A Divine and
Supernatural Light,
Immediately Imparted to the Soul by the Spirit
of God,
Shown to be Both Scriptural and Rational Doctrine
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[Preached at Northampton, and published at the desire of some of the hearers,
in the year 1734.]
Matthew 16:17 - 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.
CHRIST says these words to Peter upon occasion of his professing his faith in him
as the Son of God. Our Lord was inquiring of his disciples, who men said he was;
not that he needed to be informed, but only to introduce and give occasion to what
follows. They answer, that some said he was John the Baptist, and some Elias, and
others Jeremias, or one of the Prophets. When they had thus given an account who
others said he was, Christ asks them, who they said he was? Simon Peter, whom we
find always zealous and forward, was the first to answer: he readily replied to the
question, Thou art Christ, the Son of the living God.
Upon this occasion, Christ says as he does to him, and of him in the text: in which
we may observe,
1. That Peter is pronounced blessed on this account. Blessed art thou -- "Thou
art a happy man, that thou art not ignorant of this, that I am Christ, the Son of
the living God. Thou art distinguishingly happy. Others are blinded, and have dark
and deluded apprehensions, as you have now given an account, some thinking that I
am Elias, and some that I am Jeremias, and some one thing, and some another; but
none of them thinking right, all of them misled. Happy art thou, that art so distinguished
as to know the truth in this matter." 2. The evidence of this his happiness
declared; viz., that God, and he only, had revealed it to him. This is an evidence
of his being blessed.
First, As it shows how peculiarly favored he was of God above others; q.d., "How
highly favored art thou, that others that are wise and great men, the Scribes, Pharisees,
and Rulers, and the nation in general, are left in darkness, to follow their own
misguided apprehensions; and that thou shouldst be singled out, as it were, by name,
that my Heavenly Father should thus set his love, on thee, Simon Bar-jona. This argues
thee blessed, that thou shouldst thus be the object of God's distinguishing love."
Secondly, It evidences his blessedness also, as it intimates that this knowledge
is above any that flesh and blood can reveal. "This is such knowledge as only
my Father which is in heaven can give: it is too high and excellent to be communicated
by such means as other knowledge is. Thou art blessed, that thou knowest that which
God alone can teach thee."
The original of this knowledge is here declared, both negatively and positively.
Positively, as God is here declared the author of it. Negatively, as it is declared,
that flesh and blood had not revealed it. God is the author of all knowledge and
understanding whatsoever. He is the author of the knowledge that is obtained by human
learning: he is the author of all moral prudence, and of the knowledge and skill
that men have in their secular business. Thus it is said of all in Israel that were
wise-hearted, and skilled in embroidering, that God had filled them with the spirit
of wisdom, Exodus 28:3.
God is the author of such knowledge; but yet not so but that flesh and blood reveals
it. Mortal men are capable of imparting the knowledge of human arts and sciences,
and skill in temporal affairs. God is the author of such knowledge by those means:
flesh and blood is employed as the mediate or second cause of it; he conveys it by
the power and influence of natural means. But this spiritual knowledge, spoken of
in the text, is what God is the author of, and none else: he reveals it, and flesh
and blood reveals it not. He imparts this knowledge immediately, not making use of
any intermediate natural causes, as he does in other knowledge.
What had passed in the preceding discourse naturally occasioned Christ to observe
this; because the disciples had been telling how others did not know him, but were
generally mistaken about him, and divided and confounded in their opinions of him:
but Peter had declared his assured faith, that he was the Son of God. Now it was
natural to observe, how it was not flesh and blood that had revealed it to him, but
God: for if this knowledge were dependent on natural causes or means, how came it
to pass that they, a company of poor fishermen, illiterate men, and persons of low
education, attained to the knowledge of the truth; while the Scribes and Pharisees,
men of vastly higher advantages, and greater knowledge and sagacity in other matters,
remained in ignorance? This could be owing only to the gracious distinguishing influence
and revelation of the Spirit of God. Hence, what I would make the subject of my present
discourse from these words, is this
DOCTRINE
That there is such a thing as a spiritual and divine light immediately imparted to
the soul by God, of a different nature from any that is obtained by natural means.--And
on this subject I would,
I. Show what this divine light is.
II. How it is given immediately by God, and not obtained by natural means.
III. Show the truth of the doctrine.
And then conclude with a brief improvement.
I. I would show what this spiritual and divine light is. And in order to it, would
show,
First, In a few things what it is not. And here,
1. Those convictions that natural men may have of their sin and misery, is not this
spiritual and divine light. Men in a natural condition may have convictions of the
guilt that lies upon them, and of the anger of God, and their danger of divine vengeance.
