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SER M. felf of his indifpenfable Obligation to obey
VI. them; fo as to live conftantly in the fenfe
and under the power of that Conviction;
Law, are the Com-

The Words of This
mandments of God; which he that has
ftudied fo as to understand and practife
them, is fufficiently knowing, though he
were ignorant of all other things, because
he knows his Happiness which is his main
Concern, and the way to attain it. He
that is ignorant of this, though he had
all other Knowledge that were poffible to
be acquired either by Men or Angels, is
yet miferably and foolishly ignorant, be-
cause he is ignorant of that, which is in-
deed the only thing that is neceffary for
him to know. A religious man may law-
fully divert his thoughts, and exercise his
industry, in other Speculations; but he
will not fo far engage his curiofity, in the
fearch after fecret things, as to neglect
those which are open and revealed, thofe
on which the true Knowledge or Worship
of God does any way depend. There are
fome Things, which are abfolutely beyond
the reach of our Faculties, and therefore
not poffible to be throughly understood by

us;

VI.

us; and these a good man will not be SER M. ambitious to discover, because he confiders that God has placed them wholly out of the fphere of our capacity, and reserved the Knowledge of them as a Prerogative to himself. There are other things, which if we can come at all to the Knowledge of, it must be by unwarrantable or unlawful means; and these likewife a religious man will not be inquifitive to know, nor uneafy for want of that Knowledge; because he confiders that God has hidden them from us, by forbidding the use of the means to discover them. There are alfo fome other things, which are neither impoffible nor unlawful to be known, but the Search after them is difficult, and the Discovery unprofitable; they neither promote the true Knowledge, Honour, and Worship of God, nor the Benefit of Mankind; and these, a pious man, will not be too much follicitous to find out; because they would take up too much of that Time and thofe Meditations, which may be more usefully employed on the things that God has revealed. Secret things belong unto the Lord our God; but the things K 4

that

SERM.that are revealed, belong unto us, and to VI. our children for ever. From the words

I shall obferve these three things; 1st, That there is naturally in Man, a very strong Defire of Knowledge; 2dly, That this Defire, ought to be regulated and limited by the Condition of our Nature, and by the Word of God; and 3dly, That not to regulate our Defire of Knowledge by these Rules, may be a very great occafion of Sin.

I. THERE is naturally in Man a very ftrong Defire after Knowledge. 'Tis the peculiar Attribute and Prerogative of God, to be infinitely perfect; and to be originally and unchangeably fo. All created Beings, as far as we can judge of them, arrive at that Perfection which is the highest pitch and excellency of Their nature, by degrees; and they have always in themfelves a natural and earneft Tendency towards that perfection. In things void of Reason and Knowledge, the perfection of Their Nature is nothing else, but a compleat Number, a due Proportion, and a regular Compofition of parts; and Their natural tendency towards this perfection,

VI.

is nothing but that Difpofition which a-SER M. rifes from the neceffary qualities of Matter, and from the fixed laws of Motion. But in Creatures endued with Reafon and Understanding, the Perfection of their Nature confifting principally in the Improvement of thofe more excellent Faculties; 'tis manifeft They can afpire to what degree they pleafe, and are apt to extend their Defires without limit. 1 gave my Heart, faith Solomon, to feek and fearch out by Wisdom, concerning all things that are done under Heaven. And the Scripture declares concerning him, that he had Wisdom and Understanding exceeding much, and largeness of Heart even as the Sand that is on the Sea-fhore; fo that before bim was none equal to him, neither after him fhould there arife any like him. And yet even He, by departing from the study of the Law of God, and giving heed to strange Women, was a fad Example of falling from God in his latter days. Wherefore, though there be naturally in men a very earneft Defire after Knowledge, yet I add,

II. THIS

SER M.

VI

II. THIS Our Defire of Knowledge, ought to be regulated and limited, by the Condition of our Nature and by the Word of God.

ft, WE ought not to be ambitious of That Knowledge, which the condition and circumstances of our Nature make it impoffible for us to obtain. Knowledge is fo amiable a perfection, that men will not readily be perfwaded, they can poffibly be too earnest in the pursuit of it, even though it be in things which have no relation to the Honour of God, or to the Good of men. 'Tis true, God hath given us Faculties, which we not only may, but ought to improve; but then we must always remember, that our Defires ought to terminate in fuch poffible and useful Perfections, as are to be attained by the improvement of the Faculties God has given us. Wisdom indeed is the principal thing, fays Solomon, therefore get Wisdom, and with all thy getting get Understanding; Prov. iv. 75 and ch. xviii. 15; The Heart of the Prudent getteth Knowledge, and the Ear of the Wife feeketh it. But by Knowledge, He always means religious Wisdom, and not that which

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