基督教知识 Christian Knowledge
Or THE
IMPORTANCE AND ADVANTAGE OF A THOROUGH KNOWLEDGE OF DIVINE TRUTH
作者: 约拿单‧愛德華滋（Jonathan
Edwards）翻译: 煦
到这个时候，你们应该已经作老师了；可是你们还需要有人再把上帝道理的初步教导你们。你们成了只能吃奶而不能吃干粮的人！——希伯来书 5:12（新译本）
Hebrews
5:12
For
when for the time ye ought to be teachers, ye have need that one teach you
again which be the first principles of the oracles of God; and are become such
as have need of milk, and not of strong meat.
这话是一个责备，是使徒对希伯来基督徒所发出的。跟对他们的期望相比，他们在教义和敬虔奥秘的知识方面是缺乏的。使徒说，他们在认识上帝圣言所教导的事情上没有该有的长进。他的用意是责备他们，不仅为他们对上帝的事情的属灵和经历性认识的缺乏，也为他们对敬虔原则和基督教神学真理的教义上的缺乏，正如使徒引入该责备的方式所显明的。他是这样开始的：在紧接着这段文字之前，他提到基督“蒙上帝照着麦基洗德的等次称他为大祭司”（来5:10）。在旧约上帝的教导中，麦基洗德作为耶稣显著的预表，在关于他的记载中包含许多福音奥秘。使徒想要将这些奥秘向希伯来信徒指出来，但他担心以他们有限的认知程度他们不会明白他所要说的，所以他中断他关于麦基洗德的话：“论到这些事，我们有很多话要说，可是很难解释；因为你们已经迟钝了，听不进去。”（来5:11，新译本）也就是说“关于麦基洗德的很多讲论含有奇妙的福音奥秘，这些原本是我想要提醒你们注意的；但是我没有在此多讲，我担心，因为你们的迟钝并缺乏对这些内容的了解，我的话语只会让你们感到困惑和混淆，而不能得到益处；这些对你们也是太难，好像干粮太硬。”
THESE
words are a complaint, which the apostle makes against the Christian Hebrews,
for their want of such proficiency in the knowledge of the doctrines and
mysteries of religion, as might have been expected of them. The apostle
complains, that they had not made that progress in their acquaintance with the
things taught in the oracles of God, which they ought to have made. And he
means to reprove them, not merely for their deficiency in spiritual and
experimental knowledge of divine things, but for their deficiency in a
doctrinal acquaintance with the principles of religion, and the truths of
Christian divinity, as is evident by the manner in which the apostle introduces
this reproof. The occasion of his introducing it is this: in the next text but
one preceding, he mentions Christ as being “Called of God an high priest after
the order of Melchizedek.” In the Old Testament, the oracles of God,
Melchizedek was held forth as an eminent type of Christ, and the account we
there have of him contains many gospel mysteries. These mysteries the apostle
was willing to point out to the Christian Hebrews, but he apprehended that
through their weakness in knowledge, they would not understand him, and
therefore breaks off for the present from saying anything about Melchizedek,
thus (Heb. 5:11) “Of whom we have many things to say, and hard to be uttered;
seeing ye are all dull of hearing.” i.e. There are many things concerning
Melchizedek which contain wonderful gospel mysteries, and which I would take
notice of to you, were it not that I am afraid, that through your dullness, and
backwardness in understanding these things, you would only be puzzled and
confounded by my discourse, and so receive no benefit, and that it would be too
hard for you: as meat that is too strong.
然后才是这节经文：“到这个时候，你们应该已经作老师了；可是你们还需要有人再把上帝道理的初步教导你们。你们成了只能吃奶而不能吃干粮的人！”相当于说，按照众人所期待的，你们真的应该已经对圣经有足够的认识，能够理解和消化这些奥秘，可是你们并未如此。使徒说，按照人的教学传递，他们应该有对这样知识的精通，正如这句话所表达的：“到这个时候，你们应该已经作老师了”；这里不仅包括对真理和敬虔奥秘的实践和体验性认知，也包括教义性的认知。
Then
come in the words of the text: “For when for the time ye ought to be teachers,
ye have need that one teach you again which be the first principles of the
oracles of God; and are become such as have need of milk, and not of strong
meat.” As much as to say, Indeed it might have been expected of you, that you
should have known enough of the Holy Scriptures, to be able to understand and
digest such mysteries: but it is not so with you. The apostle speaks of their
proficiency in such knowledge as is conveyed by human teaching, as appears by
that expression, “When for the time ye ought to be teachers;” which includes
not only a practical and experimental, but also a doctrinal, knowledge of the
truths and mysteries of religion.
使徒再次说到，藉着这样的知识，也藉着对这类知识精通的技能，基督徒能够理解神学更深奥、难以理解的东西。这在下面两节经文表达得更完全：“凡只能吃奶的，都不熟练仁义的道理，因为他是婴孩。惟独长大成人的才能吃干粮，他们的心窍习练得通达，就能分辨好歹了。”（来5:13-14）正是这样的知识，精通它将带领人超越初步的道理。然而在这里，“你们还需要有人再把上帝道理的初步教导你们”。因此，在下一章开头，使徒建议他们“应当离开基督道理的开端，竭力进到完全的地步。”
Again,
the apostle speaks of such knowledge, whereby Christians are enabled to
understand those things in divinity which are more abstruse and difficult to be
understood, and which require great skill in things of this nature. This is
more fully expressed in the two next verses: “For every one that useth milk is
unskillful in the word of righteousness; for he is a babe. But strong meat
belongeth to them that are of full age, even those who, by reason of use, have
their senses exercised to discern both good and evil.” It is such knowledge,
that proficiency in it shall carry persons beyond the first principles of
religion. As here, “Ye have need that one teach you again which be the first principles
of the oracles of God.” Therefore the apostle, in the beginning of the next
chapter, advises them “to leave the first principles of the doctrine of Christ,
and to go on unto perfection.”
我们可以观察到他们的不足，表现在他们没有按着时间达到应有的成熟——按照时间，他们应该作教师了。因为他们是基督徒，他们的任务就是学习和获取基督教知识。他们是基督学校里的学员；如果他们改进他们用于学习的时间，正如他们应该做的那样，到使徒写此信时，他们应该适合做这个学校的老师。任何人投入任何事业，应当期待他的完全程度与他花在学业上和装备自己上的时间相应。基督徒不应该永远是婴孩，而要在基督教的知识上长进。他们应该离开婴孩的食物，学会消化硬的干粮。
We
may observe that the fault of this defect appears, in that they had not made
proficiency according to their time. — For the time, they ought to have been
teachers. As they were Christians, their business was to learn and gain
Christian knowledge. They were scholars in the school of Christ; and if they
had improved their time in learning, as they ought to have done, they might, by
the time when the apostle wrote, have been fit to be teachers in this school.
To whatever business anyone is devoted, it may be expected that his perfection
in it shall be answerable to the time he has had to learn and perfect himself.
— Christians should not always remain babes, but should grow in Christian
knowledge. Leaving the food of babes, they should learn to digest strong meat.
每个基督徒都应该努力在神学知识这项任务上长进。教义确实被认为是神学家们和传道人的任务：它通常被认为是他们的工作，通过对圣经和其他有益的书的研究，以获得知识。大多数人似乎认为，这工作可能是专属于那些人的，不属于其他人。但如果使徒认同这个想法，他就不会指责希伯来基督徒没有学到足以成为教师的知识。如果他认为这对于一般基督徒只是一件顺带的事，他们的时间不应该大量地花在这个任务上，他也不会那么指责他们，他们的知识程度与他们花在学习上的时间不相称。
DOCTRINE.
Every Christian should make a business of endeavoring to grow in knowledge in
divinity. — This is indeed esteemed the business of divines and ministers: it
is commonly thought to be their work, by the study of the Scriptures, and other
instructive books, to gain knowledge. 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.
要处理这个主题，我将会说明：神学是什么，我们应该拥有什么样的神学知识，为什么神学知识是必要的。以及，为什么所有的基督徒都应该将在此知识上的努力增长当作一项任务。
In
handling this subject, I shall show — what is intended by divinity — what kind
of knowledge in divinity is intended — why knowledge in divinity is necessary.
And why all Christians should make a business of endeavoring to grow in this
knowledge.
SECTION
I
第一部分：作为基督教知识的对象，神学指的是什么？
What
is intended by divinity, as the object of Christian knowledge
VARIOUS
definitions have been given of this subject by those who have treated on it. 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 proper notion of it. — It is that science or
doctrine which comprehends all those truths and rules which concern the great
business of religion.
对于这个主题，那些研究此主题的学者们给出了各种定义。我现在并不准备根据文法查究哪个定义最准确，但我要以我所认为最合适的表达来定义或描述它——神学是包含了关乎敬虔之事的所有真理和法则的科学或学说。
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 one
science, or kind of knowledge and doctrine, is above all the rest; as it treats
concerning God and the great business of religion. Divinity is not learned, as
other sciences, merely by the improvement of man’s natural reason, but is
taught by God himself in a book full of instruction, which he has given us for
that end. This is the rule which God has 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.