Such convictions are from light or sensibleness of truth. That some sinners have
a greater conviction of their guilt and misery than others, is because some have
more light, or more of an apprehension of truth than others. And this light and conviction
may be from the Spirit of God; the Spirit convinces men of sin: but yet nature is
much more concerned in it than in the communication of that spiritual and divine
light that is spoken of in the doctrine; it is from the Spirit of God only as assisting
natural principles, and not as infusing any new principles. Common grace differs
from special, in that it influences only by assisting of nature; and not by imparting
grace, or bestowing any thing above nature. The light that is obtained is wholly
natural, or of no superior kind to what mere nature attains to, though more of that
kind be obtained than would be obtained if men were left wholly to themselves: or,
in other words, common grace only assists the faculties of the soul to do that more
fully which they do by nature, as natural conscience or reason will, by mere nature,
make a man sensible of guilt, and will accuse and condemn him when he has done amiss.
Conscience is a principle natural to men; and the work that it doth naturally, or
of itself, is to give an apprehension of right and wrong, and to suggest to the mind
the relation that there is between right and wrong, and a retribution. The Spirit
of God, in those convictions which unregenerate men sometimes have, assists conscience
to do this work in a further degree than it would do if they were left to themselves:
he helps it against those things that tend to stupify it, and obstruct its exercise.
But in the renewing and sanctifying work of the Holy Ghost, those things are wrought
in the soul that are above nature, and of which there is nothing of the like kind
in the soul by nature; and they are caused to exist in the soul habitually, and according
to such a stated constitution or law that lays such a foundation for exercises in
a continued course, as is called a principle of nature. Not only are remaining principles
assisted to do their work more freely and fully, but those principles are restored
that were utterly destroyed by the fall; and the mind thence forward habitually exerts
those acts that the dominion of sin had made it as wholly destitute of, as a dead
body is of vital acts.
The Spirit of God acts in a very different manner in the one case, from what he doth
in the other. He may indeed act upon the mind of a natural man, but he acts in the
mind of a saint as an indwelling vital principle. He acts upon the mind of an unregenerate
person as an extrinsic, occasional agent; for in acting upon them, he doth not unite
himself to them; for notwithstanding all his influences that they may be the subjects
of, they are still sensual, having not the Spirit, Jude 19. But he unites himself
with the mind of a saint, takes him for his temple, actuates and influences him as
a new supernatural principle of life and action. There is this difference, that the
Spirit of God, in acting in the soul of a godly man, exerts and communicates himself
there in his own proper nature. Holiness is the proper nature of the Spirit of God.
The Holy Spirit operates in the minds of the godly, by uniting himself to them, and
living in them, and exerting his own nature in the exercise of their faculties. The
Spirit of God may act upon a creature, and yet not in acting communicate himself.
The Spirit of God may act upon inanimate creatures; as, the Spirit moved upon the
face of the waters, in the beginning of the creation; so the Spirit of God may act
upon the minds of men many ways, and communicate himself no more than when he acts
upon an inanimate creature. For instance, he may excite thoughts in them, may assist
their natural reason and understanding, or may assist other natural principles, and
this without any union with the soul, but may act, as it were, as upon an external
object. But as he acts in his holy influences and spiritual operations, he acts in
a way of peculiar communication of himself; so that the subject is thence denominated
spiritual.
2. This spiritual and divine light does not consist in any impression made upon the
imagination. It is no impression upon the mind, as though one saw any thing with
the bodily eyes: it is no imagination or idea of an outward light or glory, or any
beauty of form or countenance, or a visible lustre or brightness of any object. The
imagination may be strongly impressed with such things; but this is not spiritual
light. Indeed when the mind has a lively discovery of spiritual things, and is greatly
affected by the power of divine light, it may, and probably very commonly doth, much
affect the imagination; so that impressions of an outward beauty or brightness may
accompany those spiritual discoveries. But spiritual light is not that impression
upon the imagination, but an exceeding different thing from it. Natural men may have
lively impressions on their imaginations; and we cannot determine but the devil,
who transforms himself into an angel of light, may cause imaginations of an outward
beauty, or visible glory, and of sounds and speeches, and other such things; but
these are things of a vastly inferior nature to spiritual light.
