I.

SERM. tolerable. For if either the forefight of a poffible mifcarriage should discourage us from adventuring on action, or inculpable fruftration were intolerable, we should with no heart apply ourselves to any thing; there being no defigns in this world, though founded upon the most found advice, and profecuted by the most diligent endeavour, which may not be defeated, as depending upon divers causes above our power, and circumstances beyond our profpect. The inconftant opinions, uncertain refolutions, mutable affections, and fallacious pretences of men, upon which the accomplishment of moft projects rely, may eafily deceive and disappoint us. The imperceptible course of nature exerting itself in fudden tempefts, difcafes, and unlucky cafualties, may surprise us, and give an end to our bufineffes and lives together. However, the irresistible power of the Divine Providence, guided by the unfearchable counsel of his will, we can never be affured that it will not interpofe, and hinder the effects of our endeavours. Yet notwithstanding, when we act prudently, we have no reason to be disheartened; because, having good intentions, and ufing fit means, and having done our best, as no deserved blame, so no confiderable damage can arrive to us: and though we find Almighty God hath croffed us, yet we are fure he is not displeased with us. Which confideration, wherewith Wisdom furnishes us, will make the worft fuccefs not only tolerable, but comfortable to us. For hence we have reason to hope, that the All-wife Goodness referves a better reward for us, and will fometime recompenfe not only the good purposes we unhappily pursued, but also the unexpected disappointment we patiently endured; and that however we fhall be no lofers in the end. Which difcourfe is mainly fortified by confidering how the best and wisest attempts have oft miscarried. We fee Mofes, authorized by God's command, directed by his counsel, and conducted by his hand, intended to bring the Ifraelites into the land of Canaan; yet by the unreasonable incredulity and stubborn perverseness of that people he had his purpose fruftrated. The holy prophets afterward

1.

earnestly endeavoured to contain the fame people within SERM. compass of obedience to the divine commands, and to reduce them from their idolatrous and wicked courses; yet without correspondent effect. Our Saviour, by the example of his holy life, continual inftruction, and vehement exhortations, affayed to procure a belief of and submiffion to his most excellent doctrine; yet how few believed his report, and complied with his discipline! Yea, Almighty God himself often complains, how in a manner his designs were defeated, his defires thwarted, his offers refused, his counfels rejected, his expectations deceived. Wherefore, (faith he concerning his vineyard,) when Ilfa. v. 4. looked it should bring forth grapes, brought it forth wild grapes? And again, I have spread out my hands all the Ifa. lxv. 2. day to a rebellious people. And again, I have even fent Jer. vii. 25, unto you all my prophets, daily rifing up early, and fending them: yet they hearkened not unto me. Wherefore there is no good caufe we fhould be difheartened, or vexed, when fuccefs is wanting to well-advifed purposes. It is foolish and ill-grounded intentions, and practices unwarrantable by good reafon, that make the undertakers folicitous of fuccefs, and being defeated leave them dif confolate. Yea farther,

VI. Wisdom makes all the troubles, griefs, and pains incident to life, whether cafual adverfities, or natural afflictions, easy and supportable; by rightly valuing the importance, and moderating the influence of them. It fuffers not busy fancy to alter the nature, amplify the degree, or extend the duration of them, by representing them more fad, heavy, and remediless than they truly are. It allows them no force beyond what naturally and neceffarily they have, nor contributes nourishment to their increase. It keeps them at a due diftance, not permitting them to encroach upon the foul, or to pròpagate their influence beyond their proper sphere. It will not let external mifchances, as poverty and disgrace, to produce an inward fenfe which is beyond their natural efficacy: nor corporeal affections of fickness and pain to disturb the mind, with which they have nothing to do. The region

26.

I.

SERM. of these malignant diftempers being at most but the habit of the body, Wisdom by effectual antidotes repels them from the heart, and inward parts of the foul. If any thing, fin, and our unworthy miscarriages toward God, fhould vex and discompose us: yet this trouble Wisdom, by representing the divine goodness, and his tender mercies in our ever-bleffed Redeemer, doth perfectly allay. And as for all other adverfities, it abates their noxious power, by fhewing us they are either merely imaginary, or very short and temporary: that they admit of remedy, or at most do not exclude comfort, not wholly hindering the operations of the mind, nor extinguishing its joys; that they may have a profitable use, and pleasant end; and, however, neither imply bad conscience, nor induce obligation to punishment. For,

