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SER. VII. gether with it however independent; fo that they become infeparable. Thus the Mifer has fo closely affociated the Ideas of Happiness and Money, that he cannot part or keep them afunder even when near the concluding Scene of his Life; and at the fame Time, that he grows more indifferent to every Perfon in the World, he becomes more ftrongly attached to the Things of it. This feems to be the Cafe of inveterate Habits. When Vices of a deeper Dye have once penetrated into the Subftance, and given a thorough Tincture to the Soul; it feldom recovers its native and unfullied Pureness: It -feldom becomes white as Wool, when it's Sins have been red as Scarlet.

Let them then, that are as yet untainted with bad Impreffions, endeavour to retain that Innocence and Virtue, for which nothing can give them an Equivalent. There is a Charm in the genuine uncorrupted Purity of a virtuous Life, which is far more amiable in the Sight of God, and indeed of every rational Being; than all the Acquifitions of Fortune, Honour, or even Knowledge. It puts one in Mind of the pure, unspotted, Whiteness of the Lily, which outfhone all the artificial Hues and dazzling

dazzling Splendor of Solomon arrayed in SER. VII. all his Glory. But if we have formed any bad Habits; let us retreat betimes, and not delay our Repentance to a Seafon of Life not very apt to learn, and much lefs apt to unlearn.

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SERMON VIII.

The Cafe of Diverfions ftated, and the Neceffity of an early Application to Wisdom fhewn.

Preached before the UNIVERSITY of
OXFORD, March 2, 1739-40.

PROVERBS XVIII. 1.

Through Defire, a Man having separated himself, feeketh and intermeddleth with Wisdom.

ULL and infipid is every Perform-SER. VIII. ance, where Inclination bears no Part: But a strong Defire to do our Duty overcomes the Difficulties that lye in the Way to the doing of it, and the very Labour of Love is a Pleasure. The Heart will fet every Engine at work, when

SER. VIII. it is thoroughly engaged on the Side of Knowledge. No focial Diverfion, no Pleafure will interrupt it's Purfuits; because then it will be it's greatest Pleasure to seek and intermeddle with Wisdom.

A total Separation, however, from Society, and the Pleasures thereof, cannot be the Meaning of my Author, because that is contrary to the main Tenor of the Book of Proverbs; and, befides it is obvious to obferve, that any one Man's Sense, however excellent, unless it mixes in Society, with that of others, always degenerates into Singularity and Caprice.

In the following Discourse I shall therefore

It, Attempt to fhew how far focial Diverfions are allowable.

IIdly, Point out the Neceffity of an early and close Application to Wisdom.

IIIdly, Subjoin fome Reflections connected with the Subject.

It Then, I am to fhew how far focial Diverfions are allowable.

In the first Place, when there is no Reafon against any focial (or indeed any other) Pleasure,

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