Christian Knowledge

HEBREWS 5:12

For Then for the time ye

ought to be teachers, ye have need that one teach you again which

be the first principles of the oracles of God; and are become such as have need

of milk, and not of strong meat.

THESE words are a complaint, which

the apostle makes against the christian Hebrews, for their want

of such proficiency in the knowledge of the doctrines and

mysteries of religion, as might have been expected of them. The

apostle complains, that they had not made that progress in their acquaintance

with the things taught in the oracles of God, which they ought to

have made. And he means to reprove them, not merely for their

deficiency in spiritual and experimental knowledge of divine

things, but for their deficiency in a doctnnal acquaintance with

the principles of religion, and the truths of Christ Ian

divinity; as is evident by the manner in which the apostle

introduces this reproof. The occasion of his introducing it is

this: In the next text but one preceding. he mentions Christ as

being " Called of God an high priest after the order of

Melchizedek." In the Old Testament, the oracles of God,

Melchizedek was held forth as an eminent type of Christ; and the

account we there have of him contains many gospel mysteries.

These mysteries the apostle was willing to point out to the

Christian Hebrews; but he apprehended, that through their

weakness in knowledge, they would not understand him; and

therefore breaks off for the present from saying any thing about Melchizedek,

thus (ver. 11.) "Of whom we have many things to say, and

hard to be uttered; seeing ye are all dull of hearing;" i.e.

there are many things concerning Melchizedek which contain wonderful gospel-mysteries,

and which I would take notice of to you, were it not that I am

afraid, that through your dulness,and backwardness in

understanding these things, you would only be puzzled and confounded

by my discourse, and so receive no benefit; and that it would be

too hard for you, as meat that is too strong.

Then come in the words of the text: " For when for

the time ye ought to be teachers, ye have need that one teach you

again which be the first principles of the oracles of God; and

are become such as have need of milk, and not of strong

meat." As much as to say, Indeed it might have been expected

of you, that you should have known enough of the Holy Scriptures,

to be able to understand and digest such mysteries: but it is not

so with you. The apostle speaks of their proficiency in such knowledge as

is conveyed by human teaching: as appears by that

expression, " When for the time ye ought to be teachers;" which

includes not only a practical and experimental, but also a doctrinal,

knowledge of the truths and mysteries of religion.

Again, the apostle speaks of such knowledge, whereby

Christians are enabled to understand those things in divinity

which are more abstruse and difficult to be understood, and which

require great skill in things of this nature. This is more fully expressed

in the two next verses: " For every one that useth milk is

unskilful in the word of righteousness; for he is a babe. But

strong meat belongeth to them that are of full age, even those

who, by reason of use, have their senses exercised to discern both

good and evil." It is such knowledge, that proficiency in it

shall carry persons beyond the first principles of religion. As

here; " Ye have need that one teach you again which be the

first principles of the oracles of God." Therefore the

apostle, in the beginning of the next chapter, advises them

" to leave the first principles of the doctrine of Christ,

and to go on unto perfection."

We may observe that the fault of this defect appears, in that

they had not made proficiency according to their time.-For

the time, they ought to have been teachers. As they were

Christians, their business was to learn and gain Christian

knowledge. They were scholars in the school of Christ; and if

they had improved their time in learning, as they ought to have

done, they might, by the time when the apostle wrote, have been

fit to be teachers in this school. To whatever business any one

is devoted, it may be expected that his perfection in it shall be

answerable to the time he has had to learn and perfect himself.-Christians

should not always remain babes, but should grow in Christian knowledge;

and leaving the food of babes, they should learn to digest strong

meat.

Every Christian should make a business of endeavoring to grow

in knowledge in divinity.-This is indeed esteemed the business of

divines and ministers: it is commonly thought to be their work,

by the study of the Scriptures, and other instructive books, to

gain knowledge; and most seem to think that it may be left to

them, as what belongeth not to others. But if the apostle had

entertained this notion, he would never have blamed the Christian

Hebrews for not having acquired knowledge enough to be teachers.

Or if he had thought, that this concerned Christians in general

only as a thing by the by, and that their time should not in a considerable measure be taken up with this

business; he never would have so much blamed them, that their

proficiency in knowledge had not been answerable to the time which

they had had to learn.

In handling this subject, I shall show-what is intended by divinity- what

kind of knowledge in divinity is intended-why knowledge in

divinity is necessary. And why all Christians should make

a business of endeavouring to grow in this knowledge.

