good and virtuous. But wifdom, efpecially SER M. in the fenfe of this writer, though origi- VIII, nally from God, is of a peculiar nature, and it doth not prevent any qualifying difpofitions and endeavours in thofe who obtain it. The foundation of it is laid in the faculties of the mind, that Spirit which is in man, and the infpiration of the Almighty, which giveth him understanding; we have affections and determinations in our nature which lead to it; but wisdom itself is an attainment to which our own active endeavours contribute, and the nobleft powers of the mind are voluntarily and vigorously exerted in it. Upon a comparison with the common favours of providence, this bleffed accomplishment which giveth fuch a luftre to the human nature, being its higheft improvement, will appear far more excellent to any one who duly confidereth it; it is too great, and the confequences of it too important, that it should be prostituted to the fool or the wicked, the fenfual or the vicious, the lazy and unactive. One qualification for attaining wisdom I have already explained, that is, the love of it; another is contained in the fame text, and an exprefs promife of fuccefs is made to it in the name of wisdom, thofe that feek me early fhall find me.

The

love

SERM. love of wisdom is not an idle affection, restVIII. ing in the heart; it is an active principle, which will exert itself in vigorous endeavours. Nothing is more ufual with men than to give good words, to pay a complimental respect to religious virtue, and acknowledge its tranfcendent excellency; and, the truth is, they cannot help acknowledging it in their hearts, being naturally and neceffarily determined fo to do. But when they are called upon to practise according to the direction of their avowed principle, then the coldness of their love, and the ftrength of their contrary inclinations appear. Nothing can fufficiently prove the fincerity of our profeffed affection to wisdom, but that feeking it early recommended in the text; which I fhall, in this difcourfe,

First, Endeavour to explain; and then, Secondly, Shew the advantage of it in the affurance of fuccefs, or the happy event; if we seek wisdom early we fhall find it.

First, Let us confider what is meant by feeking wisdom early; which is evidently this, that it hath the chiefeft room in our cares and application. That which is highest

in

in our esteem, moft earnestly defired and SERM. delighted in, will naturally engage our firft VIII. concern and endeavours, while matters of an inferior confideration are juftly poftponed. Our Saviour requireth us to feek, first, the kingdom of God and his righteoufnefs; and the apostle recommendeth it to christians, that they seek the things which are above. Both these exhortations fignify the fame thing with that in the text; for what is the kingdom of God and his righteoufnefs? and what are the things above, but the perfection of wisdom? Or, if we will make a difference between religion and the rewards of it, yet that maketh no difference in the manner of feeking; for glory, honour, and immortality, are fought no otherwife than by a patient continuance in welldoing, which is nothing else but the prac tice of religious wisdom. Diligence in seeking wisdom evidently fuppofeth a high efteem for it, and an ardent defire; but the fentiments and difpofitions imported in the love of it, I confidered in difcourfing on the firft part of the text: In pursuance of which, and as the very meaning of feeking wisdom, there must be an affiduous and conftant use of all proper means, and the vigorous exercife of our own powers, of our understandVOL. III.

ings,

SERM. ings, in attending to and meditating on in VIII. ftruction, and of our active powers in prac

nours.

tifing according to it. We all know what diligence is, in the things of this world; our naturally active powers do always exert themselves according to the predominant inclinations and bent of the mind, and in proportion to the ftrength of them. Solomon obferveth, that the adulterer waiteth for the twilight; he fpareth no pains, he endureth fatigues and tedious delays, that he may accomplish his wicked purposes. The covetous and the ambitious rife early and fit up late, that they may acquire riches and hoChange the object, and you will fee what it is to be diligent in religion; that it importeth an earnest intention of mind, which is particularly the spirit and life of all religious labour; for it is not here as in ordinary outward work, where the labour of the hands produceth the proper effect, however the mind is employed; but the foul must especially exert itself with vigour and earnest application, without which, external actions are of no avail, indeed, but empty forms, ferving no other purpufe than to difhonour God, and expofe men to condemnation for hypocrify.

Secondly,

Secondly, And if we would indeed feek SER M. wisdom, it must be by the conftant use of VIII. the proper means in order to our obtaining it. These the nature of the thing directeth, and to us they are clearly marked out in that divine revelation which is given to us for a rule. We are required to fearch the holy fcriptures, and attend to the opportunities of inftruction, to hearken diligently, and, as Solomon fpeaketh, to wait at wisdom's doors; especially to practife religious virtue, which is naturally the way to acquire habits of it, and even to arrive to perfection in them. We can never reasonably pretend to defire any thing which is attainable, the way being prefcribed for attaining it, while we neglect that way, and abandon ourselves to a fupine indolence, or to a contrary course. In the common affairs of life we judge of a man's difpofitions by his practice, and of his intention by the means he maketh use of; if we obferve a man diligent in his calling, we conclude, and very juftly, that he is intent upon the comfortable maintainance of his family; if we fee one continually practising any art, we judge that it is his intention to be mafter of it, and reap the benefit which may arise from it. After the fame manner we may reasonably infer, that