A Comment Upon Christs Last Prayer, Verse 24 · Doctrine 5
The happineſs of our being in Heaven is to behold the glory of the Lord Jeſus,Doct. which he hath received by gift from God the Father.
I ſay they happineſs of our being in Heaven lies in this: for this is the end at which our Savior aimes in this Prayer. This is the end of that Priviledg and bleſſing for which he Prayes. For it is not the place of Heaven, though the luſtre and beauty of it, is beyond compare, and indeed unconceivable; nor yet our being in Heaven, barely and nakedly conſidered could ſatisfie either our deſires or wants, and anſwer the Expectation of the Soul. If Chriſt were not there, or we might no injoy his preſence, and …ee his face, though we were ſhut up in a corner of Heaven, certainly Heaven would be no Heaven, our happineſs, no happineſs, if we had no Chriſt. As he ſaid, What availes m…, if I may not ſee the Kings face? And therefore the dregs of the vengeance of Hell is diſcovered in this, that they ſhal be deſtroyed from his preſence, and from the glory of his power.
The End, we ſay, is better than the Meanes, as that which adds beauty and am…bility to them. The End of our being in Heaven, is better than Heaven it ſelf, and that is to ſee the glory of Jeſus. and hence it is, This ſpiritual and ſpecial communion betwixt Chriſt and the Soul is ever implied in ſuch expreſſions, as intimate the happineſs of our being in Heaven. So when the Apoſtle would by a more than ordinary Cordial fetch up the fainting hearts of the Saints, here he lands al deſires, Hopes, indeavours and expectation. 1 …heſſ. 4. and laſt. The trump ſhal blow, the dead ſhal riſe, we ſhal meet him, and be taken up into the Clouds, and …ere we ſhal over be with the Lord. Not be in Heaven, but be with Chriſt there, that makes the feaſt, and have glorious communion with him, and injoyment of him. Els Gods frowns and diſpleaſure in Heaven would make it a Hell to the Soul, and that indeed inſufferable. Hence the Prophet makes this the higheſt pitch of al the Hopes and deſires he had, and the having of that was enough, and did ſatisfie fully. Pſal. 17.15. Having ſpoken of the Pomp and proſperity of the ungodly, they had what they would, and did what they would in this world, he repoſeth his ſpirit upon this; As for me I wil behold thy Face in righteouſneſs and when I awake I ſhal be ſatisfied with thy likeneſs. When he awakes at the day of reſurrection, The ſight of Gods glory gives ful ſatisfaction. Whom have I in Heaven but thee? Its not Heaven but God in Chriſt in Heaven, that makes it deſirable. All deſires of al the hearts of the Saints empty themſelves and end here. Their deſires are to thy Name. And the remembrance of thee. The Soul in Heaven deſires the union of the Body, and the perfection and accompliſhment of the number of their fellow brethren. But when Body and Soul are raiſed, and the Saints completed, then al deſires are to Gods Name, and to the remembrance of him. There is the remembrance of nothing elſe. The things and relations of this life are like prints left in S…nd, there is not the leaſt appearance or remembrance of them. The King remembers not his Crown, the Husband the Wife, Father the Child, nothing that we had, that had any worth and deſirableneſs in it. Its forgotten, only the Name of God in Chriſt, that is, ſo far and ſo much, as he hath manifeſted himſelf in his Chriſt to the Soul: th…s now in their Eye and aime, that only comes into remembrance. This is the top and higheſt pinnacle of perfection, which the Apoſtle hath in his Eye. 1 Joh. 3.1, 2. We are now the Sons of God, but it doth not appear what we ſhal be: Why, what is that excellency that then may be expected? Anſw. We ſhall be like him, for we ſhall ſee him as he is. The Sight of his Glory is the higheſt ſtep and ſtair of ours.
Here we ſhal enquire three Things:
1. What this Glory is.
2. What it is to ſee it.
3. How the ſight of this Glory brings in our End, and happineſs of our being in Heaven; and that will be the Reaſon of the Point.
1. What Glory is.
Anſw. There be Two Things in it.
1. One is ſuppoſed, and that is the worth and excellency of ſuch Graces and Perfections, which are in Chriſt; for al Glory preſumes ſome worth, as the Baſis or Bottom, out of which it doth ariſe. This is included, but not the ſpecial conſideration attended.
