Matt. xvi. 17.
And Jesus answered and said unto him, Blessed art thou, Simon
Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father
which is in heaven.
CHRIST addresses these words to Peter upon occasion of his
professing his faith in him as the Son of God. Our Lord was inquiring of his
disciples, whom men said that 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 whom others said that he was,
Christ asks them, whom they said that 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. That 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 an evidence of his being blessed,
First, as it shows how peculiarly favored he was of God above
others: q. d. “How highly favored art thou, that others, 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 shouldst
be singled out, as it were, by name, that my heavenly Father should thus set
his love on thee, Simon Bar-jona. This argues thee blessed, that thou shouldst
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 only my Father which is in heaven can give: it is too high and excellent to be communicated by such means as other knowledge is. Thou art blessed, that thou knowest what God alone can teach thee.”
The original 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, that flesh and blood had not revealed it.
God is the author of all knowledge and understanding whatsoever. He is the
author of all moral prudence, and of the skill that men have in their secular
business. Thus it is said of all in Israel that were wise-hearted, and skilled
in embroidering, that God had filled them with the spirit of wisdom. Exod.
xxviii. 3.
God is the author of such knowledge; yet so that flesh and
blood reveals 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 is employed as the mediate or second
cause 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, 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
DOCTRINE
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.—And on this subject 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. would show what this spiritual and divine light is. And in
order to it, would show,
First, in a few things what it is not. And here,
1. Those convictions that natural men may have of their sin
and misery, is not this spiritual and divine light. Men in a natural condition
may have convictions of the guilt that lies upon them, and of the anger of God,
and their danger of divine vengeance. Such convictions are from the light 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; it is 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 of nature; and not by
imparting grace, or bestowing any thing 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 a retribution. The Spirit of God, in
those convictions which unregenerate men sometimes have, assists conscience to
do this work in a further degree than it would do if they were left to
themselves. He helps it against those things that tend to stupify it, and
obstruct its exercise. But in the renewing and sanctifying work of the Holy
Ghost, those things are wrought in the soul that are 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 the 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;
for notwithstanding all his influences that they may possess, they are still
sensual, having not the Spirit. Jude 19. But he unites himself with the mind of
a saint, takes him for his temple, 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, and living in them, 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, in the beginning of creation;
so the Spirit of God may act upon the minds of men 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, 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.
2. This spiritual and divine light does not consist in any
impression made upon the imagination. It is no impression upon the mind, as
though one saw anything with the bodily eyes. It is 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. Natural
men may have lively impressions on their imaginations; and we cannot determine
but that the devil, who transforms himself into an angel of light, may cause
imaginations of an 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 suggesting 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 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 than
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.
4. It is not every affecting view that men have of religious
things that is this spiritual and divine light. Men by mere principles of
nature are capable of being affected with 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 tragic 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
with 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
romantic description of the pleasantness of fairy land, or the like. And a
common belief of the truth of such things, 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 the 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 how amiable God is on account of the
beauty of this divine attribute.
There is a twofold knowledge of good of which God has mad the
mind of man capable. The first, that which is merely notional; as when a person
only speculatively judges that any thing 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 thing is, that which consists in the sense of the heart; as when
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, in distinction from the will or the 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 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 that knows not how honey tastes; but a man cannot 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. 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 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 the divine excellency of
things contained in the word of God, 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 of 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 divine truth. 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, 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 likely. It
engages the attention of the mind, with 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 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 natural relations,
than he that sees them in a dim twilight.
The mind being sensible 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 purpose. The beauty 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 the 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 us of their truth;
and that because the excellency of these things is so superlative. There is a
beauty in them so divine and God-like, that it greatly and evidently
distinguishes them from things merely human, or that of which men are the
inventors and authors; a glory so high and great, that when clearly seen,
commands assent to their divine reality. When there is an actual and lively
discovery of this beauty and excellency, it will not allow of any such thought
as that it is the fruit of men’s invention. This is a kind of intuitive and
immediate evidence. They believe the doctrines of God’s word to be divine,
because 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 God, and not of men.
