382 THE GLORY OF CHRIST.
will brmof in more blessedness and satisfaction into our minds than in this world we are capable of.
(2.) There is an incapacity in our minds, as unto their actings on things spiritual and eternal, that is merely natural, from the posture wherein they are, and the figure which they are to make in this life. For they are here clothed with flesh, and that debased and corrupted. Now, in this state, though the mind act its conceptions by the body as its oigan and instrument, yet is it variously straitened, encumbered, and impeded in the exercise of its native powers, especially towards things heavenly, by this prison of the flesh, wherein it is immured. There is an angelical excellency in the pure actings of the soul when delivered from all material instruments of them, or when they are all glorified and made suitable helps in its utmost spiritual activity. How and by what degrees our minds shall be freed from these ob- structions in their beholding the glory of Christ shall be afterward declared.
2. Again, a new light, the light of glory, shall be implanted in them. There is a light in nature, which is the power of a man to discern the things of man ; — an ability to know, perceive, and judge of things natural. It is that " spirit of a man"' which " is the candle of the Lord, searching all the inward parts of the belly," Pro v. xx. 27.
But by the light hereof no man can discern spiritual things in a due manner, as the apostle declares, 1 Cor. ii. 11-15. Wherefore God gives a superior, a supernatural light, the light of faith and gi'ace, unto them whom he effectually calls unto the knowledge of himself by Jesus Christ. He shines into their hearts, to give them the know- ledge of his glory in the face of his dear Son. Howbeit this new light doth not abolish, blot out, or render useless, the other light of nature, as the sun, when it riseth, extinguisheth the light of the stars ; but it directs it and rectifies it as unto its principle, object, and end. Yet is it in itself a light quite of another nature. But he who hath only the former light can understand nothing of it, because he hath no taste or experience of its power and operations. He may talk of it, and make inquiries about it, but he knows it not.
Now, we have received this light of faith and grace, whereby we discern spiritual things, and beliold the glory of Christ in the imper- fect manner before described. But in heaven there shall be a super- added light of glory, which shall make the mind itself " shine as the firmament," Dan. xii. 3. I shall only say three things of it. 1. That as the light of grace doth not destroy or abolish the light of nature, but rectify and improve it, so the light of glory shall not abolish or destroy the light of faith and grace, but, by incorporating with it, ren- der it absolutely perfect. 2. That as hy the light of nature we cannot clearly comprehend the true nature and efiicacy of the light of grace,
DIFFERENCE BETV.'EEN THE FAITH AND SIGHT OF IT. S83
because it is of another kind, and is seen only in its own liglit ; so by the light of grace we cannot absolutely comprehend this light of glory, being of a peculiar kind and nature, seen perfectly only by its own light. It doth not appear what we shall be. 8. That this is the best notion we can have of this light of glory, — that, in the first instance of its operation, it perfectly transferrins the soul into the image and likeness of Christ.
This is the progress of our nature unto its rest and blessedness. The principles remaining in it concerning good and evil, with its prac- tical convictions, are not destroyed but improved by grace ; as its blindness, darkness, and enmity to God are in part taken away. Being renewed by grace, what it receives here of spiritual life and light shall never be destroyed, but be perfected in glory. Grace renews nature ; glory perfects gxace ; and so the whole soul is brought unto its rest in God. We have an image of it in the blind man whom our Saviour cured, Mark viii. 22-24. He was absolutely blind, — born so, fio doubt. Upon the first touch, his eyes were opened, and he saw, but very ob- scurely ; — he saw men walking like trees. But on the second, he saw all things clearly. Our minds in themselves are absolutely blind. The first visitation of them by gi-ace gives them a sight of things spi- ritual, heavenly, and eternal ; but it is obscure and unsteady. The sight of glory makes all things clear and evident.
3. The body as glorified, with its senses, shall have its use and place herein. After we are clothed again with our flesh, we shall see our Kedeemer with our eyes. We know not here what power and spi- rituality there will be in the acts of our glorified bodies. Such they will be as shall bear a part in eternal blessedness. Holy Stephen, the first martyr, took up somewhat of glory by anticipation before he died. For when he v/as brought to his trial before the council, all that sat therein, " looking steadfastly on him, saw his face as the face of an angel," Acts vi. 15. He had his transfiguration, according unto his measure, answerable unto that of our blessed Saviour in the mount. And by this initial beam of glory he received such a piercing vivacity and edge on his bodily eyes, that through all those inconceivable dis- tances betw^een the earth and the residence of the blessed, he looked steadfastly into heaven, and " saw the glory of God, and Jesus stand- ing at the right hand of God," Acts vii. 55, 56. Who, then, can de- clare what w^ill be the power and acting of this sense of sight when perfectly glorified ; or what sweetness and refreshment may be ad- mitted into our souls thereby?