The first of these, which I am now treating of, is Wisdom or Prudence, and it consists of these three parts:

I. A Sagacity of judgment to make a true estimate of 1. Things, 2. Persons, 3. Times and 4. Events.

1. Of Things, and actions, according to the nature of them, whether they are good or evil, and according to their degrees whether Gnatts or Camels, Moats or Beams, Mint and Cummin or the weighty matters of the Law.

2. Of Persons, according to their various tempers, interests and inclinations. The Philosopher hath observed that every man hath some handle in his disposition, which he that can take hold of may thereby lead him about and persuade him to any thing: Nor can there be a more palpable folly than to use such courses in order to the persuading of men, as in their own natures are like to alienate and exasperate them, rather than to convince them.

3. Of Times and seasons; as to the fitness of them, a wise mans heart discerneth both of time and judgment, Eccles. 8.5. That which at one time may be very useful and proper, may not prove so at another season.

4. Of Events, as to the probability of them: A wise man foresees the evil and hides himself: Again, he knows that things and persons are not to be judged of by their present state, but by their final issues, which he is able oftimes to foresee in their causes.

II. A Presence of mind, to obviate suddain accidents, that a man may not be daunted with a surprize or unexpected emergency, but may have his wits about him, to make the best diversion and provision that such a case will admit of.

III. Experience and observation of the most usual and probable consequences of things, which being for the most part acquired upon many trials, and in long time, therefore is this Virtue of Wisdom commonly appropriated to old age, according to that in Iob: With the antients is wisdom, and in length of days understaning, 12.12. But because a diligent observation of History is somewhat equivalent to this, the world being but a great Theatre, wherein the same parts are repeated and acted over again in several Ages, therefore this may be some help and supply where the other is wanting.

II. The second particular to be discussed is concerning the several kinds and distinctions of it. The Scripture takes notice of two general kinds of it: One that is a Grace or Virtue, the other that is not so.

1. The first of these is sometimes styled: The wisdom that is from above, James 3.17. to shew its original and descent: The wisdom of God, 1 Cor. 2.7. as the Author of it: Wise unto Salvation, as the end of it, 2 Tim. 3.15. Wise to that which is good, as the proper object of it, Rom. 16.29.

2. The Opposite to this is sometimes called, the wisdom from beneath, or which descendeth not from above, James 3.15. but is earthly, sensual, devilish. The wisdom of the flesh, Rom. 8.6, 7. which is enmity against God. The wisdom of the world, 1 Cor. 2.6. We speak not the wisdom of this world, nor of the princes of this world, that is, ‘tis not our business to instruct men in those subtilties of Philosophy, or arts of Policy, which pertain to these worldly affairs, for which other men are celebrated as princes and famous in their generations: But we speak the wisdom of God in a mystery, as it follows in the next verse.

But besides this general distinction of Wisdom into good and bad, there is likewise another distribution of it according to the several ends which men propose to themselves, and the means whereby these several ends are to be attained. The common end which every man doth and must propose to himself by a natural necessity, is a state of happiness. But according to mens different apprehensions of this, and those several designs wherein they place their happiness, so may their wisdom be distributed. Now there are three kinds of things which men of several tempers do propose to themselves as their happiness, either, 1. The gratifying of their carnal appetites in enjoying of these worldly things. 2. In that peace and contentment of mind, which may be attained by the exercise of moral Virtues: Or, 3. In spiritual blessedness. According to which it is distinguished into these three kinds, Carnal Policy, Moral Prudence, Spiritual Wisdom.

1. For Carnal Policy: The end of this is the satisfying of our sensual appetites; either by luxury and pleasure, by gain and riches, or by honour, power and greatness in the world. Which the Apostle St. Iohn, 1 Ioh. 2.16. hath styled the lust of the flesh, the lust of the eye, and the pride of life. Sensuality, Covetousness and Pride; to which St. Iames hath appropriated the Epithetes of sensual, earthly, devilish. James 3.15. The more weak and impotent any Creature is, of so much the more narrow designs must it be. ‘Tis an argument of an infirm and little soul, when men are wholly immersed in themselves, and confined to the gratifying of their brutish appetites: Such persons are usually sui amantes sine rivali, as Cicero speaks; great lovers of themselves, but without any rival or competitor: If they do attain their ends, they are of all others the most ignonoble and despicable, a kind of impotent vermine amongst men; and if they fail of their ends, nothing can be more vain or miserable. Now the end that such men propose to themselves being small and vile, and much below the nobility of the humane nature, therefore no wonder, if they are put to prosecute it by unworthy means, by secret underminings, crafty and fraudulent surprizals, destruction on the one hand, and base flattery and complyances on the other hand, all kind of courses, per fas, & nefas, quocunque modo, without any consideration of what is honest or just, if it seem but likely to promote their particular design.

