56 MEDITATIONS AND DISCOURSES the wisdom that might repair that loss. They knew the sin of angels and men. But now every thing that not that divine wisdom had another way to take there-. belongs unto this new creation, even every believer in in, at least they knew not what way that should be. the world as well as the angels in heaven beinggathered But hereby the manifold wisdomof God, his infinite together into this one head, the whole and all, and wisdom in the treasures of it, able by various ways to every part and member of it, even every particular be- attain the ends of his glory, was nantle known unto liever are secured from ruin, such as befel all things be- them. Herein, namely, in the re-collection of all things fore. In this new head, they have an indissoluble con- in Christ, divine wisdom bath made known and repte- sistency. sented itself in all its stores and treasures unto angels But manna de tabula. I shall insist on no more instan. and men. In him are hid, and by him are displayed, ces of this nature, which plentifully offer themselves in all the treasures ofwisdom, Col. ii. 3. Herein is he gin- the scripture unto us. For who can declare this glory rions, and will be so to eternity. of Christ? Who can speak of these things as he ought? 5. He is glorious herein, in that hereby firmness and I am so far from designing to set forth the whole of it, security is communicated unto the whole new creation. that I amdeeply sensible how little a portion I can com- The first creation in its order was a curious and glori- prebend of the least part of it. Nor can I attain unto oua fabric. But every thing depending immediatelyon any satisfaction in these meditations, but what issue in God by virtue of the principles of its own nature, and an humble admiration. the law of its obedience, all was brought unto a loss by CHAPTFIt XII. DIFFERENCES BETWEEN OUR BEHOLDING THE GLORY OF CHRIST BY FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. THE FIRSTOF THEME EXPLAINED. WEwalk here byfaith, andnot by sight, it Cor. v. 7. That is, in the life of God, in our walking before him, in the whole of our obedience therein, we are under the conduct and influence of faith, and not of sight. These are the two spiritual powers of our souls; by the one whereofwe are made partakers of grace, holiness, and obedience in this life, and by the other of eternal bles- sedness and glory. Both these, namely, faith and sight, the one in this life, the other in that which is to come, have the same immediate object: for they are the abilities of the soul to go forth unto, and to embrace their object. Now this object of them both, is the glory of Christ, ashatb been declared, as also what that glory is, and wherein it doth consist; wherefore my present design is to en- quire into the difference that is between our beholding of the glory of Christ in this world by faith, and the vision which we shall have of the same glory hereafter. The latter of these is peculiarly intended in that pray- er ofour Lord Jesus Christ for his disciples, John xvii. 21. But I shall not distinctly insist upon it, my de- sign being another way, respecting principally the work ofGod in this life, and the privileges we enjoy thereby; yet I shall now take a short prospect of that also: not absolutely, but in the differences that are between faith and sight, or the view which we base of the glory of Christ in this world by faith, and that which they en- joy by vision whoare above; the object yf them both being adequately the same. But herein also I shall have respect only unto some of those things which concern our practice, or the pre- sent immediate exercise of faith. For I have elsewhere handled at large the state of the church above, or that of present glory: giving an account of the administra- tion of the office of Christ in heaven, his presence a- mong the glorified souls, and the adoration of God un- der his conduct: I have also declared the advantage which they have, by being with him, and the prospect they have of his glory. Therefore these things must herebe only touched on. These differences may be referred unto two heads. (I.) Those which arise from the different natures and
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