THE RIGHT KNOWLEDGE OF DOCTRINE THE FRUIT OF OBEDIENCE.

“If any man will do his will, he shall know of the doctrine whether it be of God.” John, vii. 17.

The malevolent and unremitted opposition, which the truths of revelation have met with from infidels in all ages, hath made it necessary to urge every argument, derived from the external and internal evidences of Christianity, in order to demonstrate that its origin is from God. This business of demonstrating would have been altogether superfluous, were the heart of man naturally accessible to truth and righteousness. But it is deplorably sunk in prejudices against both, in consequence of an apostacy from the Fountain of Wisdom. Hence, men quarrel with revelation, because they have first rebelled against the divine Author of it. An innate aversion to the genius of true Christianity is generally productive of controversies about the proofs of its divine authenticity. Corruption in the heart of an infidel prompts him to wish that some of the doctrines of the gospel may not be true; because they hurt his pride, or propose a bridle to his lusts. And what men earnestly wish, they at last bring themselves obstinately to believe. From this unhappy mixture of credulity and obstinacy in an infidel spring all his objections to the dictates of reason, and the evidences of sacred truth. But the cause of Christianity is supported on all sides by pillars of such strength, that the efforts of its adversaries to overturn the fabric, only serve to shew its firmness, and to expose their weakness. Its plan originated in the mind of Jehovah, and its foundation rests on eternal truth. The same wisdom that arranged the universe modelled the gospel system; and the creation of the world and the revelation of truth in the Bible have but one and the same Almighty Agent. This will appear, if we consider, as proposed, the several arguments, that evince

1. The divine origin of the doctrines of the gospel. But these are so numerous, and would require such a compass of reasoning to discuss them fully, that I must content myself with only giving you the outlines of them. The principal of these, as far as the external evidences of Christianity are concerned, are prophecies and miracles. When events have been predicted thousands of years before they happen, the correspondence between the fact and the prophecy must be the effect of divine interposition. Yet such a correspondence, the most punctual, even in the minutiÆ of time and circumstances, is visible from the very face of scripture prophecy. Miracles are justly considered as an additional evidence of the divine origin of any doctrine, and of the divine mission of him who preaches it. And having been performed before a number of credible witnesses, under circumstances of public notoriety, with marks of preternatural operation, and with a tendency the most beneficial to mankind, they become so many indubitable vouchers to the cause of truth. Much accessional strength to this sacred cause might be derived from a consideration of the character of the first preachers of the gospel; who went forth to spread its truths, under the expectation, not of ease and honor, but of contempt, and poverty, and death itself; and, without any aid, save what they derived from the presence and blessing of the Lord, amidst universal opposition, erected the standard of truth in divers countries, and planted truth in the most distant regions of darkness and error.

But the internal excellences of the doctrine are among the other proofs of its divine original. Here you meet with none of the monstrous absurdities of paganism or superstition, that have often made virtues of the most abominable passions, and deified vice itself, by consecrating temples to lust and cruelty; or that have dethroned both reason and religion, and established the most egregious fooleries, as maxims of truth, and modes of worship. Here every virtue is rescued from the false glosses that had been imposed upon it by the craft, or ignorance, or wickedness of men; and every moral precept is placed in its true light of purity and extensive obligation; shewing, that what is so pure in its tendency must have for its author the Holy One of Israel.

What other system, but that of the gospel, produces such a harmony between the divine perfections! Here, notwithstanding the opposite claims of mercy and truth, justice and peace, each is respectively honored, yet all mutually harmonize. They meet at the cross of Jesus, and, from his great propitiatory satisfaction, derive a power to unite with perfect concord in the salvation of sinners. While Jesus bleeds, justice is satisfied, truth is fulfilled, mercy erects her throne, and peace extends an olive branch to a guilty world.

