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So that, though they could see other things, him they | ward, enlightening, overpowering communication, wherecould not see; but he was invisible to their intellectual, of we speak. The efficacy whereof is such, as to give as well as their bodily eyes. Hence also is that under- the soul that peaceful rest in believing, which is also most standing said to be given, (i. e. as rectified and renewed,) pleasant and delightful, according as the things are found by which we know God; which implies it to be (wherein to be so, which are believed. Nor doth it in order hereto it is now given) somewhat superadded to the whole natu- work by way of enthusiastical impulsion, without any reral being and powers of the human soul, as in its present ference to the external revelation, which is rationally and corrupted state,-He hath given us an understanding to aptly suitable to the working of the effect. For then, that know him that is true. And that given rectitude of un- should no way ha e the place so much as of means. But derstanding is by such a communication from God, as there being sufficient inducement to persuade that this exhath not aptitude and power in it to infer so happy aternal revelation is divine, so as to procure a rational aschange. The same renewing work is also said to be a call- sent to the things revealed, with any man that, having that ing of men out of darkness into his marvellous light." revelation, with the account of its first confirmation, As if they were brought by it into a new world, wherein shall but use his understanding in reference thereto, and they found themselves beset with wonders, and all things is not besotted to a party of sworn enemies to the Christian were surprising to them. To which purpose is that prayer name. This inward revelation then falling in, captivates of the Psalmist, (out of a just consciousness, that this work his heart to an entire unitive closure, with the great things was not perfect in him, but might yet admit great addition- contained in the outward one; and principally with the al degrees,) Open thou mine eyes, that I may behold won-Son of God himself, unto which union that whole reveladrous things out of thy law. He supposed many undis- tion is most directly subservient. Therefore it was, that covered wonders, which more open eyes might yet behold when divers others (of whom it is said, and particularly in that external revelation of God's mind, which was then of Judas, that they believed not) forsook Christ, Peter afforded, (and which was wont in those days to go under and the other apostles stuck so resolutely to him, because, the name of his law, though it contained histories, prophe- we believe (say they) and art sure that thou art Christ, the cies, and promises, as well as precepts,) although he was Son of the living God; which assurance we may then no stranger to those records, nor little insighted into conclude was much of another sort than that of Judas; them, he yet apprehended a need of more light and better though we cannot suppose him to have wanted a rational eyes; which he therefore desires. Not that God would cause certainty of the same truth, sufficient to have overcome a new revelation to be written, (though that he vouchsafed to objections in his judgment; but not sufficient to overcome do, and partly by himself,) but that he might learn more out the contrary corrupt inclinations of his wicked heart. of that already extant; and that the wonderful things con- Therefore as the inward revelation uses not to do its work tained in it might be made more clear to him. Nor can we without the outward; (for I suppose we have not heard of suppose him, herein, to desire to be gratified and delighted many Christians where the Gospel hath not been ;) so nor by the communication of an incommunicable thing. is the outward revelation able, alone, to beget that which, in the most eminent sense, goes in Scripture under the name of faith. It may beget that merely intellectual certainty which may prevail against all doubts and objections in a man's mind to the contrary; but not the contrary inclinations of his corrupt will. Most men's faith is but opinionative, and many men's never reaches so high as to a rational opinion; that proceeds upon having balanced considerations on both sides, and inclines to that part on which seems to be the most weighty; whereas the faith (as they call it) of too many is no other thing than a merely blind and sequacious humour, grounded upon nothing but a willingness to be in the fashion; or the apprehension of disgrace, with other inconveniences, if where that is the common profession one should profess to be any thing but a Christian; or a lazy indifferency, easily determinable to that part which is next at hand to be chosen; or it may be, they never having heard of another profession, which precludes any choice at all.

2. It is more powerfully assuring, and such as is apt to beget a more certain operative belief of the things revealed. That is, being added to the means of faith men may be supposed to have had before, it adds much to their assurance of the same things, so as to make it efficacious upon their spirits. And as well cures the doubtfulness, irresolution, and waywardness of their minds and hearts, as the confusion and darkness of them.

