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III. WIsdome and Discre∣tion. This grace of Conversation is so neces∣sarie, that without it, beau∣ty is without pleasant∣nesse, according to that which I noted before out
of Solomon. As a Jewel of gold in a swines snout, so is a faire woman which is with∣out discretion. Yet there are many, that have lived to many yeeres, and have learned no skill but only to dresse themselves, and to talke wantonly. None ever are compleat, unlesse they be brought up in the Schoole of Discretion. A Schoole, which as the report goes, that wise man the old Lord Burleigh said he could not finde, when being in one of the Vniversities, they had shewed him all the pub∣like Schooles. It is to be
had from God, and to be learnt out of the book of God, for so saith the Apo∣stle, Let the Word of Christ dwell in you richly in all wisdome. And therefore he writes to the same Colossians; We cease not to pray for you, and to desire that ye might be filled with the knowledge of his (Gods) will, in all wisdome and spirituall understan∣ding, that ye might walke worthy of the Lord, unto all pleasing. The knowledge of Gods will, instructs in all kind of wisedome, to that end that we may walk (for we must walk in
wisdome) as becomes us before God, and with the good acceptance of men. And this highest wise∣dome, God grants only unto those, upon whom he bestowes his Sonne Christ; as St Paul speakes in another Epistle, God hath made us accepted in the beloved, in whom we have Redemption through his bloud, the forgivenesse of sins, according to the riches of his grace, wherein he hath abounded towards us in all wisdome and pru∣dence. It is a great ad∣vancement to Learning, to know what Authors are
best to be studied; and as they said concerning Christ, Whence hath this man, this wisdome? So, would we not be glad to know what politiques, So∣lomon studyed, or what authors he read. Him∣selfe tels us, The feare of God, is the Instruction of wisdome. And to the same sense his father, King Da∣vid, had said, The feare of God, is the beginning of wisdome. This is that wis∣dome, the excellencie whereof I would set forth, that it may be de∣sirable. We are all apt to desire silver and gold,
for we know the price of them, and therefore we search out the Veines of them, and dig for them into the bowells of the earth, even into the paths which no foule knoweth, and which the vultures eye hath not seene. But where shall wisedome be found? Man knoweth not the price thereof. Iob tells us somewhat, but he can∣not tell us the full value. It cannot be gotten for gold, neither shall silver be weigh∣ed for the price thereof. It cannot be valued with the Gold of Ophir, with the pre∣tious Onyx or the Saphire.
The Gold and the Chrystall cannot equall it, and the ex∣change of it, shall not be for Iewels of fine Gold. All these expressions are short, these things are not worth naming, they may not so much as be brought in nomination, when there is speech of the election of wisedome. for so Iob goes on. No mention shall be made of Corall or of Pearles; for the price of wisedome is above Rubies. The Topaz of Ae∣thiopia shall not equall it, neither shall it be valued with pure Gold. Solomon was a great searcher after
rarities, but never met with any thing like this to take up his whole con∣tentment. He calleth all other things folly: and concludes after a wearie curiositie, I saw that wise∣dome excelleth folly, as farre as light excelleth darknesse. And therefore no wonder, both that he begged it before all things, when God gave him his choyce, and also directs all to chuse it. Wisdome is the principall thing, therfore get wisdome; and with all thy getting, get understanding. 'Tis a bar∣gain that will make every
one rich. She is a Lady that will advance all her kindred: for there is a fa∣mily of this name, as our Saviour intimateth, where he speaketh of the Chil∣dren of wisdome. Boast not of other bloud, or ori∣gination; But, say unto wisdome, Thou art my sister, and call understanding thy kinswoman. What shall I say to Ladies, and gene∣rally to women, Would ye have Beautie? If it be true that the Kingly Prea∣cher saith of men, A mans wisdome maketh his face to shine. It is true also of women, that wisdome
will make them beautifull and lovely. Neither is the usefulnesse of wisdome, lesse then the excellencie of it. It is the Compasse without which the Archi∣tect cannot do any thing. It is the magnetick needle without which there can be no Navigation. It car∣ries the light before us, for want of which all that walke in the darke must needs stumble and fall.
