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 G.o.d. 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 G.o.d and Jesus Christ, and of the work of redemption, and the ways and works of G.o.d 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 G.o.d is glorious, but he has a sense of the gloriousness of G.o.d in his heart.

There is not only a rational belief that G.o.d is holy and that holiness is a good thing, but there is a sense of the loveliness of G.o.d's holiness.

There is not only a speculatively judging that G.o.d is gracious, but a sense how amiable G.o.d is upon that account, or a sense of the beauty of this divine attribute.

There is a twofold understanding or knowledge of good that G.o.d has made the mind of man capable of. The first, that which is merely speculative or notional; as when a person only speculatively judges that anything 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 G.o.d 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 can't 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 anything 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 G.o.d _a conviction of the truth and reality of them_; and that either indirectly or directly.

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 more 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, 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 G.o.d'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 G.o.dlike, 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 a.s.sent to their divinity and reality. When there is an actual and lively discovery of this beauty and excellency, it won't 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 G.o.d'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 G.o.d, 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 a.s.sent 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 G.o.d_, and not obtained by natural means. And here,

1. _'Tis 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 pa.s.sive, but active in it; the acts and exercises of man's understanding are concerned and made use of in it. G.o.d, 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 G.o.d for that; though the faculties are made use of, 'tis 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. _'Tis not intended that outward means have no concern in this affair._ As I have observed already, 'tis 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 G.o.d; 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. iv. 4. The gospel is as a gla.s.s, by which this light is conveyed to us, 1 Cor. xiii. 12: "Now we see through a gla.s.s."--But,

3. When it is said that this light is given immediately by G.o.d, and not obtained by natural means, _hereby is intended, that 'tis given by G.o.d without making use of any means that operate by their own power, or a natural force_. G.o.d makes use of means; but 'tis not as mediate causes to produce this effect. There are not truly any second causes of it; but it is produced by G.o.d immediately. The word of G.o.d is no proper cause of this effect: it does not operate by any natural force in it. The word of G.o.d 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 can't have spiritual light without the word. But that don't argue that the word properly causes that light. The mind can't 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 G.o.d; 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 G.o.d; but that due sense of the heart, wherein this light formally consists, is immediately by the Spirit of G.o.d.

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 G.o.d: 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 G.o.d. And here I would show briefly, that this doctrine is both _scriptural_ and _rational_.

First, 'Tis _scriptural_. My text is not only full to the purpose, but 'tis a doctrine that the Scripture abounds in. We are there abundantly taught that the saints differ from the unG.o.dly in this, that they have the knowledge of G.o.d, and a sight of G.o.d, and of Jesus Christ. I shall mention but few texts of many. 1 John iii. 6, "Whosoever sinneth hath not seen him, nor known him." 3 John 11, "He that doeth good is of G.o.d: but he that doeth evil hath not seen G.o.d." John xiv. 19, "The world seeth me no more; but ye see me." John xvii. 3, "And this is eternal life, that they might know thee the only true G.o.d, and Jesus Christ, whom thou hast sent." This knowledge, or sight of G.o.d and Christ, can't be a mere speculative knowledge; because it is spoken of as a seeing and knowing wherein they differ from the unG.o.dly. And by these Scriptures it must not only be a different knowledge in degree and circ.u.mstances, 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 G.o.d, Matt. xi. 25, 26, 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 G.o.d, 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 G.o.d is here appropriated to the Son of G.o.d as his sole prerogative. And again, 2 Cor. iv. 6: "For G.o.d, 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 G.o.d 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 G.o.d and Christ, and that peculiar to the saints: and also, that 'tis as immediately from G.o.d, as light from the sun: and that 'tis the immediate effect of his power and will; for 'tis compared to G.o.d'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. G.o.d is spoken of as giving the knowledge of Christ in conversion, as of what before was hidden and unseen in that, Gal. i. 15, 16: "But when it pleased G.o.d, 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 G.o.d as has been described, as the immediate gift of G.o.d, Psal. 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 G.o.d 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 pa.s.sing 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 G.o.d'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 G.o.d that were there revealed. So the Scripture speaks of a knowledge of G.o.d's dispensation, and covenant of mercy, and way of grace towards his people, as peculiar to the saints, and given only by G.o.d, Psal. 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 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 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 G.o.d's name to the disciples, or giving them the knowledge of G.o.d, was that whereby they knew that Christ's doctrine was of G.o.d, and that Christ himself was of him, 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 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 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 'tis 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 G.o.d, 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 a.s.surance 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 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 a.s.surance 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. 'Tis 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 G.o.dlike, 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 G.o.d 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 in heaven 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 G.o.d, on the scheme and doctrine of the gospel, that may be in like manner distinguishing and as rationally convincing, provided it be but seen! 'Tis rational to suppose that when G.o.d speaks to the world, there should be something in his word or speech vastly different from men's word. Supposing that G.o.d 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 men's speech, that he should speak like a G.o.d; 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 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 G.o.d (if there be any such thing as the speech of G.o.d) to be distinguished from that of the wisest of men; agreeable to Jer. xxiii. 28, 29. G.o.d 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, 'tis 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 can't be seen, that some don't 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. 'Tis not rational to suppose that those whose minds are full of spiritual pollution, and under the power of filthy l.u.s.ts, 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. 'Tis rational to suppose that _this knowledge should be given immediately by G.o.d_, and not be obtained by natural means. Upon what account should it seem unreasonable, that there should be any immediate communication between G.o.d 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 G.o.d, and that he created all things out of nothing, of allowing some immediate influence of G.o.d 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 G.o.d in the gradation of the different orders of beings, and whose business is most immediately with G.o.d; who were made on purpose for those exercises that do respect G.o.d and wherein they have nextly to do with G.o.d: for reason teaches, that man was made to serve and glorify his Creator. And if it be rational to suppose that G.o.d immediately communicates himself to man in any affair, it is in this. 'Tis rational to suppose that G.o.d 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 the highest and most excellent gift that ever G.o.d bestows on any creature: in this the highest excellency and perfection of a rational creature consists. 'Tis also immensely the most important of all divine gifts: 'tis that wherein man's happiness consists, and on which his everlasting welfare depends. How rational is it to suppose that G.o.d, 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!

