men who are the Authors of it yet perhaps there may be too much occasion given on our parts for want of that holiness and zeal and prudence and gravity which should accompany our profession besides that many of us do by our sloth and idleness let other men outgo us in those very gifts and abilities which are more peculiarly required to our Calling Now I say that which must promote both the usefulness and the reputation of our knowledge is when our practice and conversation is made suitable to it 'T is not an ability to talk or to dispute of Religion for in these times what man nay what woman almost is there who do's not pretend to skill in this But it is a holy and prudent conversation that must adorn our profession and provoke others to the love of it And there are stronger engagements upon us to this purpose than upon any others Because by our Callings we profess our selves to be amongst those servants who do not only know but are able to teach our masters will and therefore our disobedience shall be punished with many stripes It cannot be denied but that skill in Controversies the Tongues History Philosophy the Arts are all of them not only great ornaments and advantages to particular men but in some sense also necessary for the Church but yet when all is done 't is this practical Divinity that must bring us to heaven that must poise our judgments and settle our consciences and strengthen our comforts and save our souls This must be our rejoycing at the last day the testimony of our consciences 2 Cor. 1.12 that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversations in this world 2. A second Use shall be for exhortation that we would apply our selves to those means which may help to remedy the sorrows and dangers to which those things of themselves will expose us There are divers things of excellent use in Physick which yet cannot be safely prescribed without the addition of some correctives to abate their noxious qualities Such is the condition of this natural wisdom and knowledge which of themselves have many flatuous and corroding qualities but yet being mixed with some proper correctives may be made of singular use and efficacy But you will say what are these other ingredients Why the Apostle doth prescribe a large recipe of them 2 Pet. 1.5 6. Add to your knowledge faith virtue temperance patience goodness brotherly kindness charity The mixture of these other Christians Graces will make our knowledge exceeding wholesome and useful I must not insist upon the particulars only there are two Graces amongst all the rest which I cannot omit being in Scripture phrase styled by the name of wisdom and knowledge and therefore of all others the study of these must needs be the most proper remedies to be applied in this case namely 1. Faith in Christ 2. Fear of God These are properly the graces the other but the gifts of wisdom and knowledge 1. Faith is wisdom unto salvation the other is but wisdom unto grief this leads us unto a practical acquaintance with the Doctrine of our Lord Iesus Christ in whom are laid up all the treasures of wisdom and knowledge Colos. 2.3 Those are but the refuse and the husks of knowledge which are to be had amongst the Creatures the treasures of it are only to be obtained by an acquaintance with the virtue of Christs death and resurrection Though a man should be very well skilled in the way of secular business knowing how to bring about his own ends to raise himself unto power reputation estate yet such an one is but a fool if he be either ignorant or careless how to save his own soul. And therefore if we aim at true wisdom we should make it our chief business to grow in grace and in this knowledge of our Lord and Saviour Jesus Christ. St. Paul was a man of as great abilities as any that we read of bred up at the feet of Gamaliel very well versed in the chief Authors of his time Epimenides Menander Aratus whom he cites upon several occasions of a very powerful and masculine Oratory as may be seen by the effects of it in his discourse with Faelix Agrippa Festus and the men of Lystra who for this reason called him Mercury And for his skill in Languages he spake with tongues more than they all 1 Cor. 14. And yet this learned man notwithstanding all these great abilities doth profess that he desired to know nothing but Christ and him Crucified that is nothing in comparison to that knowledg or nothing but what might lead him to it or further him in it nay he counts all things but loss for the excellency of this knowledge of Christ Iesus his Lord. Philip. 3. ◠2. The second Grace I mentioned is the fear of God Job 28.28 The fear of the Lord that is wisdom and to depart from evil is understanding This is that which Solomon after all his other enquiries do's at last pitch upon as the only remedy against those anxieties of mind which every thing else did expose him unto And he sets down as the utmost result of all his experience that whosoever would be truly happy he must make it his chief business to keep up in his heart a holy awe and fear of the divine Majesty and to apply himself with an humble conformity unto the will of God This he makes the conclusion of his whole Sermon and I shall shut up all with the same advice If you would have your other enquiries and learning made useful and comfortable unto you then fear God and keep his commandments for this is the whole duty of man The End of the sixth Sermon The Seventh Sermon PROV IV. 7 Wisdom is the principal thing therefore get wisdom 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 'T is 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 Geâ— 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 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 1. The description of its Nature and causes 2. The several kinds and distinctions of it 3. The properties or effects that flow from it 4. The opposites to it 1. 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 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 't is 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
