Discourse of the Gospel of Peace, Tract 2 · Chapter 4
CHAP. IV.
SECT. I.
Five Motives to engage us to the Rule of our own Spirits.
FIrst, He that can rule his own Spirit, has the command of his own Peace.
And if there be no Motive in this to the greatest, and most difficult Undertaking, 'tis with the Unbelieving: For whose Conviction, I will first give downright, and down-weight Authority, the Word of God: A good Man shall be satisfied from himself. Let Pro. 14. 4.every Man prove his own Work, so shall he have rejoycing Gal. 6. 4.in himself, and not in another. This latter Text I have used in this Tract once, if not twice before, but I dare say 'twill not be worn out with many times using. I bless God it has been my dailyJoh. 4. 14. Bread, and I have found it no light Food. 'Tis a blessed thing not to have our Peace in another's Power. While others take Fire like Thatch, by the Sparks of his Neighbours House; this Man is like Matter that is not Combustible. Provocations are to him but as the Waves that dash themselves in pieces against the Rock; leaving it where, and what it was without change. Whatever Affronts a Man meets with from Men, he keeps his Peace 'till he loses his Patience. In your Patience possess ye your Souls. Luk. 21. 19It is a pitiful Slavery to have our Peace, and by consequence our All (for what is any thing to us without Peace) in the Power of others, of others that are not in their own Power. What an easy and a light thing is it for another, for every mean, foolish, insignificant Person to give us a bad Word, a wry Look, a neglectful scornful Behaviour, to wrong us in our Goods and good Name. If we have but the Rule of our own Spirits, a Power to guide them by Reason; how contemptible will all these Provocations be; how far from removing a weighty Soul, or working in it any Commotion or Disturbance.
Secondly, He that rules not his Spirit, his Affections, loseth the Rule of his better Part; His Understanding is fruitless to its principal End. As good have no Ears or Eyes, as not hear and see with them. As good have no Understanding, and better too, than to have it and not use it. It is the Understanding in which we excel the Beasts of the Field, and the Fowls of the Air; in any other Faculty, what are we better than they. Man that is in Honour, and understandeth not, is like the Beasts that perish.
Yea I will add all the Accomplishments a Man is capable of, (as the Ornaments or Powers of the Mind) are lost, where a Man rules not his own Spirit. What is Learning good for, without teaching our selves; yea what are the Principles and Habits of Grace or Vertue (we suppose and profess our selves qualified with) good for, without being exerted to Self-government: In very deed good for nothing but to add to our Account, and render them and the Profession of them a Contempt and Scorn to Men. But if we consider strictly our Affections, as they are qualified and move within our selves, they are capable of great Disorder, and Obliquity or Sinfulness in relation to external Actions, that are materially good and laudable. Our Understandings and Consciences have a greater Province to take care of, and Conduct than the outward Face of our Conversation, which is exposed to the observation of Men. When this outside looks fair, the inside may be full of Rottenness & Deformity. Pride, Self-love, Vain-glory, worldly Interest, may run riot within. If our Spirits are not so govern'd as to have a conformity to the Rule, so far our superior Faculties are in vain and waste; can give no good Account to God of their Talent and Trust. Men judg the inside by the outside, but God judges the outside by the inside. I Jer. 17. 10.the Lord search the Heart, and try the Reins. Every Man must give an Account of himself to God.Rom. 14. 12.
Thirdly, That Man that rules his own Spirit, is prepared to all Duties which he understands to be such, to all Injoyments, to possess them and dispose them honestly, holily, comfortably, for all Afflictions to bear them with Patience and Moderation, if not with Cheerfulness.
Affections under the Conduct of our Understandings, habituated to its Rule, are not like unbroken Horses, full of Mettle, but for use and service utterly awkward and unfit, that must be brought to another pass before they will move readily in the Road and Path into which the Rider gently directs them. It is a pleasant and blessed thing for a Man to have his Spirit so tractable, that it will be led by the Conduct of the Understanding, and the Empire of a sanctified Will into its Duty, and from one Duty to another; as we can go out of one Room into another. Such regular Motions, without the Jadings and contradicting Frowardness of the Affections are exceeding beautiful and grateful to our selves, and also in the Eyes of God conform to the new Creature, which is said to be God's Eph. 2. 10.Workmanship created in Christ Jesus unto good Works, i. e. every way disposed to them. The imperfection of this Readiness was the Apostle's continual Grief; To will is present with me, but how to perform that which is good I know not. The inferior Soul did either rebel or hang backward.
