V. Truly gracious affections are attended with a reasonable and spiritual conviction of the judgment, of the reality and certainty of divine things (part 1 of 3)

This seems to be implied in the text that was laid as the foundation of this discourse: "Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory."

All those who are truly gracious persons have a solid, full, thorough and effectual conviction of the truth of the great things of the gospel; I mean, that they no longer halt between two opinions; the great doctrines of the gospel cease to be any longer doubtful things, or matters of opinion, which, though probable, are yet disputable; but with them, they are points settled and determined, as undoubted and indisputable, so that they are not afraid to venture their all upon their truth. Their conviction is an effectual conviction; so that the great spiritual mysterious and invisible things of the gospel, have the influence of real and certain things upon them; they have the weight and power of real things in their hearts; and accordingly rule in their affections, and govern them through the course of their lives. With respect to Christ's being the Son of God, and Savior of the world, and the great things he has revealed concerning himself, and his Father, and another world, they have not only a predominating opinion that these things are true, and so yield their assent, as they do in many other matters of doubtful speculation; but they see that it is really so; their eyes are opened, so that they see that really Jesus is the Christ, the Son of the living God. And as to the things which Christ has revealed, of God's eternal purposes and designs, concerning fallen man, and the glorious and everlasting things prepared for the saints in another world, they see that they are so indeed; and therefore these things are of great weight with them, and have a mighty power upon their hearts, and influence over their practice, in some measure answerable to their infinite importance.

That all true Christians have such a kind of conviction of the truth of the things of the gospel, is abundantly manifest from the Holy Scriptures. I will mention a few places of many: Matt. 16:15, 16, 17, "But whom say ye that I am? Simon Peter answered and said, Thou art Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona;—My Father which is in heaven hath revealed it unto thee." John 6:68, 69 "Thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the son of the living God." John 17:6, 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 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." Acts 8:37, "If thou believest with all thy heart, thou mayest." 2. Cor. 4:11, 12, 13, 14, "We which live, are always delivered unto death for Jesus' sake.—Death worketh in us.—We having the spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; knowing, that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you." Together with ver. 16, "For which cause we faint not." And ver. 18 "While we look not at the things which are seen," &c. And chap. 5:1, "For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God." And ver. 6, 7, 8, "Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord; for we walk by faith, not by sight. We are confident, I say, and willing rather to be absent from the body, and present with the Lord." 2 Tim. 1:12, "For the which cause I also suffer these things; nevertheless I am not ashamed; for I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day." Heb. 3:6, "Whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end." Heb. 11:1, "Now faith is the substance of things hoped for, and the evidence of things not seen;" together with that whole chapter. 1 John 4:13, 14, 15, 16, "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. And we have seen, and do testify, that the Father sent the Son to be the Savior of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us." Chap. 5:4, 5, "For whatsoever is born of God, overcometh the world; and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?"

Therefore truly gracious affections are attended with such a kind of conviction and persuasion of the truth of the things of the gospel, and sight of their evidence and reality, as these and other Scriptures speak of.

There are many religious affections, which are not attended with such a conviction of the judgment. There are many apprehensions and ideas which some have, that they call divine discoveries, which are affecting, but not convincing. Though for a little while they may seem to be more persuaded of the truth of the things of religion than they used to be, and may yield a forward assent, like many of Christ's hearers, who believed for a while; yet they have no thorough and effectual conviction; nor is there any great abiding change in them, in this respect, that whereas formerly they did not realize the great things of the gospel, now these things, with regard to reality and certainty, appear new to them, and they behold them, quite in another view than they used to do. There are many persons who have been exceedingly raised with religious affections, and think they have been converted, that do not go about the world any more convinced of the truth of the gospel, than they used to be; or at least, there is no remarkable alteration: they are not men who live under the influence and power of a realizing conviction of the infinite and eternal things which the gospel reveals; if they were, it would be impossible for them to live as they do. Because their affections are not attended with a thorough conviction of the mind, they are not at all to be depended on; however great a show and noise they make, it is like the blaze of tow, or crackling of thorns, or like the forward flourishing blade on stony ground, that has no root, nor deepness of earth to maintain its life.

Some persons, under high affections, and a confident persuasion of their good estate, have that, which they very ignorantly call a seeing the truth of the word of God, and which is very far from it, after this manner; they have some text of Scripture coming to their minds in a sudden and extraordinary manner, immediately declaring unto them (as they suppose) that their sins are forgiven, or that God loves them, and will save them; and it may be, have a chain of Scriptures coming one after another, to the same purpose; and they are convinced that it is truth; i.e., they are confident that it is certainly so, that their sins are forgiven, and God does love them, &c.—they say they know it is so; and when the words of Scripture are suggested to them, and as they suppose immediately spoken to them by God, in this meaning, they are ready to cry out, Truth, truth! It is certainly so! The word of God is true! And this they call a seeing the truth of the word of God. Whereas the whole of their faith amounts to no more, than only a strong confidence of their own good estate, and so a confidence that these words are true, which they suppose tell them they are in a good estate: when indeed (as was shown before) there is no Scripture which declares that any person is in a good estate directly, or any other way than by consequence. So that this, instead of being a real sight of the truth of the word of God, is a sight of nothing but a phantom, and is wholly a delusion. Truly to see the truth of the word of God, is to see the truth of the gospel; which is the glorious doctrine the word of God contains, concerning God, and Jesus Christ, and the way of salvation by him, and the world of glory that he is entered into, and purchased for all them who believe; and not a revelation that such and such particular persons are true Christians, and shall go to heaven. Therefore those affections which arise from no other persuasion of the truth of the word of God than this, arise from delusion, and not true conviction; and consequently are themselves delusive and vain.

