PROV. IV.7.
Amongst that great variety of subjects which Solomon treats of, in this and his other moral discourses, there is none more frequently mentioned, or more largely insisted upon, than this of wisdom. He himself, when he was put to his choice, having preferred this before all other things, and being so very eminent above all other men, for his great abilities in this kind: He doth thereupon take all occasions to celebrate the praise of it, and to excite others to the love and study of it.
It is one of his Proverbs to this purpose, which I have now made choice to speak of: Being a subject amongst all others the most difficult to be treated of, partly for the abstruseness of it, and partly for the copiousness of it, being that which we are still to be learning all the days of our lives. And therefore is it no easy matter, either to explain the nature, or contract the doctrine of it within a narrow compass; which yet I shall endeavour to do with as much plainness and brevity as I can.
The Word here translated Principal […] is derived from a Root which signifies the Head. ‘Tis frequently used to express the summity or top of any thing, the chief or most excellent part of it; the original or first: It may import a priority of time, or order, or cause, or dignity. The Word translated Get, signifies properly the acquiring such an interest and propriety as men have in their possessions, which they account their own, and which they enjoy for themselves.
The Proposition I would treat of from these words is this:
The attainment of true wisdom is that which doth most of all deserve our care and study. (Prop)
In the prosecution of this, I shall endeavour. 1. To shew the Nature of Wisdom, what it is, and wherein it consists. 2. The Necessity of it, or the grounds of our obligation to it, from Scripture, and Reason. 3. To apply this by some useful inferences.
I. To shew what Wisdom is, and wherein it consists: Which I would enlarge under these four heads.
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The description of its Nature and causes.
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The several kinds and distinctions of it.
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The properties or effects that flow from it.
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The opposites to it.
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For the description of the Nature of Wisdom, this is by Aristotle said to be that intellectual Virtue whereby we are directed in our manners and carriage, to make choice of the right Means in the prosecution of our true End. Tully describes it to be ars vivendi: And to the same purpose Aquinas, Recta ratio agibilium, the skill of demeaning a mans self aright in practical affairs. And Solomon to the same purpose: The wisdom of the prudent is to understand his way, Prov. 14.8. It is the end of science or knowledge to furnish our minds with due conceptions, concerning the nature of things in general, their differences, relations, dependencies, whether in themselves they are either true or false, good or evil; but to be able to give a true judgment of particulars, concerning what may be most fit and convenient, in that great variety of Cases, which we shall meet with in the practical affairs of life, this is properly the work of Wisdom and Prudence.
The Philosophers in their distribution of virtues have generally agreed upon four, which they call cardinal, because all the rest do turn upon them as upon their hinges.
These are Prudence, and universal Iustice, and Fortitude, and Temperance: Prudence is that virtue whereby a man is inabled to judge of what is right and fitting to be done, according to variety of cases and circumstances. Iustice is that inclination of mind, whereby a man is disposed and fixed to do in every business according to the Rules of right, and just as he ought. Fortitude is that virtue whereby he is inabled to resist and subdue all such difficulties as he may meet with in the performance of his duty, on the one hand, upon the account of danger or fear. And Temperance is that virtue whereby he is inabled to overcome the temptations on the other hand, of pleasure and allurement. So that each of these virtues are of universal extent in all the affairs and conditions of life; and there are many particular Cases, all such as are of any importance, wherein every one of them is to be exercised. When a man shall stand in need of Prudence to direct him in what is fitting; and of Iustice to incline him to do accordingly; and of Fortitude to resist those fears and discouragements which be put in his way; and of Temperance to overcome the temptations of allurement and pleasure, whereby he may be drawn aside and inticed.