Tag Archives: Glorification

“The formal and principal act of justifying faith” by Francis Turretin

“The nature of faith cannot be rightly perceived unless these two things are known: (1) of what acts it consists; (2) what is its object…

The fifth is the act of reception of Christ or of adhesion and union, by which we not only seek Christ through a desire of the soul and fly to Him, but apprehend and receive Him offered, embrace Him found, apply Him to ourselves and adhere to and unite ourselves to Him.

For as God freely offers His own Son in the gospel to the sinful soul, burdened and cast down and broken by a sense of his sins, and Christ offers Himself with all His benefits and the fulness of salvation residing in Him, so the soul (firmly persuaded of the fulness of salvation in Christ, seriously flying to Him and earnestly desiring communion with Him) cannot help embracing with the highest freedom of the will that supreme good offered, and the inestimable treasure, selling all for Him (Mt. 13:44), resting upon Christ as the sole Redeemer and delivering and making himself over, and so firmly retaining Him that he is prepared to lose anything else rather than reject Him.

This is the formal and principal act of justifying faith, usually termed “reception”:

“As many as received Him” (i.e., “who believed on His name,” Jn. 1:12); believers are said “to receive the gift of righteousness” (Rom. 5:17); “to receive Christ” (Col. 2:6); “I found him whom my soul loveth: I held him, and would not let him go” (Cant. 3:4); sometimes “meat and drink” (Mt. 5:6; Jn 6:51); the “putting on of Christ” (Gal. 3:27).

And because the soul thus apprehending Christ reclines upon Him and rests upon and cleaves to Him, faith is also sometimes described as an act of “reclining” (Ps. 71:5; Isa. 10:20; 48:2; 50:10; Mic. 3:11); as also an act of adhesion and binding closely, and of the most strict union by which we are bone of His bone and flesh of His flesh and one with him; and Christ Himself dwells in us (Eph. 3:17) and we in Him (Jn. 15:5).

From this union of persons arises the participation in the blessings of Christ, to which (by union with Him) we acquire a right (to wit, justification, adoption, sanctification and glorification).”

–Francis Turretin, Institutes of Elenctic Theology, ed. James T. Dennison Jr., trans. George Musgrave Giger, vol. 2 (Phillipsburg, NJ: P&R Publishing, 1992–1997), 2: 560, 563.

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“There is more glory given unto God by coming unto Christ in believing than in keeping the whole law” by John Owen

“Every poor soul that comes by faith unto Christ, gives unto God all that glory which it is His design to manifest and be exalted in;– and what can we do more?

There is more glory given unto God by coming unto Christ in believing than in keeping the whole law; inasmuch as He hath more eminently manifested the holy properties of His nature in the way of salvation by Christ, than in giving of the law.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 424–425.

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“Growth in grace” by John Owen

“Growth in grace, holiness, and obedience, is a growing like unto Christ; and nothing else is so.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 392.

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“A continual desire” by John Owen

“Our Lord Jesus Christ alone perfectly understood wherein the eternal blessedness of them that believe in Him doth consist.

And this is the sum of what He prays for with respect unto that end,– namely, that we may be where He is, to behold His glory. (John 17:24)

And is it not our duty to live in a continual desire of that which He prayed so earnestly that we might attain?”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 388-389.

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“This is heaven, this is blessedness, this is eternal rest” by John Owen

“Alas! We cannot here think of Christ, but we are quickly ashamed of, and troubled at, our own thoughts; so confused are they, so unsteady, so imperfect.

Commonly they issue in a groan or a sigh: Oh! when shall we come unto Him? When shall we be ever with Him? When shall we see Him as He is?

And if at any time He begins to give more than ordinary evidences and intimations of His glory and love unto our souls, we are not able to bear them, so as to give them any abiding residence in our minds.

But ordinarily this trouble and groaning is amongst our best attainments in this world,– a trouble which, I pray God, I may never be delivered from, until deliverance do come at once from this state of mortality; yea, the good Lord increase this trouble more and more in all that believe.

The heart of a believer affected with the glory of Christ, is like the needle touched with the loadstone.

It can no longer be quiet, no longer be satisfied in a distance from him. It is put into a continual motion towards him.

This motion, indeed, is weak and tremulous. Pantings, breathings, sighings, groanings in prayer, in meditations, in the secret recesses of our minds, are the life of it.

