92SermonsofJonathanEdwards
and other instructive books, to gain knowledge; and most seem to think that it may be left to them, as what belongeth not to others., But if the apostle had entertained this notion, he would never have blamed the Christian Hebrews for not having acquired knowledge enough to be teachers: or if he had thought, that this concerned Christians in general, only as a thing by the by, and that their time should not, in a considerable measure, be taken up with this business; he never would have so much blamed them, that their proficiency in knowledge had not been answerable to the time which they had had to learn.
In handling this subject, I shall show,
1. What divinity is.
2. What kind of knowledge in divinity is intended.
3. Why knowledge in divinity is necessary.
4. Why all Christians should make a business of endeavoring to grow in this knowledge.
First, I shall very briefly show what divinity is.
Various definitions have been given of it by those who have treated on the subject. I shall not now stand to inquire which, according to the rules of art, is the most accurate definition; but shall so define or describe it, as I think has the greatest tendency to convey a notion of it to this auditory.
By divinity is meant, that science or doctrine which comprehends all those truths and rules which concern the great business of religion. There are various kinds of arts and sciences taught and learned in the schools, which are conversant about various objects; about the works of nature in general; as philosophy; or the visible heavens, as astronomy; or the sea, as navigation; or the earth, as geography; or the body of man, as physic and anatomy; or the soul of man, with regard to its natural powers and qualities, as logic and pneumatology; or about human government, as politics and jurisprudence. But there is one science, or one certain kind of knowledge and doctrine, which is above all the rest, as it is concerning God and the great business of religion: this is divinity; which is not learned, as other sciences, merely by the improvement of man's natural reason, but is taught by God himself in a certain book that he hath given for that end, full of instruction. This is the rule which God hath given to the world to be their guide in searching after this kind of knowledge, and is a summary of all things of this nature needful for us to know. Upon this account divinity is rather called a doctrine, than an art or science.
Indeed there is what is called natural religion or divinity. There are many truths concerning God, and our duty to him, which are evident by the light of nature. But Christian divinity, properly so called, is not evident by the light of nature; it depends on revelation. Such are our circumstances now in our fallen state, that nothing which it is needful for us to know concerning God, is manifest by the light of nature in the manner in which it is necessary for us to know it. For the knowledge of no truth in divinity is of any significance to us, any otherwise than, as it some way or other belongs to the gospel scheme, or as it relates to a Mediator. But the light of nature teaches us no truth of divinity in this matter. Therefore it cannot be said, that we come to the knowledge of any part of Christian divinity by the light of nature. The light of nature teaches no truth as it is in Jesus. It is only the word of God, contained in the Old and New Testament, which teaches us Christian divinity.
Divinity comprehends all that is taught in the Scriptures, and so all that we need know, or is to be known, concerning God and Jesus Christ, concerning our duty to God, and our happiness in God. Divinity is commonly defined, the doctrine of living to God and by some who seem to be more accurate, the doctrine of living to God by Christ. It comprehends all Christian doctrines as they are in Jesus, and all Christian rules directing us in living to God by Christ. There is