SECT. I What is intended by divinity, as the object of Christian

knowledge

VARIOUS definitions have been given of this subject by those

who have treated on it. I shall not now stand to inquire which,

according to the rules of art, is the most accurate definition;

but shall so define or describe it, as I think has the greatest

tendency to convey a proper notion of it.-It is that science or doctrine

which comprehends all those truths and rules which concern the

great business of religion.

There are various kinds of arts and sciences taught and

learned in the schools, which are conversant about various

objects; about the works of nature in general, as philosophy; or

the visible heavens, as astronomy; or the sea, as navigation; or

the earth, as geography; or the body of man, as physic and anatomy;

or the soul of man. with regard to its natural powers and qualities,

as logic and pneumatology; or about human government, as politics

and jurisprudence. But one science, or kind of knowledge and

doctrine, is above all the rest; as it treats concerning God and

the great business of religion. Divinity is not learned,

as other sciences, merely by the improvement of man's natural reason,

but is taught by God himself in a book full of instruction, which

he hath given us for that end. This is the rule which God hath

given to the world to be their guide in searching after this kind

of knowledge, and is a summary of all things of this nature

needful for us to know. Upon this account divinity is rather

called a doctrine, than an art or science.

Indeed there is what is called natural religion. There

are many truths concerning God, and our duty to him, which are evident

by the light of nature. But Christian divinity, properly

so called, is not evident by the light of nature; it depends on revelation.

Such are our circumstances now in our fallen state that nothing

which it is needful for us to know concerning God is manifest by

the light of nature, in the manner in which it is necessary for

us to know it. For the knowledge of no truth in divinity is of significance

to us, any otherwise than as it some way or other belongs to the

gospel-scheme, or as it relates to a Mediator. But the light of

nature teaches us no truth in this matter. Therefore it cannot be said,

that we come to the knowledge of any part of Christian truth by

the light of nature. It is only the word of God, contained in the

Old and New Testament, which teaches us Christian divinity.

This comprehends all that is taught in the Scriptures,

and so all that we need know, or is to be known, concerning God

and Jesus Christ, concerning our duty to God, and our happiness

in God. Divinity is commonly defined, the doctrine of living to God; and

by some who seem to be more accurate, the doctrine of living to God by

Christ. It comprehends all Christian doctrines as they are in

Jesus, and all Christian rules directing us in living to God by

Christ. There is no one doctrine, no promise, no rule, but what

some way or other relates to the Christian and divine life, or

our living to God by Christ. They all relate to this, in two

respects, viz. as they tend to promote our living to God here

in this world, in a life of faith and holiness, and also as they

tend to bring us to a life of perfect holiness and happiness, in

the full enjoyment of God hereafter.

SECT. II What kind of knowledge

in divinity, is intended in the doctrine

THERE are two kinds of knowledge of

divine truth, viz. speculative and practical, or in

other terms, natural and spiritual. The former

remains only in the head. No other faculty but the understanding

is concerned in it. It consists in having a natural or rational

knowledge of the things of religion, or such a knowledge as is to

be obtained by the natural exercise of our own faculties, without

any special illumination of the Spirit of God. The latter rests

not entirely in the head, or in the speculative ideas of things;

but the heart is concerned in it: it principally consists in the

sense of the heart. The mere intellect, without the will or the

inclination, is not the seat of it. And it may not only be called seeing, but

feeling or tasting. Thus there is a difference between having a

right speculative notion of the doctrines contained in the word

of God, and having a due sense of them in the heart. In the former consists

the speculative or natural knowledge, in the latter consists the

spiritual or practical knowledge of them.

Neither of these is intended in the doctrine exclusively

of the other: but it is intended that we should seek the former in order to

the latter. The latter, or the spiritual and practical, is of the

greatest importance; for a speculative without a spiritual

knowledge, is to no purpose, but to make our condemnation the

greater. Yet a speculative knowledge is also of infinite

importance in this respect, that without it we can have no

spiritual or practical knowledge.

I have already shown, that the apostle speaks not only of a

spiritual knowledge, but of such as can be acquired, and communicated

from one to another. Yet it is not to be thought, that he means

this exclusively of the other. But he would have the Christian

Hebrews seek the one, in order to the other. Therefore

the former is first and most directly intended;

it is intended that Christians should, by reading and other

proper means, seek a good rational knowledge of the things

of divinity: while the latter is more indirectly intended,

since it is to be sought by the other. But I proceed to

SECT. III The usefulness and necessity of the

knowledge of divine truths

THERE is no other way by

which any means of grace whatsoever can be of any benefit, but by knowledge.