2. The expreſſion, and putting forth of ſuch perfection, in the moſt eminent operations thereof: therein appears the luſtre and beauty of ſuch excellencies, and therefore it is ſaid to be the Glory thereof. Thus the ſhine of the Sun in its beauty, is called the Glory of the Sun, as we have more at large opened this Point before.
The Glory of Chriſt then here attended, Is the meeting, and concurrence of the expreſſion of all the Divine Perfections and Grace in Chriſt, in the higheſt ſtrain of Eminency, and to the utmoſt activity of that power they can put forth, …or the Creature can receive.
Here is the work of Wiſdom, and the power and mercy of Faithfulneſs, expreſſing themſelves for the good and welfare the Faithful: But there the Glory of al theſe … diſcovered to the utmoſt of al excellency that is therein. The magnificent triumph of the ſoveraign royalty, and Raign of al thoſe excellent perfections of Wiſdom, Mercy, Power, and Faithfulneſs Chriſt, ſet as it were, in the Throne of Eſtate, Then wil appear the Power of Chriſt in the higheſt ſtrain of Excellency, put forth in the deſtruction of the wicked to the utmoſt, in al that the damned can endure, and not be annihilated: In the preſervation to the utmoſt of the Saints, that nothing can be added, deſired, received.
The triumph of Wiſdom expreſſed to the utmoſt, in breaking the Head of the Serpent, out-bidding al his ſubtilties, al the ſlights of ſin, and the deceit of the hearts of the Sons of men, though deceit ful above al things.
The triumph of Mercy and Grace, which hath put forth the utmoſt of her activity, to quit the …eco…lings of guilt, and fears and terrors, Conſcience never accuſing, doubting, fearing any more … delivering from the hand of Hell, and Sin, and Death, and Devil; frees from the Faithfulneſs performed, and al promiſes, nay, hath been better than al Promiſes. Al theſe perfections of our Savior, and not only ſet on the Throne of Glory, but they heads. Wiſdom ſhal glory over al plots, ſubtilties policies, deceits of the World, and Sin, and Devil, it hath now defeated al.
The Mercy, and Merits, and Blood of Chriſt, glories over al the curies and guilts, puniſhments, acculations, fears; and miſeries, and death, they are al ſwallowed up in Victory, they are hereby aboliſhed al. They were upon every occaſion annoying, troubling, moleſting diſtracting nibling; they are now ſwallowed up, their name, and place, and preſence appear no more.
Grace glories now over al the violence of temptations, the rage of diſtempers, the allurements of the World: not only dead, but buried our of the way, and out of ſight, it hath now removed al. 1 Cor. 15.24. Chriſt is ſaid to put down, foreign take off al activity of rule authority and power foreign, no right they can claim, no authority they can exerciſe no power they can put forth… whereas here Satan, before converſion, hath a right, exerciſeth authority, puts forth power; and al theſe in part after Converſion.
When thus our Savior is exalted in the Higheſt ſtrain of Eminency, and activity or al theſe Divine Excellencies and Perfections, far above al Principalities; ſo that he ſtands fully poſſeſſed of al right in fulneſs of Communication, and the fulneſs of al exerciſe for immediate diſpenſation (How Chriſt hath Glory given him, we have ſhewed before) So that there is no impediment in regard of Enemies, World, Fleſh, Devil to oppoſe; no weakneſs on our part to receive it; no ſtoppage on Chriſts part, either in regard of his Covenant, or Counſel, and way of his Providence, to cauſe him to withhold the letting in of the ful …ou… of his ſaving Grace and Mercy in that ful meaſure the Saints can attain in the Body of Chriſt.
2. What it is to behold this Glory.
For Anſwer, enquire two Things:
1. What this Beholding implies.
2. The Manner how it is done.
Firſt: The Word tranſlated here, to Behold, carries three things in it.
1. An attentive eye, and a ſetled holding of our Mind and thoughts about the things that are preſented to our underſtanding, Heb. 7.4. Now conſider how great this man was. When the holy Apoſtle would draw the Hebrews to the ſerious attendance of the excellency of the Type, and ſo of our Savior, who was typified by Melchizedek; he bid them to conſider; hold their thoughts bent to the object of ſo worthy attention.
