Christ Crucified, Sermon 56
SERMON LVI.
ISAIAH LIII.XI.
Verſe 11. —By his knowledge ſhall my righteous ſervant juſtifie many, for he ſhall bear their i…iquities.
THeſe Words ſhew the great Scope and Deſign of the Covenant of R…demption, and of Chriſt's Sufferings agreed upon therein; which have been ſo much inſiſted on in the former verſes; And that's in a Word, that there may be a ground laid down, how a Sinner may be Juſtified; therefore there is the greater need, that this point be well ſtudied, in all the cauſes of it.
It follows now that we conſider this part of the Words, which holds out the mean, by which this benefit is made ours, and that is, by his knowledge, which holds out the Inſtrumental Cauſe of our Juſtification; It's ordinarly ſo called; and we ſee no cogent reaſon inducing us to a change of the Deſignation; Faith …here is called Knowedge, not as if it were a bare ſpeculative notion, ſuch as Devils may have, but becauſe Knowledge is a notable antecedent to Faith, and Faith is conſ…quent to, and ſuppoſes preceeding Knowledge, as we may ſee, Rom. 10. How ſhall they believe in him of whom they have not heard? Thus Faith is expreſt by Knowledge, John 17.3. This is life eternal, to know thee the only true God, and Jeſus Chriſt, &c. Now it cannot be eternal life, to know by a meer notional, or ſpeculative Knowledge; For ſeveral reprobat men exceed many Believers in this; but it's to know ſo, as to believe in God, and to reſt on the M…diator for Life through Him; as it is, 2 Pet. 1.3. He hath given unto us all things that pertain to life and godlin…ſs, through the knowledge of him, &c. Meer ſpeculative knowledge cannot be the condition of the Promiſes; For they are made to the Man that believes, which believing takes in not only the Act of the mind, knowing, and aſſenting but of the will conſenting, and cloſing with the object known; and this will be the more clear from theſe two. 1. That by knowledge here is meaned, that by which Juſtification is made ours, or applyed to us; and that which intitles us to it; now meer ſ…eculative knowledge doth not that; but it's Faith embracing Him, who is made known. 2. If we compare that which is attributed to knowledge here, with that which is attributed to Faith elſe, where, Rom. 5.1. Being juſtified by faith, we have peace with God; and, Rom. 3.25. He is the juſtifier of him which believeth in Jeſus; We wil find, that what is called knowledge here, is called Faith there; So that we may, without heſitation take the meaning of th… Words thus, My righteous ſervant ſhall by faith in him, juſtifie many, who, by His bearing of their iniquities ſhall be abſolved, and ſet free; Therefore, what is ſpoken of knowledge in the Doctrine, we may look on it as agreeing to, and meant of Faith.
We ſhall here inſiſt a little on this Doctrine, which is implyed in the Words; that Juſtification through Faith, or the obtaining of the Pardon of Sin, through Chriſts Righteouſneſſe, taken hold of by Faith, doth neceſſarily preſuppoſe knowledge, in the perſon that may expect it; Or thus, Faith, where it is Saving, and ſuch as Juſtifies, hath alwayes Knowledge going along with it; other wayes Faith could not be called Knowledge; There may be Knowledge without Faith, but there can be no Faith without Knowledge; and ſo conſequently a Sinner cannot expect Juſtification without Knowledge; For making out of this, ye may conſider theſe things. 1. Faith is of it ſelf nothing, but as it layes hold on ſome Object, How can Faith lay hold on an Object except it know it? as the Word is, Rom. 10. How can they believe except they hear, Can any perſon reſt on an unknown Mediator? that ſure were not Faith but a blind guiſſing; It's juſt, as if ye ſhould ſay that ye believe ſuch a thing, when yet ye cannot at all tell what it is; which is not Faith, but as I ſaid, blind guiſſing, and preſumption. 2. Faith as Juſtifying, is alwayes holden forth, as making uſe of, and giving credit to that which is revealed in the Word; hence we that hear the Goſpel, have that revealed to us therein, binding us to the belief of it, that Heathens have not, as it is, Rom. 1.17. I am not aſhamed of the goſpel of Christ, for therein is the righteouſneſs of God revealed from faith to faith, Where it is neceſſarly preſuppoſed, that the revealing of the Righteouſneſſe of the Goſpel, (which here comprehends the knowing of it) muſt go before Faith, and as a Perſon grows in Faith, he grows in the knowledge of it; hence alſo, they are ſaid to be ſtrong in Faith, who were ſtrong in knowledge; and they were ſaid to be weak in Knowledge, who are weak in Faith, Rom, 14.1. and 15.1. Becauſe they knew not that the cerimonial Law was taken away, and particularly the difference of Meats; and ſo durſt not hazard on ſome things, which their Chriſtian Liberty gave them acceſſe to. 3. Conſider, that in