The title of the following lesson from Jonathan Edwards is self-explanatory
and is definitely worthy of reading by my Christian brethren.
May God bless,
Carl
my website -- http://www.nettally.com/saints/
my blog -- http://www.anniemayhem.com/cgi-bin/wordpress/
---
Christian Knowledge
The Im****tance And Advantage Of A Thorough Knowledge Of Divine Truth
by Jonathan Edwards
Hebrews 5:12 For when for the time ye ought to be teachers, ye have need
that one teach you again which be the first principles of the oracles of
God; and are become such as have need of milk, and not of strong meat.
These words are a complaint, which the apostle makes against the Christian
Hebrews, for their want of such proficiency in the knowledge of the
doctrines and mysteries of religion, as might have been expected of them.
The apostle complains, that they had not made that progress in their
acquaintance with the things taught in the oracles of God, which they
ought
to have made. And he means to reprove them, not merely for their
deficiency
in spiritual and experimental knowledge of divine things, but for their
deficiency in a doctrinal acquaintance with the principles of religion,
and
the truths of Christian divinity, as is evident by the manner in which the
apostle introduces this reproof. The occasion of his introducing it is
this:
in the next text but one preceding, he mentions Christ as being "Called of
God an high priest after the order of Melchizedek." In the Old Testament,
the oracles of God, Melchizedek was held forth as an eminent type of
Christ,
and the account we there have of him contains many gospel mysteries. These
mysteries the apostle was willing to point out to the Christian Hebrews,
but
he apprehended that through their weakness in knowledge, they would not
understand him, and therefore breaks off for the present from saying
anything about Melchizedek, thus (Heb. 5:11) "Of whom we have many things
to
say, and hard to be uttered; seeing ye are all dull of hearing." i.e.
There
are many things concerning Melchizedek which contain wonderful gospel
mysteries, and which I would take notice of to you, were it not that I am
afraid, that through your dullness, and backwardness in understanding
these
things, you would only be puzzled and confounded by my discourse, and so
receive no benefit, and that it would be too hard for you: as meat that is
too strong.
Then come in the words of the text: "For when for the time ye ought to be
teachers, ye have need that one teach you again which be the first
principles of the oracles of God; and are become such as have need of
milk,
and not of strong meat." As much as to say, Indeed it might have been
expected of you, that you should have known enough of the Holy Scriptures,
to be able to understand and digest such mysteries: but it is not so with
you. The apostle speaks of their proficiency in such knowledge as is
conveyed by human teaching, as appears by that expression, "When for the
time ye ought to be teachers;" which includes not only a practical and
experimental, but also a doctrinal, knowledge of the truths and mysteries
of
religion.
Again, the apostle speaks of such knowledge, whereby Christians are
enabled
to understand those things in divinity which are more abstruse and
difficult
to be understood, and which require great skill in things of this nature.
This is more fully expressed in the two next verses: "For every one that
useth milk is unskillful in the word of righteousness; for he is a babe.
But
strong meat belongeth to them that are of full age, even those who, by
reason of use, have their senses exercised to discern both good and evil."
It is such knowledge, that proficiency in it shall carry persons beyond
the
first principles of religion. As here, "Ye have need that one teach you
again which be the first principles of the oracles of God." Therefore the
apostle, in the beginning of the next chapter, advises them "to leave the
first principles of the doctrine of Christ, and to go on unto perfection."
We may observe that the fault of this defect appears, in that they had not
made proficiency according to their time. - For the time, they ought to
have
been teachers. As they were Christians, their business was to learn and
gain
Christian knowledge. They were scholars in the school of Christ; and if
they
had improved their time in learning, as they ought to have done, they
might,
by the time when the apostle wrote, have been fit to be teachers in this
school. To whatever business anyone is devoted, it may be expected that
his
perfection in it shall be answerable to the time he has had to learn and
perfect himself. - Christians should not always remain babes, but should
grow in Christian knowledge. Leaving the food of babes, they should learn
to
digest strong meat.
DOCTRINE. Every Christian should make a business of endeavoring to grow in
knowledge in divinity. - This is indeed esteemed the business of divines
and
ministers: it is commonly thought to be their work, by the study of the
Scriptures, and other instructive books, to gain knowledge. Most seem to
think that it may be left to them, as what belongeth not to others. But if
the apostle had entertained this notion, he would never have blamed the
Christian Hebrews for not having acquired knowledge enough to be teachers.
Or if he had thought that this concerned Christians in general only as a
thing by the by, and that their time should not in a considerable measure
be
taken up with this business, he never would have so much blamed them, that
their proficiency in knowledge had not been answerable to the time which
they had had to learn.
In handling this subject, I shall show - what is intended by divinity -
what
kind of knowledge in divinity is intended - why knowledge in divinity is
necessary.
And why all Christians should make a business of endeavoring to grow in
this
knowledge.
SECTION I
What is intended by divinity, as the object of Christian knowledge
VARIOUS definitions have been given of this subject by those who have
treated on it. I shall not now stand to inquire which, according to the
rules of art, is the most accurate definition, but shall so define or
describe it, as I think has the greatest tendency to convey a proper
notion
of it. - It is that science or doctrine which comprehends all those truths
and rules which concern the great business of religion.
