2. A discernment of the way of truth and salvation is one essential branch of that knowledge, recommended in the text. “He that is spiritual judgeth (διακρινει discerneth) all things.” 1 Cor. ii. 15.
This branch of knowledge is essentially necessary to constitute the being of faith, and the comforts of a Christian. It is by “the knowledge of Christ that he justifies many.” Isa. liii. 11. But that knowledge implies the manifestative light and apprehensive power of faith, by which an interior eye is opened in the soul to behold the glory of Christ, and to cleave to his righteousness for justification. Hence, St. Paul was so anxious to “know Christ,” that he “counted all things loss for the excellency of that knowledge.” [287] Phil. iii. 8. 2 Cor. iii. 18.
And could we suppose a Christian destitute of that light necessary to discern the way of salvation, we must suppose him to be the subject of very painful disquietude. Because, when conviction of sin hath taught a man the knowledge of himself, and made him weary and heavy laden with the burden of his guilt, a discernment of the way of salvation must be imparted, in order to buoy up the mind, and to support it under a load, which would otherwise be insupportable. Therefore the Holy Spirit operates as a Divine Agent, and the gospel as a powerful instrument, in manifesting the glorious sufficiency of Jesus Christ to the sinner, and in drawing out his soul in hope and dependance upon him. And to shew that a supernatural illumination is requisite to this end, an inspired apostle compares the power that effects it to that which commanded the light to shine out of darkness at the creation. 2 Cor. iv. 6. So that, if men pretend to any saving knowledge, and yet appear to be ignorant altogether of the gospel salvation, if their knowledge does not centre in him, and, by the Spirit’s teaching, lead to him, in whom God’s people have their all; it is evident, that the light in them is darkness. 1 Cor. xii. 3. John, xvii. 3.
3. The privilege of knowing that the gospel is of God, implies such an established persuasion of the believer’s personal interest in Christ, as quickens his affections, humbles his heart, and engages body and soul in the consecration of all their faculties to the honor and service of God.
This, it must be acknowledged, is not immediately the privilege of many, who nevertheless know the things that belong to their peace. Nor is it, in numerous instances, vouchsafed, until, after a long series of various trials, by which the soul is greatly exercised, but acquires deep and genuine experience. Some valuable Christians, who know the gospel savingly, and adorn it greatly, are so bowed down with a discouraging view of themselves, that unbelief robs them of that comfort, which they are warranted to take from the promises, made to those, who come to Christ by faith; and it is a considerable time, often, before they arrive at any well-grounded evidence of their title to heaven; though the inheritance is secure to them, and their title to it as valid, as the purchase of Christ and the immutability of the covenant could make it. It is, however, their privilege to overcome their doubts, to have a clear view of their interest in the Son of God, to rejoice in hope of future glory, and to know that, “when the earthly house of this tabernacle is dissolved, they have a building of God, a house not made with hands, eternal in the heavens.” 2 Cor. v. 1. These invaluable blessings are called by the Apostle, “the riches of the full assurance πληροφορια of understanding;” Col. ii. 2; and are the result of that establishment in the knowledge of the mysteries of the kingdom of God, which “fathers in Christ” enjoy, when they become rooted and grounded in the truth as it is in Jesus. Let not the weak and self-diffident, then, be discouraged. He who maketh “the path of the just to resemble the shining light that shineth more and more unto the perfect day,” Prov. iv. 8, will, in his own time, dispel the clouds that hang over their minds, and make the day-star arise in their hearts with assurance and consolation. “Then shall they know, if they follow on to know, the Lord: his going forth is prepared as the morning; and he shall come unto them as the rain, as the latter and former rain unto the earth.” Hos. vi. 3.