It is very possible those things may be distinctly understood, which the more we understand, the more we disbelieve them through their apprehended inconsistency with themselves or some certain truth. The delectable things of God, his own discovery procures at once, by one and the same radiation of light, both to be clearly understood, and effectually believed. Others have the word of faith without the spirit of faith. The faith therefore which they have is a carcass; not a weak only, (which imports but diminished power,) but a dead thing. And which hath no power at all to determine the soul and compose it to that delightful rest, which such things, duly believed, would certainly infer. The most delectable truths of God, and such as most directly tend (in this apostate lapsed state of man) to give us the sweet and refreshing relishes of a just and rational joy and pleasure, are such as are contained in the Gospel of Christ; the things that concern our reconciliation, friendship, and communion with God in him. And which are therefore wholly of immediately divine and supernatural revelation, and to be received by faith. Therefore one apostle prays for some, they might be filled with joy and peace in believing. And another says of others, that believing, they rejoiced with joy unspeakable | and full of glory. The external revelation in the Gospel is an apt means to beget that faith which it is said comes by hearing; but the very notion of means importing what intervenes to the effect, between that and the principal agent, necessarily supposes such an agent; and that what is only means, cannot work the effect alone. That Agent, viz. (in this case) God himself or the Spirit, besides the means which he uses and makes effectual, must have his own influence whereby he makes them so. If a pen be a fit means or instrument to write with, it doth not therefore follow that it can write alone, without a hand to move and guide it, in order whereto a motive and directive influence is imparted. In the present case, the influence is the in

But admit it did arrive to a rational certainty, as it easily might with them that have with the external requisite advantages, competent understanding, patience, diligence, and impartiality to consider: that is, suppose it to pro ceed upon that abundant evidence which the case will admit, that the Christian doctrine hath been testified by God; and that God's testimony cannot deceive: there needs more to win and overcome men's hearts; which must be done ere the things revealed in the gospel can be apprehended delectable. What can any man have greater certainty of, in a mere human way, than all men bave that they must die? And yet how few are there whose spirits are formed hereby to any seriousness agreeable to that persuasion! Whatever way a man comes to be certain of any thing that hath a contrary tendency to the bent of his habitually wicked heart, he needs more than the evidence of the thing, to make it efficaciously determine his will against his former vicious course. If the matter be such as properly falls under faith; that faith grounds upon the authority of God, apprehended as avouching the truth of that revelation to which we subscribe our assent. But then it is lively or languid, according as the apprehension is we have of that avouchment. But the appre hension which is only the product of the external reve lation, even recommended by the most advantageous and convincing circumstances, is too faint to command

with many more of like import in the sacred volume, no sense can be put which is tolerable, and not the same with what we have above asserted.

