Meditations and Discourses on the Glory of Christ - Owen

It is a promise concerning the days of the New Testament, that our
"eyes shall see the King in his beauty," Isa. xxxiii. 17. We shall
behold the glory of Christ in its lustre and excellency. What is this
beauty of the King of saints? Is it not that God is in him, and he is
the great representative of his glory unto us? Wherefore, in the
contemplation of this glory consists the principal exercise of faith.
And who can declare the glory of this privilege, that we who are born
in darkness, and deserved to be cast out into utter darkness, should
be translated into this marvelous "light of the knowledge of the
glory of God in the face of Jesus Christ?"

What are all the stained glories, the fading beauties of this world?
of all that the devil showed our Saviour from the mount? what are they
in comparison of one view of the glory of God represented in Christ,
and of the glory of Christ as his great representative?

The most pernicious effect of unbelief under the preaching of the
gospel is, that, together with an influence of power from Satan, "it
blinds the eyes of men's minds, that they should not see this glory of
Christ;" whereon they perish eternally, 2 Cor. iv. 3, 4.

But the most of those who at this day are called Christians are
strangers unto this duty. Our Lord Jesus Christ told the Pharisees,
that notwithstanding all their boasting of the knowledge of God, they
had not "heard his voice at any time, nor seen his shape;" that is, as
Moses did. They had no real acquaintance with him, -- they had no
spiritual view of his glory. And so it is amongst ourselves;
notwithstanding the general profession that is of the knowledge of
Christ, they are but few who thus behold his glory; and therefore few
who are transformed into his image and likeness.

Some men speak much of the imitation of Christ, and following of his
example; and it were well if we could see more of it really in effect.
But no man shall ever become "like unto him" by bare imitation of his
actions, without that view or intuition of his glory which alone is
accompanied with a transforming power to change them into the same
image.

The truth is, the best of us all are woefully defective in this duty,
and many are discouraged from it because a pretence of it in some has
degenerated into superstition; but we are loath at any time seriously
to engage in it, and come with an unwilling kind of willingness unto
the exercise of our minds in it.

Thoughts of this glory of Christ are too high for us, or too hard for
us, such as we cannot long delight in; we turn away from them with a
kind of weariness: yet are they of the same nature in general with our
beholding of the glory of Christ in heaven, wherein there shall be no
weariness, or satiety, unto eternity. Is not the cause of it, that we
are unspiritual or carnal, having our thoughts and affections wonted
to give entertainment unto other things? For this is the principal
cause of our unreadiness and incapacity to exercise our minds in and
about the great mysteries of the Gospel, 1 Cor. iii. 1-3. And it is so
with us, moreover, because we do not stir up ourselves with
watchfulness and diligence in continual acting of faith on this
blessed object. This is that which keeps many of us at so low an ebb,
as unto the powers of a heavenly life and spiritual joys.

Did we abound in this duty, in this exercise of faith, our life in
walking before God would be more sweet and pleasant unto us, -- our
spiritual light and strength would have a daily increase, -- we should
more represent the glory of Christ in our ways and walking than
usually we do, and death itself would be most welcome unto us.

Our constant exercise in meditation on this glory of Christ will fill
us with joy on his account; which is an effectual motive unto the duty
itself. We are for the most part selfish, and look no farther than our
own concernments. So we may be pardoned and saved by him, we care not
much how it is with himself, but only presume it is well enough. We
find not any concernment of our own therein. But this frame is
directly opposite unto the genius of divine faith and love. For their
principal actings consist in preferring Christ above ourselves, and
our concerns in him above all our own. Let this, then, stir us up unto
the contemplation of this glory. Who is it that is thus exalted over
all? Who is thus encompassed with glory, majesty, and power? Who is it
that sits down at the right hand of the Majesty on high, -- all his
enemies being made his footstool? Is it not he who in this world was
poor, despised, persecuted, and slain, -- all for our sakes? Is it not
the same Jesus who loved us, and gave himself for us, and washed us in
his own blood? So the apostle told the Jews that the same "Jesus whom
they slew and hanged on a tree, God had exalted with his right hand to
be a Prince and Saviour, to give repentance unto Israel, and the
forgiveness of sins," Acts v. 30, 31. If we have any valuation of his
love, if we have any concernment in what he has done and suffered for
the church, we cannot but rejoice in his present state and glory.

Let the world rage whilst it pleaseth; let it set itself with all its
power and craft against every thing of Christ that is in it, -- which,
whatever is by some otherwise pretended, proceeds from a hatred unto
his person; let men make themselves drunk with the blood of his
saints; we have this to oppose unto all their attempts, unto our
supportment, -- namely, what he says of himself: "Fear not; I am the
first and the last: I am he that liveth, and was dead; and, behold, I
am alive for evermore, and have the keys of hell and of death," Rev.
i. 17, 18.

Blessed Jesus! we can add nothing to thee, nothing to thy glory; but
it is a joy of heart unto us that thou art what thou art, -- that thou
art so gloriously exalted at the right hand of God; and we do long
more fully and clearly to behold that glory, according to thy prayer
and promise.