When these worldly things are made our chief end, then all those arts and devices that are used about them, are but worldly policy and devilish craft. But now when they are made a subordinate end, as they may, then the grace or virtue of wisdom, may be of great use in the prosecution of them.

2. Moral Prudence: The end which this proposes to it self, is peace, quiet, safety as to our outward condition, contentment and joy as to our inward frame, and usefulness to those with whom we converse; and such a future state of happiness as the light of nature will inable men to believe and hope for.

The Means for the attaining of this end, are the Moral Virtues: All those virtuous habits whereby we are inabled to moderate our passions, to subdue our corrupt inclinations, and to regulate our actions and carriage. Now though this be not the same thing with that we call Divinity, yet ‘tis in the very next degree to it; if there had been no special Revelation from heaven, this had been the utmost felicity that we could have proposed to our selves, or that our natures had been capable of: And now that there is another way discovered to repair the defects of our lapsed condition, it doth not exclude moral honesty and prudence as things superfluous, but doth comprehend and take them in as a necessary part of Religion, without which a man cannot so much as pretend to grace and holiness; and where it stands alone separated from Christianity, how defective and insufficient soever it may be for the attainment of true blessedness, yet ‘tis of it self of a very amiable nature, deserving love and commendation. ‘Tis said of our Saviour that he loved the young man in the Gospel upon this account: I do the rather mention this, because in the unwary expressions of some men, morality hath been sometimes declaimed against as if it were a vice. ‘Tis a disparagement indeed to a man, who lives under the means of Grace, not to get above the morality of the Heathens, but ‘tis a far greater disparagement for a man to pretend unto higher attainments, and yet to fall short of them in the practice of moral duties.

3. Christian Wisdom: The end which this proposeth is a state of eternal blessedness, consisting in reconciliation to God, and communion with him. The means for the attaining of this end, are the infused principles of grace, by which our corrupted natures are to be renewed and repaired to their primitive rectitude; Faith in a Mediator, together with an hearty, constant and universal submission to the doctrine of the Gospel. Which is the wisdom of God whereby we are made wise unto Salvation: So that Christian Wisdom may be defined to be that habit of mind whereby a man is inabled to propose the true end of eternal blessedness, and to judge aright concerning such means as may be most fit for the attaining of this end, conforming his life and carriage accordingly.

This doth not abolish humane wisdom, so far as we keep within due bounds, in the getting and enjoying these worldly things, much less moral prudence; but they may be both comprehended under it, as being subordinate and subservient to it. Only this hath upon all accounts the preheminence, as proposing the best end, chusing the most certain and infallible means. In these secular affairs the effect is not always tyed to the means; The battel is not to the strong, nor the race to the swift, but time and chance happen to them all. There may happen some unexpected emergencies from undiscernible accidents, which may blast all our designs and most probable contrivances: Besides that in a long series and concatenation of designs, life it self may fail us, and then all our thoughts perish. Nor can moral virtue always attain that joy and contentment which it aims at, considering the many infirmities and temptations we are liable unto. But now those graces and duties which are prescribed by Christian wisdom, are most certain and infallible, and never fail of their end.

III. The next thing to be spoken unto, is concerning the proper effects of Wisdom; the chief of which Solomon tells us is to direct, Eccles. 10.10. Wisdom is profitable to direct. And this it doth both as to the end and the means.

1. It directs to propose the right end, such as may be perfective of our natures, and suitable to the happiness of a spiritual immortal soul, namely, the fruition of the first and most supreme Being. That which is highest and greatest in genere veri, to gratify our understandings; and in genere boni, to satisfy our wills and affections. Any thing that is short of this will not reach up to the nature of an end, namely, to the utmost perfection of our natures according to their kind. And for a man to mistake in his ultimate end, is the most fatal incurable folly that may be, not to be remedied by any possible artifice or diligence to be used about the means: All which will but help to promote and increase the first error.