'Tis rational to suppose that this blessing should be immediately from G.o.d; 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 G.o.d, of his nature, so much a partic.i.p.ation of the deity: 'tis a kind of emanation of G.o.d's beauty, and is related to G.o.d as the light is to the sun. 'Tis therefore congruous and fit, that when it is given of G.o.d, it should be nextly from himself, and by himself, according to his own sovereign will.

'Tis 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 'tis 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 'tis 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. 'Tis 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; I say, if we take reason thus, the perceiving of spiritual beauty and excellency no more belongs to reason than it belongs to the sense of feeling to perceive colors, 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 don't 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 'tis 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 G.o.d, 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 G.o.d, 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 when they are revealed to those: 1 Cor. i. 26, 27, "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many n.o.ble, are called. But G.o.d 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 'tis a thing of great importance, whether we have thus been taught by the Spirit of G.o.d; whether the light of the glorious gospel of Christ, who is the image of G.o.d, hath shined unto us, giving us the light of the knowledge of the glory of G.o.d in the face of Jesus Christ; whether we have seen the Son, and believed on him, or have that faith of gospel doctrines that 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. 'Tis more excellent than any human learning; 'tis far more excellent than all the knowledge of the greatest philosophers or statesmen. Yea, the least glimpse of the glory of G.o.d in the face of Christ doth more exalt and enn.o.ble the soul than all the knowledge of those that have the greatest speculative understanding in divinity without grace. This knowledge has the most n.o.ble object that is or can be, viz., the divine glory or excellency of G.o.d and Christ. The knowledge of these objects is that wherein consists the most excellent knowledge of the angels, yea, of G.o.d 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 a.s.similates the nature to the divine nature, and changes the soul into an image of the same glory that is beheld: 2 Cor. iii. 18, "But we all, with open face, beholding as in a gla.s.s 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 G.o.d 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 an 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 an universal obedience. It shows G.o.d's worthiness to be obeyed and served. It draws forth the heart in a sincere love to G.o.d, which is the only principle of a true, gracious and universal obedience. And it convinces of the reality of those glorious rewards that G.o.d has promised to them that obey him.

III

RUTH'S RESOLUTION

RUTH i. 16.--And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy G.o.d my G.o.d.

The historical things in this book of Ruth seem to be inserted into the canon of the Scripture especially on two accounts:

First, Because Christ was of Ruth's posterity. The Holy Ghost thought fit to take particular notice of that marriage of Boaz with Ruth, whence sprang the Saviour of the world. We may often observe it, that the Holy Spirit who indited the Scriptures, often takes notice of little things, minute occurrences, that do but remotely relate to Jesus Christ.