Sermon 56

Isaiah 53:11. Verse 11. — By his knowledge shall my righteous servant justify many, for he shall bear their iniquities.

These words show the great scope and design of the covenant of redemption, 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 means by which this benefit is made ours, and that is, by his knowledge, which holds out the instrumental cause of our justification; it's ordinarily so called; and we see no cogent reason inducing us to a change of the designation; Faith, here is called knowledge, 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 consequent to, and supposes preceding knowledge, as we may see (Romans 10), How shall they believe in him of whom they have not heard? Thus faith is expressed by knowledge (John 17:3): This is life eternal, to know you the only true God, and Jesus Christ, etc. Now it cannot be eternal life, to know by a mere notional, or speculative knowledge; for several reprobate men exceed many believers in this; but it's to know so, as to believe in God, and to rest on the Mediator for life through Him; as it is (2 Peter 1:3), He has given to us all things that pertain to life and godliness, through the knowledge of him, etc. Mere 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 meant, that by which justification is made ours, or applied to us; and that which entitles us to it; now mere speculative knowledge does 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 elsewhere (Romans 5:1), Being justified by faith, we have peace with God; and (Romans 3:25), He is the justifier of him which believes in Jesus; we will find, that what is called knowledge here, is called faith there; so that we may, without hesitation take the meaning of the words thus, My righteous servant shall by faith in him, justify 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 implied in the words; that justification through faith, or the obtaining of the pardon of sin, through Christ's righteousness, taken hold of by faith, does necessarily presuppose knowledge, in the person that may expect it; or thus, faith, where it is saving, and such as justifies, has always knowledge going along with it; otherwise 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, you may consider these things. 1. Faith is of itself nothing, but as it lays hold on some object — how can faith lay hold on an object except it know it? As the word is (Romans 10): how can they believe except they hear? Can any person rest on an unknown mediator? That sure were not faith but a blind guessing; it is just as if you should say that you believe such a thing, when yet you cannot at all tell what it is; which is not faith, but as I said, blind guessing, and presumption. 2. Faith as justifying is always held 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 (Romans 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 necessarily presupposed, that the revealing of the righteousness 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 (Romans 14:1 and 15:1). Because they knew not that the ceremonial law was taken away, and particularly the difference of meats; and so dared not venture on some things, which their Christian liberty gave them access to. 3. Consider, that in justification, God would have a sinner to proceed as a man does, who tables his defense before an earthly tribunal of justice; who, if he pleads well, and on relevant grounds, [reconstructed: fares the better for it]; and as it is dangerous, in a weighty cause depending, to have an ignorant advocate, who puts in a wrong defense; so is it here, and in this case to be ignorant. Hence (Romans 10) it is given as the reason of the Jews' miscarriage in the point of justification: "but being ignorant of the righteousness of God, they went about to establish their own righteousness" — that is, being ignorant of that which God would accept for righteousness, they thought to patch up one of their own; and so is it still. For some hope to come off well by their prayers, others think to come off well by their good heart toward 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 repentance, before a sinner can be justified; which supposes knowledge; for he must needs know his sin, and that his own righteousness will not do his turn; and so long as he is ignorant, he cannot repent, nor renounce his own righteousness. For while he is so, he cannot know what is sin, and what is not sin; what is faith, and what is presumption, unless it be by guess; and people will never be suitably affected with sin by guess. The Apostle Paul (as it is, Romans 7:9): "Before the law came, I was alive" — that is, before it came to him in the knowledge of its 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 righteousness than his own. We preach to you sometimes the necessity of repentance, and of your being humbled, and that you should deny your own righteousness, and betake you to Christ's; but except there be knowledge of your unrighteousness, it is as if we should bid you wash where there is no spot seen. 5. Look so forward to the duties of holiness, which are necessary, though not to justify you; yet that you may live as it becomes justified persons, though not to make your peace, yet to glorify God, and to keep up friendship with Him. Now can any know, or do duties, who are ignorant? Hence it comes to pass, that some venture on sin, taking it to be duty, and are scared sometimes at duty, as if it were sin. 6. Consider your own peace, and in order to it, there is a necessity of knowledge; else there will be still a doubting whether you are right or wrong. Hence it is said (Romans 14): he that doubts, or does doubtingly, is damned; for he has a sentence in his own conscience against himself, though he may be doing that which on the matter is right. 