There are various kinds of arts and sciences taught and learned in the
schools, which are conversant about various objects: about the works of
nature in general, as philosophy; or the visible heavens, as astronomy; or
the sea, as navigation; or the earth, as geography; or the body of man, as
physic and anatomy; or the soul of man with regard to its natural powers
and
qualities, as logic and pneumatology; or about human government, as
politics
and jurisprudence. But one science, or kind of knowledge and doctrine, is
above all the rest; as it treats concerning God and the great business of
religion. Divinity is not learned, as other sciences, merely by the
improvement of man's natural reason, but is taught by God himself in a
book
full of instruction, which he has given us for that end. This is the rule
which God has given to the world to be their guide in searching after this
kind of knowledge, and is a summary of all things of this nature needful
for
us to know. Upon this account divinity is rather called a doctrine, than
an
art or science.
Indeed there is what is called natural religion. There are many truths
concerning God, and our duty to him, which are evident by the light of
nature. But Christian divinity, properly so called, is not evident by the
light of nature. It depends on revelation. Such are our cir***stances now
in
our fallen state, that nothing which it is needful for us to know
concerning
God, is manifest by the light of nature, in the manner in which it is
necessary for us to know it. For the knowledge of no truth in divinity is
of
significance to us, any otherwise than as it some way or other belongs to
the gospel scheme, or as it relates to a Mediator. But the light of nature
teaches us no truth in this matter. Therefore it cannot be said that we
come
to the knowledge of any part of Christian truth by the light of nature. It
is only the Word of God, contained in the Old and New Testament, which
teaches us Christian divinity.
This comprehends all that is taught in the Scriptures, and so all that we
need know, or is to be known, concerning God and Jesus Christ, concerning
our duty to God, and our happiness in God. Divinity is commonly defined,
the
doctrine of living to God; and by some who seem to be more accurate, the
doctrine of living to God by Christ. It comprehends all Christian
doctrines
as they are in Jesus, and all Christian rules directing us in living to
God
by Christ. There is no one doctrine, no promise, no rule, but what some
way
or other relates to the Christian and divine life, or our living to God by
Christ. They all relate to this, in two respects, viz. as they tend to
promote our living to God here in this world, in a life of faith and
holiness, and also as they tend to bring us to a life of perfect holiness
and happiness, in the full enjoyment of God hereafter.
SECTION II
What kind of knowledge in divinity, is intended in the doctrine
THERE are two kinds of knowledge of divine truth, viz. speculative and
practical, or in other terms, natural and spiritual. The former remains
only
in the head. No other faculty but the understanding is concerned in it. It
consists in having a natural or rational knowledge of the things of
religion, or such a knowledge as is to be obtained by the natural exercise
of our own faculties, without any special illumination of the Spirit of
God.
The latter rests not entirely in the head, or in the speculative ideas of
things, but the heart is concerned in it: it principally consists in the
sense of the heart. The mere intellect, without the will or the
inclination,
is not the seat of it. And it may not only be called seeing, but feeling
or
tasting. Thus there is a difference between having a right speculative
notion of the doctrines contained in the Word of God, and having a due
sense
of them in the heart. In the former consists the speculative or natural
knowledge, in the latter consists the spiritual or practical knowledge of
them.
Neither of these is intended in the doctrine exclusively of the other, but
it is intended that we should seek the former in order to the latter. The
latter, or the spiritual and practical, is of the greatest im****tance. For
a
speculative without a spiritual knowledge, is to no purpose, but to make
our
condemnation the greater. Yet a speculative knowledge is also of infinite
im****tance in this respect, that without it we can have no spiritual or
practical knowledge.
I have already shown that the apostle speaks not only of a spiritual
knowledge, but of such as can be acquired, and communicated from one to
another. Yet it is not to be thought that he means this exclusively of the
other. But he would have the Christian Hebrews seek the one, in order to
the
other. Therefore the former is first and most directly intended. It is
intended that Christians should, by reading and other proper means, seek a
good rational knowledge of the things of divinity, while the latter is
more
indirectly intended, since it is to be sought by the other. But I proceed
to:
SECTION III
The usefulness and necessity of the knowledge of divine truths
THERE is no other way by which any means of grace whatsoever can be of any
benefit, but by knowledge. All teaching is in vain, without learning.
Therefore the preaching of the gospel would be wholly to no purpose, if it
conveyed no knowledge to the mind. There is an order of men which Christ
has
appointed on purpose to be teachers in his church. But they teach in vain,
if no knowledge in these things is gained by their teaching. It is
impossible that their teaching and preaching should be a mean of grace, or
of any good in the hearts of their hearers, any otherwise than by
knowledge
imparted to the understanding. Otherwise it would be of as much benefit to
the auditory, if the minister should preach in some unknown tongue. All
the
difference is that preaching in a known tongue conveys something to the
understanding, which preaching in an unknown tongue doth not. On this
account, such preaching must be unprofitable. In such things men receive
nothing, when they understand nothing, and are not at all edified, unless
some knowledge be conveyed; agreeable to the apostle's arguing, 1 Cor.