Such a conviction of the truths of religion as this, arising
from a sense of their divine excellency, is included in saving faith. And this
original of it, is that by which it is most essentially distinguished from that
common assent, of which unregenerate men are capable.
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. It is not intended that the natural faculties are not used
in it. They are the subject of this light; and in such a manner, that they are
not merely passive, but active in it. God, in letting in this light into the
soul, deals with man according to his nature, and makes use of his rational
faculties. But yet this light is not the less immediately from God for that;
the faculties are made use of as the subject, and not as the cause. As the use
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. It is not intended that outward means have no concern in
this affair. It is not in this affair, as in inspiration, where new truths are
suggested: for by this light is given only 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 employed 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 it is given by
God without making use of any means that operate by their own power or natural
force. God makes use of means; but it is 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; but is made use
of only 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 doctrines; it is the cause of a notion of them in our heads,
but not of the sense of their divine excellency in our hearts. Indeed a person
cannot have spiritual light without the word. But that does not argue, that the
word properly causes that light. The mind cannot see the excellency of any
doctrine, unless that doctrine be first in the mind; but seeing 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
which 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. As for instance, the 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,
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, it is scriptural. My text is not only full to the
purpose, but it is a doctrine with which the Scripture abounds. 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 few texts out of many: 1 John iii. 6. “Whosoever sinneth, hath not
seen him, nor known him.” 3 John 11. “He that doth good, is of God: but he that
doth 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, cannot be a mere speculative knowledge; because it
is spoken of as that wherein they differ from the ungodly. And b, 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. 25-27. “At that time Jesus answered and
said, I thank thee, oh 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 Father, save the Son, and he to
whomsoever the Son will reveal him.” Here this effect is ascribed exclusively
to the arbitrary operation and gift of God bestowing this knowledge on whom he
will, and distinguishing those with it who have the least natural advantage or
means for knowledge, even babes, when it is denied to the wise and prudent. And
imparting this knowledge is here appropriated to the Son of God, as his sole
prerogative. And again, 2 Cor. iv. 6. “For God who commanded the light to shine
out of darkness, hath shined in our hearts, to give the light of the knowledge
of the glory of God, in the face of Jesus Christ.” This plainly shows, that
there is a discovery of the divine superlative glory and excellency of God and
Christ, peculiar to the saints; and also, that it is as immediately from God,
as light from the sun: and that it is the immediate effect of his power and
will. For it is compared to God’s creating the light by his powerful word in
the beginning of the creation; and is said to be by the Spirit of the Lord, in
the 18th verse of the preceding chapter. God is spoken of as giving the
knowledge of Christ in conversion, as of what before was hidden and unseen,
Gal. i. 15, 16. “But when it pleased God, who separated me from my mother’s
womb, and called me by his grace, to reveal his Son in me.”—The Scripture also
speaks plainly of such a knowledge of the word of God, as has been described,
as the immediate gift of God; Ps. cxix. 18. “Open thou mine eyes, that I may
behold wondrous things out of thy law.” What could the psalmist mean, when he
begged of God to open his eyes? Was he ever blind? Might he not have resort to
the law and see every word and sentence in it when he pleased? And what could
he mean by those wondrous things? Were they the wonderful stories of the
creation, the deluge, and Israel’s passing through the Red sea, and the like?
Were not his eyes open to read these strange things when he would? Doubtless by
wondrous things in God’s law, he had respect to those distinguishing and
wonderful excellencies, and marvelous manifestations of the divine perfections
and glory, contained in the commands and doctrines of the word, and those works
and counsels of God that were there revealed. So the Scripture speaks of a
knowledge of God’s dispensation and covenant of mercy and way of grace towards
his people, as peculiar to the saints, and given only by God, Ps. xxv. 14. “The
secret of the Lord is with them that fear him; and he will show them his
covenant.”