All teaching is in vain, without learning. Therefore the

preaching of the gospel would be wholly to no purpose, if it

conveyed no knowledge to the mind. There is an order of men which Christ has

appointed on purpose to be teachers in his church. But they teach

in vain, if no knowledge in these things is gained by their

teaching. It is impossible that their teaching and preaching

should be a mean of grace, or of any good in the hearts of their

hearers, any otherwise than by knowledge imparted to the

understanding. Otherwise it would be of as much benefit to the

auditory, if the minister should preach in some unknown tongue.

All the difference is, that preaching in a known tongue conveys something

to the understanding, which preaching in an unknown tongue cloth

not. On this account, such preaching must be unprofitable. In

such things men receive nothing, when they understand nothing;

and are not at all edified, unless some knowledge be conveyed;

agreeable to the apostle's arguing, I Cor. xiv. 2‚6.

No speech can be a mean of grace, but by

conveying knowledge. Otherwise the speech is as much lost as if

there had been no man there, and if he that spoke, had spoken

only into the air; as it follows in the passage just quoted, ver.

6‚10. God deals with man as with a rational creature; and when

faith is in exercise, it is not about something he knows not

what. Therefore hearing is absolutely necessary to faith; because

hearing is necessary to understanding, Rom. x. 14. " How

shall they believe in him of whom they have not heard?" In

like manner, there can be no love without knowledge. It is not according

to the nature of the human soul, to love an object which is

entirely unknown.

The heart cannot be set upon an object of which

there is no idea in the understanding. The reasons which induce

the soul to love, must first be understood, before they can have

a reasonable influence on the heart.

God hath given us the Bible, which is a book of

instructions. But this book can be of no manner of profit to us,

any otherwise than as it conveys some knowledge to the mind: it

can profit us no more than if it were written in the Chinese or Tartarian

language, of which we know not one word. So the sacraments of the

gospel can have a proper effect no other way, than by conveying

some knowledge. They represent certain things by visible signs.

And what is the end of signs, but to convey some knowledge of the

things signified? Such is the nature of man, that no object can

come at the heart but through the door of the understanding: and

there can be no spiritual knowledge of that of which there is not

first a rational knowledge. It is impossible that any one should

see the truth or excellency of any doctrine of the gospel, who

knows not what that doctrine is. A man cannot see the wonderful excellency

and love of Christ in doing such and such things for sinners,

unless his understanding be first informed how those things were

done. He cannot have a taste of the sweetness and excellency of divine

truth, unless he first have a notion that there is such a thing.

Without knowledge in divinity, none would

differ from the most ignorant and barbarous heathens. The heathens

remain in gross darkness, because they are not instructed, and

have not obtained the knowledge of divine truths.

If men have no knowledge of these things, the

faculty of reason in them will be wholly in vain. The faculty of

reason and understanding was given for actual understanding

and knowledge. If a man have no actual knowledge, the faculty or capacity

of knowing is of no use to him. And if he have actual knowledge,

yet if he be destitute of the knowledge of those things which are

the last end of his being, and for the sake of the knowledge of

which he had more understanding given him than the beasts; then still

his faculty of reason is in vain; he might as well have been a

beast as a man. But divine subjects are the things, to know which

we had the faculty of reason given us. They are the things which appertain

to the end of our being, and to the great business for which we

are made. Therefore a man cannot have

his faculty of understanding to any good

purpose, further than he hath knowledge of divine truth.

So that this kind of knowledge is absolutely

necessary.-Other kinds of knowledge may be very useful. Some

other sciences, such as astronomy, natural philosophy, and

geography, may be very excellent in their kind. But the knowledge

of this divine science is infinitely more useful and important

than that of all other sciences whatever.

SECT. IV Why all Christians should make a

business of endeavouring to grow in the knowledge of divinity

CHRISTIANS ought not to content themselves with

such degrees of knowledge of divinity as they have already

obtained. It should not satisfy them, as they know as much as is

absolutely necessary to salvation, but should seek to make

progress.

