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These things and much more may be said of learning in general; but if more distinctly we survey each part, and each object of it, we shall find that each doth yield considerable emoluments and delights, benefit to our soul, advantage to our life; satisfaction to our mind.

acceptance to instructive, neat, apposite | learning; for Wisdom (saith he) is the discourse (that which the scripture calleth principal thing, therefore get wisdom, acceptable, pleasant, gracious words;') and with all thy getting get understandmen think themselves obliged thereby, by ing; and, Then I saw (then, that is, afreceiving information and satisfaction ter a serious disquisition and discussion from it; and accordingly, Every man of things, I saw) that wisdom excelleth (saith the Wise Man) shall kiss his lips folly (that is, knowledge excelleth ignothat giveth a right answer; and for rance) as light excelleth darkness. the grace of his lips the king shall be his friend; and, the words of a wise man's mouth are gracious." It is that, an eminency wherein purchaseth lasting fame, and a life after death, in the good memory and opinion of posterity: Many shall commend his understanding; and so long as the world endureth, it shall not be blotted out: his memorial shall not depart away, and his name shall live from generation to generation. A fame no less great, and far more innocent, than acts of chivalry and martial prowess; for is not Aristotle as renowned for teaching the world with his pen, as Alexander for conquering it with his sword? Is not one far oftener mentioned than the other? Do not men hold themselves much more obliged to the learning of the philosopher, than to the valour of the warrior? Indeed the fame of all others is indebted to the pains of the scholar, and could not subsist but with and by his fame: Dignum laude virum Musa vetat nori; learning consecrateth itself and its subject together to immortal remembrance.

It is a calling that fitteth a man for all conditions and fortunes; so that he can enjoy prosperity with moderation, and sustain adversity with comfort: he that loveth a book will never want a faithful friend, a wholesome counsellor, a cheerful companion, an effectual comforter. By study, by reading, by thinking, one may innocently divert and pleasantly entertain himself, as in all weathers, so in all fortunes.

In fine, it is a calling, which Solomon, who had curiously observed and exactly compared and scanned, by reason and by experience, all other occupations and ways of life, did prefer above all others; and we may presume would sooner have parted with his royal state, than with his

Prov. xii. 8; A man shall be commended according to his wisdom.-Prov. i. 22, 7;

xxii. 17.

" Prov. xxiv. 26; xxii. 11; Eccels. x. 12. ▾ Ecclus. xxxix. 9.

The observation of things, and collection of experiments, how doth it enrich the mind with ideas, and breed a kind of familiar acquaintance with all things, so that nothing doth surprise us, or strike our mind with astonishment and admiration! And if our eye be not satisfied with seeing, nor our ear filled with hearing, how much less is our mind satiated with the pleasures of speculating and observing that immense variety of objects subject to its view!

The exercise of our mind în rational discursiveness about things in quest of truth; canvassing questions, examining arguments for and against; how greatly doth it better us, fortifying our natural parts, enabling us to fix our thoughts on objects without roving, inuring us to weigh and resolve, and judge well about matters proposed; preserving us from being easily abused by captious fallacies, gulled by specious pretences, tossed about with every doubt or objection started before us!

Invention of any kind (in discerning the causes of abstruse effects, in resolv ing hard problems, in demonstrating theorems, in framing composures of witty description, or forcible persuasion), how much doth it exceed the pleasure of hunting for any game, or of combatting for any victory! Do any man's children so much please him, as these creatures of his brain?

The reading of books, what is it but conversing with the wisest men of all ages and all countries, who thereby communicate to us their most deliberate

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thoughts, choicest notions, and best inventions, couched in good expression, and digested in exact method?

And as to the particular matters or objects of study, all have their use and pleasure. I shall only touch them.

The very initial studies of tongues and grammatical literature are very profitable and necessary, as the inlets to knowledge, whereby we are enabled to understand wise men speaking their sense in their own terms and lively strain, whereby especially we are assisted to drink sacred knowledge out of the fountains, the divine oracles.

Luther would not part with a little Hebrew he had for all the Turkish empire. Rhetoric, or the art of conveying our thoughts to others by speech with advantages of clearness, force, and elegancy, so as to instruct, to persuade, to delight the auditors; of how great benefit is it, if it be well used! How much may it conduce to the service of God, and edification of men! What hath been a more effectual instrument of doing good, and working wonders not only in the world, but in the church? How many souls have been converted from error, vanity, and vice, to truth, soberness, and virtue, by an eloquent Apollos, a Basil, a Chrysostom!"

