Forty Sermons, Sermon 1
SERMON I.
PHILIPPIANS 3. 8.
Yea doubtleſs, and I count all things but loſs for the excellency of the knowledge of Chriſt Jeſus my Lord.
THE Creature at beſt is but finite, ſo that we may At St. Maries in Cambridge July . . . . . 1646.very eaſily look round about it (and as it is Pſal. 119. 96.) ſee an end of all the perfection of it; and withal ſo empty and defective, that the nearer Sermon I we come to it, the more we diſcover the blemiſhes of it, and oftentimes our own folly alſo in overvaluing it. Fuit manè, & ecee fuit Leah. But Infinitum Gen. 29. 25.non poteſt tranſiri; the infinite perfection and fulneſs of Chriſt is ſuch, that as none knows it, but he that enjoys it; ſo, he that knows and enjoys it moſt, ſees further cauſe to account him more than all, and all beſides him, nothing. As, the longer the eye looks upon the body of the Sun, the more it's blinded from ſeeing other things below, whilſt it is more and more dazled with its light and brightneſs. It was ſo here with our Bleſſed Apoſtle; whilſt he by an eye of faith was looking up to the Sun of righteouſneſs, there was heighth and depth, length and breadth, which he could not comprehend. Divine Beauty more raviſhing at the ſecond view; a growing excellency and worth (as ſometimes of the Sibylls Books) at every after prizing, riſing to a higher rate; And ſo foreign latter thoughts proved the better; that, as time was when Chriſt in himſelf grew and increaſed in favour foreign jacturam feci. C. à lapide ſimilitud… eſt ſampta à navigantibus. Calvin. in locum.both with God and man. Luke 2. 52. So he is a riſing Sun ſtill in S. Paul's increaſing admiration and love of him, and that even when he had loſt all for him. To which purpoſe in theſe 7th and 8th Verſes (which we may call Paul's Bill of Rates) there are two things very obſervable.
1. How he doubles his words, foreign, all three words twice uſed, and if you will take in that foreign in the 7th verſe, and foreign in the 8th, you have them thrice in two verſes: To expreſs as the ſtrength of his affection, ſo the ſetledneſs of his judgment, that what he ſaid, non excidit imprudenti, was not a raſh inconſiderate brag, which afterward upon better thoughts he ate up again; but what with his whole heart, and moſt deliberate reſolution he would ſtand to. Nor is this all; But, conſider, as firſt how he doubles and trebles his words, ſo
2. Secondly, ut creſcit, ſurgit oratio, how his ſpeech riſeth.
1. From an foreign in the 7th verſe to an foreign in the 8th. foreign. But what was gain I counted loſs for Chriſt. But as though he had ſaid that is not enough, nor ſpoken ſtrongly enough, I have more to ſay, and that more confidently foreign quin etiam certè, an aſſeveration not more unuſual than ſtrong, and expreſſing his ſtronger reſolution upon further deliberation; no fewer than five Greek Particles put together, and yet no Pleonaſm, nor any of them expletive, unleſs to ſet forth his fuller certainly and ſetledneſs in this particular.
2. From an foreign v. 7. what things, or thoſe things to a foreign v. 8. The indefinite is riſen up to an univerſal, to an All things, not only his Jewiſh Priviledges, (in the former Verſes,) but even to his beſt Chriſtian Graces, (in this.) Nor did he think that he De juſtificat. lib. 1. cap. 19.blaſphemed in ſaying it, though Bellarmine be bold to ſay, that we do, in ſo interpreting it.
3. From an foreign, I have accounted in the time paſt, v. 7. to an foreign, in this 8th verſe, I do account them ſo for the preſent, as not altering his judgment, or repenting of his bargain, as ſometimes men do of a formerly over-valued novelty, which afterward they have lower and yet wiſer thoughts of. But it was not ſo with him, as appears from
4. The 4th ſtep from foreign in the beginning of this verſe to foreign in the latter end of it. For Chriſt he accounted all things not only loſs, (which yet in themſelves might be precious, as many things are with the Seamen in a ſtorm, with an unwilling will, caſt over-board, then parts with, but afterwards grieves for) but upon his better experience and eſtimate both of him and them, even vile dogs meat in compariſon of the bread of life.
5. Nay fifthly, from an foreign to an foreign. He did not only account them loſs in his judgment, and readineſs to loſe them, but he had actually loſt them. And yet,
6. Which is the ſixth Emphaſis, he accounted himſelf no loſer, but an happy gainer by the bargain, as the laſt words of the verſe expreſs it. They are foreign. That I may win, and his winnings were clear gains: for ſo according to the Greek it is to be rendred. That I may gain Chriſt.
In which words we have theſe two particulars.
1. The purchaſe or thing valued, foreign, &c. The excellency of the knowledge of Chriſt Jeſus my Lord.
2. The price that he rated it at, and was willing to come up to, and that was to the loſs of all things, foreign. Yea doubtleſs, and I count all things loſs for the excellency of the knowledge of Chriſt Jeſus my Lord.
'Tis pitty theſe two ſhould be parted, that ſo rich a Pearl ſhould want ſuch a wiſe Merchant rightly to value it. And therefore, as I find them together in the Text, ſo I ſhall put them together in the obſervation that I ſhall handle out of it, and it is this.
That there is a ſurpaſſing worth and excellency in the knowledge Doct. of Chriſt Jeſus our Lord, for which all things are to be accounted loſs for a Believer.
The firſt branch whereof contains the Doctrinal part, and the latter may ſerve for the Application.
