A Treatise Concerning Religious Affections

Particularly, by what has been said you may try your discoveries of the glory of God's grace and love, and your affections arising from them. The grace of God may appear lovely two ways; either as bonum utile, a profitable good to me, that which greatly serves my interest, and so suits my self-love; or as bonum formosum, a beautiful good in itself, and part of the moral and spiritual excellency of the divine nature. In this latter respect it is that the true saints have their hearts affected, and love captivated by the free grace of God in the first place. From the things that have been said, it appears, that if persons have a great sense of the natural perfections of God, and are greatly affected with them, or have any other sight or sense of God than that which consists in, or implies a sense of the beauty of his moral perfections, it is no certain sign of grace; as particularly men's having a great sense of the awful greatness and terrible majesty of God; for this is only God's natural perfection, and what men may see and yet be entirely blind to the beauty of his moral perfection, and have nothing of that spiritual taste which relishes this divine sweetness.

It has been shown already, in what was said upon the first distinguishing mark of gracious affections, that that which is spiritual, is entirely different in its nature, from all that it is possible any graceless person should be the subject of, while he continues graceless. But it is possible that those who are wholly without grace should have a clear sight and very great and affecting sense of God's greatness, his mighty power, and awful majesty; for this is what the devils have, though they have lost the spiritual knowledge of God, consisting in a sense of the amiableness of his moral perfections; they are perfectly destitute of any sense or relish of that kind of beauty, yet they have a very great knowledge of the natural glory of God (if I may so speak), or his awful greatness and majesty; this they behold, and are affected with the apprehensions of, and therefore tremble before him. This glory of God all shall behold at the day of judgment; God will make all rational beings to behold it to a great degree indeed, angels and devils, saints and sinners: Christ will manifest his infinite greatness, and awful majesty, to everyone, in a most open, clear, and convincing manner, and in a light that none can resist, "when he shall come

in the glory of his Father, and every eye shall see him;" when they shall cry to the mountains to fall upon them, to hide them from the face of him that sits upon the throne, they are represented as seeing the glory of God's majesty, Isa. 2:10, 19, 21. God will make all his enemies to behold this, and to live in a most clear and affecting view of it, in hell, to all eternity. God hath often declared his immutable purpose to make all his enemies to know him in this respect, in so often annexing these words to the threatenings he denounces against them: "And they shall know that I am the Lord;" yea he hath sworn that all men shall see his glory in this respect: Numb. 14:21, "As truly as I live, all the earth shall be filled with the glory of the Lord." And this kind of manifestation of God is very often spoken of in Scripture, as made, or to be made, in the sight of God's enemies in this world, Exod. 9:16, and chap. 14:18, and 15:16, Psal. 66:3, and 46:10, and other places innumerable. This was a manifestation which God made of himself in the sight of that wicked congregation at Mount Sinai; deeply affecting them with it; so that all

the people in the camp trembled. Wicked men and devils will see, and have a great sense of everything that appertains to the glory of God, but only the beauty of his moral perfection; they will see his infinite greatness and majesty, his infinite power, and will be fully convinced of his omniscience, and his eternity and immutability; and they will see and know everything appertaining to his moral attributes themselves, but only the beauty and amiableness of them; they will see and know that he is perfectly just, and righteous, and true, and that he is a holy God, of purer eyes than to behold evil, who cannot look on iniquity; and they will see the wonderful manifestations of his infinite goodness and free grace to the saints; and there is nothing will be hid from their eyes, but only the beauty of these moral attributes, and that beauty of the other attributes, which arises from it. And so natural men in this world are capable of having a very affecting sense of everything else that appertains to God, but this only. Nebuchadnezzar had a great and very affecting sense of the infinite greatness and awful majesty of God, of his supreme and absolute dominion, and mighty and irresistible power, and of his sovereignty, and that he, and all

the inhabitants of the earth were nothing before him; and also had a great conviction in his conscience of his justice, and an affecting sense of his great goodness, Dan. 4:1, 2, 3, 34, 35, 37. And the sense that Darius had of God's perfections, seems to be very much like his, Dan. 6:25, &c. But the saints and angels do behold the glory of God consisting in the beauty of his holiness; and it is this sight only that will melt and humble the hearts of men, and wean them from the world, and draw them to God, and effectually change them. A sight of the awful greatness of God, may overpower men's strength, and be more than they can endure; but if the moral beauty of God be hid, the enmity of the heart will remain in its full strength, no love will be enkindled, all will not be effectual to gain the will, but that will remain inflexible; whereas the first glimpse of the moral and spiritual glory of God shining into the heart, produces all these effects as it were with omnipotent power, which nothing can withstand.

The sense that natural men may have of the awful greatness of God may affect them various ways; it may not only terrify them, but it may elevate them, and raise their joy and praise, as their circumstances may be. This will be the natural effect of it, under the real or supposed receipt of some extraordinary mercy from God, by the influence of mere principles of nature. It has been shown already, that the receipt of kindness may, by the influence of natural principles, affect the heart with gratitude and praise to God; but if a person, at the same time that he receives remarkable kindness from God, has a sense of his infinite greatness, and that he is but nothing in comparison of him, surely this will naturally raise his gratitude and praise the higher, for kindness to one so much inferior. A sense of God's greatness had this effect upon Nebuchadnezzar, under the receipt of that extraordinary favor of his restoration, after he had been driven from men, and had his dwelling with the beasts: a sense of God's exceeding greatness raises his gratitude very high; so that he does, in the most lofty terms, extol and magnify God, and calls upon all the world to do it with him; and much more if a natural man, at the same time that he is greatly affected with God's infinite greatness and majesty, entertains a strong conceit that this great God has made him his child and special favorite, and promised him eternal glory in his highest love, will this have a tendency, according to the course of nature, to raise his joy and praise to a great height.

Therefore, it is beyond doubt that too much weight has been laid, by many persons of late, on discoveries of God's greatness, awful majesty, and natural perfection, operating after this manner, without any real view of the holy majesty of God. And experience does abundantly witness to what reason and Scripture declare as to this matter; there having been very many persons, who have seemed to be overpowered with the greatness and majesty of God, and consequently elevated in the manner that has been spoken of, who have been very far from having appearances of a Christian spirit and temper, in any manner of proportion, or fruits in practice in any wise agreeable; but their discoveries have worked in a way contrary to the operation of truly spiritual discoveries.

Not that a sense of God's greatness and natural attributes is not exceeding useful and necessary. For, as I observed before, this is implied in a manifestation of the beauty of God's holiness. Though that be something beyond it, it supposes it, as the greater supposes the less. And though natural men may have a sense of the natural perfections of God; yet undoubtedly this is more frequent and common with the saints than with natural men; and grace tends to enable men to see these things in a better manner than natural men do; and not only enables them to see God's natural attributes, but that beauty of those attributes, which (according to our way of conceiving of God) is derived from his holiness.

Holy affections are not heat without light; but evermore arise from the information of the understanding, some spiritual instruction that the mind receives, some light or actual knowledge. The child of God is graciously affected, because he sees and understands something more of divine things than he did before, more of God or Christ, and of the glorious things exhibited in the gospel; he has some clearer and better view than he had before, when he was not affected: either he receives some understanding of divine things that is new to him; or has his former knowledge renewed after the view was decayed: 1 John 4:7, "Everyone that loveth, knoweth God." Phil. 1:9, "I pray that your love may abound more and more in knowledge, and in all judgment." Rom. 10:2, "They have a zeal of God, but not according to knowledge." Col. 3:10, "The new man, which is renewed in knowledge." Psalm 43:3, 4, "O send out thy light and thy truth; let them lead me, let them bring me unto thy holy hill." John 6:45, "It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and learned of the Father, cometh unto me." Knowledge is the key that first opens the hard heart, and enlarges the affections, and so opens the way for men into the kingdom of heaven; Luke 11:52, "Ye have taken away the key of knowledge."

Now there are many affections which do not arise from any light in the understanding. And when it is thus, it is a sure evidence that these affections are not spiritual, let them be ever so high. Indeed they have some new apprehensions which they had not before. Such is the nature of man, that it is impossible his mind should be affected, unless it be by something that he apprehends, or that his mind conceives of. But in many persons those apprehensions or conceptions that they have, wherewith they are affected, have nothing of the nature of knowledge or instruction in them. As for instance, when a person is affected with a lively idea, suddenly excited in his mind, of some shape or very beautiful pleasant form of countenance, or some shining light, or other glorious outward appearance: here is something apprehended or conceived by the mind; but there is nothing of the nature of instruction in it; persons become never the wiser by such things, or more knowing about God, or a Mediator between God and man, or the way of salvation by Christ, or anything contained in any of the doctrines of the gospel. Persons by these external ideas have no further acquaintance with God, as to any of the attributes or perfections of his nature; nor have they any further understanding of his word, or any of his ways or works. Truly spiritual and gracious affections are not raised after this manner;

these arise from the enlightening of the understanding to understand the things that are taught of God and Christ, in a new manner, the coming to a new understanding of the excellent nature of God, and his wonderful perfections, some new view of Christ in his spiritual excellencies and fullness, or things opened to him in a new manner, that appertain to the way of salvation by Christ, whereby he now sees how it is, and understands those divine and spiritual doctrines which once were foolishness to him. Such enlightenings of the understanding as these, are things entirely different in their nature from strong ideas of shapes and colors, and outward brightness and glory, or sounds and voices. That all gracious affections do arise from some instruction or enlightening of the understanding, is therefore a further proof, that affections which arise from such impression on the imagination, are not gracious affections, besides the things observed before, which make this evident.

