SERM. none of them come up to the character of II. excellence before infifted on, and which

must be attributed to wifdom. They all have only a limited and relative worth; no man can deliberately value them highly otherwife than with reference to their use, and therefore they cannot in reafon be as much efteemed as thofe things which must be acknowledged excellent on their own account, and without refpect to an higher end. Though for want of reflection and not looking narrowly into things, we may hastily take up the imagination of fome excellence in fuch objects, yet upon a more thorough examination, we fhall find that their price must be estimated according to their usefulness, and the advantages which may be procured by them; but the excellence of religious Wisdom is in itself abfolute, and the more we inquire into it, and view it on all fides, its dignity and beauty will be still more confpicuous. If we put the cafe of diftrefs which is incident to all men, of a man, for inftance, in lingering fickness, in the utmost agonies of pain, or in the views of death; he lofeth all relifh for his riches, for they can be of no use to him; the lustre of his gold and pearls fadeth; but the excellence of virtue fuffereth no diminution,

nay,

nay, in that dismal case, appeareth more de- SER M. Girable than ever.

Secondly, The most precious treasures of this world are not valued, not even altogether by worldly men, but with fome regard to virtue; but religious wisdom is neceffarily efteemed excellent independently on them, and without any manner of regard to them, which is a confideration that fufficiently fheweth to which upon a comparison, even in the judgment of the most partial, the preference is due. Perhaps this may not at first be affented to, that worldly treasures are valued even by worldly men with fome regard to virtue; but, pray, confider, if the moft fordid spirits would be contented to enjoy the folitary pleasure of their riches; nay, if they can relish any excellence in them, or find any fatisfaction, without fociety and a communication with fome intelligent beings like themselves. I cannot believe there is fuch an one among mankind, and that it must be something beneath the human nature which can fink into fuch a low and abject difpofition. Now, the fo cial are really virtuous affections, which still fubfift, though in a weak and low degree, even in the covetous man; he is indeed an Idolater, as the fcripture juftly calleth him,

but

II.

II.

SERM. but he hath not wholly facrificed all his fo cial difpofitions to his idol; he hath an eye to the good of fome or other besides himfelf, which his heart findeth to be the greateft pleasure and advantage his riches afford, though it may be they lie within a very small circle, fuch as his own family, his nearest relations and friends, whofe wants at prefent he supplieth very fparingly as he doth his own; yet still a regard to their future, and, as he imagines, lafting benefit, is the chief fupport of his fatisfaction; and that, in fine, he can have no enjoyment of his jewels and his gold without fome degree of benevolence. Confider farther, how we value other mens poffeffion of these precious things, and here perhaps, we will be more impartial; are the poffeffors at all in our esteem if we suppose them void of inclinations to use their riches for the good of mankind? Are these things at all valued when in the poffeffion of our neighbour, otherwise than as the means and inftruments of virtue, confequently inferior and fubordinate to virtue itself, from which they derive all their worth? So that in this way of stating the comparison, Wifdom must be acknowledged to have the fuperior excellence.

And, laftly, the things of this world, SER M. which rival wisdom in our esteem, have II. many inconveniences attending the acquifition and the use of them, which do not affect this invaluable poffeffion; they must be peculiar and exclufive, enjoyed with diftinction, and as the engroffed property of the poffeffor, and they perish in our ufing them; but for wifdom, let a man labour ever so much in acquiring it, he doth it not to the prejudice of any other, no one hath the lefs for his attainments, and it encreaseth rather than is diminished, by the use and enjoyment of it.

The proper application to be made of this doctrine, is, that which is frequently recommended in this book, that we should hear the counfels of wisdom, as we are exhorted in the text; that we should make it our choice, and ufe our utmost endeavours to attain it. Prov. iv. 7. Wisdom is the principal thing, therefore get wisdom; and with all thy getting, get understanding. Certainly the just inference from the excellency of any thing is, that we should use our utmoft diligence to be poffeffed of it, and ef pecially fince the excellence appeareth fo plainly upon the leaft reflection; and every VOL. III. E

one

1

SERM. one who will turn his thoughts that way, .II. cannot but acknowledge it; which muft exceedingly aggravate the folly of those who have no heart to it, when a price is put into their hands to get wisdom. God

hath fo framed the human heart, that we muft neceffarily be felf-condemned in rebelling against his laws, fince there is a witness in our own breast of their excellency, their eternal righteoufnefs and truth. If any man, who is even under the greatest disadvantages for the practice of his duty, would but ferioufly think with himself how he will be able to answer for chufing what his own heart told him was worfe, and refufing what he could not but be fenfible was better, it would feem that even this might be fufficient to reclaim him from his folly. It requireth no depth of penetration to discern the force of the argument; as Mofes faith concerning the law, the main of which is, that eternal law of righteoufnefs which Solomon reprefenteth under the character of wifdom; and St. Paul applieth it to the gofpel, which ftill excelleth in greater perfpicuity, it is not in heaven, that thou shouldst fay, Who fhall go up for us to heaven and bring it to us, that we may hear it and do