CHRISTOLOGIA
Or
A Declaration Of The Glorious Mystery Of The Person of Christ--God and Man:
With The
Infinite Wisdom, Love, And Power Of God In The Contrivance And Constitution Thereof;
As Also, Of The Grounds And Reasons Of His Incarnation;
The Nature Of His Ministry In Heaven;
The Present State Of The Church Above
Thereon;
And The Use Of His Person In Religion:
With An Account And Vindication Of The Honour, Worship, Faith, Love, And Obedience Due
Unto Him, In And From The Church.
by
John Owen
CLICK FOR
CHAPTER 19
Other Evidences of Divine Wisdom in the
Contrivance of the Work of Redemption in and by the Person of Christ, in Effects Evidencing a
Condecency thereunto.
CHAPTER 20
The Nature of the Person of Christ, and the
Hypostatical Union of his Natures Declared
RETURN TO | Table Of Contents, Prefatory Note, The Preface
|
| Chapters 1, 2, 3 |
| Chapters 4, 5, 6 |
| Chapters 7, 8, 9 |
| Chapters 10, 11, 12 |
| Chapter 13, 14, 15 |
| Chapters 16 |
| Chapters 17, 18 |
"Yea doubtless, and I count all things [but] loss for the excellency of the knowledge of
Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but]
dung, that I may win Christ."
Philippians 3:8.
CHAPTER 19
The Exaltation of Christ, with his Present state and Condition in
Glory during the Continuance of his Mediatory Office.
THE APOSTLE, describing the great mystery of godliness--"God manifest in the
flesh"--
by several degrees of ascent, he carrieth it within the veil, and leaves it there in glory--"anelefte
en
doxei", 1 Tim. 3: 16; God was manifest in the flesh, and "received up into glory." This
assumption
of our Lord Jesus Christ into glory, or his glorious reception in heaven, with his state and
condition therein, is a principal article of the faith of the church,--the great foundation of its
hope
and consolation in this world. This, also, we must therefore consider in our meditations on the
person of Christ, and the use of it in our religion.
That which I especially intend herein is his present state in heaven, in the discharge of his
mediatory office, before the consummation of all things. Hereon doth the glory of God, and the
especial concernment of the church, at present depend. For, at the end of this dispensation, he
shall give up the kingdom unto God, even the Father, or cease from the administration of his
mediatory office and power, as the apostle declares, 1 Cor. 15: 24-28, "Then cometh the end,
when he shall have delivered up the kingdom to God, even the Father; when he shall have put
down all rule and all authority and power. For he must reign, till he hath put all enemies under
his
feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But
when he saith, All this are put under him, it is manifest that he is excepted which did put all
things
under him. And when all things shall be subdued unto him, then shall the Son also himself be
subject unto Him that put all things under him, that God may be all in all."
All things fell by sin into an enmity unto the glory of God and the salvation of the church. The
removal of this enmity, and the destruction of all enemies, is the work that God committed unto
his Son in his incarnation and mediation, Eph. 1:10. This he was variously to accomplish in the
administration of all his offices. The enmity between God and us immediately, he removed by
the
blood of his cross, whereby he made peace, Eph. 2: 14-16; which peace he continues and
preserves by his intercession, Heb. 7: 25; 1 John 2: l. The enemies themselves of the church's
eternal welfare--namely, sin, death, the world, Satan, and hell--he subdues by his power. In the
gradual accomplishment of this work according as the church of the elect is brought forth in
successive generations (in every one whereof the same work is to be performed)--he is to
continue unto the end and consummation of all things. Until then the whole church will not be
saved, and therefore his work not be finished. He will not cease his work whilst there is one of
his
elect to be saved, or one enemy to be subdued. He shall not faint nor give over until he hath sent
forth judgement unto victory.
For the discharge of this work he hath a sovereign power over all things in heaven and earth
committed unto him. Herein he does and must reign. And so absolutely is it vested in him, that
upon the ceasing of the exercise of it, he himself is said to be made subject unto God. It is true
that the Lord Christ, in his human nature, is always less than, or inferior unto, God, even the
Father. In that sense he is in subjection unto him now in heaven. But yet he hath an actual
exercise
of divine power, wherein he is absolute and supreme. When this ceases, he shall be subject unto
the Father in that nature, and only so. Wherefore, when this work is perfectly fulfilled and ended,
then shall all the mediatory acting of Christ cease for evermore For God will then have
completely
finished the whole design of his wisdom and grace in the constitution of his person and offices,
and have raised up and finished the whole fabric of eternal glory. Then will God "be all in all".
In
his own immense nature and blessedness he shall not only be "all" essentially and causally, but
"in
all" also; he shall immediately be all in and unto us.
This state of things--when God shall immediately "be all in all"--we can have no just
comprehension of in this life. Some refreshing notions of it may be framed in our minds, from
these apprehensions of the divine perfections which reason can attain unto; and their
suitableness
to yield eternal rest, satisfaction, and blessedness, in that enjoyment of them whereof our nature
is
capable. Howbeit, of these things in particular the Scripture is silent; however, it testifies our
eternal reward and blessedness to consist alone in the enjoyment of God.
But there is somewhat else proposed as the immediate object of the faith of the saints at present,
as unto what they shall enjoy upon their departure out of this world. And Scripture revelations
extend unto the state of things unto the end of the world, and no longer.
Wherefore heaven is now principally represented unto us as the place of the residence and glory
of Jesus Christ in the administration of his office; and our blessedness to consist in a
participation
thereof, and communion with him therein. So he prays for all them who are given him of his
Father, that they may be where he is, to behold his glory, John 17: 24. It is not the essential glory
of his divine person that he intends, which is absolutely the same with that of the Father; but it is
a
glory that is peculiarly his own,--a glory which the Father hath given him, because he loved him:
"My glory, which thou hast given me; for thou lovedst me." Nor is it merely the gloried state of
his human nature that he intendeth; as was before declared in the consideration of the 5th verse
of
this chapter, where he prayeth for this glory. However, this is not excluded; for unto all those
that
love him, it will be no small portion of their blessed refreshment, to behold that individual
nature
wherein he suffered for them, undergoing all sorts of reproaches, contempts, and miseries, have
unchangeably stated in incomprehensible glory. But the glory which God gives unto Christ, in
the
phase of the Scripture, principally is the glory of his exaltation in his mediatory office. It is the
"all
power" that is given him in heaven and earth; the "name" that he hath "above every name," as he
sits on the right hand of the Majesty on high. In the beholding and contemplation hereof with
holy
joy and delight, consists no small part of that blessedness and glory which the saints above at
present enjoy, and which all others of them shall so do who depart this life before the
consummation of all things. And in the due consideration hereof consists a great part of the
exercise of that faith which is "the evidence of things not seen," and which, by making them
present unto us, supplies the room of sight. This is the ground whereon our hope doth anchor,--
namely, the things "within the veil," Heb. 6: 19, which directs us unto the temple administration
of
the mediatory office of Christ. And it is for the strengthening of our faith and hope in God,
through him, that we do and that we ought to inquire into these things.
The consideration of the present state of Christ in heaven may be reduced unto three heads:
I. The glorification of his human nature; what it hath in common with, and wherein it differs in
kind from, the glory of all saints whatever.
II. His mediatory exaltation; or the especial glory of his person as mediator.
III. The exercise and discharge of his once in the state of things: which is what at present I shall
principally inquire into.
I shall not speak at all of the nature of glorified bodies, nor of anything that is common unto the
human nature of Christ and the same nature in glorified saints; but only what is peculiar unto
himself. And hereunto I shall premise one general observation.
All perfections whereof human nature is capable, abiding what it was in both the essential path
of
it, soul and body, do belong unto the Lord Christ in his glorified state. To ascribe unto it what is
inconsistent with its essence, is not an assignation of glory unto its state and condition, but a
destruction of its being. To affix unto the human nature divine properties, as ubiquity or
immensity, is to deprive it of its own. The essence of his body is no more changed than that of
his
soul. It is a fundamental article of faith, that he is in the same body in heaven wherein he
conversed here on earth; as well as the faculties of his rational soul are continued the same in
him.
This is that "holy thing" which was framed immediately by the Holy Ghost, in the womb of the
Virgin. This is that "Holy One" which, when it was in the grave, saw no corruption. This is that
"body which was offered for us, wherein he bare our sins on the tree. To fancy any such change
in
or of this body, by its glorification, as that it should not continue essentially and substantially the
same that it was is to overthrow the faith of the church in a principal article of it. We believe that
the very same body wherein he suffered for us, without any alteration as unto its substance,
essence, or integral parts, and not another body, of an ethereal, heavenly structure, wherein is
nothing of flesh, blood, or bones, by which he so frequently testified the faithfulness of God in
his
incarnation, is still that temple wherein God dwells, and wherein he administers in the holy place
not made with hands. The body which was pierced is that which all eyes shall see, and no
other.
I. On this foundation I willingly allow all perfections in the glorified human nature of Christ,
which are consistent with its real form and essence. I shall, therefore, only in some instances
inquire into the present glory of the human nature of Christ, wherein it differ either in kind or
degree from the glory of all other saints whatever. For even among them I freely allow different
degrees in glory; which the eternal order of things--that is, the will of God, in the disposal of all
things unto his own glory--doth require.
- 1. There is that wherein the present glory of the human nature of Christ differeth, in kind
and
nature, from that which any other of the saints are partakes of, or shall be so after the
resurrection. And this is,
- (1.) The eternal subsistence of that nature of his in the person of the Son of God. As this
belongs unto its dignity and honour, so it does also unto its inherent glory. This is, and shall be,
eternally peculiar unto him, in distinction from, and exaltation above, the whole creation of God,
angels and men. Those by whom this is denied, instead of the glorious name whereby God does
call him, - "Wonderful, Counsellor, The mighty God," &c, - do call him "Ichabod," "Where is the
glory?" or, there is none that is peculiar unto him. But the mystery hereof, according unto our
measure, and in answer unto our design, we have already declared. And this glory he had,
indeed,
in this world, from the first instant of his incarnation, or conception in the womb. But, as unto
the
demonstration of it, "he emptied himself," and made himself of no reputation, under the form of
a
servant. But now the glory of it is illustriously displayed in the sight of all his holy ones. Some
inquire, whether the saints in heaven do perfectly comprehend the mystery of the incarnation of
the Son of God? I do not well understand what is meant by "perfectly comprehend;" but this is
certain, that what we have now by faith, we shall have there by sight. For as we live now by
faith,
so shall we there by sight. No finite creature can have an absolute comprehension of that which
is
infinite. We shall never search out the almighty to perfection, in any of his works of infinite
wisdom. Wherefore this only I shall say, there is such a satisfactory evidence in heaven, not only
of the truth, but also of the nature of this mystery, as that the glory of Christ therein is manifest,
as
an eternal object of divine adoration and honour. The enjoyment of heaven is usually called the
beatifical vision; that is, such an intellectual present view, apprehension, and sight of God and
his
glory, especially as manifested in Christ, as will make us blessed unto eternity. Wherefore, in the
contemplation of this mystery does a great part of our blessedness consist; and farther our
thoughts cannot attain. This is that wherein the glory of the human nature of Christ does
essentially excel, and differ from that of any other blessed creature whatever. And hereon other
things do depend. For,
- (2.) Hence the union of the human nature of Christ unto God, and the communications of
God unto it, are of another kind than those of the blessed saints. In these things--namely, our
union with God and his communications unto us - do our blessedness and glory
consist.
