proceed to examine the extraordinary longevity of the antediluvians. The causes of their long lives were partly natural, and partly supernatural; including the concurrence of things in nature, and the blessing of Almighty God.

One cause of longevity before the flood, was the strength and vigour of the human frame. If this had not been vastly superior to that of ours, they would have worn out by an early decay of nature, whatever means they used. But in a certain sense, their strength was the "strength of stones," and their flesh the "strength of brass." Job vi, 12. The human frame, in its original state, was strong and firm; and we have every reason to believe it continued in its strength and firmness many ages and generations.

And it is highly probable that the earth in its pristine state produced generous fruits of a pure quality, which added greatly to the strength of man, without producing any diseases to shorten his days. On this supposition the lives of men must have been prolonged to a vast extent. And it seems they lived wholly upon a vegetable diet; so that the conjecture of Beverovicius, a German physician, that their lives were prolonged by feeding upon raw flesh, has no foundation in fact.

Another cause of their longevity might be strict temperance and sobriety in eating and drinking; and we have every reason to believe that they were temperate and sober in their living. Luxury and drunkenness, which have destroyed myriads in the prime of life, were then unknown; for there is not a hint of any excesses of this kind in the sacred records of those days. It is probable that they were satisfied when they had supplied the simple demands of nature by wholesome food and beverage, in prudence and moderation.

To this we may add constant and regular exercise in the open field, where they breathed a salubrious air, and strengthened every part of the body by moderate labour. The first race of men, like Cain aud Abel, tilled the ground and kept their flocks. In this simple way all their real wants were amply supplied; for while the ground produced wholesome food, their flocks and herds supplied plain and useful raiment; so that they suffered nothing either from want or excess.

And it is probable that they were acquainted with many plants and herbs which were calculated to promote health and to prolong life; and there may be many now which would produce similar effects if they were known and used with prudence. It has been the opinion of some well-informed men, that there are vegetables in nature which, if properly used, would be a specific for every disease of man. How true this opinion may be we know not; but the possibility of the thing will not be denied by any thinking man.

It is quite certain that their diet was plain and simple; consisting chiefly, if not wholly, of vegetables. They had no ardent spirits to burn and consume their vitals; no refined cookery to vitiate the palate; no high living to corrupt the blood; and no animal food to fill the body with destructive humours. The first grant of animal food was after the flood; and from that time, the period of human life was gradually shortened.

But after all, there must have been a supernatural cause of their longevity; for other men, whose lives have been of comparatively short duration, have enjoyed many advantages similar to those which we have enumerated. But it was the will of God, who is the author of life, that they should see many days and years; and it was an easy thing with him, who has all power, to accomplish his wise and gracious purposes. The means which he used, whether natural or supernatural, are not revealed. But it is quite certain, that the inhabitants of the old world lived to a prodigious age; and that, after the lapse of many slowly-rolling years, they sunk into the dark and silent grave.

II. METHUSELAH DIED.

He lived under the sentence of death every moment of his long life; and though his days and years were many, they passed away, and he died. This is the case with every mortal man. The sentence has passed, and cannot be reversed. His life may be prolonged far beyond the common period; but the hour will come when he must give up the ghost. The thought is awful to good men; but it is terrible to all who live in sin!

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It is quite certain that every hour of Methuselah's life carried him forward to the hour of death; and his long life passed away as a tale that is told. And are not we placed in the same circumstances? journey to the grave has no intervals. We cannot stop a moment by the way; but whether, we wake or sleep, we still go on. We may forget the rapid flight of time; but it does not stand still for any man. The hour which has just passed away is gone for ever.

At length Methuselah reached the end of his journey; and went to the house appointed for all living. But he dropped into the grave, as ripe fruit falls from the parent tree, or as the ripe corn falls to the ground. His days, as the days of an hireling, were accomplished; and his vigorous constitution was fairly worn out. What an instructive lesson to men in the bloom of life! Their days are fleeing like a shadow; and their strength will soon be brought down to the earth.

