valuable in themselves, nor rendering the masters of them so; accidentally obtained, and promiscuously enjoyed by all sorts, but commonly by the worst of men ; difficultly acquired, and easily lost; however, to be used but for a very short time, and then to be resigned into uncertain hands: That the honour men so dote upon is ordinarily but the difference of a few petty circumstances, a peculiar name or title, a determinate place, a distinguishing ensign; things of only imaginary excellence, derived from chance, and conferring no advantage, except from some little influence they have upon the arbitrary opinion and fickle humour of the people; complacence in which is vain, and reliance upon it dangerous: That power and dominion, which men so impatiently struggle for, are but necessary evils introduced to restrain the bad tempers of men; most evil to them that enjoy them; requiring tedious attendance, distracting care, and vexatious toil; attended with frequent disappointment, opprobrious censure, and dangerous envy; having such real burdens, and slavish incumbrances, sweetened only by superficial pomps, strained obsequiousness, some petty privileges and exemptions scarce worth the mentioning: That wit and parts, of which men make such ostentation, are but natural endowments, commendable only in order to use, apt to engender pride and vanity, and hugely dangerous if abused or misemployed. What should I mention beauty, that fading toy; or bodily strength and activity, qualities so palpably inconsiderable ? Upon these, and such like flattering objects, so adored by vulgar opinion, Wisdom exercising severe and impartial judgment, and perceiving in them no intrinsic excellence, no solid content springing from them, no perfection thence accruing to the mind, no high reward allotted to them, no security to the future condition, or other durable advantages proceeding from them; it concludes they deserve not any high opinion of the mind, nor any vehement passion of the soul, nor any laborious care to be employed on them, and moderates our affections toward

them it frees us from anxious desire of them; from being transported with excessive joy in the acquisition of them; from being overwhelmed with disconsolate sorrow at the missing of them, or parting with them; from repining and envying at those who have better success than ourselves in the procuring them; from immoderate toil in getting, and care in preserving them and so delivering us from all these unquiet anxieties of thought, tumultuous perturbations of passion, and tedious vexations of body, it maintains our minds in a cheerful calm, quiet indifferency, and comfortable liberty. On the other side, things of real worth and high concernment, that produce great satisfaction to the mind, and are mainly conducible to our happiness, such as are a right understanding and strong sense of our obligations to Almighty God, and relations to men, a sound temper and complexion of mind, a virtuous disposition, a capacity to discharge the duties of our places, a due qualification to enjoy the happiness of the other world; these and such like things, by discovering their nature, and the effects resulting from them, it engages us highly to esteem, ardently to affect, and industriously to pursue; so preventing the inconveniences that follow the want of them, and conveying the benefits arising from the possession of them.

XIII. Wisdom distinguishes the circumstances, limits the measures, determines the modes, appoints the fit seasons, of action; so preserving decorum and order, the parent of peace, and preventing confusion, the mother of iniquity, strife, and disquiet. It is in the business of human life as in a building a due proportion of bigness, a fit situation of place, a correspondency of shape, and suitableness of colour, is to be observed between the parts thereof, a defect in any of which requisites, though the materials hap to be choice and excellent, makes the whole fabric deformed and ugly to judicious apprehension. The best actions, if they swell, and exceed their due measure, if they be unskilfully misplaced, if in uncouth manner performed, they lose their quality, and turn both to the disgrace

and disadvantage of life. It is commendable to pray; but they that would always be performing that duty, by their absurd devotion procured to themselves the title of heretics: and they that will stand praying in places of public concourse, deserved our Saviour's reprehensions; and those men who, against the custom and ordinary use, would needs pray with their faces covered, you know that St. Paul insinuates of them, that they were fond and contentious persons. Friendly admonition is very laudable, and of rare use; but being upon all occasions immoderately used, or in public society so as to encroach upon modesty, or endamage reputation; or when the person admonished is otherwise employed, and attent upon his business; or being delivered in an imperiously insulting way, or in harsh and opprobrious language; it becomes unsavoury and odious, and both in show and effect resembles a froward, malicious exceptiousness. It were infinite to compute in how many instances want of due order, measure, and manner, do spoil and incommodate action. It is Wisdom that applies remedy to these mischiefs. Things must be compared to, and arbitrated by, her standard, or else they will contain something of monstrous enormity; either strutting in unwieldy bulk, or sinking in defective scantness. If she do not fashion and model circumstances, they will sit ugly on the things that wear them; if she do not temper the colours, and describe the lineaments, the draught of practice will be but rude and imperfect, and little resemble the true patterns of duty: but if she interpose, and perform her part, all things will appear conformable, neat, and delicate.

