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 enjoyment 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. never lose our relation unto him, nor he his unto us.

We shall

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 hath 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 hath 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.

MEDITATIONS AND DISCOURSES

ON

THE GLORY OF CHRIST,

IN HIS

PERSON, OFFICE, AND GRACE:

WITH

THE DIFFERENCES BETWEEN FAITH AND SIGHT; APPLIED UNTO THE USE OF THEM THAT BELIEVE.

VOL. I.

18

PREFATORY NOTE.

THE following treatise may be regarded as a series of Discourses on John xvii. 24. The subject is the Glory of Christ, as the representative of God to the church, -in the mystery of his Person,-in his office as Mediator,-in his exaltation on high,-in his relation to the church during every age of its history,-and in the final consummation of his work, when all things are to be gathered into a blessed unity, as the result of his mediation. The treatise is concluded by a statement of the difference between our views of the Glory of Christ as beheld by faith in this world, and as it shall be beheld by sight in heaven.

It is not professedly a sequel to the work of the author on the Person of Christ; though, from some expressions in the Preface to these Meditations, they may be regarded in this light. Several of them are evidently an expansion of certain thoughts and views, of which the germ will be found in the preceding work. The two works are, indeed, so closely connected, that they have been often published together. It has been thought proper, therefore, to adhere to this arrangement in the present republication of Dr Owen's Works.

There are some facts which impart peculiar interest to these Meditations. They were drawn up, according to the author's own statement, "for the exercise of his own mind," in the first instance; and illustrate, accordingly, the scope and tenor of his Christian experience. They form, moreover, his dying testimony to the truth, and to the truth, with peculiar emphasis, as it "is in Jesus;" for they are the substance of the last instructions which he delivered to his flock; and they constitute the last work which he prepared for the press. It is instructive to peruse the solemn musings of his soul when "weakness, weariness, and the near approaches of death," were calling him away from his earthly labours; and to mark how intently his thoughts were fixed on the glory of the Saviour, whom he was soon to behold "face to face." On the day of his death, Mr Payne, who had the charge of the original publication of this treatise, on bidding Dr Owen farewell, said to him, "Doctor, I have just been putting your book on the Glory of Christ to the press." "I am glad," was Owen's reply, "to hear that that performance is put to the press; but, O brother Payne, the long looked-for day is come at last, in which I shall see that glory in another manner than I have ever done yet, or was capable of doing in this world!”

Mr Hervey thus expresses his admiration of this work: "To see the Glory of Christ is the grand blessing which our Lord solicits and demands for his disciples in his last solemn intercession, John xvii. 24. Should the reader desire assistance

in this important work, I would refer him to a little treatise of Dr Owen's, entitled Meditations on the Glory of Christ;' it is little in size,-not so in value. Were I to speak of it in the classical style, I should call it aureus, gemmeus, mellitus. But I would rather say, it is richly replenished with that unction from the Holy One which tends to enlighten the eyes and cheer the heart; which sweetens the enjoyments of life, softens the horrors of death, and prepares for the fruitions of eternity."-Theron and Aspasio, vol. iii. p. 75.

The treatise was published in 1684. It was reprinted in 1696, with the addition of two chapters which were found among the papers of Owen, and in his own handwriting, though too late for insertion in the first edition of the work.—ED.

PREFACE TO THE READER.

CHRISTIAN READER,

THE design of the ensuing Discourse is to declare some part of that glory of our Lord Jesus Christ which is revealed in the Scripture, and proposed as the principal object of our faith, love, delight, and admiration. But, alas! after our utmost and most diligent inquiries, we must say, How little a portion is it of him that we can understand! His glory is incomprehensible, and his praises are unutterable. Some things an illuminated mind may conceive of it; but what we can express in comparison of what it is in itself, is even less than nothing. But as for those who have forsaken the only true guide herein, endeavouring to be wise above what is written, and to raise their contemplations by fancy and imagination above Scripture revelation (as many have done), they have darkened counsel without knowledge, uttering things which they understand not, which have no substance or spiritual food of faith in them.

Howbeit, that real view which we may have of Christ and his glory in this world by faith, however weak and obscure that knowledge which we may attain of them by divine revelation,-is inexpressibly to be preferred above all other wisdom, understanding, or knowledge whatever. So it is declared by him who will be acknowledged a competent judge in these things. "Yea, doubtless," saith he, “I count all these things but loss, for the excellency of the knowledge of Christ Jesus my Lord." He who doth not so hath no part in him.

The revelation made of Christ in the blessed Gospel is far more excellent, more glorious, and more filled with rays of divine wisdom and goodness, than the whole creation and the just comprehension of it, if attainable, can contain or afford. Without the knowledge hereof, the mind of man, however priding itself in other inventions and discoveries, is wrapped up in darkness and confusion.

This, therefore, deserves the severest of our thoughts, the best of our meditations, and our utmost diligence in them. For if our future blessedness shall consist in being where he is, and beholding of his glory, what better preparation can there be for it than in a constant previous contemplation of that glory in the revelation that is made in the Gospel, unto this very end, that by a view of it we may be gradually transformed into the same glory?

I shall not, therefore, use any apology for the publishing of the ensuing Meditations, intended first for the exercise of my own mind, and then for the edification of a private congregation; which is like to be the last service I shall do them in that kind. Some may, by the consideration of them, be called to attend unto the same duty with more diligence than formerly, and receive directions for the discharge of it; and some may be provoked to communicate their greater light and knowledge unto the good of many. And that which I design farther in the present Discourse, is to give a brief account of the necessity and use, in life and death, of the duty exhorted unto.

Particular motives unto the diligent discharge of this duty will be pressed in the Discourse itself. Here some things more general only shall be premised. For all persons not immersed in sensual pleasures,-not overdrenched in the love of this