Wherefore, I, Lehi, prophesy according to the workings of the Spirit which is in me, (2 Nephi 1:6)
Edwards: The direct knowledge is the knowledge the Christian hath of divine things, without himself, of the truth and excellency of the things of the gospel. The reflex knowledge is that which he obtains by reflecting and looking inward upon his own heart, and seeing the operations and actings of that, and the workings of the Spirit of God therein. By this reflection, the Christian obtains to know what regeneration is; and what are those actings of the Spirit of God which are so frequently spoken of in Scripture; and the whole applicatory part of religion, which is one half of divinity, and which every natural man is ignorant of.
A Spiritual Understanding of Divine Things Denied to the Unregenerate
This formative sermon on the topic of conversion and divine light leads, as Thomas A. Schafer has pointed out, to the essay on "Excellency" in "The Mind" no. 1 and anticipates in nearly every aspect A Divine and Supernatural Light, published in 1734.1 Here Edwards contrasts the knowledge of divine things that the unregenerate and regenerate have, attributing to the regenerate a knowledge, or faith, that places them on an entirely different epistemological level.
"Natural" men can attain only a "notional" knowledge of divine things, which reaches the conscience and no further. The natural man may be well-versed in doctrine and may be very orthodox in religion, all of which in some way or other influence the way he lives. Such knowledge, Edwards avers, was seen in the Pharisees in Christ's time, who were known for their strictness of observance but who were hypocrites.
Having shown what sort of knowledge the unregenerate can have, Edwards moves on to show what sort of knowledge they cannot have. The "real and true difference" consists in a "spiritual knowledge" that is distinguished by its nature and effects.2 In describing its nature, Edwards provides an early formulation of his concept of spiritual light: "This spiritual knowledge of divine things consists in a certain clear apprehension and a lively infixed sensibleness of them that the godly have, which wicked men are destitute of." Edwards uses a variety of terms, indicating his struggle to come up with an exact definition: "apprehension," "infixed sensibleness," "spiritual illumination." Finally he must use analogy, particularly the taste of honey, previously employed by Solomon Stoddard in his Treatise Concerning Conversion (Boston, 1719). There is "a certain knowledge of God's excellency" that the natural man has not experienced, as one who has never tasted
honey "would never get so lively an apprehension of it as he had that had tasted."
Edwards subdivides this "spiritual light" into three categories: a "sight" of the truth and reality of divine things, the knowledge of the excellency of divine things and consequently of our own "deformity of sin," and "the experimental knowledge of the saving operations of the Holy Spirit." This last category is particularly important for Edwards. Just as human beings alone know what love, grief, anger, and other emotions are because they are integral to "the spirit of man," so only those with a knowledge of divine things can truly know what faith, humiliation, love, peace, and the other attributes of the Spirit are. Edwards draws directly on Locke's distinction between "direct knowledge" and "reflex knowledge," stating that direct knowledge "is the knowledge the Christian hath of divine things, without himself, of the truth and excellency of the things of the gospel," while reflex knowledge "is that which he obtains by reflecting and looking inward upon his own heart, and seeing the operations and actings of that, and the workings of the Spirit of God therein." "Experimental knowledge" comes with the reflective act in which the believer identifies for himself the likeness between his new-born state and God's will.3
The effects of this knowledge include a transformation of the heart, a purification of life, a raising of holy joy, and humility. The transformation amounts to the believer's becoming "quite another man… born again, created over a second time." Purification of life consists in practice, or following the commands of Christ. Joy is given with this spiritual knowledge because of the new awareness of the beauty and amiableness of the things of God. And where the knowledge of natural men "puffeth up," spiritural knowledge causes the individual to "lie in the dust before God" in the recognition of his sin.
In their sin and vileness lies the reason natural men cannot have this spiritual knowledge, which Edwards explores in more detail in the third major head of the sermon. The unregenerate, he states, have "no principle of nature within them from whence this spiritual knowledge can be elicited." They lack that "largeness" of heart without which the Spirit cannot operate and so can conceive of nothing beyond their "bodily senses."4 It is a qualitative deficiency that makes spiritual understanding "contrary to their natures." Their hardness of heart, the
blinding nature of sin, the power of Satan and their own lusts over their lives, and their worldlymindedness and pride all contribute to shutting out God's converting light.
Though Edwards allows that "natural reason, which if it acted, and was sufficiently enlightened, would be a sufficient natural principle," yet spiritual understanding comes ultimately from God as a gift. Christ is the "procuring cause" and the Holy Spirit the "immediate efficient cause." The Word is the means by which it is communicated. And regeneration is the "foundation of this spiritual knowledge."
Having asserted that spiritual knowledge comes only by God's gift, Edwards goes on in the improvement of the sermon to show what men can do to seek divine knowledge "in a way… that don't at all contradict man's absolute impotency and entire inability to obtain the least measure of saving knowledge." Individuals must join a change of attitude toward religion with action. First, remove "prejudice" toward religion. Also, since saving knowledge depends on doctrinal knowledge, obtain as much of it as you can. However imperfect your knowledge may be, practice "according to the light we have." Living a Christian life prepares "the mind for the infusion of spiritual knowledge." Finally, engage in the means of grace, such as reading the Scripture, hearing the Word preached whenever possible, meditating, and praying.
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The manuscript is in two booklets, each comprising an infolded quire of twelve octavo leaves, totalling forty-eight pages. The second booklet begins with the third proposition. An asterisk, the Bolton symbol, appears at the top of the first page of each booklet. In reviewing the sermon for repreaching, Edwards bracketed select passages throughout, possibly reducing the sermon to one preaching unit, but did very little revision.
But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
There6 is scarcely any similitude is made use of more frequently or is more insisted upon in the Scripture to set forth truth, religion and the gospel by, than light.
Thus God is compared to the luminary, for it is said he "is light, and in him is no darkness at all" [1 John 1:5]. And so Jesus Christ is resembled to the sun, is called "the light of the world" [John 8:12], the morning star [Revelation 22:16], etc. And gospel truth is as the light that is shed down from this luminary upon us, and enlightens the spiritual world. He sheds around spiritual wisdom in the minds of those men he enlightens, as the sun diffuses his beams in the atmosphere.
This spiritual wisdom is the subject of this chapter, wherein the Apostle is declaring to us how far it excels the wisdom of this world, and it as it were disdains all those little superficial ornaments and trivial decorations with which the wise men of this world were wont to set off their wisdom. For the wisdom of this world indeed needs some adventitious ornaments to set it off, and receives great advantage by the excellency or elegancy of speech, and by being professed and favored by the great and rich men of the world.
But the wisdom of God needs not be dressed up in such gay clothing.