Hence also it appears, that affections arising from texts of Scripture coming to the mind: are vain, when no instruction received in the understanding from those texts, or anything taught in those texts, is the ground of the affection, but the manner of their coming to the mind. When Christ makes the Scripture a means of the heart's burning with gracious affection, it is by opening the Scriptures to their understandings; Luke 24:32, "Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures?" It appears also that the affection which is occasioned by the coming of a text of Scripture must be vain, when the affection is founded on some thing that is supposed to be taught by it, which really is not contained in it nor in any other Scripture; because such supposed instruction is not real instruction, but a mistake and misapprehension of the mind. As for instance, when persons suppose that they are expressly taught by some Scripture coming to their minds, that they in particular are beloved of God, or that their sins are forgiven, that God is their Father, and the like, this is a mistake or misapprehension; for the Scripture nowhere reveals the individual persons who are be loved, expressly; but only by consequence, by revealing the qualifications of persons that are beloved of God: and therefore this matter is not to be learned from Scripture any other way than by consequence, and from these qualifications; for things are not to be learned from the Scripture any other way than they are taught in the Scripture.

Affections really arise from ignorance, rather than instruction, in these instances which have been mentioned; as likewise in some others that might be mentioned. As some, when they find themselves free of speech in prayer, they call it God's being with them; and this affects them more; and so their affections are set agoing and increased; when they look not into the cause of this freedom of speech, which may arise many other ways besides God's spiritual presence. So some are much affected with some apt thoughts that come into their minds about the Scripture, and call it the Spirit of God teaching them. So they ascribe many of the workings of their own minds, which they have a high opinion of, and are pleased and taken with, to the special immediate influences of God's Spirit; and so are mightily affected with their privilege. And there are some instances of persons, in whom it seems manifest, that the first ground of their affection is some bodily sensation. The animal spirits, by some cause (and probably sometimes by the devil) are suddenly and unaccountably put into a very agreeable motion, causing persons to feel pleasantly in their bodies; the animal spirits are put into such a motion as is wont to be connected with the exhilaration of the mind; and the soul, by the laws of the union of soul and body, hence feels pleasure. The motion of the animal spirits does not first arise from any affection or apprehension of the mind whatsoever;

but the very first thing that is felt, is an exhilaration of the animal spirits, and a pleasant external sensation it may be in their breasts. Hence through ignorance the person being surprised, begins to think, surely this is the Holy Ghost coming into him. And then the mind begins to be affected and raised. There is first great joy; and then many other affections, in a very tumultuous manner putting all nature, both body and mind, into a mighty ruffle. For though, as I observed before, it is the soul only that is the seat of the affections; yet this hinders not but that bodily sensations may, in this manner, be an occasion of affections in the mind.

And if men's religious affections do truly arise from some instruction or light in the understanding; yet the affection is not gracious, unless the light which is the ground of it be spiritual. Affections may be excited by that understanding of things, which they obtain merely by human teaching, with the common improvement of the faculties of the mind. Men may be much affected by knowledge of things of religion that they obtain this way; as some philosophers have been mightily affected and almost carried beyond themselves, by the discoveries they have made in mathematics and natural philosophy. So men may be much affected from common illuminations of the Spirit of God, in which God assists men's faculties to a greater degree of that kind of understanding of religious matters, which they have in some degree, by only the ordinary exercise and improvement of their own faculties. Such illuminations may much affect the mind; as in many whom we read of in Scripture, that were once enlightened; but these affections are not spiritual.

There is such a thing, if the Scriptures are of any use to teach us anything, as a spiritual, supernatural understanding of divine things, that is peculiar to the saints, and which those who are not saints have nothing of. It is certainly a kind of understanding, apprehending or discerning of divine things, that natural men have nothing of, which the apostle speaks of, 1 Cor. 2:14: "But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." It is certainly a kind of seeing or discerning spiritual things peculiar to the saints, which is spoken of, 1 John 3:6: "Whosoever sinneth, hath not been him, neither known him." 3 John 11, "He that doeth evil, hath not seen God." And John 6:40, "This is the will of him that sent me, that everyone that seeth the Son, and believeth on him, may have everlasting life." Chap. 14:19, "The world seeth me no more; but ye see me." Chap. 17:3, "This is eternal life, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." Matt. 11:27, "No man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whomsoever the Son will reveal him." John 12:45, "He that seeth me, seeth him that sent me." Psal. 9:10, "They that know thy name, will put their trust in thee." Phil.

3:8, "I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord:" - ver. 10, "That I may know him." And innumerable other places there are, all over the Bible, which show the same. And that there is such a thing as an understanding of divine things, which in its nature and kind is wholly different from all knowledge that natural men have, is evident from this, that there is an understanding of divine things, which the scripture calls spiritual understanding, Col. 1:9: "We do not cease to pray for you, and to desire that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding." It has been already shown, that that which is spiritual, in the ordinary use of the word in the New Testament, is entirely different in nature and kind, from all which natural men are, or can be the subjects of.

From hence it may be surely inferred wherein spiritual understanding consists. For if there be in the saints a kind of apprehension or perception, which is in its nature perfectly diverse from all that natural men have, or that it is possible they should have, until they have a new nature; it must consist in their having a certain kind of ideas or sensations of mind, which are simply diverse from all that is or can be in the minds of natural men. And that is the same thing as to say, that it consists in the sensations of a new spiritual sense, which the souls of natural men have not; as is evident by what has been before, once and again observed. But I have already shown what that new spiritual sense is which the saints have given them in regeneration, and what is the object of it. I have shown that the immediate object of it is the supreme beauty and excellency of the nature of divine things, as they are in themselves. And this is agreeable to the Scripture; the apostle very plainly teaches, that the great thing discovered by spiritual light, and understood by spiritual knowledge, is the glory of divine things, 2 Cor. 4:3, 4: "But if our gospel 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;" together with ver. 6: "For God, who commanded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." And chap. 3:18, preceding: "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." And it must needs be so, for, as has been before observed, the Scripture often teaches that all true religion summarily consists in the love of divine things. And therefore that kind of understanding or knowledge, which is the proper foundation of true religion, must be the knowledge of the loveliness of divine things. For doubtless, that knowledge which is the proper foundation of love, is the knowledge of loveliness. What that beauty of divine things is, which is the proper and immediate object of a spiritual sense of mind, was showed under the last head insisted on, viz., that it is the beauty of

their moral perfection. Therefore it is in the view or sense of this, that spiritual understanding does more immediately and primarily consist. And indeed it is plain it can be nothing else; for (as has been shown) there is nothing pertaining to divine things besides the beauty of their moral excellency, and those properties and qualities of divine things which this beauty is the foundation of, but what natural men and devils can see and know, and will know fully and clearly to all eternity.

From what has been said, therefore, we come necessarily to this conclusion, concerning that wherein spiritual understanding consists, viz., that it consists in "a sense of the heart, of the supreme beauty and sweetness of the holiness or moral perfection of divine things, together with all that discerning and knowledge of things of religion, that depends upon, and flows from such a sense." Spiritual understanding consists primarily in a sense of heart of that spiritual beauty. I say, a sense of heart; for it is not speculation merely that is concerned in this kind of understanding; nor can there be a clear distinction made between the two faculties of understanding and will, as acting distinctly and separately, in this matter. When the mind is sensible of the sweet beauty and amiableness of a thing, that implies a sensibleness of sweetness and delight in the presence of the idea of it: and this sensibleness of the amiableness or delightfulness of beauty, carries in the very nature of it the sense of the heart; or an effect and impression the soul is the subject of, as a substance possessed of taste, inclination and will.

There is a distinction to be made between a mere notional understanding wherein the mind only beholds things in the exercise of a speculative faculty; and the sense of the heart, wherein the mind does not only speculate and behold, but relishes and feels. That sort of knowledge, by which a man has a sensible perception of amiableness and loathsomeness, or of sweetness and nauseousness, is not just the same sort of knowledge with that by which he knows what a triangle is, and what a square is. The one is mere speculative knowledge, the other sensible knowledge, in which more than the mere intellect is concerned; the heart is the proper subject of it, or the soul, as a being that not only beholds, but has inclination, and is pleased or displeased. And yet there is the nature of instruction in it; as he that has perceived the sweet taste of honey, knows much more about it, than he who has only looked upon, and felt of it.

