Mere notional knowledge
By J. C. Philpot
The distinction that we are drawing between a gracious
knowledge of the truth—and a mere notional knowledge is plain
enough to every discerning child of God. He carries daily in his own bosom a
test which discovers to him the difference between the knowledge which puffs
up—and the knowledge of the only true God and of Jesus Christ whom he has
sent, which is eternal life. He deeply feels that "the anointing which
teaches of all things and is truth, and is no lie," widely differs from a
few speculative notions; and that the heavenly wisdom which is "first pure,
then peaceable, gentle, and easy to be entreated, full of mercy and good
fruits, without partiality and without hypocrisy," as far exceeds a
natural, notional knowledge of the truth as the reality exceeds the
counterfeit, and precious metal worthless dross and clay.
The one, he sees and feels, is grace, the other nature;
one is spirit, the other flesh; one is power, the other form; one is light,
life, liberty, and love; the other darkness, death, bondage, and enmity; by
the one Jesus is revealed and made experimentally known, the kingdom of God
set up in the heart, and Christ formed within, the hope of glory; by the
other, pride and self are set up, the flesh pleased and gratified, and a
name to live substituted for the work of faith with power. By the one, sin
is repented of and forsaken; the world put under the feet; and every fruit
and grace of the Spirit brought forth into living and active exercise. By
the other, the heart is deceived; the conscience hardened; sin indulged; the
strong man armed kept in possession of his palace; the flesh gratified; and
the world loved and eagerly pursued.
By the one, the saints of God are highly esteemed and
dearly loved—their company sought after, their trials and afflictions
sympathized with, their infirmities borne with, and they esteemed the
excellent of the earth, with whom we wish to live and die. By the other, the
real people of God are despised and hated, their company avoided, their
experience misunderstood or misrepresented, and the heady, high-minded,
dead, and lifeless professors preferred before them.
Need we say more? Who that has eyes to see the state of
the professing church, or is favored with any spiritual discernment to
distinguish between the living family of God and those who have a name to
live but are dead, will not say that these things are true
The point at which we have been aiming is to show the
blessedness of that spirit of wisdom and knowledge which the Lord bestows on
his people and to distinguish it from that mere speculative, natural, and
notional acquaintance with the truth, which is commonly called head
knowledge. Now, this heavenly principle, this gracious, enlightened
apprehension of the spiritual understanding, needs to be fed and nurtured
that it may not gradually pine away for lack of suitable nourishment, but
rather thrive and grow. Various, indeed, are the ways which the Lord employs
to strengthen and sustain this heavenly principle, such as temptation,
trials, afflictions, a daily cross, and a continual conflict. But his chief
means, and that to which all others are but subordinate, is the word of
truth. The promises applied with a divine power to the heart; the
invitations and exhortations scattered up and down the sacred page; the
grand and glorious truths of the everlasting gospel, shining like so many
brilliant constellations in the skies of the inspired record; the testimony
everywhere given in the Scriptures to the Person and work of the Son of God,
from the first promise in Eden to the closing prayer, "Even so come Lord
Jesus;" (Rev. 22:20;) the opening up of the word of truth by the light,
life, and power of the Holy Spirit; and the sealing evidence afforded
thereby that these are the true sayings of God—such is the food of that
heavenly understanding which the Lord bestows on his people.