Juſtification, God would have a Sinner to proceed as a man doth, who tables his defenſe before an earthly Tribunal of Juſtice; who, if he pleads well, and on relevant grounds, he comes▪ the better to; And as it is dangerous, in a weighty cauſe depending, to have an ignorant Advocat, who puts in a wrong defence; ſo is it here, and in this caſe to be ignorant; hence, Rom▪ 10. It's given as the reaſon of the Jews miſcarriage in the point of Juſtification, but being ignorant of the righteouſneſſe of God, they went about to eſtabliſh their own righteouſneſs; That is being ignorant o… that which God would accept for Righteouſneſſe; they thought to patch up one of their own; and ſo is it ſtill; For ſome hope to come ſpeed by their Prayers, others think to come ſpeed by their good Heart to God, a third ſort puts in their good Works; if not in expreſs Words, yet practically; all which may let us ſee the neceſſity of Knowledge to Juſtification. 4. Conſider, that there muſt be Repentence, ere a Sinner can be Juſtified; which ſuppoſeth Knowledge; For he muſt needs know his Sin, and that his own Righteouſneſſe will not do his rurn; and ſo long as he is ignorant, he cannot Repent, nor renunce his own Righteouſneſſe, For while he is ſo, he cannot know what is Sin, and what is not Sin; what is Faith, and what is preſumption, unleſſe it be by gueſs; and folk will never be ſuitably affected with Sin by gueſ…; The Apoſtle Paul (as it is, Rom. 7 9.) Before the law came, I was alive; that is, before it came to him in the knowledge of it's ſpiritual meaning▪ and broad extent of it; while he was a Phariſee, he was alive in his own eſteem, But when the commandment came, ſin revived, and he died; He then ſaw need of another Righteouſneſſe then his own: We preach to you ſometimes the neceſſity of Repentance, and of your being humbled, and that ye ſhould deny your own Righteouſneſſe, and betake you to Chriſts; but except there be knowledge of your unrighteouſneſſe; It's as if we ſhould bid you waſh where there is no ſpot ſeen. 5. Look ſo reward to the Duties of Holineſſe, which are neceſſary, though not to Juſtifie you; yet that ye may live as it becomes Juſtified Perſons, though not to make your peace, yet to glorifie God, and to keep up friendſhip with Him: Now can any know, or do duties, who are ignorant? Hence it comes to paſſe, that ſome hazard on Sin, taking it to be Dutie, and ſcar ſometimes at Duty, as if it were Sin. 6ly. Conſider your own peace, and in order to it, there is a neceſſity of Knowledge; elſe there will be ſtill a doubting whether ye are right or wrong, hence it's ſaid, Rom. 14. He that doubteth, or doth doubtingly is damned; For he hath a Sentence in his own Conſcience againſt himſelf though he may be doing that which on the matter is Right. 7ly. In a Word, Ignorance puts us out of caſe, to make uſe of many notable opportunities and priviledges; we know not what uſe to make of the Word, of the Sacraments, or of Chriſt; How many have lived a conſiderable number of years ſtrangers to the advantages that are to be gotten by him, through their want of Knowledge? Therefore John 4. Chriſt ſayes to the Samaritan Woman, If thou hadest known who it is that asked it of thee, thou wouldeſt have given him drink, and he ſhould have given thee living water; where He inſinuats, that her Ignorance was a great cauſe why ſhe keeped at ſuch a diſtance from Him; It's hardly poſſible, that ſo many poor Souls, would abide at ſuch a diſtance from Chriſt, if they knew Him; There is no deſire after that which is unknown; and therefore many do live at ſuch a diſtance from Chriſt; becauſe they have not ſo much as the literal Knowledge, or Hiſtorical Faith of His Worth.
The Uſes are Three. 1. Take it for granted, if ever ye would ſee the face of God, that there is a neceſſity of Knowledge; For Knowledge is a piece of God's Image, as well as Holineſſe; and Knowledge is commanded as well as Holineſſe; Knowledge was placed in the firſt Man Adam, as well as Holineſs; and when we are renewed after the Image of God, in conformity to the ſecond Adam, we are renewed in knowledge: And not only ſo, but Knowledge is a mean of the exerciſe of Faith, of Repentance, and of Holineſs; and if ſuch a thing be needful, by the neceſſity of a mids, in order to an end; if obedience to a command; or, if the thing it ſelf that is to be known, be needful, then Knowledge muſt be needful; It's true, we would beware of extremities here; as either to ſay on the one hand, that their muſt be ſuch a high degree of Knowledge; For in the ſpeculative part of Knowledge, (to ſpeak ſo) Reprobats may go beyond Believers; Or upon the other hand, to think that Knowledge is enough, and that there needs no more but Knowledge; as, alace, many do reſt upon their Knowledge; and therefore we would beware of ſeperating theſe two, Knowledge and Faith.
