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IV

in all our temptations and conflicts, ftill how-SERM, ever with refolution to exert all the we have, we rely on him whofe grace is fufficient for us, and his strength made perfect in our weakness, and faith reprefenting the reality and certainty of future diftant things, both rewards and punishments, animates our courage, and excites us to diligence and steady resolution in breaking thro' all difficulties, to be fteadfast and unmoveable, always abounding in the work of the Lord.

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SERM.
V.

SERMON V.

Of Knowledge.

T

2 Pet. i. 5.

·And to virtue, knowledge.

HE apoftle lays before us in the context an excellent abridgment of our duty. As nothing can be more dangerous for chriftians than to trust to an empty profeffion or an unfruitful faith, which will neither make them ftedfast in religion nor entitle them to the rewards of it, he fhews wherein we ought continually to exercife ourselves, that we may be the approved difciples of Jesus Christ, glorifying our heavenly Father, and obtain an abundant entrance into the everlasting kingdom of our Lord and Saviour.

The first particular here recommended to be added to our faith I have already explain'd, namely, virtue; by which I understand in this place a religious fortitude, in adhering to

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the profeffion of our faith, and that courfe of SERM. action which it directs. Secondly, the apoftle V. exhorts us to add to our virtue, knowledge; which is the point I am now to confider. And that you may be the more fenfible of its importance, it ought to be remembered that it is very frequently enjoined in fcripture. It seems to be the principal fubject of the book of Proverbs, where the wife man often inculcates this direction, at the fame time he represents the invaluable advantage which will attend the acquifition of it, and the best and most effectual means for attaining it. Any one who reads that book with attention, can-" not but obferve that knowledge is in Solomon's account absolutely neceffary to the practice of every virtue; indeed, of its very effence; for he usually comprehends all virtue under the name of wisdom, knowledge, understanding, and difcretion. And fo it will appear to be, if we confider the nature of the thing. For as virtue is peculiar to rational creatures, the exercise of it depends on the exercife of reafon, or understanding; without which no one conceives any moral goodness in a perfon's difpofitions, or his works.

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Christianity, therefore, an institution of righteousness and pure religion, is address'd to

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SERM. the reafon of men. The bleffed author of V. it having propofed truths of the greatest im

portance and the most excellent rules of life, must be supposed to require that we should apply our minds to the understanding of them; accordingly he frequently fhews the evil of ignorance, infifts on the criminal caufes of it, and guards his difciples against them, exhorting them to fearch the fcriptures diligently, and to do their duty that they might know the will of God. After him, the apoftles earneftly prefs chriftians to labour affiduoufly in this moft neceffary work; to prove all things by the unerring rule, and ufe all other proper methods for their daily advancing in facred knowledge. And to all their exhortations, they add fervent prayers and direct us to pray, for the illumination of the Holy Spirit. Of fo great ufe and neceffity is knowledge to the practice of religion, and the regular conduct of a virtuous life. Indeed any one who reflects on the nature of religion and the extent of it, the weaknefs of our understandings, and the many disadvantages we are under in this imperfect ftate, will be convinced that we ought to give all diligence that we may add to our faith, and to virtue, knowledge.

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In difcourfing on these words more parti-SERM. cularly, I fhall firft confider what kind of V. knowledge is the fubject of this exhortation; 2dly, the reasonableness of our endeavouring to attain it, and make daily progrefs in it; and 3dly, I fhall propofe fome directions in order to this end,

First, let us confider what kind of knowledge is the fubject of this exhortation. Knowledge in general, is an attainment or accomplishment very fuitable to a reasonable nature, and will appear to our firft reflections the glory of man, because it is the improvement of that faculty which is one of his diftinguishing privileges above the inferior kinds of creatures. At the fame time it is obvious, that the human understanding very much needs improvement; for it is weak at firft, and grows up by degrees, and by a conftant exercise, to its maturity. Nor are the means which nature hath provided in common for all men; that is, our fenfes by which we receive the information of things without, and our capacity of attending to, and reflecting on them, and on our own powers, thefe means, I fay, as they are afforded to all men alike, are not fufficient for

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