But if the religious affections that persons have, do indeed arise from a strong persuasion of the truth of the Christian religion, their affections are not the better, unless their persuasion be a reasonable persuasion or conviction. By a reasonable conviction, I mean, a conviction founded on real evidence, or upon that which is a good reason, or just ground of conviction. Men may have a strong persuasion that the Christian religion is true, when their persuasion is not at all built on evidence, but altogether on education, and the opinion of others; as many Mahometans are strongly persuaded of the truth of the Mahometan religion, because their fathers, and neighbors, and nation believe it. That belief of the truth of the Christian religion, which is built on the very same grounds with a Mahometan's belief of the Mahometan religion, is the same sort of belief. And though the thing believed happens to be better, yet that does not make the belief itself to be of a better sort; for though the thing believed happens to be true, yet the belief of it is not owing to this truth, but to education. So that as the conviction is no better than the Mahometan's conviction; so the affections that flow from it, are no better in themselves, than the religious affections of Mahometans.

But if that belief of Christian doctrines, which persons' affections arise from, be not merely from education, but indeed from reasons and arguments which are offered, it will not from thence necessarily follow, that their affections are truly gracious: for in order to that, it is requisite not only that the belief which their affections arise from, should be a reasonable, but also a spiritual belief or conviction. I suppose none will doubt but that some natural men do yield a kind of assent of their judgments to the truth of the Christian religion, from the rational proofs or arguments that are offered to evince it. Judas, without doubt, thought Jesus to be the Messiah, from the things which he saw and heard; but yet all along was a devil. So in John 2:23, 24, 25, we read of many that believed in Christ's name, when they saw the miracles that he did; whom yet Christ knew had not that within them, which was to be depended on. So Simon the sorcerer believed, when he beheld the miracles and signs which were done; but yet remained in the gall of bitterness, and bond of iniquity, Acts 8:13, 23. And if there is such a belief or assent of the judgment in some natural men, none can doubt but that religious affections may arise from that assent or belief; as we read of some who believed for a while, that were greatly affected, and anon with joy received the word.

It is evident that there is such a thing as a spiritual belief or conviction of the truth of the things of the gospel, or a belief that is peculiar to those who are spiritual, or who are regenerated, and have the Spirit of God, in his holy communications, and dwelling in them as a vital principle. So that the conviction they have, does not only differ from that which natural men have, in its concomitants, in that it is accompanied with good works; but the belief itself is diverse, the assent and conviction of the judgment is of a kind peculiar to those who are spiritual, and that which natural men are wholly destitute of. This is evident by the Scripture, if anything at all is so: John 17:8, "They have believed that thou didst send me." Tit. 1:1, "According to the faith of God's elect, and the acknowledging of the truth which is after godliness." John 16:27, "The Father himself loveth you, because ye have loved me, and have believed that I came out from God." 1 John 4:15, "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." Chap. 5:1, "Whosoever believeth that Jesus is the Christ, is born of God." Ver. 10, "He that believeth on the Son of God, hath the witness in himself."

What a spiritual conviction of the judgment is, we are naturally led to determine from what has been said already under the former head of a spiritual understanding. The conviction of the judgment arises from the illumination of the understanding; the passing of a right judgment on things, depends on having a right apprehension or idea of things. And therefore it follows, that a spiritual conviction of the truth of the great things of the gospel, is such a conviction, as arises from having a spiritual view or apprehension of those things in the mind. And this is also evident from the Scripture, which often represents, that a saving belief of the reality and divinity of the things proposed and exhibited to us in the gospel, is from the Spirit of God's enlightening the mind, to have right apprehensions of the nature of those things, and so as it were unveiling things, or revealing them, and enabling the mind to view them and see them as they are. Luke 10:21, 22, "I thank thee, O Father, Lord of heaven and earth, that 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 who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him." John 6:40, "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 arises from a spiritual sight of Christ. And John 17:6, 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 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 one." Where Christ's manifesting God's name to the disciples, or giving them a true apprehension and view of divine things, was that whereby they knew that Christ's doctrine was of God, and that Christ himself was of him, and was sent by him: Matt. 16:16, 17, "Simon Peter said, Thou art Christ, the Son of the living God. 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." 1 John 5:10, "He that believeth on the Son of God, hath the witness in himself." Gal. 1:14, 16, 16, "Being more exceedingly zealous of the traditions of my fathers. 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, that I might preach him among the heathen; immediately I conferred not with flesh and blood."