In short, faith is a part of homage paid to the authority of the great God; which is to be estimated sincere, according as it answers the end for which the things to be believed were revealed! That end is not to beget only the notion of those things, as truths that are to be lodged in the mind, and go no further; as if they were to be understood true only that they might be so understood; but that the person might accordingly have his spirit formed, and might shape the course of his whole conversation; therefore is it called the obedience of faith; and the same word which is wont to be rendered unbelief, signifies disobedience, obstinacy, unpersuadableness; being from a theme which (as is known) signifies to persuade. So that this homage is then truly given to the eternal God, when his revelation is complied with and submitted to, according to the true intent and purpose of it. Which that it may be, requires that his Spirit urge the soul with his authority, and overpower it into an awful subjection thereto. The soul being so disreference to the things of God) their natural order to one another, further than as a holy rectitude is renewed in them by the Holy Ghost. Therefore is it necessary, that the enlightening communication which he transmits into it, be not only so clear, as to scatter the darkness that beclouded the mind, but so penetrating, as to strike and pierce the heart, to dissolve and relax its stiff and frozen rigour, and render it capable of a new mould and frame. In order whereto, "God that (at first) commanded the light to shine out of darkness, is said to have shined into the hearts" of them, viz. whom he renews, "to give the light of the knowledge of the glory of God in the face of Jesus Christ." And as they to whom this communication of God is in some degree afforded, do hereupon apprehend how necessary it was to them that it should be afforded; and be such as they now find it, (which they apprehended not before,) so they perceive it to be delightful also, as well as necessary. And finding it yet given into them but in an imperfect degree, their continual cravings are still for more. And having tasted hereby how gracious the Lord is; as new-born babes they desire it, as sincere milk, that they may grow thereby. They hereby come to know God and the things of God with savour. And wisdom having entered into their hearts, knowledge is pleasant to their soul.r Whereby, as every renewed taste provokes in them new desire, all such renewed desires dispose them unto further and more satisfying delight. They sensibly discern the difference between their former dry and sapless notions of God, and the lively-spirited apprehensions which they now have. They can in some measure understand the reason why the apostle should in such a rapture speak of the excellency of the knowledge of Christ Jesus our Lord; and why he should so triumphantly give thanks to God for the manifestation of the savour of his knowledge in every place. They can perceive there was good sense in those words, they have a more quick and judicious perception of the fragrancy of that knowledge; it is to them a refreshing, vital, quickening perfume, as the word, there and before, imports, most cheeringly odoriferous, the savour of life to life, lively in itself, and to them. So full of life, as to beget and transmit it, and replenish their souls therewith; so as they might feel life thence working in all their powers. A revelation of God, that is of such a nature, cannot but be highly delectable;

the soul. Who amongst all the people of the Jews at Mount Horeb, could have any doubt, but the authority that avouched the law there given them was divine? And yet how boldly do they rush into idolatry, against the express letter of that law; while the sound of that dreadful voice of words which delivered it, could hardly, one would think, be well out of their ears! And though they could not doubt of God's authority, yet for all that, their frequent rebellions are plainly resolved into their infidelity. How long will this people provoke me? And how long will it be ere they believe me, for all the signs which I have showed among them? Yea, they despised the pleasant land: they believed not his word. Or what place could be left for rational doubt with the multitudes that beheld the miracles of our Lord Jesus, but that they were God's own seal affixed purposely to the doctrine taught by him? Yet how few (though we must suppose many convinced) did heartily believe in him! More (abundantly) did upon a less advantageous external revelation after his ascension. And the reason is plainly told us, The Spirit was not yet given, because that Jesus was not yet glorified. And how expressly have we it from his own mouth, after he had inter-jointed by the apostacy, that its own faculties keep not (in preted coming to him by believing on him, No man can come unto me, except the Father that hath sent me draw him. And afterwards, having said, It is the Spirit that quickeneth; he adds, but there are some of you that believe not. (So that no man's professed assent, though as forward a professor as Judas was, there referred to, will in strict account entitle him a believer, if it be not produced by the quickening influence of the Spirit.) And then repeats, Therefore I said unto you, that no man can come unto me, except it were given him of my Father. And what provocation the Father had to withhold that quickening Spirit so generally from that people, any one may see that reads their story. Upon which, by the recess of that Spirit, they are hardened to as great a miracle as formerly their Egyptian oppressors were many ages before; there being indeed no greater miracle, as was said of old, than that men should not believe upon the sight of so many miracles. And this dreadful dereliction and consequent obduration we see is referred to primitive justice as a vindictive dispensation. But though he had done so many miracles before them, yet they believed not on him. That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom is the arm of the Lord revealed? Where it is obvious to observe that the believing of the gospel-report owes itself to the revelation of God's arm; or requires the exerting of his power, agreeable to that of the apostle, that ye may know what is the exceeding greatness of his power to us-ward, who believe according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, &c. And how the arm of the Lord came not to be revealed, or that power not to be put forth, is intimated in what follows: Therefore they could not believe, because (for which Isaiah is again quoted) he had blinded their eyes, and hardened their hearts, &c. Which shows, that as that blinding and hardening of eyes and hearts, in some superadded degrees thereof, is the effect of a penal dereliction or retraction of God's arm for former obstinate opposition to the external revelation of the Gospel; so that there is a precedent blindness and hardness, not otherwise vincible than by the arm of the Lord; and which, it being penally withheld, will naturally grow worse and worse. And certainly that, upon the withholding whereof, such things certainly ensue as are inconsistent with believing, must needs itself be necessary to it. All which things considered, do so plainly speak the insufficiency of a mere external revelation, and the necessity of an internal besides, unto that faith which is the immediate spring of delight in God; that it is not needful to insist upon many plain texts of Scriptures besides, that fully say the same thing. As that no man can say that Jesus is the Lord but by the Holy Ghost." And again, Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And whosoever believeth that Jesus is the Christ is born of God. Upon which words,

