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- Jonathan Edwards - The Importance and
Advantage of a Thorough Knowledge of Divine Truth
"The Importance and Advantage of a Thorough Knowledge of Divine
Truth" by Jonathan Edwards
 "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." -
Hebrews 5:12
These words are a complaint, which the apostle makes of a certain
defect in the Christian Hebrews, to whom he wrote. Wherein we may
observe,
1. What the defect complained of is, viz., a want of such a
proficiency in the knowledge of the doctrines and mysteries of
religion, as might have been expected of them. The apostle complains
of them, that they had not made that progress in their acquaintance
with the things of divinity or 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 several things.
It appears by the manner in which the apostle introduces this
complaint or reproof. The occasion of his introducing it, is this:
in the next verse but one preceding he mentions Christ's being a
high priest after the order of Melchizedek: "Called of God a high
priest after the order of Melchizedek." This Melchizedek being in
the Old Testament, which was the oracles of God, held forth as an
eminent type of Christ, and the account we there have of Melchizedek
containing many gospel mysteries, these the apostle was willing to
point out to the Christian Hebrews. But he apprehended that through
their weakness in knowledge, and little acquaintance in mysteries of
that nature, they would not understand him; and therefore breaks off
for the present from saying anything about Melchizedek. Thus, in
verse 11, "Of whom we have many things to say, and hard to be
uttered; seeing ye are dull of hearing;" i.e., there are many things
concerning Melchizedek, which contain wonderful gospel mysteries,
and which I would take notice of to you, were it not that I am
afraid, that through your dullness and backwardness in understanding
these things, you would only be puzzled and confounded by my
discourse, and so receive no benefit; and that it would be too hard
for you, as meat that is too strong.
Then come in the words of the text: "For when, for the time, ye
ought to be teachers, ye have need that one teach you again which be
the first principles of the oracles of God; and are become such as
have need of milk, and not of strong meat." As much as to say,
Indeed it might have been expected of you, that you should have
known enough of divinity, and the holy Scriptures, to be able to
understand and digest such mysteries: but it is not so with you.
Again, The apostle speaks of their proficiency in such knowledge as
is conveyed and received 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 a knowledge, whereby Christians
are enabled to digest strong meat; i.e., 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 everyone 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." Again, It is such a 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 go on unto perfection."
2. We may observe wherein the fault of this defect appears, viz., 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, which is milk, 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,
1. What divinity is.
2. What kind of knowledge in divinity is intended.
3. Why knowledge in divinity is necessary.
4. Why all Christians should make a business of endeavoring to grow
in this knowledge.
First, I shall very briefly show what divinity is.
Various definitions have been given of it by those who have treated
on the subject. 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 notion of it to this auditory.
By divinity is meant, 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 there is one science, or one certain kind of
knowledge and doctrine, which is above all the rest, as it is
concerning God and the great business of religion: this is divinity;
which is not learned, as other sciences, merely by the improvement
of man's natural reason, but is taught by God himself in a certain
book that he hath given for that end, full of instruction. 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 or divinity. 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 any 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 of divinity
in this matter. Therefore it cannot be said, that we come to the
knowledge of any part of Christian divinity by the light of nature.
The light of nature teaches no truth as it is in Jesus. It is only
the word of God, contained in the Old and New Testament, which
teaches us Christian divinity.
Divinity 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 nothing in divinity, 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--But I hasten to the
Second thing proposed, viz., To show what kind of knowledge in
divinity is intended in the doctrine.
Here I would observe:
1. That there are two kinds of knowledge of the things of divinity,
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
heart, 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 speculative or natural
knowledge of the things of divinity; in the latter consists the
spiritual or practical knowledge of them.
2. 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, even a spiritual and practical knowledge of
divinity, is of the greatest importance; for a speculative knowledge
of it, without a spiritual knowledge, is in vain and 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; as may
be shown by and by.
I have already shown, that the apostle speaks not only of a
spiritual knowledge, but of such knowledge 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. The latter is more
indirectly intended, since it is to be sought by the other, as its
end.
But I proceed to the third thing proposed, viz., to show the
usefulness and necessity of knowledge in divinity.
1. 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 whom Christ has appointed on purpose to be
teachers in his church. They are to teach the things of divinity.