And as to our Injoyments, according to the Government we have of our Spirits, they will be serviceable to God's Glory, comfortable to our selves, useful to others. Men by being over-fond of outward good Things in Possession, are rather smother'd than refreshed by them. We may overlay our Mercies, and they also may overlay us, by our overloving them. Our Care to keep, and Fear to lose them may turn them into pricking Briars and grieving Thorns; a Burden instead of a Blessing. Besides immoderate Affections will make us so fond of them, that they shall neither be at God's Command, nor our Brothers need.
Whereas, having the Rule of our own Spirits, these Servants shal not become our Masters nor our Miseries. We shall give them their Lodgings where they ought to be; not in our Hearts nor Heads neither, farther than for Direction, but in our Hands to dispose of; as Servants ought to administer their Masters Trust, for his Service, at his Pleasure, and their own natural Support.
This well-govern'd Spirit hath a sweet Influence also on us, in reference to Afflictions. As our Pleasures in Ease and Injoyments, so our Griefs under Crosses will be moderate. Inordinate Passions on either part may be deadly. The weaned Child can look on the Breasts it is denied, and in which it tasted before so much Sweetness, with a contented Smile.
Lastly, Every good Man and Woman doth sincerely aim at that Rule of its own Spirit proposed. The Law of God is in his Heart, he would be what God would have him be. It is a vain thing for any to conclude their Estate good, their Character good who do not take Christ's Yoak on them, who use not their Understandings to direct their Wills, and mortify the Extravagancies and Corruptions of their Affections.
SECT. II.
Twelve Directions and means for the obtainingDirect. 1. the rule and government of our own Spirits.
First, A weighty and impartial Consideration.
Consideration is near of kin to reasoning, but 'tis confined within our selves. It is the exercise of knowledg and reason, those faculties wherein the excellency of man shines above the meer animals. It is this that weighs in the ballance, and brings to the touch-stone that we may discern the quality and quantity of things we are concerned to judg of, and their true tendencies. Without it we are uncapable of Law or Rule, and the due application of it. And there is this eminent difference between rational and irrational Creatures, that the later being conducted by instinct, they move by pure inclination almost as naturally and as necessarily as the fire upwards, and heavy bodies downward: Whereas man as a rational and intelligent being is committed by the wise Creator to the conduct of his Reason duly improved, to elect or reject as it represents, which necessarily requires Consideration. According to this Seneca gives this excellent sentence, Tunc per rationem recte vives, si omnia prius existimes & perpendes & ex natura eorum Senec. de Penae. pri. Virt.dignitatem constituas. Then a man lives according to Reason, when he first throughly weighs, then esteems all things according to the dignity of their nature.
The Scriptures abound with instructions to consideration, and charges all the wild sallies of the spirits of men upon the neglect of it. There must be somewhat more than meer consideration, but wirhout it there cannot be any thing truly regular and worthy a man. Consider her ways, and be wise. Prov▪ 6. 6. Eccl. 5. 1. Isa. 1. 3, 4They consider not that they do evil. No wonder then that they do not correct it. The ox knoweth his owner, and the ass his masters crib, but Israel doth not know, my people doth not consider. The beasts, yea the most dull and stupid of them will act at a more becoming rate than man without consideration. What follows in the next Verse, speaks home to our purpose: Ah sinful Nation! a people laden with iniquity,—they are gone away backwards. An expression of the most irregular and ungoverned spirits imaginable. A people moved wholly by corrupt inclination, perfectly contrary to what becomes a rational being.
Secondly, I shall next advise to (at least) a daily Direct. 2.calling thy self to an account, what order or disorder thy affections have been under, and to put thy conscience upon accusing, excusing, and obliging thee to a more correct and exact temper for the future, than that wherein thou hast failed. So doing will be a good token of a sincere disposition to a rectitude of soul, and the task will be more easie: Whereas on the contrary an omission of it for a long time, will render thine heart more indisposed to it, and the task of a due examination more difficult, if not impossible. Moreover, the preapprehension of this account to be made, and to which thou art so speedily to be brought, will have its awe upon thy spirit, like the judgment speedily to be executed. What the consequence of putting afar off our account is, you have in that Text, Because Eccl. 8. 11.sentence against an evil work is not speedily executed, therefore the heart of the sons of men is fully set in them to do evil. God has made every man not only a governour but a judg to himself. If we would judg 1 Cor. 11. 31.our selves, we should not be judged. The faithful and timely discharge of this duty will have two happy effects, the curing our own unruliness, and preventing not only the eternal judgment, but also the temporal chastisements of God.
