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ble symbol and semblance of his spiritual glory-together with his spiritual glory itself, manifested to their minds; the manifestation was such as did perfectly, and with good reason, assure them of his divinity; as appears by what one of them says concerning it, 2 Pet. i. 16-18. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty: for he received from God the Father, honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard when we were with him in the holy mount. The apostle calls that mount, the holy mount, because the manifestations of Christ there made to their minds, and with which they were especially impressed and ravished, was the glory of his holiness, or the beauty of his moral excellency: or, as another of these disciples, who saw it, expresses it, His glory, as full of grace and truth.

Now this distinguishing glory of the Divine Being has its brightest manifestation in the things exhibited to us in the gospel; the doctrines there taught, the word there spoken, and the divine counsels, acts and works there revealed. These things have the clearest, most admirable, and distinguishing representations and exhibitions of the glory of God's moral perfections, that ever were made to the world. And if there be such a distinguishing, evidential manifestation of divine glory in the gospel, it is reasonable to suppose that there may be such a thing as seeing it: what should hinder but that it may be seen? It is no argument that it cannot be seen, because some do not see it; though they may be discerning men in temporal matters. If there be such ineffable, distinguishing, evidential excellencies in the gospel, it is reasonable to suppose, that they are such as are not to be discerned, but by the special influence and enlightenings of the Spirit of God. There is need of uncommon force of mind to discern the distinguishing excellencies of the works of authors of great genius. Those things in Milton, which to mean judges appear tasteless and imperfections, are his inimitable excellencies in the eyes of those who are of greater discerning, and better And if there be a book of which God is the author, it is most reasonable to suppose, that the distinguishing glories of his word are of such a kind, as that the sin and corruption of men's hearts-which above all things alienate them from the Deity, and make the heart dull and stupid to any sense or taste of those things wherein the moral glory of the divine perfections consists -would blind them from discerning the beauties of such a book; and that therefore they will not see them, but as God is pleased to enlighten them, and restore an holy taste, to discern and relish divine beauties.



This sense of the spiritual excellency and beauty of divine things, also tends directly to convince the mind of the truth of the gospel. Very many of the most important things declared in the gospel are hid from the eyes of natural men, the truth of which in effect consists in this excellency, or so immediately depends upon it, and results from it, that in this excellency being seen, the truth of those things is seen. As soon as ever the eyes are opened to behold a holy beauty and amiableness in divine. things, a multitude of most important doctrines of the gospel that depend upon it, (which all appear strange and dark to natural men,) are at once seen to be true. As for instance, hereby appears the truth of what the word of God declares concerning the exceeding evil of sin; for the same eye that discerns the transcendent beauty of holiness, necessarily therein sees the exceeding odiousness of sin: the same taste which relishes the sweetness of true moral good, tastes the bitterness of moral evil. And by this means a man sees his own sinfulness and loathsomeness; for he has now a sense to discern objects of this nature; and so sees the truth of what the word of God declares concerning the exceeding sinfulness of mankind, which before he did not He now sees the dreadful pollution of his heart, and the desperate depravity of his nature, in a new manner; for his soul has now a sense given it to feel the pain of such a disease. This shows him the truth of what the scripture reveals concerning the corruption of man's nature, his original sin, his ruinous condition, his need of a Saviour, and of the mighty power of God to renew his heart, and change his nature. Men by seeing the true excellency of holiness, see the glory of all those things which both reason and scripture shew to be in the Divine Being; for it has been shown, that the glory of them depends on this. And hereby they see the truth of all that the scripture declares concerning God's glorious excellency and majesty, his being the fountain of all good, the only happiness of the creature, &c. This again shews the mind the truth of what the scripture teaches concerning the evil of sin against so glorious a God; also the truth of what it teaches concerning sin's just desert of that dreadful punishment which it reveals; and concerning the impossibility of our offering any satisfaction, or sufficient atonement for that which is so infinitely evil and heinous. And this again shews the truth of what the scripture reveals concerning the necessity of a Saviour, to offer an atonement of infinite value for sin. This sense of spiritual beauty enables the soul to see the glory of those things which the gospel reveals concerning the person of Christ; and so enables to see the exceeding beauty and dignity of his person, appearing in what the gospel exhibits of his word, works, acts, and life; and this apprehension of the superlative dignity of his

person, shews the truth of what the gospel declares concerning the value of his blood and righteousness; the infinite excellency of that offering he has made to God for us, its sufficiency to atone for our sins, and recommend us to God. And thus the Spirit of God discovers the way of salvation by Christ; the soul sees the fitness and suitableness of this way, the admirable wisdom of the contrivance, and the perfect answerableness to our necessities of the provision that the gospel exhibits. A sense of true divine beauty being given, the soul discerns the beauty of every part of the gospel-scheme. This also shews the soul the truth of what the word of God declares concerning man's chief happiness, as consisting in holy exercises and enjoyments, and the unspeakable glory of the heavenly state. What the prophecies of the Old Testament, and the writings of the apostles declare concerning the glory of the Messiah's kingdom, is now all plain; and also what the scripture teaches concerning the reasons and grounds of our duty. The truth of all these things revealed in the scripture, and many more that might be mentioned, appear to the soul, only by that spiritual taste of divine beauty, which has been spoken of; they being hidden things before.