Such ornaments are vastly too mean for divine truth, which is most amiable in her own native beauty and genuine simplicity, and is as beautiful in a poor man or a babe, as in a prince, and as powerful in Paul's weakness and fear and much trembling, as it would be in all the wisdom of the philosophers and eloquence of their greatest orators.
For the power of divine light don't depend on the eloquence of the speaker, but upon the demonstration of the Spirit of God. See the 1 Corinthians 2:4, "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power."
For there is another teaching necessary in order [to] the reception of this wisdom, even the teachings of the Holy Ghost: for it is a sort of wisdom that is both out of the powers of the greatest worldly wise men to teach, so as to make to understand, and out of the reach of men of the greatest learning and natural understanding to understand of without divine teachings. 1 Corinthians 2:13–14, "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."
1. What is that knowledge the Apostle speaks of. 'Tis the knowledge of the things of the Spirit of God; that is, the knowledge of those things that proceed from the Spirit of God, that he is the fountain and author of, either by inspiration of the Scripture or by saving illumination.
2. The opposition of this knowledge to the "natural man," by which must needs be understood the unregenerate, inasmuch as 'tis opposed to the spiritual man, in the beginning of the next verse: he "receiveth not those things of God's spirit," yea, "they are foolishness to him." He not only don't receive them, but he rejects them. They appear foolish to him. He can see no manner of excellency or beauty or wisdom in them. It appears all quite tasteless, insipid, senseless and foolish to him. Yea, such is the contrariety and inconsistency, that he cannot know them. A natural man and the knowledge of the things of God's Spirit are quite repugnant and incompatible.
3. How are they known and understood: that is, spiritually, because they are "spiritually discerned."
4. By whom: by him that is spiritual. "But he that is spiritual judgeth all things" [1 Corinthians 2:15]; that is, he whose heart and mind are spiritualized, and purged from the dregs of earth and carnal lusts. For the minds of wicked [men] are become carnal and fleshly and earthly; but when they are regenerated, they are made spiritual and heavenly.
This7 is very plain from the words of the text. The meaning of the text is so far indisputable and past controversy, nothing can be plainer, that the words of our text do assert that there are some things that the natural man perceiveth not and that he neither8 can know as long as he continues a natural man and that are discerned no other way but spiritually.
Therefore whatever objections natural and unconverted men may make against this, fancying that they have as much understanding and as much knowledge as the godly, their mouths must be stopped by the plain assertion of Scripture. The great and learned men of the world perhaps may have a hundred times the notional knowledge of divinity, when yet the humble, plain, illiterate Christian really hath an understanding that is above, that he never has reached to and cannot attain.
We shall thus methodize our handling of this truth: we shall show,
I. What knowledge of divine things may be obtained by natural men.
II. Describe that spiritual knowledge of divine things, which natural and unregenerate men are destitute [of].
III. Why natural men cannot have this knowledge.
IV. How those that have it, come by it.
I. What knowledge of divine things may be obtained by natural men.
First. Natural men may obtain a large notional knowledge and understanding of the doctrines of divinity. They may be very well [versed] in theology, and may have read abundance of books which treat of divinity with much learning and great strength of reason.
They may very much excel ordinary Christians in this,
may have a very clear head, and
may be able nicely to distinguish and to penetrate narrowly into the criticisms of divine theorems;
yea, may see further than most men,
may be very able to instruct the common and ordinary Christians and to tell them many things they never knew before;
yea, may be able to help them very much to that knowledge which shall be very useful to them and be a means of an increase of their spiritual illumination; and
may be able to speak of things very affectingly and so as shall have a considerable influence to the bettering of the hearts and lives of those that hear him.
He may have such knowledge that he may be able to dispute very artfully and cunningly about theological matters, and may be able to stop the mouths of his opponents,
yea, although they are true Christians, and have that saving knowledge which they are destitute of;
may have such an understanding of divinity that he shall be able to give very proper and clear answers to an examiner, one that examines him about the principles of religion;
may have a great notional knowledge of the meaning and interpretation of Scripture,
and may be able to solve the knots and intricacies therof and to reconcile the seeming repugnancies,
and may talk very knowingly about the mysteries of religion;
may give nice distinctions about the Trinity, and about the incarnation of Christ, and the hypostatical union of the two natures;
may talk learnedly of original sin, Christ's satisfaction and the eternal decrees of God; and
may have some sort of love to studying and reading about such things for the satisfaction of his curiosity, and perhaps
may have enough of this kind of knowledge to be a doctor or teacher of others that are weak.
He may have all this, and yet be the very man the Apostle speaks of when he says, "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them."
The Pharisees, amongst the Jews, were men of very much of this kind of notional knowledge. They were the great doctors of their nation, and made it their business very much to study the law of Moses, that they might teach others. They were the great divines of that nation. Nicodemus was a master or doctor in Israel, because he was a Pharisee (John 3:10). The apostle Paul speaks of it as a great privilege he had enjoyed, that he was brought up at the feet of Gamaliel, who was a Pharisee [Acts 22:3, Acts 5:34]. The Scribes and Pharisees were great disputants in matters of divinity. This appears by their so often endeavoring to ensnare Christ in their disputings; but yet they were often reproved by Christ as being some of the worst of men.9
Second. Natural men may be very orthodox in their notional knowledge.
They may be neither Papists nor Socinians nor Arminians, but in the general believe as the orthodox part of the world does believe:
yea, may be very zealous in their kind of zeal for orthodoxy,
may be very hot against false doctrine, exceeding zealous for the profession of their country and the belief of their forefathers, and against all innovations in the manner of worship;
may have a great zeal, such as 'tis for the right way of church government, and
may be very good disputants for the right, and
may be able to beset others, and it may be to convince gainsayers:
and yet the things of the Spirit of God may be foolishness unto him.
Third. Natural men may have that knowledge which may have some influence on their lives. Their conscience thereby has the greater advantage, for although their understandings are not savingly enlightened, yet their consciences are enlightened: for it's impossible but that a man that knows and is versed in the study of divinity, should know his duty better, and know better what is sin. It's impossible but that he should have clearer notions of the aggravations of sin, cæteris paribus, than if he were ignorant and unlearned; and therefore his conscience is more enlightened, and when he commits sin, it is more against his conscience than it otherwise would be. It is against more light. And therefore his light and knowledge may have some influence to restrain him, and he may live the better for his knowledge, and yet be one of those that cannot know the things of God's Spirit because they are spiritually discerned.
Thus we have shown what knowledge natural men may have. We proceed nextly,
II. To speak to that spiritual understanding of divine things which they cannot have.
And here, our answer is to show the real and true difference between this spiritual knowledge and the knowledge which natural men have, [and to] give that description of the nature and effects of this spiritual knowledge of the things of the Spirit of God as do distinguish it from other knowledge. And here, first, we shall give the distinguishing nature of [it]; and second, its distinguishing effects.
