V. One thing more is neceffary to be added SERM. here, that whereas knowledge in it felf, is not properly fpeaking the fubject of an exhortation, because the mind is wholly paffive in it, as every one may be convinced by experience; what we do know, we cannot help knowing; and it has no dependance upon our own choice; very difagreeable truths, efpecially in religious matters, force themselves by their evidence on the understanding, and fome there are in whom knowledge is fo far from being commendable, that it greatly aggravates their guilt, because they detain the truth in unrighteoufnefs, and are wicked in spite of the cleareft conviction, to him that knoweth to do good and doth it not, to him it is fin*. The wifeft men, even the most understanding chriftians, came far fhort in knowledge of the devils themselves, who are supposed to be incurably wicked, and fix'd in their ob ftinate rebellion against God; therefore the meaning of the exhortation muft be, that we fhould still use our own active endeavours that we may grow in knowledge, for the poses of usefulness and goodness. Wisdom enters into the heart by its being first pleasant to the foul, as Solomon fpeaks, and we make it * James iv. 17. + Prov. i. 10. pur our SERM. our choice, as the most precious treafure, preV. ferring it to all the enjoyments of the earth; when we efteem the merchandize of it better than the merchandize of filver, and the gain of it than fine gold. She is more precious than rubies, and all things we can defire are not be compar'd to ber*. And when, therefore, we fummon all the powers of our fouls to attend a diligent and impartial enquiry; in this it is that the virtue of knowledge confists, and this is the good difpofition and the commendable practice which God approves, and fo neceffary to attain the measure of knowledge which is profitable to religious purposes, to the practice and to the growth of every virtue. Secondly, another thing which must be understood to be intended in this exhortation, is a difpofition to improve knowledge to the proper practical ends of it. If ye know thefe things (faith our Saviour to his disciples) happy are ye if ye do them. As light is pleafant to the eyes, fo is knowledge to the mind; but virtue is perfected in action; our knowledge, therefore, is not to be mere fpeculation, to be dormant and unactive in the mind, nor to be fought with that view, but in order to use it to its true ends, that is, to practice * Prov. iii. 14, 15. + John xiii. 17. practice what we have discovered to be our SERM. duty. But I propofed in the 2d place to confider the reasonableness of our endeavouring to attain knowledge, and make daily progress in it. And this is, in a great measure, evident from what has been already faid. If knowledge be abfolutely neceffary to our doing our duty acceptably, then all the arguments which prefs us to the one, the performing of our duty, do alfo oblige us to the other; that is, to use our conftant fincere endeavours, that we may understand it. If our acceptance with God, and our eternal falvation depends on faith, and the fruits of it, virtue, tempe rance, patience, godliness, and charity, and none of these can poffibly have a being, nor can we grow in them, without knowledge, I don't fee that a greater neceflity can be laid on any thing. It is true, the immediate moral obligation that lies upon men, is to practice what they know, and the moft heinous kind of wickedness is to fin against knowledge; yet fince the knowledge of the will of God is placed within our reach, and fince he has indued us with capacities, and afforded us means in order to attain it, there must be an obligation on us to improve thofe capacities, and to use those means V. . V. SERM. means with fincerity and diligence; and to offend thro' ignorance, which is the effect of fupine negligence, ftupid inattention, and a difaffection to goodness, is very provoking to him. But I hope I may use the apostle's expreffion in another cafe, I speak as to wife men, to men who have fome knowledge of their duty, and who have it at heart by discharging it faithfully to approve themselves to God; and, therefore, are not to be prefs'd to lay again the very foundations of christianity, to acquaint themselves with the first principles of the oracles of God, the most fundamental truths of religion, but rather to go on to perfection, to be making continual progress in virtue, and in order to it, continual proficiency in knowledge. To which purpose I propose the following confiderations. First, that this is the way to be preferv'd from fnares, of which we are always in danger thro temptation and the deceitfulness of fin. There is not any thing a fincere chriftian is fo folicitous about as maintaining his integrity, and making a fuccessful stand against all temptations, that he do not fall into fuch wickednefs as is inconfiftent with fincerity and a good state towards God, and fo commit fin as to be its fervant. fervant. A multitude of occafions there are SERM whereby he may be misled, a multitude of V. infirmities which St. James calls the lufts of his own heart, by which he is in danger of *Pfalm cxix. 11. + Prov. ii, 10, &c. |