If it be aſked here, what Knowledge is requiſite to Juſtification? I would ſpeak a Word to this Queſtion, not ſo much for ſatisfying of curioſity; but for your Inſtruction, who are more Ignorant; and to ſhew the neceſſity of the thing, and to give you a ſhort view of theſe things, that are neceſſary to be known about this matter, and therefore, 1. Ye muſt know God, that Juſtifies you, ere ye can be Juſtified; as it is, John 17.3. This is life eternal, to know thee the only true God, and him whom thou haſt ſent, Jeſus Chriſt; If ever ye be abſolved, before ſuch a Judicatory, ye muſt know your Judge; That there is one God, that He is one in His Eſſence; and that there are three Perſons; yet ſo, as the Trinity of Perſons doth not hinder, or obſtruct the Unity, or Onneſs of the Godhead, John 5.7. There are three that bear record in heaven, the father, the word, and the holy ghost, and theſe three are one; Study then to know God, who is your Judge, not ſo much out of curioſity, ſeeking to know how the Perſons differ, as to their manner of ſubſiſting, as how to be fixed in the Faith of the thing. 2. Ye would know your ſelves, and what may be charged on you before God; Can men carry rightly before a Judge, or before a Judicatory, if they know not how it ſtands with them: And this will lead you to know the State and Caſe wherein ye were made at firſt; And the Covenant of Works, which God made with Man at the beginning, when He gave to Him the promiſe of Life, upon condition of Obedience; and that ye are lyable to the Curſe, due for the breach of that Law and Covenant; elſe ye will never know your hazard; and knowing the breach of the Law, and Covenant of Works; it will make you, through God's bleſſing, to ſeek after Juſtification, which otherwayes ye will never do; And ſo ye are to know, that the firſt Covenant was broken by Adam, and that this made him, and all his poſterity lyable to the Curſe, as being guilty of his tranſgreſſion; and this takes in the knowledge of Originall Sin, even of the ſinfull Eſtate wherein ye were born, and of your Actual Sins. 3. Ye muſt know, how a Sinner, lying in ſuch a State, and Caſe under Sin and Wrath, may come to be abſolved; And this leads you in to know, that there is a New Covenant made through a Mediator, in which there is a Promiſe of Life and Salvation, through believing in Him, which, Rom. 10. is called the law of faith, which gives a Sinner ground of hope to be Juſtified by the Righteouſneſſe of a Cautioner; and leads him in to know the Defence, that he may, and ought to plead upon before God; And there is here preſuppoſed, as a neceſſity of knowing your ſelves, ſo a neceſſity of knowing the Law, and Covenant of Works, (for if we plead innocent in any one Sin, whereof we are guilty, it may hazard our eternal ruine) And a neceſſity of knowing Jeſus Chriſt, who is the Meritorious Cauſe of our Juſtification; that He became man, and did take to Himſelf a true Humane Body, and a reaſonable Soul; that by the Union of His two Natures, He might be God and Man in one Perſon; in reference to which He muſt needs be known; for if we know Him not to be Man; we cannot underſtand how Divine Juſtice is Satisfied; and if we know Him not to be God, we cannot underſtand how the Humane Nature can be ſuſtained, and ſupported and carried through in Satisfying the Juſtice of God; and withal, a neceſſity of knowing how the Mediator procures this Juſtification: and this leads us in to know His Office; how He was a Prieſt, and interpoſed betwixt God and Sinners, and made Himſelf an Offering for our Sin, and maketh interceſſion for us; how He was a Prophet, and how, when the thing was unknown; to wit, how a Sinner might have peace with God, He revealed it of Old by His Prophets, in the Old Teſtament, and by His Apoſtles, and Miniſters in the New Teſtament, and doth by His Spirit ellighten the Soul, to take up the difference betwixt Juſtification by Faith, and Juſtification by Works; how He is a King to ſubdue Sin in us, to mortifie our Corrupt Nature; that will ſtill boaſt till it be ſubdued, to guide us in His way, to fight our Spiritual Battels in us, and for us; and to take courſe with all His, and our Enemies, Otherwayes, if we know not this, though we were juſtified juſt now; we would be led captive by Sin, and Satan to our ruine within an hour, but knowing Him to be King, it gives Faith▪ footing to expect Through-beating and Victory. 