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God hath annexed pleasure to fuch dili- SERM. gence, and the good man is fatisfied from VIII. himself; a pure and a folid fatisfaction arifeth from fuch an exercife of his capacities, and ufe of his talents. We have the concurring testimony of good men concerning the joy which springeth up in their minds from a ferious affectionate meditation on God's precepts, and, especially, from their abounding in good works; whereas an unmanly indolence taketh away the relish of life itself, and rendereth it but an infipid and burthenfome duration; and for the pleasure of the external fenfes, though they enjoy it to as great perfection as any men, not the lefs but the more for their keeping within the bounds of innocence and moderation; yet it is far from being their chief enjoyment: The improving of their minds in knowledge and virtue, and the practice of piety, righteoufnefs, and charity, yieldeth a vastly more noble and intense fatisfaction. Every step of our proficiency in wisdom will bring an increase of pleasure; the light which is fown for the righteous fhineth more and more to the perfect day; and the joy of the right in heart, as it will grow up to a full harvest in the future ftate, when they who sow to the spirit, bringing forth the fruits of

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SERM. it plentifully, fhall reap life everlasting, Gal. VIII. vi. 8. So even in this prefent life, which is

their feed time, they reap true and substantial happiness in the approbation of their own confciences, and firmly believing in Chrift, though now they fee him not, they rejoice with joy unspeakable and full of glory.

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This being the best improvement we can make of our powers and capacities, we trefpafs against the law of our creation as well as against the revealed will, of God; either if we do not fo employ thofe powers and capacities, or use them to contrary purposes. We fee other creatures which have active powers conftantly ufing them according to the direction of nature; and if we carefully attend to our own conftitution, it must appear that this is the most proper improvement we can make of our powers. Solomon fendeth the fluggard for inftruction to the ant, which by a natural inftinct is diligent in providing against future wants, and to anfwer the purposes of its being. Creatures of a fuperior order are zealous and diligent in their higher fpheres, and in employing their capacities for the proper ends of them. And shall we only be unactive, hide our talents in the earth, or abuse the to mean and unworthy purposes?

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Christianity addeth ftrong motives to thofe SERM, of reafon and the religion of nature. That VIII. description which the apostles give us of the great and awful day of the Lord, they apply, in exhorting us to grow in grace, and in the knowledge of our Lord Jefus Christ, or in religious wisdom, 2 Pet. iii. 18. The example of our Saviour is fet before us, who from his earliest youth increased in wisdom and favour with God and man, as he grew in ftature, Luke ii. 52. And through the whole courfe of his life, he went about doing good. We have enemies of our falvation, who are continually laying fnares for us, and going about feeking whom they may devour; and therefore we fhould be fober and vigilant, feeking wisdom to be defended against their malicious efforts and their fubtle devices. And, laftly, we have the promise of divine affistance, which is very great encouragement; if to the diligent ufe of all other means we add fervent prayer, our Saviour hath affured us, that God will give his Holy Spirit; and therefore, if any of you lack wifdom, let him afk of God, who giveth to all men liberally, and upbraideth not, and it shall be given him.

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SERMON IX.

SELF-GOVERNMENT effential to

WISDOM.

SERM.

IX.

PROVERBS XXV. 28.

He that hath no rule over his own spirit, is like a city broken down, and without walls.

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S it is the profeffed design of this book to recommend religious virtue under the character of wisdom, the author, in his concise and unconnected manner of writing, hinteth several strong arguments to press his main scope, which I have endeavoured to explain; and then I propofed to confider the directions he giveth in order to our attaining wisdom. If men are once won to a just esteem of that great endowment which is the very perfection of the human nature, the noblest accomplishment of the mind; and if they be thoroughly fenfible of the unfpeakable advantages which will accrue to them from it both in this world and the next, this will naturally produce the love of wisdom,

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wisdom, and an ardent defire after it, which SERM. is the first qualification; and, next, an ear- IX. neft diligent endeavour, or feeking wisdom early; both which I have confidered. But the great question is concerning the proper object of our diligence. In every art or science a man learneth, he must know how to employ his industry; it is not enough to tell him he must take pains, he must be made to understand how he ought to bestow his pains, The artificer is acquainted with his tools, and the manner of ufing them, and with the proper materials of his labour: The man of letters is directed in the choice of his books, and the proper fubject of his ftudy. In like manner the teachers of religious wisdom fhew us what are the objects about which it is converfant, and they are our own hearts: The votaries of virtue must there apply their ftrength and their most careful attention; and their conftant business is to obferve, and duly to regulate, the affections, difpofitions, and voluntary movements of their own minds. Solomon directeth us, Prov, iv. 23. To keep the heart with all diligence, for out of it are the iffues of life; and, in the text, he fheweth the wretched, the forlorn, and ruinous condition of the perfon who hath no rule over

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