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. xii. 22-24.

[3.] It is the way that God hath 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 acts 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 temptations 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. i. 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 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 hours 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.