To begin with the firſt. There is a ſurpaſſing worth and excellency in the knowledge of Chriſt Jeſus our Lord.
For the ſubject of which Propoſition, by the knowledge of Chriſt 1. Subj.Jeſus, we are to underſtand the knowledge of whole Chriſt, his Perſon, God, Man, in Himſelf and Offices, the Prophet, Prieſt, and King of his Church. In all which, Faith finds tranſcendent Soulraviſhing excellencies and myſteries.
Nor this barely ſpeculative and notional, though even herein it Neg.hath an foreign above all other learning whatſoever. So that Porphyrie needed not to have pittied Paul's rare parts, as caſt away upon the fooliſhneſs of preaching. If I would be a Scholar, I would be a Chriſtian, I would read the Scripture, though I were ſo graceleſs as to do it only for the excellency of the matter, the ſtrength of the argument, the variety of choiceſt ſtile and ſtory, all in it met together, which I ſo over-prize in other Authors, though aſunder. If it were but only for bare learnings ſake, I would learn Chriſt and his Goſpel. For what are all your fine-ſpun abſtractions, extractions, ſubtilties, demonſtrations to this great myſtery, God manifeſted in the fleſh, juſtified in the ſpirit, ſeen of Angels, 1 Tim. 3. 16.&c. Here is work for a Doctor Angelicus: ſtudy for an Angel. If they, who always behold the face of God in Heaven, have yet their Matth. 18. 10.face towards the mercy-ſeat, and foreign, as S. Peter Exod. 25. 20.expreſſeth it, 1 Pet. 1. 12. even ſtoop down earneſtly, deſiring to have a look; what an advancement of learning is it to us (whoſe Eyes you know what the Philoſopher compared to) foreign Metaphyſ. l. 1. c. 1. 2 Cor. 3. 18.foreign, with an unvailed face to behold the glory of the Lord in the glaſs of the Goſpel; The bare Theory whereof is ſo noble and tranſcendent. But this knowledge (I ſaid) is not barely ſpeculative and …tional, but
1. Fiducial. And ſo in Scripture we have knowledge put for faith. Affirm. Fiducial.Iſa. 53. 11. John 17. 3. the knowledge of Faith whereby we apply Chriſt to our ſelves, and know him to be ours, as Paul here did, when he ſaith, the knowledge of Chriſt Jeſus; but he adds my Lord. And ſo For Chriſt, v. 7. and For the knowledge of Chriſt here Cum ait propter excellentiam cognitionis ejus, intellige excellenti am juſtitiae ejus quae nobis donatur & imputatur. Zanchy.in the Text are put for the ſame. It's a knowledge whereby I gain Chriſt, v. 8. and have him, and am found in him, v. 9. and not only an ability to conceive and diſcourſe of what is in him, and comes by him; for ſo the Deviliſh Renegado may be enlightned. Hebr. 6. 4. The Devil himſelf could ſay, I know who thou art, the holy one of God, Luke 4. 34. The greateſt Scholars have not always been Chriſts beſt Friends. Time was when the greateſt Rabbies were his worſt Enemies. Lucian and Porphyrie acute men, but ſharpned againſt him. He was one of the wits of the World that ſaid, foreign; that took cogniſance of the cauſe but only to condemn the innocent. Unleſs thou lookeſt at Chriſt with Faith's Eye, the more quick thine is, and the more earneſtly thou lookeſt on him, thou wilſt either more deſpiſe him, or deſpair, or Iſa. 53. 2, 3.prove more deſperate againſt him;
Either more deſperately mad, as the man ſet againſt the Sun with his Eye-lids cut off. Balaam a damned Witch with his Eyes open, Numb. 24. 3, 15, 16. None ſpit more venom on Chriſt, than they that do it on his face, who look and loath together.
Or more deeply ſunk in deſpair, when thou haſt ſo much of an eye as to ſee a wrinkle on thine angry Judges brow. In that Caſe the more good that I know is to be had, and I have it not, the more is my miſery, as the famiſhed man's to ſee food, which he muſt not taſt of, or the condemned man's to behold goodly builddings, and pleaſant Fields and Gardens, which he paſſeth by, as he is led out to execution. This knowledge therefore is firſt fiducial, as appears from v. 7, 8, 9. 2. Experimental, as Interpreters bring Experimental.that v. 10, 11, &c. That I may know him, &c. which is explained in thoſe following words, foreign and the power of his reſurrection, and the fellowſhip of his ſufferings, ſuch as that woman had that was bealed of her bloudy iſſue, Mark 5. It is ſaid v. 33. that ſhe knew what was done in her when (as it is v. 30.) virtue had gone out of Chriſt to her. And ſo, Then we know Chriſt indeed, when we feel virtue coming from him, and find that we have fellowſhip with him; when whatſoever was in him, was done or ſuffered by him, is really proved, yea and exemplified by ſomething in us, or done by us, as the fruit or ſtamp of ſomething that was firſt in him. As then, in this kind, we know foreign, the power, virtue, and energy of Chriſts Reſurrection, as Pauls Phraſe is, when
In point of Juſtification (as the effect of it, Rom. 4. 25.) by this evidence of his Victory our Conſciences are aſſured that he hath ſatisfied for our Debts, and overcome all the Enemies of our Salvation.
And in point of ſanctification (as the foreign of it, Col. 3. 1.) our dead hearts are raiſed up to a life of grace, and to ſeek thoſe things which are above.