If it be so, that that is a spiritual conviction of the divinity and reality of the things exhibited in the gospel, which arises from a spiritual understanding of those things; I have shown already what that is, viz., a sense and taste of the divine, supreme, and holy excellency and beauty of those things. So that then is the mind spiritually convinced of the divinity and truth of the great things of the gospel, when that conviction arises, either directly or remotely, from such a sense or view of their divine excellency and glory as is there exhibited. This clearly follows, from things that have been already said: and for this the Scripture is very plain and express, 2 Cor. 4:3-6: "But if our gospel be hid, it is hid to them that are lost; in whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. 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." Together with the last verse of the foregoing chapter, which introduces this, "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." Nothing can be more evident, than that a saving belief of the gospel is here spoken of, by the apostle, as arising from the mind's being enlightened to behold the divine glory of the things it exhibits.

This view or sense of the divine glory, and unparalleled beauty of the things exhibited to us in the gospel, has a tendency to convince the mind of their divinity, two ways; directly, and more indirectly, and remotely. 1. A view of this divine glory directly convinces the mind of the divinity of these things, as this glory is in itself a direct, clear, and all-conquering evidence of it; especially when clearly discovered, or when this supernatural sense is given in a good degree.

He that has his judgment thus directly convinced and assured of the divinity of the things of the gospel, by a clear view of their divine glory, has a reasonable conviction; his belief and assurance is altogether agreeable to reason; because the divine glory and beauty of divine things is, in itself, real evidence of the divinity, and the most direct and strong evidence. He that truly sees the divine transcendent, supreme glory of those things which are divine, does as it were know their divinity intuitively: he not only argues that they are divine, but he sees that they are divine; he sees that in them wherein divinity chiefly consists, for in this glory which is so vastly and inexpressibly distinguished from the glory of artificial things, and all other glory, does mainly consist the true notion of divinity. God is God, and distinguished from all other beings, and exalted above them, chiefly by his divine beauty, which is infinitely diverse from all other beauty.—They therefore that see the stamp of this glory in divine things, they see divinity in them, they see God in them, and see them to be divine; because they see that in them wherein the truest idea of divinity does consist. Thus a soul may have a kind of intuitive knowledge of the divinity of the things exhibited in the gospel; not that he judges the doctrines of the gospel to be from God, without any argument or deduction at all; but it is without any long chain of arguments; the argument is but one, and the evidence direct; the mind ascends to the truth of the gospel but by one step, and that is its divine glory.

It would be very strange, if any professing Christian should deny it to be possible, that there should be an excellency in divine things, which is so transcendent, and exceedingly different from what is in other things, that if it were seen, would 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 a Godlike, high, and glorious excellency in them, that does so distinguish them from the things which are of men, that the difference is inevitable; and therefore such as, if seen, will have a most convincing, satisfying influence upon anyone, that they are what they are, viz., divine. Doubtless there is that glory and excellency in the divine Being, by which he is so infinitely distinguished from all other beings, that if it were seen, he might be known by it. It would therefore be very unreasonable to deny, that it is possible for God to give manifestations of this distinguishing excellency, in things by which he is pleased to make himself known; and that this distinguishing excellency may be clearly seen in them. There are natural excellencies, that are very evidently distinguishing of the subjects or authors, to anyone who beholds them. How vastly is the speech of an understanding man different from that of a little child! And how greatly distinguished is the speech of some men of great genius, as Homer, Cicero, Milton, Locke, Addison, and others, from that of many other understanding men! There are no limits to be set to the degrees of manifestation of mental excellency, that there may be in speech. But the appearances of the natural perfections of God, in the manifestations he makes of himself, may doubtless be unspeakably more evidently distinguishing, than the appearances of those excellencies of worms of the dust, in which they differ one from another. He that is well acquainted with mankind, and their works, by viewing the sun, may know it is no human work. And it is reasonable to suppose, that when Christ comes at the end of the world, in the glory of his Father, it will be with such ineffable appearances of divinity, as will leave no doubt to the inhabitants of the world, even the most obstinate infidels, that he who appears is a divine person. But above all, do the manifestations of the moral and spiritual glory of the divine Being (which is the proper beauty of the divinity) bring their own evidence, and tend to assure the heart. Thus the disciples were assured that Jesus was the Son of God, "for they beheld his glory, as the glory of the only begotten of the Father, full of grace and truth," John 1:14. When Christ appeared in the glory of his transfiguration to his disciples, with that outward glory to their bodily eyes, which was a sweet and admirable symbol and semblance of his spiritual glory, together with his spiritual glory itself, manifested to their minds; the manifestation of glory was such, as did perfectly, and with good reason, assure them of his divinity; as appears by what one of them, viz., the Apostle Peter, says concerning it, 2 Pet. 1:16, 17, 18, "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father, honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount." The apostle calls that mount, the holy mount, because the manifestations of Christ which were there made to their minds, and which their minds were especially impressed and ravished with, were the glory of his holiness, or the beauty of his moral excellency; or, as another of these disciples, who saw it, expresses it, "his glory, as full of grace and truth."