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

Unless men may come to a reasonable solid persuasion and conviction of the truth of the gospel, by internal evidences in the way that has been spoken, viz. by a sight of its glory, it is impossible that those who are illiterate, and unacquainted with history, should have any thorough and effectual conviction of it at all. They may without this sce a great deal of probability of it; it may be reasonable for them to give much credit to what learned men and historians tell them; and they may tell them so much, that it may look very probable and rational to them, that the Christian religion is true; and so much that they would be very unreasonable not to entertain this opinion. But to have a conviction, so clear, and evident, and assuring, as to be sufficient to induce them, with boldness to sell all, confidently and fearlessly to run the venture of the loss of all things, and of enduring the most exquisite and long continued torments, and to trample the

world under foot, and count all things but dung for Christ, the evidence they can have from history, cannot be sufficient. It is impossible that men, who have not something of a general view of the historical world, or the series of history from age to age, should come at the force of arguments for the truth of Christianity, drawn from history, to that degree, as effectually to induce them to venture their all upon it. After all that learned men have said to them, there will remain innumerable doubts on their minds; they will be ready, when pinched with some great trial of their faith, to say, "How do I know this, or that? How


do I know when these histories were written? Learned men tell me these histories were so and so attested in their day; but how do I know that there were such attestations then? They tell me there is equal reason to believe these facts, as any whatsoever that are related at such a distance; but how do I know that other facts which are related of those ages, ever were?" Those who have not something of a general view of the series of historical events, and of the state of mankind from age to age, cannot see the clear evidence from hisstory of the truth of facts in distant ages; but there will remain endless doubts and scruples. But the gospel was not given only for learned men. are at least nineteen in twenty, if not ninety-nine in a hundred, of those for whom the scriptures were written, who are not capable of any certain or effectual conviction of the divine authority of the scriptures, by such arguments as learned men use. men who have been brought up in heathenism, must wait for a clear and certain conviction of the truth of Christianity, until they have learning and acquaintance with the histories of politer nations, enough to see clearly the force of such kind of arguments, it will make the evidence of the gospel, to them, immensely cumbersome, and will render the propagation of the gospel among them infinitely difficult. Miserable is the condition of the Houssatunnuck Indians and others, who have lately manifested a desire to be instructed in Christianity, if they can come at no evidence of the truth of Christianity, sufficient to induce them to sell all for Christ, in any other way but this.


It is unreasonable to suppose, that God has provided for his people, no more than probable evidences of the truth of the gospel. He has with great care abundantly provided, and given them the most convincing, assuring, satisfying, and manifold evidence of his faithfulness in the covenant of grace; and as David says, made a covenant, ordered in all things and sure. Therefore it is rational to suppose, that at the same time, he would not fail of ordering the matter so, that there should not be wanting as great and clear evidence, that this is his covenant, and that these promises, are his promises; or, which is the same thing, that the Chris

tian religion is true, and that the gospel is his word. Otherwise in vain are those great assurances he has given of his faithfulness in his covenant, by confirming it with his oath, and so variously establishing it by seals and pledges. For the evidence that it is his covenant, is properly the foundation on which all the force and effect of those other assurances do stand. We may therefore undoubtedly suppose and conclude, that there is some sort of evidence which God has given, that this covenant, and these promises are his, beyond all mere probability; that there are some grounds of assurance of it held forth, which, if we are not blind to them, tend to give a higher persuasion, than any arguing from history, human tradition, &c. which the illiterate, and unacquainted with history, are capable of; yea, that which is good ground of the highest and most perfect assurance, that mankind have in any case whatsoever; agreeable to those high expressions which the apostle uses, Heb. x. 22. Let us draw near in FULL ASSURANCE OF FAITH. And Col. ii. 2. That their hearts might be comforted, being knit together in love, and unto ALL RICHES OF THE FULL ASSURANCE OF UNDERSTANDING, to the acknowledgment of the mystery of God, and of the Father, and of Christ. It is reasonable to suppose, that God would give the greatest evidence of those things which are greatest, and the truth of which is of greatest importance to us: and that we therefore, if we are wise, and act rationally, shall have the greatest desire of having full, undoubting, and perfect assurance thereof. But it is certain, that such an assurance is not to be attained by the greater part of them who live under the gospel, by arguments fetched from ancient traditions, histories, and monuments.

And if we come to fact and experience, there is not the least reason to suppose, that one in a hundred of those who have been sincere Christians, and have had a heart to sell all for Christ, have come by their conviction of the truth of the gospel this way. If we read over the histories of the many thousands that died martyrs for Christ, since the beginning of the reformation, and have cheerfully undergone extreme tortures, in a confidence of the truth of the gospel, and consider their circumstances and advantages; how few of them were there, that we can reasonably suppose, ever came by their assured persuasion, this way; or indeed for whom it was possible, reasonably to receive so full and strong an assurance, from such arguments! Many of them were weak women and children, and the greater part of them illiterate persons; many of whom had been brought up in popish ignorance and darkness, were but newly come out of it, and lived and died in times, wherein those arguments for the truth of Christianity from antiquity and history, had been but very imperfectly handled. And indeed, it is but very lately that these arguments

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