学校教导和学习各种各样的人文与科学，是关于各种熟悉的对象：关于一般的自然，为自然哲学；关于可见的天空，为天文学；或关于海洋，为航海学；或关于地球，为地理学；或关于人的身体，为医学和解剖学；或关于人的灵魂的天然能力和素质，为逻辑学和灵物学；或关于人类治理，为政治学与法学。但有一门科学或一种知识和理论，超越其他所有；它是关于上帝和敬虔之事的。神学不像其他科学，仅仅通过人的自然理性的增进而习得；神学不是自然习得的，而是在一本以认识上帝为目的而赐给我们的充满指导的书里，由上帝亲自教导的。这是上帝赐给世人的法则，用来指导他们寻求这类知识，这是有关这类知识我们所需一切的总结。出于这个原因，神学被称为教义（doctrine），而不是人文（art）或科学（science）。
Indeed
there is what is called natural religion. 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 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 in this matter. Therefore
it cannot be said that we come to the knowledge of any part of Christian truth
by the light of nature. It is only the Word of God, contained in the Old and
New Testament, which teaches us Christian divinity.
的确有所谓的自然宗教。有许多关于上帝的真理，和我们对于他的本分，是可以由自然之光显明的。但我们所说的基督教神学，是不能由自然之光显明的。它依赖于启示。堕落状态下我们现在的境况就是如此，以至于关于上帝，我们所需要了解的，没有一样是可以在自然之光中，就可以用我们明白的方式显明出来的。对我们有重大意义的神学真理，无一不以某种方式归属于福音计划或与中保基督有关。这些真理是自然之光不能教导我们的。因此，我们无法透过自然之光得到基督教真理的任何知识。只有包含在旧约和新约中的上帝的道，才能教导我们基督教神学。
This
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 no one
doctrine, no promise, no rule, but what some way or other relates to the
Christian and divine life, or our living to God by Christ. They all relate to
this, in two respects, viz. as they tend to promote our living to God here in
this world, in a life of faith and holiness, and also as they tend to bring us
to a life of perfect holiness and happiness, in the full enjoyment of God
hereafter.
这包括圣经所教导的一切，也就是关于上帝和耶稣基督、关于我们对上帝的本分以及我们在上帝里的福乐，所有我们需要知道或者是了解的。神学通常被定义为向上帝而活的教义；有些人的定义显得更加精确：凭藉基督向上帝而活的教义。它包括了所有的基督教教义（它们都是在耶稣里），和所有指导我们凭藉基督向上帝而活的基督教原则。所有的教义、应许、规则，都以这样或那样的方式，与属基督的、神圣的生命有关，或与凭藉基督向上帝而活相关联。所有的基督教教义从两个方面与此关联，即：它们往往会促进我们在此世为上帝而活，过信心和圣洁的生活；也会将我们带入永生充分享受上帝、完美圣洁和充满福乐的生活。
SECTION
II
What
kind of knowledge in divinity, is intended in the doctrine
第二部分：我们应该拥有什么样的神学知识？
THERE
are two kinds of knowledge of divine truth, viz. speculative and practical, or
in other terms, natural and spiritual. The former remains only in the head. No
other faculty but the understanding is concerned in it. It consists in having a
natural or rational knowledge of the things of religion, or such a knowledge as
is to be obtained by the natural exercise of our own faculties, without any
special illumination of the Spirit of God. The latter rests not entirely in the
head, or in the speculative ideas of things, but the heart is concerned in it:
it principally consists in the sense of the heart. The mere intellect, without
the will or the inclination, is not the seat of it. And it may not only be
called seeing, but feeling or tasting. Thus there is a difference between
having a right speculative notion of the doctrines contained in the Word of
God, and having a due sense of them in the heart. In the former consists the
speculative or natural knowledge, in the latter consists the spiritual or
practical knowledge of them.
有两种神学真理的知识，即：思辨的和实践的，或以其他的术语来说：自然的和属灵的。前者只停留在头脑里，只涉及理解能力而不涉及其他能力。它包括关于敬虔方面的自然的或推理性的知识，或者说，这样的知识是可以通过自然运用自己的理解能力而获得的，无需圣灵的任何特殊光照。后者不完全是依靠头脑，或对事物的思辨，而是涉及到心：它主要在于心里的感觉。纯粹的智力，而没有意愿或倾向，是不能容纳下它的。它不可以仅仅被看到，还需要被感受到和品尝到。因此，拥有对上帝话语中的教义的正确理性概念，与拥有心里因它们而产生的感觉，两者之间是有差异的。前者包含的是关于神学真理的思辨或自然知识，后者包含的是关于神学真理的属灵或实践知识。
Neither
of these is intended in the doctrine exclusively of the other, but it is
intended that we should seek the former in order to the latter. The latter, or
the spiritual and practical, is of the greatest importance. For a speculative
without a spiritual knowledge, is to no purpose, but to make our condemnation
the greater. Yet a speculative knowledge is also of infinite importance in this
respect, that without it we can have no spiritual or practical knowledge.
这两者在教义中不应该是相互排斥的，而是为了后者我们应当寻求前者。后者，属灵的和实践的知识，是最重要的。一个思辨而没有灵性的知识，达不到任何目的，反而使我们被定罪更多。然而，没有思辨的知识我们就不可能有属灵的或实践的知识，从这个方面来说，思辨知识的重要性也是极大的。
I
have already shown that the apostle speaks not only of a spiritual knowledge,
but of such as can be acquired, and communicated from one to another. Yet it is
not to be thought that he means this exclusively of the other. But he would
have the Christian Hebrews seek the one, in order to the other. Therefore the
former is first and most directly intended. It is intended that Christians
should, by reading and other proper means, seek a good rational knowledge of
the things of divinity, while the latter is more indirectly intended, since it
is to be sought by the other. But I proceed to:
我已经表明，使徒讲的不仅仅是一种灵性知识，而是一种能够获得、并从一个人交流传递到其他人的知识。然而，我们也不认为他想要排斥另一类知识。反而，他想要希伯来基督徒来寻求这类知识，是为了获得另一类知识。因此，前者是首先并最直接的目的。这意味着，基督徒应该通过阅读和其他适当的方式，对神圣的事情寻求一种正确的理性认识。而后者是较间接的目的，因为它是透过前者来谋求的。我接下来要讨论：
SECTION
III
The
usefulness and necessity of the knowledge of divine truths
第三部分：神学知识的必要性和实用性
THERE
is no other way by which any means of grace whatsoever can be of any benefit,
but by knowledge. All teaching is in vain, without learning. Therefore the
preaching of the gospel would be wholly to no purpose, if it conveyed no
knowledge to the mind. There is an order of men which Christ has appointed on
purpose to be teachers in his church. But they teach in vain, if no knowledge
in these things is gained by their teaching. It is impossible that their
teaching and preaching should be a mean of grace, or of any good in the hearts
of their hearers, any otherwise than by knowledge imparted to the
understanding. Otherwise it would be of as much benefit to the auditory, if the
minister should preach in some unknown tongue. All the difference is that
preaching in a known tongue conveys something to the understanding, which
preaching in an unknown tongue doth not. On this account, such preaching must
be unprofitable. In such things men receive nothing, when they understand nothing,
and are not at all edified, unless some knowledge be conveyed; agreeable to the
apostle’s arguing, 1 Cor. 14:2-6.
所有蒙恩的途径，都是通过知识给人带来益处的，而不是通过任何其他方式。没有学习，所有的教导就都是徒劳。因此，如果没有向头脑传递知识，福音的传讲，就不能达到任何目的。基督有意任命给人一个位置，就是在教会里作教师。但如果关于这些事的知识没有通过他们的教导而被获得，他们的教导就是徒劳的。如果不是通过传授知识带来理解，他们的教导与讲道就不可能成为蒙恩的途径，或在听众心中带来任何益处。否则的话，传道人以无人听懂的方言讲道，听众也会得到同样大的益处。两者之间不同的是，以能懂的言语宣讲传达的内容是可理解的，而以无人听懂的方言传达的内容是不可理解的，因此，这样的讲道必定是无益的。除非有一些知识传递，否则，当他们什么都不理解时，就什么都没得到，也就没有任何造就；这与使徒在哥林多前书14:2-6所论述的一致。
No
speech can be a mean of grace, but by conveying knowledge. Otherwise the speech
is as much lost as if there had been no man there, and if he that spoke, had spoken
only into the air, as it follows in the passage just quoted, verse 6-10. God
deals with man as with a rational creature, and when faith is in exercise, it
is not about something he knows not what. Therefore hearing is absolutely
necessary to faith, because hearing is necessary to understanding, Rom. 10:14,
“How shall they believe in him of whom they have not heard?” In like manner,
there can be no love without knowledge. It is not according to the nature of
the human soul, to love an object which is entirely unknown. The heart cannot
be set upon an object of which there is no idea in the understanding. The
reasons which induce the soul to love, must first be understood, before they
can have a reasonable influence on the heart.
任何谈话，若不传递知识，就不可能成为蒙恩途径。否则，谈话就好像没有人听那样浪费了，好像说话的人是向空气说话，就像刚刚引述的经文后面哥林多前书14:6-10。上帝将人作为一个有理性的受造物来对待，在操练信心时，并不是关于他所不知道的事物。因此，对于信心，听见是绝对必要的，因为听见对于理解是绝对必要的，罗马书10:14说：“未曾听见他，怎能信他呢？”同样的，没有知识也不可能有爱。爱一个完全未知的对象，不符合人的灵魂的本质。人不可能心仪一个完全不了解的对象。导致灵魂爱的原因，首先必须是理解，它才可能对心产生合理的影响。
God
has given us the Bible, which is a book of instructions. But this book can be
of no manner of profit to us, any otherwise than as it conveys some knowledge
to the mind. It can profit us no more than if it were written in the Chinese or
Tartarian language, of which we know not one word. So the sacraments of the
gospel can have a proper effect no other way, than by conveying some knowledge.