This, This was the leſſon which the Doctor of the Gentiles was yet a learning. This fiducial experimental knowledge of Jeſus Chriſt was that, which he who was caught up to the third Heaven, was all his whole life ſtill further aſpiring to, becauſe when he was at the higheſt, yet it was ſtill above him: which may be one part of the meaning of this foreign, of the Divine Excellency of it.
Which is here predicated of it, an foreign à ſupereminentia, 2. Predicate.as Interpreters render it, an admirable, ſuperlative, incomparable Excellency. foreign, whether an H…braiſm, or Atticiſm, I diſpute not: but put ſubſtantively to expreſs its ſubſtantial excellency, as foreign Salutare Tuum, Luke 2. 30. to ſignifie ſuch a ſaving thing as we want a word to Engliſh it. Such is this, foreign, or as Photius renders it, foreign, ſuch an hyperbolical tranſcendent excellency is there in this knowledge of Chriſt Jeſus our Lord.
But (more particularly) this foreign (I conceive) may be Diſtinctivum ſpeciei, vel Gradûs, ſignifying the ſurpaſſing worth of it in compariſon either of other things, or of ſome lower degrees of it ſelf.
Zanchy thinks this latter, and by this foreign, this excellency of the knowledge of Chriſt underſtands ſome further and more eminent degree of it, which every Believer had not attained unto, nor Paul himſelf perfectly. For whereas there is a threefold knowledge of Chriſt, Ex Lege, Ex Evangelio, Ex viſione, from the ſhadows of the Law, the light of the Goſpel, and the full Viſion in Glory, the ſecond of them is more excellent than the firſt, and the third than the ſecond. The firſt he had paſt, and attained ſome meaſure of the ſecond; but the further degrees of it here, and the perfection of it in Heaven he makes account is this, foreign, the top branch of this Tree of knowledge, or life rather, which therefore as he aſpired to v. 10, 11, 12. ſo here in the Text he accounts all as loſs and dung in compariſon of. I may not quarrel ſo grave an Author: but yet crave leave to expreſs mine own thoughts, viz. that its meant of the whole Goſpel-fiducial-experimental ſaving knowledge of Chriſt, reaching even to the loweſt and leaſt degree of it, and eſpecially in reference to juſtification, in which ſenſe only ſome of theſe foreign in the Text are to be accounted foreign: and yet in that ſenſe truly there is a foreign, a matchleſs excellency in the leaſt degree and meaſure of the ſaving knowledge of Chriſt.
And ſo taking it as diſtinctivum ſpeciei, in worth and excellency it far ſurpaſſeth. 1. All other things. 2. All other knowledge whatſoever.
Firſt, All other things, though otherwiſe and in themſelves of Excels all other things.greateſt worth and price. Job goeth over all the Lapidaries moſt precious Jewels, and cannot find its match. Cap. 28. 15. to 20. And ſhould you (without ground) call in queſtion his skill, yet you cannot doubt of Solomon's; whoſe incomparable ability joined with his long-ſtudied and dear-bought experience rendred him the ableſt Priſer of whatever was to be found in the worlds Inventory, and yet he brings in the ſame account, Prov. 3. 13, 14, 15. and 20. 15. where you find that Silver, Gold, Rubies, a multitude of them, nay all that you can deſire are not once to be compared with it. And yet this avouched by theſe two great men, who by reaſon of their experience and enjoyment could beſt tell on the one ſide what the worth of the beſt things in this World came to. To which if you will add a third (that in the mouth of two or three Witneſſes, this truth may be more fully eſtabliſhed) let it be our Bleſſed Apoſtle, who had on the other ſide as deep an inſight into the unſearchable riches of Chriſt, as any. And he, if he would
Either wiſh for others, it's (not that of Auſtins, that they might have a ſight of Chriſt in the fleſh, but) that they might have a ſpirit of wiſdom and revelation in the knowledge of him. Epheſ. 1. 17.
Or vote for himſelf. So, as the Beatifical Viſion is the top ſtone of his happineſs in Heaven: to be with Chriſt is his foreign there (Chap. 1. of this Epiſtle v. 23.) ſo, ſavingly to know him is his foreign here, that in worth and price infinitely ſurpaſſeth all other things. This ſhould have been further preſſed and inſiſted on, if I had now ſpoken to them, whoſe trade lieth in ſuch inferiour Commodities. But ſeeing that I am eſpecially dealing with you (Reverend and Beloved) whoſe more noble and honourable negotiation lies in richer Treaſures of Wiſdom and Knowledge, Give me leave to apply my ſelf to you, and tell you.
2. That this ſaving knowledge of Chriſt is ſignanter ſaid to be All other knowledge.foreign not only of all other things, but of all learning and knowledge the moſt excellent.
Some knowledge and wiſdom being Earthly, Senſual, Deviliſh. James 3. 15. to which it is as light to darkneſs, which it not only exceeds, but expells and ſcatters, as the Morning-Sun doth the Night-fogs. So of old, when the Word became Fleſh; the Devils Oracles, even of their wiſeſt Apollo, became dumb. foreign—As, before that, Moſes his rod and ſerpent ate up thoſe of the Egyptian Sorcerers. Exod. 7. 12. Such wiſdom of Egyyt. The wiſdom of the Father unlearns us. To touch or taſt of ſuch a tree of knowledge is a forbidden fruit.