2. It implies a through viewing of the whol compaſs of any thing thus preſented to conſideration, and ſo the word is very often uſed among Heathen Authors, to paſs as a Traveller from one place to another, to acquaint a mans ſelf with the manners, and condition of the place, and people, to the ful. So when the Mind travels to and fro in a ſerious contemplation of that which is offered to our Apprehenſions, with a careful ſearch and obſervation, to take the ſcantling of whatever on circumſtances of any conceived worth may be in it. Luke, 23.49. It's ſaid the women that followed Chriſt from Galilee ſtood aloof off, beholding thoſe things. They kept al the carriages and occurrences of what be…el our Savior from firſt to laſt.
3. Not only a mans apprehenſion comes to be exerciſed, as in the two former; but the quality and nature of the thing, comes ſo to be taken into our obſervation and conſideration; That the heart comes to be experimentally affected therewith, John 12.19. Do ye not ſee how ye profit nothing, The whol World follows him: that is, your own ſence and experience wil give you proof and evidence, that this your oppoſition, wil do no good.
To behold then, the Glory of Chriſt, is, by an actual and attentive ſurvey of the excellency thereof, to be ſuitably, or experimentally affected therewith.
2. The Manner how this is done, appears in three Things:
1. Immediately, as he is then pleaſed to ſhine in, and ſend in beams of his Grace and Holineſs, directly and nextly upon the Soul, 1 Cor. 13.12. We now ſee through a Gla…s darkly: as the excellency of our Savior comes covered and vailed in Providences and Ordinances, and ſo made liable to the dimneſs or our Eye, while we walk in the ſhadow of darkneſs here. As the Soul of a man, which cannot come to our view in regard of its Spiritual Nature, yet we perceive the preſence of it, as it's ſpeaking in the tongue, and ſtirring in other parts of the Body. So▪
2. We ſee him then more fully, weſe 11. more of him, and the excellency of his Glory, than can be attained in this Life, 1 John 3.2. …e ſhall ſee him as he is, that is, in himſelf. We here appre…end ſo much of Chriſt as the Ordinances either preſent, or convey in the work thereof, either according to its weakneſs, or Gods bleſſing. One text affords matter of Humiliation, another of Comfort, another of Direction; and that ſo much of Chriſt as he wil drop in, in this or that Ordinance: and how li…tle do we ſee of hin… yet that's al we ſeek; and that's al the good we can receive to do us good. But them …hriſt in the glorious ſufficiency of the fulneſs of his Grace, ſhal ſhine in a-main upon the mind, in the ful beauty of it. Al Comfort, and Peace, and Grace of al kinds, ſhal like a mighty ſtream, take up the whol man. Here by re-tale, as perſons who are poor, buy, and bring in their Proviſions. Then by whol-ſale. Here the Light of the Sun ſhining in a crevis, and day-hole, leaves yet the place dark, but then the Lord Chriſt ſhal ariſe as the Sun of Righteouſneſs, and fil (as that the whol Heaven; ſo this) the whol heart. So Chriſt ſhines in the Counſels, Comrorts &c. of the Miniſtry of the Word, and makes us ſee the Day-ſtar ariſing, but ſtil there be ſhadows: But then he wil ariſe in our hearts, and al theſe ſhadows ſhal fly away. I ſhall know as I am known.
3. Moſt effectually and powerfully, 1 John. 3.2. It's the Inference the Apoſtle makes, and the reaſon he brings to force this Conſequence, and that infallibly. We ſhal be like him; How comes that? We ſhall ſee him as be is. For as the Spirit of Chriſt, by his Special preſence in the Soul, and work upon it, is the only Author of al Grace and Holineſs, which we do here, or ſhal hereafter poſſeſs, 2 Cor. 3.18. We are transformed into one degree of glorious Grace from another, by the ſame Spirit. So the Spirit of God, uſeth firſt to enlighten our minds, a… the firſt means, whereby he comes to make way for himſelf into the heart, and to communicate al that glorious Grace to thoſe, upon whom he is pleaſed to beſtow it. And hence our Savior, when he would difference his Servants from the wicked in the World to whom he never intends any ſaving good, nor do they partake thereof, he gives this as a ground, John 14.17. The Father will ſend his Spirit of Truth, whom the World cannot receive, becauſe it ſeeth him not, neither knoweth him; but ye know him. No Spirit, no Grace. But the World hath no Spirit, becauſe they cannot receive him; and that becauſe they do not ſee not know: But they ſee, therefore receive, and therefore have the Spirit, and therefore have Grace: and therefore the Apoſtle concludes, 1 John 3.6. Whoever ſinneth, hath not ſeen him, nor known him. True, it is poſſible the wicked may have a glimmering of the Truth, and hear tel of a Chriſt, by the common bruit of the World, as they read ſuch things writ: But this is a falſe Light, the Star-light of ſome common apprehenſions of Reaſon, Arguments which are preſented to us in Speech and Diſcourſe. But the Apoſtle ads, Eph. 4.20. If ye have heard and learned Chriſt, and been taught by him as the Truth is in Jeſus. Ye have heard of the Truth and Chriſt, as then are in words which report him, as Arguments and Reaſons which diſcourſe and diſpute about him; but the Truth as it is in Jeſus, as it iſſues from a Jeſus, from a Savior, and from that ſaving, enlightening, over-powring work; when it's ſet on by the hand of a Jeſus, not by Man, Education, or Diſputation, then it wil make men to put off the old man, and be renewed in the ſpirit of their minds. This the eyeing of Jeſus in a right manner in this Life, wil do. But when we come to ſee Chriſt as he is in his Glory, all thoſe impediments which either ſtopped, or leſſened the work of the Spirit from conveying that fulneſs of Grace, which otherwiſe it would, and by which we might have been perfectly like him, are then taken away.
