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.
But 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.
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It 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.
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
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understanding person, not only with spiritual saving knowledge, but in doctrinal knowledge of religion, for saving knowledge depends upon it. '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. It 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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