First, That there is a two-fold knowledge of divine and spiritual things: The one is speculative, and merely Theoretical, when we know them, yea and it may be give a sound and firm assent to them: And such are all those learned men who are very Orthodox, and wonderfully able to maintain the truths of Christ against all opposers whatsoever. Such as these are, God raiseth up many ⟨p. 183⟩times as eminent Pillars in the Church. But because this is not enough to salvation; therefore in the second place, there is a saving, affectionate, practical 1and experimental knowing of truth, whereby we do not only believe such things, but by believing we do love and embrace the truths we know: We do credendo amare, we have a faith which worketh by love. Now it must be confessed, that the condition of those who are only Orthodox, and no more, is much to be pitied and lamented: To write against Arminians and others, about the work of Gods grace in Conversion, and yet never experimentally to have this upon their own souls: So to treat of Justification, and Christ, yet not at all to have the saving and sweet operations of these things upon their souls, is greatly to be bewailed: To be like the builders of Noah's Ark, that proved a place of rest and refuge in the time of the deluge for others, when they themselves had no advantage by it. But it is no wonder that such excellent knowledge, and of such admirable lovely use in the Church, be not saving, while it goeth no further; because practice and doing is the end of all Theological knowledge. If ye know these things, happy are ye if ye do them, Joh. 13. 17. So that this experimental and practical knowledge of divine things, is that which completeth the former. To know Christ, so as to have him; to know regeneration, so as to be born again; this is the glory of all knowledge. Hence is that Commandment, (2 Cor. 13. 5.) To examine our selves, to try our selves, whether we be in the faith, and in Christ or no. The latter word signifieth, to make an experience, or an experimental trial of grace in us. So that if you had a man who could speak like an Oracle in all the points of Divinity, who was a very Miracle in respect of learning, yet he is but a tinkling cymbal, and speaks in the matters of Religion like a Parrot, not rightly or fully apprehending of them, till he hath inwardly tasted of the sweetness of them.
First, That there is a two-fold knowledge of divine and spiritual things: The one is speculative, and meerly Theoretical, when we know them, yea and it may be give a sound and firm assent to them: And such are all those learned men who are very Orthodox, and wonderfully able to maintain the truths of Christ against all opposers whatsoever. Such as these are, God raiseth up many ⟨p. 183⟩times as eminent Pillars in the Church. But because this is not enough to salvavation; therefore in the second place, there is a saving, affectionate, practical 1and experimental knowing of truth, whereby we do not only believe such things, but by believing we do love and embrace the truths we know: We do credendo amare, we have a faith which worketh by love. Now it must be confessed, that the condition of those who are only Orthodox, and no more, is much to be pittied and lamented: To write against Arminians and others, about the work of Gods grace in Conversion, and yet never experimentally to have this upon their own souls: So to treat of Justification, and Christ, yet not at all to have the saving and sweet operations of these things upon their souls, is greatly to be bewailed: To be like the builders of Noah's Ark, that proved a place of rest and refuge in the time of the deluge for others, when they themselves had no advantage by it. But it is no wonder that such excellent knowledge, and of such admirable lovely use in the Church, be not saving, while it goeth no further; because practice and doing is the end of all Theological knowledge. If ye know these things, happy are ye if ye do them, Joh. 13. 17. So that this experimental and practical knowledge of divine things, is that which compleateth the former. To know Christ, so as to have him; to know regeneration, so as to be born again; this is the glory of all knowledge. Hence is that Commandement, (2 Cor. 13. 5.) To examine our selves, to try our selves, whether we be in the faith, and in Christ or no. The latter word signifieth, to make an experience, or an experimental tryal of grace in us. So that if you had a man who could speak like an Oracle in all the points of Divinity, who was a very Miracle in respect of learning, yet he is but a tinckling cymbal, and speaks in the matters of Religion like a Parrot, not rightly or fully apprehending of them, till he hath inwardly tasted of the sweetnesse of them.
- 12. Practical and experimental.