This endeavour to make progress in such

knowledge ought not to be attended to as a thing by the bye, but

all Christians should make a business of it. They should

look upon it as a part of their daily business, and no

small part of it neither. It should be attended to as a

considerable part of the work of their high calling.-For

1. Our business should doubtless much consist

in employing those faculties, by which we are distinguished from

the beasts, about those things which are the main end of those

faculties. The reason why we have faculties superior to those of

the brutes given us, is, that we are indeed designed for a superior

employment. That which the Creator intended should be our main employment,

is something above what he intended the beast for, and therefore

hath given us superior powers. Therefore, without doubt, it

should be a considerable part of our business to improve those superior

faculties. But the faculty by which we are chiefly distinguished

from the brutes, is the faculty of understanding. It follows

then, that we should make it our chief business to improve this faculty,

and should by no means prosecute it as a business by the bye. For

us to make the improvement of this faculty a business by the bye,

is in effect for us to make the faculty of understanding itself a by‚faculty, if I may so speak, a faculty of less importance than

others: whereas indeed it is the highest faculty we have.

But we cannot make a business of the

improvement of our intellectual faculty, any otherwise than by making

a business of improving ourselves in actual knowledge. So that

those who make not this very much their business; but instead of improving

their understanding to acquire knowledge, are chiefly devoted to

their inferior power-to please their senses, and gratify their

animal appetites-not only behave themselves in a manner not

becoming Christians, but also act as if they had forgotten that they are

men, and that God hath set them above the brutes, by giving them

understanding.

God hath given to man some things in common

with the brutes, as his outward senses, his bodily appetites, a

capacity of bodily pleasure and pain, and other animal faculties:

and some things he hath given him superior to the brutes, the

chief of which is a faculty of understanding and reason. Now God never

gave man these faculties to be subject to those which he hath in

common with the brutes. This would be great confusion, and

equivalent to making man to be a servant of the beasts. On the contrary, he

has given those inferior powers to be employed in subserviency to

man's understanding; and therefore it must be a great part of

man's principal business to improve his understanding by acquiring knowledge.

If so, then it will follow, that it should be a main part of his

business to improve his understanding in acquiring divine

knowledge, or the knowledge of the things of divinity: for the knowledge

of these things is the principal end of this faculty. God gave

man the faculty of understanding, chiefly, that he might

understand divine things.

The wiser heathens were sensible that the main

business of man was the improvement and exercise of his

understanding. But they knew not the object about which the

understanding should chiefly be employed. That science which many

of them thought should chiefly employ the understanding, was philosophy;

and accordingly they made it their chief business to study it.

But we who enjoy the light of the gospel are more happy; we are

not left, as to this particular, in the dark. God hath told us about what

things we should chiefly employ our understandings, having given

us a book full of divine instructions, holding forth many

glorious objects about which all rational creatures should chiefly employ

their understandings. These instructions are accommodated to

persons of all capacities and conditions, and proper to be

studied, not only by men of reaming, but by persons of every

character, learned and unlearned, young and old, men and women.

Therefore the acquisition of knowledge in these things should be

a main business of all those who have the advantage of enjoying

the Holy Scriptures.

2. The truths of divinity are of superlative

excellency, and are worthy that all should make a business of

endeavouring to grow in the knowledge of them. They are as much

above those things which are treated of in other sciences, as

heaven is above the earth. God himself, the eternal Three in one,

is the chief object of this science; and next Jesus Christ, as

God‚man and Mediator, and the glorious work of redemption, the

most glorious work that ever was wrought: then the great

things of the heavenly world, the glorious and eternal

inheritance purchased by Christ, and promised in the gospel; the

work of the Holy Spirit of God on the hearts of men; our duty to

God, and the way in which we ourselves may become like angels,

and like God himself in our measure. All these are objects of

this science.

Such things as these have been the main

subject of the study of the holy patriarchs, prophets, and apostles,

and the most excellent men that ever existed; and they are also

the subject of study to the angels in heaven; 1 Pet. i. 10‚12.

They are so excellent and worthy to be known, that the knowledge of them

will richly pay for all the pains and labour of an earnest seeking

of it. If there were a great treasure of gold and pearls

accidentally found, and opened with such circumstances that all

might have as much as they could gather; would not every one

think it worth his while to make a business of gathering while it

should last? But that treasure of divine knowledge, which is

contained in the Scriptures, and is provided for every one to

gather to himself as much of it as he can, is far more rich than

any one of gold and pearls. How busy are all sorts of men, all

over the world, in getting riches! But this knowledge is a far

better kind of riches, than that after which they so diligently

and laboriously pursue.