The apostle seems to make a distinction between mere speculative knowledge of the things of religion, and spiritual knowledge, in calling that the form of knowledge, and of the truth in the law, Rom. 2:20, "Which hast the form of knowledge and of the truth in the law." The latter is often represented by relishing, smelling, or tasting 2 Cor. 2:14, "Now thanks be to God, which always causeth us to triumph in Christ Jesus, and maketh manifest the savor of his knowledge in every place." Matt. 16:23, "Thou savorest not the things that be of God, but those things that be of men." 1 Pet. 2:2, 3, "As new born babes, desire the sincere milk of the word, that ye may grow thereby; if so be ye have tasted that the Lord is gracious." Cant. 1:3, "Because of the savor of thy good ointments, thy name is as ointment poured forth, therefore do the virgins love thee;" compared with 1 John 2:20, "But ye have an unction from the Holy One, and ye know all things."

Spiritual understanding primarily consists in this sense, of taste of the moral beauty of divine things; so that no knowledge can be called spiritual, any further than it arises from this, and has this in it. But secondarily it includes all that discerning and knowledge of things of religion, which depend upon and flow from such a sense.

When the true beauty and amiableness of the holiness or true moral good that is in divine things is discovered to the soul, it as it were opens a new world to its views. This shows the glory of all the perfections of God, and of everything appertaining to the divine Being. For, as was observed before, the beauty of all arises from God's moral perfection. This shows the glory of all God's works, both of creation and providence. For it is the special glory of them, that God's holiness, righteousness, faithfulness, and goodness, are so manifested in them; and without these moral perfections, there would be no glory in that power and skill with which they are wrought. The glorifying of God's moral perfections, is the special end of all the works of God's hands. By this sense of the moral beauty of divine things, is understood the sufficiency of Christ as a mediator; for it is only by the discovery of the beauty of the moral perfection of Christ, that the believer is let into the knowledge of the excellency of his person, so as to know anything more of it than the devils do; and it is only by the knowledge of the excellency of Christ's person, that any know his sufficiency as a mediator; for the

latter depends upon, and arises from the former. It is by seeing the excellency of Christ's person, that the saints are made sensible of the preciousness of his blood, and its sufficiency to atone for sin; for therein consists the preciousness of Christ's blood, that it is the blood of so excellent and amiable a person. And on this depends the meritoriousness of his obedience, and sufficiency and prevalence of his intercession. By this sight of the moral beauty of divine things, is seen the beauty of the way of salvation by Christ; for that consists in the beauty of the moral perfections of God, which wonderfully shines forth in every step of this method of salvation, from beginning to end. By this is seen the fitness and suitableness of this way: for this wholly consists in its tendency to deliver us from sin and hell, and to bring us to the happiness which consists in the possession and enjoyment of moral good, in a way sweetly agreeing with God's moral perfections. And in the way's being contrived so as to attain these ends, consists the excellent wisdom of that way. By this is seen the excellency of the word of God. Take away all the moral beauty and sweetness in the word, and the Bible is left wholly a

dead letter, a dry, lifeless, tasteless thing. By this is seen the true foundation of our duty, the worthiness of God to be so esteemed, honored, loved, submitted to, and served, as he requires of us, and the amiableness of the duties themselves that are required of us. And by this is seen the true evil of sin; for he who sees the beauty of holiness, must necessarily see the hatefulness of sin, its contrary. By this men understand the true glory of heaven, which consists in the beauty and happiness that is in holiness. By this is seen the amiableness and happiness of both saints and angels. He that sees the beauty of holiness, or true moral good, sees the greatest and most important thing in the world, which is the fullness of all things, without which all the world is empty, no better than nothing, yea, worse than nothing. Unless this is seen, nothing is seen that is worth the seeing; for there is no other true excellency or beauty. Unless this be understood, nothing is understood that is worthy of the exercise of the noble faculty of understanding. This is the beauty of the Godhead, and the divinity of divinity (if I may so speak), the good of the infinite fountain of good; without which, God himself

(if that were possible) would be an infinite evil; without which we ourselves had better never have been; and without which there had better have been no being. He therefore in effect knows nothing, that knows not this; his knowledge is but the shadow of knowledge, or the form of knowledge, as the apostle calls it. Well therefore may the Scriptures represent those who are destitute of that spiritual sense by which is perceived the beauty of holiness, as totally blind, deaf, and senseless, yea, dead. And well may regeneration, in which this divine sense is given to the soul by its Creator, be represented as opening the blind eyes, and raising the dead, and bringing a person into a new world. For if what has been said be considered, it will be manifest, that when a person has this sense and knowledge given him, he will view nothing as he did before; though before he knew all things "after the flesh, yet henceforth he will know them so no more; and he is become a new creature; old things are passed away, behold all things are become new;" agreeable to 2 Cor. 5:16, 17.

And besides the things that have been already mentioned, there arises from this sense of spiritual beauty, all true experimental knowledge of religion, which is of itself as it were a new world of knowledge. He that sees not the beauty of holiness, knows not what one of the graces of God's Spirit is, he is destitute of any idea or conception of all gracious exercises of the soul, and all holy comforts and delights, and all effects of the saving influences of the Spirit of God on the heart; and so is ignorant of the greatest works of God, the most important and glorious effects of his power upon the creature; and also is wholly ignorant of the saints as saints, he knows not what they are; and in effect is ignorant of the whole spiritual world.

Things being thus, it plainly appears, that God's implanting that spiritual supernatural sense which has been spoken of, makes a great change in a man. And were it not for the very imperfect degree, in which this sense is commonly given at first, or the small degree of this glorious light, that first dawns upon the soul; the change made by this spiritual opening of the eyes in conversion, would be much greater and more remarkable every way, than if a man, who had been born blind, and with only the other four senses, should continue so a long time, and then at once should have the sense of seeing imparted to him, in the midst of the clear light of the sun, discovering a world of visible objects. For though sight be more noble than any of the other external senses, yet this spiritual sense which has been spoken of, is infinitely more noble than that, or any other principle of discerning that a man naturally has, and the object of this sense infinitely greater and more important.

This sort of understanding or knowledge, is that knowledge of divine things from whence all truly gracious affections do proceed; by which therefore all affections are to be tried. Those affections that arise wholly from any other kind of knowledge, or do result from any other kind of apprehensions of mind, are vain.

From what has been said, may be learned wherein the most essential difference lies between that light or understanding which is given by the common influences of the Spirit of God, on the hearts of natural men, and that saving instruction which is given to the saints. The latter primarily and most essentially lies in beholding the holy beauty that is in divine things; which is the only true moral good, and which the soul of fallen man is by nature totally blind to. The former consists only in a further understanding, through the assistance of natural principles, of those things which men may know, in some measure, by the alone ordinary exercise of their faculties. And this knowledge consists only in the knowledge of those things pertaining to religion, which are natural. Thus for instance, in those awakenings of the conscience, that natural men are often subject to, the Spirit of God gives no knowledge of the true moral beauty which is in divine things; but only assists the mind to a clearer idea of the guilt of sin, or its relation to punishment, and connection with the evil of suffering (without any sight of its moral evil, or odiousness as sin), and a clearer idea of the natural perfections of God, wherein consists, not his holy beauty and

glory, but his awful and terrible greatness. It is a clear sight of this, that will fully awaken the consciences of wicked men at the day of judgment, without any spiritual light. And it is a less degree of the same that awakens the consciences of natural men, without spiritual light in this world. The same discoveries are in some measure given in the conscience of an awakened sinner in this world, which will be given more fully, in the consciences of sinners at the day of judgment. The same kind of sight or apprehension of God, in a less degree, makes awakened sinners in this world sensible of the dreadful guilt of sin, against so great and terrible a God, and sensible of its amazing punishment, and fills them with fearful apprehensions of divine wrath, that will thoroughly convince all wicked men, of the infinitely dreadful nature and guilt of sin, and astonish them with apprehensions of wrath, when Christ shall come in the glory of his power and majesty, and every eye shall see him, and all the kindreds of the earth shall wail because of him. And in those common illuminations which are sometimes given to natural men, exciting in them some kind of religious desire, love, and joy, the mind is only assisted to a clearer

apprehension of the natural good that is in divine things. Thus sometimes, under common illuminations, men are raised with the ideas of the natural good that is in heaven; as its outward glory; its ease, its honor and advancement, a being there the object of the high favor of God, and the great respect of men, and angels, &c. So there are many things exhibited in the gospel concerning God and Christ, and the way of salvation, that have a natural good in them, which suits the natural principle of self-love. Thus in that great goodness of God to sinners, and the wonderful dying love of Christ, there is a natural good which all men love, as they love themselves; as well as a spiritual and holy beauty, which is seen only by the regenerate. Therefore there are many things appertaining to the word of God's grace delivered in the gospel, which may cause natural men, when they hear it, anon with joy to receive it. All that love which natural men have to God and Christ, and Christian virtues, and good men, is not from any sight of the amiableness of the holiness, or true moral excellency of these things; but only for the sake of the natural good there is in them. All natural men's hatred of sin,

is as much from principles of nature, as men's hatred of a tiger for his rapaciousness, or their aversion to a serpent for his poison and hurtfulness; and all their love of Christian virtue, is from no higher principle, than their love of a man's good nature, which appears amiable to natural men; but no otherwise than silver and gold appears amiable in the eyes of a merchant, or than the blackness of the soil is beautiful in the eyes of the farmer.

