'SS Thefifth Sign PART Ili, ly when clearly difcovered, or when this fupernatural Senfe is givan in a good Degree. He that has his Judgment thus diretîly convinced and affured of the Divinity of the Things of the Gofpel, by a clear View of their di- vine Glory, has a reafonable Convi &ion ; his Belief and Affurance is altogether agreable to Reafon ; becaufe the divine Glory and Beauty of divine Things is in it felf, real Evidence of their Divinity, and the molt direct and ffrong Evidence. He that truly fees the divine, tranfcendent, fupream Glory of thofe Things which are divine, does as it were know their Divinity intuitively ; he not only argues that they are divine,but he fees that they are divine ; he fees That in them wherein Divinity chiefly confifts ; for in this Glory, which is fo vaffly and inexpreffibly difiinguifhed from the Glory of artificial Things, and all other Glory, does mainly confift the true Notion of Divinity : God is God, and diftinguifhed from all other Beings, and exalted a- bove 'em, chiefly by his divine Beauty, which is infinitely diverfe from all other Beauty. They therefore that fee the Stamp of this Glory in divine Things, they fee Divinity in them, they fee God in them, and fo fee 'em to be divine ; becaufe they fee that in them wherein the trueft Idea of Divinity does confift. Thus a Soul may have a Kind of intuitive Knowledge of the Divinity of the Things exhibited in the Gofpel ; not that he judges the Doctrines of the Gofpel to be fromGod, without any Argument or Dedu&ion at all; but it is without any long Chain of Arguments ; the Argument is but one, and the Evidence dire& ; the Mind afcends to the Truth of the Gofpel but by one Step, and that is its divine Glory. It would be very ftrange, if any profefling Chrifiian íhould deny it to be poffible that there fhould be an Excellency in divine Things, which is fo tranfcendent, and exceedingly different from what is in other Things, that if it were feen, would evidently diftinguifh them. We can't rationally doubt, but that Things. that are divine, that ap- pertain to the fupream Being, are vaftly different from Things that are humane ; that there is a god-like, high, and glorious Excellency in them, that does fo diftinguifh them from the Things which are of Men, that the Difference is ineffable ; and therefore fuck, as, if few, will have a molt convincing, fatisfying Influence upon any one, that they are what they are, viz. divine. Doubtlefs there is that Glory and Excellency in the divine Being, by which he is fo infinitely diftin- guifhed from all other Beings, that if it were feen, he might be known by it. It would therefore be very unreafonable to deny that it is poflible for God, to give Manifeftations of this difinguifhing Excel- lency, in Things by which he is pleafed to make himfelf known and that this diffinauifhing Excellency may be clearly feen in them. There are natural Excellencies that are very evidently diftinguifhing fof the 4Subje6ts or Authors, to any one who beholds thew. How vallly
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