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 distin guishing 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 differ ent from man's word. Supposing that God never had spoken to the world, but we had notice 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. 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 chings; 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 discern ing 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 pow er of filthy lusts, should have any relish or sense of divine beauty or excellency; or that their minds should be sus ceptive of that light that is in its own nature so pure and heav enly. 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 teachcs, 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 wis

dom, that is of such a divine and excellent nature, to be be stowed 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 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 rea son 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 ac cepting 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 infering 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 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 counte nance 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 gos pel depended only on history, and such reasonings as learned men only are cap, ble 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 when they are revealed to those. 1 Cor. i. 26, 7. “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 exam Ining 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 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. 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 and 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