14:2-6.
No speech can be a mean of grace, but by conveying knowledge. Otherwise
the
speech is as much lost as if there had been no man there, and if he that
spoke, had spoken only into the air, as it follows in the passage just
quoted, verse 6-10. God deals with man as with a rational creature, and
when
faith is in exercise, it is not about something he knows not what.
Therefore
hearing is absolutely necessary to faith, because hearing is necessary to
understanding, Rom. 10:14, "How shall they believe in him of whom they
have
not heard?" In like manner, there can be no love without knowledge. It is
not according to the nature of the human soul, to love an object which is
entirely unknown. The heart cannot be set upon an object of which there is
no idea in the understanding. The reasons which induce the soul to love,
must first be understood, before they can have a reasonable influence on
the
heart.
God has given us the Bible, which is a book of instructions. But this book
can be of no manner of profit to us, any otherwise than as it conveys some
knowledge to the mind. It can profit us no more than if it were written in
the Chinese or Tartarian language, of which we know not one word. So the
sacraments of the gospel can have a proper effect no other way, than by
conveying some knowledge. They represent certain things by visible signs.
And what is the end of signs, but to convey some knowledge of the things
signified? Such is the nature of man, that no object can come at the heart
but through the door of the understanding, and there can be no spiritual
knowledge of that of which there is not first a rational knowledge. It is
impossible that anyone should see the truth or excellency of any doctrine
of
the gospel, who knows not what that doctrine is. A man cannot see the
wonderful excellency and love of Christ in doing such and such things for
sinners, unless his understanding be first informed how those things were
done. He cannot have a taste of the sweetness and excellency of divine
truth, unless be first have a notion that there is such a thing.
Without knowledge in divinity, none would differ from the most ignorant
and
barbarous heathens. The heathens remain in gross darkness, because they
are
not instructed, and have not obtained the knowledge of divine truths.
If men have no knowledge of these things, the faculty of reason in them
will
be wholly in vain. The faculty of reason and understanding was given for
actual understanding and knowledge. If a man have no actual knowledge, the
faculty or capacity of knowing is of no use to him. And if he have actual
knowledge, yet if he be destitute of the knowledge of those things which
are
the last end of his being, and for the sake of the knowledge of which he
had
more understanding given him than the beasts, then still his faculty of
reason is in vain. He might as well have been a beast as a man. But divine
subjects are the things to know which we had the faculty of reason given
us.
They are the things which appertain to the end of our being, and to the
great business for which we are made. Therefore a man cannot have his
faculty of understanding to any good purpose, further than he has
knowledge
of divine truth.
So that this kind of knowledge is absolutely necessary. - Other kinds of
knowledge may be very useful. Some other sciences, such as astronomy,
natural philosophy, and geography, may be very excellent in their kind.
But
the knowledge of this divine science is infinitely more useful and
im****tant
than that of all other sciences whatever.
SECTION IV
Why all Christians should make a business of endeavoring to grow in the
knowledge of divinity
CHRISTIANS ought not to content themselves with such degrees of knowledge
of
divinity as they have already obtained. It should not satisfy them, as
they
know as much as is absolutely necessary to salvation, but should seek to
make progress.
This endeavor to make progress in such knowledge ought not to be attended
to
as a thing by the bye, but all Christians should make a business of it.
They
should look upon it as a part of their daily business, and no small part
of
it neither. It should be attended to as a considerable part of the work of
their high calling. - For,
1. Our business should doubtless much consist in employing those
faculties,
by which we are distinguished from the beasts, about those things which
are
the main end of those faculties. The reason why we have faculties superior
to those of the brutes given us, is that we are indeed designed for a
superior employment. That which the Creator intended should be our main
employment, is something above what he intended the beast for, and
therefore
has given us superior powers. Therefore, without doubt, it should be a
considerable part of our business to improve those superior faculties. But
the faculty by which we are chiefly distinguished from the brutes, is the
faculty of understanding. It follows then, that we should make it our
chief
business to improve this faculty, and should by no means prosecute it as a
business by the bye. For us to make the improvement of this faculty a
business by the bye, is in effect for us to make the faculty of
understanding itself a by-faculty, if I may so speak, a faculty of less
im****tance than others: whereas indeed it is the highest faculty we have.
But we cannot make a business of the improvement of our intellectual
faculty, any otherwise than by making a business of improving ourselves in
actual knowledge. So that those who make not this very much their
business,
but instead of improving their understanding to acquire knowledge, are
chiefly devoted to their inferior power - to please their senses, and
gratify their animal appetites - not only behave themselves in a manner
not
becoming Christians, but also act as if they had forgotten that they are
men, and that God has set them above the brutes by giving them
understanding.