4. As we muſt know what Chriſt is; ſo we muſt know what is in Chriſt, and what is communicated and applyed to Sinners by Him, and ſo the condition of the Covenant of Grace, which is Faith, whereby we come to be united to Chriſt; and that this Faith is not a bare aſſenting to the Truth, but a cloſing with, and a reſting on Him; for we can never believe, except we know what Faith is. 5. It is needful, that we know what Dutie is called for, from a Juſtified Perſon; to wit, Repentance and Holineſs; becauſe, though He Juſtifies none for Repentance, yet He Juſtifies none but Penitents, and He requires Repentance from all whom He Juſ…ifies, Except ye repent, ſaith Chriſt, ye ſhall all likewiſe periſh; For the Curſe lyes at the door, and we are ſo to Repent, as that with grief, and hatred of Sin, we turn from it unto God; with full purpoſe of heart, and endeavour after new Obedience. 6. There is alſo a neceſſity of the Knowledge of Chriſts Ordinance (though non abſolu…ely, in order to Juſtification,) to know the Sacraments, and how th…y repreſent Chriſt, and the benefits that come by Him; and how they do Ratifie and Confirm the Believers Right to Him, and theſe good things promiſed through Him: Let me intreat you Believers, and as many as look for Juſtification, to …ndy throughly to know that theſe things are neceſſary to be known; even to know God, and your ſelves, and what ye may be juſtly charged with before Him; that your mouths may be ſtoped; to know Jeſus Chriſt, and His Offices, (For ye can never upon ground, expect Juſtification except ye know who hath procured it) to know what God requires of theſe, who are Juſtified; in a Word, ſtudy ſo much as may bring you to know your loſt eſtate, and the remedy thereof; and how to found your Defence, when ye come before God, &c. And if ye would ſtudy thus to know God, and know your ſelves, and your Natural Condition, and Jeſus Chriſt; and the way how ye come to be Juſtified through Him; and your Duty to Him, and ſo make a Catechiſme to your ſelves, out of theſe few heads, it were a ſhort and ſure way to come to knowledge.
The 2d. Uſe, Serves for Reproof, and Conviction to them that lye ſtill in ignorance, which is a moſt Sinful and Dangerous Condition; for if Knowledge be a Duty, and if Ignorance be a Sin, and ſuch a Sin as hazards the Soul, then what a woful caſe are many of you in, who now hear me? Lay aſide all other Sins, I would be aſhamed to ſpeak of the great Ignorance that is among you; How many of you are there, that cannot give any tollerable account of your Catechiſm; who know not your natural State and Condition, nor the way how to come at peace with God; nor any ground for your Faith to reſt upon; nor Chriſt, nor His Offices? and, alace, if it be ſo, what better are ye then Heathens? Sure ye are much worſe; becauſe ye have diſpiſed Knowledge; Can the Goſpel give you Faith, to whom it never gave Knowledge? There are ſeveral ſorts of Perſons, to whom I would here ſpeak a Word. 1: There are ſome that never lay the neceſſity of Knowledge to heart, betwixt whom, and Turks and Pagans there is in this reſp…ct, but little difference, and yet ſuch will be ready to ſay, we live, and do as well as we may; that there may not be a quarrel, or contraverſie betwixt God and us; But is it poſſible, but there muſt be a quarrel, if it were but on this alone account, that ye think there is none? O! that ye would conſider, what a Sin Ignorance is; when the Devil appeared in the World, he made it a great part of his firſt Work, to extinguiſh, and put out the light of Knowledge, and by this means he labours ſtill to keep Folk in Ignorance; hence the Apoſtle ſayes. 2 Cor. 3. If our goſpel he hid, it is hid to them who are lost, whoſe eyes the god of this world hath blinded; Prophanity and Error are great Baits and Snares; but Ignorance carries moe to hell then both theſe do; for Ignorance foſtereth and cheeriſheth, if it do not alſo beget, Prophanity and Error; as the Apoſtle Peter inſinuats, when he ſayes, that the Ignorant or Unlearned, Wrest, or pervert the Scriptures unto their own deſtruction; much Ignorance, and Conceit of Knowledge, will ſoon and eaſily ſhake people looſe, and make them a Prey to Error, and alſo to Prophanity; muſt not Ignorance then be an evil thing, when it leads the way to ſo many other Sins, and at laſt to Hell, and Deſtruction? hence it is, at leaſt in part, that the Kingdom of Satan is called the kingdom of darkneſs; and ſure they are very proper Subjects of his Kingdom, who are Ignorant; and is it poſſible think ye, that people can think of God, or of their Dutie aright, or have any ſolid peace, who are in that Condition? They are juſt like to one ſleeping on the top of a Maſt, in great hazard, and yet utterly ſenſleſſe of it: Look but to two or three Words, that hold out the dreadfull danger, and hazard of your Condition, who are Ignorant; The First is that, 2. Theſs. 