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So teach us to number our days, that we may apply our hearts unto wisdom.

WISDOM is much admired. It is pursued by many and approved almost by all. I say almost by all. For there are some persons of a pious turn of mind, who admire weakness and ignorance, and when connected with a religious profession, are esteemed by them as a mark of simplicity and piety. But with the great mass of those with whom we have to do, it is quite otherwise. A man famed for wisdom is admired and revered. His conversation is listened to with attention. His counsels are received with thankfulness. His writings are read with eagerness. His directions are attended to with promptitude. His company is sought with diligence. Many times, his conduct is admired with a feeling that borders upon enthusiasm. But the question is, in what does true wisdom consist. Does it consist in strong powers of mind,-in an accurate knowledge of language and commanding power in using it,-in a capability for producing the most curious and useful works of art,-in an extensive aquaintance with science,-in vast information concerning the world, and the persons who inhabit it? Perhaps all this, and much more must be found in a man, before, by some persons he will be counted

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a wise man. But, apart from this, there is something within the reach of all men, which in the volume of inspiration is called wisdom. Here, however, I wish to be fully understood. I do not mean that there is any thing sinful in a man pursuing the things that I have mentioned. I am of opinion that a person may have strong powers of mind, an accurate knowledge, and commanding use of language, may produce many works of art which are both curious and useful,—may have an extensive knowledge of science, and, with all these, may be a truly pious man. On the contrary, a man may possess these qualifications for which he may be esteemed wise among men, and yet, in the plain phraseology of the Bible, be called a fool. But, apart from this, a man may be truly wise. For "the fear of the Lord that is wisdom, and to depart from evil that is understanding."

Having called your attention in a former discourse to the impressive lesson of which the inspired writer speaks, I will proceed to notice,

II. THE LEADING FEATURES IN THE CONDUCT OF THAT MAN BY WHOM IT IS PRACTISED.

1. He judiciously divides his time. Having formed right views of the shortness of life, the importance of the work which he has to perform, the more than common motives with which he is furnished to be diligent, and in particular, feeling the uncertainty of his continuance here, he acts consistently with the important situation in which he is placed. He is desirous that every day may answer the end for which it is given. He makes such divisions in his time, that all its hours may contribute to the glory of God, and the good of his own soul. We will not suppose him to be a man that can spend his time purely in devotional exercises; the instances of persons so situated, are comparatively few; but we will suppose him to be a man of business. Hence, during six days of the week, he is ge

nerally employed in attending to his worldly pursuits, that he may provide for himself and the persons who are dependent upon him. The Divine requisition, "Be diligent in business" is written upon his memory, and its practical influence is visible in all his conduct. He is not like some who spend the former part of the week in useless visits, and injurious self indulgence, and thereby leave little time for devotional exercises, and necessitate themselves to do some of the common business of life on the Lord's day. No, every part of such conduct, appears to him altogether foolish and unhappy. Hence he avoids it as a real and destructive evil. Steadiness, promptitude, and perseverance accompany him during the whole of the week. So that by skill in apportioning, and fortitude in performing the various duties of his station, he can, without bustle or confusion, close his business on the Saturday night.

Thus every returning Sabbath finds him happy and serene, and is always welcomed by him as a day of devotion and rest. His mind feels the force of that Divine precept: "Remember that thou keep holy the Sabbath day." When he awakes on the morning of that day, he hears, or thinks he hears, the supreme Being speaking to him in language like the following: "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy-day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour me, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father, for the mouth of the Lord hath spoken it." Isaiah lviii. 13, 14. With this sound in his ears he rises from his bed. He feels its hallowing influence upon his mind. He knows that the Being who requires this at his hands, has authority to demand it of every human being. He desires that all the members of his

bre podsi family may know and feel the same. On the morning of that day, more than on any other occasion, he mingles with them under this impression. To produce a similar feeling on their minds, in connection with its practical influence on their lives, he employs all his authority, influence and piety. He lives for God himself and directs his children and his household after him. To them the Sabbath is a season of rest, instruction, and spiritual profit. But he does not confine his piety and influence to the circle of his own family. As far as it is practicable and profitable, he associates with religious friends. He repairs to the house of prayer; and, on his way thither, many times gladdens the hearts of his pious neighbours, by saying to them, " Come and let us go up to the house of the Lord." During the week his body may have been fatigued with labour, and his mind exercised with care. But here his toils are forgotten and his sorrows chased away. Like pious Abraham, who left the ass and the servants at the foot of the hill, and ascended to its summit with only the intended sacrifice, and the materials for the altar, he leaves his toils and the world behind, and ascends into the mount of communion with his God. Like David he says, "I will approach unto the altar of God, unto God, my exceeding joy." And many times when engaged thus, he feels it is good for him that he draws near to God. He comes, as it were, into his immediate presence. Upon him he waits until he renews his strength, and having felt the cloud of the Divine Glory to rest upon him, and its influence to pass through his soul, he descends from the mountain, cheered and refreshed, and is prepared for every future conflict through which he may be called to pass. Thus his burdens become light and easy, tears of sorrow are wiped from his face, anxiety is chased from his mind, and he is happy in the God of his salvation. douw „egoids

But this is not all. He not only judiciously divides his time by making a due destinction betwixt the days of

labour and the day which is set apart for the immediate service of God, but he has some judicious method of dividing every day betwixt the common affairs of life, and the use of means for the promotion of his spiritual profit. To attempt to lay down the particulars of his method would be unwise, as these considerably depend on the circumstances under which he is placed. But he is careful to devote some part of each day to the sacred purposes of reading the Scriptures, self examination, and prayer. The Bible is the precious word of truth, and while millions neglect it, many of those who apply their hearts unto wisdom regularly pass through its sacred contents once a year. Prayer, he knows, is a duty pleasing to God and profitable to himself; hence he not only endeavours to cultivate a devotional state of mind, and to season all in which he engages with his pious breathings, but also devotes some portion of each day to retirement, and employs it in union and communion with God. He feels the necessity of this, and experiences much profit arising from it; and sooner than be deprived of so valuable a means of spiritual good, he will abridge the time allotted for taking his provisions and for sleep. Some of you perhaps think that I am now carrying the matter too far, you imagine that a man in business cannot be thus regular, neither do you think he can devote so large a portion of his time to reading and prayer. You complain of your numerous engagements, and the urgent demands of your worldly concerns. Females also urge the consideration of their numerous families, and the unremitting attention that must be paid unto them. But, in my opinion, the most of their objections are quite futile. Who, among you men, dare declare, as in the Divine presence, that you cannot devote half an hour regularly each day for the purpose of attending to those things, which would more immediately profit your souls. And, as to you females, who have numerous families,

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