heminence of Charity above it? This Objection is of fo much force, that 'tis very difficult to remove it; for this Senfe of the words feems directly to contradict and overthrow the whole defign of the Apostle, which is to fhew that Charity remains when Knowledge shall vanish.

But you will fay, if this be not the meaning of the Apostle that our Knowledge fhall be perfected hereafter, and fo ceafe to be only as to its defects and imperfections, what other interpretation may we pitch on that fhall be confonant to Truth, and fuitable to the Apostles defign? This seems to be a very hard Question, and perhaps not to be fully answered till we come to Heaven. Then we shall know in what Sense our present Knowledge vanifheth away, and perhaps not till then. Wherefore not to take upon me with those whom the Apoftle cenfures, Colof. 2. 18. to intrude into those things which I have not feen, or to speak abfolutely and peremptorily in dark and doubtful matters, least I become like those bold and felf-conceited Teachers, 1 Tim. 1.7. who underStand neither what they fay, nor whereof they affirm, I fhall only propound ano

ther

ther interpretation to be confidered of, leaving every Man to his own Judgment, to embrace it or refpect it as he fhall fee cause. Whereas the Apostle faith, our Knowledge fhall ceafe, he may perhaps by those words intend the Ceffation of that kind of Knowledge which we have here, and that another kind of Knowledge fhall come in place of it. Here we walk by Faith, there we shall walk by Sight, as the Apostle fpeaks 2 Cor. 5. 7. So here we know God by Faith, there we fhall know him by Sight, for we shall fee him as he is, 1 John. 3. 2. The difference of these two kinds of Knowledge may be fomewhat illustrated by things that are more Familiar to us, and with which we are better acquainted. Suppofe we that a Man who never had the use of his Tafte fhould be informed concerning the sweetness of Honey, and the bitterness of Gall and Wormwood; fuppofe we that the Nature of the one and the other should be described and fet forth to him as fully as any Words or Language could do it, yet could that Man never attain fuch a Knowledge of the sweetness of Honey or of the bitterness of Gall as he that had tafted of them both. Or to make

ufe

ufe of an Illuftration that comes ye somewhat nearer the matter, for the clearing whereof I make use of it. Let us fuppofe the most exact and accurate description of Colours were made to a Blind Man, (I mean to a Man Born Blind, as he in the Gospel, John 9. 1.) and that all the most excellent Philofophical Difcourfes of Colours were Read to him, and he had understood them all, fo that he had attained the most compleat and perfect Knowledge of them that is in that way attainable; yet if this Mans Eyes fhould be opened, and his Sight given him, he would presently find that he had now another kind of Knowledge of Colours than ever he had before; let this be applyed to the bufinefs in Hand. We understand God and Heavenly things here by fuch rude defcriptions and dark reprefentations of them as we are at this distance, and in this Estate of imperfection capable of: but when we come to Heaven we fhall fee him Face to Face; and therefore we may well conclude that the Knowledge we have of him here doth as much differ from the Knowledge that we shall then have of him, as the Blind Mans Knowledge of Colours differs from

the

the Knowledge of him that hath the ufe of his Eyes. So then perhaps this may be the meaning of the Apostle, that the very kind of Knowledge which we have here fhall wholly vanish and be done away, and a more excellent kind of Knowledge fhall fucceed in the Room of it. However it be, certain it is that our Knowledge then fhall have an excellency, clearnefs, fatisfactorinefs, and sweetness in it, far above any thing that we can here apprehend.

And O how fhould the thoughts of the Perfections of that Life Ravifh our Hearts,and raise them above this World! What ardent defires and earnest longings after it should we be affected with? What pains should we take to be fitted for this Bleffed Eftate, purifying our felves as he whom we hope to fee and enjoy is pure.

Obj. If after all our attendance on the means for attaining Knowledge,we know but in part, it may feem that the Scriptures are imperfect. If the Scriptures be perfect, how is our Knowledge imperfect?

Anfm. 1. Many of the things that are contained in the Scriptures we underftand not; and in that regard therefore,

the

the imperfection of our Knowledge doth not argue the imperfection of the Scriptures. The Law of the Lord be may perfect in its felf, and is fo, Pfal. 19. 7. though we understand it but imperfectly.

2. The perfection of the Holy Scriptures is to be estimated with reference to the end for which they were given ; as the perfection of any Instrument is to be judged of by its end or ufe. So the perfection of a Key or a Knife lyes in its fitness and fufficiency for those purposes and uses for the which it is made. Now the Scriptures are the great Instrument whereby God intended to inftruct us, teach us, build us up, guide us, and lead us on till we come to Heaven. So then though they contain not all that which we shall know in Heaven, yet if they contain enough to bring us thither, they fully anfwer their end and use, and therefore are perfect.

Ufe. Let not this leffen or abate our esteem of the Holy Scriptures, that all the Knowledge attainable by them is short of what we fhall have in Heaven, and that when we come thither we fhall have no need of them.

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