EXTRACTS

 

FROM

 

THE WORKS

 

OF

 

STEPHEN CHARNOCK, B. D.,

 

SOMETIME FELLOW OF NEW COLLEGE, OXFORD.

 

 And this is life eternal, that they might know thee, the only true God, and JESUS CHRIST whom thou hast sent. 

 

 This chapter contains CHRIST'S last prayer with his disciples, after his farewell sermon, which began after JUDAS'S departure, (John 13: 31,) and ends at the end - of the 16th chapter. The design of his sermon, and that of his prayer, was one and the same. His discourse to them was, that they " might have peace in him." (John 16: 33.) That they might acquiesce in him for peace with GOD, that peace of conscience was only to be possessed by the knowledge and love of CHRIST. His prayer for them in their hearing, was, that they might have a firm and full joy; that they might have an antidote against all the fears and.troubles they should meet with in the world, and a strong foundation for their own supplications to GOD: it is a copy left upon the earth, of what he doth intercede for as an Advocate in heaven. By an inspection into it, we may know what CHRIST is doing above; for it was that his people might have a full joy, a strong cordial in all afflictions and temptations.

 

 If any part of Scripture be to be magnified above another, this seems to claim the pre-eminence, it being the breathing out of CHRIST's heart before his departure, for the comfort of his disciples, and the succeeding Church to the end of the world; a standing monument of his whole mediatory design and his unalterable love. (Verse 1.) '' These words spake JESUS, and lifted up his eyes to heaven, and said, FATHER, the hour is come; glorify thy SON, that thy SON may also glorify thee." CHRIST first acted with man in the name of GOD, by teaching; he now acts with GOD in the name of man, by praying. It is a miraculous prayer in the person of CHRIST, who is, essentially one with the FATHER, to whom he prays; personally one with the Son of Man, who prays here to the FATHER.

 

 "FATHER." Not our FATHER, as he had taught us to pray, but FATHER, to show that the paternity of the FATHER to him was in another manner than that to his people. He was the natural SON of GOD; believers, adopted ones. " Thy SON." In a way of eminency and peculiarity above others; thy SON, by eternal generation; thy SON, in his humanity by the grace of personal union.

 

 " The hour is come." The hour of my passion; the hour of thy satisfaction, the hour of thy expectation, the hour of my victory and thy glory. I am coming to the last upshot of my humiliation, I have managed an obedience to thee hitherto with all care and diligence, I am now come to perfect it by my death; I will not decline the last act of it; decline not thou, O FATHER, the glorifying of men, while I stand as the butt of all thy wrath for the sins of men. "Glorify thy SON." Glorify him in his death, by accepting it as the death of thy SON for the sins of the world; glorify him in his death, by manifesting at that time that I am thy SON. GOD did so by miraculous testimonies of his innocency in the time of his passion, by rending of the temple's vail, obscurity of the sun, quaking of the earth, and the cleaving of the rocks, which made the centurion that guarded him pronounce him to be "truly the SON of GOD." (Mutt. 27: 54.)

 

 Glorify him in a resurrection; glorify thy SON in his Deity, by a manifestation of it; glorify thy SON in his humanity, by conferring new endowments of honor and immortality upon it. He prays here for a manifestation of the glory of his Deity, which had been obscured; for an addition of glory to his humanity, which had not been yet enjoyed, by a resurrection and exaltation of it to the right hand of the FATHER. He prays for a manifestation of his Deity: " Glorify thy SON. He was the SON of GOD by eternal generation; it is the glory of his Deity therefore which is here desired by him; not the essential glory of the Deity, for that could not be interrupted; not an addition to it, for being infinite, he was not capable of it; but a manifestation of it; not simply in itself, but in his humanity, which had been vailed by the flesh, ever since he emptied himself into it. He prays to be glorified in that state wherein he prays, which was a state of union with the human nature. As the FATHER was to be glorified by CHRIST, IST, so was CHRIST to be glorified by the FATHER. Now the FATHER could not be glorified by the SON in a way of addition, but manifestation, causing the glory of GOD to break upon the world, which had so long been obscured by an universal idolatry. He glorified the FATHER by a manifestation of his name; and in like manner is glorified by the FATHER in the manifestation of his Deity.

 

 His petition for this glory he urgeth by two arguments 1. One in ver. 1: " That the SON also may glorify thee." The glory of the FATHER was concerned in it, whose justice, wisdom, love, and all the attributes so signally manifested in redemption, had lain under as great a disguise without the glory of CHRIST, as the Deity of the SON did under the vail of his flesh.

 

 2. Another, taken from the happiness and salvation of believers: "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." (Ver. 2.) Unless the humanity had been glorified by a resurrection, there would have been no assurance that the debt had been satisfied, and no sure ground of faith; unless he had been exalted to the right hand of GOD as an Advocate, there had been no security for our debts.

 

 We now come to the text: "This is eternal life," &c, This is a transition from his prayer, declaring what. eternal life was. Some understand it of the intuitive knowledge of GOD in heaven; but it rather seems to be meant of the knowledge of God here in this state of pilgrimage.

 

 The knowledge of GOD is not formally eternal life, but it is the cause of it, and the antecedent means to it; because if men had the true knowledge of CHRIST impressed upon them, it could not be but they must believe in him, and consequently have both a right to eternal life, and the foretaste of it.

 

 This knowledge of GOD is not only a knowledge of GOD and CHRIST in the theory, but such a knowledge as is joined with ardent love to him, and cordial trust in him; as, "Then shall I know, even as also I am known,-" (1 Cor. 13: 12;)i.e., I shall love and rejoice, as I am beloved and delighted in by God. It is not only a knowledge of GOD in his will, but a knowledge of God in his nature; both must go together: we must know him in his nature; we must be obedient to his will. The Devil has a greater knowledge of GOD's being than any man upon earth.; but since he is a rebel to his will, he is not happy by his knowledge. It must be such a knowledge as descends from the head to the heart, as is light in the mind, and heat in the affections; such a knowledge of GOD as includes faith in him.

 

 Two things constitute this knowledge. 1. We.must know God, the true GOD, as the Gospel discovers him, in opposition to all false gods; that he is spiritual, powerful, merciful, faithful.

 

 2. We must know GOD as the Father of CHRIST; We must know him in that relation to CHRIST, without which knowledge we can have no right conceptions of the economy of redemption, because all proceeds from the FATHER through the SON. "'The, the only true GOD." This particle "only" is put to exclude false gods. It excludes none that arc of the same essence, but all that are not; the SON is not excluded from being GOD; as Deut. xxxii. 12:,So the LORD alone did lead them." JEHOVAH: The SON is not excluded by that name JEHOVAH; for CHRIST led them, and in their murmuring they are said to tempt CHRIST. (1 Cor. 10: 9.) It was CHRIST; who is the Angel of the LORD, that conducted them. (Exod. 23: 2O; xxxii. 34; Isai. lxiii. 9.) The word "only" doth not exclude the SON, for then, when it is joined with the SON, it should exclude the FATHER from being GOD. But it is joined with the SON: "Look unto me, and be ye saved, all the ends of the earth, for I am God, and there is none else; I have sworn by myself, that unto me every knee shall bow, and every tongue shall swear." (Isai. xlv. 22.) That this is understood of CHRIST by the best interpreter is evident from Rom. 14: 1O, 11; where, speaking of the standing of all before the judgment seat of CHRIST, he proves it by this place: "For as it is written, As I live, says the LORD, every knee shall bow to me, and every tongue shall confess to GOD." In Isaiah it is spoken in opposition to idols, as appears by the 2Oth verse; and according to the Apostle's understanding, it was CHRIST that spake there, asserting three times there was no GOD besides him. (Ver. 11, 12.) Shall the FATHER, therefore, be excluded from the Deity, because CHRIST says so positively there is no GOD besides him There is no place to which that in the Romans can refer, but to that in Isaiah.

 

 The FATHER is called likewise, the "true GOD," in opposition to idols; for when CHRIST says all power was given to him, that he might give eternal life to as many as were given to him, those that were given to him were among the Gentiles as well as the Jews; he here respects them both. The Gentiles worshipped many gods, the Jews worshipped one GOD, but rejected CHRIST as Mediator. Now the knowledge of both is necessary to salvation. In the first clause he respects the multiplicity of heathen gods, in the other the Jewish contempt of the Mediator. So, then, the expression excludes only the heathen idols. In 1 Thess. 1: 9: "How you turned to God from idols, to serve the living and true God." God is called the true God in opposition to idols.