Now the impediments which ſtop the current and paſſage of the Spirit are, either in regard of the means, whereby he is diſpenſed, or in regard of our hearts, wherein he is received.
1. For the means; they are either narrow, as Conduits from the Fountain, or Creeks from the Sea, of ſmal power, and convey little help in ſpiritual ſupply, as Word and Sacraments.
Or elſe the Inſtruments are weak and cracked, and ſo ſtop the ſtream, and corrupt, and ſinful; and therefore though not utterly hinder the work of the Spirit, yet wrong and defile it much.
But then the Lord Chriſt wil do his work by himſelf, when his Spirit ſhal have ful ſcope; the narrowneſs of means ſhal not ſtreighten him, the weakneſs of inſtruments hinder him, to expreſs the ful power of his Grace in ful perfection, but God ſhall now be all in all, 1 Cor. 15.28.
1. Whatever Word, and Sacraments, and Prayer, could, or did convey; whatever the Power of Ordinance, the Miniſtry of the Word, the Counſel of Saints, endeavored to work in you; he wil be inſtead of al, and do more than al. Ye prayed for a Chriſt, did ye not? Ye heard for a Chriſt, received for a Chriſt, conferred, humbled, to come more neer a Chriſt, to enjoy more of him, do more for him: Alas, that Chriſt ye deſired to hear ſome Tidings of, ye ſhal ſee him, not in weakneſs of Ordinances, Miniſtry of his Servants, &c. ye ſhal ſee him as he is, in the higheſt ſtrain of Eminency of al Grace, acting to its utmoſt for your good, that which they all could not do.
They did convey but imperfect power againſt ſin, peace and comfort to your Conſcience: but now ye ſhal find al power perfectly, and conſtantly, gloriouſly conveyed from this Glory of Chriſt.
2. There ſhal be no impediment to hinder or ſtreighten the Spirit from conveying; no impediment on our part, no hindrance in our Souls, becauſe they ſhal readily receive the ful impreſſion of Grace. The ſet frame and face of the Soul being alone for Chriſt, and towards him. The whol imployment of the whol man being nothing elſe, but to attend upon Chriſt, and to ſubmit to him, to be carried by the preſence, power, and influence of his Spirit alone. Look as it is with In-mates under a Roof; the one is conſtrained to confine himſelf, to heap up, and tumble his Houſhold-ſtuff together, becauſe he hath not room to ſet it forth: but when al are outed, and he hath ful ſcope in his Houſe and Family, he may order al in their ful beauty. So here, pa…ly our Corruptions, partly the World, and Earthly occaſions keep houſe with Chriſt; thoughts of Chriſt, and the Family, …are for the Promiſes, and for Proviſion alſo; pains and labor to ſettle our Spiritual, the like contrivements to ſuit our temporal Condition: and al takes up, if not take off, and carri… our minds and thoughts, our hearts, our care; ſo that Chriſt, and the works of his Grace, are crowded into corners and narrows: But then the Houſe wil be free, the heart quit of al theſe, and Chriſt wil have ful ſcope. Hence the Apoſtle, 1. Theſ. 4.17. We ſhall ever be with him. We are now peſtered with unwelcome gueſts, which we cannot ſend going, Pride and Peeviſhneſs, Weariſhneſs, ſluggiſhneſs, &c. and they are with us in our Prayers, Duties, Hearing, Conferences: Whence it is we crowd Chriſt into a narrow corner, not an Ear to hear, a Mind to attend, our Prayers few and faint, &c. We are mated, and moleſted with Friends, miſeries, wants, neceſſities, families, occaſions, they are calling and crowding. But then the Coaſt wil be cleer, we ſhal only be with Chriſt. Thus the Apoſtle ſpeaking concerning faſting and Prayer, enjoyns the Man and Wife to part mutual Company and Society, and forſake their Contentments in their mutual fellowſhip, 1 Cor. 7.5. that they might give themſelves to Prayer. While we live here, we give