Where is the system that carries such marks of divinity, as the gospel does? even from the suitableness of its provision to the peculiar necessities of lost sinners? If any are oppressed with fears, or burdened with a load of guilt; here they are pointed to the fountain of a crucified Saviour’s blood, which is of infinite efficacy to heal the broken hearted, and make the foulest clean. If the world is a scene of misery and sin; here life and immortality are brought to light, and the horrors of death changed into the portals of bliss. The king of terrors appears bereft of his sting, and he that had the power of death, that is the devil, receives his deadly bruise. The weak and ignorant, the poor and wretched, are invited to the feast, where all is of God’s providing; and all is offered without money and without price. Happy they who obey the invitation, and taste of the rich provision! Their own experience is then the best comment on the truth of the text. They have an internal evidence of the truth of the doctrine, because they have felt the power of it: which leads me to consider,2. Wherein consisteth the privilege of knowing that the gospel is of God.

As the gospel is a system calculated equally to illuminate the understanding and to renovate the heart; the blessedness of knowing that it is from God, must be in proportion to the greatness of the privileges which it communicates. And these are, a deliverance from perplexing doubt and endless speculation—a discernment of the way of truth—and such an established persuasion respecting the believer’s personal interest in the Lord Jesus Christ, as quickens his affections, and engages both heart and life in devotedness to the Lord his God.

I. As the fall of man hath plunged his intellectual faculties in great darkness; in the investigation of truth and the contemplation of spiritual objects, he thinks and judges as absurdly as a man born blind would do, in an attempt to expatiate on the nature and distinctions of colors. “The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned.” 1 Cor. ii. 14. And as long as this veil of natural obscurity covers his understanding, the very same reason, which, on natural and scientific subjects, exerts itself with such vigor and success, leaves him the subject of doubt and uncertainty on the great concerns of eternity—the humiliating and unhappy situation of every man by nature, from the grossly ignorant up to the acute and learned blasphemer. What a blessing to be extricated from all this scepticism and the darkness which occasions it! To have the mind no longer distracted with doubts and disquietude on what it is concerned to know! This is the privilege of him who knows the gospel to be of God. He is no longer tossed about with every wind of doctrine, or agitated by the clashing opinions of men, who are often more earnest to oppose one another than to investigate truth. The spirit of God hath rent the veil of darkness, and dissipated the mists that rendered his path doubtful and perplexed. Retiring from the din of controversy, and the niceties of the schools, he hath seated himself down at the feet of Jesus, to learn, as an humble pupil, the truth from his mouth. There he listens to that word, which, while it drops refreshing as the dew on the tender herb, pours on his mind a divine light, that puts an end to former cavils at the authority of revelation, and to former doubts about the doctrines contained in it.

2. A discernment of the way of truth and salvation is one essential branch of that knowledge, recommended in the text. “He that is spiritual judgeth (d?a????e? discerneth) all things.” 1 Cor. ii. 15.

This branch of knowledge is essentially necessary to constitute the being of faith, and the comforts of a Christian. It is by “the knowledge of Christ that he justifies many.” Isa. liii. 11. But that knowledge implies the manifestative light and apprehensive power of faith, by which an interior eye is opened in the soul to behold the glory of Christ, and to cleave to his righteousness for justification. Hence, St. Paul was so anxious to “know Christ,” that he “counted all things loss for the excellency of that knowledge.” [287] Phil. iii. 8. 2 Cor. iii. 18.

And could we suppose a Christian destitute of that light necessary to discern the way of salvation, we must suppose him to be the subject of very painful disquietude. Because, when conviction of sin hath taught a man the knowledge of himself, and made him weary and heavy laden with the burden of his guilt, a discernment of the way of salvation must be imparted, in order to buoy up the mind, and to support it under a load, which would otherwise be insupportable. Therefore the Holy Spirit operates as a Divine Agent, and the gospel as a powerful instrument, in manifesting the glorious sufficiency of Jesus Christ to the sinner, and in drawing out his soul in hope and dependance upon him. And to shew that a supernatural illumination is requisite to this end, an inspired apostle compares the power that effects it to that which commanded the light to shine out of darkness at the creation. 2 Cor. iv. 6. So that, if men pretend to any saving knowledge, and yet appear to be ignorant altogether of the gospel salvation, if their knowledge does not centre in him, and, by the Spirit’s teaching, lead to him, in whom God’s people have their all; it is evident, that the light in them is darkness. 1 Cor. xii. 3. John, xvii. 3.