 

 From these words I shall endeavor to show, 1: That the knowledge of GOD, and CHRIST the Mediator, is the necessary means to eternal life and happiness. 2: That the true and saving knowledge of God is only in and by CHRIST. For the first: The knowledge of God, and CHRIST the Mediator, is the necessary means of eternal life and happiness. It is the knowledge of God as discovered, not in the creatures, but in the Scripture; a knowledge of GOD through faith in CHRIST, which is able to make us wise unto salvation. The tree of knowledge in Paradise became our death, and the tree of knowledge in the Gospel becomes our life. The knowledge of God and CHRIST doth not only free us from a dark and obscure walk, but is "the light of life." (John viii. 12.), The true knowledge of God and CHRIST is an effectual and infallible means of salvation.

 

 This knowledge is a certain, full, and persuasive assent to the unity of God, his nature, his word; to the mediation of CHRIST, and GOD's communications through him, grounded upon a divine light, as plain and evident to the mind as any natural light is. Touching which I shall show,

 

 1. In general, What kind of knowledge this is. 2. That this is necessary. 3. In what respect it is necessary. 4. What are the properties of this knowledge, whereby it is distinguished from other knowledge, which is not saving. 1. What kind of knowledge in general this is.

 

 (1.) There is a speculative knowledge. A study and knowledge of GOD upon the same account that men study and desire to know other things that are excellent and delightful; as both the contemplation of GOD in creation, and the contemplation of God in redemption, afford notions very gustful to a delicate understanding. Thus a man speculatively knows GOD and CHRIST, when he is well skilled in the revelation of GOD, the history of CHRIST, the analogy between the types and predictions of CHRIST in the Old Testament, and the accomplishment of them in the New, in the person of CHRIST. A knowledge of GOD by creation, many of the wiser sort of Heathens had, who have discoursed excellently of the nature of God. (Rom. 1: 21.) They are said to know God. A knowledge of GOD by revelation, the Jews had in the Old Testament, who yet rejected the SON of GOD; a knowledge Of CHRIST many learned men professing Christianity have, who know CHRIST in the' bark of the letter, not in the sap of the SPIRIT; as the Jews knew him under the veil of types, but were ignorant of his person when he came among them. This is such a knowledge as men have of a beautiful picture, or a comely person with whom they have no acquaintance; or as an astronomer knows the stars, without receiving any more special influence from them than other men, or the inanimate creatures.

 

 (2.) There is a practical knowledge of GOD and CHRIST, which is not only an acquaintance with GOD, but a laying up his words in our hearts; (Job 22: 21, 22;) which is not only a floating knowledge in the head, but a knowledge sinking to the heart; not a knowledge in the brain, but efficacious to make an union with him: "He has given us an understanding, that we may know him that is true, and we are in him that is true," (1 John 5: 2O,) where union follows upon knowledge. The speculations of God may fill the head, and the heart be empty of a sense of him, and the life barren of an imitation of God. This doth not deserve the name of knowledge, but in the Apostle's account is truly ignorance: "Hereby-we know that we know him, if we keep his commandments. He that says I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (1 John 2: 3, 4.) Such answer not the end of knowledge; and it can no more rationally be called a knowledge of GOD, since it has no life and soul in it, than a dead carcase car, be called a man. Such a knowledge that has no life in it, cannot be the means to eternal life; what has not life cannot convey life. The Devil's knowledge is a dead knowledge; but the knowledge of God in an angel, joined with obedience to GOD in his practice, is his eternal life. This is wisdom entering into the soul, "truth in the hidden parts," (Psa. li. 6,) the knowledge of the object, and an embracing the end of that knowledge. For,

 

 [1.] This is an enlivening knowledge. A spiritual knowledge is always attended with spiritual life; a new man, and such a knowledge as is after the image of GOD, go together: " Having put on the new man, which is renewed in knowledge, after the image, of him that created him." (Col. 3: 1O.) As the natural image of GOD consisted in understanding and will, so the spiritual image of GOD, by grace, consists in rectifying those faculties; the understanding with a spiritual knowledge, and the will with a spiritual bias. The faculties we have from GOD, as Creator, by nature; the operation of those faculties, about their spiritual objects, we have by grace. As the Apostle distinguisheth the form of godliness from the power, (2'Tim. 3: 5,) so he doth a form of knowledge from the life of it; (Rom. 2: 2O;) which is a knowledge in the letter, not in the spirit: (ver. 29:) the one is a picture wherein every limb is painted, the other is quickened and animated with a divine life. Speculative knowledge is as the light of torches, guiding, not heating; this as the sun, which both directs and warms; a fire felt, as well as seen; truth known, and truth used as a compass to sail by. When GOD is known and embraced as the chief good and ultimate end; CHRIST known and embraced as the way to be at peace with GOD, and an honorer of him; such a knowledge is not only like animal spirits in the brain, but vital spirits in the heart., enabling for action; not like a cloud hanging in the air, but distilling in fruitful showers; for the assistance of the earth,

 

 [2.]`A- likening knowledge. When we know CHRIST crucified, in the conquest of our sins by his death; CHRIST glorified, in the elevation of our souls by his ascension. To know a living God with a dead heart, is at best but a carnal knowledge, a dead knowledge, unsuitable to a living object. To know CHRIST crucified, and have no efficacy of his death; to know CHRIST risen, and he closed up in the grave of sin; to know CHRIST is ascended, and have creeping affections upon the earth, this is a notion of CHRIST, not a knowledge of him. That is the teaching of GOD, when the truth is learned "as it is in JESUS;" (Eph. 4: 21;) powerfully directive, conforming the soul, as it did the human nature of CHRIST, to the will and mind of GOD; when the understanding is not forced to comply with the corrupt appetite of the will, but the will conformed to the true notions of an enlightened understanding. Such a knowledge ravisheth the mind, quickens the prayers, seasons the converse, and fortifies against temptations; such a knowledge wraps up the soul in admiration, spirits the will to operation, allures it to a close union with the truth discovered, until it be like a leaven working in the will, and shaping the whole man according to its own mould. The fixing our eye on GOD by a spiritual knowledge, derives a tincture from him, dying our souls into its own likeness; if the life loth not differ from that of an infidel, the knowledge, though as high as an angel's, is no more saving than that of a devil.

 

 [3.] There is an experimental knowledge of GOD. Speculative knowledge is a sound of words and thoughts, experimental a sense of them: and God has not left the soul' without a spiritual relish, any more than be hash left the body without a tasting palate. It is a "witness of truth in us." (1 John 5: 1O.) A spiritual knowledge of CHRIST is not only a relish of his precepts, but a draught of CHRIST in the soul, a receiving of the spiritual emanations of GOD and CHRIST upon the heart; it is to know GOD in the power of his grace, and CHRIST in the virtue of his life; (Phil. 3: 1O;) GOD in the streams of his love; and CHRIST in the sweetness of his blood; when we see him upon the cross, and taste him in the soul, which is not only a knowledge by the understanding, but a knowledge by a spiritual sense. (Phil. 1: 9.)

 

 2. This knowledge of GOD is necessary. Religion and true grace is called wisdom in the Proverbs. Wisdom is the knowledge of the highest things; no wisdom without the knowledge of truth, therefore no wisdom without the knowledge of GOD, the prime truth, the chief good, whence all truth and goodness in other things flow. This is the portal; no happiness can be without truth and goodness; all religion consists of them, all felicity is composed of them; truth to be known, goodness to be embraced by the creature, else no communication of happiness to it. Knowledge and love fit us for acquaintance with, and enjoyment of GOD. We actually embrace him by love, after we perceive him fit for our embraces by knowledge. Knowledge imprints the similitude and idea of the object upon the understanding; love draws out the soul to close with the object so understood. By knowledge we see what is enjoyable, and worthy our affection and fruition; by love we enjoy what we see.

 

 (1.) This was the subject matter of the ancient Gospel promises. This GOD promised in the evangelical dispensation, when he would manifest himself in the riches of his glory, and treasures of his goodness to his creatures; Thou shalt know that I am the LORD;" (Isai. xlix. 23;) and the chief happiness of the Church in the confluence of the Gentiles to her, as the foundation of all religion, is his manifestation to them, and their clear view of that manifestation: "And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day." (Isai. xix. 21.) It is the peculiar of the Gospel " Then shall we know the LORD;" (Hos. 6: 3;) when the knowledge of GOD shall be spread over the world by the great Prophet, in the teachings of his SPIRIT, then should men have an ardent zeal to increase in the knowledge of God. And in this knowledge our spiritual life consists: "We shall live in his sight. How-By the knowledge of the LORD. By the knowledge of GOD in this life, men have foretastes of the life to come. It is by the knowledge of GOD in CHRIST, that we see the sword of justice sheathed, which guarded heaven against us; the bowels of mercy enlarged to open heaven for us. It discovers GOD calmed and appeased, gives us delightful views of hini, and a secure and complete happiness.