Human life, when protracted to the greatest length, is exceedingly short. What are a thousand years when compared with the duration of the world; and what is the duration of the world when compared. with eternity! And threescore years and ten are but "a vapour that appeareth for a little time, and then vanisheth away." James iv, 14.

Death is certain. The seeds of mortality are sown in our nature; and they cannot be eradicated. Wherever we go, or whatever we do, we are hastening to the grave. Kings and beggars, wise man and fools, holy men and sinners, are all on their way to the chambers of death. Some live a few years longer than others, but all return to dust.

The eternal world, with all its solemnities, lies before us; and we shall soon enter on that world, and return no more to earth. The body perishes; but the mind survives the awful stroke of death. All men who have lived on earth, are now in a state of conscious existence; and they now either enjoy the happiness of heaven, or endure the torments of hell.

The state of Methuselah's mind in the awful hour of death, is passed

over in silence; but charity leads us to hope that he was prepared for a better world. But we must leave that, and all other things which are not revealed, until the great day of the Lord. Then every secret thing, from the foundation of the world, will be brought to light.

But in our circumstances, we should carefully improve every moment of time, that we may finish our course with joy. The best improvement of time is, a regular growth in useful knowledge and in genuine goodness. These we shall take with us into eternity, and enjoy the benefit of them, when we have left all other things behind.

To prepare for the eternal world, is the great business of man in his present state of probation. But how must he prepare? Let him seek the pardon of his sins; let him seek a new heart; let him lead a new life; and let him endure to the end. When we survey life and death on the one hand, and on the other, the eternal state of things beyond the grave, let us bless God for Jesus Christ. Through him we are reconciled to God; through him we are cleansed from all unrighteousness; through him we shall rise from the dead; and through him we may enjoy eternal blessedness.

In a long life, man sees many wonderful things, and strange events. He has much time to observe the works of creation; the ways of Divine Providence; and the conduct of men. But he suffers many painful afflictions; loses many choice friends; and learns the humbling lesson, that " man is born unto trouble as the sparks fly upward.” Job. v, 7. A long life renders a man highly responsible to the Judge of all the earth. What an awful account will he have to give for all his opportunities of improvement; for the unnumbered mercies which have crowned his days; and for all his thoughts, words, and works!

What the world was in the days of Methuselah, we cannot fully ascertain; but if it were then what it is now, a long life was no very desirable thing. But whether life be long or short, "blessed is every one that feareth the Lord; that walketh in his ways." "Nothing is worth a thought beneath, but how we may escape the death that never, never dies." And it would have been better to have been taken from the cradle to the tomb, than to live many years in disobedience to God.

Finally, let us leave our lives, and all our concerns, in the hands of God. Let us use every mean that prudence may suggest, to preserve our health, and to prolong our days; but after all let us say, both in reference to the time and the manner of dying, "The will of the Lord be done." We conclude in the cheering words of our Lord and Saviour Jesus Christ, "I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth, and believeth in me, shall never die." John xi, 25, 26.

SERMON XCII.

THE WISDOM OF MAN.

And unto man he said, Behold the fear of the Lord, that is wisdom ̧ and to depart from evil is understanding. JOB Xxviii, 28.

WISDOM is of inestimable value to the children of men. "The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold." Verse 19. But who understandeth the nature of wisdom? "God understandeth the way thereof, and he knoweth the place thereof." Verse 23. Therefore, if any man "lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not." James i, 5. For he hath said to man, "Behold the fear of the Lord, that is wisdom."

Here are two important propositions; First, the fear of the Lord is wisdom; Secondly, to depart from evil is understanding.

