſſengers, words, mediation; he rather ſends his pourtraiture, then comes himſelf; but in heaven the Saints ſee him as he is, they ſee Chriſt himſelf in his own very perſon; they ſee the red and white in his own face; they ſee all the inſide of Chriſt; and thouſands of excellencies ſhall then be revealed, that we ſee not now; the myſteries of that glorious Ark ſhall then be opened; his Incarnation, his two Natures in one perſon, his Suffering as Man, and his ſitting in the ſeat of God as God, all theſe ſhall be ſeen.
6. They ſhall ſee Chriſt without interruption, and without intermiſſion to all Eternity. If once the eye be ſet on the face of Jeſus Chriſt, it will never be taken off again. Some conceive this to be the reaſon why the Saints in heaven can never fall away, becauſe they ſhall have a continual view of Chriſt as God; Surely to have but one glimpſe of Chriſt in this reſpect, though it were gone preſently, it were a great happineſs beyond all that the World affords; it was ſometimes the deſire of a Philoſopher to ſee the nature of the Sun, though he were to be burnt by it; ſo if Chriſt ſhould but grant us this happineſs, you ſhall come to ſee me, but the ſight of me will deſtroy you, this were a deſirable thing; but to have ſuch an excellent glorious ſight as ſhall never end; that Chriſt ſhould not only paſs by, but ſtand ſtill, ſo as the ſoul ſhall never loſe his ſight; O how glorious is this? if a man do but look upon a delightful Object, he is loath to have his eye drawn from it; ſurely the eye of Saints ſhall be eternally opened to ſee the divine nature of Chriſt; turn them which way they will, they ſhall never turn aſide the buſied eyes of their underſtanding from off the Deity of Chriſt; he fills heaven; he is that fair Tree of life, the branches whereof in all that huge and capacious borders of heaven have not room to grow in; for the heaven of heavens cannot contain him. O the wonders of heaven. There is Abraham, Moſes, Elias, the Prophets, the Apoſtles, and the glorified Martyrs, but the Saints have neither leiſure, nor hearts to feed themſelves with beholding of creatures; no, no; all the eyes of heaven (which are a fair and numerous company) are upon (only, only upon) the Lord Jeſus Chriſt; the Father hath no leiſure to look over his ſhoulder to his Son; the Husband hath no leaſure to look over his ſhoulder to his Wife; Chriſt takes all eyes off from ſuch created things; ſurely 'tis enough for the Saints and Angels in heaven to ſtudy Chriſt for all Eternity; it ſhall be their only labour to read Chriſt, to ſmel Chriſt, to hear, ſee, and taſte Chriſt; to love, joy, and enjoy Jeſus Chriſt for ever and ever. Thus far of the ſecond point, how the Saints ſhall behold the glory of Chriſt.
3. Wherein is the comprehenſiveneſs of this expreſſion, that the beholding of Chriſt is our all in all? I anſwer,—
1. It comprehends the immediate ſeeing and looking upon all, that Majeſty and Glory which Jeſus Chriſt hath.2 Cor. 5.7. In this ſenſe Paul took it when he complained, we walk by faith, not by ſight. q. d. on earth we have faith, and in heaven we have ſight; it is ſome comfort that now I ſee Jeſus Chriſt by faith, but comparatively to that ſight which the Saints have in heaven it is as no comfort at all; alas! I am not, I cannot be ſatisfied ſo long as I am abſent from the Lord, I look upon my ſelf as one from home; And as a Prince in a ſtrange Land ſits down ſadly, becauſe he hath not the ſight of his Father, ſo I am forced to complain; O I cannot ſee my Lord, I would fain behold him, I am a ſtranger on earth, a Pilgrim in this world, I am not where I would be, I am abſent from him whom I moſt deſire; O I deſire to be diſſolved, and to be with Chriſt; I walk with him here on earth by faith, but to walk with him in the ſtreets of heaven by ſight is far better; O I long, I pant, I breath, I deſire, I think every day a year, and every year an age till I be in heaven, at home, in my Father's arms, that I may behold and ſee him, and that immediately, I ſay immediately in his glory. This is one way of beholding Chriſt, it is an immediate ſight.
2. It comprehends the fruition and enjoyment of Chriſt in his glory. Surely the Saints ſhall not be meer idle ſpectators of the glory of Chriſt, but they ſhall enjoy him, and be taken into fellowſhip with him: it was ſaid of Moſes, that he did ſee the Land of Canaan; but he was not admitted into it; it is otherwiſe with the Saints, they ſhall ſee heaven, and they ſhall enter into heaven, come thou faithful ſervant, and enter into thy Maſter's joy; not only behold it, but enter into it; they muſt behold Chriſt, and take poſſeſſion of Chriſt, and enjoy them as their own. And thus the word to ſee, or behold, is often uſed in Scripture; except a man be born again, he cannot ſee the Kingdom of God, (i.e.) he cannot enjoy it:John 3.3. John 17.24. and Father I will that thoſe whom thou haſt given me be with me where I am that they may behold my glory, (i.e.) that they may enjoy my glory; for Chriſt is not only glorious in himſelf, but he is the ſpring of glory unto others: now in this reſpect more eſpecially is Chriſt our all in all; he is all in himſelf, and if we enjoy him, he is all in all unto us: To ſee a little into the ſtate and condition of the Saints in glory in this enjoyment of Chriſt.—
1. They poſſeſs Chriſt as their own; they go to Chriſt, and they lay hold on him, ſaying, thou art mine. It was indeed the language of the ſpouſe whilſt yet on earth, I am my beloved's, and my beloved is mine; there's a right, and a propriety made over to her in her betrothing unto Chriſt, but after the ſolemnity of the marriage is over, the poſſeſſion is then more full; when once the ſpouſe comes to behold Chriſt in his Kindgom, ſhe may then go boldly to her beloved, and ſay, all I ſee is my own; I had thee in hope, but now hope is vaniſhed, and actual enjoyment comes in place: lo, now I have thee in my eye, and in my heart, and in my hands, and in my arms; and as nothing ſhall ſeparate us now, for all our enemies are trod underfoot, ſo never will I part with thee, ſo far as to be out of my eye, I will ſtill behold thee, and in beholding I will ſtill poſſeſs thee, for thou art mine own.
