Speculative Knowledge

Speculative knowledge is no less deficient in the testiiriony which it bears to Christian Character, than visible morality or the form of religion. Neither is conclusive.

Speculative knowledge is by no means to be undervalued. Ignorance, in most cases, is far from being venial; error is always more or less sinful. It is of serious importance that the opinions of men be formed; and formed upon the principles of the unerring standard. There can be no spiritual knowledge, where there is no speculative knowledge. God cannot be loved, where he is not known. Truth is the natural aliment of all gracious affections. But though there can be no spiritual knowledge where there is no speculative knowledge; there may be nmch speculative knowledge where there is no spiritual knowledge. Though the want of speculative know-Speculative Knowlcdgt. 27

ledge may be decisively against you; the possession of it is not necessarily in your favour.

We have only to open our eyes, to discern the fact that very wicked men are sometimes orthodox in their sentiments. Wicked men, as well as good men, are endowed with perception, reason, and conscience. And they are as capable of applying these faculties in reflecting upon moral objects, as upon natural objects. They are not only capable of understanding the truth, but often do understand it with accuracy. How many have you seen who were thoroughly versed in the scriptures; who had correct theoretical views of the character of God — the character of man — the character and offices of Christ — of the necessity, nature, and cause of regeneration; who comprehended a connected system of theology, and were distinguished champions for the faith; who were, notwithstanding all this, strangers to the religion of the heart! Thou helievest there is one God: Thou dost well. The devils also believe and tremble, Satan himself was once an Angel of Ligrht. There is no more studious observer of the character and designs of God, than the Great Adversary of both. There is no greater proficient in theological truth, than the father of lies, “Therein ‘’ no want of orthodoxy even in hell.”

For the existence of this fact, we are not at a los for satisfactory reasons. Speculative knowledge has its seat in the head; vital religion in the heart. There is no moral goodness in the simple assent of the understanding to truth. We receive, and compound, and compare ideas, whether we wish to do it or not. When we see the evidence of a proposition to be clear, we cannot withhold our assent to it, while we may hate the truth we receive, and love the error we reject. Beside, there is nothing in the nature of speculative knowledge to produce holy affection. The twilight of reason and conscience, and the clear sunshine of the Gospel, are in themselves alike unadapted to the causation of holiness. All the light of eternity breaking in upon the understanding of the natural man, cannot create one spark of holy love. You may follow the natural man through every possible degree of instruction; and though his head will be better, his heart will be worse. It is irrational to suppose, that a clear view of an object that is hated will produce love to the object. If, when the character and truth of God are partially seen, they are the objects of hatred; when clearly seen, they will become the objects of malignity. The understanding, therefore, may l)e enlightened, while the heart remains perfectly vitiated.

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Far be it from us, by these remarks, to exclude from our theology the doctrine of Divine llluminalion. The scriptural view of this doctrine will cro far toward enabling us to distinguish between those who in truth know Gody and those 7vho glorify him not as God, In this great work, the hearU Ihe moral disposition, is changed, and not the head. Without this spiritual illumination, the soul will be for ever shrouded in darkness that may be felt. The souls of the sanctified had for ever remained without form and void; totally disordered; a mere moral chaos; merged in shades of thickest darkness — had not that God nho commanded the light to shine out of darkness, shined INTO THEIR HEARTS to give the light of the knon-Icdge of the glory of God in the face of Jesus Christ. This is a kind of knowledge, however, which is far above mere intellectual speculation. It is not immediately the object of intellectual speculation; but of gracious affections. This is a kind of knowledge which is both of divine original, and divine nature. This is the knowledge that edifieth; all other puffeth up. The essential difference between that knowledge which is, and that which is not conclusive evidence of Christian Character, lies in this: The object of the one, is the agreement of the several parts of a theological proposi-Hon; the object of the other is moral b auiy the inlrinsic loveliness of God and divine things. The sinner sees and hates; the saint sees and loves. The prophecy of Esaias is fulfilled in the experience of thousands: Hearing they shall hear, and not understand; and seeing they shall see, and not PERCEIVE. Sonnething more is necessary to make a man a Christian, beside the enlightening of the natm-al understanding. Beware of the hope that is built on no firmer basis than a just speculative view of the doctrines of the Gospel!