I will not insist upon the difference that the Schoole makes, between wisdome, and Prudence. I am speaking of them on∣ly in a Popular way; It is
that which directs the Hic and Nunc, it Orders us in particular Cases. It is that which deliberates upon any thing, that is propo∣sed, it examines all the Circumstances of a designe, that nothing be done rashly, but so that a good account may be given of the doing of any thing, if it be called for. It gives a good grace to every posture. Every passion or inordi∣nate affection disguiseth. Malice hath a sullen and down-look which dissem∣bling can hardly hide; Anger appeares upon the knitted brow; Desire dis∣covers
it selfe in the eye; but Prudence keepes in all these that would gad abroad into the visage to tell what newes within. But a speciall use of it is, that it corrects the ridicu∣lousness of affectation and artificialnesse. There is nothing more vaine then a forced art of seeming wise, when laughter, speech, gesture, and every thing is con'd and studied. This is slavishnesse, not wisdome. Wisdome leades on all acti∣ons with a kind of native∣nesse and honest freedome. The others that have all their words out of the Di∣ctionarie,
and their ge∣stures from the glasse, are alwayes in feare, and if they happen to be out, (like formall Preachers that have got a Set of strong lines into their memorie) they can hardly recover themselves, but talk Non∣sense and gibbrish. Shall I offer at the description of this prudence; It is a grace teaching the heart a deco∣rum in religious and civill Conversation, as having deliberated, and knowing what our Persons or Con∣ditions will beare, or are fit to refuse, whereby we may carry our selves
right also in the use of things indifferent, with∣out excesse or defect, and in the use of Christian Policie with pure and un∣disturbed Consciences.
It were to write ano∣ther booke to give the particular advises of wis∣dome. Take things short∣ly, and as they come, it may be without method.
1. Make memorie a storehouse. The reason is, because we cannot ordi∣narily, easily, be wise without others wisdome.
2. Study men and af∣faires. Know the com∣plexion of affaires.
3. Be willing to learne of such as are faithfull and that drive no trade or interesse.
4. Stand behind the picture, and heare what they say that passe by.
5. Despise not a Cobler in what he sayes concer∣ning the shooe.
6. Beleeve not others flatteries against your own knowledge.
7. Beleeve you may have imperfections.
8. Take heed of passi∣on which discoulers all things.
9. Runne not downe a steep bank; consider whe∣ther
you may stay, when you have a mind to stay, or are out of breath.
10. Know that Selfe-conceit puts out ones eyes.
11. Before ye set out, discover whether there be any ambushments.
12. Consider how much better it is to knit then blossome.
13. Make not too much haste, lest ye out-run the businesse. Speed is an en∣tangler, and haste is slow.
14. Esteeme Honestie to be the first and funda∣mentall part of wisdome.
15. Never account an unequall, wavering, ambu∣latorie
humour of comply∣ing, to be either honestie or wisdome. Such as look at the Times are honest sometimes only by Acci∣dent, and as it hits.
16. Honestie is a free, generous, uniforme, re∣solved walking accor∣ding to right Principles, whatere others think of it.
17. Account the mise∣rable wavering honestie of Formalists, to be a pe∣danticall folly.
18. Resolve upon some Marke, at which all you doe may have a constant aime. Fooles only live at randome.
19. Think not of stic∣king arrowes in the clouds. Attempt not what may not be attained.
20. Think not of bani∣shing desires and plea∣sures, but of governing them.
21. Be moderate and equall in adversities and prosperitie. Distrust your strength most in prospe∣ritie.
22. Be not perempto∣rie, but rather accustome your selves to the old forme of Ita videtur; So it seemes to me, rather then to say, So it is.
23. Tremble not at a
scoffe. 'Tis weaknesse to leave vertue, because others like it not.
24. Be pertinent in speech, rather then large.
25. Penetrate into the spirits and dispositions of such, as you choose for acquaintance of trust.
26. Give not value to things according to the Market-price. The peo∣ple sometimes cry up worthlesse things, and undervalue rich.
27. Beleeve not the croud. Credit one that hath his eyes, rather then an hundred blind men.
28. Prefer Eternity be∣fore
this moment.
29. Lose not that you hold, for a shadow that you see of greater.
30. Live so, as not to be ashamed to live longer.
I might be plentifull; but I take off my hand. In stead of all these Ma∣ximes, the Law of wise∣dome would serve. The Storie is, that a King of France, one day required of a great Councellour, an antient Statesman, that he should set downe some rules of wisedome and state: he undertook it, and in a large sheet of Paper, wrote only Modus in
great letters, and wrap∣ping it up, delivered it in∣to the hand of the King, implying that if he could observe Temper, it would be instead of all particular directions. So for the frame of conversation, I would only write, Dis∣cretion.
Prov. 11.22.
Col. 3.16.
Col. 1.9.
Col. 4.5.
Eph. 1.6, 7, 8.
Pro. 15.33
Psal. 111.10.
Icb. 28, 12, 13, &c.
Eccl. 2.13.
Prov. 4.7.
Prov. 7.4.
Eccl 8.1.