They represent certain things by visible signs. And what is the end of signs,
but to convey some knowledge of the things signified? Such is the nature of
man, that no object can come at the heart but through the door of the
understanding, and there can be no spiritual knowledge of that of which there
is not first a rational knowledge. It is impossible that anyone should see the
truth or excellency of any doctrine of the gospel, who knows not what that
doctrine is. A man cannot see the wonderful excellency and love of Christ in
doing such and such things for sinners, unless his understanding be first
informed how those things were done. He cannot have a taste of the sweetness
and excellency of divine truth, unless be first have a notion that there is
such a thing.
上帝给了我们圣经，这是上帝给予我们指导的书。但如果不传递一些知识给头脑，这本书对我们而言就毫无益处。它给我们带来的益处不会超过一本用鞑靼语言写的、我们一个字都不认识的书。同样，福音圣礼，如果不传递一些知识，也不会有适当的效果。它们都用一些可见的标志来代表某些特定的东西。这些标志的目的不就是传递它所代表的知识吗？人的本性也是这样，若不是通过理解的门，没有对象可以进入心里，若非先有一个理性认识，就不可能有灵性的知识。对于任何福音教义，人如果不知道这教义是什么，就不可能看到该教义的真实和优美。一个人不能在基督为罪人所做这样和那样的事中看到他奇妙的慈爱和美德，除非他先通过理解力晓得这些事情是如何成就的。他不可能品尝神圣真理的甜蜜和优美，除非他对有这样的事情存在先有了概念。
Without
knowledge in divinity, none would differ from the most ignorant and barbarous
heathens. The heathens remain in gross darkness, because they are not
instructed, and have not obtained the knowledge of divine truths.
没有神学知识，将与最无知和野蛮的异教徒无异。异教徒仍然处在幽暗中，因为他们没有受教，没有得到神圣真理的知识。
If
men have no knowledge of these things, the faculty of reason in them will be
wholly in vain. The faculty of reason and understanding was given for actual
understanding and knowledge. If a man have no actual knowledge, the faculty or
capacity of knowing is of no use to him. And if he have actual knowledge, yet
if he be destitute of the knowledge of those things which are the last end of
his being, and for the sake of the knowledge of which he had more understanding
given him than the beasts, then still his faculty of reason is in vain. He
might as well have been a beast as a man. But divine subjects are the things to
know which we had the faculty of reason given us. They are the things which
appertain to the end of our being, and to the great business for which we are
made. Therefore a man cannot have his faculty of understanding to any good
purpose, further than he has knowledge of divine truth.
如果人在这些事上缺少知识，他们的理性能力将完全白费。理性和理解的能力是赐给我们进行实际的了解和认识的。如果一个人没有实际的知识，认识能力或才能就未能发挥作用。如果他有实际的知识，但对有关他人生终结的知识极度缺乏，他被赋予的比动物更多的理解力和认知能力仍然相当于白费了。他作为人不过与动物无异。我们被赐予理性的能力，正是为了认识这些神圣的主题。它跟我们生命存在的目的有关，与我们被造的伟大任务有关。因此一个人拥有他的理解力的最重要的目的，就是他能认识神圣真理。
So
that this kind of knowledge is absolutely necessary. — Other kinds of knowledge
may be very useful. Some other sciences, such as astronomy, natural philosophy,
and geography, may be very excellent in their kind. But the knowledge of this
divine science is infinitely more useful and important than that of all other
sciences whatever.
因此，这种知识是绝对必需的。其他种类的知识可能是非常有用的；其他一些学科，如天文学、哲学、地理，也可能是非常优秀的。但比起其他所有学科，神学知识要有用和重要很多倍。
SECTION
IV
Why
all Christians should make a business of endeavoring to grow in the knowledge
of divinity
第四部分：为什么所有基督徒都应该将在神学知识上努力增长当作一项任务？
CHRISTIANS
ought not to content themselves with such degrees of knowledge of divinity as
they have already obtained. It should not satisfy them, as they know as much as
is absolutely necessary to salvation, but should seek to make progress.
基督徒不应该让自己满足于已经获得的神学知识。他们知道关于得救所必须知道的，但他们不应该满足于此，而应该寻求进步。
This
endeavor to make progress in such knowledge ought not to be attended to as a
thing by the bye, but all Christians should make a business of it. They should
look upon it as a part of their daily business, and no small part of it neither.
It should be attended to as a considerable part of the work of their high
calling. — For,
努力在此知识上进步不应该被作为一件顺带的事情，所有的基督徒都应该将它作为一项事业。他们应该把它作为日常工作的一部分，而且是不小的一部分。它应该被当作他们的神圣呼召里相当重要的一部分。因为——
1.
Our business should doubtless much consist in employing those faculties, by
which we are distinguished from the beasts, about those things which are the
main end of those faculties. The reason why we have faculties superior to those
of the brutes given us, is that we are indeed designed for a superior
employment. That which the Creator intended should be our main employment, is
something above what he intended the beast for, and therefore has given us
superior powers. Therefore, without doubt, it should be a considerable part of
our business to improve those superior faculties. But the faculty by which we
are chiefly distinguished from the brutes, is the faculty of understanding. It
follows then, that we should make it our chief business to improve this
faculty, and should by no means prosecute it as a business by the bye. For us
to make the improvement of this faculty a business by the bye, is in effect for
us to make the faculty of understanding itself a by-faculty, if I may so speak,
a faculty of less importance than others: whereas indeed it is the highest
faculty we have.
1．我们的工作无疑应该大量运用使我们有别于动物的那些能力，而这些能力存在的主要目的就是与神学认识有关。为什么有优于动物的能力赐给我们，原因是我们的确是为了一个更高的目的而被造的。造物主创造我们的用意应该就是我们的主要任务，他对我们的设计是超越于对动物的期望的，因此他给了我们更高等的能力。故此，毫无疑问，增进那些高等的能力，应该是我们相当大的一部分工作。而我们区别于动物的主要的能力正是理解力。因此，我们应该将提高这种能力作为我们的首要任务，而绝不应只是将它作为一个顺带的事情来做。若我们只把增进这一能力当作一个顺带的任务，实际上就是把理解力本身当作顺带的能力，如果我可以这样说，一个较不重要的能力：而事实上它却是我们所拥有的最高的能力。
But
we cannot make a business of the improvement of our intellectual faculty, any
otherwise than by making a business of improving ourselves in actual knowledge.
So that those who make not this very much their business, but instead of
improving their understanding to acquire knowledge, are chiefly devoted to
their inferior power — to please their senses, and gratify their animal
appetites — not only behave themselves in a manner not becoming Christians, but
also act as if they had forgotten that they are men, and that God has set them
above the brutes by giving them understanding.
但除非藉着在获得真知识上的职责上的增进，我们就不能真正尽到提高我们的智慧能力的职责。所以，那些不将此作为他们的职责、不提高他们理解力来掌握知识的人，就是主要致力于较低的能力——他们的感官，并满足他们的动物欲望——行事为人不仅不是以基督徒的方式，而且好像他们已经忘记了他们是人，忘了上帝赐予他们理解力使他们高于动物。
God
has given to man some things in common with the brutes, as his outward senses,
his bodily appetites, a capacity of bodily pleasure and pain, and other animal
faculties. Some things he has given him superior to the brutes: the chief of
which is a faculty of understanding and reason. Now God never gave man these
faculties to be subject to those which he has in common with the brutes. This
would be great confusion, and equivalent to making man to be a servant of the
beasts. On the contrary, he has given those inferior powers to be employed in
subserviency to man’s understanding. Therefore it must be a great part of man’s
principal business to improve his understanding by acquiring knowledge. If so,
then it will follow that it should be a main part of his business to improve
his understanding in acquiring divine knowledge, or the knowledge of the things
of divinity. For the knowledge of these things is the principal end of this
faculty. God gave man the faculty of understanding, chiefly, that he might
understand divine things.
上帝赐予人和动物一些共同的东西，外在的感官，肉体的欲望，感知肉体快乐和痛苦的能力，以及其他动物性的能力。但上帝也赐予人有些优于动物的东西：其中首要的是理解力和理性。上帝给人这些能力，从来不是使其受那些与动物相同的能力的支配，否则将会是极大的混乱，相当于使人成为动物的仆人。相反，他给了那些低等的能力是用来裨益于人的理解力。因此，人的主要职责很大一部分必须是通过获取知识提高自己的理解力。如果是这样，那么这将意味着，通过获得神学知识提高他的理解力，应该是他职责的一个主要部分。因为这些知识是该能力的主要目标。上帝给了人理解能力，主要是为他能理解神圣的事情。
The
wiser heathens were sensible that the main business of man was the improvement
and exercise of his understanding. But they knew not the object about which the
understanding should chiefly be employed. That science which many of them
thought should chiefly employ the understanding, was philosophy, and
accordingly they made it their chief business to study it. But we who enjoy the
light of the gospel are more happy. We are not left, as to this particular, in
the dark. God has told us about what things we should chiefly employ our
understandings, having given us a book full of divine instructions, holding
forth many glorious objects about which all rational creatures should chiefly
employ their understandings. These instructions are accommodated to persons of
all capacities and conditions, and proper to be studied, not only by men of
learning, but by persons of every character, learned and unlearned, young and
old, men and women. Therefore the acquisition of knowledge in these things should
be a main business of all those who have the advantage of enjoying the Holy
Scriptures.
