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V. Our resolutions to cleave to and follow those that are turning to God, and joining themselves to his people, ought to be fixed and strong, because of the great difficulty of it. If we will cleave to them and have their God for our God, and their people for our people, we must mortify and deny all our lusts, cross every evil appetite and inclination, and forever part with all sin. But our lusts are many and violent. Sin is naturally exceeding dear to us; to part with it is compared to plucking out our right eyes. Men may refrain from wonted ways of sin for a little while, and may deny their lusts in a partial degree, with less difficulty; but ’tis heart-rending work, finally to part with all sin, and to give our dearest lusts a bill of divorce, utterly to send them away. But this we must do if we would follow those that are truly turning to God. Yea, we must not only forsake sin but must, in a sense, forsake all the world: Luke xiv. 33, “Whosoever he be of you that forsaketh, not all he hath, he cannot be my disciple.” That is, he must forsake all in his heart, and must come to a thorough disposition and readiness actually to quit all for God and the glorious spiritual privileges of his people, whenever the case may require it; and that without any prospect of anything of the like nature, or any worldly thing whatsoever, to make amends for it; and all to go into a strange country, a land that has hitherto been unseen; like Abraham, who is called of God, “went out of his own country, and from his kindred, and from his father’s house, for a land that God should show him, not knowing whither he went.” 

Thus it was a hard thing for Ruth to forsake her native country and her father and mother, her kindred and acquaintance, and all the pleasant things she had in the land of Moab, to dwell in the land of Israel, where she never had been. Naomi told her of the difficulties once again. They were too hard for her sister Orpah; their consideration of them turned her back after she was set out. Her resolution was not firm enough to overcome them. But so firmly resolved was Ruth, that she broke through all; she was steadfast in it, that, let the difficulty be what it would, she would not leave her mother-in-law. So people need to be very firm in their resolution to conquer the difficulties that are in the way of cleaving to those who are indeed turning from sin to God. 

Our cleaving to them and having their God for our God and their people for our people depends on our resolution and choice, and that is in two respects. 

1. The firmness of resolution in using means in order to it, is the way to have means effectual. There are means appointed in order to our becoming some of the true Israel and having their God for our God, and the thorough use of these means is the way to have success; but not slack or slight use of them. And that we may be thorough, there is need of the strength of resolution, a firm and inflexible disposition and bent of mind to be universal in the use of means, and to do what we do with our might, and to persevere in it. Matt. xi. 12, “The kingdom of heaven suffered violence, and the violent take it by force.” 

2. A choosing of their God and their people, with full determination and with the whole soul, is the condition of a union with them. God gives every man his choice in this matter: as Orpah and Ruth had their choice, whether they would go with Naomi into the land of Israel or stay in the land of Moab. A natural man may choose deliverance from hell; but no man doth ever heartily choose God and Christ, and the spiritual benefits that Christ has purchased, and the happiness of God’s people, till he is converted. On the contrary, he is averse to them; he has no relish in them; and is wholly ignorant of their inestimable worth and value of them. 

Many carnal men do seem to choose these things but do it not really: as Orpah seemed at first to choose to forsake Moab to go into the land of Israel. But when Naomi came to set before her the difficulty of it, she went back; and thereby showed that she was not fully determined in her choice and that her whole soul was not in it as Ruth’s was.

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It may well be sufficient to induce us to resolve to cleave to those that forsake their sins and idols to join themselves with this people, that God is with them, Zech. viii. 23: “Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, we will go with you: for we have heard that God is with you.” So should persons as it was taken hold of the skirt of their neighbors and companions that have turned to God and resolve that they will go with them because God is with them.

III. Happiness is nowhere else to be had, but in their God, and with their people. There are that are called gods many, and lords many. Some make gods of their pleasures; some choose Mammon for their god; some make gods of their own supposed excellencies, or the outward advantages they have above their neighbors: some choose one thing for their god, and others another. But men can be happy in no other God but the God of Israel: he is the only fountain of happiness. Other gods can’t help in calamity; nor can any of them afford what the poor empty soul stands in need of. Let men adore those other gods never so much, and call upon them never so earnestly, and serve them never so diligently, they will nevertheless remain poor, wretched, unsatisfied, undone creatures. All other people are miserable, but people whose God is the Lord. —The world is divided into two societies. There are the people of God, the little flock of Jesus Christ, that company that we read of, Rev. xiv. 4. “These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb.” And there are those that belong to the kingdom of darkness, that is without Christ, being aliens from the commonwealth of Israel, strangers from the covenant of promise, having no hope, and without God in the world. All that is of this latter company are wretched and undone; they are the enemies of God and under his wrath and condemnation. They are the devil’s slaves, which serve him blindfolded, and are befooled and ensnared by him, and hurried along in a broad way to eternal perdition. 

