believer is let into the knowledge of the excellency of his person, so as to know any thing more of it than the devils do; and it is only by the knowledge of the excellency of Christ's person, that any know his sufficiency as a mediator; for the latter depends upon, and arises from the former. It is by seeing the excellency of Christ's person, that the saints are made sensible of the preciousness of his blood, and its sufficiency to atone for sin; for therein consists the preciousness of Christ's blood, that it is the blood of so excellent and amiable a person. And on this depends the meritoriousness of his obedience, and sufficiency and prevalence of his intercession. By this sight of the moral beauty of divine things, is seen the beauty of the way of salvation by Christ; for that consists in the beauty of the moral perfections of God, which wonderfully shines forth in every step of this method of salvation, from beginning to end. By this is seen the fitness and suitableness of this way; for this wholly consists in its tendency to deliver us from sin and hell, and to bring us to the happiness which consists in the possession and enjoyment of moral good, in a way sweetly agreeing with God's moral perfections. And in the way's being contrived so as to attain these ends, consists the excellent wisdom of that way. By this is seen` the excellency of the word of God. Take away all the morat beauty and sweetness in the word, and the Bible is left wholly a dead letter, a dry, lifeless, tasteless thing. By this is seen the true foundation of our duty, the worthiness of God to be so esteemed, honored, loved, submitted to, and served, as he requires of us, and the amiableness of the duties themselves that are required of us. And by this is seen the true evil of sin; for he who sees the beauty of holiness, must necessarily see the hatefulness of sin, its contrary. By this men under-stand the true glory of heaven, which consists in the beauty and happiness that is in holiness. By this is seen the amiableness and happiness of both saints and angels. He that sees the beauty of holiness, or true moral good, sees the greatest and most important thing in the world, which is the fulness of all things, without which all the world is empty, no better than nothing, yea, worse than nothing. Unless this is seen,

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nothing is seen that is worth the seeing; for there is no other true excellency or beauty. Unless this be understood, nothing is understood that is worthy of the exercise of the noble faculty of understanding. This is the beauty of the Godhead, and the divinity of divinity (if I may so speak) the good of the infinite fountain of good; without which, God himself (if that were possible to be) would be an infinite evil; without which, we ourselves had better never have been; and without which there had better have been no being. therefore in effect knows nothing, that knows not this; his knowledge is but the shadow of knowledge, or the form of knowledge, as the apostle calls it. Well therefore may the scriptures represent those who are destitute of that spiritual sense, by which is perceived the beauty of holiness, as totally blind, deaf, and senseless, yea, dead. And well may regeneration, in which this divine sense is given to the soul by its Creator, be represented as opening the blind eyes, and raising the dead, and bringing a person into a new world. For if what has been said be considered, it will be manifest, that when a person has this sense and knowledge given him, he will view nothing as he did before; though before he knew all things "after the flesh, yet henceforth he will know them so no more; and he is become a new creature; old things are passed away, behold, all things are become new ;" agreeable to 2 Cor. v. 16, 17.

And besides the things that have been already mentioned, there arises from this sense of spiritual beauty, all true experimental knowledge of religion, which is of itself as it were a new world of knowledge. He that sees not the beauty of holiness, knows not what one of the graces of God's Spirit is, he is destitute of any idea or conception of all gracious exercises of soul, and all holy comforts and delights, and all effects of the saving influences of the Spirit of God on the heart; and so is ignorant of the greatest works of God, the most important and glorious effects of his power upon the creature; and also is wholly ignorant of the saints as saints, he knows not what they are; and in effect is ignorant of the whole spir itual world.

Things being thus, it plainly appears, that God's implant ing that spiritual supernatural sense which has been spoken of, makes a great change in a man. And were it not for the very imperfect degree, in which this sense is commonly giyen at first, or the small degree of this glorious light, that first dawns upon the soul; the change made by this spiritual opening of the eyes in conversion, would be much greater, and more remarkable every way, than if a man, who had been born blind, and with only the other four senses, should continue so long a time, and then at once should have the sense of seeing imparted to him, in the midst of the clear light of the sun, discovering a world of visible objects. For though sight be more noble than any of the other external senses, yet this spiritual sense which has been spoken of, is infinitely more noble than that, or any other principle of discerning that a man naturally has, and the object of this sense infinitely greater and more important.

This sort of understanding or knowledge, is that knowledge of divine things from whence all truly gracious affections do proceed; by which therefore all affections are to be tried. Those affections that arise wholly from any other kind of knowledge, or do result from any other kind of apprehensions of mind, are vain.