Thirdly, Inquire effectual…y into the make and constitution Direct 3.of thine own spirit; and especially to find out wherein thy spirit is most inclined to disorder, what inordinate affection is most prevailing in thee.
It is impossible that a man should govern himself, that knows not himself in some competent measure. He that will order man or beast, must consider the variety of their dispositions, and use a discipline suitable to that variety; else he will act at the same rate of indiscretion and disappointment, as the Physitian who prescribes but one and the same remedy and method for all Patients and Diseases. But especially look to thy special and more prevailing lusts, they or that, which may be called more peculiarly thine iniquity; the sin that doth more easily beset thee; the iniquity of thine heels (as the Scripture expresseth it) which dogs thee continually, and follows thee as constantly and near, as thine own shadow.
I was upright before him, and I kept my self from Ps. 18. 23.mine iniquity. This was not only an effect of his wisdom, but a spring of a good evidence, and a sweet testimony in his own conscience, that he meant honestly in his profession of the fear of God. The Apostle advises that in our Christian course we may answer the incouragements of so great a reward proposed, and the examples of so many Worthies who were already crowned with it, that we would lay aside every weight, and the sin that doth so Heb. 12. 1.easily beset us. We must attend to the discharging our selves of all hinderances of our exact and speedy walking with God; but of that especially which with most advantage attacks us, and as it were beleagures us. He that is a good Charioter or Coachman, will have the bit, and the rein, and the whip too, for every horse; but he will lash most at the most dull, and keep the streightest rein, and strictest eye on the most unruly. It was notable counsel given by the King of Syria, Fight neither 1 King 22. 31.with small nor great, but with the King of Israel. He knew well that if his principal enemy, and he on whom the rest so much depended, were overcome, all the rest would soon be discouraged, routed, and flee. Certainly we may expect a much more easie victory over the disorders of any of our affections, if we once master our greatest disorder. He that bridleth his tongue (that master of misrule, that great Incendiary) is able to rule his whole body. You may easily apply it to the present purpose, whatever passion is most violent.
Fourthly, Watch continually: Believe it, he thatDirect. 4. hath many fires going, had need watch that they pass not their bounds, and catch the whole house. The Devil our great adversary watches continually to do us a s…rewd turn, by blowing up one passion or other into rebellion. It was no solo…cism in the good old plain hearted Latimer, citing that Text,1 Pet. 5. 8. Watch therefore, for your adversary the Devil walketh about, &c. in his Sermon he bid his hearers learn somewhat of the Devil for shame, and that was to watch alway, and never be idle. Indeed we had need take heed that Satan never find us off our guard, or take us napping. Two things especially we should continually watch.
First, All occasions of sinning. We know, or may know what they are, and have been. Watch—that ye enter not into temptation. It is little sign that he who knows what have been the occasions of the disorders of his spirit, and yet shall either seek them, or not shun them, has any hearty purpose to order his spirit and conversation aright. Consider seriously that accurate advice, Enter not into the Prov. 4 14.path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away.
Secondly, Watch the emotions of any affection from its due order.
These the Apostle calls the motions of sin that work in our members. These motions are the sad experiments of the best of men. These were principally the evils under the sense of which that holy Apostle groaned; yet if they go no farther than those motions, 'tis no small degree of holiness and happiness, such a well governed spirit, as a better we are not like to attain, while it lodges in this earthly Tabernale.
But if we suffer the disorder of our passions to go on, 'tis as hard to curb them as the horse that has got the bit in his mouth, or to quench the flame, or cure the disease that has gotten head.
Principiis obsta, sera est medicina parata.
Men talk sometimes of plucking up the evils of sinful disorders by the roots, and at other times of a source of all sin in every person, and that 'tis like the Ivy in the wall that will never clearly out while the wall stands; reconcile these things who can.
Yet if a spirit of Wisdom and Grace dwell in thy soul, set them on work to check those motions at their first, and it will be a means not only to preserve thee from obeying them to the fulfilling their lusts; but also to render their motions less frequent and violent; and the Tempter more discouraged from attempting what he finds crusht in the egg, and but a labour in vain.