IV. When those that we have formerly been conversant with are turning to God, and to his people, their example ought to influence us. Their example should be looked upon as the call of God to us to do as they have done. God, when he changes the heart of one, calls upon another; especially does he loudly call on those that have been their friends and acquaintance. We have been influenced by their examples in evil; and shall we cease to follow them when they make the wisest choice that ever they made, and do the best thing that ever they did? If we have been companions with them in worldliness, in vanity, in unprofitable and sinful conversation, it will be a hard case, if there must be a parting now, because we are not willing to be companions with them in holiness and true happiness. Men are greatly influenced by seeing one another’s prosperity in other things. If those whom they have been very conversant with grow rich and obtain any great earthly advantages, it awakens their ambition and eager desire after the like prosperity. How much more should they be influenced, and stirred up to follow them, and be like them, when they obtain that spiritual and eternal happiness that is of infinitely more worth than all the prosperity and glory of this world!

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III  RUTH’S RESOLUTION°

Ruth I. 16.—And Ruth said, Intreat me not to leave thee, or to return from following thee: for whither thou go, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God.

The historical things in this book of Ruth seem to be inserted into the canon of 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 that the Holy Spirit who indited the Scriptures, often takes notice of little things, minute occurrences, which do but remotely relate to Jesus Christ.

Secondly, this history seems to be typical of the calling of the Gentile church, and indeed of the conversion of every believer. Ruth was not originally of Israel but was a Moabitess, an alien from the commonwealth of Israel: but she forsook her own people, and the idols of the Gentiles, to worship the God of Israel, and to join herself to that people. Herein she seems to be a type of the Gentile church, and also of every sincere convert. Ruth was the mother of Christ; he came of her posterity: so the church is Christ’s mother, as she is represented, by Rev. xii., at the beginning. And so also is every true Christian his mother: Matt. xii. 50, “Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.” Christ is what the soul of every one of the elects is in travail within the new birth. Ruth forsook all her natural relations and her own country, the land of her nativity, and all her former possessions there, for the sake of the God of Israel as every true Christian forsakes all for Christ. Psalm xlv. 10, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house.” 

Naomi was now returning out of the land of Moab into the land of Israel with her two daughters-in-law, Orpah and Ruth; who will represent to us two sorts of professors of religion: Orpah, that sort that indeed makes a fair profession, and seems to set out well, but dure but for a while, and then turn back; Ruth, that sort that is sound and sincere, and therefore are steadfast and persevering in the way that they have set out in. Naomi in the preceding verses represents to these her daughters the difficulties of their leaving their own country to go with her. And in this verse may be observed, 

1. The remarkable conduct and behavior of Ruth on this occasion; with what inflexible resolution she cleaves to Naomi and follows her. When Naomi first arose to return from the country of Moab to the land of Israel, Orpah and Ruth both set out with her; and Naomi exhorts them both to return. And they both of them wept and seemed as if they could not bear the thoughts of leaving her, and appeared as if they were resolved to go with her: verse 10, “And they said unto her, surely we will return with thee unto thy people.” Then Naomi says to them again, “Turn again, my daughters, go your way,” &c. And then they have greatly affected again, and Orpah returned and went back. Now Ruth’s steadfastness in her purpose had a greater trial, but yet is not overcome: “She clave unto her,” verse 14. Then Naomi speaks to her again, in verse 15, “Behold, thy sister-in-law is gone back unto her people, and unto her gods: return thou after thy sister-in-law.” And then she shows her immovable resolution in the text and following verse.

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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 understanding. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support people in affliction and to give the mind peace and brightness in this stormy and dark world. 

3. This light effectually influences the inclination and changes the nature of the soul. It assimilates 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 faces, 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 us from the world and raise our inclination to heavenly things. It will turn the heart to God as the fountain of good and 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 and mortifies its enmity and opposition against the scheme of salvation therein revealed. It causes the heart to embrace the joyful tidings, and entirely adhere to, and acquiesce in the revelation of Christ as our Saviour. It causes the whole soul to accord and symphonizes 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.

 This light, and this only, has its fruit in the 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 nature, so it will effectually dispose to universal obedience. It shows God’s worthiness to be obeyed and served. It draws forth the heart in a sincere love for God, which is the only principle of true, gracious, and universal obedience. And it convinces them of the reality of those glorious rewards that God has promised to them that obey him.

 

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First, this doctrine may lead us to reflect on the goodness of God, which 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 subtle 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 hidden 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, few 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 is 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 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. ’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 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 noblest 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 of the most excellent knowledge of the angels, yea, of God himself.

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3. ’Tis 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 be 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 is 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 was made on purpose for those exercises that do respect God and wherein they have neatly 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. ’Tis 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 of. ’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 God, however, 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 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 participation of the deity: ’tis a kind of emanation of God’s beauty and is related to God as the light is to the sun. ’Tis therefore congruous and fit, that when it is given of God, it should be neatly 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. The reason, indeed, is necessary in order to it, as ’tis by reason only that we 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; and reason may many ways be indirectly and remotely an advantage to it. And the reason has also to do with the acts that are immediately consequent on this discovery: a seeing the truth of religion from hence is by reason; though it is but by one step, and the inference be immediate. So, reason has to do with accepting, and trusting in Christ, who is consequent on it. But if we take reason strictly, not for the faculty of mental perception in general, but for ratiocination, or 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 anything: such a perception doesn’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. The 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.

