Let us now, on the other hand, take a little consideration of that vision which we shall have of the same glory in heaven, that we may compare them together.

Vision, or the sight which we shall have of the glory of Christ in heaven, is immediate, direct, intuitive; and therefore steady, even, and constant and it is so on a double account:

- 1. Of the object which shall be proposed unto us; 2. Of the visive power or faculty wherewith we shall be endued: from the imperfection of both which in this world ariseth the imperfection of our view of the glory of Christ by faith, as has been declared.

1. The object of it will be real and substantial. Christ himself, in his own person, with all his glory, shall be continually with us, before us, proposed unto us. We shall no longer have an image, a representation of him, such as is the delineation of his glory in the Gospel. We "shall see him," saith the apostle, "face to face," 1 Corinthians 13:12; which he opposeth unto our seeing him darkly as in a glass, which is the utmost that faith can attain to. "We shall see him as he is", 1 John 3:2; - not as now, in an imperfect description of him. As a man sees his neighbour when they stand and converse together face to face, so shall we see the Lord Christ in his glory; and not as Moses, who had only a transient sight of some parts of the glory of God, when he caused it to pass by him.

There will be use herein of our bodily eyes, as shall be declared. For, as Job says, in our flesh shall we see our Redeemer, and our eyes shall behold him, chap. 19:25-27. That corporeal sense shall not be restored unto us, and that glorified above what we can conceive, but for this great use of the eternal beholding of Christ and his glory. Unto whom is it not a matter of rejoicing, that with the same eyes wherewith they see the tokens and signs of him in the sacrament of the supper, they shall behold himself immediately in his own person? But principally, as we shall see immediately, this vision is intellectual. It is not, therefore, the mere human nature of Christ that is the object of it, but his divine person, as that nature subsisteth therein. What is that perfection which we shall have (for that which is perfect must come and do away that which is in part) in the comprehension of the hypostatical union, I understand not; but this I know, that in the immediate beholding of the person of Christ, we shall see a glory in it a thousand times above what here we can conceive. The excellencies of infinite wisdom, love, and power therein, will be continually before us. And all the glories of the person of Christ which we have before weakly and faintly inquired into, will be in our sight for evermore.
Hence the ground and cause of our blessedness is, that "we shall ever be with the Lord," 1 Thessalonians 4:17, - as himself prays, "that we may be with him where he is, to behold his glory." Here we have some dark views of it, - we cannot perfectly behold it, until we are with him where he is. Thereon our sight of him will be direct, intuitive, and constant.

There is a glory, there will be so, subjectively in us in the beholding of this glory of Christ, which is at present incomprehensible. For it does not yet appear what we ourselves shall be, 1 John 3:2. Who can declare what a glory it will be in us to behold this glory of Christ? And how excellent, then, is that glory of Christ itself!

This immediate sight of Christ is that which all the saints of God in this life do breathe and pant after. Hence are they willing to be dissolved, or "desire to depart, that they may be with Christ," which is best for them, Philippians 1:23. They choose "to be absent from the body, and present with the Lord," 2 Corinthians 5:8; or that they may enjoy the inexpressibly longed-for sight of Christ in his glory. Those who do not so long for it, whose souls and minds are not frequently visited with earnest desires after it, unto whom the thoughts of it are not their relief in trouble, and their chiefest joy, are carnal, blind, and cannot see afar off. He that is truly spiritual entertains and refresheth himself with thoughts hereof continually.

2. It will be so from that visive power or faculty of beholding the glory of Christ which we shall then receive. Without this we cannot see him as he is. When he was transfigured in the mount, and had on his human nature some reflections of his divine glory, his disciples that were with him were rather amazed than refreshed by it, Matthew 17:6. They saw his glory, but spake thereon "they knew not what," Luke 9:30-33. And the reason hereof was, because no man in this life can have a visive power, either spiritual or corporeal, directly and immediately to behold the real glory of Christ.
Should the Lord Jesus appear now to any of us in his majesty and glory, it would not be unto our edification nor consolation. For we are not meet nor able, by the power of any light or grace that we have received, or can receive, to bear the immediate appearance and representation of them. His beloved apostle John had leaned on his bosom probably many a time in his life, in the intimate familiarities of love; but when he afterward appeared unto him in his glory, "he fell at his feet as dead," Revelation 1:17. And when he appeared unto Paul, all the account he could give thereof we, "that he saw a light from heaven, above the brightness of the sun;" whereon he, and all that were with him, "fell to the ground," Acts 26:13,14.