聪明的异教徒也意识到人的主要职责是增进其理解力。但他们不知道理解力应该主要用于什么对象。许多人认为理解力应该主要用于哲学，因此他们把研究哲学作为他们的主要职业。但我们享受福音之光的人更有福，在这方面，我们不是被留在黑暗中。上帝告诉我们，我们的理解力应该用于什么，也给了我们一本充满了神圣指导的书，提出许多荣耀的客体，供所有有理性的受造物使用他们的理解力。这些指导是给所有人来适当地加以研究，无论才能和条件，不是仅仅只给有学问的人，而是给每个人，有学问和没有学问的，年轻的和年老的，男人和女人。因此，获取这些知识应该是所有享有圣经益处的人的主要职责。
2.
The truths of divinity are of superlative excellency, and are worthy that all
should make a business of endeavoring to grow in the knowledge of them. They
are as much above those things which are treated of in other sciences, as heaven
is above the earth. God himself, the eternal Three in one, is the chief object
of this science, and next Jesus Christ, as God-man and Mediator, and the
glorious work of redemption, the most glorious work that ever was wrought. Then
[it is] the great things of the heavenly world, the glorious and eternal
inheritance purchased by Christ and promised in the gospel, the work of the
Holy Spirit of God on the hearts of men, our duty to God, and the way in which
we ourselves may become like angels and like God himself in our measure. All
these are objects of this science.
2．神学真理是最卓越的，并值得所有人努力将这些知识的增长作为志业。它们远高于其他学科所处理的事物，就像天高过地。上帝自己——永恒的三一上帝，是这门学科的主要对象，还有，耶稣基督——上帝、人和中保，荣耀的救赎之工——有史以来最荣耀的工作。以及，天上国度的伟大事情，基督所买赎、福音所应许的荣美和永恒的产业，上帝的圣灵在人心中的工作、我们对上帝的本分，并我们自己的身量变得像天使、像上帝的道路。这些都是这门学科的研究对象。
Such
things as these have been the main subject of the study of the holy patriarchs,
prophets, and apostles, and the most excellent men that ever existed. They are
also the subject of study to the angels in heaven, 1 Pet. 1:10-12. — They are
so excellent and worthy to be known that the knowledge of them will richly pay
for all the pains and labor of an earnest seeking of it. If there were a great
treasure of gold and pearls accidentally found, and opened with such
circumstances that all might have as much as they could gather, would not
everyone think it worth his while to make a business of gathering while it
should last? But that treasure of divine knowledge, which is contained in the
Scriptures, and is provided for everyone to gather to himself as much of it as
he can, is far more rich than anyone of gold and pearls. How busy are all sorts
of men, all over the world, in getting riches! But this knowledge is a far
better kind of riches than that after which they so diligently and laboriously
pursue.
这些事情是那些虔诚的族长、先知、使徒和历史上最优秀的人们的研究主题。它们也是在天堂里的天使的研究主题（彼前1:10-12）。它们是如此的卓越，值得了解，关于它们的知识将丰富地报偿认真寻找它所付出的所有痛苦与劳动。如果无意中发现了一个黄金和珍珠的巨大宝藏，敞开给每个人，能收集多少就可以拥有多少，是不是每个人都会认为这值得自己在它还没被拿完之前花些时间来获取？但是，蕴含在圣经中供每个人自己尽可能多地获取的神学知识宝藏，远比任何黄金和珍珠都更丰富。全世界各种各样的人为获取财富有多么忙碌！但这种知识比起他们如此努力地追求的财富要好得多。
3.
Divine truths not only concern ministers, but are of infinite importance to all
Christians. It is not with the doctrine of divinity as it is with the doctrines
of philosophy and other sciences. These last are generally speculative points,
which are of little concern in human life, and it very little alters the case
as to our temporal or spiritual interests, whether we know them or not.
Philosophers differ about them, some being of one opinion, and others of
another. And while they are engaged in warm disputes about them, others may
well leave them to dispute among themselves, without troubling their heads much
about them: it being of little concern to them, whether the one or the other be
in the right. — But it is not thus in matters of divinity. The doctrines of
this nearly concern everyone. They are about those things which relate to every
man’s eternal salvation and happiness. The common people cannot say, “Let us
leave these matters to ministers and divines. Let them dispute them out among
themselves as they can. They concern not us,” for they are of infinite
importance to every man. Those doctrines which relate to the essence,
attributes, and subsistencies of God, concern all, as it is of infinite
importance to common people, as well as to ministers, to know what kind of
being God is. For he is a Being who has made us all, “in whom we live, and
move, and have our being;” who is the Lord of all, the Being to whom we are all
accountable, who is the last end of our being, and the only fountain of our
happiness.
3．神学真理不只是跟传道人有关的事，而且是对所有基督徒都无限重要的。与神学教义的关系不像与哲学和其他科学学说的关系。后者一般都是思辨性的问题，是人的生命中很少涉及的，而且，不管我们是否认识它们，对我们物质上或精神上的利益的改变都很少。哲学家持有不同的观点。当一些人激烈争辩时，另一些人很可能并不在意，这些并不对他们构成困扰：他们不太关心谁对谁错。但对于神学的事却不是这样。神学教义几乎关乎每一个人。它们关乎到每个人的永恒救赎和幸福。普通人不能说：“让我们把这些事留给传道人和牧师，让他们相互去争论吧，这些不关我什么事。”因为它们对每个人都是无限重要的。这些关于上帝的本质、属性和存在的知识涉及到所有人，了解上帝是什么样的，这对于普通人极为重要，就像对传道人一样。他是创造我们的上帝，“我们的生活、动作、存留都在乎他”，他是宇宙万有的主，我们所有人都要对他负责，他是我们存在的终极目的，我们福乐的唯一源泉。
The
doctrines also which relate to Jesus Christ and his mediation, his incarnation,
his life and death, his resurrection and ascension, his sitting at the right
hand of the Father, his satisfaction and intercession, infinitely concern
common people as well as divines. They stand in as much need of this Savior,
and of an interest in his person and offices, and the things which he has done
and suffered, as ministers and divines. — The same may be said of the doctrines
which relate to the manner of a sinner’s justification, or the way in which he
becomes interested in the mediation of Christ. They equally concern all, for
all stand in equal necessity of justification before God. That eternal
condemnation, to which we are all naturally exposed, is equally dreadful. So
with respect to those doctrines which relate to the work of the Spirit of God
on the heart, in the application of redemption in our effectual calling and
sanctification, all are equally concerned in them. There is no doctrine of
divinity whatever, which doth not some way or other concern the eternal
interest of every Christian.
这些教义同样涉及到耶稣基督和他的中保、他的道成肉身、他的一生和受死、复活与升天、坐在天父的右边、满足上帝的公义并为我们代求，这些对普通人与对神学家一样有无穷影响。他们与牧师和神学家一样需要救主，需要他的位格和职分以及他的工作和受苦所带来的益处。关于罪人称义的方式，或罪人如何转向中保基督的教义，也是这样。它们同样涉及所有的人，因为每个人都同等需要在上帝面前称义。还有永远的定罪，我们这生来的罪人都必然要面对，也是同样可怕的。因此，对于上帝的圣灵在人心中的工作的教义，包括圣灵透过有效的恩召施行救赎和使人成圣，都与他们有同样的关联。没有什么神学教义，不以某种方式与每一个基督徒的永恒利益相关。
4. We
may argue in favor of the same position, from the great things which God has
done in order to give us instruction in these things. As to other sciences, he
has left us to ourselves, to the light of our own reason. But divine things
being of infinitely greater importance to us, he has not left us to an
uncertain guide, but has himself given us a revelation of the truth in these
matters, and has done very great things to convey and confirm it to us. [He
has] raised up many prophets in different ages, immediately inspiring them with
his Holy Spirit, and confirming their doctrine with innumerable miracles or
wonderful works out of the established course of nature. Yea, he raised up a
succession of prophets, which was upheld for several ages.
4．我们同样可以以“上帝为了赐给我们关于这些事情的指导而成就的伟大作为”来论述。他将其他学科留给我们在我们自己的理性之光下来处理。但是，神圣的事情对我们无限重要，他并不是给我们留下一个不确定的引导，而是在这方面亲自给我们启示真理，并为传递和证实真理给我们成就了大事。他在不同的时代拣选了许多先知，由圣灵直接启示他们，并以无数超越他所设立的自然进程的神迹奇事来证实他们的教义。是的，他兴起了一系列的先知，跨越历世历代。
It
was very much for this end that God separated the people of Israel, in so
wonderful a manner, from all other people, and kept them separate, that to them
he might commit the oracles of God, and that from them they might be
communicated to the world. He has also often sent angels to bring divine
instructions to men, and has often himself appeared in miraculous symbols or
representations of his presence. Now in these last days [he] has sent his own
Son into the world, to be his great prophet, to teach us divine truth. Heb. 1:1,
etc. God has given us a book of divine instructions, which contains the sum of
divinity. Now, these things has God done, not only for the instruction of
ministers and men of learning, but for the instruction of all men, of all
sorts, learned and unlearned, men, women, and children. And certainly if God
doth such great things to teach us, we ought to do something to learn.