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

This sense of the spiritual excellency and beauty of divine things, does also tend directly to convince the mind of the truth of the gospel, as there are very many of the most important things declared in the gospel, that are hid from the eyes of natural men, the truth of which does in effect consist in this excellency, or does so immediately depend upon it, and result from it, that in this excellency's being seen, the truth of those things is seen. As soon as ever the eyes are opened to behold the holy beauty and amiableness that is in divine things, a multitude of most important doctrines of the gospel that depend upon it (which all appear strange and dark to natural men) are at once seen to be true. As for instance, hereby appears the truth of what the word of God declares concerning the exceeding evil of sin; for the same eye that discerns the transcendent beauty of holiness, necessarily therein sees the exceeding odiousness of sin: the same taste which relishes the sweetness of true moral good, tastes the bitterness of moral evil. And by this means a man sees his own sinfulness and loathsomeness; for he has now a sense to discern objects of this nature; and so sees the truth of what the word of God declares concerning the exceeding sinfulness of mankind, which before he did not see. He now sees the dreadful pollution of his heart, and the desperate depravity of his nature, in a new manner; for his soul has now a sense given it to feel the pain of such a disease; and this shows him the truth of what the Scripture reveals concerning the corruption of man's nature, his original sin, and the ruinous, undone condition man is in, and his need of a Savior, his need of the mighty power of God to renew his heart and change his nature. Men, by seeing the true excellency of holiness, do see the glory of all those things, which both reason and Scripture show to be in the divine Being; for it has been shown, that the glory of them depends on this: and hereby they see the truth of all that the Scripture declares concerning: God's glorious excellency and majesty, his being the fountain of all good, the only happiness of the creature, &c. And this again shows the mind the truth of what the Scripture teaches concerning the evil of sin against so glorious a God; and also the truth of what it teaches concerning sin's just desert of that dreadful punishment which it reveals; and also concerning the impossibility of our offering any satisfaction, or sufficient atonement for that which is so infinitely evil and heinous. And this again shows the truth of what the Scripture reveals concerning the necessity of a Savior, to offer an atonement of infinite value for sin. And this sense of spiritual beauty that has been spoken of, enables the soul to see the glory of those things which the gospel reveals concerning the person of Christ; and so enables to see the exceeding beauty and dignity of his person, appearing in what the gospel exhibits of his word, works, acts, and life: and this apprehension of the superlative dignity of his person shows the truth of what the gospel declares concerning the value of his blood and righteousness, and so the infinite excellency of that offering he has made to God for us, and so its sufficiency to atone for our sins, and recommend us to God. And thus the Spirit of God discovers the way of salvation by Christ; thus the soul sees the fitness and suitableness of this way of salvation, the admirable wisdom of the contrivance, and the perfect answerableness of the provision that the gospel exhibits (as made for us) to our necessities. A sense of true divine beauty being given to the soul, the soul discerns the beauty of every part of the gospel scheme. This also shows the soul the truth of what the word of God declares concerning man's chief happiness, as consisting in holy exercises and enjoyments. This shows the truth of what the gospel declares concerning the unspeakable glory of the heavenly state. And what the prophecies of the Old Testaments and the writings of the apostles declare concerning the glory of the Messiah's kingdom, is now all plain; and also what the Scripture teaches concerning the reasons and grounds of our duty. The truth of all these things revealed in the Scripture, and many more that might be mentioned, appears to the soul, only by imparting that spiritual taste of divine beauty, which has been spoken of; they being hidden things to the soul before.

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

Unless men may come to a reasonable, solid persuasion and conviction of the truth of the gospel, by the internal evidences of it, in the way that has been spoken, viz., by a sight of its glory; it is impossible that those who are illiterate, and unacquainted with history, should have any thorough and effectual conviction of it at all. They may without this, see a great deal of probability of it; it may be reasonable for them to give much credit to what learned men and historians tell them; and they may tell them so much, that it may look very probable and rational to them, that the Christian religion is true; and so much that they would be very unreasonable not to entertain this opinion. But to have a conviction, so clear, and evident, and assuring, as to be sufficient to induce them, with boldness to sell all, confidently and fearlessly to run the venture of the loss of all things, and of enduring the most exquisite and long continued torments, and to trample the world under foot, and count all things but dung for Christ, the evidence they can have from history, cannot be sufficient. It is impossible that men, who have not something of a general view of the historical world, or the series of history from age to age, should come at the force of arguments for the truth of Christianity, drawn from history, to that degree, as effectually to induce them to venture their all upon it. After all that learned men have said to them, there will remain innumerable doubts on their minds; they will be ready, when pinched with some great trial of their faith, to say, "How do I know this, or that? How do I know when these histories were written? Learned men tell me these histories were so and so attested in the day of them; but how do I know that there were such attestations then? They tell me there is equal reason to believe these facts, as any whatsoever that are related at such a distance; but how do I know that other facts which are related of those ages, ever were? Those who have not something of a general view of the series of historical events, and of the state of mankind from age to age, cannot see the clear evidence from history of the truth of facts, in distant ages; but there will endless doubts and scruples remain.

But the gospel was not given only for learned men. There are at least nineteen in twenty, if not ninety-nine in a hundred, of those for whom the Scriptures were written, that are not capable of any certain or effectual conviction of the divine authority of the Scriptures, by such arguments as learned men make use of. If men who have been brought up in Heathenism, must wait for a clear and certain conviction of the truth of Christianity, until they have learning and acquaintance with the histories of politer nations, enough to see clearly the force of such kind of arguments; it will make the evidence of the gospel to them immensely cumbersome, and will render the propagation of the gospel among them infinitely difficult. Miserable is the condition of the Houssatunnuck Indians, and others, who have lately manifested a desire to be instructed in Christianity, if they can come at no evidence of the truth of Christianity, sufficient to induce them to sell all for Christ, in any other way but this.

