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 full enjoyment of him, 1 Peter i. 8. If we satisfy ourselves in mere notions and speculations about the glory of Christ as doctrinally re- vealed unto us, we shall find no transforming power or efiicacy com- municated unto us thereby. But when, under the conduct of that
DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT. 401
Spiritual light, our affections do cleave unto liim with full purpose of heart, our minds are filled with the thoughts of him and delight in him, and faith is kept up unto its constant exercise in trust and affi- ance on him, — virtue will proceed from hun to purify our hearts, in- crease our holiness, strengthen our graces, and to fill us sometimes " with joy unspeakable and full of glory." This is the just tempera- ture 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 pro- portion 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 from the defect of our understandings, than that oiu- 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 cor- ruption in us, especially if not kept constantly under the discipline of mortification, but some way indulged unto. For, —
First, The steam of their disorder will cloud and darken the un- derstanding, that it shall not be able clearly to discern any spiritual object, — least of all the greatest of them. There is nothing more ac-, knowledged, 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 ride of grace.
There are three sorts of them unto whom the gospel is preached, in whom there are various obstructions of this view.
1. There is in obstinate unbelievers a darkness, that is an effect of the power of Satan on their minds, in blinding them, which makes it impossible for them to behold any thing of the glory of Christ. So the apostle declares it, " If our gospel be hid, it is hid to them that are lost : in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," 2 Cor. iv. 3, 4. Of these we do not speak.
2. There is in all men a corrupt, natural darkness; or such a de- pravation of their minds by nature, as that they cannot discern this gloiy of Christ in a due manner. Hence " the light shineth in dark- ness ; and the darkness comprehended it not," John i. 5. For " the natural man receiveth not the things of the Spirit of God : for they are foolishness unto him ; neither can he know them, because they
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402 THE GLORY OF CHRIST.
are spiritually discerned," 1 Cor. ii. 14. Hence it is, that although Christ be preached among us continually, yet there are very few who discern any glory or beauty in him for which he should be desired, as the prophet complains, Isa. liii. 1, 2. But I speak not of this natural darkness in general. But even these persons have their minds filled with prejudices against the Gospel, and darkened as unto the glory of Christ, according as coiTupt lusts and affections are prevalent in them. See John i. 46, xii. 43. Hence is the difference that is among the common hearers of the Word. For although no man can do any thing of himself for the receiving of Christ and the beholding of his glory, without the especial aid of the grace of God (Matt., xi. 25; John vi. 44, 45), yet some may make more opposition unto believing, and lay more hinderances in their own way, than others ; . which is done by their lusts and corruptions.
3. There are those in whom both these evils are cured by faith, ■wherein the eyes of our understandings are enlightened to perceive and discern spiritual things, Eph. i. 16-18. But this cure is ■\^^:ought in this life but in part, 1 Cor. xiii. 1 2. And in this cure, by a supply of a principle of saving light unto our minds, there are many degrees. For some have a clearer light than others, and thereby a more clear discerning of the mystery of the wisdom of God, and of the glory of Christ therein. But whatever be our attainments herein, that which obstructs this light, which hinders it from shining in a due manner, — that obstructs and hinders faith in its view of the glory of Christ. And this is done by the remainders of corrupted nature in us, when they act in any prevalent degi'ee. For they darken the mind, and Aveaken it in its spiritual operations. That is, where any corrupt and inordinate affections, as love of the world, cares about it, inclinations unto sensuality, or the like spiritual disorders, do prevail, faith is weakened in its spiritual acts, especially in discerning and beholding the glory of Christ. For the mind is rendered unsteady in its in- quiries after it, being continually distracted and diverted with vain thoughts and imaginations.