In this world, believers are united unto God by faith. It is by faith that they cleave unto him with
purpose of heart. In heaven, it shall be by love. Ardent love, with delight, complacency, and joy,
from a clear apprehension of God's infinite goodness and beauty, now made present unto us, now
enjoyed by us, shall be the principle of our eternal adherence unto him, and union with him. His
communications unto us here are by an external efficiency of power. He communicates of
himself
unto us, in the effects of his goodness, grace, and mercy, by the operations of his Spirit in us. Of
the same kind will all the communications of the divine nature be unto us, unto all eternity. It
will
be by what he worketh in us by his Spirit and power. There is no other way of the emanation of
virtue from God unto any creature. But these things in Christ are of another nature. This union of
his human nature unto God is immediate, in the person of the Son; ours is mediate, by the Son,
as
clothed with our nature. The way of the communications of the divine nature unto the human in
his person is what we cannot comprehend; we have no notion of it, - nothing whereby it may be
illustrated. There is nothing equal to it, nothing like it, in all the works of God. As it is a
creature,
it must subsist in eternal dependence on God; neither has it anything but what it receives from
him. For this belongs essentially unto the divine nature, to be the only independent, eternal
spring
and fountain of all being and goodness. Nor can Omnipotence itself exalt a creature into any
such
condition as that it should not always and in all things depend absolutely on the Divine Being.
But
as unto the way of the communications between the divine and human nature, in the personal
union, we know it not. But whether they be of life, power, light, or glory, they are of another
kind
than that whereby we do or shall receive all things. For all things are given unto us, are wrought
in us, as was said, by an external efficiency of power. The glorious immediate emanations of
virtue, from the divine unto the human nature of Christ, we understand not. Indeed, the acting of
natures of different kinds, where both are finite, in the same person, one towards the other, is of
a
difficult apprehension. Who knows how directive power and efficacy proceeds from the soul,
and
is communicated unto the body, unto every the least minute action, in every member of it, - so as
that there is no distance between the direction and the action, or the accomplishment of its or
how, on the other hand, the soul is affected with sorrow or trouble in the moment wherein the
body feeleth pain, so as that no distinction can be made between the body's sufferings and the
soul's sorrows. How much more is this mutual communication in the same person of diverse
natures above our comprehension, where one of them is absolutely infinite! Somewhat will be
spoken to it afterward. And herein does this eternal glory differ from that of all other glorified
creatures whatever. And,
- (3.) Hence the human nature of Christ, in his divine person and together with it, is the
object
of all divine adoration and worship, Rev. 5: 13. All creatures whatever do forever ascribe
"blessing, honour, glory, and power, unto the Lamb," in the same manner as unto him who sits
on
the throne. This we have declared before. But no other creature either is, or ever can be, exalted
into such a condition of glory as to be the object of any divine worship, from the meanest
creature
which is capable of the performance of it. Those who ascribe divine or religious honour unto the
saints or angels, as is done in the Church of Rome, do both rob Christ of the principal flower of
his imperial crown, and sacrilegiously attempt to adorn others with it; - which they
abhor.
- (4.) The glory that God designed to accomplish in and by him, is now made evident unto all
the holy ones that are about the throne. The great design of the wisdom and grace of God, from
eternity, was to declare and manifest all the holy, glorious properties of his nature, in and by
Jesus
Christ. And this is that wherein he will acquiesce, with which he is well pleased. When this is
fully
accomplished, he will use no other way or means for the manifestation of his glory. Herein is the
end and blessedness of all.
Wherefore the principal work of faith, whilst we are in this world, is to behold this glory of God,
as so represented unto us in Christ. In the exercise of faith therein is our conformity unto Him
carried on unto perfection, 2 Cor. 3: 18. And unto this end, or that we may do so, he powerfully
communicates unto our minds a saving, internal light; without which we can neither behold his
glory nor give glory unto him. He "who commanded the light to shine out of darkness," shines
into our hearts, to give us "the light of the knowledge of the glory of God in the face of Jesus
Christ," 2 Cor. 4: 6. The end, I say, why God communicates a spiritual, supernatural light unto
the minds of believers, is that they may be able to discern the manifestation and revelation of his
glory in Christ; which is hid from the world, Eph 1: 17-19; Col. 2:2. Howbeit, whilst we are here,
we see it but "darkly as in a glass," it is not evident unto us in its own lustre and beauty. Yea, the
remainder of our darkness herein is the cause of all our weakness, fears, and disconsolations.
Want of a steady view of this glory of God, is that which exposeth us unto impressions from all
our temptations. And the light of our minds therein is that whereby we are changed and
transformed into the likeness of Christ.
But in heaven this is conspicuously and gloriously manifest unto all the blessed ones that are
before the throne of God. They do not behold it by faith in various degrees of light, as we do
here
below. They have not apprehensions of some impressions of divine glory on the person of Christ
and the human nature therein, with the work which he did perform; which is the utmost of our
attainment. But they behold openly and plainly the whole glory of God, all the characters of it,
illustriously manifesting themselves in him, in what he is, in what he has done, in what he does.
Divine wisdom, grace, goodness love, power, do all shine forth in him unto the contemplation of
all his saints, in whom he is admired. And in the vision hereof consists no small part of our
eternal
blessedness. For what can be more satisfactory, more full of glory unto the souls of believers,
than
clearly to comprehend the mystery of the wisdom, grace, and love of God in Christ? This is that
which the prophets, at a great distance, inquired diligently into, - that which the angels bow
down
to look towards, - that whose declaration is the life and glory of the gospel. To behold in one
view the reality, the substance of all that was typified and represented by the beautiful fabric of
the
Tabernacle, and Temple which succeeded in the room thereof, - of all the utensils of them, and
services performed in them, all that the promises of the Old Testament did contain, or the
declarations of the New; - as it is the most satisfactory, blessed, and glorious state, that by the
present light of faith we can desire or long for, so it evidenceth a glory in Christ of another kind
and nature than what any creature can be participant in. I shall therefore state it unto our
consideration, with some few observations concerning it.
-
- [1.] Every believer sees here in this life an excellency, a glory in the mystery of God in
Christ. They do so in various degrees, unless it be in times of temptation, when any of them walk
in darkness, and have no light. The view and prospect hereunto is far more clear, and
accompanied with more evidence, in some than in others, according unto the various degrees of
their faith and light. The spiritual sight of some is very weak, and their views of the glory of God
in Christ are much obscured with inevidence, darkness, and instability. This in many is
occasioned
by the weakness of their natural ability, in more by spiritual sloth and negligence, - in that they
have not habitually "exercised their senses to discern good and evil," as the apostle speaks, Heb.
5: 14. Some want instruction, and some have their minds corrupted by false opinions. Howbeit,
all
true believers have the "eyes of their understanding opened" to discern, in some measure, the
glory of God, as represented to them in the gospel. Unto others it is foolishness; or they think
there is that darkness in it whereunto they cannot approach. But all the darkness is in themselves.
This is the distinguishing property and character of saving faith - it beholds the glory of God in
the
face of Jesus Christ; - it makes us to discern the manifestation of the glory of God in Christ, as
declared in the Gospel.
- [2.] Our apprehension of this glory is the spring of all our obedience, consolation, and hope
in this world. Faith discovering this manifestation of the glory of God in Christ, engageth the
soul
unto universal obedience, as finding therein abundant reason for it and encouragement unto it.
Then is obedience truly evangelical, when it arises from this acting of faith, and is thereon
accompanied with liberty and gratitude. And herein is laid all the foundation of our consolations
for the present and hope for the future. For the whole security of our present and future condition
depends on the acting of God towards us, according as he has manifested himself in
Christ.
- [3.] From the exercise of faith herein does divine love, love unto God, proceed; therein
alone
it is enlivened and inflamed. On these apprehensions does a believing soul cry out, "How great is
his goodness! how great is his beauty!" God in Christ reconciling the world unto himself, is the
only object of divine love. Under that representation of him alone can the soul cleave unto him
with ardent love, constant delight, and intense affections. All other notions of love unto God in
sinners, as we are all, are empty fancies. Wherefore,
- [4.] All believers are, or should be, conversant in their minds about these things, with
longings, expectations, and desires after nearer approaches unto them, and enjoyments of them.
And if we are not so, we are earthly, carnal, and unspiritual; yea, the want of this frame - the
neglect of this duty - is the sole cause why many professors are so carnal in their minds, and so
worldly in their conversions. But this is the state of them who live in the due exercise of faith, -
this they pant and breathe after, - namely, that they may be delivered from all darkness, unstable
thoughts, and imperfect apprehensions of the glory of God in Christ. After these things do those
who have received the "first fruits of the Spirit," groan within themselves. This glory they would
behold "with open face;" not, as at present, "in a glass," but in its own beauty. What do we want?
what would we be at? what do our souls desire? It is not that we might have a more full, clear,
stable comprehension of the wisdom, love, grace, goodness, holiness, righteousness, and power
of
God, as declared and exalted in Christ unto our redemption and eternal salvation? To see the
glory of God in Christ, to understand his love unto him and valuation of him, to comprehend his
nearness unto God, - all evidenced in his mediation, - is that which he has promised unto us, and
which we are pressing after. See John 17: 23, 24.
- [5.] Heaven will satisfy all those desires and expectations. To have them fully satisfied, is
heaven and eternal blessedness. This fills the souls of them who are already departed in the faith,
with admiration, joy, and praises. See Rev. 5: 9, 10. Herein is the glory of Christ absolutely of
another kind and nature than that of any other creature whatever. And from hence it is that our
glory shall principally consist in beholding his glory, because the whole glory of God is
manifested
in him.