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 means of grace, or of any good in the hearts of their
hearers, any otherwise than by knowledge imparted to the
understanding. Otherwise it would be of as much benefit to the
auditory, if the minister should preach in some unknown tongue. All
the difference is, that preaching in a known tongue conveys
something to the understanding, which preaching in an unknown tongue
doth not. On this account, such preaching must be unprofitable. Men
in such things receive nothing, when they understand nothing; and
are not at all edified, unless some knowledge be conveyed; agreeably
to the apostle's arguing in 1 Cor. 14:2-6.
No speech can be any means of grace, but by conveying knowledge.
Otherwise the speech is as much lost as if there had been no man
there, and he that spoke, had spoken only into the air; as it
follows in the passage just quoted, verses 6-10. He that doth not
understand, can receive no faith, nor any other grace; for God deals
with man as with a rational creature; and when faith is in exercise,
it is not about something he knows not what. Therefore hearing is
absolutely necessary to faith; because hearing is necessary to
understanding: Rom. 10:14, "How shall they believe in him of whom
they have not heard?" So 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
nothing 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
divine excellency of such and such things contained in divinity,
unless he first have a notion that there are such and such things.
2. Without knowledge in divinity, none would differ from the most
ignorant and barbarous heathens. The heathens remain in gross
heathenish darkness, because they are not instructed, and have not
obtained the knowledge of the truths of divinity. So if we live
under the preaching of the gospel, this will make us to differ from
them, only by conveying to us more knowledge of the things of
divinity.
3. If a man have no knowledge of these things, the faculty of reason
in him 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 with
this knowledge. But the things of divinity 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 purpose, any further than he hath knowledge of
the things of divinity.
So that this kind of knowledge is absolutely necessary. Other kinds
of knowledge may be very useful. Some other sciences, such as
astronomy, and 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 of all other sciences
whatever.
I come now to the fourth, and principal thing proposed under the
doctrine, viz., to give the reasons why all Christians should make a
business of endeavoring to grow in the knowledge of divinity. This
implies two things.
1. That Christians ought not to content themselves with such degrees
of knowledge in divinity as they have already obtained. It should
not satisfy them that they know as much as is absolutely necessary
to salvation, but should seek to make progress.
2. That this endeavoring to make progress in such knowledge ought
not to be attended to as a thing by the by, 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. The reason of both these may appear in the following
things.
(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 beasts 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 by. For us
to make the improvement of this faculty a business by the by, 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 understanding and 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 powers, to provide wherewithal to please their
senses, and gratify their animal appetites, and so rather make their
understanding a servant to their inferior powers, than their
inferior powers servants to their understanding; 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 those faculties
whereby he is above the brutes, 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 to 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 were in
the dark, as 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 learning, but by persons of every character, learned and
unlearned, young and old, men and women. Therefore the acquisition
of knowledge in these things should be a main business of all those
who have the advantage of enjoying the Holy Scriptures.
(2.) The things of divinity are things of superlative excellency,
and are worthy that all should make a business of endeavoring to
grow in the knowledge of them. There are no things so worthy to be
known as these things. 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: in the next place, Jesus Christ, as Godman 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 were in the world, and are also the subject of the study
of the angels in heaven; 1 Pet. 1:10,11,12.
These things 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 hid in the earth, but should accidentally be found, and
should be opened among us with such circumstances that all might
have as much as they could gather of it; would not every one think
it worth his while to make a business of gathering it 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 a far more rich treasure 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. The things of divinity not only concern ministers, but are of
infinite importance to all Christians. It is not with the doctrines
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: 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 of divinity 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 the 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; 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 of divinity, 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. None of the things
which God hath taught us in his word are needless speculations, or
trivial matters; all of them are indeed important points.
4. We may argue 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 the
things of divinity 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 to us this revelation; 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 to men 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 divinity; Heb. 1 at the beginning. By means of all, God hath
given 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 doth such great things to
teach us, we ought not to do little to learn.
God hath not made giving instructions to men in things of divinity a
business by the by; but a business which 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 prophets and teachers to us. Jer.