God has given to man some things in common with the brutes, as his outward
senses, his bodily appetites, a capacity of bodily pleasure and pain, and
other animal faculties. Some things he has given him superior to the
brutes:
the chief of which is a faculty of understanding and reason. Now God never
gave man these faculties to be subject to those which he has in common
with
the brutes. This would be great confusion, and equivalent to making man to
be a servant of the beasts. On the contrary, he has given those inferior
powers to be employed in subserviency to man's understanding. Therefore it
must be a great part of man's principal business to improve his
understanding by acquiring knowledge. If so, then it will follow that it
should be a main part of his business to improve his understanding in
acquiring divine knowledge, or the knowledge of the things of divinity.
For
the knowledge of these things is the principal end of this faculty. God
gave
man the faculty of understanding, chiefly, that he might understand divine
things.
The wiser heathens were sensible that the main business of man was the
improvement and exercise of his understanding. But they knew not the
object
about which the understanding should chiefly be employed. That science
which
many of them thought should chiefly employ the understanding, was
philosophy, and accordingly they made it their chief business to study it.
But we who enjoy the light of the gospel are more happy. We are not left,
as
to this particular, in the dark. God has told us about what things we
should
chiefly employ our understandings, having given us a book full of divine
instructions, holding forth many glorious objects about which all rational
creatures should chiefly employ their understandings. These instructions
are
accommodated to persons of all capacities and conditions, and proper to be
studied, not only by men of learning, but by persons of every character,
learned and unlearned, young and old, men and women. Therefore the
acquisition of knowledge in these things should be a main business of all
those who have the advantage of enjoying the Holy Scriptures.
2. The truths of divinity are of superlative excellency, and are worthy
that
all should make a business of endeavoring to grow in the knowledge of
them.
They are as much above those things which are treated of in other
sciences,
as heaven is above the earth. God himself, the eternal Three in one, is
the
chief object of this science, and next Jesus Christ, as God-man and
Mediator, and the glorious work of redemption, the most glorious work that
ever was wrought. Then [it is] the great things of the heavenly world, the
glorious and eternal inheritance purchased by Christ and promised in the
gospel, the work of the Holy Spirit of God on the hearts of men, our duty
to
God, and the way in which we ourselves may become like angels and like God
himself in our measure. All these are objects of this science.
Such things as these have been the main subject of the study of the holy
patriarchs, prophets, and apostles, and the most excellent men that ever
existed. They are also the subject of study to the angels in heaven, 1
Pet.
1:10-12. - They are so excellent and worthy to be known that the knowledge
of them will richly pay for all the pains and labor of an earnest seeking
of
it. If there were a great treasure of gold and pearls accidentally found,
and opened with such cir***stances that all might have as much as they
could
gather, would not everyone think it worth his while to make a business of
gathering while it should last? But that treasure of divine knowledge,
which
is contained in the Scriptures, and is provided for everyone to gather to
himself as much of it as he can, is far more rich than anyone of gold and
pearls. How busy are all sorts of men, all over the world, in getting
riches! But this knowledge is a far better kind of riches than that after
which they so diligently and laboriously pursue.
3. Divine truths not only concern ministers, but are of infinite
im****tance
to all Christians. It is not with the doctrine of divinity as it is with
the
doctrines of philosophy and other sciences. These last are generally
speculative points, which are of little concern in human life, and it very
little alters the case as to our tem****al or spiritual interests, whether
we
know them or not. Philosophers differ about them, some being of one
opinion,
and others of another. And while they are engaged in warm disputes about
them, others may well leave them to dispute among themselves, without
troubling their heads much about them: it being of little concern to them,
whether the one or the other be in the right. - But it is not thus in
matters of divinity. The doctrines of this nearly concern everyone. They
are
about those things which relate to every man's eternal salvation and
happiness. The common people cannot say, "Let us leave these matters to
ministers and divines. Let them dispute them out among themselves as they
can. They concern not us," for they are of infinite im****tance to every
man.
Those doctrines which relate to the essence, attributes, and subsistencies
of God, concern all, as it is of infinite im****tance to common people, as
well as to ministers, to know what kind of being God is. For he is a Being
who has made us all, "in whom we live, and move, and have our being;" who
is
the Lord of all, the Being to whom we are all accountable, who is the last
end of our being, and the only fountain of our happiness.
The doctrines also which relate to Jesus Christ and his mediation, his
incarnation, his life and death, his resurrection and ascension, his
sitting
at the right hand of the Father, his satisfaction and intercession,
infinitely concern common people as well as divines. They stand in as much
need of this Savior, and of an interest in his person and offices, and the
things which he has done and suffered, as ministers and divines. - The
same
may be said of the doctrines which relate to the manner of a sinner's
justification, or the way in which he becomes interested in the mediation
of
Christ. They equally concern all, for all stand in equal necessity of
justification before God. That eternal condemnation, to which we are all
naturally exposed, is equally dreadful. So with respect to those doctrines
which relate to the work of the Spirit of God on the heart, in the
application of redemption in our effectual calling and sanctification, all
are equally concerned in them. There is no doctrine of divinity whatever,
which doth not some way or other concern the eternal interest of every
Christian.