2. It directs to consult about the means: This the Philosopher calls, εὐβουλία, which consists in a judicious investigation about the several ways, and a choice of such as are more proper to the end we propose. There are these two qualifications requisite unto all such means as are consistent with true wisdom. 1. They must be fit and accommodate to the end. And 2. They must be honest and lawful in themselves: A defect in either of these will expose men to the censure of folly, or of fraud. And there are two things which every wise man should propose to himself in the management of his affairs, success and safety. The making of some advance and progress in his main design; and the securing himself from such dangers as he may meet with. In order to which there are four conditions to be observed, as being highly subservient to the due manner of contriving and executing of things. These are: 1. Forecast and providence against want. 2. Wariness and caution against danger. 3. Order and Union against opposition. 4. Sedulity and diligence against difficulties.

Which four qualifications seem to me to be recommended by Solomon, Prov. 30.24. Where he tells us, that there be four things, which are little upon the earth, but they are exceeding wise, sapientiora sapientibus. The Ants are a people not strong, yet they prepare their meat in the summer. The Conies are but a feeble folk: Some read this Word mures montani the Mice, which for their smallness seems more agreeable to those other examples with which they are joyned. These are but a feeble folk, yet they make their houses in the Rock. The Locusts have no King, yet go they forth all of them by bands. The Spider takes hold with her hands, and is in Kings Palaces.

Interpreters do very much vary in their expositions of this place: Some would have it to refer to four kinds of necessary things to be acquired by wisdom. 1. Food and sustenance, in the example of the Ant. 2. Safe habitation, in the instance of the Mice. 3. Power, in the example of the Locusts. 4. Honour, by that instance of the Spider. Implying that there is no person so mean and impotent, but by wisdom may provide for his own, 1. Necessary subsistence, if he takes the right opportunity. Gathering in summer, working whilst it is day, before the night comes when no man can work. And 2. For his safe habitation, by building upon a Rock, Matth. 7. Getting a house not made with hands eternal in the heavens, 2 Cor. 5. And 3. For his Power, by joyning himself in society and observing the Laws of it. And lastly for Honour, by his Sedulity and diligence in opposing all the difficulties that he meets with.

Others conceive these words to refer to those several kinds of wisdom, which belong to these four conditions or states of life. 1. That of the Countryman or Husbandman, represented by the Ant, who lives in the field and gathers in the harvest. 2. That of the Citizens, by the Mice, whose habitation is in the Rocks. 3. That of the Souldier, by the Locusts, who go forth in bands. 4. That of the Courtier, by the Spider, who lives in Kings Palaces.

There are several other conjectures about the meaning of the Wiseman in these examples, which I shall not now mention. Only ‘tis observable that the instances here made use of, are of such Creatures as, besides their own littleness and weakness, are withall of no kind of benefit to humane life, either as to clothing, or food, or physick, but rather noxious and hurtful to men; but what they want in usefulness as to these particulars, they may supply by their teaching us wisdom.

1. The Ant prepares his meat in the summer, thereby teaching and instructing us in that part of wisdom, which concerns providence and forecast against future want.

2. The Conies, or as it may be more properly rendred the Mice, which are but a feeble folk build their houses in the Rock, and not being able to make any opposition or resistance against their enemies, they use their best wariness and caution for the avoiding of them, and place their security in the inaccessibleness of their habitation.

3. The Locusts go forth by bands: Though the Locust of it self be a most impotent Creature, easily swept away or trodden under foot, yet are they safe upon account of their numbers, and most formidable in their troops, wasting whole Countries before them; so that no kind of opposition or resistance can prevail against them.

4. The Spider takes hold with her hands, and is in Kings palaces. Though such places be most frequented by company, and kept most neat and elegant, the Spiders webb being often destroyed and swept down, yet by her unwearied diligence and indefatigable industry, she renews it again, being ready to repeat over her former labours, without despondency, as often as her losses and necessities require; and by that means gets and continues an habitation in palaces.

IV. The fourth thing I proposed to speak to, was the Opposites to this virtue of wisdom, whether by way of excess, Craft; or by way of Defect, Folly.

1. The Redundant extream of it is Craft, guile, a fraudulent subtilty, which may properly be styled a being overwise i. e. wiser than the Rule; as if by this a man were able to find out shorter ways than the lawful road, breaking over hedge and ditch and all legal bounds, as if this were the most expedite way to arrive at our journeys end. This is that which the Serpent is said to be eminent for, above all other beasts of the field, Gen. 3. Whence it is usually called a kind of crooked serpentine wisdom, consisting in an ability of surprizing and putting tricks upon others, lying always upon the catch, and dealing by way of stratagem; which is allowable only in a state of War against professed declared enemies, and where matters depend upon suddain actions; and yet even in such cases this way of Craft will by a noble and generous enemy be avoided as much as may be: But in our ordinary carriage to make use of it, towards such to whom we profess amity and fair dealing, is exceeding unworthy, and will make a man suspected by every one with whom he converseth, as a dangerous person.

