contemplations, affections, and hopes toward objects most excellent, eternal, and celestial.

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 wise to salvation, and perfect to every good work."

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

exhortation of St. Paul pressing on Timothy this study with diligence: "Meditate upon these things; give thyself wholly to them, that thy profiting may appear to all. Take heed unto thyself, ' and unto the doctrine; continue in them; for in doing this thou shalt both save thyself, and them that hear thee."

So considerable is each part of learning, so extremely profitable are some parts of it. Indeed, the skill of any liberal art is valuable, as a handsome ornament, as a harmless divertisement, as an useful instrument upon occasions; as preferable to all other accomplishments and advantages of person or fortune, beauty, strength, wealth, power, or the like; for who would not purchase any kind of such knowledge at any rate? who would sell it for any price? who would not choose rather to be deformed or impotent in his body, than to have a misshapen and 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 would, he is not of Solomon's mind; for of wisdom (by which he meaneth a comprehension of all knowledge, divine and human; into which the knowledge of natural things, of mathematics, of poetry, are reckoned ingredients) he saith, "The merchandise of it is better than the merchandise of silver, and the 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, yea, than fine gold; and her revenue than choice silver."

Now then, considering all these advantages of our calling, if we by our negligence or sluggishness therein do lose them, are we not very ungrateful 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 ungrateful in neglecting this most incomparably excellent vocation.

Are we not extremely defective to ourselves, 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?

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 understanding seeketh knowledge," saith Solomon. What a fool then is he that shumneth it; who, though it be his way and his special duty to seek it, yet neglecteth it; choosing rather to do nothing, or to do worse!

And do we not deserve great blame,

displeasure, and disgrace from mankind, if, having such opportunities of qualifying ourselves to do good, and serve the public, we, by our idleness, render ourselves worthless and useless?

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 to their pious intent, that is, in a diligent prosecution of our studies, in order to the service of God and of the public?

Let every Scholar, when he misspendeth an hour, or sluggeth on his bed, but