4. We may argue in favor of the same position, from the great things which
God has done in order to give us instruction in these things. As to other
sciences, he has left us to ourselves, to the light of our own reason. But
divine things being of infinitely greater im****tance to us, he has not
left
us to an uncertain guide, but has himself given us a revelation of the
truth
in these matters, and has done very great things to convey and confirm it
to
us. [He has] raised up many prophets in different ages, immediately
inspiring them with his Holy Spirit, and confirming their doctrine with
innumerable miracles or wonderful works out of the established course of
nature. Yea, he raised up a succession of prophets, which was upheld for
several ages.
It was very much for this end that God separated the people of Israel, in
so
wonderful a manner, from all other people, and kept them separate, that to
them he might commit the oracles of God, and that from them they might be
communicated to the world. He has also often sent angels to bring divine
instructions to men, and has often himself appeared in miraculous symbols
or
representations of his presence. Now in these last days [he] has sent his
own Son into the world, to be his great prophet, to teach us divine truth.
Heb. 1:1, etc. God has given us a book of divine instructions, which
contains the sum of divinity. Now, these things has God done, not only for
the instruction of ministers and men of learning, but for the instruction
of
all men, of all sorts, learned and unlearned, men, women, and children.
And
certainly if God doth such great things to teach us, we ought to do
something to learn.
God giving instructions to men in these things is not a business by the
by,
but what he has undertaken and prosecuted in a course of great and
wonderful
dispensations, as an affair in which his heart has been greatly engaged,
which is sometimes in Scripture signified by the expression of God's
rising
early to teach us, and to send us prophets and teachers, Jer. 7:25, "Since
that day that your fathers came forth out of the land of Egypt, unto this
day, I have even sent unto you all my servants the prophets, daily rising
up
early, and sending them." And verse 13, "I spake unto you, rising up
early,
and speaking." This is a figurative speech, signifying that God has done
this as a business of great im****tance, in which he took great care, and
had
his heart much engaged. Because persons are wont to rise early to
prosecute
such business as they are earnestly engaged in. - If God has been so
engaged
in teaching, certainly we should not be negligent in learning, but should
make growing in knowledge a great part of the business of our lives.
5. It may be argued from the abundance of the instructions which God has
given us, from the largeness of that book which God has given to teach us
divinity, and from the great variety that is therein contained. Much was
taught by Moses of old, which we have transmitted down to us. After that,
other books were from time to time added. Much is taught us by David and
Solomon, and many and excellent are the instructions communicated by the
prophets. Yet God did not think all this enough, but after this sent
Christ
and his apostles, by whom there is added a great and excellent treasure to
that holy book, which is to be our rule in the study of this im****tant
subject.
This book was written for the use of all. All are directed to search the
Scriptures, John 5:39, "Search the Scriptures, for in them ye think ye
have
eternal life; and they are they that testify of me;" and Isa. 34:16, "Seek
ye out of the book of the Lord, and read." They that read and understand
are
pronounced blessed, Rev. 1:3, "Blessed is he that readeth, and they that
understand the words of this prophecy." If this be true of that particular
book of the Revelation, much more is it true of the Bible in general. Nor
is
it to be believed that God would have given instructions in such
abundance,
if he had intended that receiving instruction should be only a bye concern
with us.
It is to be considered, that all those abundant instructions which are
contained in the Scriptures were written that they might be understood:
otherwise they are not instructions. That which is not given that the
learner may understand it, is not given for the learner's instruction.
Unless we endeavor to grow in the knowledge of divinity, a very great part
of those instructions will to us be in vain. For we can receive benefit by
no more of the Scriptures than we understand. We have reason to bless God
that he has given us such various and plentiful instruction in his Word,
but
we shall be hypocritical in so doing, if we after all content ourselves
with
but little of this instruction.
When God has opened a very large treasure before us for the supply of our
wants, and we thank him that he has given us so much, if at the same time
we
be willing to remain destitute of the greatest part of it, because we are
too lazy to gather it, this will not show the sincerity of our
thankfulness.
We are now under much greater advantages to acquire knowledge in divinity,
than the people of God were of old, because since that time the canon of
Scripture is much increased. But if we be negligent of our advantages, we
may be never the better for them, and may remain with as little knowledge
as
they.
6. However diligent we apply ourselves, there is room enough to increase
our
knowledge in divine truth. None have this excuse to make for not
diligently
applying themselves to gain knowledge in divinity, that they already know
all. Nor can they make this excuse, that they have no need diligently to
apply themselves, in order to know all that is to be known. None can
excuse
themselves for want of business in which to employ themselves. There is
room
enough to employ ourselves forever in this divine science with the utmost
application. Those who have applied themselves most closely, have studied
the longest and have made the greatest attainments in this knowledge, know
but little of what is to be known. The subject is inexhaustible. That
Divine
Being, who is the main subject of this science, is infinite, and there is
no
end to the glory of his perfections. His works at the same time are
wonderful, and cannot be found out to perfection, especially the work of
redemption, about which the science of divinity is chiefly conversant, is
full of unsearchable wonders.
