him, we fhall not yield willing obedience to him. Joh. xiv. 23, 24. If a man love me, he will keep my words. He that loveth me not, keepeth not my fayings. Without faith in Chrift alfo, we cannot derive grace and strength from Chrift, to bring forth the fruits of obedience. Job. xv. 4, 5. As the branch cannot bear fruit, of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine ye are the branches: he that abideth in me, and I in him, the fame bringeth forth much fruit. For without me, ye can do nothing. Without Chrift quickning and ftrengthning of us, we can do nothing, as it ought to be done. And it is by abiding in bim, i. e. by adhering to him and depending upon him, that we receive communications of fpecial affiftance from him, unto the doing our duty.

2. The knowledge of Chrift is neceffary to our future well-being. Our bleffednefs in the world to come will principally confift in the fight and enjoyment of Christ. When therefore Jefus Chrift was interceding for the future welfare of his people, the main thing he requested, was, that they might be brought to the vifion and fruition of himfelf in glory. Joh. xvii. 24. Father, I will, that those whom thou haft given me, be with me, where I am, that they may behold my glory which thou bast given me. And when the apostle Paul would fet forth the confummate felicity of believers, in the future life, he refolves it into eternal communion with Jefus Christ. I Theff. iv. 17. We fhall meet the Lord in the air, and Jo fhall we ever be with the Lord. Now, this eternal enjoyment of Chrift hereafter, can never be attained without the knowledge of him in this world. If men do not know Chrift, they will not chufe him, defire him, or feek after him, and fo will certainly mifs of the enjoyment of him. And hence Jefus Chrift declares the knowledge of himself to be a neceffary antecedent and introduction to eternel life. Joh. xvii. 3. And this is eternal life, that they might know thee the only true God, and Jefus Christ whom thou haft fent. The knowledge of him the only mediator, is the way and means, yea,

and

and the beginning of eternal life. For the perfection of this knowledge of him, is the perfection of eternal life. If then we do not know Chrift in this world, we fhall not fee him and be with him in the world to come.

From these things it is clear, that the knowledge of Chrift is abfolutely neceffary unto the beginning of our bleffedness here, and the confummation of it hereafter. And if it be fo neceffary to our being in a state of grace on earth, and a state of glory in heaven, then furely we should not reft content without it. Neceffity is lying upon us, to gain the knowledge of Chrift, if we would have it go well with us for ever.

[3] The knowledge of Chrift, is the most fatisfying knowledge. No knowledge brings in fuch fatisfaction to the fouls of men, as the knowledge of Chrift does. This fatisfies all the powers and faculties of their fouls, fo as nothing else can do. Here particularly,

1. The knowledge of Chrift yields most fatisfaction to the minds of men. The mind or understanding, is that faculty of the foul, which takes in the ideas or notions of Things, and fo perceives what they are. Now this perception of objects is oftentimes very pleafing to the minds of men. The knowledge of things is to the mind, as light is to the eye, fweet and pleasant. And, how great fatisfaction do the minds of men fometimes take, in the difcovery of fome things in nature, which before were unknown to them? However, all the knowledge of this kind which they attain to, affords no fuch folid fatisfaction and pleafure to the mind, as the knowledge of Chrift does. This great light of the world, is fweet indeed, and a most pleasant thing it is to behold this fun of righteoufnefs. Upon no object can the mind dwell with fo much pleasure, as on Jefus Chrift. Pfal. civ. 34. My meditation of him fball be Sweet; I will be glad in the Lord. When a man is brought to a fpiritual difcerning of Chrift, never was there prefented to his mind an object which it beheld with fuch delight. It fees him to be the chief of ten thoufands, and altogether lovely, and longs for a full and immediate

R 4

immediate vifion of him. When the apoftle Paul was brought to the faving knowledge of Chrift, how exceeding great was the fatisfaction of his mind therein? his thoughts ran continually upon Chritt; his mind was taken off from all other things; and, in a manner, wholly taken up with Chrift. His mind was intent on Chrift, and at reft in Chrift; indifferent about all other knowledge, except that of Chrift. 1 Cor. ii. 2. I determined not to know any thing among you, fave Jefus Chrift, and bim crucified.