3. Divine truths not only concern ministers,

but are of infinite importance to all Christians. It is not with

the doctrine of divinity as it is with the doctrines of

philosophy and other sciences. These last are generally

speculative points, which are of little concern in human life;

and it very little alters the case as to our temporal or

spiritual interests, whether we know them or not. Philosophers

differ about them, some being of one opinion, and others of

another. And while they are engaged in warm disputes about them,

others may well leave them to dispute among themselves, without

troubling their heads much about them; it being of little concern

to them, whether the one or the other be in the right.-But it is

not thus in matters of divinity. The doctrines of this nearly

concern every one. They are about those things which relate to

every man's eternal salvation and happiness. The common people

cannot say, Let us leave these matters to ministers and divines;

let them dispute them out among themselves as they can; they

concern not us: for they are of infinite importance to every man. Those doctrines

which relate to the essence, attributes, and subsistencies of

God, concern all; as it is of infinite importance to common

people, as well as to ministers, to know what kind of being God is.

For he is a Being who hath made us all, " in whom we live,

and move, and have our being;" who is the Lord of all; the

Being to whom we are all accountable; who is the last end of our

being, and the only fountain of our happiness.

The doctrines also which relate to Jesus Christ

and his mediation, his incarnation, his life and death, his

resurrection and ascension, his sitting at the right hand of the

Father, his satisfaction and intercession, infinitely concern

common people as well as divines. They stand in as much need of this Savior,

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 endeavour to grow in the knowledge of divinity, a very great

part of those instructions will to us be in vain; for we can receive

benefit by no more of the Scriptures than we understand. We have reason

to bless God that he hath given us such various and plentiful

instruction in his word; but we shall be hypocritical in so doing,

if we after all content ourselves with but little of this

instruction.

When God hath opened a very large

treasure before us, for the supply of our wants, and we thank him that

he hath given us so much; if at the same time we be willing to

remain destitute of the greatest pare of it, because we are too

lazy to gather it, this will not show the sincerity of our thankfulness.

We are now under much greater advantages to acquire knowledge in divinity,

than the people of God were of old, because since that time the

canon of Scripture is much increased. But if we be negligent of

our advantages, we may be never the better for them, and may

remain with as little knowledge as they.

6. However diligent we apply ourselves, there

is room enough to increase our knowledge in divine truth. None

have this excuse to make for not diligently applying themselves

to gain knowledge in divinity, that they already know all; nor

can they make this excuse, that they have no need diligently to apply

themselves, in order to know all that is to be known. None can excuse

themselves for want of business in which to employ themselves.

There is room enough to employ ourselves for ever in this divine

science, with the utmost application. Those who have applied

themselves most closely, have studied the longest, and have made

the greatest attainments in this knowledge, know but little of

what is to be known. The subject is inexhaustible. That divine

Being, who is the main subject of this science, is infinite, and

there is no end to the glory of his perfections. His works at

the same time are wonderful, and cannot be found out to

perfection; especially the work of redemption, about which the science

of divinity is chiefly conversant, is full of unsearchable

wonders.

The word of God, which is given for our

instruction in divinity, contains enough in it to employ us to the

end of our lives, and then we shall leave enough uninvestigated

to employ the heads of the ablest divines to the end of the

world. The psalmist found an end to the things that are human;

but he could never find an end to what is contained in the word

of God: Psal. cxix. 96. " I have seen an end to all perfection;

but thy command is exceeding broad." There is enough in this

divine science to employ the understandings of saints and angels

to all eternity.

7. It doubtless concerns every one to endeavour

to excel in the knowledge of things which pertain to his

profession, or principal calling. If it concerns men to excel in

any thing, or in any wisdom or knowledge at all, it certainly

concerns them to excel in the affairs of their main profession

and work. But the calling and work of every Christian is to live

to God. This is said to be his high calling, Phil. iii.

14. This is the business, and, if I may so speak, the trade of

a Christian, his main work, and indeed should be his only work.

No business should be done by a Christian, but as it is some way

or other a part of this. Therefore certainly the Christian should

endeavour to be well acquainted with those things which belong to

this work, that he may fulfill it, and be thoroughly furnished to

it.

It becomes one who is called to be a soldier,

to excel in the art of war. It becomes a mariner, to excel in the

art of navigation. It becomes a physician, to excel in the

knowledge of those things which pertain to the art of physic. So

it becomes all such as profess to be Christians, and to devote themselves

to the practice of Christianity, to endeavour to excel in the

knowledge of divinity.