The Word of God, which is given for our instruction in divinity, contains
enough in it to employ us to the end of our lives, and then we shall leave
enough uninvestigated to employ the heads of the ablest divines to the end
of the world. The psalmist found an end to the things that are human, but
he
could never find an end to what is contained in the Word of God: Psa.
119:96, "I have seen an end to all perfection; but thy command is
exceeding
broad." There is enough in this divine science to employ the
understandings
of saints and angels to all eternity.
7. It doubtless concerns everyone to endeavor to excel in the knowledge of
things which pertain to his profession, or principal calling. If it
concerns
men to excel in anything, or in any wisdom or knowledge at all, it
certainly
concerns them to excel in the affairs of their main profession and work.
But
the calling and work of every Christian is to live to God. This is said to
be his high calling, Phil. 3:14. This is the business, and if I may so
speak, the trade of a Christian, his main work, and indeed should be his
only work. No business should be done by a Christian, but as it is some
way
or other a part of this. Therefore certainly the Christian should endeavor
to be well acquainted with those things which belong to this work, that he
may fulfill it, and be thoroughly furnished to it.
It becomes one who is called to be a soldier, to excel in the art of war.
It
becomes a mariner, to excel in the art of navigation. It becomes a
physician, to excel in the knowledge of those things which pertain to the
art of physic. So it becomes all such as profess to be Christians, and to
devote themselves to the practice of Christianity, to endeavor to excel in
the knowledge of divinity.
8. It may be argued hence that God has appointed an order of men for this
end, to assist persons in gaining knowledge in these things. He has
appointed them to be teachers, 1 Cor. 12:28, and God has set some in the
church: first apostles, secondarily prophets, thirdly teachers, Eph. 4:11,
12, "He gave some apostles, some prophets, some evangelists, some pastors
and teachers, for the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ." If God has set them to
be
teachers, making that their business, then he has made it their business
to
impart knowledge. But what kind of knowledge? Not the knowledge of
philosophy, or of human laws, or of mechanical arts, but of divinity.
If God has made it the business of some to be teachers, it will follow
that
he has made it the business of others to be learners. For teachers and
learners are correlates, one of which was never intended to be without the
other. God has never made it the duty of some to take pains to teach those
who are not obliged to take pains to learn. He has not commanded ministers
to spend themselves, in order to impart knowledge to those who are not
obliged to apply themselves to receive it.
The name by which Christians are commonly called in the New Testament is
disciples, the signification of which word is scholars or learners. All
Christians are put into the school of Christ, where their business is to
learn, or receive knowledge from Christ, their common master and teacher,
and from those inferior teachers appointed by him to instruct in his name.
9. God has in the Scriptures plainly revealed it to be his will, that all
Christians should diligently endeavor to excel in the knowledge of divine
things. It is the revealed will of God that Christians should not only
have
some knowledge of things of this nature, but that they should be enriched
with all knowledge, 1 Cor. 1:4, 5, "I thank my God always on your behalf,
for the grace of God that is given you by Jesus Christ, that in every
thing
ye are enriched by him, in all utterance, and in all knowledge." So the
apostle earnestly prayed, that the Christian Philippians might abound more
and more, not only in love, but in Christian knowledge; Phil. 1:9, "And
this
I pray, that your love may abound yet more and more in knowledge, and in
all
judgment." So the apostle Peter advises to "give all diligence to add to
faith virtue, and to virtue knowledge," 2 Pet. 1:5, and the apostle Paul,
in
the next chapter to that wherein is the text, counsels the Christian
Hebrews, leaving the first principles of the doctrine of Christ, to go on
to
perfection. He would by no means have them always to rest only in those
fundamental doctrines of repentance, and faith, and the resurrection from
the dead, and the eternal judgment, in which they were instructed when
baptized, at their first initiation in Christianity. (See Heb. 6, etc.)
SECTION V
An exhortation that all may diligently endeavor to gain Christian
knowledge
CONSIDER yourselves as scholars or disciples, put into the school of
Christ,
and therefore be diligent to make proficiency in Christian knowledge.
Content not yourselves with this, that you have been taught your catechism
in your childhood, and that you know as much of the principles of religion
as is necessary to salvation, else you will be guilty of what the apostle
warns against, viz. going no further than laying the foundation of
repentance from dead works, etc.
You are all called to be Christians, and this is your profession.
Endeavor,
therefore, to acquire knowledge in things which pertain to your
profession.
Let not your teachers have cause to complain that while they spend and are
spent, to impart knowledge to you, you take little pains to learn. It is a
great encouragement to an instructor, to have such to teach as make a
business of learning, bending their minds to it. This makes teaching a
pleasure, when otherwise it will be a very heavy and burdensome task.
You all have by you a large treasure of divine knowledge, in that you have
the Bible in your hands. Therefore be not contented in possessing but
little
of this treasure. God has spoken much to you in the Scriptures. Labor to
understand as much of what he says as you can. God has made you all
reasonable creatures, therefore let not the noble faculty of reason or
understanding lie neglected. Content not yourselves with having so much
knowledge as is thrown in your way, and receive in some sense unavoidably
by
the frequent inculcation of divine truth in the preaching of the Word, of
which you are obliged to be hearers, or accidentally gain in conversation.