2. The Deficient extream of Wisdom is called Folly or simpleness; which consists in such a vitious habit as is acquired by the frequent neglect or rejection of the ways of wisdom. And this is properly both a sin and a punishment. This peculiar dishonour belonging to it, amongst all other vices, that whereas some men have been so impudent, as to boast and take a pride in their dishonest actions; yet there is no person to be found so wretched, as to brag of his Folly. This being amongst all men counted most reproachful, and that which will render one most contemptible.

Thus much for the first thing I proposed, concerning the Nature of Wisdom. I proceed to the second, concerning the Necessity of it, or the grounds of our obligation to it, both from Scripture, and Reason.

The Scripture proofs to this purpose may be reduced to these two Heads; the precepts for it, the commendations of it.

1. The Precepts for it, are very frequent in Scripture, especially in this Book, v. 5. of this Chapter. Get wisdom, get understanding, and forget it not. So chap. 7.4. Say unto wisdom thou art my Sister, and to understanding, thou art my Kinswoman, That is, grow into such an intimate relation and familiar acquaintance with it, as persons usually have with such as are of the same consanguinity. Dig for her as for Silver,¹ and search for her as for hid treasure. Count no labour too much, that may further you in this enquiry. In the N. T. we are commanded to be wise as Serpents; to be wise unto that which is good;² to walk wisely to them that are without;³ to demean our selves amidst all the difficulties and temptations we shall meet with in the world, with much caution and circumspection, not as fools but as wise, Ephes. 5.15.

2. The Commendations that are given in Scripture to this virtue, are so very numerous, that ‘tis very hard to speak briefly of them. There are four things which are usually of greatest value and esteem amongst men, Riches, and Honour, and Pleasure, and Life. And when the Scripture would set forth the commendation of any thing, it doth frequently compare it with, and prefer it before, some of these things. ‘Tis so in the present subject.

3. ‘Tis better than Riches, Job 28.16. Wisdom cannot be valued with the gold of Ophir, with the precious Onyx, or the Saphyr. The Gold and the Chrystal cannot equal it. And the exchange of it shall not be for Iewels of fine gold. No mention shall be made of Coral or Pearls, for the price of wisdom is above Rubies, the Topaz of Aethiopia shall not equal it, neither shall it be valued with pure gold.

4. It is it self the greatest Honour, and will be a means to advance a man in the esteem of others. It makes a man’s face to shine, and the boldness of his face shall be changed, Eccles. 8.1. It multiplies the strength of his face, as the Original words may signifie. It gives a lustre to a person, whereby he contracts love and reverence from all that know him. Good understanding giveth favour, Prov. 13.15. that is, renders a man amiable and acceptable to others. The wise shall inherit glory, Prov. 3.

5. Wisdom is the truest and the best Pleasure. Filling the heart with joy and the conscience with peace. Her ways are ways of pleasantness, and all her paths are peace, Prov. 3.17. Wisdom excelleth folly, as much as light excelleth darkness. Now light is sweet, and a pleasant thing it is for the eyes to behold the sun, Eccles. 11.7. ‘Tis not an easy matter to describe, what great pleasure and satisfaction it is, for a man to stand upon the advantage-ground of wisdom and experience, and to look down upon the mists and errors and wandrings which those are subject to who walk in the vale below.

6. Wisdom is as our life: Length of days is in her right hand, Prov. 3.16. She is a tree of life to them that lay hold upon her, v. 18. Whoso findeth me, findeth life, and he shall obtain favour of the Lord; but he that sinneth against me wrongeth his own soul. All they that hate me love death, chap. 8.35. The Scripture doth abound in several other expressions to the same purpose, which I have not now time to mention.

7. As to the principles of Reason, it may be made very evident, that Wisdom is necessary to the safety of our persons, and to the success of our Actions.

8. ‘Tis necessary to the safety of our persons; for the preventing and subduing all those difficulties and oppositions and dangers that we shall meet with. Discretion shall preserve thee, and understanding shall keep thee, to deliver thee from the way of the evil man, Prov. 2.11. It shall teach thee to walk in thy way safely, and thy foot shall not stumble, chap. 3.23. Our Saviour having sent forth his Disciples as sheeep in the midst of wolves, bids them be wise as serpents, and innocent as doves. Innocence must secure them against any legal punishment, or the sufferings under just government; and wisdom must protect them against irregular violence, and the injustice of others: Teaching them how to escape the snare, and prevent the surprizals of such as watch for advantage against them.