3. The privilege of knowing that the gospel is of God, implies such an established persuasion of the believer’s personal interest in Christ, as quickens his affections, humbles his heart, and engages body and soul in the consecration of all their faculties to the honor and service of God.

This, it must be acknowledged, is not immediately the privilege of many, who nevertheless know the things that belong to their peace. Nor is it, in numerous instances, vouchsafed, until, after a long series of various trials, by which the soul is greatly exercised, but acquires deep and genuine experience. Some valuable Christians, who know the gospel savingly, and adorn it greatly, are so bowed down with a discouraging view of themselves, that unbelief robs them of that comfort, which they are warranted to take from the promises, made to those, who come to Christ by faith; and it is a considerable time, often, before they arrive at any well-grounded evidence of their title to heaven; though the inheritance is secure to them, and their title to it as valid, as the purchase of Christ and the immutability of the covenant could make it. It is, however, their privilege to overcome their doubts, to have a clear view of their interest in the Son of God, to rejoice in hope of future glory, and to know that, “when the earthly house of this tabernacle is dissolved, they have a building of God, a house not made with hands, eternal in the heavens.” 2 Cor. v. 1. These invaluable blessings are called by the Apostle, “the riches of the full assurance p????f???a of understanding;” Col. ii. 2; and are the result of that establishment in the knowledge of the mysteries of the kingdom of God, which “fathers in Christ” enjoy, when they become rooted and grounded in the truth as it is in Jesus. Let not the weak and self-diffident, then, be discouraged. He who maketh “the path of the just to resemble the shining light that shineth more and more unto the perfect day,” Prov. iv. 8, will, in his own time, dispel the clouds that hang over their minds, and make the day-star arise in their hearts with assurance and consolation. “Then shall they know, if they follow on to know, the Lord: his going forth is prepared as the morning; and he shall come unto them as the rain, as the latter and former rain unto the earth.” Hos. vi. 3.

If any think that this established persuasion, or appropriating knowledge of Christ, is apt to beget pride and presumption in the heart; let it be remembered, that the objection, plausible as it may appear at first view, is entirely overthrown by this single consideration, that the kind of knowledge, which the gospel conveys to the heart, is always clothed with humility, and productive of holiness. Did it imply a fond opinion of a man’s superior claim to the divine favor above his fellow-sinners, in consequence of supposed superior merit; or, did it allow of indulged self-confidence of heart, and licentiousness of manners; then, indeed, the assurance I plead for, would be presumption of the most pernicious and the most dangerous sort, and the knowledge it springs from would be worse than the most profound ignorance. But this is far from being the case. Self-knowledge attends every step of the believer’s progress in the knowledge of Christ; and an abiding sense of his dependance upon the Redeemer for every thing, must of course check the risings of vanity, and keep him, where a sinner ought to be, in the vale of self-abasement. In that humble frame, he sees himself nothing; and while he reviews the unspeakable obligations, which the undeserved grace of God hath laid him under, and reflects upon the innumerable benefits, which Jesus hath bought for him with his precious blood; his heart overflows with gratitude to the kind Donor of his mercies; and the language of it is, “What shall I render unto the Lord?” Words are weak and inexpressive to speak the sentiments of his mind, either when he views himself, or contemplates the unsearchable riches of Christ. And the predominant desire of his soul is to grow in grace and in the knowledge and love of Christ. His advancement herein keeping pace with the knowledge of himself, a poor dependant sinner all his life; from hence flows a desire, and, through grace, a determination, to evidence the humility and gratitude of his heart, by giving the glory of his salvation wholly to Jesus, and by dedicating himself in righteousness and true holiness to the honor and service of his divine Lord and Master.