3. This spiritual light is not the suggesting of any new truths or propositions not
contained in the word of God. This suggesting of new truths or doctrines to the mind,
independent of any antecedent revelation of those propositions, either in word or
writing, is inspiration; such as the prophets and apostles had, and such as some
enthusiasts pretend to. But this spiritual light that I am speaking of, is quite
a different thing from inspiration: it reveals no new doctrine, it suggests no new
proposition to the mind, it teaches no new thing of God, or Christ, or another world,
not taught in the Bible, but only gives a due apprehension of those things that are
taught in the word of God.
4. It is not every affecting view that men have of the things of religion that is
this spiritual and divine light. Men by mere principles of nature are capable of
being affected with things that have a special relation to religion as well as other
things. A person by mere nature, for instance, may be liable to be affected with
the story of Jesus Christ, and the sufferings he underwent, as well as by any other
tragical story: he may be the more affected with it from the interest he conceives
mankind to have in it: yea, he may be affected with it without believing it; as well
as a man may be affected with what he reads in a romance, or sees acted in a stage
play. He may be affected with a lively and eloquent description of many pleasant
things that attend the state of the blessed in heaven, as well as his imagination
be entertained by a romantic description of the pleasantness of fairy land, or the
like. And that common belief of the truth of the things of religion, that persons
may have from education or otherwise, may help forward their affection. We read in
Scripture of many that were greatly affected with things of a religious nature, who
yet are there represented as wholly graceless, and many of them very ill men. A person
therefore may have affecting views of the things of religion, and yet be very destitute
of spiritual light. Flesh and blood may be the author of this: one man may give another
an affecting view of divine things with but common assistance: but God alone can
give a spiritual discovery of them. -- But I proceed to show,
Secondly, Positively what this spiritual and divine light is.
And it may be thus described: a true sense of the divine excellency of the things
revealed in the word of God, and a conviction of the truth and reality of them thence
arising. This spiritual light primarily consists in the former of these, viz., a
real sense and apprehension of the divine excellency of things revealed in the word
of God. A spiritual and saving conviction of the truth and reality of these things,
arises from such a sight of their divine excellency and glory; so that this conviction
of their truth is an effect and natural consequence of this sight of their divine
glory. There is therefore in this spiritual light,
1. A true sense of the divine and superlative excellency of the things of religion;
a real sense of the excellency of God and Jesus Christ, and of the work of redemption,
and the ways and works of God revealed in the gospel. There is a divine and superlative
glory in these things; an excellency that is of a vastly higher kind, and more sublime
nature than in other things; a glory greatly distinguishing them from all that is
earthly and temporal. He that is spiritually enlightened truly apprehends and sees
it, or has a sense of it. He does not merely rationally believe that God is glorious,
but he has a sense of the gloriousness of God in his heart. There is not only a rational
belief that God is holy, and that holiness is a good thing, but there is a sense
of the loveliness of God's holiness. There is not only a speculatively judging that
God is gracious, but a sense how amiable God is upon that account, or a sense of
the beauty of this divine attribute.
There is a twofold understanding or knowledge of good that God has made the mind
of man capable of. The first, that which is merely speculative and notional; as when
a person only speculatively judges that any thing is, which, by the agreement of
mankind, is called good or excellent, viz., that which is most to general advantage,
and between which and a reward there is a suitableness, and the like. And the other
is, that which consists in the sense of the heart: as when there is a sense of the
beauty, amiableness, or sweetness of a thing; so that the heart is sensible of pleasure
and delight in the presence of the idea of it. In the former is exercised merely
the speculative faculty, or the understanding, strictly so called, or as spoken of
in distinction from the will or disposition of the soul. In the latter, the will,
or inclination, or heart, are mainly concerned.
Thus there is a difference between having an opinion, that God is holy and gracious,
and having a sense of the loveliness and beauty of that holiness and grace. There
is a difference between having a rational judgment that honey is sweet, and having
a sense of its sweetness. A man may have the former, that knows not how honey tastes;
but a man cannot have the latter unless he has an idea of the taste of honey in his
mind. So there is a difference between believing that a person is beautiful, and
having a sense of his beauty. The former may be obtained by hearsay, but the latter
only by seeing the countenance. There is a wide difference between mere speculative
rational judging any thing to be excellent, and having a sense of its sweetness and
beauty. The former rests only in the head, speculation only is concerned in it; but
the heart is concerned in the latter. When the heart is sensible of the beauty and
amiableness of a thing, it necessarily feels pleasure in the apprehension. It is
implied in a person's being heartily sensible of the loveliness of a thing, that
the idea of it is sweet and pleasant to his soul; which is a far different thing
from having a rational opinion that it is excellent.
