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An Exhortation that all may diligently endeavour to gain
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, &c.
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, wben otherwise it will be a very beavy 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 received 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 house's, and spend the time in such talk as comes next, or such as any one's present disposition happens to suggest ?
Soine 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 cvil surmises concerning their neighbours; not considering what Christ hath said, Matt. xii. 36. idle word that men shall speak, shall they give account in the day of judgment.”
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
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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 bonour of kings to search out a matter;" and certainly, above all others, to search out divine matters. Now, if this be the honour even of kings, is it not equally, if not much more your honour ?
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 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 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 also 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 honour 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 does 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 bave 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 advan. tages 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
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 bath 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 Peter enjoins it upon us, always to be ready to give an answer to every man who asketh us a reason of the bope that is in us. But this we cannot expect to do without considerable knowledge in divine things.
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 barmony 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 loathness to be at a little expence, they furnish themselves with no more helps of this nature. They have a few books indeed, which now and then on Sabbathdays 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 shew 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 VOL. V.