away ſome Love, beſtow ſome delight, ſpend ſome thoughts and affections, take ſome content in theſe; therefore he would have them al laid aſide, that we might give our ſelves, &c. Now this ſhal be done at that day: nay not only, and alone bound for Chriſt: But now it's the whol imployment of the Soul to attend upon him; the Soul hath none other to ſee, nothing elſe to do. Rev. 14.4. They follow the Lamb where ever be goes; ſee no Wife, nor Child, nor Friend, nor Honor, Pleaſure, but Chriſt only; Old things are paſſed: Have none to love, to deſire, to delight in, to be ſatisfied with, but Chriſt alone. Now we ſend our thoughts and affections upon other Errands. If a man knew nothing, loved nothing, needed nothing, but one thing, how would that carry him, command him, prevail with him?
3. How this brings in this Happineſs.
Anſw. Upon a double Ground: and here we have a double Reaſon of the Point.
1. Becauſe men come to receive more of God, and that in the moſt intimate and inward manner: and this is one end of the great Works of God in our Creation and Redemption, of our being men and Chriſtians, that he might leave the impreſſions and manifeſtations of himſelf, and his Divine perfections upon us, whom he would have to be Monuments of thoſe everlaſting Mercies, and glorious Attributes through al Eternity. For God cannot but work for his own Glory; and becauſe there can be no addition made to himſelf, who is infinite in al his Excellencies, therefore there muſt be only a manifeſtation of theſe, and this is the aim of al Gods Counſels. He wil ſhew forth, and make Editions of his glorious Grace and Mercy, which may be ſeen, and read, and acknowledged; therefore a world, therefore a man; and he a Veſſel of glorious Grace: When they partake moſt of his glorious Mercy, and are tunn'd top ful of glory, and there is nothing els; Then the Lord attains the end of the work of his Grace. For its not Heaven, the place, nor the freedom from evil, or the preſence and confluence of al pleaſure, or our being there that makes us happy: But the injoyment of God in al his perfections; and ſhould he withdraw himſelf, Heaven were a Hel, and we as miſerable as Devils. We then attain our ſupream happineſs, when we attain our end, and our good is, to have more of God. Whom have I in Heaven but thee? That Chriſt may be glorified in life and death.
Its part of the ſcope of Gods proceeding at the day of judgment. 2. Theſſ. 1.10. He wil be glorious in his Saints, but admired in al thoſe that beleeve. He wil be glorious in the Eyes of al ſtanders by, Angels and Devils, for the Grace that then ſhal be expreſſed in the Saints: But that by faith they have received Chriſt, and come to be one with God through him, and receive al by him, this dazels the Eyes of Angels, and amazeth the hearts of Devils. Yea its a work beyond admiration implies ſome thing unexpected, ſuch as we cannot tel the reaſon of, that is matter of admiration, is not in comprehenſion.
The Devils have ſeen men holy and innocent and unblamable, as Adam in Paradiſe. But when the Devils ſhal ſee ſuch as were haters of Chriſt and God, to receive Chriſt, and to be made one with God, through him: to have God to be al in al, when they were without God in the world, this wil make Angels to be ſwallowed up in admiration.
This is an eſpecial part of that reward that God hath promiſed unto his: not to have freedom from annoyance, nay the preſence of evil, but to have himſelf: God communicating himſelf in al the fulneſs of perfections fully to the Soul, as it is capable of. God is the Objective happineſs to the Soul in himſelf, and ſo its equal to al: but God communicating himſelf in his fulneſs, as far as a ſinner is capable, is part of that ſpecial reward we have in Heaven. Gen. 15.1. Lament: 3.24.