8. It may be argued hence, that God hath

appointed an order of men for this end, to assist persons in gaining

knowledge in these things. He hath appointed them to be teachers,

1 Cor. xii. 28. and God hath set some in the church; first

apostles, secondarily prophets, thirdly teachers: Eph. iv. 11,

12. " He gave some apostles, some prophets, some evangelists,

some pastors and teachers, for the perfecting of the saints, for

the work of the ministry, for the edifying of the body of

Christ." If God hath set them to be teachers, making that

their business, then he hath made it their business to impart knowledge.

But what kind of knowledge? not the knowledge of philosophy, or

of human laws, or of mechanical arts, but of divinity.

If God have made it the business of some to be

teachers, it will follow, that he hath made it the business of

others to be learners; for teachers and learners are correlates,

one of which was never intended to be without the other. God hath

never made it the duty of some to take pains to teach those who

are not obliged to take pains to learn. He hath not commanded ministers

to spend themselves, in order to impart knowledge to those who

are not obliged to apply themselves to receive it.

The name by which Christians are commonly

called in the New Testament is disciples, the signification

of which word is scholars or learners. All

Christians are put into the school of Christ, where their

business is to learn, or receive knowledge from Christ, their

common master and teacher, and from those inferior teachers

appointed by him to instruct in his name.

9. God hath in the Scriptures plainly revealed

it to be his will, that all Christians should diligently endeavour

to excel in the knowledge of divine things. It is the revealed

will of God, that Christians should not only have some knowledge

of things of this nature, but that they should be enriched

with all knowledge: 1 Cor. i. 4, 5. " I thank my God

always on your behalf, for the grace of God that is given you by

Jesus Christ, that in every thing ye are enriched by him, in all

utterance, and in all knowledge." So the apostle

earnestly prayed, that the Christian Philippians might abound

more and more, not only in love, but in Christian knowledge; Phil.

i. 9. " And this I pray, that your love may abound yet more and

more in knowledge, and in all judgment." So

the apostle Peter advises to " give all diligence to add to

faith virtue, and to virtue knowledge," 2 Pet. i. 5,

and the apostle Paul, in the next chapter to that wherein is the

text, counsels the christian Hebrews, leaving the first principles

of the doctrine of Christ, to go on to perfection. He would by no

means have them always to rest only in those fundamental

doctrines of repentance, and faith, and the resurrection from the dead,

and the eternal judgment, in which they were instructed when

baptized, at their first initiation in Christianity. (See Heb.

vi., etc.)

SECT. V An exhortation that all may diligently endeavour to gain

Christian knowledge

CONSIDER yourselves as

scholars or disciples, put into the school of Christ; and

therefore be diligent to make proficiency in christian knowledge.

Content not yourselves with this, that you have been taught your

catechism in your childhood, and that you know as much of the

principles of religion as is necessary to salvation; else you

will be guilty of what the apostle warns against, viz. going no

further than laying the foundation of repentance from dead works,

etc.

You are all called to be Christians, and this

is your profession. Endeavour, therefore, to acquire knowledge in

things which pertain to your profession. Let not your teachers

have cause to complain, that while they spend and are spent, to

impart knowledge to you, you take little pains to learn. It is a great

encouragement to an instructor, to have such to teach as make a business

of learning, bending their minds to it. This makes teaching a

pleasure, when otherwise it will be a very heavy and burdensome

task.

You all have by you a large treasure of

divine knowledge, in that you have the Bible in your hands; therefore

be not contented in possessing but little of this treasure. God

hath spoken much to you in the Scriptures; labour to understand

as much of what he saith as you can. God hath made you all reasonable

creatures; therefore let not the noble faculty of reason or

understanding lie neglected. Content not yourselves with having

so much knowledge as is thrown in your way, and receive in some sense

unavoidably by the frequent inculcation of divine truth in the

preaching of the word, of which you are obliged to be hearers, or

accidentally gain in conversation; but let it be very much your business

to search for it, and that with the same diligence and labour

with which men are wont to dig in mines of silver and gold.