And, by the way, we may see hence the vanity as well as the idolatry of them who would
represent Christ in glory as the object of our adoration in pictures and images. They fashion
wood
or stone into the likeness of a man. They adorn it with colours and flourishes of art, to set it forth
unto the senses and fancies of superstitious persons as having a resemblance of glory. And when
they have done, "they lavish gold out of the bag," as the prophet speaks, in various sorts of
supposed ornaments, - such as are so only to the vainest sort of mankind, - and so propose it as
an image or resemblance of Christ in glory. But what is there in it that has the least respect
thereunto, - the least likeness of it? nay, is it not the most effectual means that can be devised to
divert the minds of men from true and real apprehensions of it? Does it teach anything of the
subsistence of the human nature of Christ in the person of the Son of God? nay, does it not
obliterate all thoughts of it! What is represented thereby of the union of it unto God, and the
immediate communications of God unto it? Does it declare the manifestation of all the glorious
properties of the divine nature in him? One thing, indeed, they ascribe unto it that is proper unto
Christ, - namely, that it is to be adored and worshipped; whereby they add idolatry unto their
folly. Persons who know not what it is to live by faith - whose minds are never raised by
spiritual,
heavenly contemplations, who have no design in religion but to gratify their inward superstition
by
their outward senses--may be pleased for a time, and ruined for ever, by these delusions. Those
who have real faith in Christ, and love unto him, have a more glorious object for their
exercise.
And we may hereby examine both our own notions of the state of glory and our preparations for
it, and whether we are in any measure "made meet for the inheritance of the saints in light."
More
grounds of this trial will be afterward suggested; these laid down may not be passed by. Various
are the thoughts of men about the future state, - the things which are not seen, which are eternal.
Some rise no higher but unto hopes of escaping hell, or everlasting miseries, when they die. Yet
the heathen had their Elysian fields, and Mohammed his sensual paradise. Others have
apprehensions of I know not what glistering glory, that will please and satisfy them, they know
not how, when they can be here no longer. But this state is quite of another nature, and the
blessedness of it is spiritual and intellectual. Take an instance in one of the things before laid
down. The glory of heaven consists in the full manifestation of divine wisdom, goodness, grace,
holiness, - of all the properties of the nature of God in Christ. In the clear perception and
constant
contemplation hereof consists no small part of eternal blessedness. What, then, are our present
thoughts of these things? What joy, what satisfaction have we in the sight of them, which we
have
by faith through divine revelation? What is our desire to come unto the perfect comprehension of
them? How do we like this heaven? What do we find in ourselves that will be eternally satisfied
hereby? According as our desires are after them, such and no other are our desires of the true
heaven, - of the residence of blessedness and glory. Neither will God bring us unto heaven
whether we will or no. If, through the ignorance and darkness of our minds, - if, through the
earthliness and sensuality of our affections, - if, through a fulness of the world, and the occasions
of it, - if, by the love of life and our present enjoyments, we are strangers unto these things, we
are not conversant about them, we long not after them, - we are not in the way towards their
enjoyment. The present satisfaction we receive in them by faith, is the best evidence we have of
an
indefeasible interest in them. How foolish is it to lose the first fruits of these things in our own
souls, - those entrances into blessedness which the contemplation of them through faith would
open unto us, - and hazard our everlasting enjoyment of them by an eager pursuit of an interest
in
perishing things here below! This, this is that which ruins the souls of most, and keeps the faith
of
many at so low an ebb, that it is hard to discover any genuine working of it.
- 2. The glory of the human nature of Christ differs from that of the saints after the
resurrection, in things which concern the degrees of it. For,
- (1.) The glory of his body is the example and pattern of what they shall be conformed unto:
"Who shall change our vile body, that it may be fashioned like unto his glorious body, according
to the working whereby he is able even to subdue all things unto himself," Phil. 3: 21. Our
bodies
were made vile by the entrance of sin; thence they became brothers to the worms, and sisters
unto
corruption. To death and the grave, with rottenness and corruption therein, they are designed. At
the resurrection they shall be new-framed, fashioned, and moulded. Not only all the detriment
and
disadvantage they received by the entrance of sin shall be removed, but many additions of
glorious
qualifications, which they had not in their primitive, natural constitution, shall be added unto
them. And this shall be done by the almighty power of Christ, - that working or exercise of it
whereby he is able to subdue all things unto himself. But of the state whereinto we shall be
changed by the power of Christ, his own body is the pattern and example. A similitude of it is all
that we shall attain unto. And that which is the idea and exemplar in any state, is the rule and
standard unto all others. Such is the glory of Christ; - ours consists in conformity thereunto;
which gives him the pre-eminence.
- (2.) As the state of his body is more glorious than ours shall be, so will that of his soul in
itself be made appear to be more excellent than what we are capable of. For that fulness of the
Spirit without measure and of all grace, which his nature was capacitated for by virtue of the
hypostatical union, does now shine forth in all excellency and glory. The grace that was in Christ
in this world is the same with that which is in him now in heaven. The nature of it was not
changed when he ceased to be viator, but is only brought into a more glorious exercise now he is
comprehensor. And all his graces are now made manifest, the veil being taken from them, and
light communicated to discern them. As, in this world, he had unto the most neither form nor
comeliness for which he should be desired, - partly from the veil which was cast on his inward
beauty from his outward condition, but principally from the darkness which was on their minds,
whereby they were disenabled to discern the glory of spiritual things; (notwithstanding which,
some then, in the light of faith, "beheld his glory, as the glory of the only-begotten of the Father,
full of grace and truth;) "so now the veil is removed, and the darkness wholly taken away from
the
minds of the saints, he is in the glory of his grace altogether lovely and desirable. And although
the grace which is in believers be of the same nature with that which is in Christ Jesus, and shall
be changed into glory aver the likeness of his; yet is it, and always shall be, incomprehensibly
short of what dwells in him. And herein also does his glory gradually [greatly?] excel that of all
other creatures whatever.
But we must here draw a veil over what yet remains. For it does not yet appear what we
ourselves shall be; much less is it evident what are, and what will be, the glories of the Head
above all the members, - even then when we shall "be made like unto him." But it must be
remembered, that whereas, at the entrance of this discourse, we so proposed the consideration of
the present state of the Lord Christ in heaven, as that which should have an "end at the
consummation of all things;" what has been spoken concerning the glory of his human nature in
itself, is not of that kind but what abideth unto eternity. All the things mentioned abide in him
and
unto him for evermore.
II. The second thing to be considered in the present state and condition of Christ is his
mediatory
exaltation. And two things with respect thereunto may be inquired into:
1. The way of his entrance into that state above;
2. The state itself, with the glory of it.
- 1. The way of his entrance into the exercise of his mediatory office in heaven is expressed,
1
Tim. 3: 16, He was "received up into glory," or rather gloriously; and he entered "into his glory,"
Luke 24: 26. This assumption and entrance into glory was upon his ascension, described Acts 1:
9-11. "He was taken up into heaven," "anelefthe en doxei", by an act of divine power; and he
went into heaven, "eiselthein eis ten doxan", in his own choice and will, as that which he was
exalted unto. And this ascension of Christ in his human nature into heaven is a fundamental
article
of the faith of the church. And it falls under a double consideration:
(1.) As it was triumphant, as he was a King;
(2.) As it was gracious, as he was a Priest. His ascension, as unto change of place, from earth to
heaven, and as unto the outward manner of it, was one and the same, and at once accomplished;
but as unto the end of it, which is the exercise of all his offices, it had various respects, various
prefiguration, and is distinctly proposed unto us with reference unto them.
- (1.) In his ascension, as it was triumphant, three things may be considered:
1st, The manner of it, With its representation of old;
2dly, The place whereinto he ascended;
3dly, The end of it, or what was the work which he had to do thereon.
[1.] As unto the manner of it, it was openly triumphant and glorious. So is it described, Eph. 4:
8,
"When he ascended up on high, he led captivity captive, and gave gifts unto men." And respect is
had unto the prefiguration of it at the giving of the law, Ps. 68: 17, 18, where the glory of it is
more fully expressed, "The chariots of God are twenty thousand, even thousands of angels: the
Lord is among them, as in Sinai, in the holy place. Thou hast ascended on high, thou hast led
captivity captive," &c. The most glorious appearance of God upon the earth, under the Old
Testament, was that on Mount Sinai, in the giving of the law. And as his presence was there
attended with all his glorious angels, so, when, upon the finishing of that work, he returned or
ascended into heaven, it was in the way of a triumph with all that royal attendance. And this
prefigured the ascent of Christ into heaven, upon his fulfilling of the law, all that was required in
it, or signified by it. He ascended triumphantly after he had given the law, as a figure of his
triumphant ascent after he had fulfilled it. Having then "spoiled principalities and powers, he
made
a show of them openly, triumphing over them," Col. 2: 15. So he led captivity captive; or all the
adverse powers of the salvation of the church, in triumph at his chariot wheels I deny not but that
his leading "captivity captive" principally respects his spiritual conquest over Satan, and the
destruction of his power; yet, whereas he is also said to "spoil principalities and powers, making
a
show of them openly," and triumphing over them, I no way doubt but Satan, the head of the
apostasy, and the chief princes of darkness, were led openly, in sight of all the holy angels, as
conquered captives, - the "seed of the woman" having now bruised the "head of the serpent."
This
is that which is so emphatically expressed, Ps. 47 throughout. The ground and cause of all the
triumphant rejoicing of the church, therein declared, is, that God was "gone up with a shout, the
Lord with the sound of a trumpet," verse 5; which is nothing but the glorious ascent of Christ
into
heaven, said to be accompanied with shouts and the sound of a trumpet, the expressions of
triumphant rejoicing, because of the glorious acclamations that were made thereon, by all the
attendants of the throne of God.
[2.] The place whither he thus ascended is on high. "He ascended up on high," Eph 4: 8, - that is,
heaven. He went "into heaven," Acts 1: 11, - and the "heaven must receive him," chap. 3: 21; not
these aspectable heavens which we behold, - for in his ascension "he passed through them," Heb.
4: 14, and is made "higher than they," chap. 7: 26, - but into the place of the residence of God in
glory and majesty, chap. 1: 3, 8: 1, 12: 2. There, on "the throne of God," Rev. 3: 21, - "on the
right hand of the Majesty on high," - he sits down in the full possession and exercise of all power
and authority. This is the palace of this King of saints and nations. There is his royal eternal
throne, Heb. 1: 8. And "many crowns" are on his head, Rev. 19: 12, - or all dignity and honour.
And he who, in a pretended imitation of him, wears a triple crown, has upon his own head
thereby, "the name of blasphemy," Rev. 13: 1. - There are before him his "sceptre of
righteousness," his "rod of iron," - all the regalia of his glorious kingdom. For by these emblems
of power does the Scripture represent unto us his sovereign, divine authority in the execution of
his kingly office. Thus he ascended triumphantly, having conquered his enemies; thus he
reigneth
gloriously over all.
[3.] The end for which he thus triumphantly ascended into heaven, is twofold:
1st, The overturning and destruction of all his enemies in all their remaining
powers.
He rules them "with a rod of iron," and in his due time will "dash them in pieces as a potter's
vessel," Ps. 2: 9; for he must "reign until all his enemies are made his footstool," 1 Cor. 15: 25,
26; Ps. 110: 1. Although at present, for the most part, they despise his authority, yet they are all
absolutely in his power, and shall fall under his eternal displeasure.