The perusal of history, how pleasant illumination of mind, how useful direction of life, how sprightly incentives to virtue doth it afford! How doth it supply the room of experience, and furnish us with prudence at the expense of others, informing us about the ways of action, and the consequences thereof by examples, without our own danger or trouble! How may it instruct and encourage us in piety, while therein we trace the paths of God in men, or observe the methods of divine Providence, how the Lord and Judge of the world in due season protecteth, prospereth, blesseth, rewardeth innocence and integrity; how he crosseth, defeateth, blasteth, curseth, punisheth iniquity, and outrage; managing things with admirable temper of wisdom, to the good of mankind, and advancement of his own glory!

The mathematical sciences, how pleasant is the speculation of them to the

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mind! how useful is the practice to common life! how do they whet and excite the mind! how do they inure it to strict reasoning and patient meditation!

Natural philosophy, the contemplation of this great theatre, or visible system presented before us; observing the various appearances therein, and enquiring into their causes; reflecting on the order, connection, and harmony of things; considering their original source and their final design: how doth it enlarge our minds, and advance them above vulgar amusements, and the admiration of those petty things, about which men cark and bicker! How may it serve to work in us pious affections of admiration, reverence, and love toward our great Creator, whose eternal divinity is clearly seen, whose glory is declared, whose transcendent perfections and attributes of immense power, wisdom, and goodness are conspicuously displayed, whose particular kindness toward us men doth evidently shine in those his works of nature!

The study of moral philosophy, how exceedingly beneficial may it be to us, suggesting to us the dictates of reason, concerning the nature and faculties of our soul, the chief good and end of our life, the way and means of attaining happiness, the best rules and methods of practice; the distinctions between good and evil, the nature of each virtue, and motives to embrace it; the rank wherein we stand in the world, and the duties proper to our relations: by rightly understanding and estimating which things, we may know how to behave ourselves decently and soberly toward ourselves, justly and prudently toward our neighbours; we may learn to correct our inclinations, to regulate our appetites, to moderate our passions, to govern our actions, to conduct and wield all our practice well in prosecution of our end; so as to enjoy our being and conveniences of life in constant quiet and peace, with tranquillity and satisfaction of mind!

But especially the study of theology, how numberless, unexpressible advantages doth it yield! For

It enlighteneth our minds with the best knowledge concerning the most high and

Rom. i. 10; Psal. xix. 1; viii.

574

OI INDUSTRY AS SCHOLARS.

[SERMON LIV.

worthy objects, in order to the most hap-wise to salvation, and perfect to every py end, with the firmest assurance.

It certainly and perfectly doth inform us concerning the nature and attributes, the will and intentions, the works and providence of God.

It fully declareth to us our own nature, our original, our designed end, our whole duty, our certain way of attaining eternal life and felicity.

good work."

employed, as in meditation about such And how can we otherwise be so well things? What occupation doth nearer What heaven is there upon earth like to approach to that of the blessed angels? that of constantly feasting our minds and hearts in the contemplation of such ob study doth not only yield private benefit jects? Especially considering that this to ourselves in forwarding our own salvation, but enableth us by our guidance and encouragement to promote the eter

It exactly teacheth us how we should demean ourselves in all respects piously toward God, justly and charitably toward our neighbour, soberly toward ourselves; without blame in the world, with satis-nal welfare of others, and by our endeav faction of our conscience, with assured hope of blessed rewards.

It proposeth those encouragements, and exhibiteth assurances of those helps, which serve potently to engage us in all good practice.

It setteth before us a most complete and lively pattern of all goodness; apt most clearly to direct, most strongly to excite, most obligingly to engage us thereto; especially instructing and inclining to the practice of the most high and hard duties, meekness, humility, patience, self-denial, contempt of all worldly vanities.