上帝以非常奇妙的方式，将以色列民从万族中分别出来，并使他们持续分别，很大程度上是为了将上帝的圣言交托他们，并通过他们向世界传达。他还经常差派天使向人传达神圣指令，并经常在神迹奇事中显现自己或表明他的同在。在这末后的日子里，他又差遣自己的儿子来到世上，作为大先知，教导我们上帝的真理（参来1:1等）。上帝赐给了我们一本神圣指南，其中包含神学的总和。既然上帝做这些事情，不仅是为了指导传道人和学者，而是为了指导所有的人和各种各样的人，有学问的、没有学问的，男人、女人、孩子。如果上帝为教导我们成就如此伟大的事情，我们无疑应该付出努力来学习。
God
giving instructions to men in these things is not a business by the by, but
what he has undertaken and prosecuted in a course of great and wonderful
dispensations, as an affair in which his heart has been greatly engaged, which
is sometimes in Scripture signified by the expression of God’s rising early to
teach us, and to send us prophets and teachers, Jer. 7:25, “Since that day that
your fathers came forth out of the land of Egypt, unto this day, I have even
sent unto you all my servants the prophets, daily rising up early, and sending
them.” And verse 13, “I spake unto you, rising up early, and speaking.” This is
a figurative speech, signifying that God has done this as a business of great
importance, in which he took great care, and had his heart much engaged.
Because persons are wont to rise early to prosecute such business as they are
earnestly engaged in. — If God has been so engaged in teaching, certainly we
should not be negligent in learning, but should make growing in knowledge a great
part of the business of our lives.
上帝在这些事情上给予人指导不是一件顺带的事，而是他承诺并持续从事的一个伟大和美好的实施过程，是他的心非常关注的事，圣经中有时表达为：上帝每日不断教导我们，给我们差遣先知和教师。耶利米书7:25：“自从你们列祖出埃及地的那日，直到今日，我差遣我的仆人众先知到你们那里去，每日从早起来差遣他们。”13节：“我也从早起来警戒你们。”这是一个比喻，表明上帝将此作为一件非常重要的事在做，他无微不至地看顾，他的心非常投入——因为人们从事他们认真投入的事业通常起早贪黑。如果上帝如此投入地教导，我们肯定不能忽视学习，而是要将增长知识作为我们生活中非常重要的职责。
5. It
may be argued from the abundance of the instructions which God has given us,
from the largeness of that book which God has given to teach us divinity, and
from the great variety that is therein contained. Much was taught by Moses of
old, which we have transmitted down to us. After that, other books were from
time to time added. Much is taught us by David and Solomon, and many and
excellent are the instructions communicated by the prophets. Yet God did not
think all this enough, but after this sent Christ and his apostles, by whom
there is added a great and excellent treasure to that holy book, which is to be
our rule in the study of this important subject.
5．也许有人会从下面几个方面来论述：上帝给我们指导的丰富；上帝赐予我们用来教导我们神学的这本书的巨大，并里面所含内容的种类众多。很多是由摩西教导并传递给我们。之后，其他的书卷逐渐随时间添加上。许多是大卫和所罗门的教导，还有许多由先知所传达的卓越指令。然而，上帝仍不认为这就足够了，在此之后又差遣基督和他的使徒，透过他们为这本神圣的书加入伟大和杰出的瑰宝，这将成为我们研究这一重要课题的准则。
This
book was written for the use of all. All are directed to search the Scriptures,
John 5:39, “Search the Scriptures, for in them ye think ye have eternal life;
and they are they that testify of me;” and Isa. 34:16, “Seek ye out of the book
of the Lord, and read.” They that read and understand are pronounced blessed,
Rev. 1:3, “Blessed is he that readeth, and they that understand the words of
this prophecy.” If this be true of that particular book of the Revelation, much
more is it true of the Bible in general. Nor is it to be believed that God
would have given instructions in such abundance, if he had intended that
receiving instruction should be only a bye concern with us.
这本书是为给所有人使用而写的。所有人都要查考圣经，约翰福音5:39说：“你们查考圣经，因你们以为内中有永生，给我作见证的就是这经。”以赛亚书34:16说：“你们要查考宣读耶和华的书……”阅读并理解的人就是有福的，启示录1:3说：“念这书上预言的和那些听见又遵守其中所记载的，都是有福的！”如果这对于启示录这卷书是真的，对于整本圣经就更是如此。我们相信，如果上帝认为接受指导对我们来说只是一件次要的事，他也不会赐予如此丰富的指导。
It is
to be considered, that all those abundant instructions which are contained in
the Scriptures were written that they might be understood: otherwise they are
not instructions. That which is not given that the learner may understand it,
is not given for the learner’s instruction. Unless we endeavor to grow in the
knowledge of divinity, a very great part of those instructions will to us be in
vain. For we can receive benefit by no more of the Scriptures than we
understand. We have reason to bless God that he has given us such various and
plentiful instruction in his Word, but we shall be hypocritical in so doing, if
we after all content ourselves with but little of this instruction.
要考虑到，所有这些包含在圣经里的丰富指导，是为了让人可以理解而写的：否则它们就不是指导。如果它不能让学习者可以理解，也就不能给学习者以指导。除非我们努力在神学知识上增长，不然这些指导的很大部分对我们将是无用的。我们可以通过圣经所获得的益处不会超过我们的理解。我们有理由称颂上帝，为了在他的话语里他给了我们如此丰富的指导，但是，如果我们让自己满足于这些指导的很小一部分，我们的称颂就是虚伪的。
When
God has opened a very large treasure before us for the supply of our wants, and
we thank him that he has given us so much, if at the same time we be willing to
remain destitute of the greatest part of it, because we are too lazy to gather
it, this will not show the sincerity of our thankfulness. We are now under much
greater advantages to acquire knowledge in divinity, than the people of God
were of old, because since that time the canon of Scripture is much increased.
But if we be negligent of our advantages, we may be never the better for them,
and may remain with as little knowledge as they.
当上帝打开了一个非常大的宝藏来供应我们的需要，且我们感谢他给了我们这么多，但如果同时，我们因为懒惰而宁愿让我们最大的需要仍旧匮乏着，这表明我们的感谢并没有诚意。比起以前的上帝子民们，我们现今在获得神学知识上拥有更大的优势，因为自那时以来，圣经正典已经大大增加。但是，如果我们忽视我们的优势，我们可能从来没有比他们更好，可能知识跟他们一样少。
6.
However diligent we apply ourselves, there is room enough to increase our
knowledge in divine truth. None have this excuse to make for not diligently
applying themselves to gain knowledge in divinity, that they already know all.
Nor can they make this excuse, that they have no need diligently to apply
themselves, in order to know all that is to be known. None can excuse
themselves for want of business in which to employ themselves. There is room
enough to employ ourselves forever in this divine science with the utmost
application. Those who have applied themselves most closely, have studied the
longest and have made the greatest attainments in this knowledge, know but
little of what is to be known. The subject is inexhaustible. That Divine Being,
who is the main subject of this science, is infinite, and there is no end to
the glory of his perfections. His works at the same time are wonderful, and
cannot be found out to perfection, especially the work of redemption, about
which the science of divinity is chiefly conversant, is full of unsearchable wonders.
6．不管我们多么勤奋，仍有足够的空间来增加我们的神学真理知识。没有人可以借口他们已经知道一切，而不去勤奋地获得神学知识。也没有人能借口说他们不需要勤奋，就能认识所有应该了解的知识。也不可以借口说学了也没有地方使用。在这门神圣的学科最大限度的应用上，永远存在足够的空间供我们投身其中。那些在这方面最勤奋、研究时间最长、知识素养最高的人，对于所应该知道的，不过才知道了一点点。这个主题是无穷无尽的。这门学科的主要研究对象，神圣的本体，是无限的，并且他完美的荣耀没有尽头。同时，他的作为奇妙，无法探寻至完全，特别是救赎的工作，是神学的主要精髓，充满了无法测度的奇事。
The
Word of God, which is given for our instruction in divinity, contains enough in
it to employ us to the end of our lives, and then we shall leave enough
uninvestigated to employ the heads of the ablest divines to the end of the
world. The psalmist found an end to the things that are human, but he could
never find an end to what is contained in the Word of God: Psa. 119:96, “I have
seen an end to all perfection; but thy command is exceeding broad.” There is
enough in this divine science to employ the understandings of saints and angels
to all eternity.
上帝的话语——为了指导我们神学而赐给我们的，它的蕴含足以让我们倾尽一生，仍留下足够多未经探寻的领域，让最有才干的神学家们继续研究，直到世界的尽头。诗人发现人类的事情都有尽头，但他无法找到上帝话语的尽头。诗篇119:96说：“我看万事尽都有限，惟有你的命令极其宽广。”这门神圣的学科有足够的东西，让圣徒和天使在永恒中来了解。
7. It
doubtless concerns everyone to endeavor to excel in the knowledge of things
which pertain to his profession, or principal calling. If it concerns men to
excel in anything, or in any wisdom or knowledge at all, it certainly concerns
them to excel in the affairs of their main profession and work. But the calling
and work of every Christian is to live to God. This is said to be his high
calling, Phil. 3:14. This is the business, and if I may so speak, the trade of
a Christian, his main work, and indeed should be his only work. No business
should be done by a Christian, but as it is some way or other a part of this.
Therefore certainly the Christian should endeavor to be well acquainted with
those things which belong to this work, that he may fulfill it, and be
thoroughly furnished to it.