Other knowledge and learning indeed there is, which in theſe Schools of the Prophets hath long flouriſhed, and long and long yet may and (God grant) more than ever, which we hope Authority will yet countenance and advance, that our Wars may not end in Barbariſm, and our Sun be turned into darkneſs whilſt our Moon is Act. 2. 20.into bloud, notwithſtanding the mad rage of divers brutiſh men that decry learning becauſe themſelves have none, like the Ape in the Fable, would not that others ſhould have what they want, that themſelves might ceaſe to be ridiculous. This is but the Dogs barking at the Moon, which he cannot reach; or like their curſing the riſing Suns light, becauſe it diſcovers their nakedneſs. The Apoſtle calls ſuch Brute-Beaſts, that ſpeak evil of the things they underſtand not. 2 Pet. 2. 12.
But, to return to my purpoſe, though ſuch kind of learning is of admirable uſe in its kind, and next to the ſaving knowledge of Chriſt the higheſt perfection under Heaven; yet at this foreign it ſtrikes top-ſail (as Hugo Cardinalis noteth upon the Text) knows its place, as an Handmaid to be ſubject and ſubſervient unto Faith: which, as it illuminates all other learning, and raiſeth it up to an higher pitch, ſo it withal regulates and ſubordinateth; it ſelf ever retaining the Soveraignty of being Scientia Scientiarum.
For this reaſon, Prov. 1. 20. called foreign in the plural number ſapientiae, or omnimoda ſapientia, all wiſdom and knowledge being contained and more than ſummed up in the ſaving knowledge of one Chriſt, that as it pleaſed the Father foreign, Epheſ. 1. 10. in him to ſum up all things, ſo in him alſo to lay up all the treaſures of wiſdom and knowledge, Col. 2. 3. ſo that it would prove no hard task to demonſtrate that whatever was choice and eminent in the learning of all Philoſophers, and their ſeveral Sects may be found ſpiritualized and ſublimated and infinitely exceeded in the knowledge of Chriſt. In Compariſon of it Ariſtotles intellectual vertues are but meer fooleries. Platoes foreign is here overmatched, foreign. Philip. 4. 7. Take notice there of the foreign of the Text. It paſſeth all underſtanding, though ſpoken but of one parcel of what we know and have by Chriſt; He being the learned Grecians Alpha and Omega. Revel. 1. 8. Containing more knowledge than all the Letters of their Alphabet put together can expreſs; And His Fear (even to that foreign Deut. 4. 6. that wiſe and underſtanding people) both *Pro 9. 10.foreign and *Pro. 1. 7.foreign not only the firſt imperfect beginning, but alſo the chief head, and higheſt apex and pinacle of wiſdom. Here we meet with that foreign that ſubſtantial knowledge. Prov. 8. 14. and that foreign, that variegata ſapientia. Epheſ. 3. 10. both the beſt ground, and the moſt curious embroidery; that layeth the ſubſtantial ground-work of all our happineſs and peace, in the hid but holy and unchangeable Counſel of the eternal God; and diſcovers and diſplays all the various and glorious manifeſtations of Gods Wiſdom and love in His Son, and to us His Servants, from election to redemption, juſtification, adoption, ſanctification; till it riſeth up at laſt to glorification. And doth this then fall lower than this, foreign in the Text. Doth not the knowledge of Chriſt Jeſus our Lord (as our 2 Cor. 3. 9.Apoſtle ſaid in another reſpect) exceed in glory.
More particularly. The ſurpaſſing excellency of this knowledge above all other may be conſidered in reſpect of
1. The Author of it, who is God and Chriſt himſelf, both objectum Author.and principium intelligendi. Both Word, and Prophet, as well as Sacrifice and Prieſt. The Adamant poliſhed with its own duſt, and Heaven ſeen only by its own light. Chriſt by the illumination of his own ſpirit, being a ſpirit both of revelation to unbate the object, and of wiſdom to enlighten the eye. Eph. 1. 17.
You may know from whence this knowledge comes.
1. By whither it goes, in tantum aſcendit quantum deſcendit, it reſts not (as the River to the Sea) till it get to Heaven at laſt, and therefore from thence it came at firſt.
2. By whom it inſtructs foreign. Matth. 11. 25. foreign. 1 Cor. 1. 27. makes Babes learned, and even fools wiſe to ſalvation. And who will wonder that even Saul is among the Prophets, if God be their Father. 1 Sam. 10, 11, 12, 13. It was no other than the Wonderful Counſellour that could enable a few Fiſhermen and others whom the learned Greeks would call Barbarians *foreign, &c. ſo doth Amelius Platonicus, ſtile John the Evangeliſt.and Idiots to confute and convert a then learned World, and in aftertimes the weaker Sex and weaker parts to non-plus greateſt Schollars; and to this day poor weak ſimple-hearted Chriſtians to know that of the myſtery of Chriſt, and the graces and comforts of His Spirit, which many great Clerks are ignorant of. And all this becauſe they are foreign, taught of God, and the other foreign, that have learnt of themſelves: And then, by the better maſter, you may eaſily judge who is like to prove the better Scholar.
If you ſay, But doth not all knowledge agree in this, that all Obj. comes down from the Father of light? James 1. 17.
I anſwer yes: and yet the ſame Apoſtle could, Cap. 3. 17. ſpeak Anſ. of a foreign, a wiſdom from above, and diſtinguiſh it from another ſort, v. 15. whoſe ſpring-head lay lower, ſo that although all lawful knowledge comes from God, yet there are upper and nether ſprings.
Other knowledge.
Either coming from God as a Creator; this as a Redeemer.
Or that from him as a teacher by way of common illumination; this from him as our head by the grace of union, in which ſenſe he Mr. Perkins.is ſaid to be made of God to us wiſdom. 1 Cor. 1. 30.