 

 (2.) There is no way of conveying happiness that can be conceived without this. Our ignorance must be removed, whereby we may seek him. GOD has ordered knowledge to be the first step to salvation, so that none are saved that come not in by the way of the knowledge of Gob revealed in the Gospel: " Who will have all men to be saved, and to come unto the knowledge of the truth." (1 Tim. 2: 4.) The Gospel being nothing else but a manifestation of GOD in CHRIST, a knowledge of this precedes the application of salvation'. As the sun doth not make his heat to be known, but by his beams; so Go D doth not save according to his ordinary dispensation, but by the knowledge of himself; though the discovery of himself, in divers ages, has been various and by degrees. As the light at the dawn is more obscure than that which is near the approach of the sun to the horizon; so there was a more obscure knowledge of GOD, and the REDEEMER, at the time of the first promise. ADAM might not know well what to think of GOD, when he saw himself expelled Paradise, just after a gracious promise of a Deliverer. It was somewhat brighter at the giving the Law, when GOD would give man some dark shadows and pictures of CHRIST, and when himself would be known by his name JEHOVAH and the conduct of his angel. It was clearer in the times of the Prophets, when the chariot of the Sun of Righteousness was approaching to the world, and the light broke out before him; but a more glorious discovery when this Sun did arise and appear in the earth; yet from first to last, every dispensation was made up of some discovery of GOD, the manifestation of his name, the declarations and representations of the MESSIAH. The knowledge of GOD and the REDEEMER being the design of God in every age of the world, is no less necessary now than it was then; and indeed the knowledge of no other thing can confer a blessedness upon us. Whatsoever makes another happy, must be greater and better than that which is made happy but since nothing in the world is better than the soul of main, all the knowledge of inferior things cannot constitute him blessed. The knowledge of GOD and CHRIST can only fill the insatiable mind, satisfy the vast desires, and settle the staggering soul.

 

 (3.) The happiness of heaven, which is the ultimate and complete happiness of the soul, consists in a knowledge of GOD. The sight of GOD is made by our SAVIOR the reward of purity of heart: "The pure in heart shall see GOD;" (Matt. 5: S;) and to see him as he is, is the glory of the other world, (1 John 3: 2, 3,) when all the rational faculties shall be satisfied with light, and the desires replenished with love. The privation of this knowledge is bell: the punishment consists in a banishment " from the presence of the LORD." (2 Thess. 1: 9.) And if felicity in the highest region, consists in a sight and knowledge of God, the happiness of the soul must consist in the same, according to the imperfect degrees. If a perfect happiness cannot be without a perfect knowledge, imperfect cannot be without a partial knowledge. When we are acquainted with him, we are not only at peace, but can "delight ourselves in the ALMIGHTY, and lift up our faces unto God." (Job 22: 26.) Knowledge of GOD here, is the dawn of heaven; knowledge hereafter, the meridian of it.

 

 3. In what respects is this knowledge of God necessary We owe duty to GOD as we are creatures; we are unable to perform it, as we are guilty offenders; we must know GOD to know our duty; we must know CHRIST to know the way_ of performing it: we must know GOD, therefore, in the perfections of his nature, and CHRIST in the sufficiency of his mediation. We must know GOD in his ravishing oofiness, his affrighting justice, his condescending mercy, his adorable wisdom, his unshaken veracity; we must know him as offended by sin, as pacified by CHRIST: without the one we shall not be humbled; without the other we shall not approach to him: we must know him in his precepts, else how can we obey him in his promises, else how can we trust him We must know CHRIST in his offices, as an atoning Priest, as an instructing Prophet, a protecting and governing King. We must know him in his transaction with his FATHER, descent to the world, his return to heaven; in his humiliation on earth, exaltation in heaven; we must know him upon the cross, and upon the throne, and the ends of both his states. "Know him and the power of his resurrection, and the fellowship of his sufferings." (Phil. 3: 1O.) 

 

 How else can we be conformed to his death, or have confidence in his life We must know him in his nature, without which we cannot have a knowledge either of the truth or efficacy of his satisfaction: the truth of it depended upon the reality of his humanity, the efficacy upon his divinity. without this knowledge how can we believe in him how can we love him how can we perform those acts which are necessary to our salvation This is a knowledge above the knowledge of nature; that is too muddy to be a spring of any spiritual action, raised love, or hearty reliance. It is not a knowledge of God by rational deductions, but spiritual illuminations. The knowledge of GOD in the creatures is as the dawn; the knowledge of GOD in the Scripture, is as the day-spring. But what is either dawn or day-spring to a blind eye The day-spring may be in the world, yet not in our hearts: we cannot work without light; and though there be the greatest light, we cannot work without sight.

 

 That which is precedent to eternal life, cannot be without the knowledge Of God.

 

(1.) without it there can be no motion towards God, or for GOD. without a natural knowledge of God, we can never think of him, or have any natural notions to him; without a spiritual knowledge, we cannot perform any spiritual action. As a beast cannot act rationally, unless he had the reason of a man; so a man cannot act spiritually, unless he has the understanding of a Christian; an understanding given, whereby to " know him that is true," who ought to be the proper centre of all our actions. (1 John 5: 2O.). The whole body is dark, if the eye be so; (Mutt. 6: 22, 23;) the whole body of a man's acts are acts of darkness, if the mind be blind. While the eye of the soul remains muddy, all our perceptions will be tinctured with that corruption: what the eye is to the body, that is the understanding to the soul. The truth was in JESUS it must be in us as it was in him; not as a loose notion, which would have engendered staggering motions in the service of GOD, and work of his mediation; but as a rooted habit, a law in his heart, established as firm in his heart as it was in the sanction. Since therefore all our actions towards GOD are to be both a reasonable and a spiritual service, there must be a reasonable and a spiritual knowledge, as the foundation, to raise up action as the building.

 

 [l.] There can be no worship of God without it. Since God made us for his own glory, that we might do those thiggs whereby he might be honored, we must know the excellency of his nature, and what is suitable to him:, it is impossible to glorify him whose honor and greatness we are wholly ignorant of. DAVID was GOD's servant, had a desire to serve him, and therefore desires GOD to give him understanding, that he might know his testimonies. Worship is the fruit of knowledge. GOD promises to be known of the Egyptians in the time of the Gospel, and then they should do sacrifice and oblation. (Isai. xix. 21.) The Egyptians knew there was a GOD, a supreme GOD, but they never worshipped him until they came to know him in the Gospel-revelation. "In that day" he would be known to them. In what day In the day when they should speak the language of Canaan; (ver. 1S;) in the day when he should send them a SAVIOR. (Ver.2O.) There is no worship acceptable to, GOD without the knowledge of CHRIST, and access by him. DANIEL opened his window, and prayed towards the temple, a type of CHRIST. He that comes to GOD, must not only know that he is, but he must know that he is a rewarder; (Heb. 11: 6;) not by a natural knowledge, (for so the Heathens both knew the being of GOD, and the bounty of GOD,) but a distinct knowledge of GOD, as a Rewarder and Accepter in CHRIST. for that the Apostle means, when, in describing this way of worship, and giving examples of it, he gives instances of the faith of the worshippers, and their respecting GOD in CHRIST.

 

 [2.] There can be no obedience to GOD, without the knowledge of him. The will of God is the rule of obedience, and CHRIST is the pattern of obedience, Obedience to GOD is an imitation of GOD in righteousness and holiness: we must therefore know the perfections of God, which we are to imitate, as well as the law of GOD, according to which we are to regulate our actions. Obedience therefore is described to be nothing else but knowledge digested into will, affections, and practice. Defect iri knowledge, will cause error in practice. Alienation from GOD'S life, 1: e., from an imitation of his life, as well as animation by a living principle contrary to him, is rooted in the "blindness of the heart;" (Eph. 4: 18;) and the reason men take steps from one sin to another, and are fruitful in iniquity, is, because they "know not the LORD. " (Jer. 9: 3.) When men are ignorant of the true GOD, they will not want PHARAOH'S apology for their sin: " Who is the LORD, that I should obey his voice to let Israel go " (Exod. 5: 2.)

 

 All obedience arises from knowledge. As error in knowledge was the first deformity of man, and the cause of all the rest, so the knowledge of God is the first line the SPIRIT draws upon the soul; whence, as from the first matter, all those beautiful graces that appear in every region of the soul are formed. Every action of obedience, as it must be quickened with grace, so it must be informed with knowledge. Holiness must be a holiness of truth, springing up as a branch from truth as a root. (Eph. 4: 24.) "Know thou the GOD of thy father, and serve him with a perfect heart," is DAVID's directory to SOLOMON. (1 Chron. 28: 9,) No service without knowledge, no sincere service without a spiritual knowledge of GOD in covenant. As ignorance of GOD is the cause of sin, so the knowledge and sense of him is the best antidote against it. If we know him in the glory of his grace, in the amiableness of his nature, what a delight shall we have in our approaches to him, and our actions for him The more clearly he is understood, the more he is beloved; and the more he is beloved, the more readily he is obeyed. " The angels that behold his face, run cheerfully to perform his errands: " (Psa.,viii. 2O:) and no doubt but the perfect illumination of the glorified soul, is one cause of the steadiness of their wills St. PAUL'S questions were orderly, when he was charged by CHRIST, first, "Who art thou " Then, "What wilt thou have me to do " Let me know who I am to obey.

