mises to that effect are frequently repeated in such a manner, as to teach us to look upon that enlightening as one of the most glorious benefits God could bestow *. The Old Testament does not mention so particularly or clearly as the New, what it is the Lord would, in fuch a glorious and merciful manner, teach his people; but the New Testament explains it very clearly. Thus, John vi. 44. 45.

"No

man can come to me, except the Father, which " hath fent me, draw him; and I will raise him up at "the last day. It is written in the prophets, They " shall be all taught of God. Every man therefore "that hath heard, and hath learned of the Father, "cometh to me." Here we fee, that that teaching of the Father foretold and promised in the writings of the prophets, is teaching us the knowledge of Chrift, that knowledge which is requisite to make us come to him, "who is the way, the truth, and "the life." In the New Testament we learn, that one great design of sending the Holy Ghost is, that he might guide God's people into all truth; yet scarce ever is the enlightening grace of the Spirit of God mentioned in the writings of the apostles, where the knowledge of the mystery of redemption is not spoken of as the end and design of it. It is for this end he gives the spirit of wisdom and revelation, Eph. i. 17. and downward. It is for this end he shines into the hearts of finners, 2 Cor. iv. 6. It is for this end he strengthens with might, by his Spirit, in the inner man, Eph. iii. 16. And when he converts a perfecutor, as Paul was, it is by revealing his Son in him.

This enlightening grace of the Spirit is scarce ever mentioned, particularly by Paul, without his breaking out into a prayer, that those to whom he writes might be blessed with it, in order to know

* Sec If. xliv. 30. Jer. xxxi. 34. &c.

the

the love of Christ that passeth knowledge, to know the glory of God in the face of Jesus Chrift, to know the riches of his inheritance, the unsearchable riches of his grace, and the like. And we ought not to overlook the very earnest manner in which these petitions are put up. It is his prayer for all those to whom he writes, that they might be filled with the knowledge of God in Christ, the knowledge of the mystery of Christ, the knowledge of the mystery of God's will in all wisdom and spiritual understanding. And that work of enlightening the mind of a finner in the knowledge of the mystery of redemption, is compared to that glorious act of omnipotence at the creation of the world in bringing light out of darkness.

5. On the other hand, it is represented as the great design of the prince of darkness, to withstand, oppose, and hinder this knowledge of Chrift: 2 Cor. iv. 4. " In whom the god of this world hath blind"ed the minds of them that believe not, left the

light of the glorious gospel of Christ should thine "into their hearts." The light of the glorious gospel of God is the fame thing spoken of y 6. "the

light of the knowledge of the glory of God in "the face of Jesus Christ." And accordingly the synagogues, where the knowledge of Chrift was opposed, rejected, neglected, are called fynagogues of Satan; and the false apostles that corrupted this doctrine, are called apostles of Satan. Though there be many things hard to be understood concerning the operations of evil spirits on the minds of men, yet that fury and rage with which this blefsed doctrine has been oppofed in all ages of the world, is a confirmation, from experience, of what the word of God teaches us so plainly, of their influence on the hearts of the wicked, there being nothing in the history of the world in all ages, comparable to that hellish malice and cruelties ex

ercised against them that professed this knowledge

of

of Jesus Chrift; first, by Pagans, and afterwards by the whore of Babylon; besides the perfecution that the Apostle Paul speaks of that obtained in all as ges, even in the bosom of the visible church, Ishmael born after the flesh perfecuting the Ifaacs born after the spirit. Now that knowledge which the prince of darkness makes it his business to oppose and hinder, must be a knowledge of unspeakable importance to us. We may learn what it is we ought chiefly to study, by confidering what it is the devil endeavours chiefly to divert our minds from; and the warnings given in fcripture, should teach us, when we find high thoughts in our corrupt hearts rifing against this blessed mystery, to be fufpicious whence they come. We ought always to be on our guard against these evil spirits in all matters belonging to our fouls; but especially left our faith fail through the fiery darts of Satan thrown into our minds. He cannot force us to reject this blessed mystery; yet, in a manner to us inconceivable, he may dart in many thoughts and suggestions, tending to lessen our esteem of it, and divert our thoughts, and draw away our affections from it.