2. There arises from this sense of divine excellency of things contained in the word
of God, a conviction of the truth and reality of them; and that either directly or
indirectly.
First, Indirectly, and that two ways.
1. As the prejudices that are in the heart, against the truth of divine things, are
hereby removed; so that the mind becomes susceptive of the due force of rational
arguments for their truth. The mind of man is naturally full of prejudices against
the truth of divine things: it is full of enmity against the doctrines of the gospel;
which is a disadvantage to those arguments that prove their truth, and causes them
to lose their force upon the mind. But when a person has discovered to him the divine
excellency of Christian doctrines, this destroys the enmity, removes those prejudices,
and sanctifies the reason, and causes it to lie open to the force of arguments for
their truth.
Hence was the different effect that Christ's miracles had to convince the disciples
from what they had to convince the Scribes and Pharisees. Not that they had a stronger
reason, or had their reason more improved; but their reason was sanctified, and those
blinding prejudices, that the Scribes and Pharisees were under, were removed by the
sense they had of the excellency of Christ and his doctrine.
2. It not only removes the hinderances of reason, but positively helps reason. It
makes even the speculative notions the more lively. It engages the attention of the
mind, with the fixedness and intenseness to that kind of objects; which causes it
to have a clearer view of them, and enables it more clearly to see their mutual relations,
and occasions it to take more notice of them. The ideas themselves that otherwise
are dim and obscure, are by this means impressed with the greater strength, and have
a light cast upon them; so that the mind can better judge of them. As he that beholds
the objects on the face of the earth, when the light of the sun is cast upon them;
so that the mind can better judge of them. As he that beholds the objects on the
face of the earth, when the light of the sun is cast upon them, is under greater
advantage to discern them in their true forms and mutual relations, than he that
sees them in a dim starlight or twilight.
The mind having a sensibleness of the excellency of divine objects, dwells upon them
with delight; and the powers of the soul are more awakened and enlivened to employ
themselves in the contemplation of them, and exert themselves more fully and much
more to the purpose. The beauty and sweetness of the objects draws on the faculties,
and draws forth their exercises: so that reason itself is under far greater advantages
for its proper and free exercises, and to attain its proper end, free of darkness
and delusion. -- But,
Secondly, A true sense of the divine excellency of the things of God's word doth
more directly and immediately convince of the truth of them; and that because the
excellency of these things is so superlative. There is a beauty in them that is so
divine and godlike, that is greatly and evidently distinguishing of them from things
merely human, or that men are the inventors and authors of; a glory that is so high
and great, that when clearly seen, commands assent to their divinity and reality.
When there is an actual and lively discovery of this beauty and excellency, it will
not allow of any such thought as that it is a human work, or the fruit of men's invention.
This evidence that they that are spiritually enlightened have of the truth of the
things of religion, is a kind of intuitive and immediate evidence. They believe the
doctrines of God's word to be divine, because they see divinity in them; i.e., they
see a divine, and transcendent, and most evidently distinguishing glory in them;
such a glory as, if clearly seen, does not leave room to doubt of their being of
God, and not of men.
Such a conviction of the truth of religion as this, arising, these ways, from a sense
of the divine excellency of them, is that true spiritual conviction that there is
in saving faith. And this original of it, is that by which it is most essentially
distinguished from that common assent, which unregenerate men are capable of.
II. I proceed now to the second thing proposed, viz., to show how this light is immediately
given by God, and not obtained by natural means. And here,
1. It is not intended that the natural faculties are not made use of in it. The natural
faculties are the subject of this light: and they are the subject in such a manner,
that they are not merely passive, but active in it; the acts and exercises of man's
understanding are concemed and made use of in it. God, in letting in this light into
the soul, deals with man according to his nature, or as a rational creature; and
makes use of his human faculties. But yet this light is not the less immediately
from God for that; though the faculties are made use of, it is as the subject and
not as the cause; and that acting of the faculties in it, is not the cause, but is
either implied in the thing itself (in the light that is imparted) or is the consequence
of it. As the use that we make of our eyes in beholding various objects, when the
sun arises, is not the cause of the light that discovers those objects to us.
2. It is not intended that outward means have no concern in this affair. As I have
observed already, it is not in this affair, as it is in inspiration, where new truths
are suggested: for here is by this light only given a due apprehension of the same
truths that are revealed in the word of God; and therefore it is not given without
the word. The gospel is made use of in this affair: this light is the "light
of the glorious gospel of Christ", 2 Cor. 4:4. The gospel is as a glass by which
this light is conveyed to us, 1 Cor. 13:12. "Now we see through a glass."
