This spiritual and divine light does not consist in any impression made upon the imagination. It is no impression upon the mind, as tho one saw anything with the bodily eyes: it is no imagination or idea of an outward light or glory or any beauty of form or countenance, or a visible luster or brightness of any object. The imagination may be strongly imprest with such things; but this is not spiritual light. Indeed, when the mind has a lively discovery of spiritual things, and is greatly affected by the power of divine light, it may, and probably very commonly doth, much affect the imagination; so that impressions of an outward beauty or brightness may accompany those spiritual discoveries. But spiritual light is not that impression upon the imagination, but an exceeding different thing from it. Natural men may have lively impressions on their imaginations; and we can not determine but the devil, who transforms himself into an angel of light, may cause imaginations of an outward beauty, or visible glory, and of sounds and speeches, and other such things; but these are things of a vastly inferior nature to spiritual light.
This spiritual light is not the suggesting of any new truths or propositions not contained in the Word of God. This suggesting of new truths or doctrines to the mind, independent of any antecedent revelation of those propositions, either in word or writing, is inspiration; such as the prophets and apostles had, and such as some enthusiasts pretend to. But this spiritual light that I am speaking of is quite a different thing from inspiration; it reveals no new doctrine, it suggests no new proposition to the mind, it teaches no new thing of God, or Christ, or another world, not taught in the Bible, but only gives a due apprehension of those things that are taught in the Word of God.
It is not every affecting view that men have of the things of religion that is this spiritual and divine light. Men by mere principles of nature are capable of being affected with things that have a special relation to religion as well as other things. A person by mere nature, for instance, may be liable to be affected with the story of Jesus Christ, and the sufferings He underwent, as well as by any other tragical story; he may be the more affected with it from the interest he conceives mankind to have in it; yea, he may be affected with it without believing it; as well as a man may be affected with what he reads in a romance, or sees acted in a stage play. He may be affected with a lively and eloquent description of many pleasant things that attend the state of the blest in heaven, as well as his imagination be entertained by a romantic description of the pleasantness of fairy-land, or the like. And that common-belief of the truth of the things of religion, that persons may have from education or otherwise, may help forward their affection. We read in Scripture of many that were greatly affected with things of a religious nature, who yet are there presented as wholly graceless, and many of them very ill men. A person therefore may have affecting views of religion, and yet be very destitute of spiritual light. Flesh and blood may be the author of this; one man may give another an affecting view of divine things but common assistance: but God alone can give a spiritual discovery of them.
But I proceed to show positively what this spiritual and divine light is.
And it may be thus described: a true sense of the divine excellency of the things revealed in the Word of God, and a conviction of the truth and reality of them thence arising.
This spiritual light primarily consists in the former of these—viz., a real sense and apprehension of the divine excellency of things revealed in the Word of God. A spiritual and saving conviction of the truth and reality of these things arises from such a sight of their divine excellency and glory; so that this conviction of their truth is an effect and natural consequence of this sight of their divine glory. There is therefore in this spiritual light,
1. A true sense of the divine and superlative excellency of the things of religion; a real sense of the excellency of God and Jesus Christ, and of the work of redemption, and the ways and works of God revealed in the gospel. There is a divine and superlative glory in these things; an excellency that is of a vastly higher kind, and more sublime nature than in other things; a glory greatly distinguishing them from all that is earthly and temporal. He that is spiritually enlightened truly apprehends and sees it, or has a sense of it. He does not merely rationally believe that God is glorious, but he has a sense of the gloriousness of God in his heart. There is not only a rational belief that is holy, and that holiness is a good thing, but there is a sense of the loveliness of God's holiness. There is not only a speculative judging that God is gracious, but a sense how amiable God is upon that account, or a sense of the beauty of this divine attribute.
There is a twofold understanding or knowledge of good that God has made the mind of man capable of. The first, that which is merely speculative and notional; as when a person only speculatively judges that anything is, which, by the agreement of mankind, is called good or excellent, viz., that which is most to general advantage, and between which and a reward there is a suitableness, and the like. And the other is, that which consists in the sense of the heart: as when there is a sense of the beauty, amiableness, or sweetness of a thing; so that the heart is sensible of pleasure and delight in the presence of the idea of it. In the former is exercised merely the speculative faculty, or the understanding, strictly so called, or as spoken of in distinction from the will or disposition of the soul. In the latter, the will, or inclination, or heart is mainly concerned.
Thus there is a difference between having an opinion that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former that knows not how honey tastes; but a man can not have the latter unless he has an idea of the taste of honey in his mind. So there is a difference between believing that a person is beautiful and having a sense of his beauty. The former may be obtained by hearsay, but the latter only by seeing the countenance. There is a wide difference between mere speculative rational judging anything to be excellent, and having a sense of its sweetness and beauty. The former rests only in the head, speculation only is concerned in it; but the heart is concerned in the latter. When the heart is sensible of the beauty and amiableness of a thing, it necessarily feels pleasure in the apprehension. It is implied in a person's being heartily sensible of the loveliness of a thing, that the idea of it is sweet and pleasant to his soul; which is a far different thing from having a rational opinion that it is excellent.
2. There arises from this sense of divine excellency of things contained in the word of God a conviction of the truth and reality of them; and that either directly or indirectly.