I. As the fall of man hath plunged his intellectual faculties in great darkness; in the investigation of truth and the contemplation of spiritual objects, he thinks and judges as absurdly as a man born blind would do, in an attempt to expatiate on the nature and distinctions of colors. “The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned.” 1 Cor. ii. 14. And as long as this veil of natural obscurity covers his understanding, the very same reason, which, on natural and scientific subjects, exerts itself with such vigor and success, leaves him the subject of doubt and uncertainty on the great concerns of eternity—the humiliating and unhappy situation of every man by nature, from the grossly ignorant up to the acute and learned blasphemer. What a blessing to be extricated from all this scepticism and the darkness which occasions it! To have the mind no longer distracted with doubts and disquietude on what it is concerned to know! This is the privilege of him who knows the gospel to be of God. He is no longer tossed about with every wind of doctrine, or agitated by the clashing opinions of men, who are often more earnest to oppose one another than to investigate truth. The spirit of God hath rent the veil of darkness, and dissipated the mists that rendered his path doubtful and perplexed. Retiring from the din of controversy, and the niceties of the schools, he hath seated himself down at the feet of Jesus, to learn, as an humble pupil, the truth from his mouth. There he listens to that word, which, while it drops refreshing as the dew on the tender herb, pours on his mind a divine light, that puts an end to former cavils at the authority of revelation, and to former doubts about the doctrines contained in it. 2. A discernment of the way of truth and salvation is one essential branch of that knowledge, recommended in the text. “He that is spiritual judgeth (διακρινει discerneth) all things.” 1 Cor. ii. 15. This branch of knowledge is essentially necessary to constitute the being of faith, and the comforts of a Christian. It is by “the knowledge of Christ that he justifies many.” Isa. liii. 11. But that knowledge implies the manifestative light and apprehensive power of faith, by which an interior eye is opened in the soul to behold the glory of Christ, and to cleave to his righteousness for justification. Hence, St. Paul was so anxious to “know Christ,” that he “counted all things loss for the excellency of that knowledge.” {287} Phil. iii. 8. 2 Cor. iii. 18.