9. ‘Tis necessary to the management of our affairs with success: That which on our parts is required to the success of any business, is an ability to contrive and to execute; and this wisdom only can enable us for.

10. For the first, Solomon tells us, that a wise man’s eyes are in his head, Eccles. 2.14, where they may best serve him to look round about him, to discover the distance and relations of things, and what is the shortest way of passing from one affair to another. Such an one can see afar off: And though future matters be for the most part, but as a dark empty space, which is alike invisible to him that is blind, and to him that sees; yet a prudent man hath some advantage in this respect, being able in some cases in a good measure to foresee events in their causes, and accordingly to provide for them.

11. And as Wisdom doth thus fit a man for contrivance, by the right situation of the eye, the organ of seeing; so likewise doth it for execution, by the right qualification of the hand, the instrument of action. A wise man’s heart is at his right hand, Eccles. 10.2. The most useful part for employment. He goes readily and wisely to work, performs things with dexterity and fitness, according to the most decent order: Whereas the heart of the fool is at his left hand, that is, he goes about things awkwardly, not with that dexterity and strength as he should. Now businesses thus managed are usually attended with success, nor is there any thing to be further done on our parts to make any action prosperous. Nullum Numen abest si sit prudentia: There is for the most part a blessing from heaven upon undertakings that are wisely contrived and managed.

In brief, Wisdom is necessary to our Obedience: A man may have good affections, and be enclined to do that which is right, but he will not be able to act accordingly, and to do honest things, without some measure of prudence to judge of particular cases. ‘Tis this that must preserve our minds from error, our hearts from corruption, our lives from sin, our persons from shame and danger; that must fit us for every condition, teaching us how to want, and how to abound; that must render all our gifts and abilities useful. Such persons as are much below others, as to Learning, Art, Wit, Diligence, Riches, Power, yet by this virtue of Prudence may prove much more serviceable to God and his Church, more useful in their generations, than those who do much exceed them in all these other respects. From all which it may appear, that there is sufficient reason to infer the necessity of this grace of Wisdom.

There remains only one Enquiry or Objection to be briefly stated and answered, and I shall proceed to Application.

Object. May not this be said to be a gift and a privilege, rather than a duty; and the want of it, a defect or unhappiness, rather than a sin? Every man is not bound to be eloquent, learned, beautiful, witty, strong. These are blessings and gifts, which depend upon our natural abilities, leisure, education, experience, some of which are not in our power, and therefore not to be imposed as duties, as if there were sin and guilt in being without them; and why may not the same be said of Wisdom?

Ans. To this two things may be answered. 1. That Christian wisdom, for the nature and substance of it, is a duty; for the degrees, a gift. Every Christian though of the lowest form is supposed to have the prudence of a Disciple and of submission, though not of a Teacher and of conduct. He may have a sufficient ability, both to understand and to make a right use of those means, which are necessary to his chief end, namely eternal blessedness. And 2. As for moral and civil prudence, whereby a man is to conduct himself in the ordinary affairs of life: This likewise is, as to the substance of it, a duty, which all men are obliged unto in some measure, according as their capacities, conditions, and opportunities may require; though not all alike in the same kinds, or the same degree. ‘Tis no culpable defect in a private man, that he is without the art of government, any more than it is in an Husbandman or Tradesman, to be destitute of skill in Military and Naval matters, which are things of another kind. A private souldier is not obliged to have the prudence of a General; nor is it to be expected that every one who can govern a Family, should be able to govern a City. But when a man is called from a private to a publick station, he is then by virtue of this Call, under an obligation of labouring after all those endowments and abilities, whereby he may fill up and adorn his employment. The neglect of such abilities as are suitable to a mans station, is not only a defect but a fault.

I have now done with the Doctrinal part: I shall be very brief in the Application; wherein I shall touch at three Inferences.

1. From the nature of Wisdom, as it hath been described, it will follow, that no wicked man can be truly wise; because such men mistake in their chief end, preferring earth before heaven, transient momentany things before those of everlasting concernment; than which there cannot be a more monstrous folly. And they mistake likewise in the honesty and fitness of the means, by reason of their disability to discern betwixt things that differ, and to approve those that are more excellent. They may have good wits, a quickness and vivacity of fancy, and yet be far from being wise. ‘Tis a Proverbial saying, that some men have good wits, if wise men had them in keeping. When these two are separated the former of them doth many times prove a prejudice and an occasion of mischief, and ‘twere better for such persons to wear wooden daggers than those of steel.