This immediately infuſed. That's donum, that by ordinary means and our own ſtudy and induſtry is acquiſitum. Now infuſed habits exceed them that are acquired: and that knowledge is more full and clear which we have of God's teaching than that which we have of our own learning. Daniel is ten times wiſer than all the Magicians, Cap. 1 20. One ſhower from Heaven will fill our Pools more than many Buckets of our own drawing. So that Elihu ſets a Non ſicut upon it. There's none teacheth like God. Job 36. 22. Nor is there any learning like that which God thus teacheth, which is the firſt foreign, or Excellency namely in regard of the Author of it.
2. In regard of the matter and ſubject of it, which uſeth to innoble Matter.the faculty and ſcience that is converſant about it. And this alſo is God and Chriſt again. John 17. 3. their Natures, Attributes, Counſels, Works, not only of Creation, but of Redemption: and which of thoſe two are the greater works? And which therefore the more noble ſtudy? The former the Philoſopher is taken up and puzled with foreign ſaid Job. Cap. 26. v. 14. what poor ſhort broken ends are they of knowledge which the ableſt in thoſe faculties attain to; in which Galileus with his glaſs is ſhort-ſighted, and Ariſtotle (whom after-ages have deſpaired to exceed, and not dared to contradict) in his Problems chuſeth rather to content himſelf with Queries than to venture upon Reſolutions and Determinations. But a greater even in this kind than Ariſtotle, nay than Solomon is here: and matters of higher ſpeculation, and more Divine Contemplation. God became man; Man born of a Virgin. Here you may ſee Life Dying, and yet when dead reviving. I cannot ſay all that is, nor may I all I can. The great Doctor of the Gentiles, when he cannot ſound the bottom, ſtands by the brink and cries, foreign. O the depth of the riches both of the knowledge and wiſdom of God: how unſearchable are his judgments, and his ways paſt finding out. Rom. 11. 33. Here are judgments unſearchable! nay riches of grace inſcrutable. Epheſ. 3. 8. Peace paſſing underſtanding. Phil. 4. 7. 7. joy unſpeakable. 1 Pet. 1. 8. glory unutterable. 2 Cor. 12. 4. light unapproachable. 1 Tim. 6. 16. here are thoſe foreign the great things of the law. Hoſ. 8. 12. Here thoſe foreign, the wondrous things of God and Jeſus Chriſt, whoſe Name is Wonderful. Iſa. 9. 6. all he was, and did, and ſuffered, a miracle. The Apoſtle hath ſummed it all up, and calls it foreign. 1 Tim. 3. 16. a great myſtery. He indeed there ſaith, that it was believed in the world. But it was by them who were above the World, in whom faith exceeded reaſon, and humility diſcovered wiſdom in that in which the Greeks proud learning could ſee nothing but fooliſhneſs, ſo much wiſer is the fooliſhneſs of God than the wiſdom of man: and ſo much more excellent is the knowledge of Chriſt than all other learning, by how much he himſelf, who is the chief leſſon learnt by it, excells all other things, who is All in All, and therefore without him all elſe is juſt nothing.
3. A third, fourth, and fifth excellency of this knowledge, Properties, Effects, Ends.might be ſhewn in its properties, and in the effects it produceth, and in the end it leads to, which three, the both poſitive and comparative goodneſs of any thing is wont to be judged by, which I have not time diſtinctly and at large to proſecute, but muſt caſt all theſe ſuffrages into one Urn, and read ſo many of them as the time will permit, and as they come to hand.
1. This is ſound and ſubſtantial knowledge. Prov. 2. 7. as cloſing with the ſubſtantial wiſdom of God; whereas our other greateſt wiſdom is often vain. 1 Cor. 3. 20. and much of our knowledge, foreign ſcientia ventoſa, an aiery vapouring wind. Job 15. 2. and many of our ſtudies both in younger and riper years, no better than Elians foreign, in which we loſe our time, and if at laſt we find not the way to repent of it, may come to loſe our ſelves too.
2. It's ſure and certain. In other ſtudies we walk much in the dark, elſe Job had not been ſo ſoon poſed, or we ſo much puzled as we are ſometimes to come to a clear Demonſtration. What a claſhing was there between the Academicks and Stoicks, about this Quaere. Whether all our knowledge were Science or Opinion? yea, and in Lactant. l. 3. c. 3, 4.many things that we think we know, how oft is a Pythagorean foreign, the authority of a fallible maſter rather than the truth of the leſſon, that which our knowledge is laſtly reſolved into? But here, we have Chriſt the faithful witneſs. Revel. 1. 5. the holy Ghoſt a ſpirit of truth. John 14. 17. the Scripture a moſt ſure word. 2 Pet. 1. 19. that here to be a Sceptick is to be an Atheiſt, whilſt faith is above Science, and belief above Demonſtration, faſtens on that which Reaſon cannot reach, believes that which it ſelf cannot prove, and adheres to that which ſenſe contradicts, comes to an foreign without contradiction. Heb. 7. 7. to an foreign without controverſie. 1 Tim. 3. 16. nay to a foreign to a rich full ſ…il of aſſurance, without ſo much as the leaſt ſtumbling ſcrupling doubt. Col. 2. 2.
