desire of knowing him under that name imports a desire to know him in his office; viz. as one that is to lead us to God, and restore our acquaintance with him, which was not to be recovered upon other terms. other terms. So that it is ultimately the knowledge of God, that is the thing so much desired, and the knowledge of Christ, as the way and our conductor to God: that is, the knowledge of God not absolutely considered alone, (though he is, even so, a very delectable object,) but as he is related to us, and from whom we have great expectations, our all being comprehended in him.

It cannot but be very delightful to have him before our eyes represented and revealed to us, as the all-comprehending good, which may become our portion. He is, some way, to be enjoyed, even in this view. It is a thing apt to infer complacency and delight, thus to look upon him. They who place felicity in contemplation, especially in the contemplation of God, are not beside the mark, if they do not circumscribe and confine it there, so as to make it stand in mere contemplation, or in an idle and vainly curious view of so glorious an object, without any further concern about it. They will then be found to speak very agreeably to the language of Holy Scripture, which so frequently expresses the blessedness of the other state by seeing God. And if the act of vision be delicious, the representation of the object must have proportionable matter of delight in it. It cannot but be so, if we consider the nature of this

representation; which, answerably to the sensible want and desire of such as shall be delighted therewith, must have somewhat more in it than the common appearances of God, which offer themselves equally to the view of all men. That it has more in it, is evident from God's own way of speaking of it: for we find, that his revealing himself in this delectable way is attributed to the Spirit," and as a work to be done by it, when it shall be given. The Spirit is prayed for to those, of whom it is said that after they believed they were sealed by the spirit of promise: "The God of our Lord Jesus Christ, the Father of glory, give to you the spirit of wisdom and revelation in the knowledge of him." (It is here mentioned by a name and title proper to the end and purpose, for which it is desired to be given to them, viz. "the spirit of wisdom and revelation," that end and purpose being immediately expressed in the knowledge of him; "the eyes of their understanding being enlightened" c by it for the same purpose.) By which prayer it is supposed a communicable thing, and that these had, in some way, a right to the communication of it, or that it was a thing proper to their state, and fit to be prayed for as some way belonging to them, they being in a more immediate capacity of such revelation than others. But how incongruous had it been, with such solemnity of address to make request on their behalf, for that which they already sufficiently had as a thing common to all men.

C

a

Eph. i. 17.

b Ver. 17.

c Ver. 18.

It is spoken of as a reward of their former love, loyalty, and obedience. "He that hath my commandments, and keepeth them, he it is that loveth me and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him." Therefore is such manifestation no more to be accounted common, than the love of Christ is, or the keeping of his commandments.

What it hath more than common light, external or internal, answerable to the deeply felt wants, and to the heart's desires of the regenerate, by which it becomes so highly pleasant and delectable to them, (though it is rather to be felt than told,) may yet in some degree be understood by such characters as these.

First, It is much more distinct and clear. They are confused and dark glimmerings, which other men have of the blessed God, so that the light which is in them is darkness. It is true, that an unregenerate person may possibly have clearer acquired notions of God and of the things of God, than those notions of the same kind may be in some who are regenerate; so that, by the advantages he may have in respect of better natural abilities, more liberal education, or circumstances of his condition which may more engage him to study and contemplation, he may be capable of making fuller discoveries and more evident deductions, and be able to discourse thence more rationally and more satisfy

ingly to others, even concerning God, his nature, his attributes and works, than some very pious persons, destitute of those advantages, may be able to do. But these, though their candle give a dimmer light than the others, have the beams of a sun raying in upon them, that much outshines the other's candle. And though they know not so many things, nor discern the connexions of things so thoroughly, yet, as they know what is most necessary to be known, so, what they know, they know better, and with a more excellent sort of knowledge,-proportionably, as whatsoever is originally and immediately divine, cannot but much excel that which is merely human. Those do but blunder in the dark: these, in God's own light, see light; and his light puts a brighter hue and aspect upon the same things, than any other representation can put upon them. How bright and glorious things are divine wisdom, love, holiness, to an enlightened mind!

The beauty of the truths, which relate to God, is more clearly apprehended by an understanding divinely enlightened. It is most delightful to behold their lively sparkling lustre, by which they appear so amiable and lovely to a well-tempered spirit, as to transport it with pleasure, and ravish it from itself into union with them. There was somewhat else apprehensible, no doubt, and apprehended by them, the inward sentiments of whose souls those words so defectively served to express, "Who is like unto thee, O Lord, among the gods, who is like thee, glorious in holiness," besides the

mere truth of any proposition, into which those words can be resolved. And join those, "O the depth of the riches, both of the wisdom and knowledge of God," &c. And those, "God so loved the world, that he gave his only begotten Son, that," &c. Or those, "This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, whereof I am chief." Or the strains of that rapturous prayer, "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, that passeth knowledge; that ye might be filled with all the fulness of God."

The tendency of such truths is much more clearly conceivable to a holy soul, than to another-what their scope or aspect is, which way they look,-what they lead to,—what design God hath upon us in revealing them,—and what impression they ought to make upon us. To the ignorance or disregard of the tendency and design of God's revelation, it is to be attributed, that many have long the same notions of things hovering in their minds, without ever reflecting, with displeasure, upon the unsuitable temper of their spirits thereto. It may be, they know things concerning God, the tendency whereof is to draw their hearts into union with