2dly, The preservation, continuation, and rule of his church, both as unto the
internal
state of the souls of them that believe, and the external order of the church in its worship and
obedience, and its preservation under and from all oppositions and persecutions in this world.
There is in each of these such a continual exercise of divine wisdom, power, and care, - the
effects
of them are so great and marvellous, and the fruits of them so abundant unto the glory of God, -
that the world would "not contain the books that might be written" of them; but to handle them
distinctly is not our present design.
(2.) His ascension may be considered as gracious, as the ascent of a High Priest. And herein the
things before mentioned are of a distinct consideration.
[1.] As to the manner of it, and the design of it, he gives an account of them himself, John 20:
17.
His design herein was not the taking on him the exercise of his power, kingdom, and glorious
rule;
but the acting with God on the behalf of his disciples "I go," saith he, "to my Father, and to your
Father; to my God, and to your God," - not his God and Father with respect unto eternal
generation, but as he was their God and Father also. And he was so, as he was their God and
Father in the same covenant with himself; wherein he was to procure of God all good things for
them. Through the blood of this everlasting covenant - namely, his own blood, whereby this
covenant was established, and all the good things of it secured unto the church - he was "brought
again from the dead" that he might live ever to communicate them unto the church, Heb. 13: 20,
21. With this design in his ascension, and the effects of it, did he often comfort and refresh the
hearts of his disciples, when they were ready to faint on the apprehensions of his leaving of them
here below, John 14: 1, 2, 16: 5- 7. And this was typified by the ascent of the high priest unto the
temple of old. The temple was situated on a hill, high and steep, so as that there was no approach
unto it but by stairs. Hence in their wars it was looked on as a most impregnable fortress. And
the
solemn ascent of the high priest into it on the day of expiation, had a resemblance of this ascent
of
Christ into heaven. For after he had offered the sacrifices in the outward court, and made
atonement for sin, he entered into the most holy place, - a type of heaven itself, as the apostle
declares, Heb. 9: 24, - of heaven, as it was the place whereinto our High Priest was to enter. And
it was a joyful ascent, though not triumphant. All the Psalms, from the 120th to the 134th
inclusively, whose titles are "Shirei Hama'alot", Songs of Degrees," or rather ascents or risings -
being generally songs of praise and exhortations to have respect unto the sanctuary - were sung
to
God at the resting-places of that ascent. Especially was this represented on the day of jubilee.
The
proclamation of the jubilee was on the same day that the high priest entered into the holy place;
and at the same time, - namely, on the "tenth day of the seventh month," Lev. 16: 29, 25: 9. Then
did the trumpet sound throughout the land, the whole church; and liberty was proclaimed unto
all
servants, captives, and such as had sold their possessions that they might return unto them again.
This being a great type of the spiritual deliverance of the church, the noise of the trumpet was
called "The joyful sound," Ps. 89: 15, "Blessed are the people that know the joyful sound; they
shall walk, 0 Lord, in the light of thy countenance." Those who are made partakers of spiritual
deliverance, shall walk before God in a sense of his love and grace. This is the ascent of our
High
Priest into his sanctuary, when he proclaimed "the acceptable year of the Lord, and the day of
vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to
give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit
of
heaviness; that they might be called Trees of righteousness, The planting of the Lord, that he
might be glorified," Isa. 61: 2, 3. For in this ascension of Christ, proclamation was made in the
gospel, of mercy, pardon, peace, joy, and everlasting refreshments, unto all that were distressed
by sin, with a communication of righteousness unto them, to the eternal glory of God. Such was
the entrance of our High Priest into heaven, with acclamations of joy and praise unto
God.
[2.] The place whereinto he thus entered was the sanctuary above, the "tabernacle not made with
hands," Heb. 9: 11. It was into heaven itself, not absolutely, but as it is the temple of God, as the
throne of grace and mercy-seat are in it; which must farther be spoken unto
immediately.
[3.] The end why the Lord Christ thus ascended, and thus entered into the holy place, was "to
appear in the presence of God for us," and to "make intercession for all that come unto God by
him," Heb. 7: 26, 27, 9: 24, 25.
He ascended triumphantly into heaven, as Solomon ascended into his glorious throne of
judgement described 1 Kings 10: 18-20. As David was the type of his conquest over all the
enemies of his church, so was Solomon of his glorious reign. The types were multiplied because
of their imperfection. Then came unto him the queen of Sheba, the type of the Gentile converts
and the church; when "nedivei 'amim", the "voluntaries of the people," (those made willing in
the
day of his power, Ps. 110: 3,) "gathered themselves to the people of the God of Abraham," and
were taken in his covenant, Ps. 47: 9 - margin. But he ascended graciously, as the high priest
went
into the holy place; not to rule all things gloriously with mighty power, not to use his sword and
his sceptre - but to appear as an high priest, in a garment down to the foot, and a golden girdle
about his paps, Rev. 1: 13, - as in a tabernacle, or temple, before a throne of grace. His sitting
down at the right hand of the Majesty on high adds to the glory of his priestly office, but belongs
not unto the execution of it. So it was prophesied of him, that he should be "a priest upon his
throne," Zech. 6: 13.
It may be added hereunto, that when he thus left this world and ascended into glory, the great
promise he made unto his disciples - as they were to be preachers of the gospel, and in them unto
all that should succeed them in that office - was, that he would "send the Holy Spirit unto them,"
to teach and guide them, to lead them into all truth, - to declare unto them the mysteries of the
will, grace, and love of God, for the use of the whole church. This he promised to do, and did, in
the discharge of his prophetical office. And although his giving "gifts unto men" was an act of
his
kingly power, yet it was for the end of his prophetical office. From what has been spoken, it is
evident that the Lord Christ "ascended into heaven," or was received up into glory, with this
design, - namely, to exercise his office of mediation in the behalf of the church, until the end
should be. As this was his grace, that when he was rich, for our sakes he became poor; so when
he was made rich again for his own sake, he lays forth all the riches of his glory and power on
our
behalf.
2. The glory of the state and condition whereinto Christ thus entered is the next thing to be
considered; for he is set down at the right hand of the Majesty on high. And as his ascension,
with
the ends of it, were twofold, or of a double consideration, so was his glory that ensued thereon.
For his present mediatory state consists either in the glory of his power and authority, or, in the
glory of his love and grace, - his glory as a King, or his glory as a Priest. For the first of these, or
his royal glory, in sovereign power and authority over the whole creation of God, - as in heaven
and earth, persons and things, angels and men, good and bad, alive and dead, all things spiritual
and eternal, grace, gifts, and glory; - his right and power, or ability to dispose of all things
according unto his will and pleasure, I have so fully and distinctly declared it, in my exposition
on
Heb. 1: 3, as that I shall not here again insist upon it. His present glory, in the way of love and
grace, - his glory as a Priest, - will be manifested in what does ensue.
CHAPTER 20
The Exercise of the Mediatory Office of Christ in Heaven.
THE THIRD and last thing which we proposed unto consideration, in our inquiry into
the present state and condition of the person of Christ in heaven, is the exercise and discharge of
his mediatory once in behalf of the church; especially as he continueth to be a "minister of the
sanctuary, and of the true tabernacle, which the Lord pitched, and not man."
All Christians acknowledge that his present state is a state of the highest glory, - of exaltation
above the whole creation of God, above every name that is or can be named; and hereon they
esteem their own honour and safety to depend. Neither do they doubt of his power, but take it for
granted that he can do whatever he pleaseth; which is the ground of their placing all their
confidence in him. But we must show, moreover, that his present state is a state of office, power,
work, and duty. He leads not in heaven a life of mere glory, majesty, and blessedness, but a life
of office, love, and care also. He lives as the Mediator of the church; as the King, Priest, and
Prophet thereof. Hereon do our present safety and our future eternal salvation depend. Without
the continual acting of the officepower and care of Christ, the church could not be preserved one
moment. And the darkness of our faith herein is the cause of oft our disconsolations, and most of
our weaknesses in obedience. Most men have only general and confused notions and
apprehensions of the present state of Christ, with respect unto the church. And by some, all
considerations of this nature are despised and derided. But revealed things belong unto us;
especially such as are of so great importance unto the glory of God and the saving of our own
souls, - such as this is, concerning the present state of the person of Christ in heaven, with
respect unto his office-power and care.
Thus he is at once represented in all his offices, Rev. 5: 6, "And I beheld, and, lo, in the midst of
the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as it had
been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into
all the earth." The whole representation of the glory of God, with all his holy attendants, is here
called his "throne;" whence Christ is said to be in the "midst" of it. And this he is in his kingly
glory; with respect also whereunto he is said to have "seven horns," or perfect power for the
accomplishment of his will. And with respect unto his sacerdotal office, he is represented as a
"Lamb that had been slain;" it being the virtue of his oblation that is continually effectual for the
salvation of the church. For, as the "Lamb of God," - in the offering of himself, - he "taketh away
the sin of the world." And as a prophet he is said to have "seven eyes," which are "the seven
Spirits of God;" or a perfect fulness of all spiritual light and wisdom in himself, with a power for
the communication of gifts and grace for the illumination of the church.
The nature of these offices of Christ, what belongs unto them and their charge, as was before
intimated, I have declared elsewhere. I do now no farther consider them but as they relate unto
the present state and condition of the person of Christ in heaven. And because it would be too
long a work to treat of them all distinctly, I shall confine myself unto the consideration of his
priestly office, with what depends thereon. And with respect thereunto the things ensuing may be
observed.
- 1. The Lord Christ entered into heaven, the place of the residence of the glory of God, as
into a temple, a tabernacle, a place of sacred worship. He did so as the high priest of the church,
Heb. 9: 24. He "is not entered into the holy places made with hands, which are the figures of the
true; but into heaven itself, now to appear in the presence of God for us." He is entered into
heaven, as it was figured by the tabernacle of old; which was the place of all sacred and solemn
worship. And therefore is he said to enter into it "through the veil," Heb. 6: 19, 20, 10: 19, 20;
which was the way of entrance into the most holy place, both in the tabernacle and temple.
Heaven is not only a palace, a throne, as it is God's throne, Matt. 5: 34; but it is a temple,
wherein
God dwells, not only in majesty and power, but in grace and mercy. It is the seat of ordinances
and solemn worship. So is it represented, Rev. 7: 15, 17. It is said of the whole number of the
saints above that have passed through the tribulations of this world, that they are "before the
throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall
dwell among them;" and "the Lamb which is in the midst of the throne shall feed them, and lead
them unto living fountains of water." See also chap. 8: 1-4. The worship of the church below
may
also be herein comprised; but it is by virtue of communion with that above. This is that heaven
which the souls of believers do long for an entrance into. Other apprehensions of it are but
uncertain speculations.