-- But,
3. When it is said that this light is given immediately by God, and not obtained
by natural means, hereby is intended, that it is given by God without making use
of any means that operate by their own power, or a natural force God makes use of
means; but it is not as mediate causes to produce this effect. There are not truly
any second causes of it; but it is produced by God immediately. The word of God is
no proper cause of this effect: it does not operate by any natural force in it. The
word of God is only made use of to convey to the mind the subject matter of this
saving instruction: and this indeed it doth convey to us by natural force or influence.
It conveys to our minds these and those doctrines; it is the cause of the notion
of them in our heads, but not of the sense of the divine excellency of them in our
hearts. Indeed a person cannot have spiritual light without the word. But that does
not argue, that the word properly causes that light. The mind cannot see the excellency
of any doctrine, unless that doctrine be first in the mind; but the seeing of the
excellency of the doctrine may be immediately from the Spirit of God; though the
conveying of the doctrine or proposition itself may be by the word. So that the notions
that are the subject matter of this light, are conveyed to the mind by the word of
God; but that due sense of the heart, wherein this light formally consists, is immediately
by the Spirit of God. As for instance, that notion that there is a Christ, and that
Christ is holy and gracious, is conveyed to the mind by the word of God: but the
sense of the excellency of Christ by reason of that holiness and grace, is nevertheless
immediately the work of the Holy Spirit. -- I come now,
III. To show the truth of the doctrine; that is, to show that there is such a thing
as that spiritual light that has been described, thus immediately let into the mind
by God. And here I would show briefly, that this doctrine is both scriptural and
rational.
First, It is scriptural. My text is not only full to the purpose, but it is a doctrine
that the Scripture abounds in. We are there abundantly taught, that the saints differ
from the ungodly in this, that they have the knowledge of God, and a sight of God,
and of Jesus Christ. I shall mention but few texts of many. 1 John 3:6, "Whosoever
sinneth, has not seen him, nor known him." 3 John 11, "He that doth good,
is of God: but he that doth evil, hath not seen God." John 14:19, "The
world seeth me no more; but ye see me." John 17:3, "And this is eternal
life, that they might know thee, the only true God, and Jesus Christ whom thou hast
sent." This knowledge, or sight of God and Christ, cannot be a mere speculative
knowledge; because it is spoken of as a seeing and knowing, wherein they differ from
the ungodly. And by these Scriptures it must not only be a different knowledge in
degree and circumstances, and different in its effects; but it must be entirely different
in nature and kind.
And this light and knowledge is always spoken of as immediately given of God, Matt.
11:25-27: "At that time Jesus answered and said, I thank thee O Father, Lord
of heaven and earth, because 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 the Son
but the Father: neither knoweth any man the Father, save the Son, and he to whomsoever
the Son will reveal him." Here this effect is ascribed alone to the arbitrary
operation, and gift of God, bestowing this knowledge on whom he will, and distinguishing
those with it, that have the least natural advantage or means for knowledge, even
babes, when it is denied to the wise and prudent. And the imparting of the knowledge
of God is here appropriated to the Son of God, as his sole prerogative. And again,
2 Cor. 4:6, "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." This plainly shows, that there is such a thing as
a discovery of the divine superlative glory and excellency of God and Christ, and
that peculiar to the saints: and also, that it is as immediately from God, as light
from the sun: and that it is the immediate effect of his power and will; for it is
compared to God's creating the light by his powerful word in the beginning of the
creation; and is said to be by the Spirit of the Lord, in the 18th verse of the preceding
chapter. God is spoken of as giving the knowledge of Christ in conversion, as of
what before was hidden and unseen in that. Gal. 1:15,16, "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." The Scripture also speaks plainly of such a knowledge of the
word of God, as has been described, as the immediate gift of God, Psalm 119:18: "Open
thou mine eyes, that I may behold wondrous things out of thy law." What could
the Psalmist mean when he begged of God to open his eyes? Was he ever blind? Might
he not have resort to the law and see every word and sentence in it when he pleased?
and what could he mean by those wondrous things? Was it the wonderful stories of
the creation, and deluge, and Israel's passing through the Red Sea, and the like?
Were not his eyes open to read these strange things when he would? Doubtless by wondrous
things in God's law, he had respect to those distinguishing and wonderful excellencies,
and marvellous manifestations of the divine perfections, and glory, that there was
in the commands and doctrines of the word, and those works and counsels of God that
were there revealed. So the Scripture speaks of a knowledge of God's dispensation,
and covenant of mercy, and way of grace towards his people, as peculiar to the saints,
and given only by God, Psalm 25:14: "The secret of the Lord is with them that
fear him; and he will show them his covenant."