It discovereth those sublime mysteries and stupendous wonders of grace, whereby God hath demonstrated an incomprehensible kindness to mankind, and our obligation to correspondent gratitude.

ours to people heaven, according to that thy this study with diligence: Meditate exhortation of St. Paul pressing on Timoupon these things; give thyself wholly to them, that thy profiting may appear to all.

the doctrine; continue in them; for in Take heed unto thyself, and unto doing this thou shalt both save thyself, and them that hear thee.

ing, so extremely profitable are some So considerable is each part of learnparts of it. Indeed the skill of any liberal art is valuable, as a handsome ornament, as an harmless divertisement, as an ferable to all other accomplishments and useful instrument upon occasions; as preadvantages of person or fortune (beauty, strength, wealth, power, or the like ;) for who would not purchase any kind of It representeth manifold arguments sell it for any price; who would not such knowledge at any rate; who would and incentives to love God with most in- choose rather to be deformed or impotent tense affection, to confide in him within his body, than to have a mishapen and most firm assurance, to delight in him continually with joy unspeakable; which are the noblest, the sweetest, the happiest operations of our soul.

It reareth our hearts from vain thoughts and mean desires concerning these poor, transitory, earthly things, to contemplations, affections, and hopes towards objects most excellent, eternal, and celestial.

C

It engageth us to study the book of God, the book of books, the richest mine of most excellent knowledge, containing infallible oracles of truth, and heavenly rules of life, which are able to make us

b 1 Pet. i. 12; Tit. iii. 4. 2 Cor. iv. 18.

weak mind; to have rather a lank purse, than an empty brain; to have no title at all, than no worth to bear it out; if any of wisdom (by which he meaneth a would, he is not of Solomon's mind; for comprehension of all knowledge, divine and human; into which the knowledge of natural things, of mathematics, of poetry, are reckoned ingredients) he than the merchandise of silver, and the saith, The merchandise of it is better gain thereof than fine gold; she is more precious than rubies, and all the things thou canst desire are not to be compared unto her. Her fruit is better than gold,

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yea than fine gold; and her revenue than | prosecution of our studies, in order to choice silver.5

Now, then, considering all these advantages of our calling, if we by our negligence or sluggishness therein do lose them, are we not very ingrateful to God, who gave them, as with a gracious intent for our good, so with expectation that we should improve them to his service? If God had allotted to us the calling of rustics, or of artificers, we had been impious in not diligently following it; but we are abominably ingrateful in neglecting this most incomparably excellent vocation.

the service of God, and of the public?

Let every scholar, when he mispendeth an hour, or sluggeth on his bed, but imagine that he heareth the voice of those glorious kings, or venerable prelates, or worthy gentlemen, complaining thus, and rating him: Why, sluggard, dost thou against my will possess my estate? why dost thou presume to occupy the place due to an industrious person? why dost thou forget or despise thy obligations to my kindness? Thou art an usurper, a robber, or a purloiner of my goods, which I never intended for such as thee; I chal

sacrilege toward my God, to whose service I devoted those his gifts to me.

Are we not extremely defective to our-lenge thee of wrong to myself, and of selves, if indulging a wretched humour of laziness we will not enjoy those sweet pleasures, nor embrace those great profits to which God in mercy calleth us?

us,

How reproachful will it be to us, if that expostulation may concern Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?

If to be a dunce or a bungler in any profession be shameful, how much more ignominious and infamous to a scholar to

If Solomon said true, He that getteth wisdom loveth his own soul, he that keepeth understanding shall find good; how little friends are we to ourselves, how neglectful of our own welfare, by not using the means of getting wisdom! The heart of him that hath understand-be such! from whom all men expect ing seeketh knowledge, saith Solomon; that he should excel in intellectual abiliwhat a fool, then, is he that shunneth it! ties and be able to help others by his inwho, though it be his way, and his spec- struction and advice. ial duty to seek it, yet neglecteth it; choosing rather to do nothing, or to do

worse.

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And do we not deserve great blame, displeasure, and disgrace from mankind, if, having such opportunities of qualify ing ourselves to do good, and serve the public, we by our idleness render ourselves worthless and useless?

Nothing surely would more grate on the heart of one that hath a spark of ingenuity, of modesty, of generous good nature, than to be liable to such an imputation.

To avoid it, therefore (together with all the guilt and all the mischiefs attending on sloth), let each of us, in God's name, carefully mind his business; and let the grace and blessing of God prosper you therein. Amen.

SERMON LV.

THE UNSEARCHABLENESS OF GOD'S

JUDGMENTS.

