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- Jonathan Edwards - Christian Knowledge
"Christian Knowledge" by Jonathan Edwards
 "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." -
Hebrews 5:12
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 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 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 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 endeavoring 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 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 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 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 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 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 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 favor 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 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 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 endeavor 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 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 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 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.
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 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 hath spoken much to you
in the Scriptures; labor 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 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, 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 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
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 endeavoring 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
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." 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 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 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
neighbors: 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." 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. 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."Jonathan Edwards
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