And this was one reason why, in the days of his ministry here on earth, his glory was veiled with the infirmities of the flesh, and all sorts of sufferings, as we have before related. The church in this life is no way meet, by the grace which it can be made partaker of, to converse with him in the immediate manifestations of his glory.

And therefore those who dream of his personal reign on the earth before the day of judgement, unless they suppose that all the saints shall be perfectly glorified also (which is only to bring down heaven to the earth for awhile, to no purpose), provide not at all for the edification or consolation of the church. For no present grace, advanced unto the highest degree whereof in this world it is capable, can make us meet for an immediate converse with Christ in his unveiled glory.
How much more abominable is the folly of men, who would represent the Lord Christ in his present glory by pictures and images of him! When they have done their utmost with their burnished glass and gildings, an eye of flesh can not only behold it, but, if it be guided by reason, see it contemptible and foolish But the true glory of Christ, neither inward nor outward sight can bear the rays of it in this life.

The dispensation which we are meet for is only that of his presence with us by his Spirit. We know him now no more after the flesh, 2 Corinthians 5:16. We are advanced above that way and means of the knowledge at him by the fleshly, carnal ordinances of the Old Testament. And we know him not according unto that bodily presence of his which his disciples enjoyed in the days of his flesh. We have attained somewhat above that also. For such was the nature of his ministry here on earth, that there could not be the promised dispensation of the Spirit until that was finished. Therefore he tells his disciples that it was expedient for them that he should go away, and send the Spirit to them, John 16:7. Hereon they had a clearer view of the glory of Christ than they could have by beholding him in the flesh. This is our spiritual posture and condition. We are past the knowledge of him according to the flesh, - we cannot attain nor receive the sight of him in glory; but the life which we now lead is by the faith of the Son of God.

I shall not here inquire into the nature of this vision, or the power and ability which we shall have in heaven to behold the glory of Christ. Some few things may be mentioned, as it relates unto our minds, and our bodies also, after the resurrection.

1. For the mind, it shall be perfectly freed from all that darkness, unsteadiness, and other incapacities, which here it is accompanied with; and whereby it is weakened, hindered, and obstructed, in the exercise of faith. And they are of two sorts.

(1.) Such as are the remainders of that depravation of our natures which came upon us by sin. Hereby our minds became wholly vain, dark, and corrupt, as the Scripture testifieth, - utterly unable to discern spiritual things in a due manner. This is so far cured and removed in this life by grace, as that those who were darkness do become light in the Lord, or are enabled to live unto God under the conduct of a new spiritual light communicated unto them. But it is so cured and removed in part only, it is not perfectly abolished. Hence are all our remaining weaknesses and incapacities in discerning things spiritual and eternal, which we yet groan under, and long for deliverance from. No footsteps, no scars or marks that ever it had place in our minds shall abide in glory, Ephesians 5:27. Nothing shall weaken, disturb, or incapacitate our souls, in acting all their powers, unimpeded by vanity, diversions, weakness, inability, upon their proper objects. The excellency hereof, in universal liberty and power, we cannot here comprehend; nor can we yet conceive the glory and beauty of those immixed spiritual actings of our minds which shall have no clog upon them, no encumbrance in them, no alloy of dross accompanying them. One pure act of spiritual sight in discerning the glory of Christ, - one pure act of love in cleaving unto God, - will bring in more blessedness and satisfaction into our minds than in this world we are capable of.

(2.) There is an incapacity in our minds, as unto their acting on things spiritual and eternal, that is merely natural, from the posture wherein they are, and the figure which they are to make in this life. For they are here clothed with flesh, and that debased and corrupted. Now, in this state, though the mind act its conceptions by the body as its organ and instrument, yet is it variously straitened, encumbered, and impeded in the exercise of its native powers, especially towards things heavenly, by this prison of the flesh, wherein it is immured. There is an angelical excellency in the pure acting of the soul when delivered from all material instruments of them, or when they are all glorified and made suitable helps in its utmost spiritual activity. How and by what degrees our minds shall be freed from these obstructions in their beholding the glory of Christ shall be afterward declared.