From what has been said of the nature of spiritual understanding, it appears that spiritual understanding does not consist in any new doctrinal knowledge or in having suggested to the mind any new proposition, not before read or heard of; for it is plain that this suggesting of new propositions, is a thing entirely diverse from giving the mind a new taste or relish of beauty and sweetness. It is also evident that spiritual knowledge does not consist in any new doctrinal explanation of any part of the Scripture; for still, this is but doctrinal knowledge, or the knowledge of propositions; the doctrinal explaining of an part of Scripture, is only giving us to understand what are the propositions contained or taught in that part of Scripture.

Hence it appears, that the spiritual understanding of the Scripture, does not consist in opening to the mind the mystical meaning of the Scripture, in its parables, types, and allegories; for this is only a doctrinal explication of the Scripture. He that explains what is meant by the stony ground, and the seed's springing up suddenly, and quickly withering away, only explains what propositions or doctrines are taught in it. So he that explains what is typified by Jacob's ladder, and the angels of God ascending and descending on it, or what was typified by Joshua's leading Israel through Jordan, only shows what propositions are hid in these passages. And many men can explain these types who have no spiritual knowledge. It is possible that a man might know how to interpret all the types, parables, enigmas, and allegories in the Bible, and not have one beam of spiritual light in his mind; because he may not have the least degree of that spiritual sense of the holy beauty of divine things which has been spoken of, and may see nothing of this kind of glory in anything contained in any of these mysteries, or any other part of the Scripture. It is plain, by what the apostle says, that a man might understand all such mysteries, and have no saving grace, 1 Cor. 13:2: "And though I have the gift of prophecy, and understand all mysteries, and all knowledge, and have not charity, it profiteth me nothing." They therefore are very foolish, who are exalted in an opinion of their own spiritual attainments, from notions that come into their minds, of the mystical meaning of these and those passages of Scripture, as though it was a spiritual understanding of these passages, immediately given them by the Spirit of God, and hence have their affections highly raised; and what has been said shows the vanity of such affections.

From what has been said, it is also evident, that it is not spiritual knowledge for persons to be informed of their duty, by having it immediately suggested to their minds, that such and such outward actions or deeds are the will of God. If we suppose that it is truly God's manner thus to signify his will to his people, by immediate inward suggestions, such suggestions have nothing of the nature of spiritual light. Such kind of knowledge would only be one kind of doctrinal knowledge; a proposition concerning the will of God, is as properly a doctrine of religion, as a proposition concerning the nature of God, or a work of God; and a having either of these kinds of propositions, or any other proposition, declared to a man, either by speech, or inward suggestion, differs vastly from a having the holy beauty of divine things manifested to the soul, wherein spiritual knowledge does most essentially consist. Thus there was no spiritual light in Balaam; though he had the will of God immediately suggested to him by the Spirit of God from time to time, concerning the way that he should go, and what he should do and say.

It is manifest, therefore, that a being led and directed in this manner, is not that holy and spiritual leading of the Spirit of God, which is peculiar to the saints, and a distinguishing mark of the sons of God, spoken of, Rom. 8:14: "For as many as are led by the Spirit of God, are the sons of God." Gal. 5:18, "But if ye be led by the Spirit, ye are not under the law."

And if persons have the will of God concerning their actions, suggested to them by some text of Scripture, suddenly and extraordinarily brought to their minds, which text, as the words lay in the Bible before they came to their minds, related to the action and behavior of some other person, but they suppose, as God sent the words to them, he intended something further by them, and meant such a particular action of theirs; I say, if persons should have the will of God thus suggested to them with texts of Scripture, it alters not the case. The suggestion being accompanied with an apt text of Scripture, does not make the suggestion to be the nature of spiritual instruction. As for instance, if a person in New England, on some occasion, were at a loss whether it was his duty to go into some popish or heathenish land, where he was like to be exposed to many difficulties and dangers, and should pray to God that he would show him the way of his duty; and after earnest prayer, should have those words which God spake to Jacob, Gen. 46, suddenly and extraordinarily brought to his mind, as if they were spoken to him; "Fear not to go down into Egypt; for I will go with thee; and I

will also surely bring you up again." In which words, though as they lay in the Bible before they came to his mind, they related only to Jacob, and his behavior; yet he supposes that God has a further meaning, as they were brought and applied to him; that thus they are to be understood in a new sense, that by Egypt is to be understood this particular country he has in his mind, and that the action intended is his going thither, and that the meaning of the promise is, that God would bring him back into New England again. There is nothing of the nature of a spiritual or gracious leading of the Spirit in this; for there is nothing of the nature of spiritual understanding in it. Thus to understand texts of Scripture, is not to have a spiritual understanding of them. Spiritually to understand the Scriptures, is rightly to understand what is in the Scripture, and what was in it before it was understood: it is to understand rightly, what used to be contained in the meaning of it, and not the making of a new meaning. When the mind is enlightened spiritually and rightly to understand the Scripture, it is enabled to see that in the Scripture, which before was not seen by reason of

blindness. But if it was by reason of blindness, that is an evidence that the same meaning was in it before, otherwise it would have been no blindness not to see it; it is no blindness not to see a meaning which is not there. Spiritually enlightening the eyes to understand the Scripture, is to open the eyes: Psal. 119:18, "Open thou mine eyes, that I may behold wondrous things out of thy law;" which argues that the reason why the same was not seen in the Scripture before, was that the eyes were shut; which would not be the case, if the meaning that is now understood was not there before, but is now newly added to the Scripture, by the manner of the Scripture's coming to my mind. This making a new meaning to the Scripture, is the same thing as making a new Scripture; it is properly adding to the word, which is threatened with so dreadful a curse. Spiritually to understand the Scripture, is to have the eyes of the mind opened, to behold the wonderful spiritual excellency of the glorious things contained in the true meaning of it, and that always were contained in it, ever since it was written; to behold the amiable and bright manifestations of the divine perfections, and of the excellency

and sufficiency of Christ, and the excellency and suitableness of the way of salvation by Christ, and the spiritual glory of the precepts and promises of the Scripture, &c., which things are, and always were in the Bible, and would have been seen before, if it had not been for blindness, without having any new sense added, by the words being sent by God to a particular person, and spoken anew to him, with a new meaning.

And as to a gracious leading of the Spirit, it consists in two things: partly in instructing a person in his duty by the Spirit, and partly in powerfully inducing him to comply with that instruction. But so far as the gracious leading of the Spirit lies in instruction, it consists in a person's being guided by a spiritual and distinguishing taste of that which has in it true moral beauty. I have shown that spiritual knowledge primarily consists in a taste or relish of the amiableness and beauty of that which is truly good and holy: this holy relish is a thing that discerns and distinguishes between good and evil, between holy and unholy, without being at the trouble of a train of reasoning. As he who has a true relish of external beauty, knows what is beautiful by looking upon it; he stands in no need of a train of reasoning about the proportion of the features, in order to determine whether that which he sees be a beautiful countenance or no; he needs nothing, but only the glance of his eye. He who has a rectified musical ear, knows whether the sound he hears be true harmony; he does not need first to be at the trouble of the reasonings of a mathematician about the proportion of

the notes. He that has a rectified palate knows what is good food, as soon as he tastes it, without the reasoning of a physician about it. There is a holy beauty and sweetness in words and actions, as well as a natural beauty in countenances and sounds, and sweetness in food: Job 12:11, "Doth not the ear try words, and the mouth taste his meat?" When a holy and amiable action is suggested to the thoughts of a holy soul, that soul, if in the lively exercise of its spiritual taste, at once sees a beauty in it, and so inclines to it, and closes with it. On the contrary, if an unworthy, unholy action be suggested to it, its sanctified eye sees no beauty in it, and is not pleased with it; its sanctified taste relishes no sweetness in it, but on the contrary, it is nauseous to it. Yea, its holy taste and appetite leads it to think of that which is truly lovely, and naturally suggests it; as a healthy taste and appetite naturally suggests the idea of its proper object. Thus a holy person is led by the Spirit, as he is instructed and led by his holy taste and disposition of heart; whereby, in the lively exercise of grace, he easily distinguishes good and

evil, and knows at once what is a suitable amiable behavior towards God, and towards man, in this case and the other, and Judges what is right, as it were spontaneously, and of himself, without a particular deduction, by any other arguments than the beauty that is seen, and goodness that is tasted. Thus Christ blames the Pharisees, that they "did not, even of their own selves, judge what was right," without needing miracles to prove it, Luke 12:57. The apostle seems plainly to have respect to this way of judging of spiritual beauty, in Rom. 12:2: "Be ye transformed by the renewing of your mind, that ye may prove what is that good, and perfect, and acceptable will of God."

