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I. SHOW THE NATURE OF WISDOM, WHAT IT IS, AND WHEREIN IT CONSISTS.

1. The description of its nature and causes. calls it that intellectual virtue whereby we are directed in our manners and carriage, to make choice of the right means in the prosecution of our true end. Tully describes it as ars vivendi. Aquinas as the skill of demeaning a man's self aright in practical affairs. In Proverbs 14:8, we read, "The wisdom of the prudent is to understand his way." The philosophers call four of the virtues "cardinal," because all the rest turn upon them as upon their hinges. These are prudence, justice, fortitude, and temperance. Prudence, or wisdom, consists of three parts, A sagacity of judgment to make a true estimate of things, persons, times, and events. A presence of mind to obviate sudden accidents, to meet every emergency. Experience and observation of the most usual and probable consequences of things.

2. The several kinds and distinctions of it. One is a grace, or virtue, the other is not. There is a wisdom that cometh from above. There is a wisdom which is from beneath, earthly, sensual, devilish. There is a distinction in wisdom according to the several ends which men propose to themselves and the means whereby these several ends are to be attained; the gratifying of carnal appetite; peace and contentment of mind; or spiritual blessedness. So wisdom may be carnal policy, moral prudence, or spiritual wisdom.

3. The proper effects of wisdom. It directs to the right end, such as may be perfective of our natures. It directs to consult about the means, which must be fit and accommodate to the end, and must be honest and lawful in themselves. Two things every man should propose to himself in the management of his affairs, success and safety: in order to which he must observe four conditions — forecast and providence against want; wariness and caution against danger; order and union against opposition; sedulity and diligence against difficulties. These four seem to be recommended in Proverbs 30:24, where four living creatures are spoken of as being "exceeding wise," the ants, conies (or mice), locusts, and the spider.

4. The opposite to this virtue of wisdom, by way of excess is craft, by way of defect is folly.

II. THE NECESSITY OF WISDOM, OR THE GROUNDS OF OUR OBLIGATION TO IT. Scripture gives both precepts concerning it (such as Colossians 4:5; Ephesians 5:15); and commendations of it (as Job 28:16). It is better than riches. It is itself the greatest honour, and will be a means to advance a man in the esteem of others. It is the truest and best pleasure. It is as our life. It is necessary to the safety of our persons; and to the management of our affairs with success. Objection: Is not wisdom a gift and privilege, rather than a duty? Answer:

1. Christian wisdom, for the nature and substance of it is a duty, for the degrees a gift.

2. Moral or civil prudence is also a duty. The neglect of such abilities as are suitable to a man's station is not only a defect but a fault.Three inferences:

1. No wicked man can be truly wise.

2. Grace and holiness are the truest wisdom.

3. If wisdom be the principal thing, then let it be our principal endeavour to attain it.

(Bp. John Wilkins.)

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KJV: Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.

WEB: Wisdom is supreme. Get wisdom. Yes, though it costs all your possessions, get understanding.