But let it be very much your business to search for it, and that with the
same diligence and labor with which men are wont to dig in mines of silver
and gold.
Especially I would advise those who are young to employ themselves in this
way. Men are never too old to learn, but the time of youth is especially
the
time for learning. It is peculiarly proper for gaining and storing up
knowledge. - Further, to stir up all, both old and young, to this duty,
let
me entreat you to consider,
1. If you apply yourselves diligently to this work, you will not want
employment, when you are at leisure from your common secular business. In
this way, you may find something in which you may profitably employ
yourselves. You will find something else to do, besides going about from
house to house, spending one hour after another in unprofitable
conversation, or at best, to no other purpose but to amuse yourselves, to
fill up and wear away your time. And it is to be feared that very much of
the time spent in evening visits, is spent to a much worse purpose than
that
which I have now mentioned. Solomon tells us, Pro. 10:19, "That in the
multitude of words, there wanteth not sin." And is not this verified in
those who find little else to do but to go to one another's houses, and
spend the time in such talk as comes next, or such as anyone's present
disposition happens to suggest?
Some diversion is doubtless lawful, but for Christians to spend so much of
their time, so many long evenings, in no other conversation than that
which
tends to divert and amuse, if nothing worse, is a sinful way of spending
time, and tends to poverty of soul at least, if not to outward poverty,
Pro.
14:23, "In all labor there is profit; but the talk of the lips tendeth
only
to penury." Besides, when persons for so much of their time have nothing
else to do but to sit and talk and chat, there is great danger of falling
into foolish and sinful conversation, venting their corrupt dispositions,
in
talking against others, expressing their jealousies and evil surmises
concerning their neighbors, not considering what Christ has said, Mat.
12:36, "Of every idle word that men shall speak, shall they give account
in
the day of judgment."
If you would comply with what you have heard from this doctrine, you would
find something else to employ your time besides contention, or talking
about
those public affairs which tend to contention. Young people might find
something else to do besides spending their time in vain company:
something
that would be much more profitable to themselves, as it would really turn
to
some good account, something in doing which they would both be more out of
the way of temptation, and be more in the way of duty, and of a divine
blessing. And even aged people would have something to employ themselves
in,
after they are become incapable of bodily labor. Their time, as is now
often
the case, would not lie heavy upon their hands, as they would with both
profit and pleasure be engaged in searching the Scriptures, and in
comparing
and meditating upon the various truths which they should find there.
2. This would be a noble way of spending your time. - The Holy Spirit
gives
the Bereans this epithet, because they diligently employed themselves in
this business: Acts 17:11, "These were more noble than those of
Thessalonica, in that they received the word with all readiness of mind,
and
searched the Scriptures daily, whether those things were so." Similar to
this is very much the employment of heaven. The inhabitants of that world
spend much of their time in searching into the great things of divinity,
and
endeavoring to acquire knowledge in them, as we are told of the angels, 1
Pet. 1:12, "Which things the angels desire to look into." This will be
very
agreeable to what you hope will be your business to all eternity, as you
doubtless hope to join in the same employment with the angels of light.
Solomon says, Pro. 25:2, "It is the honor of kings to search out a
matter;"
and certainly, above all others, to search out divine matters. Now, if
this
be the honor even of kings, is it not much more your honor?
3. This is a pleasant way of improving time. Knowledge is pleasant and
delightful to intelligent creatures, and above all, the knowledge of
divine
things. For in them are the most excellent truths, and the most beautiful
and amiable objects held forth to view. However tedious the labor
necessarily attending this business may be, yet the knowledge once
obtained
will richly requite the pains taken to obtain it. "When wisdom entereth
the
heart, knowledge is pleasant to the soul." Pro. 2:10.
4. This knowledge is exceedingly useful in Christian practice. Such as
have
much knowledge in divinity have great means and advantages for spiritual
and
saving knowledge. For no means of grace have a saving effect, otherwise
than
by the knowledge they impart. The more you have of a rational knowledge of
divine things, the more op****tunity will there be, when the Spirit shall
be
breathed into your heart, to see the excellency of these things, and to
taste the sweetness of them. The heathens, who have no rational knowledge
of
the things of the gospel, have no op****tunity to see the excellency of
them.
Therefore the more rational knowledge of these things you have, the more
op****tunity and advantage you have to see the divine excellency and glory
of
them.
Again, the more knowledge you have of divine things, the better will you
know your duty. Your knowledge will be of great use to direct you as to
your
duty in particular cases. You will also be the better furnished against
the
temptations of the devil. For the devil often takes advantage of persons'
ignorance to ply them with temptations which otherwise would have no hold
of
them. By having much knowledge, you will be under greater advantages to
conduct yourselves with prudence and discretion in your Christian course,
and so to live much more to the honor of God and religion. Many who mean
well, and are full of a good spirit, yet for want of prudence, conduct
themselves so as to wound religion. Many have a zeal of God, which doth
more
hurt than good, because it is not according to knowledge, Rom. 10:2. The
reason why many good men behave no better in many instances, is not so
much
that they want grace, as that they want knowledge. Beside, an increase of
knowledge would be a great help to profitable conversation. It would
supply
you with matter for conversation when you come together, or when you visit
your neighbors, so you would have less temptation to spend the time in
such
conversation as tends to your own and others' hurt.