1. Chriſt will come in flaming fire, to render vengeance to all them that know not God, and obey not the Goſpel; The 2d. is, Hoſ. 4. My people periſh for want of knowledge. The 3d. is, Iſa. 27. This is a people of no underſtanding, therefore he that made them, will have no mercy upon them; Think not then little of Ignorance, neither think your ſelves to be well, ſo long as ye live in it. A 2d. Son will readily grant, that Ignorance is an evil thing, and that Knowledge is good and deſirable; but yet they take no pains to have their Ignorance cured, and removed, or to attain Knowledge: They are ſecure and confident, though poor, blind and wretched, and make their Ignorance a cloak of excuſe for their other Sins: Hence ſome will ſay, we have been poor ignorant bodies, and we hope that God will not lay Sin to our charge: O! what deluſion, and diſperat danger is here? If it be aſked, (and it would become us well to inquire in it:) What can be the reaſon of this horribly groſs Ignorance, that is among us? which is ſuch that we are almoſt hopleſſe of many of you: if ſome extraordinary works of God's Spirit fall not in on your minds, and hearts: very readily theſe go together, the moſt ignorant, are the moſt ſenſleſs, and the moſt Ignorant, are the moſt confident: The cauſes of this may be ſeveral, as, 1. Folks undervaluing the practice of Religion, let the moſt Ignorant Perſons, being earneſt in the practice of Religion, and they will, readily through Gods bleſſing, as ſeek after, ſo come at ſome meaſure of Knowledge: This is a fountain of your Ignorance, that ye are not in earneſt in Religion: Then ſhall ye know, (ſaith the Prophet Hoſea, Chap. 6.) if ye follow on to know the Lord: Excuſe not your Ignorance, and want of Knowledge, by your not being Book-learned: by your want of time and leaſure, and by other ſuch ſhifts: If ye were in good earneſt, and ſerious in ſeeking after the Knowledge of the things of Religion, ye would ſoon in ſome meaſure underſtand, and take them up: But ye come and hear, and ſit for an hour, and take no heed what is ſpoken: ye will not read the Catechiſm, nor aſk a queſtion about what ye are ignorant of; nor will take heed to what is ſaid, when others are examined; There are none of you, but if ye were in earneſt, ye might come to ſome good meaſure of Knowledge; becauſe they were ſometim… as ignorant as ye are, and as incapable, who yet have come to Knowledge, and theſe will be witneſſes againſt you, who had the ſame Goſpel, the ſame ſeaſons and means of Knowledge, and yet continued full in your Ignorance. 2. Many of you do not value the ſinfulneſſe, and hazard of Ignorance; For ye continue as ſecure, a… if God would never lay it to your charge, ye would not readily lye in the Sin of Drunkenneſs, or of Swearing, or of any other ſuch things without a challenge, but ye can lye ſtill in your Ignorance, and in the Sin of not profiting by the means which ye are under, and yet diſpenſe with your ſelves therein; and ye ſecretly ſay within your ſelves; if we be well otherwayes, we hope Knowledge will not be required of us; But will not, think ye, Gods Image be required to be in you? are not Faith, Repentance, and Holineſs required? and can any of theſe, I pray, be without Knowledge? do ye ſee any touched with the impreſſion of their Sin and Guilt, but as ſoon they fall to the ſtudy of Knowledge? and who continue to be Ignorant, but ſtupid bodies, that never ſaw their hazard? which is an ordinary companion, and attendant of Ignorance. A 3d. Cauſe is Negligence, and ſloathfulneſs; The wiſe man ſayes, The hand of the diligent maketh rich; and ſlothfulneſs brings on poverty, in every thing; if ye compare Folks together, ye will find that whereever any are ſoberly, and ſeriouſly diligent God bleſſes it; So that we may gather, and conclude their diligence from their Knowledge; There are many here, who, I ſuppoſe are very Ignorant, but let me aſk you, what time & pains have ye ever beſtowed on the ſtudy of Knowledge? ye hear the preaching, and ye read a Chapter of the Bible now and then; but that's not enough, for ye may be preſent here, and yet not hear to any purpoſe; How many come to hear the preaching of the Word, from whom, through their own fault, Devils come, as ſo many Craws on new ſowen Land, and ſnatch away the Word that is ſowen? and it's never known, that ſuch ſeed was ſown; for moſt part, ye either hear negligently; or ye quickly forget all that ye hear; ye never ſpeak of it in your Families, neither take ye any time for re…ding, and pondering the Catechiſm; how many of you did ever ſet any dayes, or hours apart to ſtudy Knowledge? Ye will cry out againſt pretended Enthuſiaſineſs, and Inſpirations as Deluſions, and there is good reaſon for it; But how ſhall ye get Knowledge, if ye will be at no pains for it? your practice ſayes, ye expect it ſhould come by immediat inſpiration, without all uſe of ordinary and appointed means. 