It is unreasonable to suppose, that God has provided for his people no more than probable evidence of the truth of the gospel. He has with great care, abundantly provided, and given them, the most convicting, assuring, satisfying and manifold evidence of his faithfulness in the covenant of grace; and as David says, "made a covenant, ordered in all things and sure." Therefore it is rational to suppose, that at the same time, he would not fail of ordering the matter so, that there should not be wanting, as great, and clear evidence, that this is his covenant, and that these promises are his promises; or, which is the same thing, that the Christian religion is true, and that the gospel is his word. Otherwise in vain are those great assurances he has given of his faithfulness in his covenant, by confirming it with his oath, and so variously establishing it by seals and pledges. For the evidence that it is his covenant, is properly the foundation on which all the force and effect of those other assurances do stand. We may therefore undoubtedly suppose and conclude, that there is some sort of evidence which God has given, that this covenant, and these promises are his, beyond all mere probability; that there are some grounds of assurance of it held forth, which, if we were not blind to them, tend to give a higher persuasion, than any arguing from history, human traditions &c., which the illiterate and unacquainted with history are capable of; yea, that which is good ground of the highest and most perfect assurance, that mankind have in any case whatsoever, agreeable to those high expressions which the apostle uses, Heb. 10:22, "Let us draw near in full assurance of faith." And Col. 2:2, "That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ." It is reasonable to suppose, that God would give the greatest evidence of those things which are greatest, and the truth of which is of greatest importance to us: and that we therefore, if we are wise, and act rationally, shall have the greatest desire of having full, undoubting and perfect assurance of. But it is certain, that such an assurance is not to be attained by the greater part of them who live under the gospel, by arguments fetched from ancient traditions, histories, and monuments.

And if we come to fact and experience, there is not the least reason to suppose, that one in a hundred of those who have been sincere Christians, and have had a heart to sell all for Christ, have come by their convection of the truth of the gospel this way. If we read over the histories of the many thousands that died martyrs for Christ, since the beginning of the Reformation, and have cheerfully undergone extreme tortures in a confidence of the truth of the gospel, and consider their circumstances and advantages; how few of them were there, that we can reasonably suppose, ever came by their assured persuasion this way; or indeed for whom it was possible, reasonably to receive so full and strong an assurance, from such arguments! Many of them were weak women and children, and the greater part of them illiterate persons, many of whom had been brought up in popish ignorance and darkness, and were but newly come out of it, and lived and died in times wherein those arguments for the truth of Christianity, from antiquity and history had been but very imperfectly handled. And indeed, it is but very lately that these arguments have been set in a clear and convincing light, even by learned men themselves: and since it has been done, there never were fewer thorough believers among those who have been educated in the true religion; infidelity never prevailed so much, in any age, as in this, wherein these arguments are handled to the greatest advantage.

The true martyrs of Jesus Christ, are not those who have only been strong in opinion that the gospel of Christ is true, but those that have seen the truth of it; as the very name of martyrs or witnesses (by which they are called in Scripture) implies. Those are very improperly called witnesses of the truth of any them, who only declare they are very much of opinion that such a thing is true. Those only are proper witnesses, who can, and do testify, that they have seen the truth of the thing they assert: John 3:11, "We speak that we do know, and testify that we have seen." John 1:34, "And I saw and bare record that this is the Son of God." 1 John 4:14, "And we have seen and do testify that the Father sent the Son to be the Savior of the world." Acts 22:14, 15, "The God of our fathers hath chosen thee, that thou shouldst know his will, and see that just one, and shouldst hear the voice of his mouth; for thou shalt be his witness unto all men, of what thou hast seen and heard." But the true martyrs of Jesus Christ are called his witnesses; and all the saints, who by their holy practice under great trials, declare that faith, which is the substance of things hoped for, and the evidence of things not seen, are called witnesses, Heb. 11:1, and 12:1, because by their profession and practice, they declare their assurance of the truth and divinity of the gospel, having had the eyes of their minds enlightened to see divinity in the gospel, or to behold that unparalleled, ineffably excellent, and truly divine glory shining in it, which is altogether distinguishing, evidential, and convincing: so that they may truly be said to have seen God in it, and to have seen that it is indeed divine; and so can speak in the style of witnesses; and not only say, that they think the gospel is divine, but say, that it is divine, giving it in as their testimony, because they have seen it to be so. Doubtless Peter, James and John, after they had seen that excellent glory of Christ in the mount, would have been ready, when they came down, to speak in the language of witnesses, and to say positively that Jesus is the Son of God; as Peter says, they were eyewitnesses, 2 Pet. 1:16. And so all nations will be ready positively to say this, when they shall behold his glory at the day of judgment; though what will be universally seen, will be only his natural glory, and not his moral and spiritual glory, which is much more distinguishing. But yet it must be noted, that among those who have a spiritual sight of the divine glory of the gospel, there is a great variety of decrees of strength of faith, as there is a vast variety of the degrees of clearness of views of this glory: but there is no true and saving faith, or spiritual conviction of the judgment, of the truth of the gospel, that has nothing in it, of this manifestation of its internal evidence in some degree. The gospel of the blessed God does not go abroad a begging for its evidence, so much as some think; it has its highest and most proper evidence in itself. Though great use may be made of external arguments, they are not to be neglected, but highly prized and valued; for they may be greatly serviceable to awaken unbelievers, and bring them to serious consideration, and to confirm the faith of true saints; yea, they may be in some respect subservient to the begetting of a saving faith in men. Though what was said before remains true, that there is no spiritual conviction of the judgment, but what arises from an apprehension of the spiritual beauty and glory of divine things: for, as has been observed, this apprehension or view has a tendency to convince the mind of the truth of the gospel, two ways, either directly or indirectly. Having therefore already observed how it does this directly, I proceed now,