2. In this temple, this sanctuary, the Lord Christ continueth gloriously to minister before the
throne of grace, in the discharge of his office. See Heb. 4: 14-16, 9: 24. As the high priest went
into the holy place to minister for the church unto God, before the ark and mercy-seat, which
were types of the throne of grace; so does our High Priest act for us in the real presence of God.
He did not enter the holy place only to reside there in a way of glory, but to do templework, and
to give unto God all that glory, honour, and worship, which he will receive from the church. And
we may consider, both
(1.) What this work is, and
(2.) How it is performed.
- (1.) In general; herein Christ exerteth and exerciseth all his love, compassion, pity, and care
towards the church, and every member of it. This are we frequently called unto the consideration
of, as the foundation of all our consolation, as the fountain of all our obedience. See Heb. 2: 17,
18, 4: 15, 16, 5: 2. Thoughts hereof are the relief of believers in all their distresses and
temptations; and the effects of it are all their supplies of grace, enabling them to persevere in
their
obedience. He does appear for them as the great representative of the church, to transact all their
affairs with God. And that for three ends.
First, To make effectual the atonement that he has made for sin. By the continual
representation of it, and of himself as a "Lamb that had been slain," he procures the application
of
the virtues and benefits of it, in reconciliation and peace with God, unto their souls and
consciences. Hence are all believers sprinkled and washed with his blood in all generations, - in
the application of the virtues of it unto them, as shed for them.
Secondly, To undertake their protection, and to plead their cause against all the
accusations of Satan. He yet accuseth and chargeth them before God; but Christ is their advocate
at the throne of grace, effectually frustrating all his attempts, Rev. 12: 10; Zech. 3: 2.
Thirdly, To intercede for them, as unto the communication of all grace and glory, all
supplies of the Spirit, the accomplishment of all the promises of the covenant towards them, 1
John 2: 1, 2. This is the work of Christ in heaven. In these things, as the high priest of the
church,
does he continue to administer his mediatory office on their behalf. And herein is he attended
with
the songs and joyful acclamations of all the holy ones that are in the presence of God, giving
glory
to God by him.
- (2.) As unto the manner of this glorious administration, sundry things are to be
considered.
[1.] That this transaction of things in heaven, being in the temple of God, and before the throne
of
grace, is a solemn instituted worship at present, which shall cease at the end of the world.
Religious worship it is, or that wherein and whereby all the saints above do give glory to God.
And it is instituted worship, not that which is merely natural, in that it is God's especial
appointment, in and by Christ the mediator. It is a church-state which is constituted hereby,
wherein these glorious ordinances are celebrated; and such a state as shall not be eternal, but has
its time allotted unto it. And believers at present have, by faith, an admission into communion
with
this church above, in all its divine worship. For we "are come unto mount Zion, and unto the city
of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the
general assembly and church of the first born, which are written in heaven, and to God the Judge
of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant,
and to the blood of sprinkling, that speaketh better things than that of Abel," Heb. 12: 22-24. A
church state does the apostle most expressly represent unto us. It is Zion, Jerusalem, the great
assembly, - the names of the church state under the Old Testament. And it is a state above, the
heavenly Jerusalem, where are all the holy angels, and the spirits of just men made perfect in
themselves, though not in their state as to the restitution of their bodies at the resurrection. And a
holy worship is there in this great assembly; for not only is Jesus in it as the mediator of the
covenant, but there is the "blood of sprinkling" also, in the effectual application of it unto the
church. Hereunto have we an entrance. In this holy assembly and worship have we communion
by
faith whilst we are here below, Heb. 10: 19-22. O that my soul might abide and abound in this
exercise of faith! - that I might yet enjoy a clearer prospect of this glory, and inspection into the
beauty and order of this blessed assembly! How inconceivable is the representation that God
here
makes of the glory of his wisdom, love, grace, goodness, and mercy, in Christ! How excellent is
the manifestation of the glory and honour of Christ in his person and offices! - the glory given
him
by the Father! How little a portion do we know, or can have experience in, of the refreshing,
satiating communications of divine love and goodness, unto all the members of this assembly; or
of that unchangeable delight in beholding the glory of Christ, and of God in him, - of that
ardency
of affections wherewith they cleave unto him, and continual exultation of spirit, whereby they
triumph in the praises of God, that are in all the members of it! To enter into this assembly by
faith, - to join with it in the assignation of praises unto "him that sitteth on the throne, and to the
Lamb for evermore,"--to labour after a frame of heart in holy affections and spiritual delight in
some correspondence with that which is in the saints above, - is the duty, and ought to be the
design, of the church of believes here below. So much as we are furthered and assisted herein by
our present ordinances, so much benefit and advantage have we by them, and no more. A
constant view of this glory will cast contempt on all the desirable things of this world, and
deliver
our minds from any dreadful apprehensions of what is most terrible therein.
[2.] This heavenly worship in the sanctuary above, administered by the High Priest over the
house
of God, is conspicuously glorious. The glory of God is the great end of it, as shall be
immediately
declared; that is, the manifestation of it. The manifestation of the glory of God consists really in
the effects of his infinite wisdom, goodness, grace, and power;--declaratively, in the express
acknowledgement of it with praise. Herein, therefore, does the solemn worship of God in the
sanctuary above consist, - setting aside only the immediate acting of Christ in his intercession. It
is
a glorious, express acknowledgement of the wisdom, love, goodness, grace, and power of God,
in
the redemption, sanctification, and salvation of the church by Jesus Christ, with a continual
ascription of all divine honour unto him in the way of praise. For the manner of its performance,
our present light into it is but dark and obscure. Some things have an evidence in them. As,
1st, That there is nothing carnal in it, or such things as are suited unto the fancies
and
imaginations of men. In the thoughts of heaven, most persons are apt to frame images in their
minds of such carnal things as they suppose they could be delighted withal. But they are far
remote from the worship of this holy assembly. The worship of the gospel, which is spiritually
glorious, makes a nearer approach unto it than that of the Temple, which was outwardly and
carnally so.
2dly, It is not merely mental, or transacted only in the silent thoughts of each
individual person; for, as we have showed, it is the worship of a church assembly wherein they
have all communion, and join in the performance of it. We know not well the way and manner
of
communication between angels and the spirits of just men made perfect. It is expressed in the
Scripture by voices, postures, and gestures; which, although they are not of the same nature as
absolutely ours are, yet are they really significant of the things they would express, and a means
of
mutual communication. Yea, I know not how far God may give them the use of voice and words
whereby to express his praise, as Moses talked with Christ at his transfiguration, Matt. 17: 3. But
the manner of it is such as whereby the whole assembly above do jointly set forth and celebrate
the praises of God and the glory hereof consisteth in three things.
----[1.] The blessed and beautiful order of all things in that sanctuary. Job describes the grave
beneath to be a "place without any order, and where the light is as darkness," chap. 10: 22. All
above is order and light, - every person and thing in its proper place and exercise.
1st, Heaven itself is a temple, a sanctuary, made so by the especial presence of God,
and the ministration of Christ in the tabernacle of his human nature.
2dly, God is on the throne of grace, gloriously exalted on the account of his grace,
and for the dispensation of it. To the saints above he is on the throne of grace, in that they are in
the full enjoyment of the effects of his grace, and do give glory unto him on the account thereof.
He is so, also with respect unto the church here below, in the continual communications of grace
and mercy through Christ.
3dly, The Lord Christ, in his human nature, is before the throne, acting his
mediatory
office and power in behalf of the church.
4thly, All the holy angels, in the various orders and degrees of their ministration, are
about the throne continually. So,
5thly, Are the spirits of just men made perfect, in the various measures of light and
glory. And these things were obscurely represented in the order of the church at its first erection
in the wilderness; for the ordinances of God among them were patterns or figures of heavenly
things, Heb. 9: 23.
(1st,) In the midst was the tabernacle or sanctuary, - which represented the sanctuary
or temple above.
(2dly,) In the most holy place were the ark and mercy-seat, - representatives of the
throne of grace.
(3dly,) The ministry of the high priest,--a type of the ministry of Christ.
(4thly,) The Levites, who attended on the priest, did represent the ministry of angels
attending on Christ in the charge of his office. And,
(5thly,) Round about them were the tribes in their order.
---- [2.] In the full, clear apprehensions which all the blessed ones have of the glory of God in
Christ, of the work and effects of his wisdom and grace towards mankind. These are the
foundation of all divine worship. And because our conceptions and apprehensions about them
are
dark, low, obscure, and inevident, our worship is weak and imperfect also. But all is open unto
the saints above. We are in the dust, the blood, the noise of the battle; they are victoriously at
peace, and have a perfect view of what they have passed through, and what they have attained
unto. They are come to the springs of life and light, and are filled with admiration of the grace of
God in themselves and one another. What they see in God and in Jesus Christ, what they have
experience of in themselves; what they know and learn from others, are all of them
inconceivable
and inexpressible. It is well for us, if we have so much experience of these things as to see a real
glory in the fulness and perfection of them. The apprehensions by eight, without mixture of
unsteadiness or darkness, without the alloy of fears or temptations, with an ineffable sense of the
things themselves on their hearts or minds, are the springs or motives of the holy worship which
is
in heaven.
----[3.] In the glorious manner of the performance of it. Now, whereas it ariseth from sight and
present enjoyment, it must consist in a continual ascription of glory and praise unto God; and so
it
is described in the Scripture. See Rev. 4: 9-11, with Isa. 6: 3. And how little a portion of the
glory
of these things is it that we can apprehend!
3. In this solemn assembly before the throne of grace, the Lord Jesus Christ--the great High
Priest
- does represent and render acceptable unto God the worship of the church here below. So it is
expressed, Rev. 8: 3, 4, "And another angel came and stood at the altar, baring a golden censer;
and there was given unto him much incense, that he should offer it with the prayers of all saints
upon the golden altar which was before the throne. And the smoke of the incense which came
with the prayers of the saints, ascended up before God out of the angel's hand." It is a
representation of the high priest burning incense on the golden altar on the day of atonement,
when he entered into the most holy place; for that altar was placed just at the entrance of it,
directly before the ark and mercy seat, representing the throne of God. This angel, therefore, is
our High Priest; none else could approach that altar, or offer incense on it, the smoke whereof
was to enter into the holy place. And the "prayers of all saints" is a synecdochical expression of
the whole worship of the church. And this is presented before the throne of God by this High
Priest. And it is not said that their prayers came unto the throne of God, but the smoke of the
incense out of the hand of the angel did so; for it is the incense of the intercession of Christ
alone
that gives them their acceptance with God. Without this, none of our prayers, praises, or
thanksgivings, would ever have access into the presence of God, or unto the throne of grace.
Blessed be God for this relief, under the consideration of the weakness and imperfection of
them!