First, then, as to its nature. This spiritual knowledge of divine things consists in a certain clear apprehension and a lively infixed sensibleness of them that the godly have, which wicked men are destitute of. Men may have a great deal of notional knowledge about things, and yet not have a lively and sensible idea of them.1 Some things are conceived of as a kind of dream, a mere chimera and imagination; and others conceived of as2 real certain. There is a vast difference between our conceptions of what we read of in a story or romance and our conceptions of things that we daily converse [of]—though perhaps we have heard this romance so often that we have as great a notional knowledge of the several parts of it as we have of those things that we ourselves are knowing to by our senses.3
When we read an history of a thing that was acted many centuries or4 years ago, and at many thousands of miles' distance, and perhaps we think it may be probably true: yet we have not at all the same kind of conceptions of the matter as one that was present upon the spot, and saw and heard all that was done, although perhaps we have read and studied the history so much that we can tell the story better than he that was present. The thing is, we han't so lively an apprehension of the things that were done as those that were present; and therefore the things don't affect us at all [in] the same manner as it did in the time the persons that were actually concerned in the matter. The matter don't seem so real to us. The apprehension is nothing near so lively.
So the difference of the knowledge of the spiritual man from the knowledge of the natural man is of the same kind: for the eyes of believers are opened, they do as it were see divine things. There is a certain intenseness and sensibleness in their apprehension of [them], a certain seeing and feeling. It is difficult fully to express what it is, but there is truly a spiritual light that the wicked have not, nor cannot have. It is not absurd nor incredible that it should be so, for we may very easily conceive [it]: we have sometimes a more sensible apprehension of temporal things than at other times, though perhaps no better notional knowledge; yet at some times we see things in such a light, and such an appearance, as abundantly more affects us: and why may there not be as great a difference in spiritual things?5
The natural man knows that he has not a very lively sense of the things of the Spirit of God. Though perhaps he has heard and read much about God's attributes concerning the redemption by Christ, yet his sense about these things is not deep, intense and affecting. This wicked men themselves know, and why should they think it impossible but that there should be a lively sense that others have, though they have [it] not?
It6 may be the natural man may have a great notional knowledge concerning God's attributes—how he is the most excellent of all beings, and has infinite perfection; is the fountain of all excellency and loveliness; is immensely holy and merciful, and the like—yet he has not half so deep and lively an apprehension of God's amiableness as he has of the beauty of some things earthly. Though he can talk as well and as rationally as most about the gloriousness of God, yet he loves him not half so well as some other things. And what is the reason? It must be because he does not discern this gloriousness of God, how well soever he can talk of [it]. It must be because there is a certain knowledge of God's excellency that he has not. Though he thinks he knows a great deal of divinity, yet some Christian, that he looks upon as ignorant in comparison of [himself], has a great deal better apprehension of God's loveliness than he; it is plain to a demonstration, because [the Christian apprehends] him better.
We7 may very easily conceive wherein lies the difference. The knowledge of a thing is not in proportion to the extensiveness of our notions, or number of circumstances known, only; but it consists chiefly in the intensiveness of the idea. Thus8 it is not he that has heard a long description of the sweetness of honey that can be said to have the greatest understanding of it, but he that has tasted.9 If a man should read whole volumes upon this one subject, the taste of honey, he would never get so lively an apprehension of it as he had that had tasted, though it were but from [the] tip of his rod. Now God has infused such a lively apprehension into the minds of the godly of divine things, as if they had tasted.
The1 spiritual illumination of the minds of believers is resembled to tasting. Canticles 2:2–3, "And his fruit was sweet." 'Tis no wonder that none can tell how sweetly the fruit of the Tree of Life is but those that have tasted; no wonder that none know that the Lord is gracious so well as they that have tasted and seen. Believers have had those excercises of soul towards spiritual things that are very well represented to tasting: they have tasted of the bread of life by faith [John 6:35], they have drank of the water of life [John 4:14], they have tasted of the wine and milk that Christ has given [John 2, 1 Peter 2:2–3]. 'Tis these only that can testify from their own knowledge that the judgments of God are sweeter than the honey and the honeycomb.
This spiritual knowledge of the godly is resembled also to smelling a sweet perfume. Thus Christ is called "a bundle of myrrh," for the sweetness of it to the smell. Canticles 1:13, "A bundle of myrrh is my well-beloved unto me." Thus he is said to be a rose and a lily, in the beginning of the second chapter, because of their odoriferousness. And so Canticles 5:13, "His lips are like lilies, dropping sweet-smelling myrrh." Now there are no descriptions, however accurate, of the smell of sweet-smelling myrrh that can give anyone to understand it as those that have actually smelled it.
The2 knowledge of the natural man about spiritual things, is very much like the knowledge of those that are born blind have of colors from the descriptions of them, or one born deaf has of sounds; but the spiritual understanding, of those who have their eyes open and their ears unstopped. 'Tis a sight of spiritual things.
However the natural man may have heard and read and studied about divine things, he never saw them,3 he never had a spiritual sight of them. This spiritual understanding is like a gleam of light that breaks in upon the soul through a gloomy darkness.
Of all the similitudes that are made use of in Scripture to describe to us this spiritual understanding, light is that which doth most fully represent it and is oftenest used.
The believer, when he first discerns the things of the Spirit of God, he is called out of darkness into marvelous light (1 Peter 2:9). They are turned from darkness unto light (Acts 26:18); their minds are as it were filled with light after a long night of darkness.
Christ came to open the eyes of the blind and to unstop the ears of the deaf in this sense more especially, more than any other.
This spiritual light may be divided with respect to that object of it, whereby it is distinguished from the knowledge of natural men: first, 'tis a sight of the truth and reality of spiritual things; second, of the excellency of divine and spiritual things; third, an experimental understanding of the operation of God's Spirit.
1. 'Tis a sight of the truth and reality of divine things. There are some things that do appear real to us and others that, although we may give a sort of assent to them, appear only imaginary. Thus when men are actually in the presence of a king, why, then it seems real to them. But if natural men are told that they are in the immediate presence of God, have they any realizing sense of it? Although it is in him they live, move and have their being, have they a sense anything like the former? When they are in the presence of some great man, they are watchful of their actions, lest they should do something that is offensive to his eyes; but they take no more care to act so as to please God, anymore than if they thought themselves concealed from his eyes. But it seems real to the godly, and therefore they act under a realizing sense of it.
