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secution of it, I have urged motives of a temporal as well as a spiritual nature, so hath the Scripture in a multitude of places. And if, together with greater duties, I have recommended some of lesser moment; and, amongst other faults, cautioned against several, which may commonly be thought not to amount to sins: yet whoever hath a just concern for those who are setting out upon the journey of life, will think they need every useful admonition for the way. And it is highly requisite that all persons, especially all young persons, should cherish, even in smaller instances, that soberness and rightness of mind, which else will soon be neglected in more important matters: following conscientiously that injunction of the Apostle, with which I conclude,— Finally, brethren, whatsoever things are true, whatsoever things are honourable, whatsoever things are lovely, whatsoever things are of good report:-These things do; and the God of peace shall be with you*.

* Phil. iv. 8, 9.

SERMON V.

PROV. XVI. 31.

The hoary head is a crown of glory, if it be found in the way of righteousness.

LONG life is what all men naturally desire: and yet to most no part of life seems to have much happiness in it; and that part least of all, to which living long brings them. In their younger and middle years, between business and pleasure, they amuse themselves with tolerable success. But old age disqualifies them by degrees from relishing either: and at the same time that it takes away their supports, adds to their burthen too, by many infirmities of body and mind, which often make them disagreeable or contemptible to others, and uneasy to themselves. Besides, in the former stages of their journey, expectation of somewhat better to follow, bears men up; but in the concluding one, this world hath no new hopes to present, and many new fears arise from the approaching neighbourhood of another: both because dying gives terror, when living gives little else but pain; and because the consequences of dying must of necessity be viewed with most concern, when we have least room left to secure their being such as we could wish.

And yet, since, if God be good, life must be a blessing; long life, it is reasonable to conclude, must, in its own nature, be proportionably a greater blessing.

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For we cannot think he would plant in us the desire of what could only make us miserable: or when he hath ordered every thing else with such gracious foresight, would leave any portion of man's being, especially that which is the maturity of it here, destitute of proper enjoyments. Old age then, how much soever men complain of it, surely may be both honourable and happy: nay indeed we have plain proofs, that in fact it sometimes is so, as well as too often otherwise.

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It is therefore a very useful inquiry, since the thing is possible, how we shall set about it; what way we shall take to render that part of our lives reputable and comfortable, which we are some of us in, most of us hoping for, and all of us travelling towards. Now to this question the text gives a full answer, The hoary head is a crown of glory, if it be found in the way of righteousness. Where undoubtedly such glory is meant as comes attended with satisfaction and delight. It is very true, much of our happiness here arises from things not in our power; a good constitution of body, a composed and cheerful turn of mind, an advantageous situation in the world at first, and favourable occurrences afterwards. But still the far greatest part depends on our own prudence. And since virtue and piety comprehend the chief parts of prudence, and without them there can be no prudence to any purpose; the wise man hath named the principal thing, righteousness, as if it were the only one, that crowns the hoary head with glory. To illustrate and confirm his judgment in this point, I shall endeavour to shew,

I. What assistances virtue and piety contribute towards making old age honourable and happy. II. That they must be effectual.

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I. Now they contribute to this end by two means: laying the proper foundations for it in the former part of life, and leading to the proper behaviour for it in the latter.

1. Laying proper foundations in the former part. Neglect of right conduct in our early years is the main reason that our advanced ones are despicable and miserable. The irregularities of youth make old age infirm and painful, when otherwise we might have been vigorous and gay, and enjoyed an autumu, not at all upon the whole inferior to the spring. The idle expences of youth load our declining days with perplexities and distresses, when a little timely care might have secured us ever after from anxiety, and furnished us with plenty of all things against the time when we need it most. Neglect of application to proper knowledge in the beginning of our course leaves us destitute, through all the conclusion of it, both of the entertainment and the respect, which we then peculiarly want, and knowledge is peculiarly fitted to give. For as the son of Sirach observes, If thou hast gathered nothing in thy youth, how canst thou find any thing in thy age *? Again: early indulgence of ill temper must fix a habit that will fill our life, especially the close of it, with perpetual vexation and disquiet: default of cultivating in time valuable friendships, excludes us from the benefit of them, when they would be more valuable than ever: default of educating well those who belong to us, makes them grow up to be curses, instead of blessings, to our grey hairs. But, above all, forgetting our Creator in the days of our youth †, deprives us of those joyful hopes that revive and warm the decaying frame, and sinks us down under the heaviest and + Eccles. xii. 1.

Ecclus. xxv. 3.

justest apprehensions and terrors. All these evils virtue and religion would prevent: perhaps entirely; at least in a great measure. And it is a dreadful thing, that men will not be brought to consider this soon enough. They will not only slight the motives of another life, though it be very near us all, but will scarce look a single step before them in this. For surely did they see what they are doing, and believe in earnest, that they are employing their youth to make their riper age unhappy, they would change their conduct. But all they think of is, to crowd into a small space as much self-indulgence as they possibly can; till they almost destroy the relish of that by excess in it; and absolutely all regard to any thing better. And then, after the gay madness of a few years, what remains of life grows insipid and wearisome; and the reliefs they commonly fly to only increase their shame and wretchedness. But right behaviour will secure us that regard, even in the first part of our days, which we must not in any part expect without it. For honourable age is not that which standeth in length of time, nor that is measured by number of years. But wisdom is the grey hair unto men, and an unspotted life is old age *.

These considerations, though much more useful, when they are thought of soon, yet are never too late to be highly beneficial. Indeed our condition can at no time be either so bad or so good, but we may still make it worse or better, as we please. They who have lived ever so ill, may by undoing, as far as they can, what they have done amiss, prevent the worst consequences of it; and obtain, in a small time, no small degree of favour from God, honour from men, and comfort in themselves: while, on the other hand,

* Wis. iv. 8, 9.

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