Wherefore, in him and by him alone do we represent all our desires, and prayers, and whole
worship to God. And herein, in all our worship, do we ourselves "enter into the most holy place,"
Heb. 10: 19. We do it not merely by faith, but by this especial exercise of it, in putting our
prayers
into the hand of this High Priest.
There are three things in all our worship that would hinder its access unto God, and acceptance
with him, as also keep off comfort and peace from our consciences. The first is, The sin or
iniquity that cleaves unto it; secondly, The weakness or imperfection that at best is in it; and,
thirdly, The unworthiness of the persons by whom it is performed. With reference unto these
things the Law could never consummate or perfect the consciences of them that came unto God
by the sacrifices of it. But there are three things in the sacerdotal ministration of Christ that
remove and take them all away, whereon we have access with boldness unto God. And they
are,
-
- (1.) The influence of his oblation;
- (2.) The efficacy of his intercession; and,
- (3.) The dignity of his person.
Through the first of these he bears and takes away all the iniquity of our holy things, as Aaron
did
typically of old, by virtue of the plate of gold with the name of God (a figure of Christ) on his
forehead, Exod. 28: 36-38. He has made atonement for them in the blood of his oblation, and
they
appear not in the presence of God. Through the second, or the efficacy of his intercession, he
gives acceptance unto our prayers and holy worship, with power and prevalence before God. For
this is that incense whose smoke or sweet perfume comes up with the prayers of all saints unto
the
throne of God. Through the third, or the dignity of his person, wherein he appears as the
representative of his whole mystical body, he takes away from our consciences that sense of our
own vileness and unworthiness which would not suffer us to approach with boldness unto the
throne of grace. In these things consists the life of the worship of the church, - of all believers;
without which, as it would not be acceptable unto God, so we could have neither peace nor
consolation in it ourselves.
4. Herein has the church that is triumphant communion with that which is yet militant. The
assembly above have not lost their concernment in the church here below. As we rejoice in their
glory, safety, and happiness, that having passed through the storms and tempests, the
temptations,
sufferings, and dangers, of this life and world, they are harboured in eternal glory, unto the
praise
of God in Christ; so are they full of affections towards their brethren exercised with the same
temptations, difficulties, and dangers, which they have passed through, with earnest desires for
their deliverance and safety. Wherefore, when they behold the Lord Jesus Christ, as the great
high
priest over the house of God, presenting their prayers, with all their holy worship unto him,
rendering them acceptable by the incense of his own intercession, it fills them with satisfaction,
and continually excites them unto the assignation of praise, and glory, and honour unto him. This
is the state of the saints above, with respect unto the church here below. This is all which may be
herein ascribed unto them; and this may safely be so. What some have fancied about their own
personal intercession, and that for particular persons, is derogatory unto the honour of Jesus
Christ, and inconsistent with their present condition; but in these things consists their
communion
with the church here below. A love they have unto it, from their union with it in the same
mystical
body, Eph. 1: 10. A sense they have of its condition, from the experience they had of it in the
days
of their flesh. A great concernment they have for the glory of God in them, and a fervent desire
of
their eternal salvation. They know that without them they shall not be absolutely consummate, or
made perfect in their whole persons, Rev. 6: 11. In this state of things they continually behold
the
Lord Jesus Christ presenting their prayers before the throne of grace, - making intercession for
them,--appearing to plead their cause against all their adversaries, - transacting all their affairs in
the presence of God, - taking care of their salvation, that not one of them shall perish. This
continually fills them with a holy satisfaction and complacency, and is a great part of the
subject-
matter of their incessant praises and ascriptions of glory unto him. Herein lies the concernment
of
the church above in that here below; this is the communion that is between them, whereof the
person of Christ, in the discharge of his office, is the bond and centre.
5. There is herein a full manifestation made of the wisdom of God, in all the holy institutions of
the tabernacle and temple of old. Herein the veil is fully taken off from them, and that obscure
representation of heavenly things is brought forth unto light and glory. It is true, this is done unto
a great degree in the dispensation of the Gospels. By the coming of Christ in the flesh, and the
discharge of his mediatory office in this world, the substance of what they did prefigure is
accomplished; and in the revelations of the Gospel the nature and end of them is declared.
Howbeit, they extended their signification else unto things within the veil, or the discharge of the
priestly office of Christ in the heavenly sanctuary, Heb. 9 24. Wherefore, as we have not yet a
perfection of light to understand the depth of the mysteries contained in them; so themselves
also
were not absolutely fulfilled until the Lord Christ discharged his office in the holy place. This is
the glory of the pattern which God showed unto Moses in the mount, made conspicuous and
evident unto all. Therein especially do the saints of the Old Testament, who were exercised all
their days in those typical institutions whose end and design they could not comprehend, see the
manifold wisdom and goodness of God in them all, rejoicing in them for evermore.
6. All that the Lord Christ receives of the Father on the account of this holy interposition and
mediation for the church, he is endowed with sovereign authority and almighty power in himself
to execute and accomplish. Therefore is he said, as a priest, is be "made higher than the
heavens;"
and as a "priest to sit down at the right hand of the majesty on high," Heb. 8: 1. This glorious
power does not immediately belong unto Him on the account of his sacerdotal office, but it is
that
qualification of his person which is necessary unto the effectual discharge of it. Hence it is said
of
him, that he should "bear the glory," and "sit and rule upon his throne," and should be "a priest
upon his throne," Zech. 6: 13. A throne is insigne regium, and properly belongs unto Christ with
respect unto his kingly office, Heb. 1: 8, 9. Howbeit the power accompanying and belonging
unto
his throne being necessary unto the effectual discharge of his priestly office, as he sits and rules
on
his throne, so it is said that he is a "priest on his throne" also.
This is one instance of the present state of Christ in heaven, and of the work which he does there
perform, and the only instance I shall insist upon. He was made a priest "after the power of an
endless life,"--the life which he now leads in heaven;--and "lives for ever to make intercession
for
us." He was dead, but is alive, and lives for evermore, and has the keys of hell and death, - all
power over the enemies of his church. God on a throne of grace; - Christ, the high priest, so on
his right hand in glory and power as yet to be "before the throne" in the virtue of his sacerdotal
office, with the whole concernment of the church on his hand, transacting all things with God for
them; - all the holy angels and the "spirits of just men made perfect" encompassing the throne
with
continual praises unto God, even the Father, and him, on the account of the work of infinite
wisdom, goodness, and grace, in his incarnation, mediation, and salvation of the church thereby;
-
himself continuing to manage the cause of the whole church before God, presenting all their
prayers and services unto him perfumed with his own intercession, - is that resemblance of
heaven
and its present glory which the Scripture offers unto us. But, alas! how weak, how dark, how
low,
are our conceptions and apprehensions of these heavenly things! We see yet as through a glass
darkly, and know but in part. The time is approaching when we shall see these things "with open
face," and know even as we are known. The best improvement we can make of this prospect,
whilst faith supplies the place of future sight, is to be stirred up thereby unto holy longings after
a
participation in this glory, and constant diligence in that holy obedience whereby we may arrive
thereunto.
What remaineth yet to be spoken on this subject has respect unto these two ensuing
propositions:
- 1. All the effects of the offices of Christ, internal, spiritual, and eternal, in grace and glory, -
all external fruits of their dispensation in providence towards the church or its enemies,--are
wrought by divine power; or are the effects of an emanation of power from God. They are all
wrought "by the exceeding greatness of his power," even as he wrought in Christ himself when
he
raised him from the dead, Eph 1: 19. For all the outward works of God, such as all these are,
which are wrought in and for the church, are necessarily immediate effects of divine power, -
nor
can be of another nature.
- 2. Upon supposition of the obedience of Christ in this life, and the atonement made by his
blood for sin, with his exaltation thereon, there is nothing in any essential property of the nature
of
God, - nothing in the eternal, unchangeable law of obedience, - to hinder but that God might
work
all these things in us unto his own honour and glory, in the eternal salvation of the church and
the
destruction of all its enemies, without a continuance of the administration of the offices of Christ
in heaven, and all that sacred solemnity of worship wherewith it is accompanied.
These things being certain and evident, we may inquire thereon, whence it is that God has
ordered
the continuation of all these things in heaven above, seeing these ends might have been
accomplished without them, by immediate acts of divine power.
The great "works of the LORD are sought out of them that have pleasure in them," Ps. 111:2.
This, therefore, being a great work of God, which he has wrought and revealed unto us,
especially
in the effect and fruit of it, and that for the manifestation of his wisdom and grace, it is our duty
to
inquire into it with all humble diligence; "for those things which are revealed belong unto us and
our children," that we may do the will of God for our good. Wherefore,
- (1.) God would have it so, for the manifestation of his own glory. This is the first great end
of all the works of God. That it is so is a fundamental principle of our religion. And how his
works do glorify him is our duty to inquire. The essential glory of God is always the same, -
eternal and immutable. It is the being of God, with that respect which all creatures have unto it.
For glory adds a supposition of relation unto being. But the manifestations of his glory are
various, according to the pleasure of his will. Wherefore, that which he chooseth to manifest his
glory in and by at one time, he may cease from using it unto that end at another; for its being a
means of the manifestation of his glory may depend on such circumstances, such a state of
things,
which being removed, it ceaseth to be. So of old he manifested and represented his glory in the
tabernacle and temple, and the holy pledges of his presence in them, and was glorified in all the
worship of the Law. But now he ceaseth so to do, nor is any more honoured by the services and
ceremonies of religion therein prescribed. If the whole structure of the temple and all its
beautiful
services were now in being on the earth, no glory would redound unto God thereby, - he would
receive none from it. To expect the glory of God in them would be a high dishonour unto him.
And God may at any time begin to manifest his glory by such ways and means as he did not
formerly male use of unto that purpose. So is it with all Gospel ordinances: which state will be
continued unto the consummation of all things here below, and no longer; for then shall they all
cease, God will be no more glorified in them or by them. So has God chosen to glorify himself in
heaven by this administration of all things in and by Jesus Christ; whereunto also there is an end
determined.
And in the continuance of this holy worship in the sanctuary above, God does manifest his glory
on many accounts, and resteth thereto. First, he does it in and unto the saints who departed this
life under the Old Testament. They came short in glory of what they now enter into who die in
the
faith of our Lord Jesus Christ. For - not to dispute about nor determine positively, what was their
state and condition before the ascension of Christ into heaven, or what was the nature of the
blessed receptacle of their souls--it is manifest that they did not, they could not, behold the glory
of God, and the accomplishment of the mystery of his wisdom and will, in Jesus Christ; nor was
it
perfectly made known unto them. Whatever were their rest, refreshment, and blessedness, -
whatever were their enjoyments of the presence of God; yet was there no throne of grace erected
in heaven, - no High Priest appearing before it, - no Lamb as it had been slain, - no joint
ascription
of glory unto him that sits on the throne, and the Lamb, for ever; God "having provided some
better thing for us, that they without us should not be made perfect." See Eph 3: 9, 10.