7:25, "Since that day that your fathers came forth out of the land
of Egypt, unto this day, I have even sent unto you all my servants
the prophets, daily rising up early and sending them" And so, verse
13, "I spake unto you, rising up early, and speaking." This is a
figurative speech, signifying, that God hath not done this as a by
business, but 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; nor should we make growing in
knowledge a by business, but 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 divinity.
This book was written for the use of all; all are directed to search
the Scriptures. John 5:39, "Search the Scriptures, for in them ye
think ye have eternal life; and they are they that testify of me;"
and Isaiah 34:16, "Seek ye out of the book of the Lord, and read."
They that read and understand are pronounced blessed. Rev. 1:3,
"Blessed is he that readeth, and they that understand the words of
this prophecy." If this be true of that particular book of the
Revelation, much more is it true of the Bible in general. Nor is it
to be believed that God would have given instructions in such
abundance, if he had intended that receiving instruction should be
only a by concernment with us.
It is to be considered, that all those abundant instructions which
are contained in the Scriptures were written for that end, 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; and 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, no more than if they were locked up
in an unknown tongue. 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 part
of it, because we are too lazy to gather it, this will not show the
sincerity of our thankfulness. We are now under much greater
advantages to acquire knowledge in divinity, than the people of God
were of old, because since that time, the canon of Scripture is much
increased. But if we be negligent of our advantages, we may be never
the better for them, and may remain with as little knowledge as
they.
6. However diligently we apply ourselves, there is room enough to
increase our knowledge in divinity, without coming to an end. None
have this excuse to make for not diligently applying themselves to
gain knowledge in divinity, that they know all already; 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. Here is room enough to employ ourselves forever in this
divine science, with the utmost application. Those who have applied
themselves most closely, have studied the longest, and have made the
greatest attainments in this knowledge, know but little of what is
to be known. The subject is inexhaustible. That divine Being, who is
the main subject of this science, is infinite, and there is no end
to the glory of his perfections. His works at the same time are
wonderful, and cannot be found out to perfection; especially the
work of redemption, which is that work of God 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; Psalm 119:96, "I have seen an end to
all perfection; but thy commandment 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.3:14. This is the business, and, if I may so speak,
the trade of a Christian, his main work, and indeed should be his
only work. No business should be done by a Christian, but as it is
some way or other a part of this. Therefore certainly the Christian
should endeavor to be well acquainted with those things which belong
to this work, that he may fulfill it, and be thoroughly furnished to
it.
It becomes one who is called to be a soldier, and to go a warfare,
to endeavor to excel in the art of war. It becomes one who is called
to be a mariner, and to spend his life in sailing the ocean, to
endeavor to excel in the art of navigation. It becomes one who
professes to be a physician, and devotes himself to that work, to
endeavor 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 from this, 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. 12:28, "And
God hath set some in the church, first apostles, secondarily
prophets, thirdly teachers." Eph. 4:11,12, "He gave some apostles,
some prophets, some evangelists, some pastors and teachers, for the
perfecting of the saints, for the work of the ministry, for the
edifying of the body of Christ." If God 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 hath 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.1:4-5, "I thank my God always on your behalf, for the grace of
God that is given you by Jesus Christ, that in every thing ye are
enriched by him, in all utterance, and in all knowledge." So the
apostle earnestly prayed, that the Christian Philippians might
abound more and more, not only in love, but in Christian knowledge:
Philip. 1:9, "And this I pray, that your love may abound yet more
and more in knowledge, and in all judgment." So the Apostle Peter
advises to "give all diligence, to add to faith virtue, and to
virtue knowledge," 2 Pet. 1:5. And the Apostle Paul, in the next
chapter to that wherein is the text, counsels the Christian Hebrews,
leaving the first principles of the doctrine of Christ, to go on to
perfection. He would by no means have them always to rest only in
those fundamental doctrines of repentance, and faith, and the
resurrection from the dead, and the eternal judgment, in which they
were indoctrinated when they were first baptized, and had the
apostle's hands laid on them, at their first initiation in
Christianity. See Heb. 6, at the beginning.
Application
The use that I would make of this doctrine is, to exhort all
diligently to endeavor to gain this kind of 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. So you
will be guilty of what the apostle warns against, viz., going no
further than laying the foundation of repentance from dead works,
&c.