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1. In respect of the matter revealed, God himself especially (if not yet testifying himself to be, yet at least willing in Christ to become) our God; in such a way, and upon such terms, as is expressed in the Gospel. A more particular mention of the things (contained in this revelation) that are more apt to beget delight and feed it, is purposely deferred till we come to press and enforce the duty itself.

2. In respect of the immediate way and manner of revelation, with so much facility continually coming in from time to time upon the soul, according as it is found ready by

it. In order whereto it must be considered, that wherein it is transforming, it is also enlivening; and therefore furnishes the soul with the power of spiritual sensation; whereby it comes to apprehend its former temper, as very grievous and detestable; not only being entire and undiminished, but even the relics of it which do yet remain; and proportionably, the holy frame to be introduced as highly covetable and to be infinitely desired.

Which being supposed, it must needs be very delightful to such a soul, to feel itself in part rectified, and to expect it further in its temper and inclinations,

1. Towards God, towards whom it was most disinclined; that is, both towards him as its end, and towards Christ as its way to him.

And indeed by the same vital principle the soul is made | we may see what matter of delight it infers and brings with capable both of the sweetest delights and the quickest sense of pain; while it was dead it was sensible of neither. Nor is it an original spring. Whatever it hath that is good and pleasant comes from a higher head, and is communicated. But the communication remains not in this heart as in a dead receptacle, but creates the soul where it is a living spring itself. The Lord shall satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a watered garden, and as a spring of water whose waters fail not.h After which it follows, Then shalt thou delight thyself in the Lord, &c. So though the waters that are so pleasantly refreshing to holy souls are given by Christ; yet he himself tells us, they shall be in him to whom they are given a well of water springing up into everlasting life. Whence also the good man is said to be satisfied from him- As to himself its end. It finds upon reflection, it was self; and the mouth of the righteous to be a well of life, dead towards God, without motion towards him, without 2. e. to others, much more must his heart be so to himself. inclination, all its powers bent and set quite another way; Nor indeed can there be a vainer or more absurd design so that to persuade it to begin a course of holy motion toand expectation, than to aim immediately at delights and wards God, was a like thing as to persuade a stone to fly joys, without ever looking after that transforming, purify- upwards. It could not trust the original truth, nor love ing, quickening communication from God, in which he is the sovereign good, nor obey the supreme authority. Its to be enjoyed; which is, apparently, the most prejudicial course was nothing else but continual recession from him, and dangerous mistake, the practical error (and so much towards whom it should have been continually pressing the worse therefore) of many persons of much pretence to forward with all its might. It was wont to say to him, in religion, that dream and boast of nothing less than raptures whom was its life and all its hope, "Depart from me, I and transports, having never yet known or felt what the desire not the knowledge of thy ways;" was utterly alienwork of regeneration or the new creature means. And ated from the life of God, and did choose to live as withhaving only got some notions of God and Christ, that out him in the world. And although it still remain thus tickle their fancies without ever changing their hearts, these in too great a degree, yet as it abhors this as a hateful way go for divine enjoyments. Others somewhat awakened of living, and desires it may be otherwise; so is it sensibly and convinced, but not renewed, though they do not pre-delightful that it doth in some degree perceive a change; tend already to have, yet do (from the same mistaken ap- that now it can find itself returning into its right and naprehension) as vainly seek and catch at joys and sweet-tural state of subordination to God. Which, while it was nesses; while their unsanctified hearts do yet lie steeped out of it, laid that claim to it, that its dislocation was unin the gall of bitterness. And they wonder and complain, easy, and it could have no rest; though it was not aware that they feel not in themselves the delights whereof they what the matter was with it, and