This was that, and this was that alone, so far as in the Scripture it is revealed, wherein they came
short of that glory which is now enjoyed in heaven. And herein consists the advantage of the
saints above them, who now die in faith. Their state in heaven was suited unto their faith and
worship on the earth. They had no clear, distinct knowledge of the incarnation and mediatory
office of Christ by their revelations and services; only they believed that the promise of
deliverance, of grace and mercy, should be in and by him accomplished. Their reception into
heaven - that which they were made meet and prepared for by their faith and worship - was
suited
thereunto. They had a blessed rest and happiness, above what we can comprehend; for who
knows what it is to be in the glorious presence of God, though at the greatest distance? They
were not immediately surprised with an appearance of that glory which they had no distinct
apprehensions of in this world. Neither they nor the angels knew clearly either the sufferings of
Christ or the glory that should ensue. But they saw and knew that there was yet something
farther
to be done in heaven and earth, as yet hid in God and the counsels of his will, for the exaltation
of
his glory in the complete salvation of the church. This they continued waiting for in the holy
place
of their refreshment above. Faith gave them, and it gives us, an entrance into the presence of
God,
and makes us meet for it. But what they immediately enjoyed did not in its whole kind exceed
what their faith directed unto. No more does ours. Wherefore they were not prepared for a view
of the present glory of heaven; nor did enjoy it. But the saints under the New Testament, who are
clearly instructed by the gospel in the mysteries of the incarnation and mediation of Christ, are,
by
their faith and worship, made meet for an immediate entrance into this glory. This they long for,
this they expect and are secured of, from the prayer of our Saviour, - that they be, when they
leave this world, where he is, to behold his glory.
But now, upon the entrance of Christ into the heavenly sanctuary, all those holy ones were
admitted into the same glory with what the saints under the New Testament do enjoy. Hereon
with open face they behold the use and end of those typical services and ordinances wherein
these
things were shadowed out unto them. No heart can conceive that ineffable addition of glory
which
they received hereby. The mystery of the wisdom and grace of God in their redemption and
salvation by Christ was now fully represented unto them; what they had prayed for, longed for,
and desired to see in the days of their flesh on the earth, and waited for so long in heaven, was
now gloriously made manifest unto them. Hereon did glorious light and blessed satisfaction
come
into and upon all those blessed souls, who died in the faith, but had not received the promise, -
only beheld it afar of. And hereby did God greatly manifest his own glory in them and unto
them;
which is the first end of the continuation of this state of things in heaven. This makes me judge
that the season of Christ's entrance into heaven, as the holy sanctuary of God, was the greatest
instance of created glory that ever was or ever shall be, unto the consummation of all things.
And
this as for other reasons, so because all the holy souls who had departed in the faith from the
foundation of the world, were then received into the glorious light of the counsels of God, and
knowledge of the effects of his grace by Jesus Christ.
Want of a due apprehension of the truth herein has caused many, especially those of the Church
of Rome, to follow after vain imaginations about the state of the souls of the faithful, departed
under the Old Testament. Generally, they shut them up in a subterranean limbus, whence they
were delivered by the descent of Christ. But it is contrary unto all notions and revelations of the
respect of God unto his people - contrary to the life and nature of faith - that those who have
passed through their course of obedience in this world, and finished the work given unto them,
should not enter, upon their departure, into blessed rest in the presence of God. Take away the
persuasion hereof, and the whole nature of faith is destroyed. But into the fulness of present
glory
they could not be admitted; as has been declared.
Moreover, God hereby manifests his glory unto the holly angels themselves. Those things
wherein
it does consist were hid in himself even from them, from the foundation of the world, - hidden in
the holy counsels of his will, Eph 3: 9. Wherefore unto these "principalities and powers in
heavenly places the manifold wisdom of God was made known by the church," verse 10. The
church being redeemed by the blood of Christ, and himself thereon exalted in this glory, they
came
to know the "manifold wisdom of God" by the effects of it; which before they earnestly desired
to
look into, 1 Peter 1: 12. Hereby is all the glory of the counsels of God in Christ made
conspicuous
unto them; and they receive themselves no small advancement in glory thereby. For in the
present
comprehension of the mind of God, and doing of his will, does their blessedness
consist.
Heaven itself was not what it is, before the entrance of Christ into the sanctuary for the
administration of his office. Neither the saints departed nor the angels themselves were
participant
of that glory which now they are. Neither yet does this argue any defect in heaven, or the state
thereof in its primitive constitution; for the perfection of any state has respect unto that order of
things which it is originally suited unto. Take all things in the order of the first creation, and with
respect thereunto heaven was perfect in glory from the beginning. Howbeit there was still a
relation and regard in it unto the church of mankind on the earth, which was to be translated
thither. But by the entrance of sin all this order was disturbed, and all this relation was broken.
And there followed thereon an imperfection in the state of heaven itself; for it had no longer a
relation unto, or communion with, them on earth, nor was a receptacle meet for men who were
sinners to be received into. Wherefore, by the "blood of the cross," God "reconciled all things
unto himself, whether they be things in earth, or things in heaven," Col. 1: 20, - or gathered all
things into one in him, "both which are in heaven, and which are on earth," Eph. 1: 10. Even the
things in heaven so far stood in need of a reconciliation, as that they might be gathered together
in
one with the things on earth; the glory whereof is manifested in this heavenly ministration. And
the apostle affirms that the "heavenly things themselves" were purified by the sacrifice of Christ,
Heb. 9: 23. Not that they were actually defiled in themselves, but without this purification they
were not meet for the fellowship of this mystery in the joint worship of the whole society in
heaven and earth, by Jesus Christ. Hence, therefore, there is a continual manifestation of the
glory
of God unto the angels themselves. They behold his manifold wisdom and grace in the blessed
effects of it, which were treasured up in the holy counsels of his will from eternity. Hereby is
their
own light and blessedness advanced, and they are filled with admiration of God, ascribing
praise,
honour, and glory unto him for evermore; for the beholding of the mystery of the wisdom of God
in Christ, which is here so despised in the dispensation of the gospel, is the principal part of the
blessedness of the angels in heaven, which fills them with eternal delight, and is the ground of
their ascribing praise and glory unto him for evermore.
This is that manifestative glory wherewith God satisfieth himself, until the end determined shall
be. On the account hereof he does and will bear with things in this world, unto the appointed
season. For whilst the creation is in its present posture, a revenue of glory must be taken out of it
for God; and longer than that is done it cannot be continued. But the world is so full of darkness
and confusion, of sin and wickedness, of enmity against God, - is so given up to villany, unto all
the ways whereby God may be dishonoured, - that there is little or no appearance of any revenue
of glory unto him from it. Were it not on the secret account of divine wisdom, it would quickly
receive the end of Sodom and Gomorra. The small remnant of the inheritance of Christ is shut
up
in such obscurity, that, as unto visible appearance and manifestation, it is no way to be laid in
the
balance against the dishonour that is done unto him by the whole world. But whilst things are in
this posture here below, God has a solemn honour, glory, and worship above, in the presence of
all his holy ones; wherein he resteth and takes pleasure. In his satisfaction herein he will
continue
things in this World unto all the ends of his wisdom, goodness, righteousness, and patience, let it
rage in villainy and wickedness as it pleaseth. And so, when any of the saints who are wearied,
and even worn out, with the state of things in this world, and, it may be, understand not the
grounds of the patience of God, do enter into this state, they shall, unto their full satisfaction,
behold that glory which abundantly compensates the present dishonour done to God here
below.
- (2.) This state of things is continued for the glory of Christ himself. The office of Mediator
was committed by God the Father unto his only-begotten Son, - no other being able to bear or
discharge it. See Isa. 9: 6; Rev. 5: 1-5. But in the discharge of this office it was necessary he
should condescend unto a mean and low condition, and to undergo things difficult, hard, and
terrible, Phil. 2: 6-8. Such were the things which our Lord Jesus Christ underwent in this world; -
his undergoing of them being necessary unto the discharge of his office; yea, it consisted therein.
Herein was he exposed unto reproach, contempt, and shame, with all the evils that Satan or the
world could bring upon him. And besides, he was, for us and in our stead, to undergo the "curse
of the law," with the greatest of terror and sorrows in his soul, until he gave up the ghost. These
things were necessary unto the discharge of his office, nor could the salvation of the church be
wrought out without them. But do we think that God would commit so glorious an office unto
his
only Son to be discharged in this manner only? Let it be granted that after he had so
accomplished
the will of God in this world, he had himself entered into glory; yet if he should so cease the
administration of his office, that must be looked on as the most afflictive and dolorous that ever
was undergone. But it was the design of God to glorify the office itself; as an effect of his
wisdom, and himself therein; yea, so as that the very office itself should be an everlasting honour
to his Son as incarnate. Unto this end the administration of it is continued in glory in his hand,
and
he is exalted in the discharge of it. For this is that glory which he prays that all his disciples may
be brought unto him to behold. The time between his ascension and the end of all things is
allotted
unto the glory of Christ in the administration of his office in the heavenly sanctuary. And from
hence does the apostle prove him, "as a high priest," to be far more glorious than those who were
called unto that office under the law, Heb. 8: 1-3. Herein it is manifest unto angels and men, how
glorious a thing it is to be the only king, priest, and prophet of the church. Wherefore, as it
behaved Christ, in the discharge of his office, to suffer; so, after his sufferings in the discharge
of
the same office, he was to enter into his glory, Rev. 1: 18.
- (3.) God has respect herein unto those who depart in the faith, in their respective
generations, especially those who died betimes, as the apostles and primitive Christians. And
sundry things may be herein considered.
----[1.] There are two things which believers put a great price and value on in this world, and
which sweeten every condition unto them. Without them the world would be a noisome dungeon
unto them, nor could they be satisfied with a continuance therein. The one is the service of
Christ.
Without an opportunity of being exercised herein, they could not abide here with any
satisfaction.
They who know it not so to be, are under the power of worldly-mindedness. The meanest service
of Christ has refreshment in it. And as to those who have opportunities and abilities for great
instances of service, they do not know on just grounds, nor are able to determine themselves,
whether it be best for them to continue in their service here below, or to enter into the immediate
service of Christ above; - so glorious, so excellent is it to be usefully serviceable unto the Lord
Jesus. So was it with the apostle, Phil. 1: 21-26; - so may it be with others, if they serve him in
the
same spirit, with the same sincerity, though their ability in service be not like unto his. For
neither
had he anything but what he received. Again, they have the enjoyment of Christ in the
ordinances
of Gospel worship. By these means do they live, - in these things is the life of their
souls.