2. Reaſ. More of our Souls are for God. For now the ſtrength of the whole man is wholly ſpent and exerciſed in the injoying of God, and him only and immediately. God without means: God inſtead of al means: God only and no means. Now ſome love, and joy, and deſire &c. Is ſpent upon the choice ordinances:
But then none of al theſe, are in the Eye and deſire; but al the faculties of the Soul are fully taken up with God. This is the errand of our lives, and the end why we came into the world. This is intimated in. 2. Theſſ. 1.11, 12. Wherefore I pray alwaies for you, that God would make you worthy of your Calling, and fulfil al the good pleaſure of his goodneſs, and the work of faith with power, That the Name of our Lord Jeſus Chriſt may be glorified in you, and you in him, according to the Grace of God, and our Lord Jeſus Chriſt. The meaning is, That God would Count them worthy of their calling; That is, the glory unto which they were called: and ſo Fulfil al the good pleaſure of his goodneſs; that is, fully beſtow al that ſpecial good which in the purpoſe of his good pleaſure, he intended to them, and the work of Faith with power; that is, bring the work of faith to perfection.
Now the end of al that glory and fulneſs of al perfection and ſpiritual good he prayes for, is,
1. That the Name of Chriſt] That is, Chriſt as made known in his word, Offices, and the great work of Redemption. Might be made glorious in you, in receiving this and the impreſſion of this, that is, that it may be ſaid, See what the Lord Chriſt hath done.
2. And you al may be made glorious and glorified, not in you ſelves, but as you are in him.
As he made glorious in you by receiving: So you may be glorified in him, by returning al to him, while you, Put forth the exerciſe of all upon Chriſt, and through him, upon God. You by receiving of Grace become to have his image: by the exerciſe of Grace, you become to be like him, and ſuck out the ſweet of that infinite good that is in him. For herein lies the beatifical Viſion of God. If truly glorious and efficatious, brings in the fruition of him and his goodneſs, which is our laſt end, and chiefeſt good, which is not to be in Heaven, but to pleaſe God, and chooſe his wil, wil his wil. We meet with God, and ſuck out a ſatisfying goodneſs in him in ſo doing, this is one end.
But both theſe are to be attended and neither ſeperated from the other. The wel-working and exerciſe of our Grace is the end: but that Barely I doubt wil not do it. For no creature can give content to the Soul, but our wel-working is a creature. Therefore with that I added alſo, A relliſh of ſatisfying goodneſs, or comprehending of that goodneſs, That is, God in his goodneſs, by acting upon him, and we communicating from him, al the perfection we are capable of.
We may be ſaid to be like God, and to have his Image, becauſe we have Grace. But we are moſt like him, and communicate moſt of al good from him, when we cloſe with him in the act of his Grace. Satisfie me with thy mercy. I ſhal behold thy Face, and be ſatisfied. The iſſue is, If by our beholding of the glory of Chriſt ſo immediately, effectually, we receive more of God, are more for God in meeting with him, and ſucking out ſatisfying good from him,
Then the happineſs of out being in Heaven is to behold the glory of our Lord Chriſt.
USE, 1. Inſtruction.
We have here a Cordial againſt Death. This ſhould make the Saints willing to die, that they may gaze upon the unmovable glory of a Chriſt, and be made truly and gloriouſly happy thereby. It was Davids longing from that little glimpſe he had once found. Pſal. 63.1, 3. My Soul thirſteth &c. That I may ſee thee, as ſomtimes I have ſeen thee. So ſay thou, I have ſeen the Lord in his word, when he humbled me; in his promiſes, when he hath comforted me, in his ſacraments when he ſtrengthened me; Oh that I may once ſee him, as he is. The glory of that Wiſdom, that I may never erre more, the glory of that mercy, that I may never fear, ſtagger any more, that Grace, that I may never be foiled any more. Thus Job, I know my Redeemer &c. The marriner wil be content to ſplit the Veſſel if there be no other way to get to the Haven.
USE. 2. Examin.