There is such a thing as good taste of natural beauty (which learned men often speak of) that is exercised about temporal things, in judging of them, as about the justness of a speech, the goodness of style, the beauty of a poem, the gracefulness of deportment, &c. A late great philosopher of our nation writes thus upon it: "To have a taste, is to give things their real value, to be touched with the good, to be shocked with the ill; not to be dazzled with false lusters, out in spite of all colors, and everything that might deceive or amuse, to judge soundly. Taste and judgment, then, should be the same thing; and yet it is easy to discern a difference. The judgment forms its opinions from reflection: the reason on this occasion fetches a kind of circuit, to arrive at its end; it supposes principles, it draws consequences, and it judges; but not without a thorough knowledge of the case; so that after it has pronounced, it is ready to render a reason of its decrees. Good taste observes none of these formalities; ere it has time to consult, it has taken its side; as soon as ever the object is presented, the impression is made, the sentiment formed, ask no more of it. As the ear is wounded with a harsh sound, as the smell is soothed with an agreeable odor, before ever the reason have meddled with those objects to judge of them, so the taste opens itself at once, and prevents all reflection.

They may come afterwards to confirm it, and discover the secret reasons of its conduct; but it was not in its power to wait for them. Frequently it happens not to know them at all, and what pains soever it uses, cannot discover what it was determined it to think as it did. This conduct is very different from what the judgment observes in its decisions: unless we choose to say, that good taste is, as it were, a first motion, or a kind of instinct of right reason, which hurries on with rapidity and conducts more securely, than all the reasonings she could make; it is a first glance of the eye, which discovers to us the nature and relations of things in a moment.

Now as there is such a kind of taste of the mind as this, which philosophers speak of, whereby persons are guided in their judgment, of the natural beauty, gracefulness, propriety, nobleness, and sublimity of speeches and action, whereby they judge as it were by the glance of the eye, or by inward sensation, and the first impression of the object; so there is likewise such a thing as a divine taste, given and maintained by the Spirit of God, in the hearts of the saints, whereby they are in like manner led and guided in discerning and distinguishing the true spiritual and holy beauty of actions; and that more easily, readily, and accurately, as they have more or less of the Spirit of God dwelling in them. And thus "the sons of God are led by the Spirit of God, in their behavior in the world."

A holy disposition and spiritual taste, where grace is strong and lively, will enable the soul to determine what actions are right and becoming Christians, not only more speedily, but far more exactly, than the greatest abilities without it. This may be illustrated by the manner in which some habits of mind, and dispositions of heart, of a nature inferior to true grace, will teach and guide a man in his actions. As for instance, if a man be a very good natured man, his good nature will teach him better how to act benevolently amongst mankind, and will direct him, on every occasion, to those speeches and actions, which are agreeable to rules of goodness, than the strongest reason will a man of a morose temper. So if a man's heart be under the influence of an entire friendship, and most endeared affection to another; though he be a man of an indifferent capacity, yet this habit of his mind will direct him, far more readily and exactly, to a speech and deportment, or manner of behavior, which shall in all respects be sweet and kind, and agreeable to a benevolent disposition of heart, than the greatest capacity without it. He has as it were a spirit within him, that guides him; the habit of his mind is attended with a taste, by which he immediately relishes that air and mien which is benevolent, and disrelishes the contrary, and causes him to distinguish between one and the other in a moment, more precisely, than the most accurate reasonings can find out in many hours.

As the nature and inward tendency of a stone, or other heavy body, that is let fall from aloft, shows the way to the center of the earth, more exactly in an instant, than the ablest mathematician, without it, could determine, by his most accurate observations, in a whole day. Thus it is that a spiritual disposition and taste teaches and guides a man in his behavior in the world. So an eminently humble, or meek, or charitable disposition, will direct a person of mean capacity to such a behavior, as is agreeable to Christian rules of humility, meekness and charity far more readily and precisely than the most diligent study, and elaborate reasonings, of a man of the strongest faculties, who has not a Christian spirit within him. So also will a spirit of love to God, and holy fear and reverence towards God, and filial confidence in God, and a heavenly disposition, teach and guide a man in his behavior.

It is an exceedingly difficult thing for a wicked man, destitute of Christian principles in his heart to guide him, to know how to demean himself like a Christian with the life and beauty, and heavenly sweetness of a truly holy, humble, Christ like behavior. He knows not how to put on these garments, neither do they fit him: Eccl. 10:2, 3, "A wise man's heart is at his right hand; but a fool's heart is at his left. Yea also, when he that is a fool walketh by the ways his wisdom faileth him, and he saith to everyone that he is a fool;" with ver. 15, "The labor of the foolish wearieth everyone of them, because he knoweth not how to go to the city." Prov. 10:32, "The lips of the righteous know what is acceptable." Chap. 15:2, "The tongue of the wise useth knowledge aright; but the mouth of fools poureth out foolishness." And chap. 16:23, "The heart of the righteous teacheth his mouth, and addeth learning to his lips." The saints in thus judging of actions by a spiritual taste, have not a particular recourse to express rules of God's word, with respect to every word and action that is before them, the good or evil of which they thus judge: but yet their taste itself,

in general, is subject to the rule of God's word, and must be tried by that, and a right reasoning upon it. As a man of a rectified palate judges of particular morsels by his taste; but yet his palate itself must be judged of, whether it be right or no, by certain rules and reasons. But a spiritual taste of soul mightily helps the soul in its reasonings on the word of God, and in judging of the true meaning of its rules: as it removes the prejudices of a depraved appetite, and naturally leads the thoughts in the right channel, casts a light on the word of God, and causes the true meaning most naturally to come to mind, through the harmony there is between the disposition and relish of a sanctified soul, and the true meaning of the rules of God's word. Yea, this harmony tends to bring the texts themselves to mind, on proper occasions; as the particular state of the stomach and palate tends to bring such particular meats and drinks to mind, as are agreeable to that state. "Thus the children of God are led by the Spirit of God," in judging of actions themselves, and in their meditations upon, and judging of, and applying the rules of God's holy word: and so God

"teaches them his statutes, and causes them to understand the way of his precepts;" which the Psalmist so often prays for.

But this leading of the Spirit is a thing exceedingly diverse from that which some call so; which consists not in teaching them God's statutes and precepts, that he has already given; but in giving them new precepts, by immediate inward speech or suggestion, and has in it no tasting the true excellency of things, or judging or discerning the nature of things at all. They do not determine what is the will of God by any taste or relish, or any manner of judging of the nature of things, but by an immediate dictate concerning the thing to be done; there is no such thing as any judgment or wisdom in the case. Whereas in that leading of the Spirit which is peculiar to God's children, is imparted that true wisdom, and holy discretion, so often spoken of in the word of God; which is high above the other way, as the stars are higher than a glow worm; and that which Balaam and Saul (who sometimes were led by the Spirit in that other way) never had, and no natural man can have, without a change of nature.

What has been said of the nature of spiritual understanding, as consisting most essentially in a divine supernatural sense and relish of the heart, not only shows that there is nothing of it in this falsely supposed leading of the Spirit, which has been now spoken of; but also shows the difference between spiritual understanding, and all kinds and forms of enthusiasm, all imaginary sights of God, and Christ, and heaven, all supposed witnessing of the Spirit, and testimonies of the love of God by immediate inward suggestion: and all impressions of future events, and immediate revelations of any secret facts whatsoever; all enthusiastical impressions and applications of words of Scripture, as though they were words now immediately spoken by God to a particular person, in a new meaning, and carrying something more in them, than the words contain as they lie in the Bible; and all interpretations of the mystical meaning of the Scripture, by supposed immediate revelation. None of these things consists in a divine sense and relish of the heart, of the holy beauty and excellency of divine things; nor have they anything to do with such a sense; but all consists in impressions in the head; all are to be referred to the head of impressions on the imagination, and consist in the exciting external ideas in the mind, either in ideas of outward shapes and colors, or words spoken, or letters written, or ideas of things external and sensible, belonging to actions done, or events accomplished or to be accomplished.

An enthusiastical supposed manifestation of the love of God, is made by the exciting an idea of a smiling countenance, or some other pleasant outward appearance, or by the idea of pleasant words spoken, or written, excited in the imagination, or some pleasant bodily sensation. So when persons have an imaginary revelation of some secret fact, it is by exciting external ideas; either of some words, implying a declaration of that fact, or some visible or sensible circumstances of such a fact. So the supposed leading of the Spirit, to do the will of God, in outward behavior, is either by exciting the idea of words (which are outward things) in their minds, either the words of Scripture, or other words, which they look upon as an immediate command of God; or else by exciting and impressing strongly the ideas of the outward actions themselves. So when an interpretation of a Scripture type or allegory, is immediately, in an extraordinary way, strongly suggested, it is by suggesting words, as though one secretly whispered and told the meaning, or by exciting other ideas in the imagination.