 

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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 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 anyone, 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 anyone 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 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 everyone 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 a like manner distinguishing and as rationally convincing, provided it be but seen! ’Tis rational to suppose that when God speaks to the world, there should be something in his word or speech vastly different from men’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 men’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 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 everything 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, 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 a fire? saith the Lord; and like a hammer that breath the rock in pieces?”

 2. If there be such a distinguishing excellency in divine things, 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 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 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.

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And that a true and saving belief of the truth of religion is that which arises from such a discovery, is also what Scripture teaches. As John vi. 40: “And this is the will of him that sent me, that everyone which seeth the Son, and believeth on him, may have everlasting life;” where it is plain that 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 know that all things 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 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 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. i. 16: “For we had 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 for 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 of; 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,

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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, ’Tis scriptural. My text is not only full to the purpose but ’tis a doctrine that 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 a few texts of many. 1 John iii. 6, “Whosoever sinned hath not seen him, nor known him.” 3 John 11, “He that doeth good is of God: but he that doeth evil hath not seen, God.” 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 God, and Jesus Christ, whom thou hast sent.” This knowledge, or sight of God and Christ, can’t 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. 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 knows the Son, but the Father: neither knows 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. 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 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 ’tis as immediately from God, as light from the sun: and that ’tis the immediate effect of his power and will; for ’tis compared to God’s creating the light by his powerful word at 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. 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 God to open his eyes? Was he ever blind? Might he not have resorted to the law and seen 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 his eyes not open to read these strange things when he would? Doubtless, by “wondrous things” in God’s law, he had respect for those distinguishing and wonderful excellencies, and marvelous 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. xxv. 14: “The secret of the Lord is with them that fear him, and he will show them his covenant.”

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-6

 

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. ’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 passive, but active in it; the acts and exercises of man’s understanding are concerned and made use of in it. God, in letting 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, ’tis as the subject and not as the cause; and that actions 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 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. iv. 4. The gospel is as a glass, by which this light is conveyed to us, 1 Cor. xiii. 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 ’tis 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 ’tis 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 can’t have spiritual light without the word. But that won't argue that the word properly causes that light. The mind can’t see the excellency of any doctrine unless that doctrine is 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. 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,

 

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-5

 

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; either indirectly or directly.

First, Indirectly, and 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 validity. 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 cause 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, 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 hindrances of reason but positively helps reason. It makes even the speculative notions more lively. It attracts the attention of the mind, with more fixedness and intenseness to that kind of object, 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 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 draw on the faculties and draw forth their exercises: so that reason itself is under far more significant 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 excellence, it won’t allow any thought that it is human work or the fruit of men’s invention. This evidence that they that are spiritually enlightened have 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 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 excellence 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.

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-4

 

4. ’Tis 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 by 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 by 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 fairyland, 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 of 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 is 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, 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, which 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 with it, but the heart is concerned with 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.

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-3

 

2. This spiritual and divine light doesn’t consist of any impression made upon the imagination. It is no impression upon the mind, as though one saw anything with one’s bodily eyes: ’tis no imagination or idea of an outward light or glory, or any beauty of form or countenance, or a visible luster 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 exceedingly different thing from it. Natural men may have lively impressions on their imaginations, and we can’t determine but that the devil, who transforms himself into an angel of light, may cause imaginations of 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 suggestion 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 an 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.

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-2

 

1. Those convictions that natural men may have of their sin and misery, are not this spiritual and divine light. Men in a natural condition may have convictions of the guilt that lies upon them, 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; ’tis 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 nature; and not by imparting grace or bestowing anything 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 retribution. The Spirit of God, in those convictions which unregenerate men sometimes have, assists conscience to do this work to a further degree than it would do if they were left to themselves: he helps it against those things that tend to stupefy it and obstruct its exercise. But in the renewing and sanctifying work of the Holy Ghost, those things are wrought in the soul that is 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 thenceforward 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 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; 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 to his temple, and 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, 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 at the beginning of the creation; so, the Spirit of God may act upon the minds of men in 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.

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-1

 

A DIVINE AND SUPERNATURAL LIGHT, IMMEDIATELY IMPARTED TO THE SOUL BY THE SPIRIT OF GOD, IS SHOWN TO BE BOTH A SCRIPTURAL AND RATIONAL DOCTRINE.

Matt. xvi.—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 the 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 of who others said he was, Christ asked 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. 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 evidence of his being blessed.

First, 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 should be singled out, as it were, by name, that my Heavenly Father should thus set his love on thee, Simon Barjona. This argues thee blessed, that thou should 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 my Father which is in heaven only can give: it is too high and excellent to be communicated by such means as other knowledge is. Thou art blessed, that thou know that which God alone can teach thee.”

The origin 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, 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 skillful in embroidering, that God had filled them with the spirit of wisdom, Exod. xxviii. 3.

God is the author of such knowledge, but not so but that flesh and blood reveal 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 are made use of by God as the mediate or second because 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 viz., 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.

In what I say on this subject at this time 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 do it, would show,

First, In a few things what it is not. And here,