And that a true and saving belief of the truth of religion is
that which arises from such a discovery, is also what the Scripture teaches. As
John vi. 40. “And this is the will of him that sent me, that every one who
seeth the Son, and believeth on him, may have everlasting life,” where it is
plain that a true faith is what arises from a spiritual sight of Christ. And,
John xvii. 6, 7, 8. “I have manifested thy name unto the men which thou gavest
me out of the world.—Now they have known that all things whatsoever thou has
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
the, and they have believed that thou didst send me,” where Christ’s
manifesting God’s name to the disciples, or giving them the knowledge of God,
was that whereby they knew that Christ’s doctrine was of God, and that Christ
himself proceeded from him, and was sent by him. Again, John xii. 44, 45, 46.
“Jesus cried and said, He that believeth on me, believeth not on me, but on him
that sent me. And he that seeth me, seeth him that sent me. I am come a light
into the world, that whosoever believeth on me, should not abide in darkness.”
There believing in Christ, and spiritually seeing him, are parallel.
Christ condemns the Jews, that they did not know that he was
the Messiah, and that his doctrine was true, from an inward distinguishing
taste and relish of what was divine, in Luke xii. 56, 57. He having there
blamed the Jews, that though they could discern the face of the sky and of the
earth, and signs of the weather, that they could not discern those times—or as it
is expressed in Matthew, the signs of those times—adds, “yea, and why even of
your 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 savour of the things of God, by
which you may see the distinguishing glory, and evident divinity, of me and my
doctrine?
The apostle Peter mentions it as what gave him and his
companions good and well-grounded assurance of the truth of the gospel, that
they had seen the divine glory of Christ.—2 Pet. i. 16. “For we have now
followed cunningly devised fables, when we made known unto you the power and
coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.” The
apostle has respect to that visible glory of Christ which they saw in his
transfiguration: that glory was so divine, having such an ineffable appearance
and semblance of divine holiness, majesty, and grace, that it evidently denoted
him to be a divine person. But if a sight of Christ’s outward glory might give
a rational assurance of his divinity, why may not an apprehension of his
spiritual glory do so too? Doubtless Christ’s spiritual glory is in itself as
distinguishing, and as plainly shows his divinity, as his outward glory,—nay, a
great deal more: for his spiritual glory of his transfiguration showed him to
be divine, only as it was a remarkable image or representation of that
spiritual glory. Doubtless, therefore, he that has had a clear sight of the
spiritual glory of Christ, may say, I have not followed cunningly devised
fables, but have been an eye-witness of his majesty, upon as good grounds as
the apostle, when he had respect to the outward glory of Christ that he had
seen. But this brings me to what was proposed next, viz. to show that,
Secondly, this doctrine is rational.
1. It is rational to suppose, that there is really such an
excellency in divine things—so transcendent and exceedingly different from what
is in other things—that, if it were seen, would most evidently distinguish
them. We cannot rationally doubt but that things divine, which appertain to the
Supreme Being, are vastly different from things that are human; that there is a
high, glorious, and God-like excellency in them, that does most remarkably
difference them from the things that are of men; insomuch that if the
difference were but seen, it would have a convincing, satisfying influence upon
any one, that they are divine. What reason can be offered against it? Unless we
would argue, that God is not remarkably distinguished in glory from men.