Such sort of experiences and discoveries as these, commonly raise the affections of such as are deluded by them, to a great height, and make a mighty uproar in both soul and body. And a very great part of the false religion that has been in the world, from one age to another, consists in such discoveries as these, and in the affections that flow from them. In such things consisted the experiences of the ancient Pythagoreans among the heathen, and many others among them, who had strange ecstasies and raptures, and pretended to a divine afflatus, and immediate revelations from heaven. In such things as these seem to have consisted the experiences of the Essenes, an ancient sect among the Jews, at and after the time of the apostles. In such things as these consisted the experiences of many of the ancient Gnostics, and the Montanists, and many other sects of ancient heretics, in the primitive ages of the Christian church. And in such things as these consisted the pretended immediate converse with God and Christ, and saints and angels of heaven, of the Monks, Anchorites, and Recluses, that formerly abounded in the Church of Rome. In such things consisted the pretended high experiences and great spirituality of many sects of enthusiasts, that swarmed in the world after the

Reformation; such as the Anabaptists, Antinomians, and Familists, the followers of N. Stork, Th. Muncer, Jo. Becold, Henry Pfeiser, David George, Casper Swenckfield, Henry Nicolas Johannes Agrcola Eislebius; and the many wild enthusiasts that were in England in the days of Oliver Cromwell; and the followers of Mrs. Hutchison in New England; as appears by the particular and large accounts given of all these sects by that eminently holy man, Mr. Samuel Rutherford, in his "Display of the Spiritual Antichrist." And in such things as these consisted the experiences of the late French prophets, and their followers. And in these things seems to lie the religion of the many kinds of enthusiasts of the present day. It is by such sort of religion as this, chiefly, that Satan transforms himself into an angel of light: and it is that which he has ever most successfully made use of to confound hopeful and happy revivals of religion, from the beginning of the Christian church to this day. When the Spirit of God is poured out, to begin a glorious work, then the old serpent, as fast as possible, and by all means, introduces this bastard religion, and mingles it with the true; which has from time to time soon brought all things into confusion. The pernicious consequence of it is not

easily imagined or conceived of, until we see and are amazed with the awful effects of it, and the dismal desolation it has made. If the revival of true religion be very great in its beginning, yet if this bastard comes in, there is danger of its doing as Gideon's bastard Abimelech did, who never left until he had slain all his threescore and ten true-born sons, excepting one, that was forced to fly. Great and strict therefore should be the watch and guard that ministers maintain against such things, especially at a time of great awakening: for men, especially the common people, are easily bewitched with such things; they having such a glaring and glistering show of high religion; and the devil biding his own shape, and appearing as an angel of light, that men may not be afraid of him, but may adore him.

The imagination or phantasy seems to be that wherein are formed all those delusions of Satan, which those are carried away with, who are under the influence of false religion, and counterfeit graces and affections. Here is the devil's grand lurking place, the very nest of foul and delusive spirits. It is very much to be doubted, whether the devil can come at the soul of man at all to affect it, or to excite any thought, or motion, or produce any effect whatsoever in it, any other way, than by the phantasy; which is that power of the soul, by which it receives, and is the subject of the species, or ideas of outward and sensible things. As to the laws and means which the Creator has established, for the intercourse and communication of unbodied spirits, we know nothing about them; we do not know by what medium they manifest their thoughts to each other, or excite thoughts in each other. But as to spirits that are united to bodies, those bodies God has united them to, are their medium of communication. They have no other medium of acting on other creatures, or being acted on by them, than the body. Therefore it is not to be supposed that Satan can excite any thought, or produce any effect in

the soul of man, any otherwise, than by some motion of the animal spirits, or by causing some motion or alteration in some thing which appertains to the body. There is this reason to think that the devil cannot produce thoughts in the soul immediately, or any other way than by the medium of the body, viz., that he cannot immediately see or know the thoughts of the soul: it is abundantly declared in the Scripture, to be peculiar to the omniscient God to do that. But it is not likely that the devil can immediately produce an effect, which is out of the reach of his immediate view. It seems unreasonable to suppose, that his immediate agency should be out of his own sight, or that it should be impossible for him to see what he himself immediately does. Is it not unreasonable to suppose, that any spirit or intelligent agent, should by the act of his will, produce effects according to his understanding, or agreeable to his own thoughts, and that immediately, and yet the effects produced be beyond the reach of his understanding, or where he can have no immediate perception or discerning at all? But if this be so, that the devil cannot produce thoughts in the soul immediately, or any other way than by the

animal spirits, or by the body, then it follows, that he never brings to pass anything in the soul, but by the imagination or phantasy, or by exciting external ideas. For we know that alterations in the body do immediately excite no other sort of ideas in the mind, but external ideas, or ideas of the outward senses, or ideas which are of the same outward nature. As to reflection, abstraction, reasoning, &c., and those thoughts and inward motions which are the fruits of these acts of the mind, they are not the next effects of impressions on the body. So that it must be only by the imagination, that Satan has access to the soul, to tempt and delude it, or suggest anything to it. And this seems to be the reason why persons that are under the disease of melancholy, are commonly so visibly and remarkably subject to the suggestions and temptations of Satan; that being a disease which peculiarly affects the animal spirits, and is attended with weakness of that part of the body which is the fountain of the animal spirits, even the brain, which is, as it were, the seat of the phantasy. It is by impressions made on the brain, that any ideas are excited in the mind, by the motion of the animal

spirits, or any changes made in the body. The brain being thus weakened and diseased, it is less under the command of the higher faculties of the soul, and yields the more easily to extrinsic impressions, and is overpowered by the disordered motions of the animal spirits; and so the devil has greater advantage to affect the mind, by working on the imagination. And thus Satan, when he casts in those horrid suggestions into the minds of many melancholy persons, in which they have no hand themselves, he does it by exciting imaginary ideas, either of some dreadful words or sentences, or other horrid outward ideas. And when he tempts other persons who are not melancholy, he does it by presenting to the imagination, in a lively and alluring manner, the objects of their lusts, or by exciting ideas of words, and so by them exciting thoughts; or by promoting an imagination of outward actions, events, circumstances, &c. Innumerable are the ways by which the mind might be led on to all kind of evil thoughts, by exciting external ideas in the imagination.

If persons keep no guard at these avenues of Satan, by which he has access to the soul, to tempt and delude it, they will be likely to have enough of him. And especially, if instead of guarding against him, they lay themselves open to him, and seek and invite him, because he appears as an angel of light, and counterfeits the illuminations and graces of the Spirit of God, by inward whispers, and immediate suggestions of facts and events, pleasant voices, beautiful images, and other impressions on the imagination. There are many who are deluded by such things, and are lifted up with them, and seek after them, that have a continued course of them, and can have them almost when they will; and especially when their pride and vainglory has most occasion for them, to make a show of them before company. It is with them, something as it is with those who are professors of the art of telling where lost things are to be found, by impressions made on their imaginations; they laying themselves open to the devil, he is always on hand to give them the desired impression.

Before I finish what I would say on this head of imaginations, counterfeiting spiritual light, and affections arising from them, I would renewedly (to prevent misunderstanding of what has been said) desire it may be observed, that I am far from determining, that no affections are spiritual which are attended with imaginary ideas. Such is the nature of man, that he can scarcely think of anything intensely, without some kind of outward ideas. They arise and interpose themselves unavoidably, in the course of a man's thoughts; though oftentimes they are very confused, and are not what the mind regards. When the mind is much engaged, and the thoughts intense, oftentimes the imagination is more strong, and the outward idea more lively, especially in persons of some constitutions of body. But there is a great difference between these two things viz., lively imaginations arising from strong affections, and strong affections arising from lively imaginations. The former may be, and doubtless often is, in case of truly gracious affections. The affections do not arise from the imagination, nor have any dependence upon it; but on the contrary, the imagination is only the accidental effect, or consequent of the affection, through the infirmity of human nature. But when the latter is the case, as it often is, that the affection arises from the imagination, and is built upon it, as its foundation, instead of a spiritual illumination or discovery, then is the affection, however elevated, worthless and vain. And this is the drift of what has been now said, of impressions on the imagination. Having observed this, I proceed to another mark of gracious affections.

This seems to be implied in the text that was laid as the foundation of this discourse: "Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory."

All those who are truly gracious persons have a solid, full, thorough and effectual conviction of the truth of the great things of the gospel; I mean, that they no longer halt between two opinions; the great doctrines of the gospel cease to be any longer doubtful things, or matters of opinion, which, though probable, are yet disputable; but with them, they are points settled and determined, as undoubted and indisputable, so that they are not afraid to venture their all upon their truth. Their conviction is an effectual conviction; so that the great spiritual mysterious and invisible things of the gospel, have the influence of real and certain things upon them; they have the weight and power of real things in their hearts; and accordingly rule in their affections, and govern them through the course of their lives. With respect to Christ's being the Son of God, and Savior of the world, and the great things he has revealed concerning himself, and his Father, and another world, they have not only a predominating opinion that these things are true, and so yield their assent, as they do in many other matters of doubtful speculation; but they see that it is really so; their eyes are opened, so that they see that really Jesus is the Christ, the Son of the living God. And as to the things which Christ has revealed, of God's eternal purposes and designs, concerning fallen man, and the glorious and everlasting things prepared for the saints in another world, they see that they are so indeed; and therefore these things are of great weight with them, and have a mighty power upon their hearts, and influence over their practice, in some measure answerable to their infinite importance.

