2. Observe, they know surely. In the knowledge of faith there is an undoubted certain light. It dependeth upon two things that cannot
230 SERMONS UPON JOHN XVII. [SeR. XI.
deceive us — tlie revelation of llie word, and the illumination of the Spirit. The knowledge of faith is less than the light of glory for clearness, hut equal for certainty ; it hath as nuich assurance from God's word, though not so much evidence as ariseth from enjoyment.
3. Observe, they know aXrjOco^, truly, indeed. Every kind of know- ledge is not enough for faith, but a true, sound knowledge. There is a form of knowledge as well as a form of godliness ; Eom. ii. 20, com- pared with 2 Tim. iii. 5. A form of knowledge is nothing else but an artificial speculation, a naked model of truth in the brain, which, like a winter sun, shineth, but warmeth not.
But let us a little state the differences.
[1.] The light of faith is serious and considerate. Faith is a spiritual prudence, it is opposed to folly as well as ignorance : Luke xxiv. 25, * 0 fools, and slow of heart to believe all that the prophets have said ! ' Faith always draweth to use and practice. It is a knowledge with consideration : Eph. i. 17, ' That the God of our Lord Jesus Christ, the Father of glory, would give unto you the spirit of wisdom and revelation in the knowledge of him.' Many have parts, but they have not wisdom to make the best choice for their souls. There is a great deal of difference between knowledge and prudence; it is excellent when both are joined together : ' I, wisdom, dwell with prudence,' Prov, viii. 12. Wisdom is the knowledge of princii)les, prudence is an ability to use them to our comfort. Knowledge is settled in the brain, not the heart. When wisdom ' entereth into thy heart,' Prov. ii. 10, it stirreth up esteem, affiance, love. A carnal man may have a model of truth, a traditional disciplinary knowledge, such as lieth in generals, not particulars, and is rather for discourse than life. A vintner's cellar may be better stored than a nobleman's ; he hath wines, not to taste, but sell ; a carnal man hath a great deal of knowledge for dis- course, not to warm his own heart.
[2.] The light of faith is a realising light, eXe7%o? ov /SXeirofjievcov, ' Faith is in the evidence of things not seen,' Heb. xi. 1 ; it maketh absent things present to the soul. But the light of parts is a naked, abstract speculation, it is without feeling, there is no sense and feeling of the things apprehended. True knowledge is expressed by tasting ; 1 Peter ii. 5, ' If so be that ye have tasted that the Lord is gracious.' Tasting implieth more than seeing; there is not only apprehension, but experience : Phil. i. 9, ' I pray God that your love may abound more and more in knowledge and in all judgment, iu irdar] alaOrjaei, in all sense. To others it is but an empty barren, notion : Phil. iii. 10, ' That I may know him, and the power of his resurrection,' that is, experimentally. Carnal men have no feeling of the force of the truths they apprehend, only now and then some fleeting joys ; it is not realising and affective. Strong water and running water differ not in colour, but in taste and virtue. They may know the same truths, but it differeth in relish ; they know the things of God only as things in conceit, not in being.
[3.] The light of faith is wrought by the Spirit, this but a hearsay, knowledge gathered out of books and sermons ; they shine with a borrowed light, as the moon that is dark in itself, and hath no light rooted in its own body. These shine with other men's light : John
VeR. 8.] SERMONS UPON JOHN XVII. 231
iv. 42, ' Now we believe, not for thy saying, but we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world,' Men talk of things by rote after others, and are rather said to rehearse than understand ; it is not written in their hearts, but only reported to their ears : lieb. viii. 10, ' I will write my law in their hearts.' Truth is written there by the finger of the Spirit, to others it is but traditional, learned as other arts by man. Now there is a great deal of difference between seeing God iu the light of the Spirit, and seeing God and the things of God by the reports of men, as between seeing countries in a map, or book of geography, and knowing them by travel and experience.
[4.] It is a transforming light : 2 Cor. iii. 18, ' We all as in a glass beholding the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.' Looking upon the image of Christ, we are changed into the same image and likeness, from glory to glory ; as Moses his face shone. Conversing with Christ, it altereth and changeth the soul, which is hereby ' renewed in know- ledge after the image of him that created him,' Col. iii. 10. That is no true light and knowledge of God that doth not bridle lusts and purify the heart ; a wicked man's knowledge, it is light without fire, directive, not pei'suasive : 1 John ii. 3, 4, ' Hereby we know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him ; ' it is a lie and pretence ; unactive light is but darkness. In paradise there was a tree of life and a tree of knowledge ; many taste of the tree of knowledge that never taste of the tree of life.