Page:A Sermon Preached in Westminster Abbey (Lichfield).djvu/7

 Again, the character of the knowledge which is the opposite of this ignorance, is not less manifestly laid open to us, both as to what it is not, and as to what it is. It is not merely human knowledge; for according to the estimation of the Scriptures, to know all things human, and to have no acquaintance with things divine, is but "vanity and vexation of spirit;" it is not the merely formal knowledge of things divine; for we have just seen that the "form of godliness" may, both in nations and individuals, be altogether separate from "the power thereof;" it is not merely speculative knowledge, even though the subjects thus known should be high, and, in a sense, spiritual; for of such knowledge the same Scriptures tell us, that it "puffeth up," and "edifieth" not. But the knowledge upon which the written oracles of God set a value, and which can be obtained only from a right use of their teaching, is the knowledge of God's perfections, in order to the reverential imitation of them; it is the knowledge of God's providence, for the purpose of a faithful reliance upon its wisdom, and its goodness; it is the knowledge of God's commandments, to the end that they may be kept, and that "in the keeping of them there" may be "great reward;" it is the knowledge of God's terrors, that they may cause "men" to "depart from evil;" it is the knowledge of God's promises, that they may be the sure ground of hope, and the never-failing source of comfort; it is, in a word, the knowledge of religious truths, with a view to the illustration of them by a religious practice. It was of such knowledge that the wise man spoke, when he said: "My son, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasure; then shalt thou understand the fear of the Lord, and find the knowledge of God; then shalt thou understand rghteousness, and judgment, and equity, yea, every good path," "that thou mayest walk in the way of good men, and keep the paths of the righteous."

But further, when we consider this knowledge, as we are bound to consider it, with especial reference to our Christian privileges, and our Christian duties, it is the knowledge of "Jesus Christ and Him crucified;" of the pardon, and peace, and eternal life, which He has purchased with no less a price than His own blood for penitent believers; of the intercession which He makes for them; of the grace by which He guides, and sustains, and comforts them, in order that they may show themselves sensible of the obligations under which they are thereby laid to be "unto Him a peculiar people,