That all true Christians have such a kind of conviction of the truth of the things of the gospel, is abundantly manifest from the Holy Scriptures. I will mention a few places of many: Matt. 16:15, 16, 17, "But whom say ye that I am? Simon Peter answered and said, Thou art Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona; - My Father which is in heaven hath revealed it unto thee." John 6:68, 69 "Thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the son of the living God." John 17:6, 7, 8, "I have manifested thy name unto the men which thou gavest me out of the world. Now they have known that all things whatsoever 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." Acts 8:37, "If thou believest with all thy heart, thou mayest." 2. Cor. 4:11, 12, 13, 14, "We which live, are always delivered unto death for Jesus' sake. - Death worketh in us. - We having the spirit of faith, according as it is written,

I believed, and therefore have I spoken; we also believe, and therefore speak; knowing, that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you." Together with ver. 16, "For which cause we faint not." And ver. 18 "While we look not at the things which are seen," &c. And chap. 5:1, "For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God." And ver. 6, 7, 8, "Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord; for we walk by faith, not by sight. We are confident, I say, and willing rather to be absent from the body, and present with the Lord." 2 Tim. 1:12, "For the which cause I also suffer these things; nevertheless I am not ashamed; for I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day." Heb. 3:6, "Whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end." Heb. 11:1, "Now faith is the substance of things hoped for, and the evidence of things not seen;" together with

that whole chapter. 1 John 4:13, 14, 15, 16, "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. And we have seen, and do testify, that the Father sent the Son to be the Savior of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us." Chap. 5:4, 5, "For whatsoever is born of God, overcometh the world; and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?"

Therefore truly gracious affections are attended with such a kind of conviction and persuasion of the truth of the things of the gospel, and sight of their evidence and reality, as these and other Scriptures speak of.

There are many religious affections, which are not attended with such a conviction of the judgment. There are many apprehensions and ideas which some have, that they call divine discoveries, which are affecting, but not convincing. Though for a little while they may seem to be more persuaded of the truth of the things of religion than they used to be, and may yield a forward assent, like many of Christ's hearers, who believed for a while; yet they have no thorough and effectual conviction; nor is there any great abiding change in them, in this respect, that whereas formerly they did not realize the great things of the gospel, now these things, with regard to reality and certainty, appear new to them, and they behold them, quite in another view than they used to do. There are many persons who have been exceedingly raised with religious affections, and think they have been converted, that do not go about the world any more convinced of the truth of the gospel, than they used to be; or at least, there is no remarkable alteration: they are not men who live under the influence and power of a realizing conviction of the infinite and eternal things which the gospel reveals; if they were, it would be impossible for them to live as they do. Because their affections are not attended with a thorough conviction of the mind, they are not at all to be depended on; however great a show and noise they make, it is like the blaze of tow, or crackling of thorns, or like the forward flourishing blade on stony ground, that has no root, nor deepness of earth to maintain its life.

Some persons, under high affections, and a confident persuasion of their good estate, have that, which they very ignorantly call a seeing the truth of the word of God, and which is very far from it, after this manner; they have some text of Scripture coming to their minds in a sudden and extraordinary manner, immediately declaring unto them (as they suppose) that their sins are forgiven, or that God loves them, and will save them; and it may be, have a chain of Scriptures coming one after another, to the same purpose; and they are convinced that it is truth; i.e., they are confident that it is certainly so, that their sins are forgiven, and God does love them, &c. - they say they know it is so; and when the words of Scripture are suggested to them, and as they suppose immediately spoken to them by God, in this meaning, they are ready to cry out, Truth, truth! It is certainly so! The word of God is true! And this they call a seeing the truth of the word of God. Whereas the whole of their faith amounts to no more, than only a strong confidence of their own good estate, and so a confidence that these words are true, which they suppose tell them they are in a good estate: when indeed (as was shown before) there is no Scripture which declares that any person is in a good estate directly, or any other way than by consequence.

So that this, instead of being a real sight of the truth of the word of God, is a sight of nothing but a phantom, and is wholly a delusion. Truly to see the truth of the word of God, is to see the truth of the gospel; which is the glorious doctrine the word of God contains, concerning God, and Jesus Christ, and the way of salvation by him, and the world of glory that he is entered into, and purchased for all them who believe; and not a revelation that such and such particular persons are true Christians, and shall go to heaven. Therefore those affections which arise from no other persuasion of the truth of the word of God than this, arise from delusion, and not true conviction; and consequently are themselves delusive and vain.

But if the religious affections that persons have, do indeed arise from a strong persuasion of the truth of the Christian religion, their affections are not the better, unless their persuasion be a reasonable persuasion or conviction. By a reasonable conviction, I mean, a conviction founded on real evidence, or upon that which is a good reason, or just ground of conviction. Men may have a strong persuasion that the Christian religion is true, when their persuasion is not at all built on evidence, but altogether on education, and the opinion of others; as many Mahometans are strongly persuaded of the truth of the Mahometan religion, because their fathers, and neighbors, and nation believe it. That belief of the truth of the Christian religion, which is built on the very same grounds with a Mahometan's belief of the Mahometan religion, is the same sort of belief. And though the thing believed happens to be better, yet that does not make the belief itself to be of a better sort; for though the thing believed happens to be true, yet the belief of it is not owing to this truth, but to education. So that as the conviction is no better than the Mahometan's conviction; so the affections that flow from it, are no better in themselves, than the religious affections of Mahometans.

But if that belief of Christian doctrines, which persons' affections arise from, be not merely from education, but indeed from reasons and arguments which are offered, it will 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 do 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 2:23, 24, 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 8:13, 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 such a thing as a spiritual belief or conviction of the truth of the things of the gospel, or a belief that is peculiar to those who are spiritual, or who are regenerated, and have the Spirit of God, in his holy communications, and dwelling in them as a vital principle. So that the conviction they have, does not only differ from that which natural men have, in its concomitants, 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 that which natural men are wholly destitute of. This is evident by the Scripture, if anything at all is so: John 17:8, "They have believed that thou didst send me." Tit. 1:1, "According to the faith of God's elect, and the acknowledging of the truth which is after godliness." John 16:27, "The Father himself loveth you, because ye have loved me, and have believed that I came out from God." 1 John 4:15, "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." Chap. 5:1, "Whosoever believeth that Jesus is the Christ, is born of God." Ver. 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 having a right apprehension or idea of things. 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 view or apprehension of those things in the mind. And this is also evident from the Scripture, which often represents, that a saving belief of the reality and divinity of the things proposed and exhibited to us in the gospel, is from the Spirit of God's enlightening the mind, to have right apprehensions of the nature of those things, and so as it were unveiling things, or revealing them, and enabling the mind to view them and see them as they are. Luke 10:21, 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 6:40, "And this is the will of him that sent me, that everyone 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 17:6, 7, 8, "I have manifested thy name unto the men which thou gavest me out of the world. Now they have known that all things whatsoever 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 one." Where Christ's manifesting God's name to the disciples, or giving them a true apprehension and view of divine things, was that whereby they knew that Christ's doctrine was of God, and that Christ himself was of him, and was sent by him: Matt. 16:16, 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 flesh and blood hath not revealed it unto thee, but my Father

which is in heaven." 1 John 5:10, "He that believeth on the Son of God, hath the witness in himself." Gal. 1:14, 16, 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; immediately I conferred not with flesh and blood."

If it be so, that 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 shown already what that is, viz., 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 things that have been already said: and for this the Scripture is very plain and express, 2 Cor. 4:3-6: "But if our gospel 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's 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; directly, and more indirectly, and remotely. 1. A view of this 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 the things of the gospel, by a clear view of their divine glory, has a reasonable conviction; his belief and assurance is altogether agreeable to reason; because the divine glory and beauty of divine things is, in itself, real evidence of the divinity, and the most direct and strong evidence. 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 that they are divine, but he sees that they are divine; he sees that in them wherein divinity chiefly consists, for in this glory which is so vastly and inexpressibly distinguished from the glory of artificial things, and all other glory, does mainly consist 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 see them to be divine; because they see that in them wherein the truest idea of divinity does consist. 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 by 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 from what is in other things, that if it were seen, would evidently distinguish them. We cannot rationally doubt, but that things that are divine, that appertain to the Supreme Being, are vastly different from things that are human: that there is a Godlike, high, and glorious excellency in them, that does so distinguish them from the things which are of men, that the difference is inevitable; and therefore such as, if seen, will have a most convincing, satisfying influence upon anyone, 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 anyone who beholds them. How vastly is the

speech of an understanding 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 understanding 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 know 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 1:14. When Christ appeared in the glory of his transfiguration to his disciples, with that 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 to their minds; the manifestation of glory was such, as did perfectly, and with good reason, assure them of his divinity; as appears by what one of them, viz., the Apostle Peter, says concerning it, 2 Pet. 1:16, 17, 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 eyewitnesses of his majesty. For he received from God the Father, honor 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 which were there made to their minds, and which their minds were especially impressed and ravished with, were 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 appearance and manifestation, in the things proposed and 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, that some do not see it; though they may be discerning men in temporal matters. If there be such ineffable, 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, which God is the author of, it is most reasonable to suppose, that the distinguishing

glories of his word are of such a kinds as that the corruption of men's hearts, which above all things alienates men from the Deity, and makes the heart dull and stupid to any sense or taste of those things wherein the moral glory of the divine perfections consists: I say, it is but reasonable to suppose, that this would blind men from discerning the beauties of such a book; and that therefore they will not see them, but as God is pleased to enlighten them, and restore a holy taste, to discern and relish divine beauties.