The futurities of heaven and eternal judgment, they appear as real unto those who are spiritual. When they hear the promises of reigning with Christ in heaven and enjoying of him there in great glory, their being acquitted at the day of judgment, and presentation without spot to the Father, these things appear to be really true to believers, and those whose minds are spiritualized. But [to natural men] they are like a mere dream, a fable and imagination; their belief of them is so slighty and covertly, that it don't at all, or very little, affect them.
The child of God doth as it were see and feel the truth of divine things even intuitively; that is, they see so much of religion, that they plainly discern that it must needs be the offspring of God. They can feel such a power and kind of omnipotency in Christianity, and taste such a sweetness, and see such wisdom, such an excellent harmony in the gospel, as carry their own light with them, and powerfully do enforce and conquer the assent and necessitates their minds to receive it as proceeding from God, and as the certain truth. They bring so much of the image of God with them, that it is plain beyond question that they are from him. They come into their minds bearing the certain marks of truth upon them, and carrying the broad seal of heaven before them.
The4 believer sees more force in the reasons and arguments that evince religion than other men, and besides, has more arguments for it than others. The truth of the gospel to them is plain from the effects it has in their hearts, and from what they themselves have experienced of its power, and seen of its excellency.
2. That spiritual knowledge, which all natural and unregenerate
persons are destitute of, is the knowledge of the excellency of divine things. The natural man may hear that they are excellent, and say that they are excellent, and may also be able to make fine speeches of God's glory, and of the excellency of holiness and the like; but it is the savingly enlightened Christian alone that knows and that sees they are excellent. The spiritualized regenerate soul sees a beauty and an amiableness, and tastes an incomparable sweetness, that is altogether hidden from the wicked.
Thus with respect to earthly beauty, 'tis not the hearing of elegant descriptions of a beautiful face that can ever make a person have a sense of the sweetness and amiableness of the beauty; 'tis not the slight notion of beauty by hearsay that causes love to burn in the heart: but it is the sight of the eye. One glance of the eye doth more than all the most particular descriptions that can be given. Thus unbelievers know nothing about spiritual beauty but by hearsay; but to the godly, God has given a glance, opened to the immediate view of their minds, and there breaks in upon their souls such a heavenly sweetness, such a sense of the amiableness, as wonderfully affects the heart, and even transforms it. He sees things in a new appearance, in quite another view, than ever he saw before: he sees an excellency in God; he sees a sweet loveliness in Christ; he sees an amiableness in holiness and God's commandments; he sees an excellency in a Christian spirit and temper; he sees the wonderfulness of God's designs and a harmony in all his ways, a harmony, excellency and wondrousness in his Word: he sees these things by an eye of faith, and by a new light that was never before let into his mind.5
From6 this knowledge of divine excellencies follows the knowledge of spiritual deformities, and is from the same principle. The same knowledge whereby he knows the excellency of holiness and the beauty of Jesus Christ, he also knows the deformity of sin, and their own vileness by reason of it: for if holiness appears excellent to a person, it follows of course and necessarily that the contrary to holiness should appear deformed. For it is a contradiction to suppose that a person should think holiness lovely and the direct contrary to holiness lovely too; but if one appears amiable to him, the other must
appear deformed, and he himself must also appear deformed to himself, because he was defiled. Wherefore we have not distinguished this kind of knowledge from the knowledge of spiritual excellencies, for it is not distinguishable.
3. This spiritual knowledge, which all natural men are destitute of, is the experimental knowledge of the saving operations of the Holy Spirit. This is more especially called the knowledge of "the things of the Spirit of God," that is, of those things which he does, of his operation on the mind and heart. This may be what is especially pointed at in the eleventh verse of our context: "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." The comparison is very lively and the puissanity very strong. The things of a man are understanding, memory, will, joy, sorrow, anger, and the like. Now nothing knows what these are but the spirit of man that is in him. We know what love, and grief, etc. are, because we have felt them within ourselves. Otherwise, it is not all the men in the world could make us understand what they are. This the Apostle means when he says, "For what man knoweth the things of a man, save the spirit of man that is in him?"
On the other hand, as to knowledge [of] the things of God's Spirit, they are such as faith, humiliation, divine love, peace of conscience, spiritual joy, and the like. Now none can truly tell what these be, and have a real apprehension of them, but them that have felt them within themselves. Without this, they cannot attain to a right notion of them by the most accurate descriptions, any more than we could know by a description what love and grief are, if we had never felt anything like them. And this the Apostle means when he says, "Even so, the things of God knoweth no man, but the Spirit of God."
There is a direct knowledge, and there is a reflex knowledge.7 The direct knowledge is the knowledge the Christian hath of divine things, without himself, of the truth and excellency of the things of the gospel. The reflex knowledge is that which he obtains by reflecting and looking inward upon his own heart, and seeing the operations and actings of that, and the workings of the Spirit of God therein. By this reflection, the Christian obtains to know what regeneration is; and what are those actings of the Spirit of God which are so frequently spoken of in Scripture; and the whole applicatory part of religion, which is one half of divinity, and which every natural man is ignorant of.
The godly, having this experimental knowledge, it wonderfully enlightens to the understanding of the gospel and the spiritual and true meaning of the Scripture, because he finds the same things in his own heart that he reads of. He knows how it is, because he feels it himself. And this makes that [that] he reads, the Scripture and other spiritual books, [appear] with much more delight than otherwise he would do. This makes him delight much more in those discourses, books and sermons that are most spiritual, which others have the least relish of. Romans 8:5, "For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit."
Thus we have told you what this spiritual knowledge is, as distinguished from all kind of knowledge that natural men have as to the nature of it. Nextly,
Second. We shall give you the difference between this spiritual knowledge of divine things and the knowledge of divinity that natural men have as to the effects of it. This difference as to the effects is fourfold:
1. The first difference is, this spiritual knowledge transforms the heart, the other doth not. The believer hath got such a sight and such a knowledge of things that, ever since, he is become quite another man than he was before. It has exceeding altered his internal tempers and disposition. The knowledge that he has is so substantial, so inward, and so affecting, that it has quite transformed the soul and put a new nature into the man, has quite changed his very innermost principles, and has made things otherwise, even from the very foundation, even so that all things are become new to them. Yea, he is a new creature, he is just as if he was not the same, but were born again, created over a second time. That light and knowledge has been let into his soul that has so affected him that he has a new nature, just as if a new spirit were infused into that body; of an angel of darkness has made an angel of light of him; has brought the image of God upon him; has made him of an heavenly temper and an angelical mind; has sweetened and mollified his dispositions; and of an heart of stone hath made a heart of flesh, of bitter has made sweet, and of dark has made light. This is the effect of true and spiritual [knowledge] of divine things. 2 Corinthians 3:18, "But we all, as with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory even as by the Spirit of the Lord."