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 Scripture; 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 as you 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 as you 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 that 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 especially 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 these long winter evenings. 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 that is spent in our winter evening visits, is spent to a much
worse purpose than that which I have now mentioned. Solomon tells
us, Prov. 10:19, "That in the multitude of words, there wanteth not
sin." And is not this verified in those who find nothing else to do
for so great a part of the winter, 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. 14:23, "In all labor there is profit; but the
talk of the lips tendeth only to penury!" Besides, when persons for
so much of their time have nothing else to do but to sit, and talk,
and chat in one another's chimney corners, 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. 12:36, "Of every idle word that men shall
speak, they shall 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 spend your winters in, one winter after another,
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 devil's way, the way of temptation, and be more in the way of
duty, and of a divine blessing. And even aged people would have
something to employ themselves in after they are become incapable of
bodily labor. Their time, as is now often the case, would not lie
heavy upon their hands, as they would, with both profit and
pleasure, be engaged in searching the Scriptures, and in comparing
and meditating upon the various truths which they should find there.
2. This would be a noble way of spending your time. The Holy Spirit
gives the Bereans this epithet, because they diligently employed
themselves in this business: Acts 17:11, "These were more noble than
those of Thessalonica, in that they received the word with all
readiness of mind, and searched the Scriptures daily, whether those
things ere so." This is very much the employment of heaven. The
inhabitants of that world spend much of their time in searching into
the great things of divinity, and endeavoring to acquire knowledge
in them, as we are told of the angels, 1 Pet. 1:12, "Which things
the angels desire to look into." This will be very agreeable to what
you hope will be your business to all eternity, as you doubtless
hope to join in the same employment with the angels of light.
Solomon says, Prov. 25:2, "It is the honor of kings to search out a
matter;" and certainly, above all others, to search out divine
matters. Now if this be the honor even of kings, is it not equally,
if 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. 2:10.
4. This knowledge is exceeding 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, as was said
before, have their effect on the heart, otherwise than by the
knowledge they impart. The more you have of a rational knowledge of
the things of the gospel, 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 the advantage of persons' ignorance to ply them with
temptations which otherwise would have no hold of them. By having
much knowledge, you will be under greater advantages to conduct
yourselves with prudence and discretion in your Christian course,
and so to live much more to the honor of God and religion. Many who
mean well, and are full of a good spirit, yet, for want of prudence,
conduct themselves so as to wound religion. Many have a zeal of God,
which doth more hurt than good, because it is not according to
knowledge, Rom. 10:2. The reason why many good men behave no better
in many instances, is not so much that they want grace, as that they
want knowledge.
Besides, 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 knowledge
in divinity 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 of divinity, than the greatest prophets were
then. Thus that saying of Christ is in a sense applicable to us,
Luke 10:23,24, "Blessed are the eyes which see the things which ye
see. For I tell you, that many prophets and kings have desired to
see those things which ye see, and have not seen them; and to hear
those things which ye hear, and have not heard them." We are in some
respects under far greater advantages for gaining knowledge, now in
these latter ages of the church, than Christians were formerly;
especially by reason of the art of printing, of which God 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 principles
which we hold in divinity. 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? Besides, the Apostle Peter 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 a considerable knowledge in divine things.
I shall now conclude my discourse with some directions for the
acquisition of this 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 the different parts of it,
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. 8:1, "Knowledge puffeth up."
6. Seek to God, that he would direct you, and bless you, in this
pursuit after knowledge. This is the apostle's direction, James 1:5:
"If any man lack wisdom, let him ask it of God, who giveth to all
liberally, and upbraideth not." God is the fountain of all divine
knowledge. Prov. 2:6, "The Lord giveth wisdom: out of his mouth
cometh knowledge and understanding." Labor to be sensible of your
own blindness and ignorance, and your need of the help of God, lest
you be led into error, instead of true knowledge. 1 Cor. 3:18, "If
any man would be wise, let him become a fool, that he may be wise."
8. (sic) 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 divinity, from his own experience: Psalm
119:100, "I understand more than the ancients, because I keep thy
precepts." Christ also recommends the same: John 7:17, "If any man
will do his will, he shall know of the doctrine, whether it be of
God, or whether I speak of myself."Jonathan Edwards
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