This sense of the spiritual excellency and beauty of divine things, does also tend directly to convince the mind of the truth of the gospel, as there are very many of the most important things declared in the gospel, that are hid from the eyes of natural men, the truth of which does in effect consist in this excellency, or does so immediately depend upon it, and result from it, that in this excellency's being seen, the truth of those things is seen. As soon as ever the eyes are opened to behold the holy beauty and amiableness that is in divine things, a multitude of most important doctrines of the gospel that depend upon it (which all appear strange and dark to natural men) are at once seen to be true. As for instance, hereby appears the truth of what the word of God declares concerning the exceeding evil of sin; for the same eye that discerns the transcendent beauty of holiness, necessarily therein sees the exceeding odiousness of sin: the same taste which relishes the sweetness of true moral good, tastes the bitterness of moral evil. And by this means a man sees his own sinfulness and loathsomeness; for he has now a sense to discern objects of this nature; and so sees the truth of what the

word of God declares concerning the exceeding sinfulness of mankind, which before he did not see. He now sees the dreadful pollution of his heart, and the desperate depravity of his nature, in a new manner; for his soul has now a sense given it to feel the pain of such a disease; and this shows him the truth of what the Scripture reveals concerning the corruption of man's nature, his original sin, and the ruinous, undone condition man is in, and his need of a Savior, his need of the mighty power of God to renew his heart and change his nature. Men, by seeing the true excellency of holiness, do see the glory of all those things, which both reason and Scripture show to be in the divine Being; for it has been shown, that the glory of them depends on this: and hereby they see the truth of all that the Scripture declares concerning: God's glorious excellency and majesty, his being the fountain of all good, the only happiness of the creature, &c. And this again shows the mind the truth of what the Scripture teaches concerning the evil of sin against so glorious a God; and also the truth of what it teaches concerning sin's just desert of that dreadful punishment which it reveals; and also

concerning the impossibility of our offering any satisfaction, or sufficient atonement for that which is so infinitely evil and heinous. And this again shows the truth of what the Scripture reveals concerning the necessity of a Savior, to offer an atonement of infinite value for sin. And this sense of spiritual beauty that has been spoken of, enables the soul to see the glory of those things which the gospel reveals concerning the person of Christ; and so enables to see the exceeding beauty and dignity of his person, appearing in what the gospel exhibits of his word, works, acts, and life: and this apprehension of the superlative dignity of his person shows the truth of what the gospel declares concerning the value of his blood and righteousness, and so the infinite excellency of that offering he has made to God for us, and so its sufficiency to atone for our sins, and recommend us to God. And thus the Spirit of God discovers the way of salvation by Christ; thus the soul sees the fitness and suitableness of this way of salvation, the admirable wisdom of the contrivance, and the perfect answerableness of the provision that the gospel exhibits (as made for us) to our necessities. A sense of true divine beauty being given to the soul, the soul

discerns the beauty of every part of the gospel scheme. This also shows the soul the truth of what the word of God declares concerning man's chief happiness, as consisting in holy exercises and enjoyments. This shows the truth of what the gospel declares concerning the unspeakable glory of the heavenly state. And what the prophecies of the Old Testaments and the writings of the apostles declare concerning the glory of the Messiah's kingdom, is now all plain; and also what the Scripture teaches concerning the reasons and grounds of our duty. The truth of all these things revealed in the Scripture, and many more that might be mentioned, appears to the soul, only by imparting that spiritual taste of divine beauty, which has been spoken of; they being hidden things to the soul before.

And besides all this, the truth of all those things which the Scripture says about experimental religion, is hereby known; for they are now experienced. And this convinces the soul, that one who knew the heart of man, better than we know our own hearts, and perfectly knew the nature of virtue and holiness, was the author of the Scriptures. And the opening to view, with such clearness, such a world of wonderful and glorious truth in the gospel, that before was unknown, being quite above the view of a natural eye, but now appearing so clear and bright, has a powerful and invincible influence on the soul, to persuade of the divinity of the gospel.

Unless men may come to a reasonable, solid persuasion and conviction of the truth of the gospel, by the internal evidences of it, in the way that has been spoken, viz., by a sight of its glory; it is impossible that those who are illiterate, and unacquainted with history, should have any thorough and effectual conviction of it at all. They may without this, see a great deal of probability of it; it may be reasonable for them to give much credit to what learned men and historians tell them; and they may tell them so much, that it may look very probable and rational to them, that the Christian religion is true; and so much that they would be very unreasonable not to entertain this opinion. But to have a conviction, so clear, and evident, and assuring, as to be sufficient to induce them, with boldness to sell all, confidently and fearlessly to run the venture of the loss of all things, and of enduring the most exquisite and long continued torments, and to trample the world under foot, and count all things but dung for Christ, the evidence they can have from history, cannot be sufficient. It is impossible that men, who have not something of a general view of the historical world, or the series of history from age to age, should come at the force of arguments for the truth of Christianity, drawn from history, to that degree, as effectually to induce them to venture their all upon it.

After all that learned men have said to them, there will remain innumerable doubts on their minds; they will be ready, when pinched with some great trial of their faith, to say, "How do I know this, or that? How do I know when these histories were written? Learned men tell me these histories were so and so attested in the day of them; but how do I know that there were such attestations then? They tell me there is equal reason to believe these facts, as any whatsoever that are related at such a distance; but how do I know that other facts which are related of those ages, ever were? Those who have not something of a general view of the series of historical events, and of the state of mankind from age to age, cannot see the clear evidence from history of the truth of facts, in distant ages; but there will endless doubts and scruples remain.

But the gospel was not given only for learned men. There are at least nineteen in twenty, if not ninety-nine in a hundred, of those for whom the Scriptures were written, that are not capable of any certain or effectual conviction of the divine authority of the Scriptures, by such arguments as learned men make use of. If men who have been brought up in Heathenism, must wait for a clear and certain conviction of the truth of Christianity, until they have learning and acquaintance with the histories of politer nations, enough to see clearly the force of such kind of arguments; it will make the evidence of the gospel to them immensely cumbersome, and will render the propagation of the gospel among them infinitely difficult. Miserable is the condition of the Houssatunnuck Indians, and others, who have lately manifested a desire to be instructed in Christianity, if they can come at no evidence of the truth of Christianity, sufficient to induce them to sell all for Christ, in any other way but this.

It is unreasonable to suppose, that God has provided for his people no more than probable evidence of the truth of the gospel. He has with great care, abundantly provided, and given them, the most convicting, assuring, satisfying and manifold evidence of his faithfulness in the covenant of grace; and as David says, "made a covenant, ordered in all things and sure." Therefore it is rational to suppose, that at the same time, he would not fail of ordering the matter so, that there should not be wanting, as great, and clear evidence, that this is his covenant, and that these promises are his promises; or, which is the same thing, that the Christian religion is true, and that the gospel is his word. Otherwise in vain are those great assurances he has given of his faithfulness in his covenant, by confirming it with his oath, and so variously establishing it by seals and pledges. For the evidence that it is his covenant, is properly the foundation on which all the force and effect of those other assurances do stand. We may therefore undoubtedly suppose and conclude, that there is some sort of evidence which God has given, that this covenant, and these promises are his, beyond all mere probability; that there are some grounds of assurance of it held forth, which, if we were not blind to them, tend to give a higher persuasion, than any arguing from history, human traditions &c., which the illiterate and unacquainted with history are capable of;

yea, that which is good ground of the highest and most perfect assurance, that mankind have in any case whatsoever, agreeable to those high expressions which the apostle uses, Heb. 10:22, "Let us draw near in full assurance of faith." And Col. 2:2, "That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ." It is reasonable to suppose, that God would give the greatest evidence of those things which are greatest, and the truth of which is of greatest importance to us: and that we therefore, if we are wise, and act rationally, shall have the greatest desire of having full, undoubting and perfect assurance of. But it is certain, that such an assurance is not to be attained by the greater part of them who live under the gospel, by arguments fetched from ancient traditions, histories, and monuments.