If any think that this established persuasion, or appropriating knowledge of Christ, is apt to beget pride and presumption in the heart; let it be remembered, that the objection, plausible as it may appear at first view, is entirely overthrown by this single consideration, that the kind of knowledge, which the gospel conveys to the heart, is always clothed with humility, and productive of holiness. Did it imply a fond opinion of a man’s superior claim to the divine favor above his fellow-sinners, in consequence of supposed superior merit; or, did it allow of indulged self-confidence of heart, and licentiousness of manners; then, indeed, the assurance I plead for, would be presumption of the most pernicious and the most dangerous sort, and the knowledge it springs from would be worse than the most profound ignorance. But this is far from being the case. Self-knowledge attends every step of the believer’s progress in the knowledge of Christ; and an abiding sense of his dependance upon the Redeemer for every thing, must of course check the risings of vanity, and keep him, where a sinner ought to be, in the vale of self-abasement. In that humble frame, he sees himself nothing; and while he reviews the unspeakable obligations, which the undeserved grace of God hath laid him under, and reflects upon the innumerable benefits, which Jesus hath bought for him with his precious blood; his heart overflows with gratitude to the kind Donor of his mercies; and the language of it is, “What shall I render unto the Lord?” Words are weak and inexpressive to speak the sentiments of his mind, either when he views himself, or contemplates the unsearchable riches of Christ. And the predominant desire of his soul is to grow in grace and in the knowledge and love of Christ. His advancement herein keeping pace with the knowledge of himself, a poor dependant sinner all his life; from hence flows a desire, and, through grace, a determination, to evidence the humility and gratitude of his heart, by giving the glory of his salvation wholly to Jesus, and by dedicating himself in righteousness and true holiness to the honor and service of his divine Lord and Master.
And it will appear, upon calm consideration, that the knowledge, which the text recommends, and the fruits which always attend it, are perfectly correspondent with the genius of the gospel, and the end for which it has been sent to the children of men. Its great design is to abase the sinner, exalt the Saviour, and promote holiness. And the kind of knowledge I wish to inculcate, is specifically of that nature; by which all possible honor is given to Christ, and the heart penetrated with an habitual conviction of the necessity of glorifying him in body and spirit, which are his. How can he be elated, who knows that he has nothing to glory in but the cross of Christ? How can he be presumptuous, whose assurance rests upon the promise and him that made it? Or can he possibly want motives to obedience, or a principle of gratitude, whose eyes are opened to behold the salvation that rescued him from sin and hell, and whose heart is filled with love to the gracious Author of salvation? No. If the enemies of truth are disposed to seek for objections against our experience and our principles, let them find some more plausible than that of a charge, which might with great ease and greater justice be retorted upon themselves. A proud presumptuous spirit, inflated with vanity, filled with speculation, puffed up with self-conceit, and void of humility, we disclaim, because we think it the very bane of all religion. And the amiable idea, which a Christian would wish to give of religion, is that of a man, who, the more he knows, the more he sinks into self-abnegation; whose head is filled with light, and his heart with love; and who would rather feel a little genuine poverty of spirit and contrition of heart, than possess the most shining endowments. And, that this apology for the principles and temper of a true Christian is a just one, will still farther be made evident, if we consider,
III. What is necessary to the attainment of that knowledge which the text promiseth.
If the general plan of redemption, or the several constituent parts of that plan, be accurately surveyed, it will appear throughout to have been a very leading design of its great Author to pour contempt on those things, which are highly esteemed among men; and to adopt a procedure in all his dispensations directly subversive of those principles, which are most commonly received. Had he acted in conformity to the maxims and pretensions of the world, men of wisdom, of prowess, and of nobility, should have been his sole favorites. But that the very reverse is the case, is evident from St. Paul’s testimony in 1 Cor. i. 26; who asserts, that “God hath chosen the foolish things of the world to confound the wise; and weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised, yea and things which are not, to bring to nought things that are; that no flesh should glory in his presence.”
In no respect does this truth appear to be more remarkably verified, than in the kind of pre-requisite, which infinite wisdom hath thought proper to fix upon as necessary to the attainment of divine knowledge; which is, not what human policy would have recommended, profound learning, an acquaintance with sciences, languages, or philosophy; but a willingness εαν τις λελη to do the will of God; a temper of mind that is humble and docile, and that has been brought into subjection to the will of God, as revealed in the scriptures. What that will is, the following considerations will determine: 1. That it is the will of the Father, that the objects of salvation should honor the Son by looking to him as their propitiation. For, the work, will, and commandment of God, is, that we should believe in Christ to that end. 1 John, iii. 23. 2. That they should be set apart for the glory of God, by the dedication of soul and body to his service. “This is the will of God, even your sanctification.” 1 Thes. iv. 3. 3. That they should renounce conformity to the world, and all friendship with those who inordinately love the things that are in the world, the lust of the flesh, the lust of the eye, and the pride of life. Rom. xii. 2. 1 John, ii. 15, 16. 4. They should take up the cross, and tread in the footsteps of the blessed Jesus; following his illustrious example in doing and suffering the will of heaven with patience and resignation; in a crucifixion to the world, and an ambition for the honor and favor that cometh from God. This is called “doing the will of God from the heart,” Ephes. vi. 6, and is opposed to the doing of it, partially, insincerely, or by constraint.