And that a true and saving belief of the truth of religion is that which arises from
such a discovery, is also what the Scripture teaches. As John 6:40, "And this
is the will of him that sent me, that every one which seeth the Son, and believeth
on him, may have everlasting life;" where it is plain that a true faith is what
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 me;"
where Christ's manifesting God's name to the disciples, or giving them the knowledge
of God, was that whereby they knew that Christ's doctrine was of God, and that Christ
himself was of him, proceeded from him, and was sent by him. Again, John 12:44,45,46,
"Jesus cried and said, He that believeth on me, believeth not on me, but on
him that sent me. And he that seeth me, seeth him that sent me. I am come a light
into the world, that whosoever believeth on me, should not abide in darkness."
Their believing in Christ, and spiritually seeing him, are spoken of as running parallel.
Christ condemns the Jews that they did not know that he was the Messiah, and that
his doctrine was true, from an inward distinguishing taste and relish of what was
divine, in Luke 12:56,57. He having there blamed the Jews, that though they could
discern the face of the sky and of the earth, and signs of the weather, that yet
they could not discern those times; or as it is expressed in Matthew, the signs of
those times; he adds, yea, and why even of your own selves, judge ye not what is
right? i.e., without extrinsic signs. Why have ye not that sense of true excellency,
whereby ye may distinguish that which is holy and divine? Why have ye not that savor
of the things of God, by which you may see the distinguishing glory, and evident
divinity of me and my doctrine?
The Apostle Peter mentions it as what gave them (the apostles) good and well grounded
assurance of the truth of the gospel, that they had seen the divine glory of Christ.
2 Pet. 1:16, "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." The apostle has respect to that visible glory of Christ which
they saw in his transfiguration: that glory was so divine, having such an ineffable
appearance and semblance of divine holiness, majesty and grace, that it evidently
denoted him to be a divine person. But if a sight of Christ's outward glory might
give a rational assurance of his divinity, why may not an apprehension of his spiritual
glory do so too? Doubtless Christ's spiritual glory is in itself as distinguishing,
and as plainly showing his divinity, as his outward glory, and a great deal more:
for his spiritual glory is that wherein his divinity consists; and the outward glory
of his transfiguration showed him to be divine, only as it was a remarkable image
or representation of that spiritual glory. Doubtless, therefore, he that has had
a clear sight of the spiritual glory of Christ, may say, I have not followed cunningly
devised fables, but have been an eyewitness of his majesty, upon as good grounds
as the apostle, when he had respect to the outward glory of Christ that he had seen.
-- But this brings me to what was proposed next, viz., to show that,
Secondly, This doctrine is rational.
1. It is rational to suppose, that there is really such an excellency in divine things,
that is so transcendent and exceedingly different from what is in other things, that,
if it were seen, would most 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 that godlike, high and glorious
excellency in them, that does most remarkably difference them from the things that
are of men; insomuch that if the difference were but seen, it would have a convincing,
satisfying influence upon any one, that they are what they are, viz., divine. What
reason can be offered against it? Unless we would argue, that God is not remarkably
distinguished in glory from men.
If Christ should now appear to any one as he did on the mount at his transfiguration;
or if he should appear to the world in the glory that he now appears in, as he will
do at the day of judgment; without doubt, the glory and majesty that he would appear
in, would be such as would satisfy every one that he was a divine person, and that
religion was true: and it would be a most reasonable, and well grounded conviction
too. And why may there not be that stamp of divinity, or divine glory on the word
of God, on the scheme and doctrine of the gospel, that may be in like manner distinguishing
and as rationally convincing, provided it be but seen? It is rational to suppose,
that when God speaks to the world, there should be something in his word or speech
vastly different from man's word. Supposing that God never had spoken to the world,
but we had noticed that he was about to do it; that he was about to reveal himself
from heaven, and speak to us immediately himself, in divine speeches or discourses,
as it were from his own mouth, or that he should give us a book of his own inditing;
after what manner should we expect that he would speak? Would it not be rational
to suppose, that his speech would be exceeding different from man's speech, that
he should speak like a God; that is, that there should be such an excellency and
sublimity in his speech or word, such a stamp of wisdom, holiness, majesty and other
divine perfections, that the word of man, yea of the wisest of men, should appear
mean and base in comparison of it? Doubtless it would be thought rational to expect
this, and unreasonable to think otherwise. When a wise man speaks in the exercise
of his wisdom, there is something in every thing he says, that is very distinguishable
from the talk of a little child. So, without doubt, and much more, is the speech
of God (if there be any such thing as the speech of God) to be distinguished from
that of the wisest of men; agreeably to Jer. 23:28,29. God having there been reproving
the false prophets that prophesied in his name, and pretended that what they spake
was his word, when indeed it was their own word, says, "The prophet that hath
a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully:
what is the chaff to the wheat? saith the Lord. Is not my word like as a fire? saith
the Lord; and like a hammer that breaketh the rock in pieces?"