If Christ should now appear to any one as he did on the mount
at his transfiguration; or if he should appear to the world in his heavenly
glory, as he will do at the day of judgment; without doubt, his glory and
majesty would be such as would satisfy every one, that he was a divine person,
and that religion was true: and it would be a most reasonable and well-grounded
conviction too. And why may there not be that stamp of divinity, or divine
glory, on the word of God, on the scheme and doctrine of the gospel, that may be
in like matter distinguishing 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 vastly different from men’s word. Supposing
that God never had spoken to the world, but we had notice that he was about to
reveal himself from heaven, and speak to us immediately himself, or that he
should give us a book of his own inditing; after what manner should we expect
that he would speak? Would it not be rational to suppose, that his speech would
be exceeding different from men’s speech, that there should be such an
excellency and sublimity in his word, such a stamp of wisdom, holiness,
majesty, and other divine perfections, that the word of men, yea of the wisest
of men, should appear mean and base in comparison of it? Doubtless it would be
thought rational to expect this, and unreasonable to think otherwise. When a
wise man speaks in the exercise of his wisdom, there is something in every
thing he says, that is very distinguishable from the talk of a little child.
So, without doubt, and much more, is the speech of God to be distinguished from
that of the wisest of men; agreeable to Jer. xxiii. 28, 29. God having there
been reproving the false prophets that prophesied in his name, and pretended
that what they spake was his word, when indeed it was their own word, says,
“The prophet that hath a dream, let him tell a dream; and he that hath my word,
let him speak my word faithfully: ‘what is the chaff to the wheat?’ saith the
Lord. ‘Is not my word like as a fire?’ saith the Lord: and like a hammer that
breaketh the rock in pieces.”
2. If there be such a distinguishing excellency in divine
things; it is rational to suppose that there may be such a thing as seeing it.
What should hinder but that it may be seen? It is no argument, that there is no
such distinguishing excellency, or that it cannot be seen, because some do not
see it, though they may be discerning men in temporal matters. It is not
rational to suppose, if there be any such excellency in divine things, that
wicked men should see it. Is it rational to suppose, that those whose minds are
full of spiritual pollution, and under the power of filthy lusts, should have
any relish or sense of divine beauty or excellency; or that their minds should
be susceptive of that light that is in its own nature so pure and heavenly? It
need not seem at all strange, that sin should so blind the mind, seeing that
men’s particular natural tempers and dispositions will so much blind them in
secular matters; as when men’s natural temper is melancholy, jealous, fearful,
proud, or the like.
3. It is rational to suppose, that this knowledge should be
given immediately by God, and not be obtained by natural means. Upon what
account should it seem unreasonable, that there should be any immediate
communication between God and the creature? It is strange that men should make
any matter of difficulty of it. Why should not he that made all things, still
have something immediately to do with the things that he has made? Where lies
the great difficulty, if we own the being of a God, and that he created all
things out of nothing, of allowing some immediate influence of God on the
creation still? And if it be reasonable to suppose it with respect to any part
of the creation, it is especially so with respect to reasonable intelligent
creatures; who are next to God in the gradation of the different orders of
beings, and whose business is most immediately with God; and reason teaches
that man was made to serve and glorify his Creator. 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
wisdom, which is of such a divine and excellent nature, to be bestowed
immediately by himself; and that it should not be left in the power of second
causes. Spiritual wisdom and grace is the highest and most excellent gift that
ever God bestows on any creature: in this the highest excellency and perfection
of a rational creature consists. It is also immensely the most important of all
divine gifts: it is that wherein man’s happiness consists, and on which his
everlasting welfare depends. How rational is it to suppose that God, however he
has left lower gifts to second causes, and in some sort in their power, yet
should reserve this most excellent, divine, and important of all divine
communications, in his own hands, to be bestowed immediately by himself, as a
thing to great for second causes to be concerned in? It is rational to suppose,
that this blessing should be immediately from God, for there is no gift or
benefit that is in itself so nearly related to the divine nature. Nothing which
the creature receives is so much a participation of the Deity: it is a kind of
emanation of God’s beauty, and is related to God as the light is to the sun. It
is therefore congruous and fit, that when it is given of God, it should be
immediately from himself, and by himself, according to his own sovereign will.