2. They have the uſe of what they poſſeſs; and this is an infinite good to the Saints; they ſhall not only poſſeſs Chriſt, but they ſhall have what uſe they will of Chriſt, and of all in Chriſt; they ſhall as they pleaſe make uſe of his humanity, and of his Deity, of his glorious Eſſence, and of his glorious attributes; O wonder! that a Saint ſhould come to Chriſt and ſay, O my Lord, thou art mine, and my pleaſure is to make uſe of thy wiſdome, power, and mercy; and that Chriſt ſhould reply, and ſay, welcome ſweet ſoul, uſe me and all my glory as thou pleaſeſt, why thus it is; even as a friend will ſay to his friend, make uſe of all I have as your own; ſo will Chriſt come to his Saints, and bid them make uſe of all his riches, glory excellency, even as they will, even to the utmoſt that they are capable of.
3. They have the ſweet and comfort of all they uſe; and this makes up a compleat enjoyment. In things below we may have the poſſeſſion of them, and the uſe thereof, but if we have not the ſweet and comfort of that we uſe, we cannot be ſaid truly or fully to enjoy thoſe things; what is the poſſeſſion and uſe of meat and drink, if we taſte not the ſweet of them? Hence God is ſaid to give us all things richly to enjoy; no creature can give us richly to enjoy another, one may give us ſuch and ſuch things wherein there may be comfort, but he cannot give us comfort in ſuch things, it is only God that can give us that; it is ſo with the Saints in glory, God gives them all things, yea, Chriſt gives himſelf to them as all in all, to enjoy him richly, fully, ſweetly, to the very uttermoſt. This another way of beholding Chriſt, it is a fruition or enjoyment of Chriſt, wherein and whereby he is our all in all.
4. It comprehends all the effects and conſequents of ſuch a beholding of his glory, which are infinite delight and complacency in the will, and all praiſe and thankſgiving in the mouthes of his Saints. For the firſt, It is diſputed whether Eternal happineſs be more in the acts of the underſtanding, or if the Will? and ſome conclude that it is principally in the will, becauſe that is an active appetite, arid predominant in a man, indeed the whole of a man, oh the joy, delight, and complacency that will ariſe in the will upon the ſeeing and beholding of Jeſus Chriſt! they ſhall delight infinitely in the Eſſential glory of Chriſt, and in the declared glory of Chriſt; they ſhall delight in all that glory that is reflected upon Chriſt by all his creatures in heaven; they ſhall delight in his preſence, and in his love, Chriſt is all delights, and how then ſhould they but delight in Chriſt? for the ſecond, as they delight in their wills, ſo will their mouthes be filled with praiſes; we read of Saints and Angels continually praiſing God in heaven; there ſhall be none of our duties of mourning, faſting, praiſing, humbling; the acts of patience and juſtifying faith ſhall ceaſe in heaven; but the duty of praiſing, and glorifying God will contiuue to all Eternity. Methinks I ſee the Saints following the Lamb; methinks I hear the familiar converſes betwixt Chriſt and them; as Chriſt opens himſelf to them, ſo they to him; firſt, he begins; Oh my deareſt Saints, you are they, for whom before all time I decreed this heaven, and now you ſee the execution of my decrees; whiles the world ſtood, I was ſtill carrying on the work of your ſalvation, either in doing or ſuffering, or in ſucceſſive works, applying my doings and ſufferings, my active and paſſive obedience to your perſons, and now the World is at an end, you ſee the end of my work, and the end of your faith, which is the Eternal Salvation of your ſouls; Oh how I have my wiſh, and you have your happineſs; here you and I will live together, that I may for ever behold you, and that you may for ever behold me, and my glory; which no ſooner ſaid, but methinks I hear all thoſe innumerable Saints in heaven to anſwer, worthy is the Lamb that was ſlain, Rev. 5.12.to receive power, and riches, and wiſdome, and ſtrength, and honour, and glory, and bleſſing, and therefore unto him that loved us, and waſhed us from our ſins in his own blood, and hath made us Kings unto God and his Father, to him be glory and dominion for ever and ever. Rev. 1.6.Amen. Yea, methinks I hear every creature in heaven ſay, bleſſing, honour, glory, and power be unto him that ſitteth on the Throne, and unto the Lamb for ever and ever. Amen. Ver. 13.Why this is their continual work in heaven; they have nothing elſe to do, but with joy and gladneſs to ſing forth the praiſes of God, and of Chriſt, and that his mercy endureth for ever. And this likewiſe is comprehended under that notion of the Saints beholding of Chriſt, which compleatly makes up the propoſition aſſerted, that Chriſt, or the glory of Chriſt, which the Saints ſhall behold to all eternity, is their all in all.
Thus far we have propounded the object which is Jeſus carrying on the Salvation of his Saints in his coming again to earth, and taking them up with himſelf and his Angels into heaven; our next work is to direct you how to look unto Jeſus in this reſpect, and then we have done.