3 It's an experimental knowledge, following upon pardon (They ſhall know, for I will forgive) Jer. 31. 34. and knowledge by remiſſion. Luke 1. 77. and joined with ſenſe. Philip. 1. 9. ſo that we ſee the promiſed Land, not as in a Map, but as Travellers that have been there with the Samaritans. John 4. 42. we believe not becauſe others have told us (which yet moſt mens knowledge of Chriſt is reſolved into) but upon our own knowledge, and that knowledge upon our ſenſe and experience, as Job, I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee. Chap. 42. 5. I hear and I ſee, I ſee and I feel, and I feel more than I can expreſs or fully underſtand. I have found God to me what he hath ſaid in his word: and there is that in my heart which contradicts ſuch and ſuch falſe Doctrines that are contrary to it; ſo that even when my head is ſo weak that I cannot ſometimes anſwer the Cavillers argument, yet mine heart from an intùs exiſtens, denies the Concluſion; that when I come to read and hear the word, it's like two men reading of two Copies of the ſame evidence. The original I find in my Bible, and the Counterpane I find in my heart, and therefore dare ſign it and ſeal it with my bloud. O happy Miniſters! if we from our own hearts we could ſpeak to the hearts of our people, could ſay with the Pſalmiſt, Come and hear all ye that fear God, and I will declare what he hath done for my ſoul, and with Chriſt. John 3. 11. we ſpeak what we know, and with the Apoſtle, what we have heard and ſeen, and our hands have handled of the word of life, that declare we unto you, John 1. 3. O that we never ſpake of that which we are leaſt acquainted with, and againſt that ſin which it may be we are notorious for! If ſo, however we may preach Chriſt, yet certainly we do not ſavingly know Chriſt, for this excellent knowledge is an experimental knowledge.
4. And from all the three former in the 4th place, it comes to be truly delightful and fully ſatisfactory, and in which the mind doth fully acquieſce, as Ariſtotle ſaith, Intellectus eſt in quiete. In other ſtudies the mind is reſtleſs, and its diſquiſitions endleſs; the vaſtneſs of its capacity not being able to be filled up with the fulleſt view of inferiour objects, but here meeting with an infinite God, and his infinite wiſdom, juſtice and mercy in Chriſt, the largeſt Veſſel is filled up to the brim in this Ocean; the wavering Needle is fixt, and the Dove hath found a place where to reſt the ſole of her foot; ſits down, (and with Peter when he ſaw Chriſt transfigured Matth. 17. 4.) ſaith, It's good to be here, is ſatisfied in all its deſires.
And, let me add, is more than ſatisfied for all its pains. Solomon Eccleſ. 1. 13, 14. &c. c. 2. 12. c. 2. 18.in all his other Enquiries, confeſſed he dealt with folly and madneſs, and in the cloſe found nothing but vanity and vexation, ſo that he comes to hate all his labour, and to repent of all his pains; as we ſhall of all our other ſtudies, if with them we ſtudy not ſavingly to know Chriſt.
I acknowledge indeed that a ſerious ſtudent in other arts takes great content in that very ſearch, and much more in the finding out of ſome truth, which lay in the dark, and he was much ſet upon, and this not only in more ſolid Demonſtrations (and then Archimedes as well apaid Cries out with his foreign) but ſometimes even in ſome minim Criticiſm, as I remember the learned Caſaubon in his Annotations upon Athaeneus hitting (as he thought) upon the true notion of a certain Greek Word, profeſſeth that the content that he found therein, and ſuch like, was a full ſatisfaction for all his pains in all his ſtudies.
But alas! what is ſuch a word to the Eſſential Word of God! what is Archimedes his Cylinder to Jeſus Chriſt? or what's his foreign to the ſatisfaction of the Spouſe ſick (not of other queſtions, as 1 Tim. 6. 4. but) of love. Cant. 3. 4. when ſhe had found her loſt Saviour! If it be ſo pleaſant a thing, to ſee the Sun. Eccleſ. 11. 7. what is it to behold the ſun of Righteouſneſs? If the top of Heavens joys be from an open-faced Viſion, then, even theſe glimpſes, though but as in a glaſs, and through the Latteſs, ſets the raviſhed Soul on the higheſt Pinacle of content and comfort, which it can be here lifted up to.
5. Which leads me to the laſt excellency of this Divine Knowledge, and it's the unvaluable benefit and profit of it. The pleaſing itch of delight oft-times accompanieth other ſtudies which are moſt vain and uſeleſs, and in the upſhot miſchievous. But, Qui miſcuit utile dulci, is an Artiſt indeed. The wiſe man is profitable to himſelf (ſaith Eliphaz, Job 22. 2.) and here, Qui fructuoſa, non qui multa ſcit, ſapit, which made Lactantius adventure upon a bold compariſon between the vulgar Idiot, and the great Scholar, & made him bold to conclude, Plus ſapit interdum vulgus, quia tantum quantum opus eſt ſapit, becauſe the one knows though but little, yet whats profitable to his purpoſe: the other upon his great ſtudies and readings, or Common-Place-Book like a rich treaſury topful of Notions, is a Dictionary of Words, and a Bibliotheca materiarum Molanus.(as he called his Book) a whole Library of learning, but ſealed up with this Motto on it. Cui bono? Neither Preſs nor Pulpit, himſelf or others better'd, but often wronged by it; many a full-ſtuft Scholar being a very empty uſeleſs man, whilſt he ſtudieth more Sciences than Arts, and ſo deſires only to know, and ſo in infinitum, without end, to no end, knowing more than he either gets, or doth any good with.