7. In a word, ignorance puts us out of condition to make use of many notable opportunities and privileges; 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 says to the Samaritan woman, "If you had known who it is that asked it of you, you would have given him drink, and he should have given you living water" — where He insinuates, that her ignorance was a great cause why she kept at such a distance from Him. It is 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 you 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 holiness; and knowledge is commanded as well as holiness; 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 means of the exercise of faith, of repentance, and of holiness; and if such a thing be needful, by the necessity of a means, in order to an end; if obedience to a command; or, if the thing itself 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 there must be such a high degree of knowledge; for in the speculative part of knowledge, (to speak so) Reprobates may go beyond believers; or upon the other hand, to think that knowledge is enough, and that there needs no more but knowledge; as, alas, many do rest upon their knowledge; and therefore we would beware of separating 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 show the necessity of the thing, and to give you a short view of these things, that are necessary to be known about this matter. Therefore, 1. You must know God, that justifies you, before you can be justified; as it is (John 17:3), "This is life eternal, to know you the only true God, and him whom you have sent, Jesus Christ." If ever you be absolved, before such a judicatory, you 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 does not hinder, or obstruct the unity, or oneness 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. You would know yourselves, 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 you 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 you are liable to the curse, due for the breach of that law and covenant; else you 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 otherwise you will never do. And so you are to know, that the first covenant was broken by Adam, and that this made him, and all his posterity liable to the curse, as being guilty of his transgression; and this takes in the knowledge of original sin, even of the sinful estate wherein you were born, and of your actual sins. 3. You 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 (Romans 10) is called the law of faith, which gives a sinner ground of hope to be justified by the righteousness of a Cautioner; and leads him in to know the defense, that he may, and ought to plead upon before God. And there is here presupposed, as a necessity of knowing yourselves, 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 ruin), 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 human 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 human 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 between God and sinners, and made Himself an offering for our sin, and makes 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 does by His Spirit enlighten the soul, to take up the difference between justification by faith, and justification by works; how He is a King to subdue sin in us, to mortify our corrupt nature; that will still boast till it be subdued, to guide us in His way, to fight our spiritual battles in us, and for us; and to take course with all His, and our enemies. Otherwise, if we know not this, though we were justified just now, we would be led captive by sin, and Satan to our ruin 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 applied 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 duty 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 justifies. "Except you repent," says Christ, "you shall all likewise perish." For the curse lies at the door, and we are so to repent, as that with grief, and hatred of sin, we turn from it to God; with full purpose of heart, and endeavor after new obedience. 6. There is also a necessity of the knowledge of Christ's ordinance (though not absolutely, in order to justification,) to know the sacraments, and how they represent Christ, and the benefits that come by Him; and how they do ratify and confirm the believer's right to Him, and these good things promised through Him. Let me entreat you believers, and as many as look for justification, to [reconstructed: study] thoroughly to know that these things are necessary to be known; even to know God, and yourselves, and what you may be justly charged with before Him; that your mouths may be stopped; to know Jesus Christ, and His offices (for you can never upon ground, expect justification except you know who has 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 defense, when you come before God. And if you would study thus to know God, and know yourselves, and your natural condition, and Jesus Christ; and the way how you come to be justified through Him; and your duty to Him, and so make a catechism to yourselves, out of these few heads, it were a short and sure way to come to knowledge.