2. If there be such a distinguishing excellency in divine things; it is rational
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 there is no such thing as such a distinguishing
excellency, or that, if there be, that it cannot be seen, that some do not see it,
though they may be discerning men in temporal matters. It is not rational to suppose,
if there be any such excellency in divine things, that wicked men should see it.
It is not rational to suppose, that those whose minds are full of spiritual pollution,
and under the power of filthy lusts, should have any relish or sense of divine beauty
or excellency; or that their minds should be susceptive of that light that is in
its own nature so pure and heavenly. It need not seem at all strange, that sin should
so blind the mind, seeing that men's particular natural tempers and dispositions
will so much blind them in secular matters; as when men's natural temper is melancholy,
jealous, fearful, proud, or the like.
3. It is rational to suppose, that this knowledge should be given immediately by
God, and not be obtained by natural means. Upon what account should it seem unreasonable,
that there should be any immediate communication between God and the creature? It
is strange that men should make any matter of difficulty of it. Why should not he
that made all things, still have something immediately to do with the things that
he has made? Where lies the great difficulty, if we own the being of a God, and that
he created all things out of nothing, of allowing some immediate influence of God
on the creation still? And if it be reasonable to suppose it with respect to any
part of the creation, it is especially so with respect to reasonable, intelligent
creatures; who are next to God in the gradation of the different orders of beings,
and whose business is most immediately with God; who were made on purpose for those
exercises that do respect God and wherein they have nextly to do with God: for reason
teaches, that man was made to serve and glorify his Creator. And if it be rational
to suppose that God immediately communicates himself to man in any affair, it is
in this. It is rational to suppose that God would reserve that knowledge and wisdom,
that is of such a divine and excellent nature, to be bestowed immediately by himself,
and that it should not be left in the power of second causes. Spiritual wisdom and
grace is that highest and most excellent gift that ever God bestows on any creature:
in this the highest excellency and perfection of a rational creature consists. It
is also immensely the most important of all divine gifts: it is that wherein man's
happiness consists, and on which his everlasting welfare depends. How rational is
it to suppose that God, however he has left meaner goods and lower gifts to second
causes, and in some sort in their power, yet should reserve this most excellent,
divine, and important of all divine communications, in his own hands, to be bestowed
immediately by himself, as a thing too great for second causes to be concerned in!
It is rational to suppose, that this blessing should be immediately from God; for
there is no gift or benefit that is in itself so nearly related to the divine nature,
there is nothing the creature receives that is so much of God, of his nature, so
much a participation of the deity: it is a kind of emanation of God's beauty, and
is related to God as the light is to the sun. It is therefore congruous and fit,
that when it is given of God, it should be nextly from himself, and by himself, according
to his own sovereign will.
It is rational to suppose, that it should be beyond a man's power to obtain this
knowledge and light by the mere strength of natural reason; for it is not a thing
that belongs to reason, to see the beauty and loveliness of spiritual things; it
is not a speculative thing, but depends on the sense of the heart. Reason indeed
is necessary in order to it, as it is by reason only that we are become the subjects
of the means of it; which means I have already shown to be necessary in order to
it, though they have no proper causal in the affair. It is by reason that we become
possessed of a notion of those doctrines that are the subject matter of this divine
light; and reason may many ways be indirectly and remotely an advantage to it. And
reason has also to do in the acts that are immediately consequent on this discovery:
a seeing the truth of religion from hence, is by reason; though it be but by one
step, and the inference be immediate. So reason has to do in that accepting of, and
trusting in Christ, that is consequent on it. But if we take reason strictly -- not
for the faculty of mental perception in general, but for ratiocination, or a power
of inferring by arguments -- the perceiving of spiritual beauty and excellency no
more belongs to reason, than it belongs to the sense of feeling to perceive colours,
or to the power of seeing to perceive the sweetness of food. It is out of reason's
province to perceive the beauty or loveliness of any thing: such a perception does
not belong to that faculty. Reason's work is to perceive truth and not excellency.