 

 (2.) No grace can be without the knowledge of GOD. Some knowledge of GOD may be without grace; the -devils are as much filled with one, as they are empty of the other. But it is not conceivable how grace can be without knowledge. The knowledge of,GoD in-the text, may be called eternal life, because all graces which are the seed of eternal life grow up from that as a root. In the change of the soul, there is an act of vision before an act of transfiguration, the removing the veil before the turning the heart. The-eye is opened, light darts upon the understanding, and thence beams upon the, will. The glory of GOD is beheld, before the frame of the heart is changed. The whole work of grace is called light, as the whole state of nature is called darkness: as the understanding is the leading faculty, so knowledge is the directing principle that leads, and the will follows: the enlightening of the one, makes men quickly capable of the quickening of the other, The new creation, as well as the old, begins with, "Let there be light;" whence all the creatures were to derive their beauty. The knowledge of GOD and CHRIST is the

 

chief ingredient which makes the composition of the innerman. As without light there could not be a visible world, so without this there cannot be a spiritual. All those things which "pertain to godliness," whereof grace is not the meanest, "are given through the knowledge of him. (2 Pet. 1: 2, 3.) without the knowledge of GOD's justice, we shall not fear him; without knowledge of his ability and fidelity we shall not trust him. without knowledge of his goodness, we shall not seek him; and without a knowledge of his majesty, we shall not humble ourselves before him. So that without the knowledge of GOD there will be no grace in the principle or habit. To instance in particular graces.

 

 [1.] Faith cannot be without the knowledge of GOD and CHRIST. Knowledge is antecedent to faith in order of nature: " I know whom I have believed; " (2 Tim. 1: 12;) " That you may know and believe that I am he." (Isai. xliii. 1O.) Who can read that doth not know his letters Who can believe that understands nothing of the perfections of GOD, or offices of CHRIST "He that comes to GOD, must know that he is." The knowledge of the bare existence of GOD, will not bring the creature to him; but the knowledge that he is a rewarder will; because this has a spirit of life in it, to quicken the affections, and elevate the heart, which was before dead to any such motion. That knowledge which acquaints a man with no good in the object known, will never excite any motion to it. No man can come to GOD, who is infinitely above him, unless he knows him to be infinitely good, and ready to receive him. There is therefore a necessity of the knowledge of GOD, as a GOD of tender bowels, and therefore a necessity of the knowledge of CHRIST, in whom only he discovers himself to be a gracious Father. The spiritual knowledge of him in CHRIST, is an emission of virtue from the loadstone, that draws the iron to cleave to it. We must know his goodness the fountain, and his faithfulness the executor of promises, and his power that enables him to be as great and good as his word. We never reasonably trust a man that we know not fit to be trusted; we cannot trust a GOD whom we know not.to be the highest goodness. Men by reason know that there is a GOD, but it is so dim in the discovery of his perfection, that it sees not light enough to raise it up to any act of dependanceon him. The discovery of GOD in CHRIST in the heart, sets the whole man a crying out, Soul, return to thy rest.

 

 [2.] There is no desire for GOD without it. The Israelites' stomachs were never sharpened for Canaan, until they tasted the grapes of the country. The apprehension of GOD as true, makes us adore hint;.; the apprehension of GOD as good, makes us desire him. The more clearly we know his perfections, the more fervently we shall desire both to enjoy him and imitate him. How soon will such knowledge bud in desires, and blossom and flower in good affections. " If thou hadst known, thou wouldest have asked." (John 4: 1O.) If thou hadst a clear knowledge, thou wouldest have had an eager affection. If we know not how full a spring GOD is, and ready to emit his streams, how can we thirst for his boundless communications to us Where there has been a relish, there will be an appetite: (1 Pet. 2: 3:) desire of the word riseth from a taste that the LORD is gracious. This desire after GOD springs not from a bare speculation, but a strong impression; a spiritual taste: for a bare speculation has no more strength to make a motion in the will, than the poetical descriptions of far countries can persuade a potent -Prince to take along voyage for the conquest. without such a knowledge of GOD, men will rather shake off all thoughts of him, all wishes for him, and no, more desire the fruition of him, than a mole desires to see the light of the sun.

 

 [3.] There is no love to GOD without knowledge of him. Though a thing be made up of delights, and has an amiableness interwoven in every part, yet if it be not known, it cannot be affected, We cannot love GOD with all our hearts, until we first love him with all our minds. Love always supposeth the knowledge of the beloved object. No man can be beloved by another, until something be seen in him as lovely; either the wisdom of his head, the sweetness of his nature, the beauty of his person, or the obligingness of his carriage. How can we have any elevated affection to GOD, unless we understand the amiableness of his nature, the infiniteness of his perfections, and the expression of them for the good of mankind How can it be expected any can have affection to CHRIST, who understands nothing of those treasures of knowledge, grace, and wisdom wherewith he is replenished; who knows nothing spiritually and feelingly of the design of his coming, his low condescension, yearning compassion, his full goodness, and his sincere affection without it, we shall value GOD and CHRIST no more than a swine doth a pearl. The mind must be spiritually illuminated to see GOD in an evangelical lustre; it must be filled with affecting notions of GOD, before the heart can have a valuation of him. The Apostle indeed says, "Whom having not seen you love; " (1 Pet. 1: 8;) but he cloth not say, whom having not known you love. There is a knowledge of invisible things by faith, which takes possession of the heart by the ear, and attracts the affections. Ignorance of GOD must be removed before an affection to him will take place; since it is not only a cause but a part of our enmity to him. We may have the knowledge of a scholar, without the love of a Christian; but we cannot have a Christian love without a Christian knowledge, and. savory apprehension of GOD and CHRIST.

 

 [4.] No comfort can be without the knowledge of God and CHRIST. Peace as well as grace is multiplied by this. (2 Pet. 1: 2.) Acquaintance with God is the channel through which the blessings of peace flow into our souls. (Job 22: 21, 22, &c.) All joy in or from God, pre-supposeth a knowledge of, him; for spiritual joy is seated in the mind. All the pleasure that rational creatures have, is by an act of their understanding. The light of knowledge begets the light of joy and peace in the heart; as the light in the body of the sun begets the light and shine in the air. The assurance of understanding, loth arise from the "acknowledgment of the mystery of God the FATHER, and Of CHRIST: “ (Col. 2: 2:) because the knowledge of those, is a means to beget assurance. In the light of God, we enjoy the light of comfort: " In thy light we shall see light." (Psa. xxxvi. 9.)

 

 As the operations of the will depend upon the clearness of the understanding, so the comforts of the soul depend upon the clearness of the understanding, contemplating the object. The best good, though never so near us, cannot be comfortable to us while we are under the darkness of ignorance: nor can there be any comfort without the knowledge of CHRIST. There was in ADAM, no necessity of the knowledge Of CHRIST, because there was no necessity of his knowledge of a Mediator in his innocent estate. He knew God in his nature, and in his personal relations, and his works of creation: but what a misery are we in, without the knowledge of CHRIST, as well as GOD! What pleasure can we have in the apprehensions of an offended GOD, unless we know him in the methods of his reconciliation; which, cannot be understood but by the knowledge of CHRIST, because no atonement is made by any but him The more any knows of GOD without CHRIST, the more he knows of a deplorable contrariety to him. What spark of joy can he have, unless he can see a way of bringing GOD down to him, or of his ascent to GOD; unless God would strip himself of his nature to converse with him, or he be unclothed of his corruption to be fit to converse with GOD He sees terror, as well as sweetness; wrath, as well as grace. The knowledge of CHRIST, as receiving the darts of GOD's wrath upon himself, to reflect upon the soul the beams of his grace, must step in, before the thoughts of GOD can be comfortable any more to us than the devils.

 

4. What are the properties of this knowledge of GOD and CHRIST, whereby it is distinguished from that knowledge which is not saving.

 

 The world pretends to know GOD;- but CHRIST flatly denies it, and appeals to his FATHER for the truth of it in his last prayer: " The world has not known thee; but I have known thee, and these have known that thou hast sent me." (John 17: 25.) That part of the world that CHRIST had preached to, and declared the message from his FATHER, knew not GOD; they heard the report of him, they could not but know the doctrine delivered, but they rejected it, and therefore had no knowledge of God. He that has a true sense of God, cannot but love him, trust in him, humble himself before him, hope in him, resign up himself to him, and bless and praise him for his manifestation.