be taught than the due regulating of our words and speeches therefore is there no other subject which the Wiseman doth more frequently insist upon than this And 't is one of his Proverbs of this kind that I have now made choice to treat of Amongst the many other Rules and Qualifications to be observed in the government of our Words that of mildness or meekness both as to the matter and manner of them is one of the most considerable And there is a special elegance in the Text to this purpose 't is one of those Proverbs that doth consist both of Similitudes and Antitheses or oppositions every word in it is figurative and metaphorical The reducing of them to their plain and natural significations will sufficiently unfold the meaning of them and may serve for Explication 1. By Tongue we are to understand the speech or discourse by a Metonymy of the cause for the effect 2. By the softness of it is meant that kind of disposition which is answerable to tenderness and yieldingness amongst tactile qualities when a thing doth not resist the touch so as to be offensive to it but doth rather gently yield and give place to it 'T is styled elsewhere by the name of smoothness and compared to butter and oyl Psal. 55.21 It may comprehend under it these four general Virtues 1. Meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.15 Be ready to answer every one with meekness and reverence which is that virtue whereby we are to restrain the anger of our words 2. Gentleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation candor Tit. 3.2 Speak evil of no man be no brawlers but gentle whereby we relax from the highest extremity of things and do abate of saying the utmost we might 3. Courteousness or affability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.8 Be courteous not rendring evil for evil or reviling for reviling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui sapit amica When a man endeavours to speak things benign and grateful in whom there is a facility or accommodateness for humane converse 4. Kindness Prov. 31.26 the Law of Kindness is said to be in the tongue of a virtuous person The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly benignity mercifulness benevolence The saying or doing more in the behalf of others than in strictness we are obliged unto These are the several Virtues comprehended under the metaphor of a soft tongue The Opposites to it are described in Scripture by these other expressions 1. Hardness in opposition to softness 1 King 12.13 't is said that Rehoboam answered the people hardly as 't is properly rendered in the Margent in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Greek word that in the 15 th verse by St. Iude is translated hard speeches it denotes properly things that are harsh stiff rigorous 't is the same Hebrew word with that which is rendered churlishness 1 Sam. 25.3 Nabal is there said to be an evil churlish person a difficult intractable man such as no art or industry could make pliable or manage to any good purpose as may be easily guessed by the manner of that answer which he returned to Davids messengers 2. Roughness in opposition to smoothness Prov. 18.23 The poor useth intreaties but the rich answereth roughly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortia robusta sava boisterousness imperiousness that which is opposite to the meekness of obsecrations and intreaties 3. Sharpness under the comparison of swords and arrows and stings and razors that which is apt to pierce and wound men instead of that opposite quality of Healing which there should be in a virtuous tongue 4. Bitterness we read Ps. 64.3 of bitter words and cursing is styled bitterness Iam. 3.10 11. and Rom. 3.11 they are both put together as being synonymous whose mouth is full of cursing and bitterness Amongst other kinds of evil speaking the Apostle reckons bitterness and wrath and anger which are prohibited Ephes. 4.31 't is styled by this name because it hath such a kind of effect upon the mind of others as this quality of bitterness hath upon the palate to constringe and nauseate it For the ear tasteth words as the mouth tasteth meats 5. Clamor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noise loudness which is likewise forbidden in that forecited place Ephes. 4.31 because 't is usually an indication of some such eager passions as do not become a sober and prudent man and are not suitable to the spirit of Christianity 6. Brawling Tit. 3.2 to speak evil of no man to be no brawlers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a verbal pugnacity an aptness to wrangle and contend in words to smite with the tongue And so much shall serve for explication of the Metaphor of softness together with the opposites to it 3. By the word bone is meant that kind of hardness which is opposite to this softness that is surly fierce untractable passions or dispositions or else such with whom by reason of their place and distance 't is difficult for a man to prevail as is implied in the former part of the verse By long forbearing is a Prince perswaded 4. By breaking is meant perswading as in the forecited clause pacifying convincing appeasing prevailing with In brief it signifies the subduing and taking away the proper effect of hardness which is to resist and oppose any thing that it meets with Now things that are hard are not usually broken but by such bodies as are more hard than they so that herein lyes the proper elegance of the Text that the tongue which is a fleshy tender and weak part should by the softness of it be able to break that which is the hardest of all the rest the bones and yet so it is that a meek and gentle way of discourse is the most effectual means to overcome the fiercest passions and most obdurate cruel dispositions And that is the true sense of the words stript off their Metaphors and 't is the Proposition I intend to prosecute There are several other Scriptures to this purpose Prov. 15.1 A soft answer turns away wrath By wrath is meant the height and intention of anger a soft answer is prescribed as the best way to divert and appease it Be ready always to give an answer with meekness and reverence 1 Pet. 3.15 and then it follows in the next verse That those who speak evil of you and accuse you may be ashamed A calm and gentle way in vindicating our selves is the most effectual means to work confusion in such as would calumniate and reproach us 'T was St. Pauls advised this 2 Tim. 2.25 In meekness instructing those that oppose themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they be such as set themselves against us And his practice was accordingly Euodias and Syntiche were two women in the Church of Philippi who it should seem were at variance betwixt themselves St. Paul might have made use of his