I. THE FEAR OF THE LORD, THAT IS WISDOM.

By the fear of the Lord we may understand inward piety, including every holy temper, and every good disposition of the soul. We first believe, on clear evidence, that there is a God of infinite perfections. Then we reverence him as the greatest of beings, and love him as the best of beings: and this union of reverence and love produces adoration, or a pure and spiritual worship. When the mind is brought into this state there is a fear of offending Him whom we reverence, love, and adore. Hence all who truly fear God, would die rather than offend him; dreading his displeasure more than the severest punishment that can be inflicted upon an offender. This fear of the Lord, so completely different from that slavish terror which apostate spirits feel, is true wisdom. This will appear from the following observations:

It implies enlightened views of God. He is seen in his wisdom, power, and love; and is considered as the greatest and the best of beings. His wisdom is infinite, his power is almighty, and his love is boundless. He had no beginning of days; he will have no end of time; he is every where present; and he is holy, just, and true.

But the fear of the Lord implies a renewed state of mind. Its darkness has passed away, and the true light now shineth; its enmity to God has been removed, and true love to him is planted in the heart; sin has lost all its charms, and holiness is the great object of delight; the world appears little and uninteresting, and religion is all in all.

And this fear implies a correct conduct both towards God and men. Influenced by this fine principle, sin is abhorred and detested; and piety and morality are followed. Justice, mercy, and truth predominate; and the whole conduct of a God-fearing man is regulated by the laws of the Lord. His glory on the one hand, and the good of men on the other, are prime objects in all his words and works.

Such a temper, and such a conduct, place a man under the approbation of God. His eyes run to and fro in the earth, beholding the evil and the good; and he delighteth in the way of a good man. Real saints are precious in his sight; he esteems them as his jewels; and they are constant objects of his love. Other men are objects of pity; but they are objects of delight.

'This being the case, they are placed under Almighty protection. The mighty arm of God defends them from all their enemies; and he upholds and supports them in every trying hour. Underneath are the everlasting arms; and no weapon formed against them shall prosper. They are safe by sea and by land; by day and by night; and no evil shall come nigh them.

Their wants also are supplied out of his fulness. He affords light to direct their steps; he comforts and strengthens them; their bread is sure, and their water fails not. The young lions suffer hunger; but they want no manner of thing that is good. If they suffer, it is for their good; for all things works together for good to them that love God. By this temper and conduct on earth, we are prepared for all the glorious enjoyments of heaven. Here we shall live but for a few days; there we shall live for ever. This is our probationary state; that is our eternal reward. To secure that reward is our chief business in this world; to enjoy it will be our felicity in the next. And where can holy spirits go, but to a holy and happy abode?

All these things put together, afford indubitable proofs that the fear of the Lord is the wisdom of man. It secures all possible good while he lives; it will be his comfort and support in the hour of death; and his glory when time is no more. He is foolish who lives to this world; he is wise who lives to another and better state. Without this, all is vanity; but with this, all is substantial wisdom.

II. TO DEPART FROM EVIL, THAT IS UNDERSTANDING.

The word evil includes every kind of sin, whether inward or outward; whether it relates to God, to our neighbour, or to ourselves. The evil man follows the corruptions of his heart, the allurements of the world, and the temptation of the devil. He robs God of his just rights; injures men in their best interests; and destroys himself, soul and body, by his transgressions. What an object of pity!

All evil must be given up. We must depart from it in our thoughts, affections, words, and works. We must depart from it forever, renounce it for ever, and avoid it for ever. He who leaves it for a time only, and returns to it again, is like the dog which returns to his vomit, or the sow that was washed to her wallowing in the mire.

This conduct is a proof of a weak understanding. Infidels and wicked men boast of their intellectual powers; but it is all mere vapour and flourish. No man discovers strength of mind by the practice of evil. It is a perversion of things, and an abuse of words, to say that wisdom is with sinners. This will appear by the following remarks:

A good understanding, like a good eye, sees things distinctly. Clear views lead to a correct judgment. And must it not be allowed, that a departure from evil is a proof that we see clearly, and reason correctly?