Now though natural men may have considerable knowledge in divinity, yet it has not this effect upon them. They may read and study, for hours together, and leave off with the same heart as they had when they began, and carry the same temper and disposition.
2. The second difference between this spiritual knowledge of divine things, and other knowledge, as to their effects, is that the one purifies the life, the other doth not. This spiritual knowledge is a practical knowledge, that which is accompanied with practice of what is known. Those that spiritually know Christ, they keep his commandments. 1 John 2:3, "Hereby we do know that we know him, if we keep his commandments."
But it is not so with respect to that knowledge that the natural man hath, although, as we have already said, their knowledge may so far influence them as to cause some better [way] of life, by awakening and giving advantage to their consciences. Yea, there is but a partial alteration, which is universal in those who have this true and spiritual knowledge.
3. Another difference is that this spiritual knowledge raises a holy joy in the mind, but the knowledge of natural men doth not. The knowledge of natural men may raise something of pleasure, because it satisfies their curiosity, or because it satisfies their ambition. So they may have pleasure by thinking that they know more than others.
But this is not the joy we speak of. The believer is filled with joy because he is pleased and delighted with the sight. The knowledge itself is a sweet sort of knowledge to him. He loves to view and behold the things of the Spirit of God; they are to him the most pleasing and beautiful objects in the world. He can never satisfy his eyes with looking on them, because he beholds them as certain truths and as things of all the most excellent. It is the nature of man to love to know the truth and also to love to behold the things that are beautiful and amiable; but the believer is convinced, yea, he plainly sees, that spiritual things are both these. Proverbs 2:10, "When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul."
4. The fourth, and last, and most distinguishing difference between the true spiritual and other knowledge, is that one puffeth up and the other makes more humble. The more knowledge the natural man hath, the more is he elated and lifted up in his own esteem. 1 Corinthians 8:1, "Knowledge puffeth up."
But the more spiritual knowledge the godly have, the more humble are they. They are not lifted up thinking that others know not so much as they; no, but the more they have of this knowledge, the more they know of their own vileness, the more they loath themselves, the lower they lie in the dust before God, the more meek and poor in spirit are
they, the more are their hearts broken for their sin. Because they have seen God, by this knowledge they say, therefore, "I abhor myself in dust and in ashes" [Job 42:6].8
We are therefore come now to consider,
III. Why natural men cannot have this spiritual knowledge.
The9 reason, in the general, is because they have a nature that is not susceptive of this knowledge, but repugnant to it. They have no principle of nature within them from whence this spiritual knowledge can be elicited. All that is within them resists it, and is repugnant to it.
They have indeed natural reason, which if it acted, and was sufficiently enlightened, would be a sufficient natural principle; but their1 reason is so darkened, and their souls are so much2 debased by sin below reason and what is reasonable, that such high, spiritual and glorious things cannot enter into their souls. Sin has made their souls in this respect of a beastly nature, and you may as soon infuse the learning of schools and universities into the beasts, as3 infuse into a natural man this spiritual understanding.
Their souls are too gross and earthly to receive and be made the subjects of such pure and refined light and truth. They have a contrariety to it. Therefore they seem foolishness unto him, neither can he know them. It is not possible for that which is of so pure a nature to enter into that which is so filthy as the unregenerate soul.
There4 is such a contrariety, that we may as soon expect to make friends of fire and water, or of light and darkness, as to make the natural man receptive of spiritual understanding.
We are not easily made to have a clear apprehension of those things which we have no manner of natural inclination to. Children will never be made thoroughly to learn that which they have no inclination to. They never will be expert at that kind of learning which is quite contrary to their natural disposition. We can never be made to beat it into them. Much less can the apprehension of the truth, reality and excellency of the things of God be beat into the natural man, who is not only
destitute of all inclinations to spiritual things, but is as full as he can hold of an antipathy against them.
No5 man can discern these things any other way than by the Spirit of God, which natural men are altogether destitute of. The Apostle gives the true reason why the natural man perceiveth not the things of God's Spirit: "Because they are spiritually discerned," that is, by God's Spirit. 'Tis no more of a wonder why the natural man cannot be made to discern spiritual things, than why the beast cannot conceive of man's reason and intellectual actions: for this spiritual knowledge is [as] much above that which is natural as reason is above the conceptions of beasts.
And6 God will never, never give his Spirit and spiritual knowledge to natural men while they yet remain loathsome and filthy. God will never allow of such a confused mixture as this. He will never allow of such an incongruous jumble in the nature of things, that spiritual and angelical light should be in a natural man, who is all over loathsome and abominable, before he is purged and sanctified. God is the God of [peace] and not of confusion [1 Corinthians 14:33], neither will he cast pearls before swine [Matthew 7:6]; but he sanctifies and purifies the soul before he makes it the receptacle of things so pure and precious.
This7 is very plain from experience as well as Scripture and reason. We see that there is no beating of spiritual knowledge into carnal men. We see that the reality, certainty and excellency of them will not sink into their souls. Though they are made never so plain, though the light shines right in their faces, and though we charm to them never so wisely, they will not hear (Psalms 58:5). They have not eyes to see, nor ears to hear. It is no wonder that we cannot make those see to whom God has given no eyes, and those to hear who have no ears. When sinners are enlightened, God gives them eyes and ears and an understanding heart, whereby is intimated that they had none before.
First.8 The reason why they don't conceive of the truth and reality of spiritual things, is because they have not largeness of heart enough.
The views of some men are confined to a narrow compass, can't take in the great and glorious things of another world as this; but other men, to whom God has not given this largeness of heart, nothing seems real to them but what they see with their eyes, and is the object of
their bodily senses. The reason of this is a certain narrowness of soul, that has but a very scanty and confined knowledge, confined to the dust they tread on. This world appears great to them, and worthy to set their hearts upon. 'Tis because of a littleness of soul; they are like insects, worms and ants, to whom a little hillock looks like a mountain, and a spire of grass like a tree, and not like men, who tread these things under their feet as very little things not worthy the minding.
So they are of very narrow views and conceptions with respect to time. They can see no farther than just before them, and the things of another world, they are too great and too far off for them to behold. 1 Peter 1:9. "But he that lacketh these things is blind, and cannot see far off." This is from a certain littleness of soul, and a pitiful scantiness and narrowness of mind, that they can't realize the things of another world because they can't see them, will not realize things that are to come because they be not present.
But to the spiritual man, God hath given largeness of heart, greatness of soul, that he sees and understands the things of the spiritual world as well as this. It's beneath the greatness of their souls to be confined to a little clod of earth, and to a seventy years. They see things at a distance, and can see the reality of things that are to [be] thousands of years hence, as well as at present.