They may have much humane learning. But great Clerks are not always wise men. Athens and Corinth were for their knowledge called the two eyes of the world; as Rome and Carthage were for their military strength, the two Arms of it. And yet the Apostle styles those of Corinth, fools, 1 Cor. 1.20. God hath made foolish the wisdom of the wise. And elsewhere speaking of the Graecian Philosophers, he says, whilst they profess’d themselves to be wise, they became fools.

They may have some skill in the Scriptures, as the Iewish Doctors had, whom yet our Saviour calls fools: Yea fools and blind, Matth. 23.17.

They may have the art of bringing about their secular designs, growing great and rich, and yet deserve no better a title than that laborious Rich man in the Gospel, whom our Saviour calls fool for his pains, Luke 12.20.

And lastly, they may likewise have some measure of moral uprightness, keeping themselves unspotted from the pollutions of the world; and upon that account may be called Virgins, but without true religion and holiness, they are but foolish virgins, and such as shall miss of their end, Matth. 25.1.

2. Hence it will follow, that grace and holiness is the truest wisdom. He that is truly religious (whatever other accomplishments he may want) he is truly wise.Behold, the fear of the Lord that is wisdom,⁴ and to depart from evil is understanding:⁵ Therefore keep his statutes, for this is your wisdom and understanding in the sight of the Nations, Deut. 4.6. A good man is in Scripture phrase styled, the man of wisdom, Micah, 6.9. And conversion a being turned to the wisdom of the just, Luke 1.17. And on the other side all kind of Sin is in the usual Scripture phrase called by the name of folly. Now ‘tis no small advantage to such as are truly religious, that whatever they may be destitute of as to these worldly matters, yet they have the principal thing, namely, wisdom.

3. And lastly, if wisdom be the principal thing, then let it be our principal endeavour to attain it; and above all other gettings, let us labour to get understanding. Nothing can be more reasonable, than that our love and zeal toward any thing, should be proportioned to the excellency of it. In order to which we should carefully apply our selves to all those good means, whereby wisdom is to be attained.

As for that kind of Prudence, which is requisite to the management of secular business; this depends upon some natural abilities, as sagacity of judgment, quickness and presence of mind, together with the advantage of long experience, and therefore is not to be taught and learnt as other Arts and Sciences may.

We have Schools for Logick, Rhetorick, Mathematicks, Philosophy, but none to teach men wisdom and discretion. And the reason is, because this cannot (by reason of the infinite variety of cases) be comprehended under any certain rules; or if it could, yet all the Maximes that can be prescribed of this nature will be but as a workman’s tools; which though never so good in themselves, yet without skill in the Artist will never make good work: And for a man to think that he may be able in this respect to act wisely, by any certain Rules or Maximes prescribed him, is all one as to imagine that the tools of some excellent Artificer should (though in the hands of a bungler) be able to produce good work.

But now on the other hand, that kind of Christian wisdom, which we are obliged unto as our principal duty, and whereby we are to be made wise unto Salvation: This is subject to certain rules and means for the attaining of it. Which in the general are, keeping the Commandments, submitting to the doctrine of the Gospel; and in order to this, attending at the gates of wisdom, receiving instruction with all readiness, hiding the Law in our hearts, continually meditating upon it; furnishing our minds with right principles, that ‘tis better to suffer than to sin, to have a good conscience than a great estate; that these things which are seen are but temporal, Scenes and pageantry, false pleasures and but for a season, but the things which are not seen are eternal.

More particularly. 1. The conversing with good company: He that walks with the wise shall be wise, Prov. 13.20. 2. Humility, which is a grace that will render a man teachable: The meek will he guide in judgment and teach his way. 3. Praying for it: If any man lack wisdom, let him ask it of God,⁶ Iames 1.5. ‘Tis he that gives wisdom to the wise, and knowledge to them that know understanding. And therefore to him it is that we must apply our selves for wise and understanding hearts, beseeching him that he would first direct us by his counsel, assist us by his grace, and then bring us to glory.

The End of the seventh Sermon.

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Footnotes

1. Prov. 2.4. ↩

2. Matth. 10. ↩

3. Colos. 4.5. ↩

4. Iob 28.28 ↩

5. Psal. 111.10. ↩

6. Dan. 2.31. ↩