6. There is something very fingular and furprifing in the way and manner that the apostles exprefs their esteem of this knowledge, and their contempt of all other knowledge in comparison of it. Thus Phil. iii. 8. 9. the apostle twice or thrice repeats it, " that he counted all things but loss and dung for "the excellency of the knowledge of Christ, and " him crucified," that he might know him, that he might win Christ, that he might be found in him. Though he had more knowledge of this mystery than most of the world, yet he counted not himself to have apprehended as yet, but was still preffing forward to the mark of the prize of the high calling of God in Christ Jesus," and directs all others to be like minded with him in this. There are several other ways by which also they express

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press the highest esteem of this knowledge; and we ought still to confider, that their example in that is laid before us as a pattern which we ought to follow. Thus, for example, what earnestness do they express for communicating that knowledge to all the world! Paul, Rom. i. 14. professes himself debtor to Jews and Gentiles, debtor to all mankind, if it were poffible, to make known to them the glorious knowledge of Christ Jesus. And 2 Cor. ix. he says, that for that end he became fervant to all men; that neceffity was laid upon him to publish this glorious knowledge; and wo unto him if he did it not." It would be a high degree of wretchedness to him not to be so employed, in communicating that knowledge, and that esteem he had of Chrift, to others. And yet he adds, that he had nothing to glory in notwithstanding; because, that all the acknowledgements he could make, were infinitely short of the obligations he was under. So well did he love to see the doctrine of the cross thrive and flourish, that he tells, Phil. i. 18. he rejoiced that it was preached even by some who envied him, and were his adversaries. Though such a good work was done by men of fuch an ill prin

_ciple, the Apostle Paul notwithstanding rejoiced. We ought not to look upon these things as if they only told us what the apoftle did; they represent to us our duty also, that every man should have his thoughts filled and captivated by this blessed mystery; that this should take such a poffeffion of our hearts and affections, as to be, as frequently as poffible, the object of our meditation and conversation; that we should endeavour to be still making progress in esteeming and admiring that love, "whofe height, depth, breadth, and length, passeth all knowledge." It is a thought that should naturally rife in the hearts of men, when they hear those things that the apostle says concerning this knowledge, that there must be something in that mystery, fome glory more than ever they have seen, if it ought thus to take possession of the heart and affection. It is what all of us have reason to bewail, fome more, some less, that we fee but very imperfectly that exceeding glory that is in it. It should direct us to our duty of praying for ourselves, what Paul continually prayed for them he wrote to, that God would give them the spirit of wisdom and revelation in the knowledge of Chrift, and shine into their hearts with the light of the glo. ry of his Son.

7. The names and titles given to the knowledge of Christ, show the unspeakable importance and tranfcendent excellency of it; and that it is the chief scope, foul, and life, of religion. It is called the great mystery of godliness, 1 Tim. iii. 16.; the power of God unto falvation, the power and the wisdom of God, 1 Cor. i. 24.; the hidden wisdom of God in a mystery, 1 Cor. ii. 7.; Eternal life, John xvii. 1. and 1 John i. 1.; and the foundation, 1 Cor. iii. 11.

II. We proceed further to confirm the truth in view, by confidering, in some instances, how other doctrines of religion are confidered with relation to Chrift crucified. Thus briefly,

1. As to the doctrine of the divine persons of the Trinity, it is easy to those that read the word of God attentively, to reflect, that the plainest accounts we have of that adorable mystery, in those places where the work of redemption is treated of, and that one chief design of the revelation of it to us, is, that thereby we may understand our redemption. Thus, when we are told that Christ is the mighty God, and the everlasting Father, it is where we are also told, that he was to be a child born to us, a fon given to us, If. ix. 6. When we are told, John i. 1. " that the Word that was in the begin"ning with God, was, and is God," we are alfo taught, that he was made flesh for us, and dwelt among