CHRISTIAN KNOWLEDGE
HEBREWS 5:12
For Then 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 doctnnal
acquaintance with the principles of religion, and the truths of Christ Ian
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 any thing about Melchizedek,
thus (ver. 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
dulness,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 unskilful 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 any one 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; and 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;
and 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 endeavouring to grow in this knowledge.
SECT.
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 hath given us for that end.
This is the rule which God hath 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.
SECT.
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
SECT.
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 cloth 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, I Cor. xiv. 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, ver. 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. x. 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 hath 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 any one 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 he 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 hath 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.
SECT.
IV
Why all Christians should make a
business of endeavouring 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 endeavour 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 hath 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 hath set them above the brutes, by giving them understanding.
God hath 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: and some things he hath
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 hath 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; and 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 hath 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 reaming, 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 endeavouring 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 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; and they are also the subject of
study to the angels in heaven; 1 Pet. i. 10‚12. They are so excellent and
worthy to be known, that the knowledge of them will richly pay for all the
pains and labour 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 every one 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
every one to gather to himself as much of it as he can, is far more rich than
any one 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 every one. 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 hath 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 Saviour, and of an interest in his person and offices,
and the things which he hath 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 favour of the same
position, from the great things which God hath done in order to give us
instruction in these things. As to other sciences, he hath left us to
ourselves, to the light of our own reason. But divine things being of
infinitely greater importance to us, he hath not left us to an uncertain guide;
but hath himself given us a revelation of the truth in these matters, and hath
done very great things to convey and confirm it to us; raising 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 hath also
often sent angels to bring divine instructions to men; and hath often himself
appeared in miraculous symbols or representations of his presence: and now in
these last days hath sent his own Son into the world, to be his great prophet,
to teach us divine truth. Heb. i. 1, etc. God hath given us a book of divine
instructions, which contains the sum of divinity. Now, these things hath 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 cloth 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 hath undertaken and prosecuted in a course of great and
wonderful dispensations, as an affair in which his heart hath 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. vii. 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 ver. 13. " I spake unto you;
rising up early, and speaking." This is a figurative speech, signifying,
that God hath 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 hath
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 hath given us, from the largeness of that book which
God hath 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 v. 39. " Search the
Scriptures, for in them ye think ye have eternal life; and they are they that
testify of me;" and Isa. xxxiv. 16. "Seek ye out of the book of the
Lord, and read." They that read and understand are pronounced blessed,
Rev. i. 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 endeavour 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 hath 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 hath opened a very large
treasure before us, for the supply of our wants, and we thank him that he hath
given us so much; if at the same time we be willing to remain destitute of the
greatest pare 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 for ever 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: Psal. cxix. 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 every one to
endeavour to excel in the knowledge of things which pertain to his profession,
or principal calling. If it concerns men to excel in any thing, 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. iii. 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 endeavour 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
endeavour to excel in the knowledge of divinity.
8. It may be argued hence, that God hath
appointed an order of men for this end, to assist persons in gaining knowledge
in these things. He hath appointed them to be teachers, 1 Cor. xii. 28. and God
hath set some in the church; first apostles, secondarily prophets, thirdly
teachers: Eph. iv. 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 hath set them to be teachers, making that their business,
then he hath 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 have made it the business of some to
be teachers, it will follow, that he hath 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 hath never made it the duty of some to
take pains to teach those who are not obliged to take pains to learn. He hath
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 hath in the Scriptures plainly
revealed it to be his will, that all Christians should diligently endeavour 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. i. 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. i. 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. i. 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. vi., etc.)
SECT.
V
An exhortation that all may diligently endeavour 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. Endeavour, 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 hath spoken much to
you in the Scriptures; labour to understand as much of what he saith as you
can. God hath 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 labour 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, Prov. x. 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 any one'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: Prov. xiv. 23. " In all labour 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 neighbours; not considering what
Christ hath said, Matt. xii. 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
labour. 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 xvii. 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
endeavouring to acquire knowledge in them, as we are told of the angels, 1 Pet.
i. 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, Prov. xxv. 2. " It is the honour of kings to search out a
matter;" and certainly, above all others, to search out divine matters.
Now, if this be the honour even of kings, is it not much more your honour?
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 labour 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." Prov. ii. 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; and 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 honour 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
cloth more hurt than good, because it is not according to knowledge, Rom. X. 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
neighbours: and 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 x. 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 hath 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; and 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.
SECT.
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; and 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. viii. 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, James i. 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: Prov. ii. 6. "The Lord giveth wisdom: out of his
mouth cometh knowledge and understanding." Labour 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. iii. 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:
Psal. cxix. 100. " I understand more than the ancients, because I keep thy
precepts." Christ also recommends the same: John vii. 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."