VII. Wisdom hath always a good conscience attending it, that pureft delight and richest cordial of the foul; that brazen wall, and impregnable fortress against both external affaults, and internal commotions; that continual feaft, whereon the mind, deflitute of all other repast, with a never languishing appetite may entertain itself; that faithful witness, and impartial judge, whoever accuses, always acquitting the innocent foul; that certain friend, in no strait failing, in no adversity deserting; that sure refuge in all storms of fortune, and perfecutions of difgrace; which, as Solomon here notes, renders a man's fleep fweet, and undisturbed with fearful phantafms, his heart light, and his fteps fecure; and, if any thing, can make the Stoical paradox good, and cause the wife man to smile in extremity of torment; arming his mind with an invincible courage, and infufing a due confidence into it, whereby he bears up cheerfully against malicious reproach, undauntedly sustains adversity, and triumphs over bad fortune. And this invaluable treasure the wife man is only capable of poffeffing; who certainly knows, and heartily approves the grounds upon which he proceeds; whenas the fool, building his choice upon blind chance, or violent paffion, or giddy fancy, or uncertain example, not upon the steady warrant of good reafon, cannot avoid

being perplexed with fufpicion of miftake, and fo neceffa- SERM. rily is deprived of the comfort of a good confcience.

VIII. Wisdom confers a facility, expert readiness, and dexterity in action; which is a very pleasant and commodious quality, and exceedingly sweetens activity. To do things with difficulty, ftruggling, and immoderate contention, disheartens a man, quells his courage, blunts the edge of his refolution, renders him fluggish and averse from business, though apprehended never so neceffary, and of great moment. Thefe obftructions Wisdom removes, facilitating operations by directing the intention to ends poffible and attainable, by suggesting fit means and inftruments to work by, by contriving right methods and courses of procefs; the mind by it being stored with variety of good principles, fure rules, and happy expedients, reposed in the memory, and ready upon all occafions to be produced, and employed in practice.

IX. Wisdom begets a found, healthful, and harmonious complexion of the foul, difpofing us with judgment to distinguish, and with pleasure to relish favoury and wholefome things, but to naufeate and reject fuch as are ingrateful, and noxious to us; thereby capacifying us to enjoy pleasantly and innocently all those good things the divine goodness hath provided for, and configned to us; whence to the foul proceeds all that comfort, joy, and vigour, which results to the body from a good constitution, and perfect health.

X. Wisdom acquaints us with ourselves, our own temper and constitution, our propenfions and paffions, our habitudes and capacities; a thing not only of mighty advantage, but of infinite pleasure and content to us. No man in the world lefs knows a fool than himself; nay, he is more than ignorant, for he conftantly errs in the point, taking himself for, and demeaning himself as toward another, a better, a wifer, and abler man than he is. He hath wonderful conceits of his own qualities and faculties; he affects commendations incompetent to him; he foars at employment furpaffing his ability to manage. No comedy can reprefent a miftake more odd and ridi

I.

SERM, culous than his: for he wanders, and ftares, and hunts I. after, but never can find nor discern himself; but always

encounters with a falfe fhadow inftead thereof, which he paffionately hugs and admires. But a wife man, by constant obfervation, and impartial reflection upon himself, grows very familiar with himself: he perceives his own. inclinations, which, if bad, he ftrives to alter and correct; if good, he cherishes and corroborates them: he apprehends the matters he is fitting for, and capable to manage, neither too mean and unworthy of him, nor too high and difficult for him; and thofe applying his care to, he tranfacts eafily, cheerfully, and fuccessfully. So being neither puffed up with vain and overweening opinion, nor dejected with heartless diffidence of himself; neither admiring, nor despifing; neither irksomely hating, nor fondly loving himself; he continues in good humour, maintains a sure friendship and fair correspondence with himfelf, and, rejoices in the retirement and private converfation with his own thoughts: whence flows a pleasure and fatisfaction unexpreffible.

XI. Wisdom procures and preserves a constant favour and fair respect of men, purchases a good name, and upholds reputation in the world: which things are naturally defirable, commodious for life, encouragements to good, and preventive of many inconveniences. The compofed frame of mind, uniform and comely demeanour, compliant and inoffensive conversation, fair and punctual dealing, confiderate motions, and dexterous addreffes of wife men naturally beget efteem and affection in those that observe them. Neither than these things is there any thing more commendable to human regard. As fymmetry and harmony to the animal fenfes, fo delectable is an even temper of foul and orderly tenour of actions. to rational apprehenfions. Folly is freakish and humorous, impertinent and obftreperous, inconstant and inconsistent, peevish and exceptious; and confequently faftidious to fociety, and productive of averfation and difrefpect. But the wife man is ftable in his ways, confopant to himself, fuiting his actions to his words, and