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IV.

juft fenfe of the one is led to confider the SER M. other as its infeparable attendant; accordingly, fome of the wifer heathens have expreffed themselves excellently on this fubject, and one of their poets faith, concerning the virtuous man, That if the frame of nature were diffolved, he would meet its ruins unterrified. But our divine religion explaineth the confidence of a good man very fully, and fheweth the true grounds of it, which are fo firm and fo clear, that it is unworthy of a christian, of his privileges, his character, and the vocation wherewith he is called, not to retain his confidence, and the rejoicing of his hope, ftedfast to the end.

One would think it fufficient to recommend true piety and chriftian virtue, if it giveth fuch confidence and fecurity of mind. which is so very defirable in our present ftate, a state of discipline and trial, wherein there is much vanity and vexation of fpirit; and, as Solomon obferveth, God hath wifely given travel and grief to the children of men, as a part of their portion under the fun. But ftill let us remember there is no other foundation upon which we can be ftrong, in the sense of the text, or attain to firmness and ferenity of mind, but wifdom, or the practice

IV.

SERM. practice of pure undefiled religion. There are very different courfes taken by men to support themselves against the viciffitudes of time, and the fears and forrows which they occafion; fome have recourse to schemes and projects of their own, in order to obtain reft: If this or the other defign were accomplished, and fuch an affair fettled, then they are fecure: But as it is altogether uncertain, whether they fhall ever obtain their end; fo if they did obtain it, they may be never the nearer tranquillity; for the state of human affairs always is and must be changeable; so that the security arifing from our own devices, or any imagined outward circumstances, is intirely groundless. Solomon maketh a comparison between wisdom and money, as a defence, Ecclef. vii. 12. and he acknowledgeth they may be both fo called. But though money fometimes is a means of fafety to the proprietor, it also fometimes exposeth him to mischief and danger; but the excellency of knowledge, faith our author, is, that in all events it giveth life to them that have it. In patience, confidence in God, refignation to his will, contracting our defires to the things of this world, and the other branches of reli

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gious

gious virtue, is our only folid peace, as the SERM prophet having reproved the Jews for their IV. vain confidence in Egypt for their safety, telleth them, Ifaiah xxx. 15. In returning and reft je shall be faved; in quietness and confidence fhall be your strength.

VOL. III.

I

SER

SERM.

V.

SERMON V.

The Favour of GOD obtained by
WISDOM.

PROVERBS VIII. 35.

Whofo findeth me findeth life, and fhall obtain favour of the Lord.

HAVE, in difcourfing from several paf

the arguments by which the wife man recommendeth religious virtue under the character of wisdom, fuch as the excellency of its ways, the pleasantness of them, and that fecurity and confidence which ariseth in the mind of a wife or a good man, from the consciousness of his own integrity. Another very strong argument is contained in the text, that whoso findeth wisdom findeth life, and shall obtain favour of the Lord. I do not think that life here is to be understood in fo narrow a fenfe as to mean only, or principally, the continuance of this prefent life; though there are other declarations of Solomon

Solomon in this book, which must be fo in- SERM. terpreted, as chap. ix. 11. By me thy days V. fhall be multiplied, and the years of thy life fhall be increafed. And chap. x. 27. The fear of the Lord prolongeth days, but the years of the wicked fhall be shortened. Yet, confidering that life in this text is not fo limited, that often in fcripture it hath a larger fignification, and that the words added to explain this advantage of wisdom, and fhew the true cause of it, namely, obtaining favour of the Lord, leads us to more important and durable effects than the meer lengthening out our prefent ftate of existence: Confidering all this, I fay, it feemeth reasonable by life to understand that which indeed is better, and for which life, in the first and more obvious fenfe, is only valuable, that is, happiness; and so it must be taken in that faying of our Saviour, Luke xii. 15. The life of a man (or his enjoyment and felicity) doth not confift in the abundance of the things which he poffeffeth. The intention of this text, then, is to represent a very great bleffednefs to good men, whether in the present or a future state, annexed to wisdom or religious virtue, in consequence of their obtaining God's favour.

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