speaks of them, notwithstanding all their knowledge of the whole scheme of fcriptural divinity, as thorns and briars, whofe end was nigh unto curfing. From what has been delivered, it may be seen and clearly known, that it is poffible to have what we ftyle a clear head, a found judgment as it refpects the truths of God, a capacious memory to know and retain them, an aptitude to fpeak of them; yea, a love to truth and zeal for it, and yet be deftitute of knowing the truth as it is in Jefus.

It may be afked, fince it is granted that there is, and may be a knowledge of the truth attained by fuch as know not the truth as it is in Jefus, wherein lies the difference between what they know, and what those know, who are acquainted with the truth as it is in Fefus.

Seeing it is granted, that thofe know the truth, and that truth is the object and fubject of their knowledge, who know not the truth as it is in Jefus, as well as it is the object and fubject of thofe who know it in him: I answer, the difference does not fo much confift about the objects and fubjects of their knowledge, for the fame truths the one knows, the other does alfo, as about the way and manner in which they know them. Not but that there is, in what is known, as well as in the way whereby this knowledge is received, a specific difference, as will be fhewn when we come to our third particular head of dif course. The apoftle tells us, that the natural man receiveth not the things of the Spirit of God: neither can be know them; and gives this as the reafon, because

they are Spiritualy difcerned. That is the diftinction he makes the want of fpiritual difcernment, to see * fpiritual things, truths, doctrines, and promises, in their spirituality, and to be taken with the fpirituality contained in them. There is in the poffeffor of the knowledge of truth whom we have been describing, the want of a spiritual faculty, without which faculty there cannot be an inherent spiritual perception in the mind, of spiritual things, and truths in their spiritual excellencies. This is the reafon why a man, though ever fo much in a natural way enlightened by the external fhinings of the word and spirit on his mind, cannot take in the leaft fpiritual idea of divine truth, fo as to have his heart drawn to, and fixed on theLord, as the fountain and centre of his happiness and reft. Nor is his foul fupernaturally drawn up into holy fellowship with God and the Lamb, though full of speculative wisdom and knowledge concerning divine truth. Such can only fay of Chrift, as Job to another purpose did, I have heard of thee by the hearing of the ear. For they never faw him in the vision of faith; nor did the shine of his glory ever yet enlighten them: fo that all their knowledge of truth does not arrive to knowing the truth as it is in Jefus, I proceed, therefore,

Thirdly, to fhew what it is to know the truth as it is in Jefus, and that this is the proper fruit and effect of being taught by him. The expreffion used by the apoftle deferves our attention, the truth as it is in Jefus: as though he intimated, that the

be

common doctrine of Chrift, in the lamp of it, feems to be despised by none. It is fome fpecial points of the truth as it is in Jefus, which are the objec of contempt and fcorn. And And truly I have moft ferioufly and pofitively concluded in the fecrets of my own mind, that it is a poffible cafe to preach all the truths, doctrines, and ordinances of the gospel, and yet not know Chrift, the very fubject and subftance of them. Alfo, that it is a poffible cafe to hear these most excellent matters opened, explained, and judiciously defended; to be well perfuaded of the truths, and to yield affent and consent to them, and receive some fatisfaction from them, and yet wholly unacquainted with Chrift and his falvation. I conceive there is a vaft difference between preaching, and knowing Chrift and his falvation; and alfo between preaching the doctrines of grace, knowing and receiving them, and knowing and receiving Christ, the fum and substance of them: not but that doctrinal preaching is moft excellent in its place, and deferves to be highly valued. But, to know the truth as it is in Jefus, is to know Chrift, who is the truth, really and fpiritually; as he is in himfelf the ever-bleffed God-man, the mediator, faviour, brother, and friend of his church and people. It is to have fuch a knowledge of him, in his furpaffing excellencies, ineffable love, precious blood fhedding, righteoufneis, fulness, grace, and mercy, as ravishes the whole foul, and draws, by the omnipotent sweetness of his Fown love, the whole perfon, heart, and affe&ions to

bimfelf. It is to know Jefus Chrift inwardly and

fpiritually, by the light, teaching, and revelation of the Holy Spirit: and fo to know him, as to have as real a knowledge of his perfon and falvation, as any faint hath in glory, in respect of the reality of it. It is fo to know him, as to have him dwelling in the understanding, heart, and affections; quickening, enlivening, and influencing the whole man, who becomes completely bleffed, happy, and holy, as he hath Chrift in him the hope of glory. This knowledge is the fruit and effect of the grace of the whole trinity. Paul tells us, that God revealed his Son in him. And he was fo revealed, that the fame Paul fays, Chrift liveth in me. And speaking of himself, and others as brought to know the truth as it is in Jefus, he faith, God who commanded the light to shine out of darkness, bath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. There is a beam of light let down from Chrift upon the mind and into the heart, whereby the foul views Christ in his own light, glory, and excellencies; which renders him everlastingly precious. The Holy Spirit doth accompany the light and knowledge of God, and of Jesus Christ, to the foul, and reprefents the truth in its reality, as it is in Jefus, teaching the foul fo to know Chrift, as to come to and truft on him, to value him, and count all but drofs in comparifon with the excellencies of Chrift Jefus the Lord of glory by which means the foul hath an intuitive knowledge of Chrift, and the Father in him. He hath a real fpiritual idea of Christ begotten in his foul by the Holy Ghoft. He

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fees the Son, and believeth on him, and it is a real, fpiritual, felid, fubftantial fight of Chrift. He hath a new understanding to know the true Christ, to embrace him, and live in fights of him, as he views him in the glafs of the gofpel, where he fhines forth in all his glory. As this is the truth as it is in Jefus,— to know Chrift, his love, work, grace, and fulness, inwardly and fpiritually by the revelation of the Father, through the inward fhining of Chrift within the foul, and by the anointings of the Holy Ghost; fo hereby the true Chrift is known, and all of him that is neceffary for us to know, for the increase of our faith, and hope in and love to him. And this knowledge is the proper fruit and effect of our Lord's own teaching; who, as he knows all truth, fo he, as mediator, received the whole knowledge of it from the Father; and it was fet with emphasis on him by the Holy Spirit, who was the fanctifier of his human nature, and who fealed him to the performance of his great work. Now, as divine truth was known by Christ, and spiritually influenced his human foul, fo it hath the fame effects on the hearts of his people, though not to that high degree which it had on his. Such as know the truth as it is in Jefus, having been taught it by him, their fouls feel the warmth and vigour of it, in their spiritual affections: which proves them to be taught by a divine agent; because the knowledge, faith, love, and communion of, and with Chrift, as spoken of in the word, are actually and spiritually produced in their fouls. They are the epiftles of Chrift, on whofe minds is engraven and ftamped the