Especially I would advise those who are

young to employ themselves in this way. Men are never too old to

learn; but the time of youth is especially the time for learning;

it is peculiarly proper for gaining and storing up

knowledge. — Further, to stir up all, both old and young, to

this duty, let me entreat you to consider,

1. If you apply yourselves diligently to

this work, you will not want employment, when you are at leisure

from your common secular business. In this way, you may find

something in which you may profitably employ yourselves. You will find

something else to do, besides going about from house to house,

spending one hour after another in unprofitable conversation, or,

at best, to no other purpose but to amuse yourselves, to fill up

and wear away your time. And it is to be feared that very much of the

time spent in evening visits, is spent to a much worse purpose

than that which I have now mentioned. Solomon tells us, Prov. x.

19. "That in the multitude of words, there wanteth not sin."

And is not this verified in those who find little else to do but

to go to one another's houses, and spend the time in such talk as

comes next, or such as any one's present disposition happens to suggest?

Some diversion is doubtless lawful; but

for Christians to spend so much of their time, so many long evenings,

in no other conversation than that which tends to divert and

amuse, if nothing worse, is a sinful way of spending time, and

tends to poverty of soul at least, if not to outward poverty:

Prov. xiv. 23. " In all labour there is profit; but the talk

of the lips tendeth only to penury." Besides, when persons

for so much of their time have nothing else to do, but to sit,

and talk, and chat, there is great danger of falling into foolish

and sinful conversation, venting their corrupt dispositions, in

talking against others, expressing their jealousies and evil

surmises concerning their neighbours; not considering what Christ

hath said, Matt. xii. 36, " Of every idle word that men

shall speak, shall they give account in the day of

judgment."

If you would comply with what you have

heard from this doctrine, you would find something else to employ

your time besides contention, or talking about those public

affairs which tend to contention. Young people might find

something else to do, besides spending their time in vain

company; something that would be much more profitable to

themselves, as it would really turn to some good account;

something, in doing which they would both be more out of the way

of temptation, and be more in the way of duty, and of a divine

blessing. And even aged people would have something to employ themselves

in, after they are become incapable of bodily labour. Their time,

as is now often the case, would not lie heavy upon their hands,

as they would with both profit and pleasure be engaged in

searching the Scriptures, and in comparing and meditating upon

the various truths which they should find there.

2. This would be a noble way of spending your time. — The Holy Spirit gives

the Bereans this epithet, because they diligently employed

themselves in this business: Acts xvii. 11. "These were more noble than

those of Thessalonica, in that they received the word with all

readiness of mind, and searched the Scriptures daily, whether

those things were so." Similar to this is very much the employment

of heaven. The inhabitants of that world spend much of their time

in searching into the great things of divinity, and endeavouring

to acquire knowledge in them, as we are told of the angels, 1

Pet. i. 12. " Which things the angels desire to look

into." This will be very agreeable to what you hope will be your

business to all eternity, as you doubtless hope to join in the

same employment with the angels of light. Solomon says, Prov.

xxv. 2. " It is the 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 labour necessarily attending

this business may be, yet the knowledge once obtained will richly

requite the pains taken to obtain it. " When wisdom entereth

the heart, knowledge is pleasant to the soul." Prov. ii. 10.

4. This knowledge is exceedingly useful in

Christian practice. Such as have much knowledge in divinity have

great means and advantages for spiritual and saving knowledge;

for no means of grace have a saving effect, otherwise than by the knowledge

they impart. The more you have of a rational knowledge of divine

things, the more opportunity will there be, when the Spirit shall

be breathed into your heart, to see the excellency of these

things, and to taste the sweetness of them. The heathens, who have

no rational knowledge of the things of the gospel, have no

opportunity to see the excellency of them; and therefore the more

rational knowledge of these things you have, the more opportunity

and advantage you have to see the divine excellency and glory of

them.

Again, The more knowledge you have of

divine things, the better will you know your duty; your knowledge

will be of great use to direct you as to your duty in particular

cases. You will also be the better furnished against the

temptations of the devil. For the devil often takes advantage of

persons' ignorance to ply them with temptations which otherwise

would have no hold of them. By having much knowledge, you will be

under greater advantages to conduct yourselves with prudence and discretion in

your Christian course, and so to live much more to the 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 neighbours: and so you would have less temptation

to spend the time in such conversation as tends to your own and

others' hurt.

