not from thence necessarily follow, that their affections are truly gracious : for in order to that, it is requisite, not only that the belief which their affections arise from, should be a reasonable, but also a spiritual belief or conviction. I

suppose none will doubt but that some natural men yield a kind of assent of their judgments to the truth of the Christian religion, from the rational proofs or arguments that are offered to evince it. Judas, without doubt, thought Jesus to be the Messiah, from the things which he saw and heard; but yet all along was a devil. So in John ii. 23—25, we read of many that believed in Christ's name. when they saw the miracles that he did; whom yet Christ knew had not that within them, which was to be depended on. So Simon the sorcerer believed, when he beheld the miracles and signs which were done; but yet remained in the gall of bitterness, and bond of iniquity, Acts viii. 13, 23. And if there is such a belief or assent of the judgment in some natural men, none can doubt but that religious affections may arise from that assent or belief; as we read of some who believed for a while that were greatly affected, and anon with joy received the word.

It is evident that there is a spiritual conviction of the truth, or a belief peculiar to those who are spiritual, who are regenerated, and who have the Spirit of God, in his holy communications, dwelling in them as a vital principle. So that their conviction does not only differ from that which natural men have, in that it is accompanied with good works; but the belief itself is diverse, the assent and conviction of the judgment is of a kind peculiar to those who are spiritual, and of which natural men are wholly destitute. This is evident by the scripture, if any thing at all is so; John xvii. 8. They have believed that thou didst send me. Tit. i. 1. According to the faith of God's elect, and the acknowledging of the truth which is after godliness. John xvi. 27. The Father himself loveth you, because ye have loved me, and have believed that I came out from God.

1 John iv. 15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. Chap. v. 1.

Whosoever believeth that Jesus is the Christ, is born of God. Verse 10. He that believeth on the Son of God, hath the witness in himself.

What a spiritual conviction of the judgment, is, we are naturally led to determine from what has been said already, under the former head of a spiritual understanding. The conviction of the judgment arises from the illumination of the understanding: the passing of a right judgment on things, depends on a right apprehension. And therefore it follows, that a spiritual conviction of the truth of the great things of the gospel, is such a conviction as arises from having a spiritual apprehension of those things in the mind. And this is also evident from the

scripture, which often represents a saving belief of the reality and divinity of the things proposed and exhibited to us in the gospel, as what proceeds from the Spirit of God enlightening the mind. Hence right apprehensions of the nature of those things; the Spirit as it were unveiling, or revealing them, and enabling the mind to view them as they are. Luke x. 21, 22. I thank thee, O Father, Lord of heaven and earth, that thou hast HID these things from the wise and prudent, and hast REVEALED them unto babes : even so, Father, for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth who the Son is, but the Father: and who the Father is, but the Son, and he to whom the Son will REVEAL him. John vi. 40. And this is the will of him that sent me, that every one which seeth the Son, and BELIEVETH on him, may have everlasting life. Where it is plain, that true faith arises from a spiritual sight of Christ. And John xvii. 6–8. I have MANIFESTED thy name unto the men which thou gavest me out of the world.-Now they have known that all things whatsover thou hast given me, are of thee. For I have given unto them the words which thou gavest me: and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. Christ's manisesting God's name to the disciples, or giving them a true apprehension of divine things, was that whereby they knew that Christ's doctrine was of God, and that Christ himself was sent by him.

him. Matth. xvi. 16, 17. Simon Peter said, Thou art Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou Simon Barjona: for fl"sh an'l blood hath not REVEALED it unto thee, but my Father which is in heaven. 1 John v. 10. He that believeth on the Son of God, hath the witness in himself. Gal. i. 14–16. Being more exceedingly zealous of the traditions of my fathers. But when it pleased God, who separated me from my mother's womb, and called me by his grace, to REVEAL his Son in me, that I might preach him among the heathen;

I immediately I conferred not with flesh and blood.

If that is a spiritual conviction of the divinity and reality of the things exhibited in the gospel, which arises from a spiritual understanding of those things; I have shewn already what that is. In short, it consists in a sense and taste of the divine, supreme, and holy excellency and beauty of those things. So that then is the mind spiritually convinced of the divinity and truth of the great things of the gospel, when that conviction arises, either directly or remotely, from such a sense or view of their divine excellency and glory as is there exhibited. This clearly follows from what has been already said ; and for this the scripture is very plain and express : 2 Cor. iv. 3--6. But if our gosVOL. V.



pel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them that BELIEVE not, lest the light of the gloRIOUS GOSPEL of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the LIGHT OF THE KNOWLEDGE OF THE GLORY OF God, in the face of Jesus Christ. Together with the last verse of the foregoing chapter, which introduces this, But we all with open face, beholding as in a glass the GLORY OF THE LORD, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. Nothing can be more evident, than that a saving belief of the gospel is here spoken of by the apostle, as arising from the mind being enlightened to behold the divine glory of the things it exhibits. This view or sense of the divine glory, and unparalleled beauty of the things exhibited to us in the gospel, has a tendency to convince the mind of their divinity two ways; first, directly, and secondly, more indirectly and remotely.

I. A view of the divine glory directly, convinces the mind of the divinity of these things, as this glory is in itself a direct, clear, and all-conquering evidence of it; especially when clearly discovered, or when this supernatural sense is given in a good degree.