The second use serves for reproof, and conviction to them that lie 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 woeful 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 tolerable 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 alas, if it be so, what better are you than heathens? Sure you are much worse; because you have despised 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, between whom, and Turks and Pagans there is in this respect 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 controversy between God and us. But is it possible, but there must be a quarrel, if it were but on this alone account, that you think there is none? O, that you 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 labors still to keep folk in ignorance. Hence the Apostle says (2 Corinthians 3): if our gospel be hid, it is hid to them who are lost, whose eyes the god of this world has blinded. Profanity and error are great baits and snares; but ignorance carries more to hell than both these do; for ignorance fosters and cherishes, if it does not also beget, profanity and error; as the Apostle Peter insinuates, when he says, that the ignorant or unlearned, wrest, or pervert the Scriptures to 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 profanity; 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 you, that people can think of God, or of their duty 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 senseless of it. Look but to two or three words, that hold out the dreadful danger, and hazard of your condition, who are ignorant. The first is (2 Thessalonians 1): Christ will come in flaming fire, to render vengeance to all them that know not God, and obey not the Gospel. The second is (Hosea 4): My people perish for want of knowledge. The third is (Isaiah 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 yourselves to be well, so long as you live in it. A second sort 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 desperate 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 hopeless 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 senseless, 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 God's blessing, as seek after, so come at some measure of knowledge. This is a fountain of your ignorance, that you are not in earnest in religion. Then shall you know, (says the Prophet Hosea, Chapter 6) if you 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 leisure, and by other such shifts. If you were in good earnest, and serious in seeking after the knowledge of the things of religion, you would soon in some measure understand, and take them up. But you come and hear, and sit for an hour, and take no heed what is spoken. You will not read the Catechism, nor ask a question about what you are ignorant of; nor will take heed to what is said, when others are examined. There are none of you, but if you were in earnest, you might come to some good measure of knowledge; because they were sometimes as ignorant as you 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 sinfulness, and hazard of ignorance; for you continue as secure, as if God would never lay it to your charge. You would not readily lie in the sin of drunkenness, or of swearing, or of any other such things without a challenge, but you can lie still in your ignorance, and in the sin of not profiting by the means which you are under, and yet dispense with yourselves therein. And you secretly say within yourselves; if we be well otherwise, we hope knowledge will not be required of us. But will not, think you, God's 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 you 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 third cause is negligence, and slothfulness; the wise man says, the hand of the diligent makes rich; and slothfulness brings on poverty, in every thing. If you compare folks together, you will find that wherever 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 and pains have you ever bestowed on the study of knowledge? You hear the preaching, and you read a chapter of the Bible now and then; but that's not enough, for you 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 crows on new sown land, and snatch away the Word that is sown? And it's never known, that such seed was sown; for most part, you either hear negligently; or you quickly forget all that you hear. You never speak of it in your families, neither take you any time for reading, and pondering the Catechism. How many of you did ever set any days, or hours apart to study knowledge? You will cry out against pretended enthusiasm, and inspirations as delusions, and there is good reason for it; but how shall you get knowledge, if you will be at no pains for it? Your practice says, you expect it should come by immediate inspiration, without all use of ordinary and appointed means. 4. Others will say, that they would gladly 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 Thessalonians 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 avoid 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 God's gift; how many of you, when you 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 has given us an understanding, that we may know him that is true (1 John 5:20). If therefore you would know God aright, seek His blessing in the use of His own appointed means. You study the knowledge of God even as if you were to read a common human history. If you seek a blessing to your food, why seek you not a blessing on the means of knowledge? Which is as necessary to the soul, as food is to the belly. How often has David such a suit to God, when he says (Psalm 119): Open my eyes, that I may see the wondrous things of your law; teach me your statutes, etc. 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 concerning the study of knowledge which we shall give you.

The third 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 anything, 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 attend and follow the want of it, commend it to you? Will you ever be persuaded to seek after faith and holiness, that will not be persuaded to study knowledge? It is a wonder how many of you can have the confidence to say that you keep your hearts to God, when you are so void of the very form of religion, which much consists in knowledge, for it is that wherein it is kept, and whereby, through grace, it is suitably exercised. Surely you 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 eminence above others, to study knowledge. Let the more aged study it, and let those that are younger study it. If the time of youth goes over without it, it is one too many if ever the loss be recovered and made up again. And you that can read, and have time and abilities, study the knowledge of God. Many of you will be very sad and dreadful spectacles in the great day, when you shall be charged with this: that you 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 value and esteem anything, 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 you think to be justified by Christ, knowledge concerns you greatly. It were a commendable thing to see aged men and women carefully and conscientiously 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 