LECTURE V.

CHRISTIAN KNOWLEDGE.

2 PETER I. 5-7.

GIVING ALL DILIGENCE, ADD TO YOUR FAITH VIRTUE, AND TO VIRTUE KNOWLEDGE, AND TO KNOWLEDGE TEMPERANCE, AND TO TEMPERANCE PATIENCE, AND TO PATIENCE GODLINESS, AND TO GODLINESS BROTHERLY KINDNESS, AND TO BROTHERLY KINDNESS CHARITY.

BETWEEN acquisition and effort there is a permanent connection. Nothing is ordinarily obtained without labor; nor can any one, without seeking, rationally expect to find, the object of his desire. The truth of this remark, in application to things temporal, will be admitted by all; because it is proved by universal experience. It is everywhere seen and acknowledged, that "the hand of the diligent maketh rich," while idleness leadeth to poverty. But concerning things spiritual and eternal, the acknowledgment of this truth is far less general; because the instructions of experience are here much more limited. Still, however, it is a truth declared by inspiration, and illustrated and confirmed by the experience of every real Christian, that in religion, as well as in the ordinary concerns of life, there is a general and intimate connection between the means and the end, between exertion and acquisition, between diligence and success. The husbandman might as well expect to reap a plentiful harvest without sowing and cultivating his fields, as the Christian

might hope to grow in grace, and increase in the knowledge of our Lord and Saviour Jesus Christ, without a diligent use of the appropriate means. The economy of grace is perfectly analogous to that of nature. Temporal and spiritual blessings are alike the gifts of God; yet neither of them are ordinarily obtained without being sought. For both we are absolutely dependent; yet in the acquisition of both our agency is indispensably necessary. Hence the frequent and pressing exhortations of the apostles to believers, to be zealous and constant in their efforts for improvement, to be diligent in business, fervent in spirit, serving the Lord. Hence in particular, the exhortation in our text: "Giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity."

Having from this text delivered two discourses, one on faith and the other on virtue, or Christian courage, I come now, in course, to illustrate and enforce that part of the exhortation, which relates to the acquisition of Christian knowledge: "Add to your faith virtue, and to virtue knowledge." In the execution of this purpose, I shall attempt:

I. To describe Christian knowledge, as distinguished from faith and human learning;

II. To show its importance, both to our happiness and usefulness in life;

III. To point out the means, by which it may be most readily and certainly acquired.

I. It must be obvious, at first view, that the knowledge, after which the apostle here exhorts Christians to aspire, as it respects its objects, admits of some limitation. For the exhortation was evidently designed to

be applicable to all classes of Christians. And however literature and the abstract sciences may be useful for a portion of the community, and therefore worthy of the cultivation of a few; yet the acquisition of them, in a high degree, for most men would be impracticable; and if practicable, it would be unprofitable, or worse than unprofitable; it would consume too much time to be consistent with the claims of benevolence, and the procuring even of the necessaries of life. But the knowledge of the truth, as it is in Jesus, an acquaintance with the doctrines and duties of the gospel, is within the reach of every believer; and, as we shall show in the sequel, important for the comfort and usefulness of all, in whatever condition of life they are placed. We are therefore authorized, by the nature of the subject, and the necessity of the case, to add a qualifying term, in expounding this part of the text; we are bound to limit the exhortation to the acquisition of Christian knowledge, or the knowledge of true religion.

But wherein, it may be asked, does Christian knowledge differ from Christian faith? We answer, that knowledge depends chiefly on the exercise of the understanding. It is the perceived relation between two objects of thought; whether the perception results from a single comparison, when the evidence is intuitive, or from a succession of comparisons, when it is deductive. But faith always includes a concurrence of the feelings, a consent of the heart, a submission of the will. The former, free from all emotion, exercises principally the intellectual powers; but the latter calls to its support, and involves in its operations, the strongest affections of the soul. The one, therefore, includes a moral feeling, becomes a moral sentiment, and is a subject of moral discipline; but the other is purely an intellectual exercise, not under the control

of the will. It has in it nothing of a moral nature; and is, therefore, not a subject of moral accountability. A man may possess much knowledge on a subject, while his heart is opposed to the truths which it involves, and his whole conduct at variance with the principles which it establishes. Or he may admit the truth of a proposition, willingly submit to its authority, and practically regard its claims; while his views on the subject, are indefinite and indistinct. He may have faith, while his knowledge is limited, while he has much to learn concerning its relations and bearings. We do not mean to deny, that faith always implies the existence of a degree of knowledge. You cannot, for example, believe the gospel, without some general knowledge of the plan of salvation which it contains. Nor can you, according to the true meaning of the term, be said to believe any particular doctrine of the gospel, to which you have paid no attention, upon which your mind has never acted; of which, in its various relations, you choose to remain ignorant. Still, however, knowledge and faith are distinct subjects of contemplation. Of course, Christian knowledge and Christian faith may be viewed and treated of separately. We add, there may be different degrees of one of these qualities, in persons who possess the other in equal measure.

But it may be inquired again, wherein does Christian knowledge differ from human learning? We answer, that this difference does not depend solely on the subjects of knowledge. It is indeed true, that a man may make great progress in science and literature, without ever turning his attention to the study of theology, without either searching the Scriptures, or so contemplating the works of creation and providence, as to "look through nature, up to nature's God." It is

true, likewise, that a man of this description, however learned, however distinguished for his attainments both in literature and science, however extensive his knowledge of history and nature, however pure and critical his classical taste, however deep his researches into the economy of nature and the relations of things, however minute and comprehensive his observations on the properties both of matter and mind, in their different states and combinations, from the pebble to the planet, from the meanest insect to man, "the lord of all things here below;" it is true, likewise, I say, that such a man will still be destitute of Christian knowledge. He may have studied merely to discover the relations between material things, or at most created beings; while the high relation between these and their Creator is entirely neglected. He may have devoted his whole attention to physical causes, and paid no regard to those which are efficient and final. Other men, besides atheistical philosophers; others even, besides deists and those who despise and neglect the Scriptures, may be destitute of Christian knowledge. You may have frequently read the Bible, you may have examined it with a critic's eye, you may have treasured up in your memory its principal contents, you may even have become able to define and explain, and defend or oppose, the precepts and doctrines of Christianity; and yet be destitute of that knowledge, which the apostle recommends in our text.

To furnish a positive answer to the inquiry before us, let it be observed, that Christian knowledge, though a subject of distinct contemplation, is nevertheless inseparably connected with Christian faith. It cannot stand alone; it can rest securely on no other foundation. Hence the propriety of the exhortation, "add to