7. 无疑每个人都会努力精通属于他的职业或主要呼召方面的知识。如果一个人想要在一些事或智慧、知识方面擅长的话，他肯定关心属于他的主要职业和工作的事务。但每一个基督徒的呼召和工作都是向上帝而活，这被称为他的最高呼召（参腓3:14）。如果这个就是他的事业，倘若我可以这样说的话，基督徒的行当，是他的主要工作，甚至应该是他唯一的工作。如果不是以这种或那种方式成为这工作的一部分，基督徒什么事都不应该做。因此基督徒应该努力精通属于这个工作的事情，以便他可以从事这个工作，并在这方面有完全的装备。
It
becomes one who is called to be a soldier, to excel in the art of war. It
becomes a mariner, to excel in the art of navigation. It becomes a physician,
to excel in the knowledge of those things which pertain to the art of physic.
So it becomes all such as profess to be Christians, and to devote themselves to
the practice of Christianity, to endeavor to excel in the knowledge of
divinity.
被呼召作为一名士兵，就要精通战术；作为一个水手，就要精通航海技术；作为一名医生，就要精通从属于医学的那些知识。所以，作为认信的并委身于基督教实践的基督徒，就要努力精通神学知识。
8. It
may be argued hence that God has appointed an order of men for this end, to
assist persons in gaining knowledge in these things. He has appointed them to
be teachers, 1 Cor. 12:28, and God has set some in the church: first apostles,
secondarily prophets, thirdly teachers, Eph. 4:11, 12, “He gave some apostles,
some prophets, some evangelists, some pastors and teachers, for the perfecting
of the saints, for the work of the ministry, for the edifying of the body of
Christ.” If God has set them to be teachers, making that their business, then
he has made it their business to impart knowledge. But what kind of knowledge?
Not the knowledge of philosophy, or of human laws, or of mechanical arts, but
of divinity.
8．也可以从上帝给人的任命来论述。为了帮助人获得关于这些事情的知识，他已任命人成为教师。哥林多前书12:28说：“上帝在教会所设立的：第一是使徒，第二是先知，第三是教师”；以弗所书4:11-12说：“他所赐的有使徒，有先知，有传福音的，有牧师和教师，为要成全圣徒，各尽其职，建立基督的身体……”如果上帝设立他们成为教师，让他们从事这个职分，就是要他们从事知识的传授。但什么样的知识呢？不是哲学知识，或人类的法律，或机械技术，而是神学。
If
God has made it the business of some to be teachers, it will follow that he has
made it the business of others to be learners. For teachers and learners are
correlates, one of which was never intended to be without the other. God has
never made it the duty of some to take pains to teach those who are not obliged
to take pains to learn. He has not commanded ministers to spend themselves, in
order to impart knowledge to those who are not obliged to apply themselves to
receive it.
如果上帝设立一些人成为教师，这也意味着他给其他人的任务是成为学生。因为教师和学生是密切相关的，没有其中一个就不会有另一个。上帝从来不会让一些人的责任是努力地教导，而那些学生却没有义务努力地学习。他没有吩咐传道人尽其一生为了向那些没有责任让自己接受知识的人传授知识。
The
name by which Christians are commonly called in the New Testament is disciples,
the signification of which word is scholars or learners. All Christians are put
into the school of Christ, where their business is to learn, or receive
knowledge from Christ, their common master and teacher, and from those inferior
teachers appointed by him to instruct in his name.
在新约中经常称基督徒为“门徒”（disciples)，这个词的意思是学员或学徒。所有基督徒都被放在基督的学校里，他们的任务是学习，或是接受知识，从他们共同的主人和老师——基督那里，以及从那些他所任命奉他的名来教导的教师们那里。
9.
God has in the Scriptures plainly revealed it to be his will, that all
Christians should diligently endeavor to excel in the knowledge of divine
things. It is the revealed will of God that Christians should not only have
some knowledge of things of this nature, but that they should be enriched with
all knowledge, 1 Cor. 1:4, 5, “I thank my God always on your behalf, for the
grace of God that is given you by Jesus Christ, that in every thing ye are
enriched by him, in all utterance, and in all knowledge.” So the apostle
earnestly prayed, that the Christian Philippians might abound more and more,
not only in love, but in Christian knowledge; Phil. 1:9, “And this I pray, that
your love may abound yet more and more in knowledge, and in all judgment.” So
the apostle Peter advises to “give all diligence to add to faith virtue, and to
virtue knowledge,” 2 Pet. 1:5, and the apostle Paul, in the next chapter to
that wherein is the text, counsels the Christian Hebrews, leaving the first
principles of the doctrine of Christ, to go on to perfection. He would by no
means have them always to rest only in those fundamental doctrines of
repentance, and faith, and the resurrection from the dead, and the eternal
judgment, in which they were instructed when baptized, at their first
initiation in Christianity. (See Heb. 6, etc.)
9．上帝已经在圣经里清楚地表明这是他的旨意，就是：所有基督徒都应努力致力于精通关于上帝的事情的知识。上帝显明的旨意是，基督徒不仅要有一些这方面的知识，而且要在所有的知识上富足。哥林多前书1:4-5说：“我常为你们感谢上帝，因上帝在基督耶稣里所赐给你们的恩惠，又因你们在他里面凡事富足，口才、知识都全备……”所以使徒诚恳地祈祷，愿腓立比的基督徒不仅在爱心上，也在基督教知识上多而又多，腓立比书1:9说：“我所祷告的，就是要你们的爱心在知识和各样见识上多而又多。”使徒彼得同样劝勉：“你们要分外地殷勤。有了信心，又要加上德行；有了德行，又要加上知识……”（彼后1:5）使徒保罗，在我们所讨论的经文接下来的一章，对希伯来的基督徒说，我们应当离开基督道理的初步，努力进到成熟的地步。他绝不会让他们永远只停留在那些他们洗礼的时候接受的这些基本教义：悔改，信靠，死里复活，以及永远的审判等。（参来6）
SECTION
V
An
exhortation that all may diligently endeavor to gain Christian knowledge
第五部分：对所有基督徒当勤奋努力获得基督教知识的劝勉
CONSIDER
yourselves as scholars or disciples, put into the school of Christ, and
therefore be diligent to make proficiency in Christian knowledge. Content not
yourselves with this, that you have been taught your catechism in your
childhood, and that you know as much of the principles of religion as is
necessary to salvation, else you will be guilty of what the apostle warns
against, viz. going no further than laying the foundation of repentance from
dead works, etc.
将自己看作学员或门徒，被带进了基督的学校，因此要勤于提高基督教知识水平。在童年你就受过要理问答的教导，知道得救所必要的敬虔原则，但不要让自己满足于此，否则你会像使徒所警告的，仍在基督道理的开端，还需再立根基，就如那懊悔死行等等教训。
You
are all called to be Christians, and this is your profession. Endeavor,
therefore, to acquire knowledge in things which pertain to your profession. Let
not your teachers have cause to complain that while they spend and are spent,
to impart knowledge to you, you take little pains to learn. It is a great
encouragement to an instructor, to have such to teach as make a business of
learning, bending their minds to it. This makes teaching a pleasure, when
otherwise it will be a very heavy and burdensome task.
你被称作基督徒，这是你的职业。因此，要努力获得属于你的职业方面的知识。不要让你的老师有理由抱怨，他们费力费时向你传授知识，而你却不花功夫学习。能有将学习当作职责、全心投入的学生，对教师会是一个很大的鼓励。这使得教学有乐趣，否则这将是一个非常沉重和难以负担的任务。
You
all have by you a large treasure of divine knowledge, in that you have the
Bible in your hands. Therefore be not contented in possessing but little of
this treasure. God has spoken much to you in the Scriptures. Labor to
understand as much of what he says as you can. God has made you all reasonable
creatures, therefore let not the noble faculty of reason or understanding lie
neglected. Content not yourselves with having so much knowledge as is thrown in
your way, and receive in some sense unavoidably by the frequent inculcation of
divine truth in the preaching of the Word, of which you are obliged to be
hearers, or accidentally gain in conversation. But let it be very much your
business to search for it, and that with the same diligence and labor with
which men are wont to dig in mines of silver and gold.
你们都拥有一个巨大的神圣知识宝库，在你手上的圣经中。因此，不要满足于仅拥有一点点宝贝。在圣经里上帝对你说了很多。努力尽可能多地理解他所说的。上帝创造我们所有人为有理性的生物，不要让这高贵的理性或理解能力被忽视。不要自满于说你已经拥有许多别人抛给你的知识，那些某种意义上不可避免要接受到的、在讲道中频繁灌输的神圣真理，是你不得不听的，或在交谈中无意中获得的。而是要让探索神圣知识成为你的主要任务，并用与挖掘金矿银矿的人相同的勤奋努力来探索。
Especially
I would advise those who are young to employ themselves in this way. Men are
never too old to learn, but the time of youth is especially the time for
learning. It is peculiarly proper for gaining and storing up knowledge. —
Further, to stir up all, both old and young, to this duty, let me entreat you
to consider,
我特别建议那些年轻人这样投身其中。人应该活到老学到老，但青春的时间是最适合学习的时间。特别适合获取和储存知识。进而，为了激励所有的人，年老的、年轻的，都负起这个职责，让我恳求你考虑：
1. If
you apply yourselves diligently to this work, you will not want employment,
when you are at leisure from your common secular business. In this way, you may
find something in which you may profitably employ yourselves. You will find
something else to do, besides going about from house to house, spending one
hour after another in unprofitable conversation, or at best, to no other
purpose but to amuse yourselves, to fill up and wear away your time. And it is
to be feared that very much of the time spent in evening visits, is spent to a
much worse purpose than that which I have now mentioned. Solomon tells us, Pro.