From what has been said, may be learned wherein the most essential difference lies between that light or understanding which is given by the common influences of the Spirit of God, on the hearts of natural men, and that saving instruction which is given to the saints. The latter primarily and most essentially lies in beholding the holy beauty that is in divine things; which is the only true moral good, and which the soul of fallen man is by nature totally blind to. The former consists only in a further understanding, through the assistance of natural principles, of those things which men may know, in some measure, by the alone ordinary exercise of their faculties. And this knowledge consists only in the knowledge of those things pertaining to religion, which are natural. Thus for instance, in those awakenings and convic tions of conscience, that natural men are often subject to, the

Spirit of God gives no knowledge of the true moral beauty which is in divine things; but only assists the mind to a clearer idea of the guilt of sin, or its relation to punishment, and connexion with the evil of suffering (without any sight of its moral evil, or odiousness as sin) and a clearer idea of the natural perfections of God, wherein consists, not his holy beauty and glory, but his awful and terrible greatness. It is a clear sight of this, that will fully awaken the consciences of wicked men at the day of judgment, without any spiritual light. And it is a less degree of the same that awakens the consciences of natural men, without spiritual light in this world. The same discoveries are in some measure given in the conscience of an awakened sinner in this world, which will be given more fully, in the consciences of sinners at the day of judgment. The same kind of sight or apprehension of God, in a less degree, makes awakened sinners in this world sensible of the dreadful guilt of sin, against so great and terrible a God, and sensible of its amazing punishment, and fills them with fearful apprehensions of divine wrath, that will thoroughly convince all wicked men, of the infinitely dreadful nature and guilt of sin, and astonish them with apprehensions of wrath, when Christ shall come in the glory of his power and majesty, and every eye shall see him, and all the kindreds of the earth shall wail because of him. And in those common illuminations which are sometimes given to natural men, exciting in them some kind of religious desire, love, and joy, the mind is only assisted to a clearer apprehension of the natural good that is in divine things. Thus sometimes, under common illuminations, men are raised with the ideas of the natural good that is in heaven; as its outward glory, its ease, its honor and advancement, a being there the object of the high favor of God, and the great respect of men, and angels, &c. So there are many things exhibited in the gospel concerning God and Christ, and the way of salvation, that have a natural good in them, which suits the natural principle of selflove. Thus in that great goodness of God to sinners, and the wonderful dying love of Christ, there is a natural good which all men love, as they love them.

selves; as well as a spiritual and holy beauty, which is secu only by the regenerate. Therefore there are many things appertaining to the word of God's grace delivered in the gospel, which may cause natural men, when they hear it, anon with joy to receive it. All that love which natural men have to God and Christ, and Christian virtues, and good men, is not from any sight of the amiableness of the holiness, or true moral excellency of these things; but only for the sake of the natural good there is in them. All natural men's hatred of sin, is as much from principles of nature, as men's hatred of a tyger for his rapaciousness, or their aversion to a serpent for his poison and hurtfulness; and all their love of Christian virtue, is from no higher principle, than their love of a man's good nature, which appears amiable to natural men; but no otherwise than silver and gold appears amiable in the eyes of a merchant, or than the blackness of the soil is beau tiful in the eyes of the farmer.

From what has been said of the nature of spiritual understanding, it appears that spiritual understanding does not consist in any new doctrinal knowledge, or in having suggested to the mind any new proposition, not before read or heard of; for it is plain that this suggesting of new propositions, is a thing entirely diverse from giving the mind a new taste or relish of beauty and sweetness.* It is also evident, that spiritual knowledge does not consist in any new doctrinal explan. ation of any part of the scripture; for still, this is but doctrinal knowledge, or the knowledge of propositions; the doctrinal explaining of any part of scripture, is only giving us to understand what are the propositions contained or taught in that part of scripture.

* Calvin, in his Institutions, Book I. Chap. ix. § 1, says, "It is not the office of the Spirit that is promised us, to make new and before unheard of revelations, or to coin some new kind of doctrine, which tends to draw us away from the received doctrine of the gospel; but to seal and confirm to us that very doctrine which is by the gospel." And in the same place he speaks of some, that in those days maintained the contrary notion, "pretending to be immediately led by the Spirit, as persons that were governed by a moșt haughty self conceit: And not so properly to be looked upon as only labor ing under a mistake, as driven by a sort of raving madness.