4. Others wil ſay, that they would fain know, but they are very dull and incapable; and it's often true, that they are ſo; but are ſuch in earneſt, out of love to Knowledge, ſtudying to come by it? It's ſaid of ſome. 2 Theſſ. 2. Becauſe they received not the truth in love, God gave them up to ſtrong deluſions, to believe a lie. There are many, who ſtudy Knowledge, but not from a right principle; nor from a right motive; it may be, that they may get their Token to come to the Lord's Supper, to eſhew ſhame when they are examined, or that they may be able to talk; It's juſt with God to let ſuch want Knowledge. 5. Folks go not about the uſe of ordinary means, as having therein, need of God's bleſſing, and of His Spirit to help them rightly to take up His Myſteries, they pray not for Knowledge as Gods gift, how many of you, when ye take up the Catechiſm to read, fall down on your knees to ſeek God's bleſſing on your reading thereof? When John is ſpeaking of the benefits that come by Chriſt; this is by him put in among the reſt, And hath given us an underſtanding, that we may know him that is true, 1 John 5.20. If therefore ye would know God aright, ſeek His bleſſing in the uſe of His own appointed means; ye ſtudy the Knowledge of God even as if ye were to read a common humane Hiſtory; if ye ſeek a bleſſing to your Meat, why ſeek ye not a bleſſing on the means of Knowledge? which is as neceſſary to the Soul, as Meat is to the Belly: How often hath David ſuch a ſuit to God, when he ſayes, Pſal. 119. Open mine eyes, that I may ſee the wonderous, things of thy law; teach me thy ſtatutes, &c. He thought no ſhame to pray for Knowledge; ſure if we prayed more for it, we ſhould thrive better in it; Other reaſons may fall in, in the Directions annent the ſtudy of Knowledge which we ſhall give you.
The 3d. Uſe, Serves to exhort you to, and to commend the ſtudy of Knowledge to you, as a neceſſary commendable, and profitable Duty; can we hope to prevail with you in any thing; if we prevail not with you in this, even to lay the neceſſity of Knowledge to heart? will not the excellency of the Object, the Authority of God commanding it, the advantages that come by it, with the prejudices that attends and follows the want of it, commend it to you? will ye ever be perſwaded to ſeek after Faith and Holineſſe, that will not be perſwaded to ſtudy Knowledge? It's a wonder how many of you can have the confidence to ſay, that ye keep your hearts to God, when ye are ſo void of the very form of Religion, which much conſiſts in Knowledge, For it's that wherein it's keeped, and whereby, through Grace it's ſuitably exerciſed; Sure ye can never have the power of Religion, who want the form of it; therefore let me exhort you all, eſpecially ſuch of you, as have ſome eminency above others to ſtudy Knowledge, let the more aged ſtudy it; and let theſe that are younger ſtudy it; If the time of youth go over without it, it's one to many if ever the loſſe be recovered and made up again; and ye that can read, and have time and parts, ſtudy the Knowledge of God; many of you will be very ſad, and dreadful ſpectacles in the great day, when ye ſhall be charged with this, that ye never Judged Precious Jeſus Chriſt to be of that much worth, as once to put you ſeriouſly to the ſtudy to know Him; This is no Fable nor Fiction, but a ſad truth, when Men vallue and eſteem any thing, be it Science or Art, they will be at pains, and give diligence to know it, becauſe they prize it. Therefore, for helping you to the ſtudy of Knowledge, take theſe few Directions, and a Caveat or two in the cloſe. 1. Let none put themſelves without the reach of this exhortation; let none ſay, we are too old to learn, if ever ye think to be Juſtified by Chriſt, knowledge concerns you greatly; It were a commendable thing to ſee aged Men and Women carefully, and conſcienſcious reading the Catechiſm; and could we once but get you under the impreſſion, and conviction of this, as a Duty, we would think that much were gained. 