And it will appear, upon calm consideration, that the knowledge, which the text recommends, and the fruits which always attend it, are perfectly correspondent with the genius of the gospel, and the end for which it has been sent to the children of men. Its great design is to abase the sinner, exalt the Saviour, and promote holiness. And the kind of knowledge I wish to inculcate, is specifically of that nature; by which all possible honor is given to Christ, and the heart penetrated with an habitual conviction of the necessity of glorifying him in body and spirit, which are his. How can he be elated, who knows that he has nothing to glory in but the cross of Christ? How can he be presumptuous, whose assurance rests upon the promise and him that made it? Or can he possibly want motives to obedience, or a principle of gratitude, whose eyes are opened to behold the salvation that rescued him from sin and hell, and whose heart is filled with love to the gracious Author of salvation? No. If the enemies of truth are disposed to seek for objections against our experience and our principles, let them find some more plausible than that of a charge, which might with great ease and greater justice be retorted upon themselves. A proud presumptuous spirit, inflated with vanity, filled with speculation, puffed up with self-conceit, and void of humility, we disclaim, because we think it the very bane of all religion. And the amiable idea, which a Christian would wish to give of religion, is that of a man, who, the more he knows, the more he sinks into self-abnegation; whose head is filled with light, and his heart with love; and who would rather feel a little genuine poverty of spirit and contrition of heart, than possess the most shining endowments. And, that this apology for the principles and temper of a true Christian is a just one, will still farther be made evident, if we consider,

III. What is necessary to the attainment of that knowledge which the text promiseth.

If the general plan of redemption, or the several constituent parts of that plan, be accurately surveyed, it will appear throughout to have been a very leading design of its great Author to pour contempt on those things, which are highly esteemed among men; and to adopt a procedure in all his dispensations directly subversive of those principles, which are most commonly received. Had he acted in conformity to the maxims and pretensions of the world, men of wisdom, of prowess, and of nobility, should have been his sole favorites. But that the very reverse is the case, is evident from St. Paul’s testimony in 1 Cor. i. 26; who asserts, that “God hath chosen the foolish things of the world to confound the wise; and weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised, yea and things which are not, to bring to nought things that are; that no flesh should glory in his presence.”

In no respect does this truth appear to be more remarkably verified, than in the kind of pre-requisite, which infinite wisdom hath thought proper to fix upon as necessary to the attainment of divine knowledge; which is, not what human policy would have recommended, profound learning, an acquaintance with sciences, languages, or philosophy; but a willingness ea? t?? ?e?? to do the will of God; a temper of mind that is humble and docile, and that has been brought into subjection to the will of God, as revealed in the scriptures. What that will is, the following considerations will determine: 1. That it is the will of the Father, that the objects of salvation should honor the Son by looking to him as their propitiation. For, the work, will, and commandment of God, is, that we should believe in Christ to that end. 1 John, iii. 23. 2. That they should be set apart for the glory of God, by the dedication of soul and body to his service. “This is the will of God, even your sanctification.” 1 Thes. iv. 3. 3. That they should renounce conformity to the world, and all friendship with those who inordinately love the things that are in the world, the lust of the flesh, the lust of the eye, and the pride of life. Rom. xii. 2. 1 John, ii. 15, 16. 4. They should take up the cross, and tread in the footsteps of the blessed Jesus; following his illustrious example in doing and suffering the will of heaven with patience and resignation; in a crucifixion to the world, and an ambition for the honor and favor that cometh from God. This is called “doing the will of God from the heart,” Ephes. vi. 6, and is opposed to the doing of it, partially, insincerely, or by constraint.

