sort is the glass, for we cannot see God out of Christ but he is a terrifying
sight. But in the glass Christ we can see God, as we see the sun in the
water. If we cannot see the sun in his glory, that is but a creature, how
* That is, ' repealed the curse.' — G.
ADOVE THE LAW. 247
can we see God himself but in some glass ? Therefore we must sec him in Christ, and so his sight is comfortable.
And in the dispensing of the gospel, especially in the preaching and unfolding of the word, the riches of God in Christ are unfolded, and not only unfolded, but the Spirit in unfolding conveys the sense, assurance, and persuasion thereof unto us.
There is such a connection between the evangelical truth of God and Jesus Christ, that they have both one name,- to insinuate to us that as we will be partakers of Christ, so it must be of Christ, as he is revealed in the gospel, not in conceits of our own. The word is truth, and Christ is truth. They have the same name ; for were there never so much mercy and love in God, if it were concealed from us, that we had nothing to plead, that we had not some title to it by some discovery of it in his will, the word and the seal of the word, the sacraments (for the sacrament is but a visible word, they make one entire thing, the word and sacraments ; the one is the evidence, the other the seal), what comfort could we take in it ? Now his will is in the promise, wherein there is not only a discovery of what he doth or will do, but he hath engaged himself: ' If we believe, we shall not perish, but have life,' John iii. 15 ; and ' Come unto me,' Matt. xi. 28, and be refreshed, saith Christ. Every one that thirsts, come and be satisfied, John vii. 37. And now we may claim the performance of what he hath spoken, and bind him by his own word. ' He cannot deny himself,' John vii. 37. So now we see him comfortably in the glass of the word and sacraments.
These three go together, the glory of God ; Christ the foundation of all grace, in the covenant of grace ; and then the gospel of grace, the gospel of the kingdom, the gospel of life, that discovers the gracious face of God shining in Christ. We have communion with God through Christ, with Christ through the gospel ; therefore in the gospel ' we behold as in a glass the glory of God.'
This is suitable to our condition while we are here below. We cannot see divine things otherwise than in a glass. That sight of God that we shall have in heaven, immediately, without the word and sacraments, that is of a higher nature ; when our natures shall be perfect. But while we live here we cannot see God but in Christ, and we cannot see him but in the word and sacraments. Such is the imperfection of our sight, and such is the lustre and glory of the object, the glory of God, that we cannot per- fectly see it but in a glass. God said to Moses, ' None can see me and live.' His meaning is, none can see me as I am, none can see me imme- diately and live. If we would see God, and the glory of God immediately without a glass, we must see it in heaven. We must die fii-st. We must pass through death to see God face to face as he is ; then, not as he is, but more familiarly than we can now. Then God will represent himself so as shall be for our happiness, though not simply as he is ; for he is infinite, and how should finite comprehend infinite ? We shall apprehend him, but not comprehend him (/). While we are in earth, therefore, we must be content to see him in a glass, which is the gospel, especially unfolded.
Now in this word ' glass,' in which we see the glory of God, is impUed both a perfection and some imperfection.
Perfection, because it is as a clear crystal glass in regard of the glass that was before ; for those under the law saw Christ in a glass of cere-
* That is, "koyog and u.\rfiiici. Cf. John x. 35 with i. 1, and John xiv. 6 with ivii. 17. — G.
248 EXCELLENCY OF THE GOSPEt
monies. And, as I said before, there is dill'erenco between one's seeing bis face in water and in a crystal glass. So then this implies perfection in regard of the former state.
Again, in regard of heaven, it implies imperfection, for there we shall not see in a glass. Sight in a glass is imperfect, though it be more perfect than that in water. For wo know out of the principles of learning and experience, that reflections weaken, and the more reflections, the more weak. When we see a thing by reflection, we see it weakly; and [when] we see it by a second reflection from that, we see it more weakly. When we see the sun on the wall, or any thing that is light, it is weaker than the light of the sun itself. When a man seeth his face in a glass, it is a weaker representation than to see face to face. But when we see the sun upon the wall, reflexing upon another wall, the third reflection is weaker than the fii'st. The more reflections the more weak. Ho here all sight by glasses is not 60 powerful as that sight and knowledge which is face to face in heaven. That is the reason that St James saith, that he that seeth his ftice in a glass is subject to forget (i. 23). What is the reason that a man cannot remem- ber himself, when he seeth his face in a glass, so well as he can remember another man's face when he seeth it ? Because he seeth himself only by reflection. Therefore it is a weaker presentation to him, and the memoiy and apprehension of it is weaker. When he seeth another face to ftice, he remembers him longer, because there is a more lively representation. It is not a reflection, but face to face. So there is imperfection in this, sight that we have of God, while we are here, as in a glass. It is nothing to that when we shall see face to face, without the word and sacraments or any other medium, which sight, what it is, we shall know better when we are there. We cannot now discover it. It is a part of heaven to know what apprehensions we shall have of God there. But sure it is more excellent than that that is here. Therefore this implies imperfection.