10:19, “That in the multitude of words, there wanteth not sin.” And is not this
verified in those who find little else to do but to go to one another’s houses,
and spend the time in such talk as comes next, or such as anyone’s present
disposition happens to suggest?
1．如果你在这项任务上勤奋，你在世上工作之余的休闲时间就不会缺少事情做。这样，你就找到了一件大有益处的事情可做。除了挨家串门，花几个小时在无益的谈话上，或者最好的也是没有其他目的只是娱乐，以此填满和花光你的时间；你有另一样事可以做。晚上花很多的时间去闲游，结果要比我现在所说的更糟糕。所罗门告诉我们：“多言多语难免有过”（箴10:19），这不正是那些觉得无所事事而去彼此家里闲聊，接下来就发生的事，或按照目前的倾向必将会发生的事？
Some
diversion is doubtless lawful, but for Christians to spend so much of their
time, so many long evenings, in no other conversation than that which tends to
divert and amuse, if nothing worse, is a sinful way of spending time, and tends
to poverty of soul at least, if not to outward poverty, Pro. 14:23, “In all
labor there is profit; but the talk of the lips tendeth only to penury.”
Besides, when persons for so much of their time have nothing else to do but to
sit and talk and chat, there is great danger of falling into foolish and sinful
conversation, venting their corrupt dispositions, in talking against others,
expressing their jealousies and evil surmises concerning their neighbors, not
considering what Christ has said, Mat. 12:36, “Of every idle word that men
shall speak, shall they give account in the day of judgment.”
一些消遣无疑是合法的，但对基督徒来说，花这么多时间，那么多漫长的夜晚，不做别的，只耗费在消遣和娱乐的谈话上，即便不是更糟，也是一种罪恶的消磨时光的方式，可能没有导致外在的贫穷，但必然导致灵魂匮乏，箴言14:23说：“诸般勤劳都有益处，嘴上多言乃至穷乏。”此外，当人太多的时间没有其他事情做，只是坐着说话聊天，会有很大危险落入愚蠢和罪恶的谈话，宣泄自己败坏的性情，讲他人的坏话，表达对邻居的嫉妒和邪恶的猜测，而忘了基督在马太福音12:36所说：“凡人所说的闲话，当审判的日子，必要句句供出来。”
If
you would comply with what you have heard from this doctrine, you would find
something else to employ your time besides contention, or talking about those
public affairs which tend to contention. Young people might find something else
to do besides spending their time in vain company: something that would be much
more profitable to themselves, as it would really turn to some good account,
something in doing which they would both be more out of the way of temptation,
and be more in the way of duty, and of a divine blessing. And even aged people
would have something to employ themselves in, after they are become incapable
of bodily labor. Their time, as is now often the case, would not lie heavy upon
their hands, as they would with both profit and pleasure be engaged in
searching the Scriptures, and in comparing and meditating upon the various
truths which they should find there.
如果你愿意遵守听从这个教导，你就找到了别的方式来使用你的时间，而不是争辩或谈论那些会导致争论的公共话题。年轻人花费时间在无聊集会之外能发现另一些事来做，这会对他们自己更加有益，因为它真的会达到一些良好的效果，使他们更多远离诱惑，更多担当责任，并且更蒙上帝的赐福。甚至老年人，在他们无法承担体力劳动后也可以有事可做。他们的时间，不会成为他们沉重的负担，像现今常常会有的那样。他们将从查考圣经和比较及默想他们所发现的各种真理中获得益处和乐趣。
2.
This would be a noble way of spending your time. — The Holy Spirit gives the
Bereans this epithet, because they diligently employed themselves in this
business: Acts 17:11, “These were more noble than those of Thessalonica, in
that they received the word with all readiness of mind, and searched the
Scriptures daily, whether those things were so.” Similar to this is very much
the employment of heaven. The inhabitants of that world spend much of their
time in searching into the great things of divinity, and endeavoring to acquire
knowledge in them, as we are told of the angels, 1 Pet. 1:12, “Which things the
angels desire to look into.” This will be very agreeable to what you hope will
be your business to all eternity, as you doubtless hope to join in the same
employment with the angels of light. Solomon says, Pro. 25:2, “It is the honor
of kings to search out a matter;” and certainly, above all others, to search
out divine matters. Now, if this be the honor even of kings, is it not much
more your honor?
2．这是一种高尚（开明）的花时间的方式。圣灵给庇哩亚人这个评语，因为他们努力于这项任务：“这里的人，比帖撒罗尼迦人开明，热切接受主的道，天天考查圣经，要知道所听的是否与圣经相符。”（徒17:11，新译本）与此相似，这是天国很重要的事业。那个世界里的居民花很多时间在神学的伟大事情中探寻，并努力在其中获取知识，正如彼得前书1:12告诉我们，“天使也愿意详细察看这些事。”这将是你所盼望的永远的职业，你肯定希望加入与光明天使相同的事业。所罗门在箴言25:2说：“将事察清，乃君王的荣耀……”当然，去察寻神圣的事情是超越所有事情的。那么，如果这甚至是君王的光荣，是不是更是你的光荣？
3.
This is a pleasant way of improving time. Knowledge is pleasant and delightful
to intelligent creatures, and above all, the knowledge of divine things. For in
them are the most excellent truths, and the most beautiful and amiable objects
held forth to view. However tedious the labor necessarily attending this
business may be, yet the knowledge once obtained will richly requite the pains
taken to obtain it. “When wisdom entereth the heart, knowledge is pleasant to
the soul.” Pro. 2:10.
3．这是一种令人愉快的善用时间的方式。知识是令智能生物赏心悦目和愉快的，神圣的知识更是超越所有。因为那里有最卓越的真理和最美丽的和亲切的观察对象。花在这项任务上的劳动可能会是冗长乏味的，但一旦获得知识将丰富地回报那为获得它而经受的痛苦。“智慧必进入你的心，知识必使你欢悦。”（箴2:10，新译本）
4.
This knowledge is exceedingly useful in Christian practice. Such as have much
knowledge in divinity have great means and advantages for spiritual and saving
knowledge. For no means of grace have a saving effect, otherwise than by the
knowledge they impart. The more you have of a rational knowledge of divine
things, the more opportunity will there be, when the Spirit shall be breathed
into your heart, to see the excellency of these things, and to taste the
sweetness of them. The heathens, who have no rational knowledge of the things
of the gospel, have no opportunity to see the excellency of them. Therefore the
more rational knowledge of these things you have, the more opportunity and
advantage you have to see the divine excellency and glory of them.
4．这知识在基督徒生活中是极其有用的。拥有越多神学知识，就意味着拥有关乎属灵和得救知识的重要手段和优势。因为除了借助传授知识，没有一个蒙恩管道能使人得救。你对神圣事物的理性认识越多，你就有越多的机会，经历圣灵对你的心做工，看到它们的卓越，品尝它们的甜蜜。那些异教徒，对福音的事没有理性知识，没有机会看到它们的卓越。因此，你对这些有越多理性的认识，就有越多的机会和优势看到上帝的美德和荣耀。
Again,
the more knowledge you have of divine things, the better will you know your
duty. Your knowledge will be of great use to direct you as to your duty in
particular cases. You will also be the better furnished against the temptations
of the devil. For the devil often takes advantage of persons’ ignorance to ply
them with temptations which otherwise would have no hold of them. By having
much knowledge, you will be under greater advantages to conduct yourselves with
prudence and discretion in your Christian course, and so to live much more to
the honor of God and religion. Many who mean well, and are full of a good
spirit, yet for want of prudence, conduct themselves so as to wound religion.
Many have a zeal of God, which doth more hurt than good, because it is not
according to knowledge, Rom. 10:2. The reason why many good men behave no
better in many instances, is not so much that they want grace, as that they
want knowledge. Beside, an increase of knowledge would be a great help to
profitable conversation. It would supply you with matter for conversation when
you come together, or when you visit your neighbors, so you would have less
temptation to spend the time in such conversation as tends to your own and
others’ hurt.
再次，你对神圣的事有越多的知识，你就越清楚地知道你的责任。你的知识对于指导你在特定情况下当负的责任有很大的作用。你也能够更好地装备自己来抵御魔鬼的诱惑。因为魔鬼常常利用人的无知来诱惑他们，若非无知就不能抓住他们。拥有更多的知识，你就拥有更大的优势，在你的基督徒道路上行事为人谨慎、考虑周到，可以活得更荣耀上帝和更敬虔。许多人的用心是好的，而且充满良好的灵性，但在行为谨慎智慧上却是有损于敬虔。许多人对上帝有热心，却带来更多的伤害而不是益处，因为它不是按着真知识（参罗10:2）。为什么很多好人在许多情况下却没有更好的行为，不是他们缺乏恩典，而是他们缺乏知识。此外，增长知识对进行有益的谈话有很大帮助。你们聚会的时候，或你拜访邻居时，它会给你谈话的资源，你会更少被诱惑落入那些给自己和他人带来伤害的谈话。
5.
