their own interest in God. An afsent to the gofpel founded upon fuch discoveries of its glory, is impoffible without the special faving operations of the spirit. "No man can fay that Jefus is "the Lord, but by the Holy Ghost.” 2 Cor. xii. 3. The man who has no other and higher principle of difcerning objects, than that which he brought into the world with him, "the natural "man receiveth not the things of the spirit of "God: for they are foolishness unto him; nei"ther can he know them, because they are fpi"ritually discerned." 1 Cor. ii. 14. § 5. I have faid nothing of another ground of certainty, that Jefus is the Chrift the Son of the living God, peculiar to true believers: I mean, their experiencing that he is the Chrift, by his enlightening their understandings as a prophet, fpeaking peace to their confciences as a priest, and renewing their wills as a king. They cannot doubt that he is the God of Ifrael who hath done for them these wondrous works. Pf. lxxii. 18. God's Son is revealed in them, Gal. i. 16. and by his operations on their hearts, fhews himfelf the Son of God. Hence God promifes, Hof. i. 20. "I will betroth thee unto me in "faithfulness, and thou fhalt know the Lord." There is evidently a knowledge of God, and faith in him, which precedes in order of nature man's being betrothed unto God. But then there is another knowledge of God, pofterior to our spiritual espousals, even a knowledge that God is faithful to his promifes, by feeling thefe promifes accomplished to us in particular. But this evidence of God's faithfulness, cannot be the primary foundation of faith, because believing goes before it. It is after we have believed, that that we are fealed with the holy fpirit of promife, Ephef. i. 13. And indeed, this is rather a certainty from our own feelings, than a crediting the divine teftimony, that Jefus is the Chrift: an affurance of sense, not of faith: and an assurance not only of the truth of the gospel, but of a fact no where revealed there, our own particular intereft in God's favour, and in the operations of his fanctifying fpirit. SECTION V. Sr. BUT as true faith is diftinguifhed from counterfeits by its foundation: so that difference appears by its infeparable attendants and genuine fruits. The inclinations and behaviour of the men of the world, is confiderably affected by objects diftant and future, and that confequently cannot be difcerned by the eye or other bodily fenfes. The future revolutions of ftates are unfeen. So are the honours to which the ambitious afpire, the pleafures for which the voluptuous pant, and the riches which the worldly minded covet. If thefe poffibilities have fuch effects on mankind'; does not reafon force us to conclude, that the glorious objects of faith, when viewed in their reality and importance, muft greatly influence their affections and conduct? Truth is the food of the foul. The truths of divine revelation are the means of producing, nourishing, and increasing the spiritual life. God works on men in a way fuited to their rational natures, and to the established connection between the understanding and will. He begins with enlightening the understanding, that the light and force of truth, may sweetly attract the will to a right choice (1) Thus in God's light the believer fees light, thinks and judges of things in fome meafure as God does, fo that. God's mind and will revealed in the Scripture, become alfo his. Where this heavenly Lamp points out the way, he chearfully follows. If he did not refolve, agreeably to the ftrong and lively impreffions he feels of divine truths, he would do himself violence. That light, like the light of the natural fun, while it difcovers objects, at the the fame time by a powerful influence, quickens, warms, refreshes, and fupports. "The light ist "the life of men," John i. 5. Chrift's words are fpirit and life, John vi. 63. On this account the knowledge or remembrance of divine things, is frequently put in Scripture for the whole of our duty, e. g. Ecclef. xii. 1, Exod. x. 8. bew caufe divine things, when rightly known and called to mind, in fome measure affect and influ ence, as their various natures require. On the other hand, bad men are faid not to know God's ways, Pfal. xcv. 10. and though the fins of the Ifraelites were many, yet often all of them are comprehended in unbelief, Jude 5. Pfal. lxxviii. 22. Heb. iv. 2, 3. Not to be affected with qua lities in an object, that are in their own nature affecting, is not to perceive thefe qualities. It is however the doctrines of divine revelation, rather than the precepts, that are the chief means of fanctification. Love to God, for in (1) See Owen on Communion with God, Lond. 1700. P. 15-17.. ftance, ftance, is not fo much excited by the precept, Thou shalt love the Lord thy God, as by difcoveries of God's lovelinefs and love (m). The fundamental articles of Chriftianity, relating to the aftonishing plan of man's redemption, are admirably calculated to promote holinefs of heart and life, and indeed are the grand fpring of both. Hence, with the strictest propriety, the gospel is termed the truth according to godlinefs, Tit. i. I. and the mystery of godlinefs, 2 Tim. iii. 16. And doing Chrift's commandments, is reprefented as the neceffary evidence, that we know him, and that the truth is in us, 1 John ii. 3, 4. So that when men are faid to be fanctified through the truth, John xvii. 19. or to be created in righteoufnefs and holinefs of truth, Ephef. iv. 24. the fame thing is meant, as when they are faid to be fanctified through faith in Jefus Chrift, Acts xxvi. 18. and to have their hearts purified by faith, Acts XV. 9. "The corruption of mankind, even "where the pureft religion is profeffed, and in "theory affented to, does not arife from the "weakness of religious principle, but from the 66 want of it (n).” § 2. A belief that the Father sent the Son to be the Saviour of the world, implies a belief that the world needed fuch a falvation, and confequently a belief of the infinite evil of fin, and the infinite obligations to duty. And this laft fuppofes a knowledge and belief of the infinite glory and perfection of God, whence that obli (m) See Principal Leechman's fermon at the opening of the General Affembly. (n) Dr. Brown on the Characteristics Effay 2. Sect. 10. gation primarily arifes. Now fuch a knowledge of God, cannot but influence our difpofitions and actions. Even the faith of devils affects them. "The devils believe and tremble." And had men fuch an apprehenfion of God's revealed character, as devils have of his severity, it would draw forth love, reverence, and thankfulness, and animate to a chearful difcharge of every duty. If we know one to have an amiable temper, we naturally defire his friendship, and carefully avoid whatever may forfeit it. If we believe another wife, honeft, active, and benevolent, we readily entruft to his care, even these affairs, about the fuccefs of which we are most folicitous. And, without fcruple, we refer a juft caufe to the decifion of a skilful and impartial judge. The application of these remarks is eafy. He only knows God as juft, who fears his vengeance, and is careful not to provoke it: as long-fuffering, who is not hafty in his fpirit to be angry as merciful, who readily forgives the offences of his fellow-fervants: as the ruler of all perfons and events, who is anxiously careful for nothing, and holds on in the paths of duty, leaving events to the divine difpofal." None wander from God, 66 prefer the flesh and the world before him, and "in their whole lives walk contrary to him, but "from their ignorance of him (o)." These who do not "execute judgment and feek the truth, though they fay the LORD liveth, furely they "fwear falfely," Jer. v. 1, 2. What they fwear is in itself an undoubted truth, but their profeffed belief of it is false and hypocritical. They are, .. (0) Swinnock's Incomparablenefs of God, p. 2. as |