But Solomon who was the wiſeſt man, and therefore beſt knew wherein wiſdoms greateſt excellency lay, ſaith, Wiſdom is profitable to direct. Eccleſ. 10. 10. and Prov. 14. 8. that the wiſdom of the prudent is to direct his way; not to be fluttering about every thing, as the Butterfly about every flower, and ſo be ſomething in every thing, and nothing to purpoſe in any thing, but (as Plato in his Theages well ſhews) to know my foreign, and that I may get and do ſome good by it, as the Bee that ſits and ſucks the Flower from which ſhe may get Honey to her Hive. I this is properly 2 Chron. 30. 22.good knowledge. Pſal. 119. 66. and in this above all the ſaving knowledge of Chriſt excells. The fruit of the tree of knowledge had this double bait of pleaſure and profit. Gen. 3. 6. but an book withal, that took her who was taken with it. But in this knowledge of the tree of life, there's the bait without the book. Milk and Wine. Iſa. 55. 1. and no poyſon in either; greateſt pleaſure and profit mixt together, making happy, and adding no ſorrow with it. Let me name a few particulars.
1. By this knowledge of Chriſt we come to the beſt knowledge both of God and our ſelves.
Of God, for his glory and beauty is moſt ſeen in the face of Jeſus Chriſt. 2 Cor. 4. 6. The Father here is beſt, is only known by the Son. In the Creatures we behold his foot-ſteps, but here his image; 1 Cor. 1. 21. Rom. 1.even the expreſs image of His Perſon. Hebr. 1. 3. In the Law his Holineſs and Juſtice, eſpecially looked out. In Chriſt and his Goſpel ſhine forth Holineſs, Juſtice, Mercy, all and altogether, and all in their perfection, and of all his mercy moſt, by which he would be moſt known to his people; the vail is nothing to the face uncovered. 2 Cor. 3.
Of our ſelves.
Our ſins by his ſufferings. No way for the more full ſearching of our bloudy wound comparable to the conſidering that Plaiſter of his bloud, which was ſhed to heal it.
Our Duty. We have no ſtronger inducement, nor fairer Copy of doing and ſuffering, than to conſider what our Lord Jeſus Chriſt hath done and ſuffered before us, and for us. In all which our true Abimelech Father-King ſaith (as that other did. Judge 9. 48.) Look on me, and do likewiſe.
2. A ſecond benefit of this knowledge is, that it's a transforming knowledge. 2 Cor. 3. 18. whilſt we are looking into the glaſs, we are changed into the image. Intellectus fit idem cum objecto. The Eye and man is made like that he looks on. Here, as in the ſtory of the brazen ſerpent, a look heals, and the man (with Nebuchadnezzar. Dan. 4. 34, 36.) ceaſeth to be a beaſt, when he comes to his underſtanding. This knowledge and wiſdom joins practice with notion, and moral vertues with intellectual, is not it ſelf only Heavenly and ſpiritual. Col. 1. 9. pure and peaceable. Jam. 3. 17. but (which is more) makes us ſo. But ſo doth no other knowledge, I mean the knowledge of no other things, or ſome other kind of knowledge of Jeſus Chriſt.
For the knowledge of other things like the Glow-worm, hath more light than heat in it; as he ſaid of the Philoſophers Books, animum non dant quia non habent. Solomon's experience in this kind told him, that what was crooked could not this way be made ſtraight, and Paul tells us. Rom. 1. 21, 22. &c. how brutiſh the moſt knowing Heathens had then proved, as after-ages and Authors do hold forth their greateſt Philoſophers defiled with fouleſt Luſts, Solen. foreign apud Plutarchum. Item Zeno apud Diogenem Laertium. Lactant. l. 3. c. 20.not Socrates himſelf exempted. Per canem & anſerem dejerare, and gallum Aeſculapio were none of his Beauties, and others matter of his fouleſt blemiſhes. The Apoſtle, 1 Tim. 6. 9. calls them fooliſh luſts, but yet ſuch as the ableſt of thoſe Sons of wiſdom were diſhonoured and defiled with.
And for others, who by the preaching of the Goſpel come to ſome kind of knowledge of Chriſt; truly oft-times the light they The Gnoſticks would be ſo called from their pretended greater knowledge in the things of God: but ſo filthy as that they got a more proper name of Borboritae, Auguſtin. de haereſ. 6.have is ſo far from directing them in the way, that by it they take advantage to run the more out of it, like them. 2 Pet. 2. 21, 22. that proved Dogs and Swine for filth and rage, even after the knowledge of the ways of righteouſneſs, none uſing to be more loathſomly filthy, or deſperately mad againſt Chriſt than they who have been enlightned to ſee only ſo much of Chriſt as to make their ſoar eyes ſmart, and themſelves fret and blaſpheme. Thoſe foreign, Hebr. 6. 4. commit that irrecoverable ſin, and the Devil is a Serpent as well for his venom as his ſubtilty. Very knowing men, yet known for many notorious miſcarriages (their Luſts riſing up againſt their Conſciences, and their practice quite croſſing their light) have been no great ſtrangers, either in the World, or in the Churches of Chriſt.
3. In particular, this is an humbling knowledge, which to be ſaid of any other knowledge would be little leſs than contradictio in adjecto, for Paul ſaith, Knowledge puffs up. 1 Cor. 8. 1. who himſelf had a prick in the fleſh to prick that Bladder, that it might not ſwell with abundance of Revelations. 2 Cor. 12. 7. Other things, as profits, pleaſures and the like, are too low for a wiſe man to ſtand on tip-toes upon: He accounts it but childiſh for any to account himſelf fine for ſuch gayes and brouches: yea, but knowledge and learning is a more Divine ſpark, and hath in it (he thinks) that which is worth being proud of; and out of that pride oft-times accounts Chriſt and his Ordinances and ways fooliſhneſs. 1 Cor. 1. 23.