However, it is continually pressing towards Him. But it obtains not its point, it comes not to its centre and rest, in this world.

But now above, all things are clear and serene,– all plain and evident in our beholding the glory of Christ.

We shall be ever with Him, and see Him as He is. This is heaven, this is blessedness, this is eternal rest.

The person of Christ in all His glory shall be continually before us; and the eyes of our understandings shall be so gloriously illuminated, as that we shall be able steadily to behold and comprehend that glory.

But, alas! Here at present our minds recoil, our meditations fail, our hearts are overcome, our thoughts confused, and our eyes turn aside from the lustre of this glory.

Nor can we abide in the contemplation of it.

But there, an immediate, constant view of it, will bring in everlasting refreshment and joy unto our whole souls.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 385.

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“Because Christ is there” by John Owen

“Here our souls are burdened with innumerable infirmities, and our faith is clogged in its operations by ignorance and darkness.

This makes our best estate and highest attainments to be accompanied with groans for deliverance: “We which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body,” (Rom. 8:23).

Yea, whilst we are in this tabernacle, we groan earnestly, as being burdened, because we are not “absent from the body, and present with the Lord,” (2 Cor. 5:2, 4, 8).

The more we grow in faith and spiritual light, the more sensible are we of our present burdens, and the more vehemently do we groan for deliverance into the perfect liberty of the sons of God.

This is the posture of their minds who have received the first-fruits of the Spirit in the most eminent degree.

The nearer anyone is to heaven, the more earnestly he desires to be there, because Christ is there.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 384.

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“One pure act of spiritual sight in discerning the glory of Christ” by John Owen

“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.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 381-382.

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“As a man sees his neighbour face to face, so shall we see the Lord Christ in His glory” by John Owen

“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 Cor. 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, (Job 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 forevermore.

Hence the ground and cause of our blessedness is, that “we shall ever be with the Lord,” (1 Thess. 4:17),—as Himself prays, “that we may be with him where He is, to behold His glory.” (John 17:24)

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 doth 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, (Phil. 1:23).

They choose “to be absent from the body, and present with the Lord,” (2 Cor. 5:8); or that they may enjoy the inexpressibly longed-for sight of Christ in His glory.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 378-379.

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“Grace is the beginning of glory” by Thomas Manton

“Grace is the beginning of glory, and glory is but grace perfected.

Grace is glory in the bud, and moulding, and making; for when the apostle would express our whole conformity to Christ, he only expresseth it thus, ‘We are changed into his image from glory to glory,’ (2 Cor 3:18), that is, from one degree of grace to another.

It is called glory, because the progress of holiness never ceaseth till it comes to the perfection of glory and life eternal. The first degree of grace is glory begun, and the final consummation is glory perfected.

All the degrees of our conformity to Christ are so called. It is a bud of that sinless, pure, immaculate estate which shall be without spot and wrinkle; the seed of that perfect holiness which shall be bestowed upon us hereafter.

Thus the spiritual life is described in its whole flux; it begins in grace, and ends in glory.

See the golden chain: Rom. 8:30, ‘Whom he hath called, them he also justified; and whom he justified, them he also glorified.’

There is no mention of sanctification, for that is included in glory.

Grace is but young glory, and differs from glory as an infant doth from a man; therefore by degrees the Lord will have you enter upon your everlasting inheritance.”

–Thomas Manton, The Works of Thomas Manton, Vol. 13 (Carlisle, PA: Banner of Truth, 1870/2020), 13: 331.

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“Christ is the sun; the individual words of God are His rays” by Herman Bavinck

“Finally the designation ‘word of God’ is used for Christ Himself. He is the Logos in an utterly unique sense: Revealer and revelation at the same time.

All the revelations and words of God, in nature and history, in creation and re-creation, both in the Old and the New Testament, have their ground, unity, and center in Him.

He is the sun; the individual words of God are His rays.

The word of God in nature, in Israel, in the NT, in Scripture may never even for a moment be separated and abstracted from him. God’s revelation exists only because He is the Logos.”

–Herman Bavinck, Reformed Dogmatics: Prolegomena (Ed. John Bolt, and Trans. John Vriend; vol. 1; Grand Rapids, MI: Baker Academic, 2003), 1: 402.

[HT: Nick Gardner]

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