It is rational to suppose, that it should be beyond man’s
power to obtain this light by the mere strength of natural reason; for it is
not a thing that belongs to reason, to see the beauty and loveliness of
spiritual things; it is not a speculative thing, but depends on the sense of
the heart. Reason indeed is necessary in order to it, as it is by reason only
that we are become the subjects of the means of it; which means I have already shown to be
necessary in order to it, though they have no proper causal influence in the
affair. It is by reason that we become possessed of a notion of those doctrines
that are the subject-matter of this divine light, or knowledge; and reason may
many ways be indirectly and remotely an advantage to it. Reason has also to do
in the acts that are immediately consequent on this discovery: for 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—the perceiving of spiritual
beauty and excellency no more belongs to reason, that 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 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 God, that has so ordered it, that a saving evidence of the truth of the gospel is such, as it 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 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 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 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 let into our souls. If
there be such a thing, doubtless it is 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 which
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 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 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. In assimilates our 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 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 from the world, and
raise the inclination to heavenly things. It will turn the heart to God 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
Savior: 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 God as worthy to be obeyed and served. It
draws forth the heart in a sincere love to God, which is the only principle of
a true, gracious, and universal obedience; and it convinces of the reality of
those glorious rewards that God has promised to them that obey him.
28 Preached at
Northampton, and published at the desire of some of the hearers, in the year
1734.
29 In the preceding
statement and the following explanation, our author might have rendered the
subject of “divine light immediately imparted to the soul” more perspicuous, by
a fuller use of that analogy which the scripture holds forth, between the
common theory of vision and the doctrine he defends. Let the remarks which follow
be candidly considered. 1. In the sacred scriptures, God is represented as “the
Father of lights,” and Christ as “the Sun of righteousness.” Yea, it is
asserted, that “God is LIGHT,” and that he “shines into the heart.” These and
similar expressions, with which the Old and New Testament abound, show that
there is a strong analogy between the light of the natural world, and something
spiritual that is expressed by the same term. 2. As the light of day proceeds
from the natural sun, and shines into the eye; so the spiritual or supernatural
light proceeds from God, and shines into the heart, or mind. Thus the analogy
holds, not only as to the things intended—in their sources, and their
emanations—but also as to the organs of reception. 3. The existence of light in
the eye depends neither on the perception of it, nor on any external object.
Our perception of illuminated objects is the effect of light’s existence in the
organ of vision. Without light both in the eye, and on the object to be seen,
there can be no perception of that object. In like manner, the existence of
that light which emanates from God, and shines into the mind, is there (that
is, in the mind) prior to, and independent of the knowledge of objects to be
known by it.—Therefore, 4. Knowledge can be called “light,” only in a secondary
sense, both naturally and spiritually; that is, by a metonymy, because it is
the effect of light. We know a visible object, because we see it; and we see
it, because light shines both on the object, and into the eye. It is by divine
light shining into the mind that we have a spiritual knowledge of God, of
Christ, or of any other object; in other words, a holy emanation or influence
from God, called light, is the cause why any person or thing is known in a
spiritual manner. 5. When any identify this divine light, these rays of the Sun
of righteousness, with knowledge, however spiritual and excellent, because the
latter is metonymically called “light,” they are chargeable with identifying
cause and effect, and therefore of confounding things which essentially differ.
For spiritual light, in the primary and proper sense, emanates immediately from
God, as rays from the sun; but this cannot be said of knowledge, because the
perception of an object, which is our act, must intervene. Knowledge
presupposes the primary light, and is also dependent on the objective truths
perceived. All knowledge, whether natural or spiritual, stands essentially
related to objects known; so that without those objects it can have no
existence. The knowledge of objects to be seen, therefore, is the effect of two
causes concurring, the object itself and light; whereas the “divine light which
is immediately imparted to the soul,” has but one cause, even the sovereign
will of God. 6. Coroll. The theological notion which makes all spiritual light
in man to consist in knowledge, and which is become too fashionable in the
present day, is contrary to Scripture, and to rational analogy.—W.