But the more that thou ſavingly knoweſt Chriſt, the better thou wilt know thy ſelf, and that (I am ſure) will ever be with better thoughts of him, and worſe of thy ſelf, as Job when he ſeeth God, he abhors himſelf. Cap. 42. 4, 5. Peter knowing it was the Lord that was preſent, caſts himſelf down into the Sea. John 21. 7. and the Saints and Angels in Heaven whilſt they have neareſt acceſs, and fulleſt view, ſtand at a moſt reverential diſtance.
4. Fourthly, and laſt of all, (which is the upſhot of all) this is a ſaving knowledge, that makes us wiſe to ſalvation. 2 Tim. 3. 15.
1. That makes us pleaſing to God. Hebr. 11. 6. and juſtifieth us before God. Iſa. 53. 11. which other learning and knowledge not ſanctified and ſubdued by this comes croſs to, but always falls ſhort of, for (whatever it may to others, yet as our Apoſtle ſaith of meat, 1 Cor. 8. 8.) it commendeth us not to God. Non enim ab eo peritia, ſed fides exigitur. It may indeed make our faces ſhine more bright before men. Eccleſ. 8. 1. but we are never the more amiable for it in God's Eye, if he do not look upon us in the face of Jeſus Chriſt: and therefore it is, that whilſt to babes and children his Son is revealed. Matth. 11. 25. there are but few of theſe great wiſe men that are called unto this marvellous light. 1 Cor. 1. 26. But on the contrary rather as they by reaſon of their pride are uſually at odds with him, ſo he (who uſeth to reſiſt the proud) hath a controverſie eſpecially with them (with the wiſe men of Edom. Obad. v. 7, 8.) and accordingly is wont purpoſely to ſet himſelf to befool ſuch Ahitophels in their Counſels, and to take ſuch Foxes in their own craftineſs, that ſo he may caſt down thoſe foreign. 2 Cor. 10. 4, 5. that he may bring all into Captivity to the obedience of Chriſt.
2. But, to end all, ſeeing God himſelf. Deut. 32. 29. accounts it the higheſt point of wiſdom to conſider the latter end, herein above all appears moſt eminently this foreign, the ſupereminency of this ſaving knowledge of Chriſt. That it layeth in for death, and provideth for eternity.
Now in Death all thy other learning, which thou haſt ſpent ſo much time and pains for, is quite loſt. Thy bark is ſplit, in which all thy treaſure was ſtowed; nor is there more treaſure ſunk in the Sea, than there is learning buried in ſome great Scholars Graves, which is a great loſs to the Church, State, nay it may be to the whole World, and yet may be the greateſt to themſelves. Whatever their Notes may do to others, ſuch Notions will not then help themſelves: ſo that in caſe by that time they have got no better learning; the hard Students Candle, which was wont to outwatch the longeſt night, will grow dim in that Evening, and burn blew in that damp, yea and quite go out in that darkneſs. And ſo notwithſtanding all thoſe former ſparks (more precious than thoſe of Diamonds) he may then lie down with ſorrow. (Iſa. 50. 11.) with this Motto on his Study-Door. Qualis artifex pereo! the knowing man not then knowing what will become of his Soul, Quos nunc abibis in locos? or if he do, the more is his grief, when with anguiſh and horror he thinks and ſaith, ſurgunt indocti & rapiunt coelum. I repeat not what followeth in the ſentence, as deſiring it may never overtake any of us in thoſe ſtraits. But wo to us if it do.
But the more bleſſed therefore is this more excellent knowledge, that we now ſpeak of which is not ſo much a tree of knowledge, as a tree of life, and is therefore called eternal life. John 17. 3. by which my Soul lives in death, that I can tell what to do, when other far more learned men are at their wits end: that in mine evening I may have light. Zech. 14. 7. whilſt others far more ſharp-ſighted ſtumble in that dark entry into outer darkneſs for ever. O give me that ſweet Bird that will ſing in ſuch a Winter, that lamp of a wiſe Virgin, that will burn clear at midnight; that Matth. 25. 6, 7, 8.torch which will not light my body to the Grave, but my Soul to Heaven. I, this, this is the light of life. John 8. 12. by which, when my bodily eye grows dim, and upon my eyelids ſits the gloomy Joh 16. 16.ſhadow of death. I may then lift up an Eye of faith with Steven at the very point of Death. Act 7. 56. and then ſee Chriſt more clearly, and know much of him more fully than ever before, as it is related of Oecolampadius, upon his Death-Bed, being asked Mylii Apophthegmata merientium.whether the light of the Candle troubled him, laying his hand on his breaſt ſaid, Hîc abunde lucis eſt, or with Laurentius. At Nox mea tenebras non habet. The more darkneſs without, the more light within; when the Curtains are drawn, Chriſt more unvailed; and when the dying body ſmells now of the Earth to which it is ſinking, the Divine Soul (ut in rogo Imperatorum) ſavours of Heaven, to which it is aſcending with a farewel-faith, and welcom-Viſion, no more to ſee Chriſt, as here, through a glaſs darkly, but face to face; to know him no more in part, but 1 Cor. 13. 12.even as I am known. I cloſe mine eyes to ſee my Saviour, and like old Simeon lay down my head in my Fathers boſom, with his Nunc dimittis. Now Lord let thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation.