knowledge is essential to religion

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

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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.

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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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let thoughts be directed

The Importance of a Future State
And as it is appointed unto men once to die, and after that the judgment. Hebrews 9:27

The scope of the chapter: to show how the things of the law and first covenant were types [and] shadows of things under the gospel state, and how much more excellent the antitypes.

.....

(3) Let such persons consider, what would be their thoughts of another world if they were upon their deathbeds and just ready to fetch their last breath.

Men generally han't the same thoughts of things when they come to die as when they were in health; especially wicked men's opinions of the things of another world differ, as far as the East is from the West.

Therefore, consider what will be your dying thoughts of these things. You now perhaps look upon death as at a great distance, and that you shall live a long time in the world, and that blinds your eyes; therefore, think with yourself: what if you were now dying? Do you think that it would seem so to you then, as it doth now?

The most atheistical men in the world, some of them, when they have come to lie on a deathbed, have been quite of another mind from what they were in their health. In their health they have thought that there was no world to come, no such thing as hell, have thought that it was nothing but a mere fiction invented to fright folks; but when they lay a-dying, they have been as fully convinced of a hell as if they were actually in it, and some of them have actually felt it before they have been dead. 

Therefore, represent to yourselves, as if you were leaving the world, how would it seem to you should you have [had] no suspicion at all that you was going into another world? And if so, believe it now and live accordingly.

Second. Some scarcely ever think anything about it, Psalms 10:4, "God is not in all his thoughts": though they live under the gospel—under the glorious gospel—where the Sun of Righteousness shines right in his eyes, yet they shut their eyes against the light. 

Though God should be more in their thoughts than anything else whatsoever; though religion should be the great business of their lives; though they were made for that very end, to think and meditate upon God; though all their thoughts, words and actions should be directed to God through Jesus Christ, and Christianity should be the great spring of everything they do: yet instead of that, they care nothing at all about [God]. They'll allow God no share in their thoughts, words, nor actions, and

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though one would wonder how they do to avoid it, yet they hardly ever think anything about religion.

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The Millennium Probably To Dawn in America

[The Millennium Probably To Dawn in America]

'Tis not unlikely that this work of God's Spirit, that is so extraordinary and wonderful, is the dawning, or at least a prelude, of that glorious work of God, so often foretold in Scripture, which in the progress and issue of it, shall renew the world of mankind.

If we consider how long since the things foretold, as what should precede this great event, have been accomplished; and how long this event has been expected by the church of God, and thought to be nigh by the most eminent men of God in the church; and withal consider what the state of things now is, and has for a considerable time been, in the church of God and world of mankind, we can't reasonably think otherwise, than that the beginning of this great work of God must be near. 

And there are many things that make it probable that this work will begin in America. 

'Tis signified that it shall begin in some very remote part of the world, that the rest of the world have no communication with but by navigation, in Isaiah 60:9, "Surely the isles shall wait for me, and the ships of Tarshish first, to bring my sons from far." 

It is exceeding manifest that this chapter is a prophecy of the prosperity of the church, in its most glorious state on earth in the latter days; and I can't think that anything else can be here intended but America by "the isles that are far off," from whence the firstborn sons of that glorious day shall be brought. 

Indeed, by "the isles," in prophecies of Gospel times, is very often meant Europe: it is so in prophecies of that great spreading of the Gospel that should be soon after Christ's time, because it was far separated from that part of the world where the church of God had till then been, by the sea. 

But this prophecy can't have respect to the conversion of Europe, in the time of that great work of God, in the primitive ages of the Christian church; for it was not fulfilled then. The isles and ships of Tarshish, thus understood, did not wait for God first; that glorious work did not begin in Europe, but in Jerusalem, and had for a considerable time, been very wonderfully carried on in Asia, before it reached Europe. And as it is not that work of God that is chiefly intended in this chapter, but that more glorious work that should be in the latter ages of the Christian church, therefore some other part of the world is here intended by

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the isles, that should be as Europe then was, far separated from that part of the world where the church had before been, by the sea, and with which it can have no communication but by the ships of Tarshish. 

And what is chiefly intended is not the British Isles, nor any isles near the other continent; for they are spoken of as at a great distance from that part of the world where the church had till then been. This prophecy therefore seems plainly to point out America, as the first fruits of that glorious day.

