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me. John xvii. 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 that 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.

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And this light and knowledge is always spoken of as immediately given of God; Matt. xi. 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. things are delivered unto me of my Father: and no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him." Here this effect is ascribed exclusively to the arbitrary operation and gift of God bestowing this knowledge on whom he will, and distinguishing those with it who have the least natural advantage or means for knowledge, even babes, when it is denied to the wise and prudent. And imparting this knowledge, is here appropriated to the Son of God, as his sole prerogative. And again, 2 Cor. iv. 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 a discovery of the divine superlative glory and excellency of God and Christ, 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; Gal. i. 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 cxix. 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? Were they 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 contained 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 xxv. 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 vi. 40. "And this is the will of him that sent me, that every one who 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 xvii. 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 proceeded from him, and was sent by him. Again, John xii. 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 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 xii. 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-adds, "yea, and why even of your ownselves, 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 savour 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 him and his companions good and well-grounded assurance of the truth of

the gospel, that they had seen the divine glory of Christ. 2 Pet. i. 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 eye-witnesses 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 shows his divinity, as his outward glory,-nay, 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 eye-witness 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-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 divine, which appertain to the supreme Being, are vastly different from things that are human; that there is a high, glorious, and god-like 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 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 his heavenly glory, as he will do at the day of judgment; without doubt, his glory and majesty would be such as would. satisfy every one, that he was a divine person, and that his 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,

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there should be something in his word vastly different from men's word. Supposing that God never had spoken to the world, but we had notice that he was about to reveal himself from heaven, and speak to us immediately himself, 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 men's speech, that there should be such an excellency and sublimity in his word, such a stamp of wisdom, holiness, majesty, and other divine perfections, that the word of men, 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, to be distinguished from that of the wisest of men ; agreeable to Jer. xxiii. 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 distinguishing excellency, or that it cannot be seen, because 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. Is it 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

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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; and reason teaches, that man was made to serve and glorify his Creator. 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, which 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 the 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 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. Nothing which the creature receives, is 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 immediately from himself, and by himself, according to his own sovereign will.

It is rational to suppose, that it should be beyond man's power to obtain this 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 influence 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, or knowledge; and reason may many ways be indirectly and remotely an advantage to it. Reason has also to do in the acts that are imVOL. VI.

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