It is not ratiocination that gives men the perception of the beauty and amiableness
of a countenance, though it may be many ways indirectly an advantage to it; yet it
is no more reason that immediately perceives it, than it is reason that perceives
the sweetness of honey: it depends on the sense of the heart. -- Reason may determine
that a countenance is beautiful to others, it may determine that honey is sweet to
others; but it will never give me a perception of its sweetness.
I will conclude with a very brief improvement of what has been said.
First, This doctrine may lead us to reflect on the goodness of God, that has so ordered
it, that a saving evidence of the truth of the gospel is such, as is attainable by
persons of mean capacities and advantages, as well as those that are of the greatest
parts and learning. If the evidence of the gospel depended only on history, and such
reasonings as learned men only are capable of, it would be above the reach of far
the greatest part of mankind. But persons with but an ordinary degree of knowledge,
are capable, without a long and subtile train of reasoning, to see the divine excellency
of the things of religion: they are capable of being taught by the Spirit of God,
as well as learned men. The evidence that is this way obtained, is vastly better
and more satisfying, than all that can be obtained by the arguings of those that
are most learned, and greatest masters of reason. And babes are as capable of knowing
these things, as the wise and prudent; and they are often hid from these things,
as the wise and prudent; and they are often hid from these when they are revealed
to those. 1 Cor. 1:26,27, "For ye see your calling, brethren, how that not many
wise men, after the flesh, not many mighty, not many noble are called. But God hath
chosen the foolish things of the world --."
Secondly, This doctrine may well put us upon examining ourselves, whether we have
ever had this divine light, that has been described, let into our souls. If there
be such a thing indeed, and it be not only a notion or whimsy of persons of weak
and distempered brains, then doubtless it is a thing of great importance, whether
we have thus been taught by the Spirit of God; whether the light of the glorious
gospel of Christ, who is the image of God, hath shined unto us, giving us the light
of the knowledge of the glory of God in the face of Jesus Christ; whether we have
seen the Son, and believed on him, or have that faith of gospel-doctrines which arises
from a spiritual sight of Christ.
Thirdly, All may hence be exhorted earnestly to seek this spiritual light. To influence
and move to it, the following things may be considered.
1. This is the most excellent and divine wisdom that any creature is capable of.
It is more excellent than any human learning; it is far more excellent than all the
knowledge of the greatest philosophers or statesmen. Yea, the least glimpse of the
glory of God in the face of Christ doth more exalt and ennoble the soul, than all
the knowledge of those that have the greatest speculative understanding in divinity
without grace. This knowledge has the most noble object that is or can be, viz.,
the divine glory or excellency of God and Christ. The knowledge of these objects
is that wherein consists the most excellent knowledge of the angels, yea, of God
himself.
2. This knowledge is that which is above all others sweet and joyful. Men have a
great deal of pleasure in human knowledge, in studies of natural things; but this
is nothing to that joy which arises from this divine light shining into the soul.
This light gives a view of those things that are immensely the most exquisitely beautiful,
and capable of delighting the eye of the understanding. This spiritual light is the
dawning of the light of glory in the heart. There is nothing so powerful as this
to support persons in affliction, and to give the mind peace and brightness in this
stormy and dark world.
3. This light is such as effectually influences the inclination, and changes the
nature of the soul. It assimilates the nature to the divine nature, and changes the
soul into an image of the same glory that is beheld. 2 Cor. 3:18, "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." This knowledge
will wean from the world, and raise the inclination to heavenly things. It will turn
the heart to God as the fountain of good, and to choose him for the only portion.
This light, and this only, will bring the soul to a saving close with Christ. It
conforms the heart to the gospel, mortifies its enmity and opposition against the
scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings,
and entirely to adhere to, and acquiesce in the revelation of Christ as our Saviour:
it causes the whole soul to accord and symphonize with it, admitting it with entire
credit and respect cleaving to it with full inclination and affection; and it effectually
disposes the soul to give up itself entirely to Christ.
4. This light, and this only, has its fruit in a universal holiness of life. No merely
notional or speculative understanding of the doctrines of religion will ever bring
to this. But this light, as it reaches the bottom of the heart, and changes the nature,
so it will effectually dispose to a universal obedience. It shows God's worthiness
to be obeyed and served. It draws forth the heart in a sincere love to God, which
is the only principle of a true, gracious, and universal obedience; and it convinces
of the reality of those glorious rewards that God has promised to them that obey
him.
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