Consider the advantages you are under to grow in the knowledge of divinity. We
are under far greater advantages to gain much of this knowledge now than God’s
people under the Old Testament, both because the canon of Scripture is so much
enlarged since that time, and also because evangelical truths are now so much
more plainly revealed. So that common men are now in some respects under
advantages to know more than the greatest prophets were then. Thus that saying
of Christ is in a sense applicable to us, Luke 10:23, 24, “Blessed are the eyes
which see the things which ye see. For I tell you, that many prophets and kings
have desired to see those things which ye see, and have not seen them; and to
hear those things which ye hear, and have not heard them.” We are in some
respects under far greater advantages for gaining knowledge, now in these
latter ages of the church, than Christians were formerly, especially by reason
of the art of printing, of which God has given us the benefit, whereby Bibles
and other books of divinity are exceedingly multiplied, and persons may now be
furnished with helps for the obtaining of Christian knowledge, at a much easier
and cheaper rate than they formerly could.
5．考虑一下你所拥有的增长神学知识的优势。比起旧约中上帝的子民，我们有更大的优势获得这方面的知识，因为自那时以来圣经的正典已经极大地增多，也因为福音真理现在更明白得多地启示出来。所以，现在的普通人在某些方面处于甚至比当时最伟大的先知都更有利、且能知道得更多的地位。因此，基督在路加福音10:23-24节所说的，某种意义上适用于我们，“看见你们所看见的，那眼睛就有福了。我告诉你们：从前有许多先知和君王要看你们所看的，却没有看见；要听你们所听的，却没有听见。”我们在现在这个时代的教会里，在某些方面比起以前的基督徒有更大的优势来获得知识，尤其是因着印刷术，圣经和其他神学书籍极大增多，上帝借此赐给我们益处，在获取基督教知识方面，比起之前的人，现在的人可以更容易且更花费更少地得到帮助。
6. We
know not what opposition we may meet with in the religious principles which we
hold. We know that there are many adversaries to the gospel and its truths. If
therefore we embrace those truths, we must expect to be attacked by the said
adversaries. Unless we be well informed concerning divine things, how shall we
be able to defend ourselves? Beside, the apostle Paul enjoins it upon us,
always to be ready to give an answer to every man who asketh us a reason of the
hope that is in us. But this we cannot expect to do without considerable
knowledge in divine things.
6．在我们所持守的敬虔教义上，我们不知道会遇到什么抵挡。我们知道有许多福音和真理的反对者。如果我们接受这些真理，我们一定会遭到这些对手的攻击。除非我们对神圣之事有足够了解，否则我们如何能够保护自己？此外，使徒彼得要求我们，别人问我们盼望的缘由总是准备好回答；但我们若没有对神圣之事有相当的知识，就没有指望能这样做。
SECTION
VI
Directions
for the acquisition of Christian knowledge
第六部分：对如何获取基督教知识的指导
1. BE
assiduous in reading the Holy Scriptures. This is the fountain whence all
knowledge in divinity must be derived. Therefore let not this treasure lie by
you neglected. Every man of common understanding who can read, may if he
please, become well acquainted with the Scriptures. And what an excellent
attainment would this be!
1．刻苦阅读圣经。这是所有神学知识的源泉。因此，不要忽略这宝贝。每个具有一般理解力能阅读的人，如果他愿意，都可以熟读圣经。这会是多么出色的造诣！
2.
Content not yourselves with only a cursory reading, without regarding the
sense. This is an ill way of reading, to which, however, many accustom
themselves all their days. When you read, observe what you read. Observe how
things come in. Take notice of the drift of the discourse, and compare one
scripture with another. For the Scripture, by the harmony of its different
parts, casts great light upon itself. — We are expressly directed by Christ to
search the Scriptures, which evidently intends something more than a mere
cursory reading. And use means to find out the meaning of the Scripture. When
you have it explained in the preaching of the Word, take notice of it. If at
any time a scripture that you did not understand be cleared up to your
satisfaction, mark it, lay it up, and if possible remember it.
2．不要满足于潦草粗略的阅读，而不去领会和感受。这是一个错误的阅读方式，然而，许多人一辈子都习惯于这样的阅读。当你阅读的时候，要观察你所读到的。观察事物是如何发生。注意论述的发展，并与其他经文比较。因为圣经藉着其不同部分之间的和谐，向我们传递极大的亮光。基督明确地指示我们要查考圣经，这显然不仅仅是一个粗略的阅读。使用各种方法来找出经文的意思。要记录你在讲道中听到的对上帝话语的解释。如果在任何时候，一段你曾经不明白的经文变得清晰时，要做记号，划出来，如果可能的话，记住它。
3.
Procure, and diligently use, other books which may help you to grow in this
knowledge. There are many excellent books extant, which might greatly forward
you in this knowledge, and afford you a very profitable and pleasant
entertainment in your leisure hours. There is doubtless a great defect in many,
that through a lothness to be at a little expense, they furnish themselves with
no more helps of this nature. They have a few books indeed, which now and then
on sabbath days they read. But they have had them so long, and read them so
often, that they are weary of them, and it is now become a dull story, a mere
task to read them.
3．设法获取并勤奋地使用那些可以帮助你在这方面的知识增加的其他书籍。有许多优秀的书籍，可能会极大地提高你在这方面的知识，并给你的闲暇时光提供一个非常有益和愉快的消遣。毫无疑问，许多人都有一个重大缺点，因为不愿意多花一点费用，他们没有为自己提供更多这方面的帮助。他们只有几本书，间或在安息日阅读。但这长期频繁的阅读令他们厌倦，阅读它们就变成一件乏味的事，一个纯粹的任务。
4.
Improve conversation with others to this end. How much might persons promote
each other’s knowledge in divine things, if they would improve conversation as
they might, if men that are ignorant were not ashamed to show their ignorance
and were willing to learn of others, if those that have knowledge would
communicate it without pride and ostentation, and if all were more disposed to
enter on such conversation as would be for their mutual edification and
instruction.
4．为此而增进与人的交谈。如果人们愿意尽其所能地改善谈话，如果无知的人并不羞于展示自己的无知并愿意向他人学习，如果那些有知识的人能够没有骄傲和炫耀地沟通，如果人们更倾向于进入为了彼此造就和指导的谈话，在神圣事物的知识方面人们将会有多少彼此的促进呀！
5.
Seek not to grow in knowledge chiefly for the sake of applause, and to enable
you to dispute with others, but seek it for the benefit of your souls, and in
order to practice. — If applause be your end, you will not be so likely to be
led to the knowledge of the truth, but may justly, as often is the case of
those who are proud of their knowledge, be led into error to your own perdition.
This being your end, if you should obtain much rational knowledge, it would not
be likely to be of any benefit to you, but would puff you up with pride: 1 Cor.
8:1, “Knowledge puffeth up.”
5．不要为了掌声而增长知识，也不要为了使你能争辩过他人，而要为你灵魂的益处，并为了实践。如果掌声是你的目的，你多半不会被带向真知识，而恰恰可能被引向错误导致自己的灭亡，那些为他们的知识而骄傲的往往也是这样。如果这是你获得更多的理性知识的目的，就不可能对你有好处，反会因为骄傲而自我膨胀，哥林多前书8:1说：“知识是叫人自高自大……”
6.
Seek to God, that he would direct you, and bless you, in this pursuit after
knowledge. This is the apostle’s direction, Jam. 1:5, “If any man lack wisdom,
let him ask it of God, who giveth to all liberally, and upbraideth not.” God is
the fountain of all divine knowledge: Pro. 2:6, “The Lord giveth wisdom: out of
his mouth cometh knowledge and understanding.” Labor to be sensible of your own
blindness and ignorance, and your need of the help of God, lest you be led into
error, instead of true knowledge: 1 Cor. 3:18, “If any man would be wise, let
him become a fool, that he may be wise.”
6．在追求知识上寻求上帝，他会指引你，赐福你。使徒在雅各书1:5说：“若有缺少智慧的，应当求那厚赐与众人、也不斥责人的上帝”，上帝是所有神学知识的泉源，箴言2:6说：“因为耶和华赐人智慧，知识和聪明都由他口而出。”要努力察觉你自己的盲目和无知，以及你需要上帝的帮助，免得你被引向错误，而不是真知识，哥林多前书3:18说：“若有人在这世界自以为有智慧，倒不如变作愚拙，好成为有智慧的。”
7.
Practice according to what knowledge you have. This will be the way to know
more. The psalmist warmly recommends this way of seeking knowledge in divine
truth, from his own experience, Psa. 119:100, “I understand more than the
ancients, because I keep thy precepts.” Christ also recommends the same John
7:17, “If any man will do his will, he shall know of the doctrine, whether it
be of God, or whether I speak of myself.”
7．按照你所拥有的知识来实践。这会使你知道更多。诗人根据自己的经历热情地推荐这种寻求神圣真理知识的方式，诗篇119:100说：“我比年老的更明白，因我守了你的训词。”在约翰福音7:17，基督也给出同样建议：“人若立志遵着他（上帝）的旨意行，就必能晓得这教训或是出于上帝，或是我凭着自己说的。”
此文为大觉醒初期1739年约拿单·爱德华滋（Jonathan Edwards）的讲道，又名“神学真理的详尽知识的重要性和优势”。爱德华滋要求他的会众委身于对神学真理的认真和深入的研究。诉求于书信作者在希伯来书中所说的话（来5:12），爱德华滋以圣经神学和系统神学真理为基础来开展他的训勉。除了神学基础，爱德华滋还给出了关于思辨知识和属灵知识之间区别的一个谨慎的哲学探讨。