2. Again, a new light, the light of glory, shall be implanted in them. There is a light in nature, which is the power of a man to discern the things of man; - an ability to know, perceive, and judge of things natural. It is that "spirit of a man" which "is the candle of the Lord, searching all the inward parts of the belly," Proverbs 20:27.

But by the light hereof no man can discern spiritual things in a due manner, as the apostle declares, 1 Corinthians 2:11-16. Wherefore God gives a superior, a supernatural light, the light of faith and grace, unto them whom he effectually calls unto the knowledge of himself by Jesus Christ. He shines into their hearts, to give them the knowledge of his glory in the face of his dear Son. Howbeit this new light does not abolish, blot out, or render useless, the other light of nature, as the sun, when it riseth, extinguisheth the light of the stars; but it directs it and rectifies it as unto its principle, object, and end. Yet is it in itself a light quite of another nature. But he who has only the former light can understand nothing of it, because he has no taste or experience of its power and operations. He may talk of it, and make inquiries about it, but he knows it not.

Now, we have received this light of faith and grace, whereby we discern spiritual things, and behold the glory of Christ in the imperfect manner before described. But in heaven there shall be a superadded light of glory, which shall make the mind itself "shine as the firmament," Daniel 12:3. I shall only say three things of it.

1. That as the light of grace does not destroy or abolish the light of nature, but rectify and improve it, so the light of glory shall not abolish or destroy this light of faith and grace, but, by incorporating with it, render it absolutely perfect.

2. That as by the light of nature we cannot clearly comprehend the true nature and efficacy of the light of grace, because it is of another kind, and is seen only in its own light; so by the light of grace we cannot absolutely comprehend this light of glory, being of a peculiar kind and nature, seen perfectly only by its own light. It does not appear what we shall be.

3. That this is the best notion we can have of this light of glory, - that, in the first instance of its operation, it perfectly transforms the soul into the image and likeness of Christ.

This is the progress of our nature unto its rest and blessedness. The principles remaining in it concerning good and evil, with its practical convictions, are not destroyed but improved by grace; as its blindness, darkness, and enmity to God are in part taken away. Being renewed by grace, what it receives here of spiritual life and light shall never be destroyed, but be perfected in glory. Grace renews nature; glory perfects grace; and so the whole soul is brought unto its rest in God. We have an image of it in the blind man whom our Saviour cured, Mark 8:22-25. He was absolutely blind, - born so, no doubt. Upon the first touch, his eyes were opened, and he saw, but very obscurely; - he saw men walking like trees. But on the second, he saw all things clearly. Our minds in themselves are absolutely blind. The first visitation of them by grace gives them a sight of things spiritual, heavenly, and eternal; but it is obscure and unsteady. The sight of glory makes all things clear and evident.

3. The body as glorified, with its senses, shall have its use and peace herein. After we are clothed again with our flesh, we shall see our Redeemer with our eyes. We know not here what power and spirituality there will be in the acts of our glorified bodies. Such they will be as shall bear a part in eternal blessedness. Holy Stephen, the first martyr, took up somewhat of glory by anticipation before he died. For when he was brought to his trial before the council, all that sat therein, "looking steadfastly on him, saw his face as the face of an angel," Acts 6:16. He had his transfiguration, escorting unto his measure, answerable unto that of our blessed Saviour in the mount. And by this initial beam of glory he received such a piercing vivacity and edge on his bodily eyes, that through all those inconceivable distances between the earth and the residence of the blessed, he looked steadfastly into heaven, and "saw the glory of God, and Jesus standing at the right hand of God," Acts 7:55,56. Who, then, can declare what will be the power and acting of this sense of sight when perfectly glorified; or what sweetness and refreshment may be admitted into our souls thereby?

It was a privilege (who would not have longed to partake of it?) to have seen Him with our bodily eyes in the days of his flesh, as did the apostles and his other disciples. Howbeit he was not then glorified himself in the manifestation of his glory; nor they who saw him, in the change or transformation of their nature. How great this privilege was, himself declares unto those that so saw him, Matthew 13: l7, "Verily I say unto you, That many prophets and righteous men have desired to see those things which ye see;" whereunto we shall speak immediately. And if this were so excellent a privilege as that we cannot but congratulate them by whom it was enjoyed, how excellent, how glorious will it be, when with these eyes of ours, gloriously purified and strengthened beyond those of Stephen, we shall behold Christ himself immediately in the fulness

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