2. To observe how a view of this divine glory does convince the mind of the truth of Christianity, more indirectly.

First, it doth so, as the prejudices of the heart against the truth of divine things are hereby removed, so that the mind thereby lies open to the force of the reasons which are offered. The mind of man is naturally 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 that enmity, and removes the prejudices, and sanctifies the reason, and causes it to be open and free. Hence is a vast difference, as to the force that arguments have to convince the mind. Hence was the very different effect, which Christ's miracles had to convince the disciples, from what they had to convince the Scribes and Pharisees: not that they had a stronger reasons or had their reason more improved; but their reason was sanctified, and those blinding prejudices, which the Scribes and Pharisees were under, were removed by the sense they had of the excellency of Christ and his doctrine.

Secondly, It not only removes the hinderances of reason, but positively helps reason. It makes even the speculative notions more lively. It assists and engages the attention of the mind to that kind of objects which causes it to have a clearer view of them, and more clearly to see their mutual relations. The ideas themselves, which otherwise are dim and obscure, by this means have a light cast upon them, and are impressed with greater strength, 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, and to see the evidences of divine wisdom and skill in their contrivance, than he that sees them in a dim starlight, or twilight.

What has been said, may serve in some measure to show the nature of a spiritual conviction of the judgment of the truth and reality of divine things; and so to distinguish truly gracious affections from others; for gracious affections are evermore attended with such a conviction of the judgment.

But before I dismiss this head, it will be needful to observe the ways whereby some are deceived, with respect to this matter; and take notice of several things, that are sometimes taken for a spiritual and saving belief of the truth of the things of religion, which are indeed very diverse from it.

1. There is a degree of conviction of the truth of the great things of religion, that arises from the common enlightenings of the Spirit of God. That more lively and sensible apprehension of the things of religion, with respect to what is natural in them, such as natural men have who are under awakenings and common illuminations, will give some degree of conviction of the truth of divine things, beyond what they had before they were thus enlightened. For hereby they see the manifestations there are, in the revelation made in the holy Scriptures, and things exhibited in that revelation, of the natural perfections of God; such as his greatness, power, and awful majesty; which tends to convince the minds that this is the word of a great and terrible God. From the tokens there are of God's greatness and majesty in his word and works, which they have a great sense of, from the common influence of the Spirit of God, they may have a much greater conviction that these are indeed the words and works of a very great invisible Being. And the lively apprehension of the greatness of God, which natural men may have, tends to make them sensible of the great guilt which sin against such a God brings, and the dreadfulness of his wrath for sin. And this tends to cause them more easily and fully to believe the revelation the Scripture makes of another world, and of the extreme misery it threatens there to be indicted on sinners. And so from that sense of the great natural good there is in the things of religion, which is sometimes given in common illuminations, men may be the more induced to believe the truth of religion. These things persons may have, and yet have no sense of the beauty and amiableness of the moral and holy excellency that is in the things of religion; and therefore no spiritual conviction of their truth. But yet such convictions are sometimes mistaken for saving convictions, and the affections flowing from them, for saving affections.

2. The extraordinary impressions which are made on the imaginations of some persons, in the visions and immediate strong impulses and suggestions that they have, as though they saw sights, and had words spoken to them, may, and often do beget a strong persuasion of the truth of invisible things. Though the general tendency of such things, in their final issue, is to draw men off from the word of God, and to cause them to reject the gospel, and to establish unbelief and Atheism; yet for the present, they may, and often do beget a confident persuasion of the truth of some things that are revealed in the Scriptures; however their confidence is founded in delusion, and so nothing worth. As for instance, if a person has by some invisible agent, immediately and strongly impressed on his imagination, the appearance of a bright light, and glorious form of a person seated on a throne, with great external majesty and beauty, uttering some remarkable words, with great force and energy; the person who is the subject of such an operation, may be from hence confident, that there are invisible agents, spiritual beings, from what he has experienced, knowing that he had no hand himself in this extraordinary effect, which he has experienced: and he may also be confident, that this is Christ whom he saw and heard speaking: and this may make him confident that there is a Christ, and that Christ reigns on a throne in heaven, as he saw him; and may be confident that the words which he heard him speak are true, &c.—In the same manner, as the lying miracles of the Papists may, for the present, beget in the minds of the ignorant deluded people, a strong persuasion of the truth of many things declared in the New Testament. Thus when the images of Christ, in Popish churches, are on some extraordinary occasions, made by priestcraft to appear to the people as if they wept, and shed fresh blood, and moved, and uttered such and such words; the people may be verily persuaded that it is a miracle wrought by Christ himself; and from thence may be confident there is a Christ, and that what they are told of his death and sufferings, and resurrection, and ascension, and present government or the world is true; for they may look upon this miracle, as a certain evidence of all these things, and a kind of ocular demonstration of them. This may be the influence of these lying wonders for the present; though the general tendency of them is not to convince that Jesus Christ is come in the flesh, but finally to promote Atheism. Even the intercourse which Satan has with witches, and their often experiencing his immediate power, has a tendency to convince them of the truth of some of the doctrines of religion; as particularly the reality of an invisible world, or world of spirits, contrary to the doctrine of the Sadducees. The general tendency of Satan's influence is delusion: but yet he may mix some truth with his lies, that his lies may not be so easily discovered.