5. Consider the advantages you are under to grow in the knowledge of
divinity. We are under far greater advantages to gain much of this
knowledge
now than God's people under the Old Testament, both because the canon of
Scripture is so much enlarged since that time, and also because
evangelical
truths are now so much more plainly revealed. So that common men are now
in
some respects under advantages to know more than the greatest prophets
were
then. Thus that saying of Christ is in a sense applicable to us, Luke
10:23,
24, "Blessed are the eyes which see the things which ye see. For I tell
you,
that many prophets and kings have desired to see those things which ye
see,
and have not seen them; and to hear those things which ye hear, and have
not
heard them." We are in some respects under far greater advantages for
gaining knowledge, now in these latter ages of the church, than Christians
were formerly, especially by reason of the art of printing, of which God
has
given us the benefit, whereby Bibles and other books of divinity are
exceedingly multiplied, and persons may now be furnished with helps for
the
obtaining of Christian knowledge, at a much easier and cheaper rate than
they formerly could.
6. We know not what opposition we may meet with in the religious
principles
which we hold. We know that there are many adversaries to the gospel and
its
truths. If therefore we embrace those truths, we must expect to be
attacked
by the said adversaries. Unless we be well informed concerning divine
things, how shall we be able to defend ourselves? Beside, the apostle Paul
enjoins it upon us, always to be ready to give an answer to every man who
asketh us a reason of the hope that is in us. But this we cannot expect to
do without considerable knowledge in divine things.
SECTION VI
Directions for the acquisition of Christian knowledge
1. BE assiduous in reading the Holy Scriptures. This is the fountain
whence
all knowledge in divinity must be derived. Therefore let not this treasure
lie by you neglected. Every man of common understanding who can read, may
if
he please, become well acquainted with the Scriptures. And what an
excellent
attainment would this be!
2. Content not yourselves with only a cursory reading, without regarding
the
sense. This is an ill way of reading, to which, however, many accustom
themselves all their days. When you read, observe what you read. Observe
how
things come in. Take notice of the drift of the discourse, and compare one
scripture with another. For the Scripture, by the harmony of its different
parts, casts great light upon itself. - We are expressly directed by
Christ
to search the Scriptures, which evidently intends something more than a
mere
cursory reading. And use means to find out the meaning of the Scripture.
When you have it explained in the preaching of the Word, take notice of
it.
If at any time a scripture that you did not understand be cleared up to
your
satisfaction, mark it, lay it up, and if possible remember it.
3. Procure, and diligently use, other books which may help you to grow in
this knowledge. There are many excellent books extant, which might greatly
forward you in this knowledge, and afford you a very profitable and
pleasant
entertainment in your leisure hours. There is doubtless a great defect in
many, that through a lothness to be at a little expense, they furnish
themselves with no more helps of this nature. They have a few books
indeed,
which now and then on sabbath days they read. But they have had them so
long, and read them so often, that they are weary of them, and it is now
become a dull story, a mere task to read them.
4. Improve conversation with others to this end. How much might persons
promote each other's knowledge in divine things, if they would improve
conversation as they might, if men that are ignorant were not ashamed to
show their ignorance and were willing to learn of others, if those that
have
knowledge would communicate it without pride and ostentation, and if all
were more disposed to enter on such conversation as would be for their
mutual edification and instruction.
5. Seek not to grow in knowledge chiefly for the sake of applause, and to
enable you to dispute with others, but seek it for the benefit of your
souls, and in order to practice. - If applause be your end, you will not
be
so likely to be led to the knowledge of the truth, but may justly, as
often
is the case of those who are proud of their knowledge, be led into error
to
your own perdition. This being your end, if you should obtain much
rational
knowledge, it would not be likely to be of any benefit to you, but would
puff you up with pride: 1 Cor. 8:1, "Knowledge puffeth up."
6. Seek to God, that he would direct you, and bless you, in this pursuit
after knowledge. This is the apostle's direction, Jam. 1:5, "If any man
lack
wisdom, let him ask it of God, who giveth to all liberally, and upbraideth
not." God is the fountain of all divine knowledge: Pro. 2:6, "The Lord
giveth wisdom: out of his mouth cometh knowledge and understanding." Labor
to be sensible of your own blindness and ignorance, and your need of the
help of God, lest you be led into error, instead of true knowledge: 1 Cor.
3:18, "If any man would be wise, let him become a fool, that he may be
wise."
7. Practice according to what knowledge you have. This will be the way to
know more. The psalmist warmly recommends this way of seeking knowledge in
divine truth, from his own experience, Psa. 119:100, "I understand more
than
the ancients, because I keep thy precepts." Christ also recommends the
same
John 7:17, "If any man will do his will, he shall know of the doctrine,
whether it be of God, or whether I speak of myself."
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