 

 The difference therefore of this knowledge from any other, is, 1. In regard of the effects. 2. In regard of the manner of knowing. 1. In regard of the effects.

 

(1.) It is a transforming knowledge. Such a knowledge as doth necessarily include a conformity to the object. There is an external manifestation of GOD in the Gospel to the ear; an internal manifestation in the heart: the one is called a report, the other a revelation. (Isai. liii. 1.) This " mystery is made manifest to his saints, to whom GOD would make known what is the riches of the glory of this mystery among the Gentiles, which is CHRIST in you the hope of glory: “ when CHRIST is made known in them the hope of glory, as well as to them; when the knowledge of GOD in his grace, and the history of CHRIST in his nature, offices, and passion, is turned into an image and stamp, working the heart into its own form. In the saving knowledge, the notions of GOD in his Gospel-discovery, and of CHRIST in his mediation, are manifest in the heart; insinuating themselves secretly into the inward parts of the wool, and moulding the heart into the form of the evangelical doctrine. Such a revelation of GOD and CHRIST in a man, as changeth the whole frame and model of counsels and counselors, which before were followed when "CHRIST was revealed" in him, he "conferred not with flesh and blood." (Gal. 1: 16.) The historical knowledge of CHRIST, is a knowledge of CHRIST in the purity and misery of his flesh; the other is a knowledge of CHRIST in the renewing of his SPIRIT. The one is a knowledge of the truth as it is in the doctrine; the other, a knowledge of the truth a as it is in JESUS; " a transcribing the copy in the heart. The knowledge of this, is like a man's knowledge of a virtuous person, whose amiable endowments and carriage he admires, and from an admiration proceeds to imitation, and framing himself according to that pattern. When knowledge creates love, love delights to draw the picture of the beloved person.

 

 (2.) It is an affective knowledge. All saving knowledge is full of sense. The beams of truth in the mind, beget a kindly heat in the will. The understanding forms motives of fear and love of GOD, and offers them to the will to be pursued: the soul desires to know him more, that it may love him. All men have some knowledge of GOD, but it is not a divine knowledge; it is without the affections of love to him, and delight in him. This saving knowledge is a knowledge of reality in GOD and CHRIST; another may have clearer notions, know truths in their connexions, but a Christian knows with a more excellent knowledge, because more affective, with a heat as well as light: what shines upon the head, kindles love in the heart. Others have the same object of knowledge, but it appears not in that amiableness to them; there is a difference between a rational and spiritual knowledge, as there is between the SPIRIT, the author of the one, and reason, the spring of the other. Natural knowledge lies sleeping in the head, without moving the affections; spiritual light cannot be without spiritual heat: 4' Their eyes were opened, and their hearts burned: ". (Luke 24: 31, 32:) the one has light like that of a torch; the other has influence as well as light, like that of the sun. It is the property of light, not only to enlighten, but to heat. Some therefore make fire to be nothing else but condensed light, and light to be rarified fire. The true light of GOD is always accompanied with a flame of love, which clasps about the object. The divine philosopher could say, that souls, first by a view, and then a love of the divine beauty, recover their wings, and fly up to their heavenly country. Have we therefore not only a shine in our heads, but a warmth in our hearts Not only a beam in our minds, but a spark in our affections It, is then a saving knowledge of GOD. Both must go together: knowledge without affections is stupid, and affections without knowledge are childish. The. diviner the light in the mind, the warmer will love be in the soul. The clearer and stronger the beams upon the wall, the stronger the reflection. In knowledge we are passive in the reception of the divine beams: by affection we are active, and give ourselves to GOD.

 

 Try then your knowledge of God by your affections to him. What strong desires are there for the enjoyment of GOD and CHRIST, what delight in approaches to him, what propensities of the heart in spiritual duties! Do they spring from affection, or move by the fears of conscience Doth the knowledge of CHRIST in his mediation, natures, offices, as the only remedy for our lost souls, kindle desires, holy affections, inexpressible heart-breakings for him Is there a love to GOD rising out of a sense of his love to lost man GOD cannot be known an infinite, and unbounded, and outflowing goodness, without a flight of our affections to him.

 

 It is as impossible that a good spiritually known should not be beloved, as that any good should be beloved that is not known. Every common witness of GOD in the works of creation, " fills the heart with gladness; " (Acts 14: 16, 17.;) much more, every spiritual witness of GOD in the work of redemption apprehended by the soul. If created excellency insinuates itself into our. affections, the super-eminent beauty of GOD must much more, when he is seen and known. The spiritual light which comes from GOD, is for God. In other knowledge, self-love poiseth the heart; but a saving knowledge conducts the heart to an admiration of GOD and affection to him. In heaven a

 

clear vision renders the beholder full of the most glowing affections: the angels always -behold the face of GOD. (Matt. 18: 1O.) 

 

 Always, as not counting any thing else worthy of a glance, but in obedience to his order. Nothing can be called a saving knowledge of GOD, which doth not rank all our affections in order to the object of it. (3.) It is an active and expressive knowledge. It expresseth in the life what is in the head and heart: a change in the heart engenders affection, and affection will break out in action. He cannot be said to know GOD to be holy, and the Gospel to be a doctrine according to the rules of godliness, who has not a practice according to godliness. To be sensual is to have "nothing of the SPIRIT." (Jude 19.) He has nothing of the light of the SPIRIT who is under the conduct of a corrupted sense. And the Apostle intimates it plainly, that unless men a awake to righteousness," and avoid sin, they " have not the knowledge of GOD." (1 Cor. 15: 34.) A bed-rid knowledge it is without affection proper for it, rather the torment than ornament of the soul. All knowledge without an imitation of God, is but a stupid, sleepy notion: we have then " a full assurance of knowledge," when we are " followers of GOD." (1 Thess. 1: 5, 6.) The first principle which is taught by the manifestation of God, is, "to deny ungodliness." (Tit. 2: 12, 13.) As GOD's knowing us, is not a simple view, but a provident care, so our knowledge of GOD is not a simple speculation, but a divine operation of the soul, as well as in the soul.

 

 If "he that commits sin, has not known God;" (1 Jolri 3: 6;) then he that has known GOD, doth not commit sin. He arms himself against all; commenceth an irreconcilable war against the lighter troops as well as the main body. He that knows CHRIST, knows that he is worthy of all his service, since he, and, none but he, was crucified for him. He that knows God, knows the necessity of enjoying-him, and will therefore be guided in those ways which tend to the enjoyment of him. If a man knows a medicine to be excellent for the cure, of such a disease as he labors under, and is sensible of the necessity of it, he will certainly apply it. As CHRIST discovered the knowledge of GOD in the world, to dissolve the works of the Devil in the world; so when the knowledge of CHRIST slimes in the heart, it dissolves the works of darkness.

 

 When NOAH knew God in his threatening justice, he obeyed God in the building of an ark. -When ABRAHAM knew GOD in the mercy and truth of his promise, he obeyed GOD in offering his son ISAAC: the one's knowledge wrought against the reproaches of an unbelieving world, and the other's against the tide of natural affection. So powerful is this divine knowledge, where it seizeth upon the heart, to bring forth the fruits of fear and holiness. Let none of us therefore flatter ourselves, that we have a saving knowledge of GOD without imitation of him; that we understand CHRIST to be a sufficient Savior, without relying on him. It is a knowledge in the form, and an ignorance in the power. without an evangelical obedience, a professing Christian knows no more savingly than a moral Heathen.

 

(4.) It is a humbling, self-abasing knowledge.

 

 [1.] It humbleth us before GOD. To know God without knowing ourselves, is a fruitless speculation. The knowledge of ourselves and our own misery, without the knowledge of GOD and his mercy, is a miserable vexation. The end of it is, to pay GOD a glory due to him from his creature. Pride debaseth the Deity, and snatcheth the crown of glory from GOD to set it upon the creature's head; but this saving knowledge sinks man to the dust without sinking him to Bell; lays him flat on the earth, thereby to raise him to heaven. True knowledge, and a melting heart, are inseparable companions: CHRIST joins hardness and ignorance together. (Mark viii. 17.) It is the nature of other knowledge to puff up, (1 Cor. viii. 1,) of this to pull down. The plumes of a proud spirit fall at

 

of the appearance of Goo. Ile regards himself as a worm, when he understands the excellency of his Creator. without it, it is but a knowledge in conceit, not in reality; he knows nothing of GOD, though he thinks he doth. (1 Cor. viii. 2.) MANASSEH had some knowledge of GOD, no question, by the religious education of his father HEZEKIAH; but it went not for current coin in heaven, until he was in a humbled frame. "Then MANASSEH knew that the LORD he was GOD." (2 Chron. xxxiii. 12, 13.)