There are multitudes that are deluded with a counterfeit faith, from impressions on their imagination, in the manner which has been now spoken of. They say they know that there is a God, for they have seen him; they know that Christ is the Son of God, for they have seen him in his glory; they know that Christ died for sinners, for they have seen him hanging on the cross, and his blood running from his wounds; they know there is a heaven and a hell, for they have seen the misery of the damned souls in hell, and the glory of saints and angels in heaven (meaning some external representations strongly impressed on their imagination); they know that the Scriptures are the word of God, and that such and such promises in particular are his word, for they have heard him speak them to them, they came to their minds suddenly and immediately from God, without their having any hand in it.

3. Persons may seem to have their belief of the truth of the things of religion greatly increased, when the foundation of it is only a persuasion they have received of their interest in them. They first, by some means or other, take up a confidence, that if there be a Christ and heaven, they are theirs; and this prejudices them more in favor of the truth of them. When they hear of the great and glorious things of religion, it is with this notion, that all these things belong to them; and hence easily become confident that they are true; they look upon it to be greatly for their interest that they should be true. It is very obvious what a strong influence men's interest and inclinations have on their judgments. While a natural man thinks, that if there be a heaven and hell, the latter, and not the former, belongs to him; then he will be hardly persuaded that there is a heaven or hell: but when he comes to be persuaded, that hell belongs only to other folks, and not to him, then he can easily allow the reality of hell, and cry out of others' senselessness and sottishness in neglecting means of escape from it: and being confident that he is a child of God, and that God has promised heaven to him, he may seem strong in the faith of its reality, and may have a great zeal against that infidelity which denies it.

But I proceed to another distinguishing sign of gracious affections.

VI. Gracious affections are attended with evangelical humiliation. Evangelical humiliation is a sense that a Christian has of his own utter insufficiency, despicableness, and odiousnesss, with an answerable frame of heart.

There is a distinction to be made between a legal and evangelical humiliation. The former is what men may be the subjects of, while they are yet in a state of nature, and have no gracious affections; the latter is peculiar to true saints: the former is from the common influence of the Spirit of God, assisting natural principles, and especially natural conscience; the latter is from the special influences of the Spirit of God, implanting and exercising supernatural and divine principles: the former is from the mind's being assisted to a greater sense of the things of religion, as to their natural properties and qualities, and particularly of the natural perfections of God, such as his greatness, terrible majesty, &c., which were manifested to the congregation of Israel, in giving the law at mount Sinai; the latter is from a sense of the transcendent beauty of divine things in their moral qualities: in the former, a sense of the awful greatness, and natural perfections of God, and of the strictness of his law, convinces men that they are exceeding sinful, and guilty, and exposed to the wrath of God, as it will wicked men and devils at the day of judgment; but they do not see their own odiousness on the account of sin; they do not see the hateful nature of sin; a sense of this is given in evangelical humiliation, by a discovery of the beauty of God's holiness and moral perfection. In a legal humiliation, men are made sensible that they are little and nothing before the great and terrible God, and that they are undone, and wholly insufficient to help themselves; as wicked men will be at the day of judgment: but they have not an answerable frame of heart, consisting in a disposition to abase themselves, and exalt God alone; this disposition is given only in evangelical humiliation, by overcoming the heart, and changing its inclination, by a discovery of God's holy beauty: in a legal humiliation, the conscience is convinced; as the consciences of all will be most perfectly at the day of judgment; but because there is no spiritual understanding, the will is not bowed, nor the inclination altered: this is done only in evangelical humiliation. In legal humiliation, men are brought to despair of helping themselves; in evangelical, they are brought voluntarily to deny and renounce themselves: in the former, they are subdued and forced to the ground; in the latter, they are brought sweetly to yield, and freely and with delight to prostrate themselves at the feet of God.

Legal humiliation has in it no spiritual good, nothing of the nature of true virtue; whereas evangelical humiliation is that wherein the excellent beauty of Christian grace does very much consist. Legal humiliation is useful, as a means in order to evangelical; as a common knowledge of the things of religion is a means requisite in order to spiritual knowledge. Men may be legally humbled and have no humility: as the wicked at the day of judgment will be thoroughly convinced that they have no righteousness, but are altogether sinful, and exceedingly guilty, and justly exposed to eternal damnation, and be fully sensible of their own helplessness, without the least mortification of the pride of their hearts: but the essence of evangelical humiliation consists in such humility, as becomes a creature, in itself exceeding sinful, under a dispensation of grace; consisting in a mean esteem of himself, as in himself nothing, and altogether contemptible and odious; attended with a mortification of a disposition to exalt himself, and a free renunciation of his own glory.

