Now, these be the two gi'aces that lead and guide a man's life. There must be first a general understanding and hght of the soul, and then there must be a particular light to apply this general to particulars. Prudence is, as it were, the steward of the soul, which dispenseth the light thereof, according to particular occasions.
Now, for wisdom and prudence, we will not insist long on them, only we will di-aw towards a right discerning of them, squared and proportioned to our understandings by resemblances of other things. For a man may know what they are in divine things by some proportion to human things, what they are there as to give a little light to it.
1. He is a wise, prudent man in the world that will be sure to make the greatest his friend. So God, being the greatest of all and most able to do us good, he is a wise and prudent man that makes him his friend, and cares not who he break with, so he break not with God.
2. And we account him also a wise and prudent man in the world, that, like the wise steward in the gospel, 2:)rovides for the worst times. What course did he take for himself herein ? He provides for, as he foresees, danger, Mat. xvi. 3. So spiritual wisdom and prudence will direct a man what is best for his latter end, his eternal rest and happiness in another ■world. Heavenly wisdom prefixeth to f a man a full view of his latter end, and that which followeth thereupon in another world, and so makes him provide beforehand and direct all things to that end. A wise man will not have things to seek when he comes to make use of them, like the foolish virgins, who had their oil to seek when they should have had it ready,
* Tliat is, ' concurrence.' — G. f That is, ' sets before." — Ed.
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Mat. XXV. 8. He is truly spiritually wise towards his latter end, that, as he Icuows there is a state to come, so is truly prudent to have all things ready against that time, that, considering the uncertainty of this life, he may not be surprised unawares, like those glorious* virgins who had a lamp without oil.
3. And amongst men he is also counted a wise and prudent man that makes a right choice ; for this is wisdom when a man discerneth a differ- ence, and answerably makes his choice. Simile mater erroris, saith one, Likeness is the mother of error (?/). There is a likeness between good and bad in the world, and between truth and error. Now, he is a wise man who is not catched with these resemblances, but discerneth a difference be- tween temporal and eternal things, shadows and substances, realities and appearances of things, and suitably chooseth eternals before temporals, the favour of God before the favour of men, and, in a word, those things which concern everlasting happiness before those that are perishing. Wisdom is seen in choice. By these few instances named, we may see what heavenly wisdom and prudence is, by proportion of wisdom and prudence in earthly things. Now, considering that there is a better state in another world than in this, he must needs be a wise man that orders things so as that he may not lose eternity. Most men in the world are penny- wise and pound-foolish, as we say, wise to a particular end, to get particular favours and riches, so to satisfy their intentions ; but for the main, which is wisdom indeed, to look to their last estate and happiness, and to fit their actions and courses that way, how few are wise to purpose ! How few provide for eternity ! Therefore, no marvel the prophet saith, ' Who is wise ? and who is prudent?' because men live by sense, and not by faith.
' \Vho is wise, and he shall understand these things ? prudent, and he shall know them ? '
Obs. Now, the next thing to be observed hence is this, that the wise and pnideiit onhj know these things. There must be wisdom and prudence be- fore we can know divine truths, and make use of them.
Ohs. And then obsen^e further, thcit true rcisdom and prudence carries men to God's ivord. ' Who is wise to understand these things ? ' By divine truth we grow wise and prudent, the Spirit joining with the same, and then we come to make a right use of them. There must be first a spiritual wisdom and prudence, enlightened by the Spirit, ere we can make use of the word aright, to taste and relish it. Because, though the v>-ord be light, yet light alone is not sufficient to cause sight, but there must concur unto the outward light an inward sight. Grace must illuminate the understand- ing, and put a; heavenfy light into the soul. As by the light within meet- ing with the light without, the eye being the instrument of sight, applying itself to the thing, thence comes sight. So there be divine truths out of us, wherewith, when the Holy Ghost puts an inward light into the soul, sanctified wisdom and prudence, then the inward light meeting with the light without, we see and apprehend. The Spirit, therefore, must join to work wisdom and prudence. Naturally we are all dead, and have lost our spiritual senses. Therefore the Spirit of God must work in us spiritual senses, sight, and taste, that we may see, discern, and relish heavenly things, which, ere we can do, there must be an harmony betwixt the soul and the things ; that is, the soul must be made spiritual, answerable to the heavenly things pitched upon, or else, if the soul be not set in a suitable frame, it can never make a right use of them.