Second.9 The reason why they cannot see the excellency of spiritual things is very plain: because it is contrary to their natures. It is a contradiction to suppose that those things should appear excellent to us that are contrary to our natures and inclinations, for if they did appear excellent, they would not be contrary to us, but very agreeable. The wicked is full of a principle of enmity to divine things—and what wonder is it, that those things that we are full of enmity to, should not be amiable to us? No more of a wonder than that we can't love and hate a thing at the same time.
But particularly, as to those particular causes which make the nature not receptive of spiritual understanding, they are:
1. Hardness of heart. Their hearts are so hard, that the rays that beam forth from Christ will not enter at all, but do all rebound as from a rock or a marble wall.1
2.2 It is from the blinding and deceitful nature of sin. The nature of sin is to blind and deceive; it is the spawn and offspring of the devil,
that great deceiver, who makes it his whole business to deceive. Deceit is the foundation of sin: it was through deceit that it was first brought into the world, and by deceit is it kept up and maintained in the world; and by sin is deceit kept up in the world: deceit is the very nature, root, stock and branch of sin. There is nothing pertaining to sin but what would immediately fall to the ground if deceit was removed, so essential is deceit to sin. Deceit and sin live together and perish and die together.
Sin, when it has got possession of the soul, immediately beclouds and bewilders it and fills it with darkness; fills it with a thousand false imaginations and conceptions, many senseless dreams and ridiculous apprehensions; makes men fools and sots and mad; makes them think that they can find happiness in earthly things; makes them think that silver is better than God himself; makes them imagine that seventy years' happiness now is better than an eternity of happiness herafter; makes them think that escaping eternal damnation is not worth the seeking for, nor everlasting happiness in heaven worth the praying for; makes them think that they shall be great gainers if they can get two or three hundred pounds, and lose themselves forever to pay for it: such senseless imaginations and dreams as these doth sin fill the mind with.
It bewitches and strangely charms and bewilders men, fills their eyes with smoke and stops their ears, and fills their souls with a thousand confusions. Wherefore 'tis no wonder that those cannot understand spiritual things, who have this deceitful thing reigning in their hearts. Hebrews 3:13, "Lest any of you be hardened through the deceitfulness of sin."
3. The third thing that hinders natural men from understanding spiritual things, is the interest that Satan has in and the power he has over their hearts.
Satan has a kingdom in wicked men's hearts. There he has a throne, and there he makes his residence and keeps his court. The entrance is easy for the devil into wicked men's hearts; the doors always stand open for him, and as long as he has such power in the heart, he will take effectual care that no divine light enters there. He'll keep out spiritual truths. He must be cast out by God's almighty power before any divine understanding will find admittance there. He holds his kingdom by deceit and darkness. 'Tis the devil that blinds their minds. 2 Corinthians 4:4, "In whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the
image of God, should shine unto them." Therefore devils are called "the rulers of the darkness of this world" (Ephesians 6:12).3
4.4 [The fourth] thing that hinders are the lusts of the flesh. They love sinful pleasures, carnal and sensual delights, which do becloud their souls and muddy their understanding, so that no light can enter in. They don't love to believe, and to see things that are contrary to those pleasures.
5.5 Worldlymindedness. How exceedingly are men blinded by their own interest. What is strong enough to overcome the prejudices of interest but God alone? What will not men believe if the thing believed makes for their worldly interest, and what will they not disbelieve, when the belief makes against their interest? How exceeding blind are men in such matters, all of us can witness. Mark 4:19, "And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful."
6.6 And lastly, pride is a very great obstacle to the entering of divine light, yea, and such an obstacle as will eternally prevent it, till it be mortified. The knowledge which natural men have heightens pride, but pride fatally prevents spiritual knowledge. Pride hinders men from seeing the excellency of God and amiableness of Christ, and makes them set up themselves as the most excellent. It hinders them from receiving the gospel, which is all founded in humility. They don't care for those doctrines which require such lowliness, humility and meekness of mind, which teaches us to empty ourselves of ourselves that God may be all to us; teaches to lay ourselves in the dust that God may be exalted; teaches to renounce all our own righteousness and strength that free grace may be exalted; teaches us the necessity of becoming as little children if we would enter into the kingdom of heaven. The pride of the heart resists all these, and will not give them admittance.
Neither will God give light to those whose hearts are thus filled with pride, who thus depend on themselves. He'll leave them to boggle for themselves in the dark, seeing they will needs walk by their own candle and by the sparks which they have kindled. God will give them no other light, but will leave them to stumble on the dark mountains of
death; but he will teach and instruct and enlighten the humble souls, who humbly and seeing their own insufficiency look to him for his instruction. Psalms 25:9, "The meek will he guide in judgment; the meek will he teach in his way."
IV.7 We are now come, in the fourth place, to show how those that have this spiritual understanding come by it.
First. The procuring cause is the merit and intercession of Jesus Christ. All that the believer hath is purchased and procured by Christ Jesus; all God's gifts are given through him, as well sanctification as glorification.
Second. The immediate efficient cause is the Holy Spirit. It is observed that things, according to their worth and excellency, are the more difficultly or the more easily [had]. Dirt, wood and stones are easy enough to be had, but silver and gold and precious stones are more difficultly come at; but yet these may be found by the art of man. Job 28:1, "Surely there is a vein for silver, and a place for gold where they fine it." Job 28:6, "The stones of it are [the place of sapphires]: and it hath dust of gold." But this spiritual knowledge we are speaking of is not to be obtained by human researches. Job 28:12–19:
But where shall wisdom be found? and where is the place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. The depth saith, It is not in me: and the sea saith, It is not with me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold.
God reserves this spiritual knowledge as his own gift. 'Tis his prerogative to give this, by letting in his divine light into the mind. Proverbs 2:6, "For the Lord giveth wisdom; and out of his mouth cometh knowledge and understanding."
Others' knowledge may be obtained by the art of man, but this is God's immediate gift. None other but the Spirit of God can remove those obstacles that are in the way, can give largeness of heart enough,
can remove that hardness which is natural, can dispose Satan, can conquer lusts, lift the soul from the earth, and abase pride.
There is an indisputable reason why none can teach the things of God but the Spirit of God: because none other can know the things of God but his Spirit. The Scripture is very full of this doctrine, that all spiritual saving light is given by the immediate teaching of God's Spirit.
Third. The means whereby this knowledge is communicated to us is his Word. And this is the only likely way ever to obtain this knowledge, to converse very much with the holy Word of God, frequently to read the holy Scriptures. And if anyone is seeking after spiritual understanding, and does not this, he can reasonably expect no other than [to be] disappointed; as well as diligently attend on his Word preached, according to his ordinance (Hebrews 4:12).