This is a great and most essential thing in true religion. The whole frame of the gospel, and everything appertaining to the new covenant, and all God's dispensations towards fallen man, are calculated to bring to pass this effect in the hearts of men. They that are destitute of this, have no true religion, whatever profession they may make, and how high soever their religious affections may be: Hab. 2:4, "Behold, his soul which is lifted up, is not upright in him; but the just shall live by his faith;" i.e., he shall live by his faith on God's righteousness and grace, and not his own goodness and excellency. God has abundantly manifested in his word, that this is what he has a peculiar respect to in his saints, and that nothing is acceptable to him without it. Psalm 34:18, "The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit." Psalm 51:17, "The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise." Psalm 138:6, "Though the Lord be high, yet hath he respect unto the lowly." Prov. 3:34, "He giveth grace unto the lowly." Isa. 57:15, "Thus saith the high and lofty One who inhabiteth eternity, whose name is holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isa. 66:1, 2, "Thus saith the Lord, the heaven is my throne, and the earth is my footstool: but to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word." Micah 6:8, "He hath showed thee, O man, what is good; and what doth the Lord thy God require of thee; but to do justly, and to love mercy, and to walk humbly with thy God?" Matt. 5:3, "Blessed are the poor in spirit; for theirs is the kingdom of God." Matt. 18:3, 4, "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven." Mark 10:15, "Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." The centurion, that we have an account of, Luke 7, acknowledged that he was not worthy that Christ should enter under his roof, and that he was not worthy to come to him. See the manner of the woman's coming to Christ, that was a sinner, Luke 7:37, &c.: "And behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head." She did not think the hair of her head, which is the natural crown and glory of a woman (1 Cor. 11:15), too good to wipe the feet of Christ withal. Jesus most graciously accepted her, and says to her, "thy faith hath saved thee, go in peace." The woman of Canaan submitted to Christ, in his saying, "it is not meet to take the children's bread and cast it to dogs," and did as it were own that she was worthy to be called a dog; whereupon Christ says unto her, "O woman, great is thy faith; be it unto thee, even as thou wilt," Matt. 15:26, 27, 28. The prodigal son said, "I will arise and go to my father, and I will say unto him, Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants," Luke 15:18, &c. See also Luke 18:9, &c.: "And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others, &c. The publican, standing afar off, would not so much as lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for everyone that exalteth himself, shall be abased; and he that humbleth himself, shall be exalted." Matt. 28:9, "And they came, and held him by the feet and worshipped him." Col. 3:12, "Put ye on, as the elect of God, humbleness of mind." Ezek. 20:41, 42, "I will accept you with your sweet savor, when I bring you out from the people, &c. And there shall ye remember your ways, and all your doings, wherein ye have been defiled, and ye shall loathe yourselves in your own sight, for all your evils that ye have committed." Chap. 36:26, 27, 31, "A new heart also will I give unto you—and I will put my Spirit within you, and cause you to walk in my statutes, &c. Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations." Chap. 16:63, "That thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord." Job 42:6, "I abhor myself, and repent in dust and ashes."

As we would therefore make the holy Scriptures our rule in judging of the nature of true religion, and judging of our own religious qualifications and state; it concerns us greatly to look at this humiliation, as one of the most essential things pertaining to true Christianity.⁵⁶ This is the principal part of the great Christian duty of self-denial. That duty consists in two things, viz., first, in a man's denying his worldly inclinations, and in forsaking and renouncing all worldly objects and enjoyments; and, secondly, in denying his natural self-exaltation, and renouncing his own dignity and glory and in being emptied of himself; so that he does freely and from his very heart, as it were renounce himself, and annihilate himself. Thus the Christian doth in evangelical humiliation. And this latter is the greatest and most difficult part of self-denial: although they always go together, and one never truly is, where the other is not; yet natural men can come much nearer to the former than the latter. Many Anchorites and Recluses have abandoned (though without any true mortification) the wealth, and pleasures, and common enjoyments of the world, who were far from renouncing their own dignity and righteousness; they never denied themselves for Christ, but only sold one lust to feed another, sold a beastly lust to pamper a devilish one; and so were never the better, but their latter end was worse than their beginning; they turned out one black devil, to let in seven white ones, that were worse than the first, though of a fairer countenance. It is inexpressible, and almost inconceivable, how strong a self-righteous, self-exalting disposition is naturally in man; and what he will not do and suffer to feed and gratify it: and what lengths have been gone in a seeming self-denial in other respects, by Essenes and Pharisees among the Jews, and by Papists, many sects of heretics, and enthusiasts, among professing Christians; and by many Mahometans; and by Pythagorean philosophers, and others among the Heathen; and all to do sacrifice to this Moloch of spiritual pride or self-righteousness; and that they may have something wherein to exalt themselves before God, and above their fellow creatures.