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SER M. actions, and is ufually attended therewith. Now what is more delicious than hope? what more fatiffactory than fuccefs? That is like the pursuit of a flying enemy, this like gathering the spoil; that like viewing the ripe corn, this like the joy of harveft itfelf. And he that aims at a good end, and knows he uses proper means to attain it, why fhould he despair of fuccefs, fince effects naturally follow their causes, and the Divine Providence is wont to afford its concourse to fuch proceedings? Befide that fuch well-grounded hope confirms refolution, and quickens activity, which mainly conduce to the profperous iffue of defigns. Farther,

V. Wildom prevents difcouragement from the poffibility of ill fuccefs, yea and makes disappointment itself tolerable. For if either the forefight of a poffible miscarriage fhould difcourage 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 moft 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 most projects relies, may eafily deceive and disappoint us. The imperceptible courfe of nature exerting itfelf in fudden tempefts, difeafes, and unlucky cafualties, may furprise us, and give an end to our bufineffes and lives together. However, fuch is the irrefiftible power of the Divine Providence, guided by the unfearchable counfel of his will, that 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

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no confiderable damage can arrive to us: and though S ER M. 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 worst success not only tolerable, but comfortable to us. For hence we have reafon to hope, that the Allwife Goodness reserves 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 shall be no lofers in the end. Which dif courfe is mainly fortified by confidering how the best and wifeft attempts have oft mifcarried. We fee Moses, authorised 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 ftubborn perverseness of that people, he had his purpose fruftrated. The holy prophets afterward earnestly endeavoured to contain the fame people within 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 instruction, and vehement exhortations, affayed to procure a belief of and fubmiffion to his most excellent doctrine; yet how few believed his report, and complied with his difcipline? Yea, Almighty God himfelf often complains, how in a manner his designs were defeated, his defires thwarted, his offers refufed, his counfels rejected, his expectations deceived. Wherefore (faith he concerning his vineyard) when I lfa. v. 4. looked it should bring forth grapes, brought it forth wild grapes? And again, I have spread out my hands all Ifa, Ixv. 2. the day to a rebellious people. And again, I have even Jer. vii. 25, fent unto you all my prophets daily, rifing up early, and 26. 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 welladvifed

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SER M. advised purposes. It is foolish and ill-grounded intentions, and practices unwarrantable by good reafon, that make the undertakers folicitous of success, and being defeated leave them difconfolate. Yea farther,

VI. Wisdom makes all the troubles, griefs, and pains incident to life, whether cafual adverfities, or natural afflictions, eafy and fupportable; by rightly valuing the importance, and moderating the influ ence of them. It fuffers not bufy fancy to alter the nature, amplify the degree, or extend the duration of them, by reprefenting 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 propagate their influence beyond their proper fphere. It will not let external mifchances, as poverty and disgrace, produce an inward fenfe which is beyond their natural efficacy: nor corporeal affections of fickness and pain, disturb the mind, with which they have nothing to do. The region of these malignant diftempers being at moft 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 mifcarriages toward God, fhould vex and difcompofe us: yet this trouble Wildom, by representing the divine goodness, and his tender mercies in our ever-bleffed Redeemer, doth perfectly allay. And as for all other adversities, it abates their noxious power, by fhewing us they are either merely imaginary, or very fhort and temporary that they admit of remedy, or at moft do not exclude comfort, not wholly hindering the operations of the mind, nor extinguishing its joys; that they may have a profitable ufe, and pleasant end; and, however, neither imply bad confcience, nor, induce obligation to punishment. For,

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VII. Wisdom hath always a good confcience at- s ER M. tending it, that pureft delight and richeft cordial of the foul; that brazen wall, and impregnable fortress against both external affaults, and internal commotions; that continual feaft, whereon the mind, deftitute of all other repaft, with a never-languifhing appetite may entertain itself; that faithful witnefs, and impartial judge, whoever accuses, always acquitting the innocent foul; that certain friend, in no strait failing, in no adverfity deferting; that fure refuge in all ftorms of fortune, and perfecutions of difgrace: which, as Solomon here notes, renders a man's fleep fweet, and undisturbed with fearful phantafins, his heart light, and his fteps fecure; and, if any thing, can make the Stoical paradox good, and cause the wife man to fimile 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 fuftains adverfity, 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; when as the fool, building his choice upon blind chance, or violent paffion, or giddy fancy, or uncertain example, not upon the fteady warrant of good reason, cannot avoid being perplexed with fufpicion of miftake, and fo neceffarily is deprived of the comfort of a good conscience.

VIII. Wisdom confers a facility, expert readiness, and dexterity in action; which is a very pleasant and commodious quality, and exceedingly fweetens activity. To do things with difficulty, ftruggling, and immoderate contention, difheartens a man, quells his courage, blunts the edge of his refolution, renders him fluggish and averfe from bufinefs, though ap prehended never fo neceffary, and of great moment. Thefe obftructions Wifdom removes, facilitating operations by directing the intention to ends poffible

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SER M. and attainable, by fuggefting fit means and inftruments to work by, by contriving right methods and courfes 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 diftinguish, and with pleasure to relifh favoury and wholefome things, but to nauseate and reject fuch as are ingrateful and noxious to us; thereby capacifying us to enjoy pleasantly and innocently all thofe good things the divine goodness hath provided for, and configned to us; whence to the foul proceeds all that comfort, joy, and vigour, which refults to the body from a good constitution, and perfect health.

X. Wisdom acquaints us with ourselves, our own temper and conftitution, our propenfions and pasfions, 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 himfelf; 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 mistake more odd and ridiculous than his for he wanders, and ftares, and hunts after, but never can find nor difcern himself but always encounters with a falfe fhadow instead thereof, which he paffionately hugs and admires. But a wife man, by conftant obfervation, and impartial reflection upon himself, grows very familiar with himfelf: he perceives his own inclinations, which if bad, he strives to alter and correct; if good, he cherishes and corroborates them :

he