Whether we ever knew the Lord aright or no. Whether it be a ſavor of knowledg, or a Viſard of knowledg. If thou haſt true ſight of the glory of Chriſt. It wil make thee a heavenly and glorious Chriſtian: It wil make thee like the Chriſt thou ſeeſt in part, and hereafter in perfection: then in ful meaſure, but here in ſome truth. If the Eye-ſalve ſhal be right, it heals the Sore, of the Eye, as wel as recover the ſight of it. Otherwiſe hadſt thou al knowledg, couldſt thou ſearch al ſecrets, and yet thy learning and skil left thee as ſenſual, as careleſs as ever, thou haſt happily ſeen the glory of ſome learning and Wiſdom of words but thou never hadſt a ſpeculation indeed of the glimpſe of the glory of Chriſt in the reality of it. Iſa. 6.5. That Viſion of the Prophet, ſee what a diſpoſition it wrought in him, This ſight makes him ſit down confounded. This knowledg is like the Sun riſing, that ſcatters al Clouds, Starlight leaves it dark. Falſe light, like lightning, leaves the mind and heart as dark and corrupt as it was before. Eph. 4.18, 19. 1 Joh. 3.6.
USE, 3. Of Direction.
What Price we ſhould put upon the knowledg of Chriſt, how much deſire it, what Indeavor to attain it.
Prize it above Heaven, deſire it more than Heaven, indeavor to attain it rather than Heaven it ſelf; for indeed it is better. There were no glory in Heaven, but that we behold this glory of Chriſt. Thus Paul deſires. Phil. 3.10. This the Saints have counted the peculiar evidence of Gods favor, as Moſes. Exod. 33.18.
Its the greateſt trade the Saints take up in Heaven; let us then begin Heaven upon Earth; take up our thoughts with that now, upon which we ſhal gaze through al eternity.
This is the end of al ordinances, the ſcope of our Praying, Hearing, Preaching, attendance upon al Duties: we preach for this, ye pray for this, That when al the Churches ſhal meet together we may come to the unity of the faith, and the acknowledgment of the Son of God. It was that Son of God, that pardoned my ſin, quieted my conſcience, comforted my Soul. And mine alſo ſay ye, or els I had periſhed: and mine alſo, or I had been everlaſtingly diſcouraged. When we ſhal never ceaſe the ſeeing, admiring, adoring the glorious perfections of his Son; let us now begin to ſearch after them;
Means are Three.
1. Keep the Conſcience convinced, and the heart perſwaded, that as al power is given to Chriſt in Heaven and Earth, ſo al good that is done to his in ſpiritual things, and al deliverances for his accompliſhed, are wrought by him, and he is ready for the relief of his. Act. 2.33. Know aſſuredly ſaies Peter, That Chriſt, whom ye have crucified, him hath God raiſed, he hath ſhed down that wh…ch ye ſee. I ſee him ſtanding at the right hand of the Father. Know ye Devils, I ſee the glory or that mercy that did reſcue me from their rage, els I had been cooped up with you in the chains or darkneſs.
Be it known unto you ye damned creatures, this is the Son of God, the glory of whoſe conquering Grace hath broke my flinty heart, or els I had burned in Hel with you: that wretched Creature that was proud, and is now humbled, as ye ſee: he that was eſtranged from God and Heaven, and is now called, converted, comforted, Know that Chriſt hath ſhed down that Grace ye now ſee. He hath done there great things.
2. Hold thoſe glorious excellencies unto the Eye of the Soul, that they may never depart away from it, nor the Soul withdraw it ſelf from them, until they leave an impreſſion upon it. Therefore if any thing beſides come in the way between the Soul and Chriſt, or would cal off the Soul, attend it not. If any thing be preſented againſt this to leſſen the worth or neceſſity, hear it not, regard it not. Keep theſe in thy thoughts. 1 Chro. 9.18. Be in theſe. 1 Tim. 4.15.
As in infuſions, dayly, though eaſie, Heats leave a Tincture of the vigor and vertue of the Herb, or mettal, behind them
Dayly company keeping is the next way of moulding each into other. When men prohibite al other goods to be brought, ſo that Chapmen ſee none beſide, then they ſel their own.
3. A heart willing and yieldable to give way to thoſe glorious operations of Chriſt and the diſpenſations of himſelf unto the Soul. Prov. 2.10. He doth not work becauſe we ſtop the way, and would not have him work. Ye wil find generally a loathneſs and going off from a truth, if you want the good of it, and find not the benefit of it. Jſiah his h…art …e…ed. The… is an inſtruction ſealed, when al parts be apr…d.
Your Souls refuſe comfort, peace, and aſſurance, unleſs it be granted on your manner, and therefore God ſeals it not up in the Soul.