2. The knowledge of Chrift yields most fatisfaction to the confciences of men. Confcience in man is that power, which he has, to judge of his own ftate and actions; and to accufe and condemn him, if they be bad, or to excufe and acquit him, if they be good. Now, inafmuch as men are naturally in a finful ftate, and do commit a numberlefs multitude of fins, their confciences, if not ftupified and feared, will accufe and condemn them. Hence men are under troubles of confcience, and great difquietments of fpirit. For a wounded Spirit, is an intolerable burden. Now, all human wildom, knowledge, and learning in the highest degree, cannot poffibly ease them of this burden. Nay, oftentimes men of the greatest parts, have the greatest remorses of confcience. The increase of their unfanctified knowledge, occafions an increafe of their forrow. (Eccl. i. 18.) But now, the knowledge of Chrift, brings in peace of confcience. Thofe that rightly know Chrift, do fee enough in him to remove the greatest burden of guilt, that may lie upon their confciences. They fee Christ made a facrifice for their fins, and do know that the blond of that facrifice, is fufficient to clearfe them from ali fin. And in betaking themfelves thereto by faith, they are freed from an evil (accufing) confcience. (Heb. x. 22.) By going to Chrift, they find reft for their wea ried and perplexed fpirits. Matth. xi. 28. Come unta. ne, all ye that labour, and are heavy laden, and I will give you rest.

3. The knowledge of Chrift yields most fatisfaction to the defires of men. All human knowledge leaves the defires of men unfatisfied. This vanity ever attends it. But the knowledge of Chrift affords fatisfaction to the intellectual appetite. According alfo to the degree of knowledge, is the degree of fatisfaction. And when the knowledge of Chrift comes to be perfected in heaven, it will fully terminate and fatisfy the defires of the foul. Then they are come to that fight and fruition. of Chrift, which fhall give compleat and eternal contentment to their defires. Pfal. xvii. 15. As for me, I fball behold thy face in righteousness; I shall be fatisfied when I awake, out of the fleep of death at the refurrection day, with thy likeness. Such a transforming vision they fhall have of Chrift, as fhall bring in the height of fatisfaction to the cravings of their fouls.

[4] The knowledge of Chrift, is the most useful knowledge. Its fingular and fuperlative ufefulness may be feen in the following particulars.

1. It puts all other knowledge to its best and most proper ufe. The knowledge of Chrift caufes men to use all their other knowledge well. That learning, wifdom, and knowledge, wherewith men are endowed, ought to be employed in a fubferviency to the glory of God, and the good of others. This is the great end of God, in conferring on men any kind of useful knowledge. It is given to them as a talent, to be improved in ferving God and their generation. Now the true knowledge of Jefus Chrift, difpofes a man to improve all his abilities unto fuch holy ends and purpofes: it brings his gifts and parts under a confecration to Chrift, and puts him upon using them all for him and for his glory. When the apostle Paul was brought to the faving knowledge of Jefus Chrift, this put him upon fubordinating all his natural and acquired, intellectual and moral accomplishments, unto the glory of Chrift and the good of his church. Before, they were all employed against Christ; but now they are all employed for Chrift. The fpiritual difcerning, which he had of the excellency of

Chrift,

Christ, gave a new biafs to his foul, and turned it wholly Chrift-ward.

2. The knowledge of Chrift helps to make a right ufe of all ordinances. One great end of gospel-ordinances is, that therein we might have communion with Jefus Chrift. They are the Galleries, wherein he walks and converfes with his people. And therefore he has promised, that when they meet together, in the ways of his inftitutions, he will be in the midst of them, afford them most intimate fellowship, Matth. xviii. 20. Or dinances then are rightly ufed, when communion with Chrift is fought after in them, when we come to them with inward defires of finding Chrift there, of enjoying more full discoveries of his glory, and experiencing further pledges of his love and favour. Now 'tis the knowledge of Chrift, that caufes perfons to prize ordinances, and to pant after communion with Chrift in the improvement of them. They that do not know. Chrift, have no longings of foul after communion with Chrift in his holy inftitutions. If they attend upon them, it is only from the force of education, or in compliance with the cuftom of the place, or to fecure their reputation which would fuffer by a neglect of them, or meerly to quiet confcience which would be uneafy in a non-attendance upon them! Such things as thefe, bring them to ordinances; and not defires to enjoy Chrift in them.---But now, they that truly know Chrift, know him to be the chief good, and the fountain of all bleffednefs; and therefore come to ordinances with hopes and defires of meeting with Chrift, and receiving fpiritual bleffings from him. Cant. i. 7. Tell me, O thou whom my foul loveth, where thou feedeft, where thou makeft thy flock to reft at noon. They defire to frequent the places of publick worship, that fo in the use of ordinances their fouls may be nourished, and find refreshing reft from Jefus Chrift, the great fhepherd of his fheep. The fame, as to clofet-devotions, and family duties.