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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 baving 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 shewn, 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
The Usefulness and Necessity of the Knowledge of Divine
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 bearts 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 does 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, 1 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 they shall 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 beart 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 Chinesc 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 know
a ledge. 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 bave 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.
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 they 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 em. ploying 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 bath given us superior powers.' Therefore, witbout 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 busiliess 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-facully, 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 bis outward senses, his bodily appetites, a capacity of bodily pleasure and pain, and other animal faculties: and some things be 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 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 un. derstand divine things.
Tbe 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 chi fly 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 bath 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 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 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 boly 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 nuen, 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 doctrines of divinity as it is with the doctrines of philosophy and other sciences. These last are generally speculative points, ,