He that has his judgment thus directly convinced and assured of the divinity of gospel truths by a clear view of their divine glory, has a reasonable conviction. His assurance is altogether agreeable to reason ; because the divine glory and beauty of divine things is in itself a real evidence of their divinity, and the most direct and strong. He that truly sees the divine, transcendent, supreme glory of those things which are divine, does as it were know their divinity intuitively; he not only argues, but sees that they are divine. He sees that in them wherein divinity chiefly consists ; for in this glory, which is so vastly and inexpressibly distinguislied from the glory of artificial things, and all other glory, mainly consists the true notion of divinity. God is God, and distinguished from all other beings, and exalted above them, chiefly by his divine beauty, which is infinitely diverse from all other beauty. They therefore that see the stamp of this glory in divine things, they see divinity in them, they see God in them, and so see them to be divine ; because they see that in them wherein the truest idea of divinity consists. Thus a soul may have a kind of intuitive knowledge of the divinity of the things exhibited in the gospel; not that he judges the doctrines of the gospel to be from God, without any argument or deduction at all; but it is without any long chain of arguments; the

argument is but one, and the evidence direct; the mind ascends to the truth of the gospel but one step, and that is its divine glory.

It would be very strange, if any professing Christian should deny it to be possible, that there should be an excellency in divine things, which is so transcendent, and exceedingly different froin what is in other things, that if it were seen, would evidently distinguish them. We cannot rationally doubt, but that things which are divine, that appertain to the Supreme Being, are vastly different from things that are human. There is a God-like, high, and glorions excellency in them, so distinguishing them from the things which are of men, that the difference is ineffable; and therefore such as if seen, will have a most convincing, satisfying influence upon any one, that they are what they are, viz. divine. Doubtless there is that glory and excellency in the Divine Being, by which he is so infinitely distinguished from all other beings, that if it were seen, he might be known by it. It would therefore be very unreasonable to deny, that it is possible for God to give manifestations of this distinguishing excellency, in things by which he is pleased to make himself known; and that this distinguishing excellency may be clearly seen in them. There are natural excellencies that are very evidently distinguishing of the subjects or authors, to any one who beholds them. How vastly is the speech of an intelligent man different from that of a little child! And how greatly distinguished is the speech of some men of great genius, as Homer, Cicero, Milton, Locke, Addison, and others, from that of many other intelligent men! There are no limits to be set to the degrees of manifestation of mental excellency, that there may be in speech. But the appearances of the natural perfections of God, in the manifestations he makes of himself, may doubtless be unspeakably more evidently distinguishing, than the appearances of those excellencies of worms of the dust, in which they differ one from another. He that is well acquainted with mankind, and their works, by viewing the sun, may kuow it is no human work. And it is reasonable to suppose, that when Christ comes at the end of the world, in the glory of his Father, it will be with such ineffable appearances of divinity, as will leave no doubt to the inhabitants of the world, even the most obstinate infidels, that he who appears is a divine person. But above all, do the manifestations of the moral and spiritual glory of the Divine Being, (which is the proper beauty of the divinity), bring their own evidence, and tend to assure the heart. Thus the disciples were assured that Jesus was the Son of God, for they beheld his glory, as the glory of the only begotten of the Father, full of grace and truth, John i. 14. When Christ appeared in his transfiguration to his disciples, as an outward glory to their bodily eyes—which was a sweet and admirable symbol and semblance of his spiritual glory-together with his spiritual glory itself, manifested io their minds; the manifestation was such as did perfectly, and with good reason, assure them of bis divinity; as appears by what one of them says concerning it, 2 Pet. i. 16–18. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty: for he received from God the Father, honour and glory, when there came such a voice to him from the excellent glory, This is my beloved, Son, in whom I am well pleased. And this voice which came from heaven we heard when we were with him in the holy mount. The apostle calls that mount, the holy mount, because the manifestations of Christ there made to their minds, and with which they were especially impressed and ravished, was the glory of his holiness, or the beauty of his moral excellency: or, as another of these disciples, who saw it, expresses it, His glory, as full of grace and truth.

Now this distinguishing glory of the Divine Being has its brightest manifestation in the things exhibited to us in the gospel ; the doctrines there taught, the word there spoken, and the divine counsels, acts and works there revealed. These things have the clearest, most admirable, and distinguishing representations and exhibitions of the glory of God's moral perfections, that ever were made to the world. And if there be such a distinguishing, evidential manifestation of divine glory in the gospel, it is reasonable to suppose that there may be such a thing as seeing it: what should hinder but that it may be seen? It is no argument that it cannot be seen, because some do not see it; though they may be discerning men in temporal matters. If there be such ineflable, distinguishing, evidential excellencies in the gospel, it is reasonable to suppose, that they are such as are not to be discerned, but by the special influence and enlightenings of the Spirit of God. There is need of uncommon force of mind to discern the distinguishing excellencies of the works of authors of great genius. Those things in Milton, which to mean judges appear tasteless and imperfections, are his inimitable excellencies in the eyes of those who are of greater discerning, and better taste. And if there be a book of which God is the author, it is

a most reasonable to suppose, that the distinguishing glories of his word are of such a kind, as that the sin and corruption of men's hearts—which above all things alienate them from the Deity, and make the heart dull and stupid to any sense or taste of those things wherein the moral glory of the divine perfections consists -would blind them from discerning the beauties of such a book ; and that therefore they will not see them, but as God is pleased w enlighten them, and restore an holy taste, to discern and relish divine beauties.

« ElőzőTovább »