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."