Jonathan Edwards, The Great Awakening

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vessel thrown into the sea of happiness

We are very apt to conceive that those that are thus, that are more holy and more happy than others in heaven, will be elated and lifted up above them; whereas, their being superior in holiness implies their being superior in humility, or having the greatest humility; for humility is a part of holiness that is capable of degrees in the perfect state of heaven, as well as other graces. Not that the holiest shall think more meanly of themselves than the less holy, for they shall all be perfectly humble and perfectly free from pride, and none shall think more highly of themselves than they ought to think; but yet as they see further into the divine perfections than others, so they shall penetrate further into the vast and infinite distance that is between them and God, and their delight of annihilating themselves, that God may be all, shall be greater.

And besides, those that are highest in holiness, and so necessarily highest in happiness (for holiness and happiness are all one in heaven), instead of anything like despising those that are less holy and happy, will love those that are inferior to them more than they would do if they [themselves] had not so much holiness and happiness, more than if they were but equal with them, and more than [do] those that are equal with them.

This is certain, for the foundation of the saints' love to each other will be their love to the image of God which they see in them. Now most certainly, the holier a man is the more he loves the same degree of the image; so that the holiest in heaven will love that image of God they see in the less holy, more than [do] those that are equally less holy. And that which makes it beyond any doubt that their superior happiness will be no damp to them, is this, that their superior happiness consists in their greater humility and in their greater love to them, and to God and Christ, whom the saints look upon as themselves.

These things may be said of this, besides what may be said about everyone being completely satisfied and full of happiness, having as much as he is capable of enjoying or desiring, like a vessel thrown into the sea of happiness; and also [besides] what may be said about their entire resignation, for God's will is become so much their own that the fulfilling of his will, let it be what it will, fills them with inconceivable satisfaction.

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Press forward in the straight and narrow

Some men spend their whole lives, from their infancy to their dying day, in going down the broad way to destruction. They don't only draw nearer to hell in time, but they every day grow more and more ripe for destruction; they are more assimilated to the inhabitants of the infernal world.

While others press forward in the straight and narrow way to life, towards Zion, and laboriously travel up the hill against the inclination and tendency of the flesh, these run with a swift career down towards the valley of eternal death, towards the lake of fire, towards the bottomless pit.

1730 sermon

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Perfect brightness

If you find Christ, this glorious star, this excellent heavenly jewel, will be yours. He will be your own, your Savior, your Lord, your portion. Then may you say, as in Canticles 2:16, “My beloved is mine, and I am his.” O how rich and happy will you be then! 

What will all the riches of kings be in comparison of yours? If you find this, what can you desire more? Would you desire a better treasure than the most precious jewel to be found anywhere, not only in this lower world but in the highest heavens itself?

Would you desire to find a better treasure than the best and choicest jewel, that the King of kings himself possesses?

If this star arises in your heart, it will bring day along with it. The day will dawn when the day star arises. The night, by degrees, will vanish away till, at length, perfect day begins. And this light will be to you an everlasting light. 

If once this star rises, it will never set any more; and the joy and comfort that you have in its beams never will finally cease. And though it may sometimes go into a cloud in this world, yet it will break out again. 

And the time will soon come when all clouds and darkness shall be totally done away, and then this excellent light shall shine with perfect brightness upon your soul to all eternity without any interruption.

1739 Sermon

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Brightness of hope

For so hath God contrived and constituted things, in his dispensations towards his own people, that when their love decays, and the exercises of it fail, or become weak, fear should arise;

for then they need it to restrain them from sin, and to excite 'em to care for the good of their souls, and so to stir them up to watchfulness and diligence in religion:

but God hath so ordered that when love rises, and is in vigorous exercise, then fear should vanish, and be driven away;

for then they need it not, having a higher and more excellent principle in exercise, to restrain 'em from sin, and stir 'em up to their duty.

There are no other principles, which human nature is under the influence of, that will ever make men conscientious, but one of these two, fear or love: and therefore, if one of these should not prevail, as the other decayed, God's people when fallen into dead and carnal frames, when love is asleep, would be lamentably exposed indeed.

And therefore God has wisely ordained, that these two opposite principles of love and fear, should rise and fall, like the two opposite scales of a balance; when one rises, the other sinks.

As light and darkness, necessarily and unavoidably succeed each other; if light prevails, so much does darkness cease, and no more; and if light decays, so much does darkness prevail; so it is in the heart of a child of God: if divine love decays and falls asleep, and lust prevails, the light and joy of hope goes out, and dark fear and doubting arises;

and if on the contrary, divine love prevails, and comes into lively exercise, this brings in the brightness of hope, and drives away black lust, and fear with it.

From Religious Affections.

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