Yet so it is, in this fallen state of the gospel church, that with these proud endowments of fallen nature, the _classic_ scholar, full fraught with pagan light and skill, comes forth to play the _critic_ and _orator_ with the simplicity of salvation mysteries; mysteries which mean nothing else but the _inward work_ of the triune God in the soul of man.
However, to make way for _parts_, _criticism_, and _language-learning_, to have the full management of salvation doctrines, the well-read scholar gives out, that the antient way of knowing the things of God, taught, and practised by _fishermen_-apostles, is obsolete. They indeed wanted to have divine knowledge from the immediate, continual operation of the holy Spirit; but this state was only for a time, till genius, and learning entered into the pale of the church.――Behold, if ever, _the abomination of desolation standing in the holy place_!――For as soon as this doctrine is set up, that man’s natural parts, and acquired learning, have full right and power to guide men into that truth, which was once the office of the holy Spirit; it may with the greatest truth be said, that _the kingdom of God_ is shut up; and only a kingdom of Scribes, Pharisees, and Hypocrites come instead of it. For by this doctrine the whole power of gospel religion, is more denied, than by setting up _the infallibility of the Pope_; for though his claim to infallibility is false, yet he claims it under the holy Spirit; but the Protestant scholar has his divinity knowledge from himself, his own logic, and learned reason.――Christ has no where given the least power to _logic_, _learning_, or the natural powers of man, in his kingdom: he has never said to them, _Whatsoever ye shall bind on earth, shall be bound in heaven_; never said to them, _Go ye and teach_ all nations, no more than he hath said to wolves, Go and _feed my sheep_.
But the _letter_ of scripture hath been so long the usurped province of school-critics, and learned reasoners making their markets of it, that the difference between notional, and living, divine knowledge, is almost lost in the Christian world. So that if any awakened souls are here or there found among Christians, who think more must be known of God, of Christ, and the powers of the world to come, than every scholar can know, by reading the letter of scripture, immediately the cry of _enthusiasm_, whether it be priest, or people, is sent after them.――A procedure, which could only have some excuse, if these _critics_ could first prove, that the apostle’s text, ought to be thus read, _The Spirit killeth, but the letter giveth life_.
_The kingdom of God is like a treasure in a field_: thus far, is the true use, and utmost power of the _letter_; it can tell us of a treasure that we want, and how and where it is to be found; but a _man goeth_ and _selleth all that he hath_, and _buyeth that field_, then beginneth the _divine knowledge_, which is nothing else, but the treasure _possessed_, and _enjoyed_. For _except a man deny himself and forsake all that he hath, saith Christ, he cannot be my disciple_; that is, he cannot partake of my mind, my spirit, and my nature, and therefore cannot know me; he is only a hearer of a treasure, without entering into the possession of it. And thus it is with all scripture, the letter can only direct to the doing of that which it cannot do, and give notice of something that it cannot give.
_Good and evil_, the only objects of religious knowledge are in us, are a part of us, as _seeing and hearing_ are in us, and we can have no real knowledge of them any other way, than as we have of our own _seeing and hearing_. And as no man can get or lose his seeing or hearing, or have less, or more of them, by any ideas, or notions, that he forms about them, just so it is with real good and evil, notions and ideas have no effect upon it. Yet no other knowledge is sought after, or esteemed but that which is notional and the work of the brain.
Thus, as soon as a man of speculation can demonstrate that, which he calls the _being and attributes of God_, he thinks, and others think, that he truly _knows_ God. But what excuse can be made for such an imagination, when plain scripture has told him, that _to know God is eternal life_, that is, to know God, is to have the life, and the Spirit of God _manifested_ in him.
Again, another, forming an _opinion of faith_ from the letter of scripture, straightway imagines, that he knows what faith is, and that he is _in the faith_. Sad delusion! For to know what faith is, or that we are in the faith, is to know that Christ is in us of a truth; it is to know the power of his life, his death, his resurrection and ascension, made good in our souls. To be in the faith, is to have done with notions about it, because it is felt by its living power and fruits within us, which are _righteousness_, _peace_, and _joy_ in the Holy Ghost.