 

 It is not a knowledge of GOD, until it make man shrink into a sense of his own baseness and nothingness, A bare dogmatical knowledge of GOD, advanceth man, without a proportionable advancement of GOD. It is of the same nature with other knowledge: that which comes from our,own reason, brings forth the fruits of old ADAM; that which is dropped in by the SPIRIT, brings forth the fruits of the SPIRIT, renders a man sensibly obliged not to his own wit, but GOD's grace. Other knowledge discovers other things, but not a man's self; but the knowledge of GOD is such a light, whereby a man beholds himself, as well as the way wherein he is to walk.

 

 It is such a knowledge as scatters the mist that is upon the heart, and thereby discovers its filth. The first beam shot into the heart by the SPIRIT, darts to the very centre, and discovers the nest of filth and poison. As the beam is shot from GOD, it reveals his beauty; as shedding its light upon the soul, it reveals its deformity. As the beam from the sun that conquers the darkness of the night, discovers the glory of the sun, and the filth of a dunghill at the same time; the sensible discovery of the holiness of GOD, and the sufferings of CHRIST in the very act, opens the sinfulness of sin; the majesty of God shows him his vileness; the, purity of GOD his filthiness, the justice of GOD his demerit, and the power of GOD his impotence.

 

 When the soul hears GOD in the law, it trembles at the thunder: when it sees CHRIST bowing upon the cross, it cannot but bow down under a sense of that iniquity which caused it. To know CHRIST savingly in the first glance, is to know ourselves to be children of wrath, under the curse of the law, and liable to the justice of GOD. To know CHRIST as Mediator, implore our distance from GOD; to know him as Reconciler, our enmity; to know him as Redeemer, our slavery; to know him as a Prophet, our ignorance; as a Priest, our guilt and weakness; as an Advocate, our inability to manage our own cause. Every notion Of CHRIST, is a light that opens our eyes to advance faith in God, and humility in ourselves.

 

 All the glory of the stars, as well as the darkness of the night, disappears at the rising of the sun: at the shedding of this beam upon the heart, the natural glory of a man's own righteousness is obscured, as well as his guilt and loathsomeness manifested. How is a soul, at the first breaking out of this light upon hint, humbled at the consideration of his unworthy thoughts of GOD, unsuitable to the notions he is now possessed with! How doth he distaste his own temper, to be so little affected with a GOD, so transcendently worthy of his highest love! O my soul, why wert thou so base, so vile in thy apprehensions and pursuits, as to cast thyself down to adore such despisable objects of sin and vanity

 

 [2.] As this knowledge of GOD makes us more humble before God, so it makes us more humble and meek to men. This was promised as a fruit of the knowledge of God in the Gospel. It was this that should turn ravenous wolves into gentle lambs, and render their natures as meek as before they were cruel. " The wolf shall dwell with the lamb, the cow and the bear shall feed together, their young ones shall he down together, and the lion shall eat straw like the ox; for the earth shall be full of the knowledge of the LORD." (Isai. 11: 6--9.) It is such a knowledge as quells the pride of man, and the injustice and oppressions engendered by that fruitful principle. The knowledge of CHRIST in the Gospel, pulls tip such base affections by the roots, which would else grow in an ignorant untitled heart, as weeds in an unmanured field. If men therefore are ready to fall foul upon one another upon every occasion, they have not the knowledge of GOD.

 

(5.) It is a weaning knowledge. It weans a man's heart from all things below. Clear manifestations of GOD elevate the soul to GOD, when ignorance of him depresses the heart to one creature or other. The excellency of GOD dims the beauty of the creature, and the true knowledge of this excellency sets the creature below GOD in the heart. It leaves no room for any thing else, as the eye that has gazed upon the sun admits not presently any other image into it. This divine knowledge disparages the value of any thing else; it represents sin vile, and the world empty. It is such an inestimable treasure that is not to be put in the balance with any thing else. All other things which men esteem, are but thin and airy notions to this knowledge; every thing that has a tincture of flesh and blood, human principles, fleshly counsels, expire, when this wisdom shines in upon the soul. As when the sun appears in the heavens, it Both not only discover itself, but discloseth all things on the earth; so when GOD manifests himself to the soul, he doth not only give the knowledge of himself, but shows to us the nature of other things, that they bear no proportion to the excellency of GOD and CHRIST, and bestows such a judgment and understanding upon us, that we look upon things under other considerations than before we did; as men have other apprehensions of things in the light, than they had in the darkness of the night. He doth not know GOD, that doth not apprehend him to be more excellent than the withering flowers of any creature whatsoever. As he doth not love CHRIST that loves him not above all creatures, and he doth not worship God, who worships the creature equal with him; so he doth not know GOD, that knows him not to be excellent above all creatures, and esteems him accordingly. 

 

 (6.) It is a progressive knowledge, still aiming at more knowledge, and more improvements of it. Though the knowledge of GOD be at first infused into us by the inspiration of the SPIRIT; yet neither that in the head, nor grace in the heart, have their full strength at their first birth, but attain their stature, gradually. We go tip a mountain step by step. CHRIST doth not perform all the parts of his prophetical office at once, there is a further declaration of the name of GOD to succeed the first. "I have declared thy name, and will declare it, that the love wherewith thou least loved me, may be in them." (John 17: 26.) And the ravishments by the virtue and influences of his second, shall exceed those of the first revelation; for those further declarations are accompanied with greater manifestations of affection, and fuller communications of divine love. Some things are too bright for the soul at the first opening of its weak eyes. Men at their first conversion have but glimpses of things, as the man who saw" men as trees walking," (Mark viii. 24,) until CHRIST put his hand upon his eyes, and made him see objects before him more distinctly. As the stone from our hearts, so the scales from our eyes fall off by degrees. No man is so wise, but he may be wiser.

 

 2. As there is a difference in the effects of this knowledge, so also in the manner of it. (1.) Saving knowledge is distinct. Though grace be not perfect, yet there is a habit of grace, and all the parts of grace in the soul of a renewed man; so, though this knowledge be not perfect, yet there is a distinct view of GOD and CHRIST in all the necessary parts of knowledge. Another may know the attributes of GOD, but he sees not the glory of them shining into the heart, "to give the light of the knowledge of the glory of God in the face of JESUS CHRIST.": (2 Car. 4: 6.) It is a distinct view of GOD’s perfections, in their affecting glory; of his wisdom, in contriving redemption; his justice, in punishing our Surety; his mercy, in bestowing pardon in his Beloved One; and the beauty of his holiness in all: and of those a believer has a distinct apprehension in his mind, and a gracious and distinct impression of them on his heart; he knows the nature of CHRIST, his offices, the fruits of his death, and the comforts of his resurrection, the cordials of his intercession, so orderly, as to make use of-them in his several exigencies, and have recourse to each of them by faith, in his distinct pressures. It is a shining into the heart, as the sun upon the world at the creation, whereby ADAM had a distinct view of the creatures then formed; and in this new creation, this divine light breaks into the soul, repairs the faculty whereby there may be a plain spiritual view of the glory of GOD, as figured in the appearance of CHRIST. It is a manifestation of GOD’s name. (John 17: 6.) GOD was more distinctly known by his name JEHOVAH among the Israelites; than he had been in the world before, 1:e., in the manisfestations of his truth and power in performing the promise of deliverance to them; so he is known in CHRIST in fuller expressions, and more letters of his name, than he was to the Israelites. The other knowledge is as the sight of a man in his picture; this, as the knowledge of a man in his person, whereby. his lively disposition and excellencies are discerned. It is a knowledge by inward manifestation and irradiation of the soul.

 

 The times of ignorance are called night and darkness in Scripture: the time of divine discovery is called day and light and believers, "light in the LORD: " there is a plain appearance of the object in its excellency manifest to them, whereby they discern things that differ; the difference between CHRIST and the world, grace and sin. It differs from the knowledge of others, as the sight of a ship by an unskillful eye from that of the shipwright or pilot, who understands all the parts of the workman's skill. It is such a knowledge as the Apostles had after the HOLY GHOST came upon them, and had dispelled their darkness, scattered their shadows, and refined their minds, and made them see the counsel of GOD in the sufferings of CHRIST, and behold the bottom of it with a divine light; whereas before, their knowledge was confused and feeble, they scarce knew before he was to die; after his death, they understood his sufferings, but nothing of the true reason and design of them, until the SPIRIT descended upon them. And therefore CHRIST tells them in the time of his life, that though he had been "so long with them, they did not know him." (John 14: 9.) Unless the knowledge of GOD and CHRIST be thus distinct, it may stuff the head, but not improve the soul.