How, being slothful in our business, can we answer for our violating the wills, for abusing the goodness, for perverting the charity and bounty of our worthy founders and benefactors, who gave us the good things we enjoy, not to maintain us in idleness, but for supports and encouragements of our industry! how can we excuse ourselves from dishonesty, and perfidious dealing, seeing that we are admitted to these enjoyments under condition, and upon confidence (confirmed by our free promises and most solemn engagements) of using them according THESE words are the close of a deputato their pious intent, that is, in a diligent tion, wherein St. Paul was engaged with Prov. iii. 14; viii. 11, 19; xvi. 16; xx. the advocates of Judaism, concerning

15; iv. 7.
h Prov. xix. 8.

i Prov. xv. 14.

Rom. xi. 33.—How unsearchable are his judgments, and his ways past finding

out.

Prov. xvii. 16.

God's providence toward his ancient people, in rejecting the greatest part of them, upon their refusal to embrace the Christian doctrine; and in admitting the gentile world to favour upon its compliance with the overtures thereof proposed in the gospel. In this proceeding those infidels could not discern God's hand, nor would allow such a dispensation worthy of him, advancing several exceptions against it: God, said they, having espoused and consecrated us to himself; having to our fathers, in regard to their piety, made so absolute promises of benediction on their posterity; having consequently endowed us with such privileges and choice pledges of his favour; having taken so much pains with us, and performed so great things in our behalf; having so long avowed, supported, and cherished us; how can it well consist with his wisdom, with his justice, with his fidelity, with his constancy, thus instantly to abandon and repudiate us? Doth not this dealing argue his former affections to have been misplaced? doth it not implead his ancient covenant and law of imperfection? doth it not supplant his own designs, and unravel all that he for so many ages hath been doing? Upon such accounts did this dis pensation appear very strange and scandalous to them: but St. Paul, being infallibly assured of its truth, doth undertake to vindicate it from all misprisions, rendering a fair account of it, and assigning for it many satisfactory reasons, drawn from the general equity of the case, from the nature of God, his attributes, and his relations to men; from the congruity of this proceeding to the tenour of God's providence, to his most ancient purposes, to the true intent of his promises, to his express declarations and predictions; to the state of things in the world, and the pressing needs of all mankind such reasons (I say, which I have not time more explicitly to relate) doth the apostle produce in favour of this great dispensation; the which did suffice to clear and justify it from all their objections: yet notwithstanding, after that he had steered his discourse through all these rocks, he thought it safe to cast anchor; winding up the contest in this modest intimation, that whatever he could say, might not perhaps exhaust the diffi

culty, or void all scruple; that therefore in this, and in all such cases, for entire satisfaction, we should have recourse to the incomprehensible wisdom of God, who frequently in the course of his provi dence doth act upon grounds, and or dereth things in methods, transcending our ability to discover or trace: to consider some causes and reasons of which incomprehensibility, and to ground thereon some practical advices, will be the scope of my discourse: the reasons may be these:

1. As the dealings of very wise men sometimes are founded upon maxims, and admit justifications, not obvious nor penetrable by vulgar conceit; so may God act according to rules of wisdom and justice, which it may be quite impossible by our faculties to apprehend, or with our means to descry.

As there are natural modes of being and operation (such as God's necessary subsistence, his production of things from nothing, his eternity without succession, his immensity without extension, his prescience without necessitation of events, his ever acting, but never changing; and the like), so there may be prudential and moral rules of proceeding far above our reach: so God himself telleth us, As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Some of them we may be uncapable to know, because of finite nature; they being peculiar objects of divine wisdom, and not to be understood by any creature: for as God cannot impart the power of doing all things possible, so may he not communicate the faculty of knowing all things intelligible; that being indeed to ungod himself, or to deprive himself of his peerless supremacy in wisdom; hence he is styled the only wise God; hence he is said to dwell in light inaccessible; hence he chargeth the angels with folly; hence the most illuminate seraphims do veil their faces before him."

Other such rules we may not be able to perceive from the meanness of our nature, or our low rank among creatures: far beneath omniscience there being in

a Isa lv. 9.

b 1 Tim. i. 17; Rom. xvi. 27; Jude 25; 1 Tim. vi. 16; Job iv. 18; Isa. vi. 2.

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