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SERM. his fruits be fafe and profpering, and apply VIII. his cares as their condition requireth; the

scholar, that he may make proficiency in his learning rifeth early, and is affiduous in labour; and fhall not he whose business is religion, and who hath his falvation to work out, be as diligent, and attend his most important concern in the prime of every day, 'the best season for fuch labour.

2dly, Let the young be perfuaded to seek wisdom early, to seek it in youth, a season which hath great advantages for fuch exercifes. Solomon, having in his book of Ecclefiaftes largely defcribed the vanity and vexation of all things under the fun, and having made bitter reflections on the folly of irreligion, and of men's indulging themfelves in the way of their hearts, and the fight of their eyes, propofeth this exhortation, chap. xii. 1. and preffeth it by strong arguments, remember now thy Creator in the days of thy youth. When all the powers of nature are in their vigor, and the mind in the best aptitude to receive ftrong and lasting impreffions; then is the properest seafon for learning any thing, but especially, confidering the proneness of mankind to folly, which is confirmed and rendered. more inveterate by cuftom, it is plain we

fhall

fhall moft fuccefsfully employ ourselves in SER M. the study of religion in the prime of life; VIII. for how much eafier is it for the mind undebauched by vicious cuftoms, to receive a good tincture, and be turned towards virtue, than to unlearn evil habits, which have long prevailed and taken deep root, and to mortify corrupt inclinations, which are become obdurate by indulgence having had a long poffeffion. If young perfons could be perfuaded to enter into a ferious confideration of the infirmities and difadvantages of old age, the evil days, as Solomon calleth them, and the years wherein we shall fay, there is no pleasure in them, it might happily prevail with them to provide better against the otherwise infupportable burden, by a seasonable diligence in their duty; that the forrows of those painful and uncomfortable remains of life might be alleviated, by the peaceful reflections of an approving confcience on a well ordered converfation, rather than load declining years with a work, tò which they are altogether unequal, the very beginning of religion, the exercise of repentance from dead works; and proceeding upon that early foundation, so to finish a good courfe, as to have well grounded hope of an abundant entrance into the everlasting

SER M. kingdom of our Saviour Jefus Chrift. Befides, VIII. it is altogether uncertain, whether ever you

shall arrive at old age (as every one from daily observation and experience will find himself obliged to acknowledge, however little influence it may have on the temper of his mind and his conduct); and therefore to neglect the feeking of wisdom in youth is to rifque your falvation, and to lose what may be the best, nay only, opportunity of providing for a future ftate. It is true, youth hath its disadvantages too; it is the age of folly and vanity; animal affections are then vehement; inexperience and thoughtlessness, precipitate the unwary young man into fnares; but this is fo far from being a juft objection against seeking wifdom early, that on the contrary, it is a strong argument for it, there being no other prefervative against the mentioned inconveniency and all its fatal confequences; and the difficulties however great are not leffened, but increafed rather, by neglecting the concerns of religion, and yielding to vicious inclinations.

But the more general application relateth to all the stages of life, indeed, to every part of our time. I do not mean that we should be continually employed in the immediate duties of what is ftrictly called re

ligion.

ligion. Wisdom is more comprehenfive, and SER M. its influence should reach to the directing all VIII. our affairs. It is a good precedent David giveth us, Pfal. ci. 2. I will behave myself wifely in a perfect way. I will walk within my house with a perfect heart : in all my domestic concerns, and, by a parity of reason, in all the other business of life. But as all our affairs should be conducted by the principles of religious virtue, I fhewed you, that to feek it early, fignifieth making it the chief bufiness, the ruling defire of our hearts, and our conftant labour, as Solomon often in this book adviseth, affuring us, that our labour shall not be in vain, chap. ii. 3, 4. If thou crieft after knowledge, and lifteft up thy voice for understanding, if thou feekeft her as filver, and fearcheft for her as for hid treafures, then fhalt thou understand the fear of the Lord, and find the knowledge of God. And in chap. iv. 5, 7. Get wisdom, get understanding, forget it not, neither decline from the words of my mouth. Wifdom is the principal thing, therefore get wisdom, and with all thy getting, get understanding. What Solomon faith concerning the success of industry in religion, is attested by the experience of others, who by due pains, in fpite of all difadvantages, have attained to it.

VOL. III.

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SERM. Unwearied endeavours have overcome difVIII. ficulties, which feemed to be very great, removed hindrances which were in the way, and let the diligent ftudents into the secrets of it, making those things, which, according to this author's expreffion, are too high for a fool, plain and familiar to them.

But, befides the excellency of the thing itfelf, that is, of wisdom or virtue, which should engage us to the prosecution of it, Solomon telleth us, we shall have great benefit by it, as in chap. iv. 6, 8. She shall preserve and keep thee, he shall promote thee, and bring thee to honour. It is natural for men to seek happiness; whatever other principles of action we have, affections to other beings, and particular selfish paffions, we are fure there is in every one of mankind a general defire of felicity, and that we have a power of choofing the means for obtaining it, in which reafon, obfervation, and experience are our guides. Now, the feeking of wisdom, or a conftant and diligent ufe of the proper means for obtaining religious virtue, by a careful attention to the rules and motives of it, and endeavouring to grow up to perfection in practice, this is the highest enjoyment our nature is capable of, as well as the most reasonable exercise of our powers.

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