 

 (2.) It is a certain knowledge. Not an imagination, but a real thing; as if the soul had a perfect demonstration. It is surer than the knowledge of the first principles in man; surer than the perceptions of sense, or conclusions of reason. The knowledge of things we have by experience, depends upon the deceivable sense, which often needs the correction of reason; the knowledge we have by reason is uncertain, because the mind of man is often prepossessed with crooked notions, which cannot be the rule to measure straight truths by. Reason is full of uncertainty, and the more we know by natural reason, the more we doubt; but this knowledge is more divine than any demonstration, because it is not founded upon human reason, but divine and infallible revelation, which can neither deceive nor be deceived. It is by an inward sense and taste, which renders a man more certainly intelligent of what he feels, than all the men in the world can be by a rational discourse without a sense. Truth is. inlaid in the heart; there is a plerophory and "fall assurance of knowledge." (Col. 2: 2.) Other knowledge doth fluctuate, and a man rather suspects that he sees, than sees clearly; which is rather an opinion of GOD and CHRIST than knowledge: such as the Philosophers - had of natural things, which they could not assure themselves whether it was clear science or opinion. But saving knowledge is a solid and certain apprehension of the object known. Hence it is called, " a sight of the glory of GOD with open face;" (2 Cor. 3: l8;) an intellectual spiritual sight, the u evidence of things not seen: " (Heb. 11:1:) F7~syxos. Such a conviction as brings a fullness of light with it, to clear the thing, and make the heart fall down under the power of it, and nonplusseth all disputes against it. As the SPIRIT so strongly convinceth of sin, as to arrest all objections, banish them out of the sinner; so he strongly convinceth of the truth of GOD and CHRIST, and chaseth away all the carnal reasonings, as the light of the rising sun doth darkness before it. It is such an evidence as brings substance along with it: " The substance of things hoped for." It evidenceth GOD and CHRIST, and the things of GOD and CHRIST to be substantial, solid things, and not imaginary notions and doubtful opinions. This was promised in the times of the Gospel: "My people shall know my name; they shall know in that day, that I am he that doth speak, behold it is 1:" (Isai. 3: 6.) The repetition of a thing in the Hebrew dialect, shows the certainty of the thing spoken. They knew GOD by the Prophets; they should more surely know him in the times of the Gospel, in the greatness of the deliverance he would work for them. It is clearer than the prophetic visions for it is a sight that is produced by the " dawning of the day, and the rising of the day-star in the heart: “ (2 Pet. 1: 19:) which is meant of a knowledge of CHRIST in this world; for in heaven the knowledge shall be by the light of the sun. It is a knowledge here which is the forerunner of a full knowledge in heaven, as the day-star is of the rising sun. And CHRIST himself affirms to God this certainty of knowledge: "They have surely known that I came out from thee." (John 17: 8.)

 

 It is wrought by the enlivening virtue of the HOLY GHOST, and therefore must bemost certain. The knowledge of God, as well as faith, is the gift of GOD, wrought in the soul by inspiration. The debauchery of our reason was not from GOD originally, but from the lasting invasion of sin, and permitted by GOD as a Judge to continue for our punishment. This teaching is by "the SPIRIT of Truth," (John 14: 17; 1 John 2: 27,) who inwardly presents the excellency of GOD and CunrsT to the understanding, as the word doth to the ear; and that not like a flash of lightning, that gives a vanishing light, and after leaves us in a worse darkness than it found us; but he abides as a SPIRIT of truth in all the darkness of this world; for " he dwells with you, and shall be in you."

 

 The instruction will be certain, uz l the SPIRIT prove an uncertain teacher. It is his demonstration, and therefore powerful; (1 Cor. 2: 4;) and surer than any demonstration by reason, by how much the SPIRIT, the teacher of it, is above all the reason in the world. It is "the SPIRIT that searcheth the deep things of GOD;" (1 Cor. 2: 9, 10;) mysteries above the view of corrupted reason, and hid in the secret place of the Most High, which are therefore most precious, and of the greatest reality. Since therefore this knowledge is a fruit of divine teaching; and from an infinitely wise and infallible teacher, the soul of a believer is more assured of the reality of it, than it is of its own life and being. He knows by sense and reason that he lives, but the knowledge he has of GOD and CHRIST, is by the SPIRIT, a principle infinitely superior to both the other.

 

 (3.) It is a firm knowledge. Some have a floating knowledge of Gon; truth in their mind doth dance as the image of the sun in a pail, according to the motion of the water. Truth and error are like a pair of scales, sometimes up and sometimes down. But as true faith, so saving knowledge, is steadfast, like a needle sticking to the loadstone without wavering. It is but a shadow of knowledge which halts between two opinions. The knowledge of CHRIST, being admitted upon the highest account, frames the soul into an acquiescence in it; it is "an unction from the HOLY ONE," (1 John 2: 20,) which, as it opens, so it fortifies the understanding. That knowledge of GOD which is taught by GOD is an establishing knowledge; not a volatile, airy thing, such as children have, which are "carried away with every wind of doctrine;" (Eph. 4: 14;) tossed to and fro between one passion and another, rather than between one reason and another; but a settling ballast, such as the Martyrs had who were slain for the word of GOD, the divine Logos, and the testimony they bore to His person and offices, which they held, and held as an undoubted truth. (Rev. 6: 9.) They held the transcript of GOD and CHRIST imprinted on their

 

hearts firm, as a marble doth the letters engraven on it; the other sort of knowledge is fading, as easily blotted out as letters upon sand.

 

 (4.) This saving knowledge of GOD and CHRIST is, in all the affections which attend it in the soul, inexpressible. The affections rising from it are inexpressible by the soul that feels it; all words are below the sense, as a spark is below the brightness of a flame. In common things we find often a secret power excite a liking or dislike in our mind, which we cannot fully discover to others, either in the greatness of the pleasure or abhorrency which is in ourselves. The natural affections we have to wine things admit of no expression, much less the spiritual affections. A friend that you know and love dearly, whose virtues you admire, you can never discover so exquisitely in his endowments, as that another should admire and love him with an affection equal to what you bear him. Who can imagine the depth of DAVI-D's sense in his contemplations of GOD under those spiritual strains he clothes himself with in his Psalms, unless he felt the same inward transports as DAVID did Who can understand: the exquisite satisfaction our SAVIOR had in his thoughts of his FATTIER, in his addresses to- him, and obedience to his will, unless he could be equal to him in all those It is the same thing in spiritual as in natural knowledge. No man can understand the delight a scholar takes in his inquiries into some curious learning, but he that has had a taste of the same pleasure himself, no more than a man can understand the heat of fire that never felt it.

 

 Learn hence the excellency of a true Christian. The best Christian is the best scholar; he has a knowledge in the issue equal to that of angels, superior to that of devils, more effectual than that' of the greatest philosopher: "A man of understanding is of an excellent spirit. The SPIRIT of the holy God is in him, and light, and excellent wisdom." (Prov. 17: 27.) It is a light flowing from the fountain of light, a fruit of divine teaching, and divine touch; a "true light," more valuable than all the trifling, skeptical knowledge in the world. The meanest believer knows, if not more, yet better, than the brightest star that fell from heaven: what others see by candle-light, he sees by the light of the sun; what is hidden to others, is open to him; what others have a natural understanding of, he has a spiritual. (Col. 1: 9.) The Publicans who heard the excellent discourses of CH It IST concerning the nature of the FATHER, and the design of his coming into the world, were more excellent than the Pharisees who knew the same divine revelation, but had no affection stirred in them but that of anger against the Publisher. The spiritually-knowing Christian can discern GOD in his word, better than others can in all his creatures. He practices what he knows. The excellency of a drug lies not so much in its quality, as in the operation of that quality. We measure the excellency of things, not by the outward appearance, but the nobleness and usefulness of their effects. The meanness of a Christian doth not so much disparage him, as the excellency of divine knowledge -ennobles him; he has a soul truly God-like, that knows GOD with a conformity to him. The sun shining upon a body, and the body reflecting the beams of the sun, render it lovely, though low in itself. The knowledge of a Christian is by inward and close revelation, attended with strong and high reflections. Others know the matter of the Gospel; a Christian knows the mystery of the Gospel. The strongest natural knowledge is not proportionable to divine things, and therefore renders not the soul as excellent as the spiritual knowledge of GOD; the one fits men for converse with man; the other for communion with 'God in this and another world.