Fourth. The foundation of this spiritual knowledge is a regeneration of the heart. 'Tis not the natural man, whose very nature is sin, whose soul is darkness and filthiness, that is capable of this spiritual, bright and pure light. There is an necessity of the removal of the darkness, deadness and stupidity of the soul before it can be thus enlightened. Man must be made of an angelical nature before he has angelical knowledge; he must be made partaker of the divine nature before he is partaker of divine light. This necessarily follows from our doctrine: for if the natural man cannot {have this spiritual knowledge, then he must come to see the excellency of divine things}.8
I. Hence we learn the excellency of godliness. Knowledge by all men is counted an excellent [thing]; those who are knowing and understanding persons are esteemed more worthy, more excellent and honorable than others. 'Tis what men very much seek after, that they may be accounted to know more than others, and to see further into things. Men generally esteem it one of the highest commendations that can be given them, to say they are knowing, understanding, seeing men; they highly value themselves upon this, and look down upon poor ignorant persons as beneath them and unworthy to stand in equality with them. And nothing is esteemed more ignominious and disgraceful through the world in general than to be a fool; nothing men seek more to avoid
than to be counted fools. 'Tis a note of the highest disdain, to call "Fool!"; and so it be of ancient times. Matthew 5:22, "But whosoever shall say, Thou fool, shall be in danger of hell fire."
This is agreed upon amongst all nations, that knowledge is excellent and desireable, and folly and ignorance base and unworthy. Wicked, debauched and the most profligate persons agree in this: they will mock and deride those whom they account fools, and such have the highest place amongst them as are accounted most witty and sagacious—although their cunning and wit is the lowest kind of knowledge, and vastly inferior to this excellent divine knowledge.
'Tis the godly that are the wisest, most seeing and understanding of mankind. They have a degree of knowledge that is so high, that it's out of the reach of all natural men. Men highly esteem themselves when they have obtained the knowledge which is out of the reach [of others], and that other men cannot find out; but the godly, they have an high and an excellent knowledge that none of the princes of this world can attain to. 'Tis too high for natural men's sight; 'tis too bright for their eyes, too deep for their penetration, too great for their narrow comprehension, too noble for those that are so base.
Wicked men indeed have knowledge, but it's a low and narrow sort of knowledge. They have knowledge of the things of the earth, concerning the appurtenances of this clod of dirt; their knowledge is concerning the objects of their senses, what they see and taste and smell. They know of things that are under their feet. They know things that are present, and will presently vanish. Children know nothing but their toys and play. Some ignorant persons' knowledge reaches but a very little way, no further than they have seen with their eyes; others have a more extensive knowledge, who see in[to] the nature and reason of things. But the most excellent of all is that which views the great Creator, the first and the last, takes in the highest heavens and looks to the end of eternity. This is the greatest, best, most excellent and noble knowledge. This is far better than that knowledge which other men have knowledge of, gross matter and terrestrial things. 2 Peter 1:9, "He that lacketh these things is blind, and cannot see far off." This is called "wisdom," καιξοκην, by way of eminency in Scripture, and is there represented as above all things excellent. Proverbs 3:13–15, "Happy is the man that findeth wisdom; and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain therof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her."
The godly men in Scripture account are the wise men. Proverbs 3:35, "The wise shall inherit glory"; Proverbs 13:14, "The law of the wise is a fountain of life." Matthew 25:2—sinners in Scripture account are the greatest fools, and are [called] so very often. Psalms 107:17, "Fools because of their transgression, and because of their iniquities, are afflicted." Proverbs 1:22, "And fools hate knowledge." Proverbs 10:21, "Fools die for want of wisdom."
Hence therefore, seeing it is so, as Proverbs 17:27, "A man of understanding is of an excellent spirit," we may justly draw that conclusion, Proverbs 12:26, "The righteous is more excellent than his neighbor."
II. Let us be moved by this doctrine to seek earnestly for other knowledge. What unregenerate men ever have, 'tis the knowledge that none have but the children of God, and the knowledge that makes those who have it his children. As you have heard, it transforms the heart into the divine image and changes the life to the divine pattern.
But9 perhaps you will say, To what purpose will it be to seek after spiritual knowledge, seeing that "the natural man perceiveth not the things of the Spirit, neither can he know them"? If they cannot be known without the extraordinary illumination of God's Spirit, if it is not in man's power to obtain it, but 'tis God alone who gives it, to what purpose will it be to seek this knowledge? Here we shall tell you which way you shall seek divine knowledge, in a way very likely for success, the way that God himself has directed to, and a way that don't at all contradict man's absolute impotency and entire inability to obtain the least measure of saving knowledge:
First. Let all prejudices against spiritual knowledge be cast away. There are many who entertain prejudices against all spiritual experiences that are talked of. They hear ministers of the gospel speak much of saving illumination, of light let in, of discoveries, of conviction, of a sense of our own vileness, or a sight of God's glory, etc. and they are prejudiced against it all. Such talk is not pleasing in their ears. They hardly believe there are any such things; yea, some are prejudiced against the very expressions whereby those things are signified. The expressions of conversion, our own righteousness, grace, spiritual conviction, however proper those expressions are, they are unpleasant in the ears of some. This is a very great hindrance to salutary illumination and spiritual knowledge. Wherefore let none thus entertain prejudices of this nature.1
It2 must be acknowledged that hypocritical professors of religion, they do abundance of mischief to souls in this respect: they make a fair and pompous show, a more than ordinary profession; they will always be aping of religion. And no wonder it appears unlovely, as 'tis in them: it is because they have it not. Hypocritical professors of godliness do more hurt to religion than the most profligate, openly profane man. Men have their eyes upon them, to see what is in them, and they see that it is unlovely; and so they judge all religion to be. The most amiable things, when they are counterfeit, appear the most unlovely. Thus the shape of the body of man is excellent in its perfection, but when it is only approached to and not perfect, appears above all things deformed and ridiculous. Thus the shape of an ape and their actions are most deformed and ridiculous, because they imitate man's. Religion and knowledge in hypocrites is dead, and appears as deformed, dreadful and melancholy as the countenance of a dead man, whereas, perhaps when alive, [was] very amiable.
Those who are pretenders to religion, and nothing else, they spoil it and deform it; they make it look dreadful. They don't know what it is, and can't imitate it exactly. They only make a bugbear of it, to fright men from religion; make men think that religion consists very much in a melancholy disposition and a sour temper, whereas 'twould have a commanding loveliness if it were real and true.