As true Christianity is of practical tendency, doing the will of God is contra-distinguished from a mere knowledge of it. “Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of the Father.” Mat. vii. 12. For, though a man cannot do the divine will, without having previously known it; yet a knowledge of it is often entirely destitute of any sincere inclination to perform it.; and in every such case, “he that knoweth his Master’s will and doth it not, shall be beaten with many stripes.” Luke, xii. 47. So that, while, the word of God abounds with severe reproofs and awful denunciations against those, who are under the power of that self deception, which makes them content with being hearers of the word, and not doers of it, and leaves them satisfied with some head-knowledge, though accompanied with carnality and hypocrisy of heart; the same sacred word gives all imaginable encouragement even to those, who are willing to conform to the will of God, though between their wishes and their practice there should be a considerable disparity, and the weakness of their faith should throw many impediments in their way. “The Lord will not despise the day of small things. He will not break the bruised reed nor quench the smoking flax. To that man will he look, that is poor and of a contrite spirit, and trembleth at his word.” Zech. iv. 10. Isa. xlii. 3. Isa. lxvi. 2. These, and promises of similar import, confirm the truth of the text, and embolden every true follower of Christ to look for a fulfilment of them in his experience; while with child-like simplicity of heart, and an earnest desire to be taught of God, he diligently useth the means of instruction, and waits for that blessing, requisite to render them effectual. Such persons the Lord will take by the hand, and guide into the way of truth, and peace. He will open to them the mysteries of his kingdom; and unfold the riches of his grace. The secret of the Lord is with them; and he will shew them his covenant. He will manifest himself to them, as he doth not to the world; and shine upon their ways with a progressive and cheering light. They shall become conversant in the deep things of God, and acknowledge those very doctrines to be of divine original, which at first they trembled to receive. They shall see their consistency, and know them to be of God, from their effects; since the doctrines of distinguishing, efficacious, and victorious grace, and these alone, have a tendency to make the heart humble, holy, and happy, and to keep it so; to support the believer in an hour of temptation, and to help him to trust in the everlasting covenant when he walketh in darkness and hath no light. And, when multitudes of the presumptuous and self-confident, who soar on the wings of a towering profession, shall faint and grow weary, and utterly fall into error and sin; they shall hold on their way, and wax stronger and stronger, they shall mount up on wings as eagles, they shall run and not be weary, they shall walk and not faint. Fed by the sincere milk of the word, their souls shall grow and thrive; and experiencing the preciousness of the promises, they shall anticipate with joy their fulfilment in glory. Safe in the everlasting arms of Divine protection, they shall be kept from every fatal snare. And happy in the guidance of the Holy Spirit, they shall enjoy the influence of that Divine Comforter, until all the clouds of sin and error being passed away, a flood of divine light and ineffable glory shall break in upon their souls, and they shall sin, sorrow, and complain no more for ever.

Having shewn, that the doctrine of the gospel is of divine original—from the prophecies and miracles that attest its divinity—from the purity of its system, equally remote from the monstrous absurdities of paganism and superstition—from the harmony it produces between the divine attributes—from its utility and suitableness to the condition of fallen man; having considered the privilege of knowing that this doctrine is of God; and having shewn what is necessary to the attainment of that knowledge, I shall conclude with observing,

In the first place, that a rejection of the gospel argues a want of that temper necessary to investigate truth; and that pride, or an attachment to some beloved lust, is at the bottom, whereby the judgment is corrupted and the heart depraved. Hence be assured, that evangelical truth and moral righteousness are inseparably connected; and that ignorance of, or opposition to, the truth, is the road direct to every immoral and dangerous path.Secondly, since a willingness to do the will of God is the pre-requisite towards attaining the knowledge recommended in the text; let us confine ourselves to this simple criterion of heavenly wisdom and of a gracious heart, and not look for marks of it in the parade of learning and pomp of profession, among those, who, upon these superficial grounds alone, boast of superior knowledge.

Thirdly; since to know the gospel, is the privilege of a renewed mind; and to practise its precepts, the result of a divine power; how should we importune the Father of lights to give us the spirit of wisdom and revelation in the knowledge of his Son; without which, we must grope in the dark and fall into error! Mat. xi. 27.

Lastly; encouraged by the salutary promise in the text, let the timid and unestablished plead it in faith before the throne of grace. God is faithful to fulfil what he hath spoken; and the experience of his people hath borne testimony to his veracity and his compassion in all ages. Plead the promise in the all-meritorious name of Jesus, in whom all the promises are yea and amen. Urge the covenant engagements of the Father to him, whereby he hath promised that all his children shall be taught of God. Expect no favor upon your own account; but look for every thing from him, in whom all fulness dwelleth, and in whom the Father is well pleased. Let not some difficulties, or a little suspense, discourage you. Continue instant in prayer. Wait in faith, in hope, in patience. And the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you! To him be glory and dominion for ever and ever! Amen.