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I have a desire to fill the paper, and must therefore betake myself to the expedient
I lately mentioned. Glorious things are spoken of the city of God, or (as I suppose) the
state of glory, in Rev.21 from verse 10 ad finem. The description is doubtless mystical,
and perhaps nothing short of a happy experience and participation will furnish an adequate
exposition. One expression, in particular, has, I believe, puzzled wiser heads than mine
to explain. The street of the city was pure gold, as it were transparent glass. The
construction likewise in the Greek is difficult. Some render it pure gold transparent as
glass this is the sense, but then it should be neuter . . . . .
If our reading is right, we must understand it either of gold, pure, bright, and
perspicuous as the finest transparent glass, (for all glass is not transparent,) or else,
as two distinct comparisons, splendid and durable as the purest gold, clear and transparent
as the finest glass. In that happy world, the beauties and advantages which here are divided
and incompatible, will unite and agree. Our glass is clear, but brittle; our gold is shining
and solid, but it is opaque, and discovers only a surface. And thus it is with our minds.
The powers of the imagination are lively and extensive, but transient and uncertain. The
powers of the understanding are more solid and regular, but at the same time more slow and
limited, and confined to the outside properties of the few objects around us. But when we
arrive within the vail, the perfections of the glass and the gold will be combined, and the
imperfections of each will entirely cease. Then we shall know more than we can imagine. The
glass will be all gold. And then we shall apprehend truth in its relations and consequences;
not (as at present) by that tedious and fallible process which we call reasoning, but by a
single glance of thought, as the sight pierces in an instant through the largest transparent
body. The gold will be all glass.
I do not offer this as the sense of the passage, but as a thought which once occurred
to me while reading it. I daily groan under a desultory ungovernable imagination, and a
palpable darkness of understanding, which greatly impede me in my attempts to contemplate
the truths of God. Perhaps these complaints, in a greater or less degree, are common to
all our fallen race, and exhibit mournful proofs that our nature is essentially depraved.
The grace of God affords some assistance for correcting the wildness of the fancy, and
enlarging the capacity of the mind yet the cure at present is but palliative ; but ere
long it shall be perfect, and our complaints shall cease for ever. Now it costs us much
pains to acquire a pittance of solid and useful knowledge; and the ideas we have collected
are far from being at the disposal of judgment, and, like men in a crowd, are perpetually
clashing and interfering with each other. But it will not be so when we are completely
freed from the effects of sin. Confusion and darkness will not follow us into the world
where light and order reign. Then, and not till then, our knowledge will be perfect, and
our possession of it uninterrupted and secure.
Since the radical powers of the soul are thus enfeebled and disordered, it is not to be
wondered at that the best of men, arid under their highest attainments, have found cause
to make the acknowledgment of the apostle, "When I would do good, evil is present with me."
But, blessed be God, though we must feel hourly cause for shame and humiliation for what we
are in ourselves, we have cause to rejoice continually in Christ Jesus, who, as He is
revealed unto us under the various names, characters, relations, and offices, which He bears
in the Scripture, holds out to our faith a balm for every wound, a cordial for every
discouragement, and a sufficient answer to every objection which sin or Satan can suggest
against our peace.
If we are guilty, He is our righteousness ; if we are sick, He is our
infallible Physician ; if we are weak, helpless, and defenceless, He is the compassionate
and faithful Shepherd who has taken charge of us, and will not suffer any thing to disappoint
our hopes, or to separate us from His love. He knows our frame, He remembers that we are but
dust, and has engaged to guide us by His counsel, support us by His power, and at length to
receive us to His glory, that we may be with Him for ever.
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