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Christian Knowledge
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
circumstances 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
importance. 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 importance 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
important 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
importance 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 circumstances 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
importance 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 temporal 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 importance to every man. Those doctrines which
relate to the essence, attributes, and subsistencies of God, concern
all, as it is of infinite importance 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 importance 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 importance, 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 important 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 opportunity 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 opportunity to see the excellency of them. Therefore the more
rational knowledge of these things you have, the more opportunity 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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