And even some that are godly, by their unwariness and imprudence, may do hurt in this regard, mistaking that to be religion in some things which is not so, and not practicing in all things according to pure and lovely Christianity.
Whatever we see truly unlovely in any respect in persons, is not religion. Let us therefore take heed of being prejudiced against spiritual illumination, by any such or any other means. Let us truly desire to be illuminated. The desire of it will prepare the heart for it.3
Second. If you would with success seek divine and spiritual knowledge, get that knowledge of divine things that is within your power, even a doctrinal knowledge of the principles of the Christian religion. Persons may be so ignorant in this respect that it may be impossible that they should be Christians, and 'tis to be feared that some even [in] Christendom, living under the gospel in this land and in many of our towns, are so ignorant that they have not so much knowledge as is necessary to the salvation of their souls. A Christian is a knowing
understanding person, not only with spiritual saving knowledge, but in doctrinal knowledge of religion, for saving knowledge depends upon it.4 'Tis not possible that any should know the excellency of Jesus Christ, that he is a mediator, except he knows who Christ is, that he is mediator, and how he is mediator, and that he is God. And many other things are necessary to be known of Christ in order to see his excellency. There must be a knowledge what the things of the gospel are, before we can be sensible of the truth and reality and excellency of the things of the gospel.
This is the way wherein God has appointed to reveal himself and give spiritual knowledge by, when the heart is prepared for it, by doctrinal knowledge. Except we strive for all the knowledge we can obtain, and continually endeavor to know more and more of religion and walk according to our light, we can't reasonably hope that God will communicate a further light.
Very many are exceeding defective in not seeking after knowledge, as if knowledge were no part of religion; or they leave knowledge for divines and ministers, as if it were no essential thing in private Christians. They content themselves in ignorance, neither strive after knowledge for themselves nor for their children; by that means let their own souls, and their poor offspring, run to ruin, yea, ruin eternal. What have we the Bible given to us for, but that we may get knowledge and understanding?
Some true Christians are always children, grow not in grace, because they grow not in knowledge. Paul says, 1 Corinthians 13:11, that when he was a child, he understood as a child; but when he became a man, he put away childish things. We ought not to content ourselves to be always babes, so as not to be able to digest strong meat, not to be able to go without holding. We ought to endeavor continually to grow to the stature of men in Christ, in knowledge as well as other things.
The Apostle expected of Christians in his time, though that was the infant state of the church, that they should be filled with all knowledge. Romans 5:14, "And I myself also am persuaded of you, my brethren, that ye are full of goodness, filled with all knowledge, able to admonish one another." He commends the Corinthians that they abound in knowledge. 2 Corinthians 8:7, "Therefore, as ye abound in everything, in faith, in utterance, in knowledge." We are commanded to add to virtue, knowledge (2 Peter 1:5).
Christianity has a natural tendency to all useful knowledge of every kind. It has been observed that the Christian religion, wherever it comes, brings people from barbarous ignorance to knowledge and understanding. A very remarkable instance is in our own nation: before the Britons were Christianized, they were much such a barbarous uncivilized, ignorant people as the natives of this land. Knowledge and religion not only go hand in hand, but knowledge is essential to religion; without knowledge, religion dies and fades away.
Let all therefore seek to be instructed and to know more of religion and the foundation of religion. Let all opportunities be improved to read and hear and get understanding. It5 not only is necessary and useful to the soul, but advances the reputation greatly, tends greatly many ways to the flourishing of the interest of any people or town.
Third. If we would get that spiritual saving knowledge that is spoken of in our text, we must practice according to the knowledge that we have. This is the only way to have more and a better and more excellent knowledge, aright to improve what knowledge we have. If we abuse what we have, we cannot expect that God will give us more.
Practicing according to the light we have, has a natural tendency to prepare the mind for the infusion of spiritual knowledge. It abates the force of sin, and assuages the violence of lust, and makes the mind to be less in the exercise of enmity at divine things. And then is the heart prepared for divine knowledge; then God in his ordinary way will infuse it.
Fourth. We must be much in reading the Scriptures, if we would get spiritual and saving knowledge. They are the means by which, as we have said, God communicates this knowledge. Except we diligently and frequently read the Scriptures, therefore, we cannot reasonably expect to be enlightened, except we can expect that God will work without means; which is most unreasonable, seeing we [are] in a land where such plenty of means are enjoyed.
The Scriptures were given for this end, to instruct us. 2 Timothy 3:16, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness."
The reason why multitudes read the Scriptures no more, is because 'tis so insipid to them, they don't find that they gain knowledge by it. But the light of Scripture will not break forth at once. Our hearts are
naturally so contrary to the things contained therein, we are quite blind when we first take the Bible in hand. But if we follow it diligently, light will begin to break forth by degrees; instruction will come, if we search for it in the Bible as silver and as hidden treasures. A person must be pretty well versed in the Scripture, before one can see their scope and drift, their connection, harmony and agreement. We must break through that opposition that we have to these duties by force and violence. However this way may contradict natural inclination, yet reason itself tells us 'tis the best and most likely way to get spiritual wisdom: for what can be better fitted for our instruction than that which God has prepared for this end?
Fifth. If we would get spiritual and saving knowledge, we must receive all opportunities of hearing. Those that don't think that spiritual knowledge worthy the constant attendance on the preaching the Word, can't reasonably expect that God will bestow it on them. If we make little things an excuse for staying at home and not coming to God's house for instruction, God may justly make our (in comparison) little sins a means to provoke him to withhold instruction.
Sixth. We must use ourselves to meditation. I don't say only that we must meditate, but that we must use ourselves to it. Other knowledge is gotten by thought and meditation, yea, and so is spiritual knowledge; that is, although it is given by God's Spirit, 'tis given commonly in times of meditation and by meditation.
When men would discover anything in human arts, they set themselves to study upon it. And can we expect this so much more excellent knowledge without the exercises of thought? When we meditate, then we act as reasonable creatures, then reason acts, then the soul is in exercise. Shall we have souls within us, and let them lie dead without any exercise? We ought to spend much time in meditation; we ought to meditate on God's Word day and night (Psalms 1:2). The law of God should be a constant companion to converse with, lying down and rising up, and wherever we are.
Seventh. We must be often praying to God that he would give us wisdom. James 1:5, "If any lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." If we would obtain spiritual knowledge, God is the fountain of all light and all understanding, and the way to come by knowledge from this fountain is often to go to it and wait at it for the flowing of the streams. They that come to God for instruction are most likely to be instructed by him.
Let us be exhorted to hearken to these directions. Knowledge in general is sweet, but above all, spiritual knowledge. Proverbs 3:16–18, "Length of days is in her right hand; and in her left hand riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is ever one of [them] that retaineth her."
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