XIV. Wisdom discovers our relations, duties, and concernments, in respect of men, with the natural grounds of them; thereby both qualifying and inclining us to the discharge of them: whence exceeding convenience, pleasure, and content ensues. By it we understand we are parts and members of the great body, the universe; and are therefore concerned in the good management of it, and are thereby obliged to

procure its order and peace, and by no irregular undertaking to disturb or discompose it; which makes us honest and peaceable men: that we proceed from the same primitive stock, are children of the same father, and partake of the same blood with all men; are endowed with like faculties of mind, passions of soul, shape of body, and sense of things: that we have equally implanted in our original constitution inclinations to love, pity, gratitude, sociableness, quiet, joy, reputation that we have an indispensable need and impatient desire of company, assistance, comfort, and relief; that therefore it is according to the design of nature, and agreeable to reason, that to those to whom our natural condition by so many bands of cognation, similitude, and mutual necessitude, hath knit and conjoined us, we should bear a kind respect and tender affection; should cheerfully concur in undergoing the common burdens; should heartily wish and industriously promote their good, assist them in accomplishing their reasonable desires, thankfully requite the courtesies received from them, congratulate and rejoice with them in their prosperity, comfort them in their distresses, and, as we are able, relieve them; however, tenderly compassionate their disappointments, miseries, and sorrows. This renders us kind and courteous neighbours, sweet and grateful companions. It represents unto us the dreadful effects and insupportable mischiefs arising from breach of faith, contravening the obligations of solemn pacts, infringing public laws, deviating from the received rules of equity, violating promises, and interrupting good correspondence among men; by which considerations it engages us to be good citizens, obedient subjects, just dealers, and faithful friends. It minds us of the blindness, impotence, and levity, the proneness to mistake, and misbehaviour that human nature necessarily is subject to; deserving rather our commiseration, than anger or hatred; which prompts us to bear the infirmities of our brethren, to be gentle in censure, to be insensible of petty affronts, to pardon injuries, to be patient, exora

ble, and reconcilable to those that give us greatest cause of offence. It teaches us, the good may, but the evil of our neighbour can in no wise advantage us; that from the suffering of any man, simply considered, no benefit can accrue, nor natural satisfaction arise to us; and that therefore it is a vain, base, brutish, and unreasonable thing, for any cause whatsoever, to desire or delight in the grief, pain, or misery of our neighbour, to hate or envy him, or insult over him, or devise mischief to him, or prosecute revenge upon him; which makes us civil, noble, and placable enemies, or rather no enemies at all. So that Wisdom is in effect the genuine parent of all moral and political virtue, justice, and honesty; as Solomon says in her person, I lead in the way of righteousness, and in the midst of the paths of judgment. And how sweet these are in the practice, how comfortable in the consequences, the testimony of continual experience, and the unanimous consent of all wise men sufficiently declare. But farther,

XV. The principal advantage of Wisdom is, its acquainting us with the nature and reason of true religion, and affording convictive arguments to persuade to the practice of it; which is accompanied with the purest delight, and attended with the most solid content imaginable. I say, the nature of religion, wherein it consists, and what it requires; the mistake of which produceth daily so many mischiefs and inconveniences in the world, and exposes so good a name to so much reproach. It showeth it consisteth not in fair professions and glorious pretences, but in real practice; not in a pertinacious adherence to any sect or party, but in a sincere love of goodness, and dislike of naughtiness, wherever discovering itself; not in vain ostentations and flourishes of outward performance, but in an inward good complexion of mind, exerting itself in works of true devotion and charity; not in a nice orthodoxy, or politic subjection of our judgments to the peremptory dictates of men, but in a sincere love of truth, in a hearty approbation of, and compliance with, the doc

5 Prov. viii. 20.