could never thoroughly find Scripture sometimes make mention, while in the mean-apprehend, that it ought (much less could desire or aim) time they expect and snatch at them in that preposterous to return. And if in returning, and its continual course impossible way, as to abstract them from the things them- afterwards, (which ought to be but a continuing return and selves, wherein the pleasure and delight lies. They would moving back towards God,) there be much cause for the have delight without the delectable good that must im- exercise of repentance; the disposition whereto is a part of mediately afford and yield it; or without foregoing the that new nature now communicated; yet even such renoisome evils that resist and hinder it; which therefore lentings as are due and suitable upon this account are not makes it necessary to treat the more largely of the delight- unpleasant. There is pleasure mingled with such tears, ful communication, by which only intervening souls are and with those mournings which are not without hope, and capable of delighting in God. which flow naturally and without force, from a living prinAnd as to this branch of it, the vital, sanctifying, trans- ciple within, as waters from their still-freshly springing forming influence, whereby the soul is wrought to a con- fountain. When the soul finds itself unbound and set at formity to the Gospel; if we take a somewhat more distinct liberty; when it can freely pour out itself to God, disview of it, we shall find, it cannot but have in it abundant solve kindly and melt before him; it doth it with regret matter of delight. In the general, the thing here to be only at what it hath done and been, not at what it is now communicated, is a universal rectitude of temper and dis- doing, except that it can do it no more; affecting even to positions, including-the removal of such as are sinful and be infinite herein, while it yet sees it must be confined corrupt; and-the settlement of such as are holy and gra- within some bounds. It loves to lie in the dust and abase cious; both to be measured and estimated, as to their itself; and is pleased with the humiliation, contrition, and good or evil, by the Gospel of our Lord Jesus Christ. Now brokenness of heart, which repentance towards God insurely that must be a blessed and delightful state (and it's cludes in it. So that as God is delighted with this sacrithat towards which this divine communication gradually fice, so it is with the offering of it up to him. Many men tends) wherein a wretched soul, that was lost in the impu-apprehend a certain sweetness in revenge; such a one finds rities of sin, shall be stripped and unclothed of all the pra- it only in this just revenge upon himself. How unexpresvity, perverse inclinations, corrupt affections, which the sible pleasure accompanies its devoting itself to God, Gospel of Christ condemns; and invested with all the when bemoaning itself, and returning with weeping and parts of that purity, that gracious and holy frame, which supplication, it says, "Now, lo I come to thee, thou art that Gospel recommends. For as the former carry in them the Lord my God. I have brought thee back thine own, matter of certain vexation and anguish, which it is hereby what I had sacrilegiously alienated and stolen away, the freed from; so the latter manifestly carry in themselves heart which was gone astray, that hath been so long a vamatter of unspeakable delight and pleasure, which it here-gabond and fugitive from thy blessed presence, service, and by partakes. And by the same degrees by which this divine communication infers the latter of these, it expels the former. By the same degrees by which any are made partakers of the Divine nature, they escape the corruptions which are in the world through lust. And that we may be here a little more particular, without descending into the innumerable particularities which might be severally spoken of upon this occasion; we shall only consider this heart-rectifying communication, in reference to some of the more principal things, towards which the spirit of man may be either perversely, or duly and aright, inclined; that

communion. Take now the soul which thou hast made; possess thy own right; enter upon it, stamp it with the entire impression of thine own seal, and mark it for thine. Other lords shall no more have dominion. What have I to do any more with the idols wherewith I was wont to provoke thee to jealousy? I will now make mention of thy name, and of thine only. I bind myself to thee in everlasting bonds, in a covenant never to be forgotten."

The self-denial which is included in this transaction, hath no little pleasure in it. When the soul freely quits all pretence to itself, and by its own consent passes into