In this state of things God will not call them hence unto their loss; he will not put an end unto
these privileges, without an abundant recompense and advantage. Whatever we enjoy here, yet
still to depart hence and to be with Christ shall be far better, Phil. 1: 23. For,
1st, although service here below shall cease, and be given over unto other hands
who
are to have their share herein; yet, on the continuance of this state of things in heaven, there is
also a continuation of service unto Christ, in a way inexpressibly more glorious than what we are
in this life capable of. Upon their admittance into this state of things above, they are before the
throne of God, and serve him day and night in his temple; and he that sitteth on the throne shall
dwell among them, Rev. 7: 15. The whole state of the glorious worship of God before described
is here respected; and herein is a continual service performed unto him that sits on the throne,
and
unto the lamb. Wherefore it is so far from being loss, in being called off from service here
below,
as that, in point of service itself, it is an inconceivable advancement.
2dly, The enjoyment of Christ in and by the ordinances of his worship, is the
immediate fountain and spring of all our refreshments and consolations in this world, Ps. 87: 7;
but what is it unto the blessed immediate enjoyment of him in heaven! Hence the blessedness of
the state above is described, by being with Christ, being with Christ forever in the presence and
immediate enjoyment of him. The light of the stars is useful and relieving in a dark night as we
are
on our way; but what are they when the sun ariseth! Will any man think it a loss that, upon the
rising of the sun, they shall not enjoy their light any more, though in the night they knew not
what
to have done without it? It may be we cannot conceive how it will be best for us to forego the
use
of sacraments, ministry, and the Scripture itself. But all the virtue of the streams is in the
fountain;
and the immediate enjoyment of Christ unspeakably exceeds whatever by any means we can be
made partakers of here below.
In this blessed state have the holy apostles, all the primitive martyrs and believers, from the time
of their dissolution, enjoyed full satisfaction and solace, in the glorious assembly above, Rev. 7:
15-17, &c
----[2.] Hereby there is a continuation of communion between the church triumphant above and
that yet militant here below. That there is such a communion between glorified saints and
believers in this world, is an article of faith. Both societies are but one church, one mystical
body,
have one Head, and a mutual concernment in each other. Yea, the spring and means of this
communion is no small part of the glory of the gospel. For, - before the saints under the Old
Testament had the mystery of the glory of God in Christ, with our redemption thereby, revealed
unto them, in the way before declared, - the communion was very obscure; but we are now taken
into the light and glory of it, as the apostle declares, Heb. 12: 22-24.
I know some have perverted the notions of the communion unto idolatrous superstition; and so
have all other truths of the gospel been abused and wrested, unto the destruction of the souls of
men; - all the Scriptures have been so dealt withal, 2 Pet. 3: 16. But they deceived themselves in
this matter, - the truth deceiveth none. Upon a supposition of communion, they gathered that
there must of necessity be an immediate communication between them above and us below. And
if
so, they knew no way for it, no means of it, but by our praying unto them, and their prayer for us.
But they were under the power of their own deceivings. Communion does not require immediate
mutual communication, unless it be among persons in the same state, and that in such acts as
wherein they are mutually assisting and helpful unto one another. But our different states will
admit of no such intercourse; nor do we stand in need of any relief from them, or can be helped
by
any acts of their love, as we may aid and help one another here below. Wherefore the centre of
this communion is in Christ alone and our exercise of it is upon him only, with respect unto
them.
Yet hereon some deny that there is any such communion between the members of the church or
the mystical body of Christ in these diverse states. And they suppose it is so declared in that of
the
prophet, Isa. 63: 16, "Doubtless thou art our Father, though Abraham be ignorant of us, and
Israel acknowledge us not." But there is nothing of any such importance in these words. The
church, under a deep sense of its present state, in its unworthy walking and multiplied
provocations, profess themselves to be such, as that their forefathers in covenant could not own
them as their children and posterity in the faith. Hereupon they appeal unto the infinite mercy
and
faithfulness of God, which extend themselves even unto that condition of unworthiness which
was
enough to render them utterly disowned by the best of men, however otherwise concerned in
them. But to suppose the church above, which has passed through its course of faith and
obedience in afflictions, tribulations, and persecutions, to be ignorant of the state of the church
here below in general, and unconcerned in it, - to be without desires of its success, deliverance,
and prosperity, unto the glory of Christ, - is to lay them asleep in a senseless state, without the
exercise of any grace, or any interest in the glory of God. And if they cry for vengeance on the
obdurate persecuting world, Rev. 6: 10, shall we suppose they have no consideration nor
knowledge of the state of the church suffering the same things which they did themselves? And,
to
put it out of question, they are minded of it in the next verse by Christ himself, verse
11.
But that which at present I alone intend, is the joint communion of the whole church in the
worship of God in Christ. Were all that die in the Lord immediately received into that state
wherein God "shall be all in all,"--without any use of the mediation of Christ, or the worship of
praise and honour given unto God by him, - without being exercised in the ascription of honour,
glory, power, and dominion unto him, on the account of the past and present discharge of his
office, - there could be no communion between them and us. But whilst they are in the
sanctuary,
in the temple of God, in the holy worship of Christ and of God in him, and we are not only
employed in the same work, in sacred ordinances suited unto our state and condition, but, in the
performance of our duties, do by faith "enter in within the veil," and approach unto the same
throne of grace in the most holy place, there is a spiritual communion between them and us. So
the apostle expresseth it, Heb. 12: 22-24.
----[3.] It is the way that God has appointed to prepare the holy souls above for the enjoyment of
that eternal state which shall ensue at the end of all things As we are here, in and by the Word
and
other ordinances, prepared and made meet for the present state of things in glory; so are they, by
the temple-worship of heaven, fitted for that state of things when Christ shall give up the
kingdom
unto the Father, that God may be all in all.
- (4.) Respect is had herein unto the faith of the church yet militant on the earth, and that,
among others, in two things.
1st, For the encouragement of their faith. God could, as we have observed, upon the
supposition of the atonement and reconciliation made by the blood of Christ, have saved the
church by mere sovereign act of power. But whereas it was unto his glory that we should be
saved in the way of faith and obedience, this way was necessary unto our encouragement therein.
For it is in the nature of faith, it is a grace suited unto that end, to seek for and receive aid, help,
and relief, from God continually, to enable us unto obedience.
For this end the Lord Christ continueth in the discharge of his office, whereby he is able to save
us
unto the uttermost, that we may receive such supplies by and from him. The continual use that
faith makes of Christ unto this purpose, as he gloriously exerciseth his mediatory office and
power
in heaven, cannot fully be declared. Neither can any believer, who is acted by present Gospel
light
and grace, conceive how the life of faith can be led or preserved without it. No duties are we
called unto, - no temptation are we exercised withal, - no sufferings do we undergo, - no
difficulties, dangers, fears, have we to conflict withal, - nothing is there in life or death, wherein
the glory of God or our own spiritual welfare is concerned, - but faith finds and takes relief and
encouragement in the present mediatory life and power of Christ in heaven, with the exercise of
his love, care, and compassion therein. So he proposeth himself unto our faith, Rev. 1:
17,18.
2dly, That our faith may be guided and directed in all our accesses unto God in his
holy worship. Were nothing proposed unto us but the immensity of the divine essence, we
should
not know how to make our approaches unto it. And thence it is that those who are unacquainted
with the glory of this dispensation, who know not how to make use of Christ in his present state
for an access unto God, are always inventing ways of their own (as by saints, angels, images) for
that end; for an immediate access unto the divine essence they cannot fancy. Wherefore, to end
this discourse in one word, - all the present faith and worship of God in the church here on earth,
all access unto him for grace, and all acceptable ascriptions of glory unto his divine majesty, do
all
of them, in their being and exercise, wholly depend on, and are resolved into, the continuation of
the mediatory actings of Christ in heaven and glory.
I shall close this discourse with a little review of somewhat that passed before. From the
consideration of that place of the apostle wherein he affirms, that at the end Christ shall give up
the kingdom unto the Father, I declared that all the state of things which we have described shall
then cease, and all things issue in the immediate enjoyments of God himself. I would extend this
no farther than as unto what concerneth the exercise of Christ's mediatory office with respect
unto
the church here below, and the enemies of it. But there are some things which belong unto the
essence of this state which shall continue unto all eternity; as,
1st, I do believe that the person of Christ, in and by his human nature, shall be for
ever the immediate head of the whole glorified creation. God having gathered all things unto a
head in him, the knot or centre of that collection shall never be dissolved. We shall never lose
our
relation unto him, nor he his unto us.
2dly, I do therefore also believe, that he shall be the means and way of
communication between God and his glorified saints for ever. What are, what will be, the
glorious
communications of God unto his saints for ever, in life, light, power, joy, rest, and ineffable
satisfaction, (as all must be from him unto eternity,) I shall not now inquire. But this I say, they
shall be all made in and through the person of the Son, and the human nature therein. That
tabernacle shall never be folded up, never be laid aside as useless. And if it be said, that I cannot
declare the way and manner of the eternal communications of God himself unto his saints in
glory
by Christ; I shall only say, that I cannot declare the way and manner of his communications of
himself in grace by Christ unto the souls of men in this world, and yet I do believe it. How much
more must we satisfy ourselves with the evidence of faith alone in those things which, as yet, are
more incomprehensible. And our adherence unto God, by love and delight, shall always be
through Christ. For God will be conceived of unto eternity according to the manifestation that he
has made of himself in him, and no otherwise. This shall not be by acting faith with respect unto
the actual exercise of the mediation of Christ, as now we cleave unto God; but it shall be by the
all-satisfying acting of love unto God, as he has manifested himself, and will manifest himself in
Christ.
3dly, The person of Christ, and therein his human nature, shall be the eternal object
of
divine glory, praise, and worship. The life of glory is not a mere state of contemplation. Vision is
the principle of it, as faith is of the life of grace. Love is the great vital acting of that principle, in
adherence unto God with eternal delight. But this is active in it also. It shall be exercised in the
continual ascription and assignation of glory, praise, and honour unto God, and the glorious
exercise of all sorts of grace therein; - hereof the Lamb, the person of Christ, is the eternal object
with that of the Father and the Spirit; the human nature in the Son, admitted into the communion
of the same eternal glory.
END of CHAPTER 19 and CHAPTER 20
RETURN TO PAGE SECTION
CHAPTER 19
Other Evidences of Divine Wisdom in the
Contrivance of the Work of Redemption in and by the Person of Christ, in Effects Evidencing a
Condecency thereunto.
CHAPTER 20
The Nature of the Person of Christ, and the
Hypostatical Union of his Natures Declared
RETURN TO | Table Of Contents, Prefatory Note, The Preface
|
| Chapters 1, 2, 3 |
| Chapters 4, 5, 6 |
| Chapters 7, 8, 9 |
| Chapters 10, 11, 12 |
| Chapter 13, 14, 15 |
| Chapters 16 |
| Chapters 17, 18 |
|