 

 Try, then, whether you have this knowledge. Try it not so much by the notions you have of GOD and his truth, as by the operations of it, and the draught of the perfec-tions of God in your own souls. The greatest heads have often had the worst hearts. CHRIST had not more desperate enemies in the whole world than the intelligent Pharisees, and the Jewish Doctors, who had the law at their fingers ends. See whether we have a transcript of GOD and CHRIST in our own souls. When we cast our eyes upon GOD, let us reflect upon ourselves, and see whether the tempers of our hearts answer the notions in our heads. Can any man say, I know GOD to be merciful, and I have an imitation of it; God is holy, and I have a draught of it; GOD is omniscient, and I have a deep sense of it in my actions; God has a sovereign dominion, and I have an obedient frame; GOD is true in his word, and I have a sincerity answering to divine truth; a faith in his promises, a fear of his threatenings; there, are some lineaments in my heart, answering in some measure to the perfections of my Creator And can any man consider CHRIST as obedient to the will of GOD, and see a conformity in himself to that heavenly image I know CHRIST felt the sting of death for sin, and I feel the power, of that death breaking my sin, and sinful heart; CHRIST had a happy resurrection, and I feel the blessed fruit of it, in raising my soul to newness of life; this is the only true knowledge of God and CHRIST which sinks down in affection, and expresseth itself in imitation. Judge not of yourselves by bare apprehensions of some pleasing doctrine, as notions of the mercy of GOD, justification, by CHRIST, freeness of grace. Speculation of such things may force men into a rapture by the strength of a sprightly imagination, without the inward living SPIRIT of him in the heart. This is such a knowledge as the crazy fancy of a madman may have of wealth and palaces, who has neither a penny in his purse, nor a house for his head. The trial of ourselves is by a thirst for performing the will of God, a motion in his ways, sense of his graces, embraces of his grace and dictates, and spiritual affections to himself and his laws. There is as vast a difference between the knowledge of GOD in the letter, and that in the SPIRIT, as there is between the statue of an angel, and a real angel in heaven. Nor let us conclude by the delight we have in speculations; there is a secret joy in the contemplation of any truth of a lower size, much more in the speculation of the highest, noblest, and firmest truth; the notion may be delightful, when a conformity is unpleasant. Speculation is an employment of wit, but the spiritual knowledge is a conjunction of heart to GOD and CHRIST. We may value a meditation of him, when the conformity to him may be of as little esteem with us as the dirt we tread under our feet. The understanding and will are two distinct faculties,-have distinct operations; the acting of the one doth not always infer the acting of the other; we may delight to look upon that we would not feed on. Yet true knowledge is always attended with delight: "When wisdom enters into thy heart, knowledge is pleasant to thy soul," (Prov. ii:.10,) and with more ardent desires to know. The soul that has tasted of divine sweetness, longs for greater communications; it is so far from assuaging, that it quickens the appetite. Moses was master of the Egyptian learning, but set not up his rest in that; he had more acquaintance with GOD than any man in the world, yet after he had been discoursing with GOD in the Mount, he is, an earnest petitioner for more 'discoveries: "I beseech thee chew me thy glory." (Exod. xxxiii. 18.) That is no true knowledge of GOD that surfeits and clogs the soul. Those heavy spirits that are scarce masters of a groan for it, never understood the excellency of it. Not to desire to know him is to contemn him; and he that undervalues him, never had any understanding of him.

 

 Prepares wait, and long for heaven. We have but a glimpse here of the excellency of GOD and beauty of Culism. Vie: light now shines in a dark.; place, it shall shine there without a spot of darkness.;--that which is in part shall give place to that which is perfect; the.light of GOD shall dart immediately upon the soul, without reflection from a glass; all shall meet in the '" utility of the knowledge of the SON of GOD," as well as in the unity of faith. (Eph. 4: 13.) The motions 'of the body shall not obstruct the operations of the soul; there will be light without darkness, knowledge without ignorance, clearness without dimness; no turbulent affections shall confound the eye, nor distractions divert the-soul. "We shall know as we are known." (1 Cor. 13: 12.) Every gracious soul is perfectly known by GOD here, 1: e., accepted by him, but is not fully illuminated by him; but there will be as perfect an illumination from him, as there is an acceptation with him; the thick scales shall for ever fall off from the eye, and the dark veil from the heart, that it' may behold without weakness. - As the most excellent object shall be presented, so it shall be beheld in the most excellent manner. The spiritual eye shall be fortified, and the divine glory shall be unclouded, and the pleasure of seeing shall be as great as that of enjoying. The clearest knowledge here is inconceivably short of that above, as the sight of a sore eye is of that of an eagle. The chains of spiritual sloth shall be knocked off, the diversions of worldly objects shall have an eternal remove, ignorance within shall perish, and darkness without shall vanish. Here the soul sees what GOD is not; there it shall see him as he is. Surely those that thirst not for this state, that prepare not themselves for it, that long not for the passing away of those gloomy shades, and according to their measures prepare themselves by diligent inquiries, and affectionate motions, never yet had any taste of the most desirable object.

 

 Therefore daily endeavor to increase in the knowledge of GOD. Our main work in the world is to increase in the knowledge of sin, that we may more vehemently detest it; and the knowledge of GOD, that we may more closely embrace him, and resign up ourselves to him St. PAUL, who was advanced to a higher step in this than any in the world, had taken up a settled resolution "to know nothing but CHRIST, and him crucified," as the most excellent knowledge he could busy himself in, (1 Cor. 2: 2,) and would neglect no means to grow up in the apprehensions of him of "whom he was apprehended." (Phil. 3: 12.) It is not said we must " follow on to know," for such a time; (Hos. 6: 3;) no time is fixed, and therefore it must be continually. We should quicken any divine spark in our souls. If the first beams of spiritual light give life, the further increase more abundantly increaseth that life; it being eternal life, we are nearest to life, when we rise highest in knowledge. If the mind be opened, it can no more take pleasure in a little knowledge, than the eye of the body can in a little light, by which it delights itself in any visible object: it can take no pleasure in a little, but as it is a.presage of more approaching. - Be therefore that says he knows as much of GOD and CHRIST as can be known, never understood the depth of his own natural ignorance, the immensity of GOD, the dimensions of the love of CHRIST, and the nature and unweariedness of the SPIRIT'S teaching. Should all men in the world engage in no other study but this of GOD and CHRIST to the world's end, they would confess that that which they know is inconceivably short of that which they are ignorant of; it cannot be so great but it is still capable of a further increase, like a river that is not so big but it may swell higher and larger by the admission of lesser rivulets. There is a ripe age, a manly stature in understanding, which we must aim at: " Be not children in understanding." (I Cor. 14: 20.) The Apostle, who had the fullest insight into the nature of GOD and offices of CHRIST, puts himself into the number of them that "knew but iii part." (1 Cor. 13: 12.) 

 

 And 'therefore, as we desire to be as angels in glory, we should endeavor to imitate the angels in their acute search into the mysteries of CHRIST, and "wisdom of GOD in him;" they know much, yet "desire to know more." (1 Pet. 1: 12.) The truth is, as ADAM offended in endeavoring to know more than he should, we offend in neglecting to know so much as we may. Our first parents would know too much, and their children too little, though there be "unsearchable riches of CHRIST to be searched into." (Eph. 3: 8.)

 

 Consider, Is not our time spent unprofitably in everything else, when we neglect this All other wisdom is perishing; this heavenly wisdom only endures for ever. Will the skill in trades remain with any man, and be an advantage to him in another world Not but that there must be time spent in learning and improving your callings for `the good of yourselves, families, and the community; but not so much as to swallow up the time due to the other. There is a satisfaction in natural learning; but what advantage is that in another world, where worldly wisdom and learned subtleties shall take no place There will be no use of them in eternity, whither we are traveling. It is the knowledge of 601) and CHRIST we shall there be examined about: we may have the greatest wisdom of the world, and be without this saving knowledge at the last day, and receive the punishment of devils, instead of the happiness of Christians. CHRIST never put up a thanksgiving, for the learning of the Pharisee, or the wisdom of statesmen, but for " the revelation of himself to babes." The knowledge of a good man only is understanding. (Prov. 9: 10.) It is a dreadful place against the wise, as well as the mighty, men of the earth; " Not many wise men after the flesh, not many mighty." (1 Cor. 1: 26.) Prudence and power abstracted from divine knowledge, are contemptible in the eyes of GOD. Here and there one wise and mighty man is marked out for a happy eternity, but not many. All knowledge below this is but the knowledge of trifles. In other things we lose our time for the most part; by this we gain a happy eternity other knowledge will not prevent the loss of ourselves; in this we find GOD and ourselves too. Let us not therefore sell our understandings for nought, as GOD complains they did his people. (Isai. 3: 3.) Other gettings are inconsiderable to ' the gain of understanding." (Prov. 4: 7.) O that we could take as much pains to get this which is eternal life, as the heathens have taken for human science, which could not secure them from eternal death, and seek for it with as much industry and as high a value of it, as we would " for silver and hid treasures!'.'