that it were fit that some of you did so daily — you spend much time more idly. If you knew the hazard of ignorance, you would even take some set time to study knowledge, and this would not need to be counted any wronging of, or encroaching upon, your Christian liberty. As you set aside some time for prayer, may you not set aside some time to read the catechism, or to go to some family where you that cannot read yourselves may have one to read it to you? And to several, I may add for a help to this, that you would take a part of that time which you spend on tippling. Is it not obvious that the person who is most often in the alehouse or in the tavern is ordinarily the most stupidly ignorant? Tell me whether it is better spent time to take an hour in two or three days 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 — or to take several hours every day almost in an alehouse or tavern. Many of you, as is well known, will sit down in such places at four or five o'clock in the afternoon and continue till eight or nine at night. How much you drink, I speak not to that, but surely you misspend much precious time and much debauch your own spirits. What if by such doings you be laying a ground for this challenge: Sir, you lived in such a place, under such means, and you spent your time so and so; you might have been freed from the guilt of misspending 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 you lay weight on the good of soul and body, bestow more time in the study of knowledge. That sin of tippling brings along with it many other sins, and were it not well done to put some duty, and even this duty in particular, in the place of it? Others of you that drink and tipple not away so much of your time — you know what time you spend walking on the plain stones and in prattling and talking of idle and unedifying subjects, in joking and jesting, or in sitting over the fire (as we use to speak) in your houses doing nothing. When will you take some of that time in seeking after knowledge? Others of you that follow your callings: will you leave your work a little sooner than you use to do on the Saturday 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 you would but give over walking up and down the streets when you are not at all called to do so. 3. Make conscience to improve the means of knowledge which you have. Read especially the Bible, and also the grounds of religion, compendiously summed in the catechisms lesser and larger. You have frequent preaching and catechizing at every session — study to get something, and put every day's lesson to another, and this would, through God's blessing, increase your knowledge. For instance, take this lesson today: that nothing can justify but the righteousness of Christ, laid hold on by faith. Take another with you the next day, and let not one day's 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 you hear in your families. You have, it may be, some neighbors who would be content that you 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 you hear go by you and, as it were, slide off you, so that if it were known, some would wonder how there could be such ignorance among them that frequently hear the gospel. 5. Any light of knowledge that you have, be tender of it in your practice. God ordinarily refuses to give more where that which He has given is not used well. Where men do not like to retain God in their knowledge, or where the truth is detained in unrighteousness, it provokes God to give up to a reprobate mind, as the Apostle tells us (Romans 1). If you continue in my word (says Christ, John 8:31-32), then are you my disciples indeed, and you 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 myself. He that goes conscientiously and constantly about the duties of holiness 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, magistrates, 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; It's sad to consider, how many young ones of graceless, careless, 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 something 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 truly, if this external easy 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 trial; will you that are parents, and able, be induced to put your children to the school; if you be not able, make it known; I know there are some who will drink more in one day sometimes, than would keep their children at the school for many days; and I suppose, that there are but few who can say that it is mere necessity that lets them; are there any of you that can say, you would gladly bring up your children at school, and you spoke to magistrates, or to the church session for help, and that it was refused you? It's your part to seek for help, that are really unable; And it lies on you, to see to it yourselves who are able; And while you neither do yourselves, nor seek help from others, you are utterly inexcusable. 2. I would commend to you the necessity of using private means; and that you would not lay all the weight of your profiting, on your being in the church, and on your coming to be catechized, or to hear others catechized; but give diligence in private to come to knowledge; else it will be long before you thrive and profit; you that are in one family, when you come home from sermon, confer together now and then; and be speaking of what you hear on the Sabbath, between Sabbath days; and when you 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 catechizing, it will not do your turn, if this be neglected: But as you would be careful to keep your children at school, so you would be busy in your families, at all family duties; This was used to be the old way of God's 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 you who are most concerned would be thinking of the great convenience, if not necessity of more laborers, If it were known how numerous a people we are; how many hundreds every one who labors among you, has 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 [reconstructed: presume] to spare our own labor and pains; but to stir you up to a necessary duty; the effecting of the thing is not impossible; and it is a work and duty, well becoming you, and worthy of you; The Lord Himself persuade you to mind it. I shall close up all with a caution, or two. 1. Beware of placing too much religion in knowledge; or of being puffed up with your knowledge, when you attain to any measure of it. 2. Beware of counting mere knowledge to be faith, but when you come to know, and discern the object, be sure that you take hold of, and rest upon that which the eye of faith discerns; the land is to say so far off, and within the veil, cast therefore the anchor of hope there. 3. Beware of thinking, that you merely of yourselves, can acquire any sound and saving knowledge, or pump it out of yourselves; we bid you not study the knowledge of God, as you study other common things; There are here requisite humility, fear, reverence, love to the truth, dependence on God; prayer to Him; and acknowledgment of Him: Let me again seriously commend this study to you; and through it, let me commend Christ to you, whom to know is life eternal, To Him be praise for ever.