2. Spend ſome time about this in private weekly; It may be, it were fit that ſome of you did ſo dayly, ye ſpend much time more idly; If ye knew the hazard of Ignorance, ye would even take ſome ſet time to ſtudy Knowledge, and this would not need to be counted any wronging of, or incroaching upon your Chriſtian Liberty; as ye ſtint ſometime for Prayer, may ye not ſtint ſometime to read the Catechiſm or to go to ſome Family, where ye that cannot read your ſelves, may have one to read it to you; And to ſeveral, I may add for a help to this, that ye would take a part of that time, which ye ſpend on Tipling; Is it not obvious, that the perſon that is ofteſt in the Hoſtler-houſe, or in the Tavern, is ordinarly the moſt ſtupidly Ignorant; Tell me whether is it better ſpent time, to take an hour, in two or three dayes, and beſtow it in Reading of the Scriptures, or of ſome good and edifying Book; whereby you may come to Knowledge, and to grow in it; then to take ſeveral hours every day almoſt, in an Ale-houſe, or Tavern, many of you, as it is well known, will ſit down in ſuch places, at four or five a Clock in the after-noon, and continue till eight or nine at night; how much ye drink I ſpeak not to that; but ſure ye miſpend much precious time, and much debauch your own Spirits: What if by ſuch doings, ye be laying a ground for this a challenge: Sir, you lived in ſuch a place, under ſuch means, and you ſpent your time ſo and ſo; you might have been fred from the guilt of miſpending of your time, and of your ignorance, had you taken a part, or the whole time, and ſpent it in the ſtudy of Knowledge; would not this be better for your Families, better for your Souls, and better for your Bodies? would it not prevent much Sin, and much Reproach? And therefore, if ye lay weight on the good of Soul and Body, beſtow more time in the ſtudy of Knowledge; that Sin of Tipling brings alongſt with it many other Sins and were it not well done to put ſome Dutie, and even this Duty in particular, in the place of it? Others of you, that Drink and Tiple not a way ſo much of your time, ye know what time ye ſpend walking on the plain ſtones, and in prattling and talking of idle and unedifying ſubjects; in Drolling and Jeſting, or in ſitting over the Fire; (as we uſe to ſpeak) in your houſes, doing nothing; when will ye take ſome of that time, in ſeeking after Knowledge? Others of you, that follow your Callings, will ye leave your Work a little ſooner then ye uſe to do, on the Saturnday evening; or take the Sabbath afternoon for this Work; ſome of you may ſtudy Knowledge in your Shops; Others may do it in your Houſes, if ye would but give over to walk up and down the Streets, when ye are not all called to do ſo. 3. Make Conſcience to improve the means of Knowledge which ye have; read eſpecially the Bible, and alſo the grounds of Religion, compendiouſly ſummed in the Catechiſms leſſer and larger; ye have frequent preaching and Catechiſing at every Dyet, ſtudy to get ſomething; and put every dayes leſſon to another, and this would, through Gods bleſſing, increaſe your Knowledge; For inſtance, take this Leſſon to day; that nothing can Juſtifie, but the Righteouſneſſe of Chriſt, laid hold on by Faith; take another with you the next day, and let not one dayes Leſſon ſhoulder out another; Let the Huſband and the Wife, the Children, and Servants, compare their Notes, or what they remember of Sermons together; Be often ſpeaking of what ye hear in your Families, ye have, it may be, ſome Neighbours, who would be content that ye come in to them; or, it may be they have Children who can help you; make uſe of ſuch Means, and Perſons; and that would both help your Knowledge, and evidence your Love (when ſincerely gone about) to the Communion of Saints. 4. Be about the uſe of the Means, with an eye to God for His bleſſing on them; pray to Him for opened eyes, and that He would give you an underſtanding to know Him; There is a ſtupidity in many of you; that makes all that ye hear to go by you, and as it were, to ſlyde off you; So that if it were known, ſome would wonder how there could be ſuch Ignorance amongſt them, that frequently hear the Goſpel. 5. Any light of Knowledge that ye have, be tender of it in your practice; God ordinarly refuſeth to give more, where that which He hath given is not uſed well; where Men do not like toretain God in their knowledge, or where the truth is detained in unrighteouſneſs, it provoketh God to give up to a reprobate mind, as the Apoſtle tells us, Rom. 1. If ye continue in my word (ſayes Chriſt, John 8.31, 32.) then are ye my diſciples indeed, and ye ſhall know the truth, and the truth ſhall ſet you free: And, 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 my ſelf. He that goes conſcientiouſly, and conſtantly about the Duties of Holineſſe that he knows (For he muſt make conſcience of all, elſe he will thrive in none) he ſhall increaſe in Knowledge.