5. Consider the advantages you are under

to grow in the knowledge of divinity. We are under far greater

advantages to gain much of this knowledge now, than God's people

under the Old Testament, both because the canon of Scripture is

so much enlarged since that time, and also because evangelical truths

are now so much more plainly revealed. So that common men are now

in some respects under advantages to know more, than the greatest

prophets were then. Thus that saying of Christ is in a sense applicable

to us, Luke x. 23, 24. " Blessed are the eyes which see the

things which ye see. For I tell you, that many prophets and kings

have desired to see those things which ye see, and have not seen them;

and to hear those things which ye hear, and have not heard

them." We are in some respects under far greater advantages

for gaining knowledge, now in these latter ages of the church,

than Christians were formerly; especially by reason of the art of

printing, of which God hath given us the benefit, whereby Bibles

and other books of divinity are exceedingly multiplied, and

persons may now be furnished with helps for the obtaining of

Christian knowledge, at a much easier and cheaper rate than they

formerly could.

6. We know not what opposition we may meet with

in the religious principles which we hold. We know that there are

many adversaries to the gospel and its truths. If therefore we

embrace those truths, we must expect to be attacked by the said adversaries;

and unless we be well informed concerning divine things, how

shall we be able to defend ourselves? Beside, the apostle Paul enjoins

it upon us, always to be ready to give an answer to every man who

asketh us a reason of the hope that is in us. But this we cannot

expect to do without considerable knowledge in divine things.

SECT. VI Directions for the acquisition of

Christian knowledge

1. BE assiduous in reading the Holy Scriptures.

This is the fountain whence all knowledge in divinity must be

derived.

Therefore let not this treasure lie by you

neglected. Every man of common understanding who can read, may,

if he please, become well acquainted with the Scriptures. And

what an excellent attainment would this be!

2. Content not yourselves with only a

cursory reading, without regarding the sense. This is an ill way of

reading, to which, however, many accustom themselves all their

days. When you read, observe what you read. Observe how things

come in. Take notice of the drift of the discourse, and compare one

scripture with another. For the Scripture, by the harmony of its different;

parts, casts great light upon itself. — We are expressly

directed by Christ, to search the Scriptures, which evidently intends something more

than a mere cursory reading. And use means to find out the meaning

of the Scripture. When you have it explained in the preaching of

the word, take notice of it; and if at any time a scripture that

you did not understand be cleared up to your satisfaction, mark

it, lay it up, and if possible remember it.

3. Procure, and diligently use, other

books which may help you to grow in this knowledge. There are many

excellent books extant, which might greatly forward you in this

knowledge, and afford you a very profitable and pleasant

entertainment in your leisure hours. There is doubtless a great

defect in many, that through a lothness to be at a little

expense, they furnish themselves with no more helps of this

nature. They have a few books indeed, which now and then on

sabbath-days they read; but they have had them so long, and read

them so often, that they are weary of them, and it is now become

a dull story, a mere task to read them.

4. Improve conversation with others to this

end. How much might persons promote each other's knowledge in

divine things, if they would improve conversation as they might;

if men that are ignorant were not ashamed to show their

ignorance, and were willing to learn of others; if those that have knowledge

would communicate it, without pride and ostentation; and if all were

more disposed to enter on such conversation as would be for their

mutual edification and instruction.

5. Seek not to grow in knowledge chiefly for

the sake of applause, and to enable you to dispute with others;

but seek it for the benefit of your souls, and in order to

practice. — If applause be your end, you will not be so likely

to be led to the knowledge of the truth, but may justly, as often

is the case of those who are proud of their knowledge, be led

into error to your own perdition. This being your end, if you should

obtain much rational knowledge, it would not be likely to be of

any benefit to you, but would puff you up with pride: 1 Cor.

viii. 1. " Knowledge puffeth up."

6. Seek to God, that he would direct you, and

bless you, in this pursuit after knowledge. This is the apostle's

direction, James i. 5. " If any man lack wisdom, let him ask

it of God, who giveth to all liberally, and upbraideth not."

God is the fountain of all divine knowledge: Prov. ii. 6.

"The Lord giveth wisdom: out of his mouth cometh knowledge

and understanding." Labour to be sensible of your own

blindness and ignorance, and your need of the help of God, lest

you be led into error, instead of true knowledge: 1 Cor. iii. 18.

" If any man would be wise, let him become a fool, that he may

be wise."

7. Practice according to what knowledge you

have. This will be the way to know more. The psalmist warmly

recommends this way of seeking knowledge in divine truth,

from his own experience: Psal. cxix. 100. " I understand

more than the ancients, because I keep thy precepts." Christ

also recommends the same: John vii. 17. "If any man will do

his will, he shall know of the doctrine, whether it be of God, or

whether I speak of myself."