There are alſo ſome things, that more generally conduce to Knowledge, as that, Magiſtrats, Miniſters, Elders, Parents, Maſters of Schools, and Maſters of Families do their reſpective Duties. 1. Then let me deſire you to ſee to the Education of the youth; I mean of the Children of the meaneſt and worſt, to bring them up at Schools; I…'s ſad to conſider, how many young Ones of Graceleſs, Careleſſe, and Ignorant Parents, are brought up to the Devil; it were no great buſineſs to help them, that cannot entertain them at School; O! that we were all willing, to contribute for ſuch a work; It might help them to know ſom…thing of God, or to be civil at leaſt; It would alſo remove the excuſe that we frequently meet with from many, to wit, that they cannot read; And if Parents will not be ſeriously concerned in this themſelves, God requires us to take ſome courſe to bring up their young Ones, in the Knowledge of God; and truely, if this external eaſie mean be neglected, we can expect little of other means; if this were minded it might be an ornament to the City; and the burden would not be ſo very great, if it were once put to the tryal; will ye that are Parents, and able, be induced to put your Children to the School; if ye be not able, make it known; I know there are ſome who will drink more in one day ſometimes, then would keep their Children at the School for many dayes; and I ſuppoſe, that there are but few who can ſay that it is meer neceſſity that lets them; are there any of you that can ſay, ye would fain bring up your Children at School, and ye ſpake to Magiſtrats, or to Church-ſeſſion for help, and that it was refuſed you? It's your part to ſeek for help, that are really unable; And it lyeth on you, to ſee to it your ſelves who are able; And while ye neither do your ſelves, nor ſeek help from others, ye are utterly in-excuſable. 2. I would commend to you the neceſſity of uſing privat means; and that ye would not lay all the weight of your profiting, on your being in the Church, and on your coming to be Catechiſed, or to hear others Catechiſed; but give diligence in privat to come to Knowledge; elſe it will be long ere ye thrive and profit; ye that are in one Family, when ye come home from Sermon, confer together now and then; and be ſpeaking of what ye hear on the Sabbath, betwixt Sabbath-dayes; and when ye can get any to anſwer a Doubt, or Queſtion to you, make uſe of the opportunity; though we could go through you all twice a year in Examination and Catechiſing, it will not do your turn, if this be neglected: But as ye would be careful to keep your Children at School, ſo ye would be buſie in your Families, at all Familie Duties; This was wont to be the old way of Gods People, and it would make hearing of Sermons profitable. 3. I would commend to you careful attendance on, and conſcientious uſe making of the Miniſtry of the Word, the great ordinary mean of Knowledge; and that ye who are moſt concerned would be thinking of the great conveniency, if not neceſſity of moe Labourers, If it were known how numerous a People we are; how many hundereds every one who Labours among you, hath under his charge, how little time we have to go through you all particularly; and what abounding Ignorance there is in the greateſt part of the People; I ſuppoſe it would be thought, that the charge of any one of us might require two to diſcharge it ſuitably; which we do not pre…e to ſpare our own Labour and Pains; but to ſtir you up to a neceſſary Dutie; the effecting of the thing is not impoſſibly; and it is a Work and Dutie, well becoming you, and worthy of you; The Lord Himſelf perſwade you to mind it. I ſhall cloſe up all with a Caveat, or two. 1. Beware of placing over much Religion in Knowledge; or of being puft up with your Knowledge, when ye attain to any meaſure of it. 2. Beware of counting meer Knowledge to be Faith, but when ye come to know, and diſcern the Object, be ſure that ye take hold of, and reſt upon that which the eye of Faith diſcerns; the Land is to ſay ſo afar off, and within the Vail, caſt therefore the Anchor of Hope there. 3. Beware of thinking, that ye meerly of your ſelves, can acquire any ſound and ſaving Knowledge, or pumpe it out of your ſelves; we bid you not ſtudy the Knowledge of God, as ye ſtudy other common things; There are here requiſit Humility, Fear, Reverence, Love to the Truth, dependence on God; Prayer to Him; and acknowledgement of Him: Let me again ſeriouſly commend this ſtudy to you; and through it, let me commend Chriſt unto you, whom to know is life eternal, To Him be praiſe for ever.