Fifthly, Be not discouraged, tho thou findest not desired, Direct. 5.or any sensible success, at thy first attempts: No, tho thy affections are more sinfully violent and troublesome.
Strong and powerful habits are not easily and suddenly vanquisht. Some great and amazng encounter may so astonish them, that they shall seem really dead, when yet the best shall find they have too much life in them, and will soon have a resurrcction, tho not to their former strength. The Apostle Paul in his Conversion had as great a blow, and as signal a violence from Heaven against all disobedience to that Jesus, whom before he hated and persecuted, that one would think he should have had every irregular affection wholly mortified; but his confession and complaints inform us otherwise. Sometimes where a sense of sin and wrath is suddenly turned into the more powerful impressions of Divine love, and pardoning Grace; the joy in, and gratitude for such a Salvation works the grace of love into a flame, that no sin can stand before it, and all the affections crowd after this triumphing love, and budg not from a conformity to its strictest Laws. Yet after a while, when its fervor is a little spent, inordinate affections will find work enough to do for all her powers, for every grace, with whatever assistance from without, or from above.
But let us consider the ordinary case of attempting (and regularly too) the reducing our spirits to their duty, and bringing them under the Law of an enlightned and sanctified understanding; and we shall find that 'tis not to be done with a wet finger. The heart will be off and on; this holy purpose will make some advances, and it may be as many retreats; that it will be hard to find a foot of ground gain'd; the perversness and resistance of these wretched habits may tire our best spirits in every incounter, to no purpose (as we may be tempted to think) this is apt to be wofully dish…artning, but especially if we shall find our lusts and corrupt affections grow upon us in their motions, as fire by cold or wind grows more vehement. Wonder not at this: for Satan knows how precious a soul is, and will very unwillingly part with such a rich prey. He is the strong one that keeps the house, and will not easily be outed. But 'tis sport and triumph to him to see the vain attempts of poor cowardly fresh-water soldiers, who make a flourish, and brave essays at distance from foe or trouble; but a small inconvenience sends them home with a base dishonourable peace, clapt up to their enemies greater advantage, and to their own loss and shame.
I do not advise thee to measure the time, or charge of this great and so necessary a work, venture thy all of both: So work out your salvation with fear and trembling, and God will work in you to will and to do of his own good pleasure, to attempt and perform also. But however troublesome these habits of inordinate affection, loose affections may be which know not thee nor God for their master, yet when they have been once broken and tamed, how easie, how sweet will the government of thy spirit be to thee? Habits of Grace will apparently prevail. The victory will recompence all the costs with infinite advantage. Thou wilt not dream as before, but feel thy self happy, and entered into that rest which is the earnest and Specimen of everlasting rest.
Let that ungoverned spirit you see in others, in all, or Direct. 6.any of its instances, be one special glass wherein to behold the character of your own. Alas, we cannot see our own faces in their proper colours, they are so near us. The Spartans were more politick than human, in their forcing the poor Ilotes their slaves to drink drunk, that their children seeing how unmanly, and monstrous a thing a man in that case was, might abhor to be tardy of so gross an evil. We have so many sad representations of unruly licentious spirits, and voluntiers in all manner of wickedness, that we need not be at the cost and guilt of forcing some into that pit, we would preserve our selves or others from. We have among our selves a custom to put our garments on others backs (especially on theirs who are much of our own make) to understand thereby the better how they will become our own. If we were but as wise and faithful in our soul-concerns, their health and beauty, as for our bodies, the world would soon be at a most sensible reformation. How ugly does wrath and passion, a morose, froward, uncultivated distemper look in another? and is not the same thing in our selves really as deformed? Who thinks that man or womans converse worth having, or rather n…t to be avoided with some inconveniency, who is a thief, a lyar, a tale-bearer, a make-bate, revengeful, proud, contemptuous, a self-lover and pleaser only? If thou canst find any of these bad qualities in thine own spirit, hate them as much as thou dost the same in others; and so much the more as thou wouldest more fear to have the Plague or any noisome mortal disease, to fasten on thine own body, than on any others.
I must yet acknowledg that this direction will help thee but little in those disorders of spirit that consists in more spiritual evils; and as monstrous and deadly as any of the former, e. g. forgetfulness of God, enmity to the power of Godliness, unbelief, inordinate love of the world, and the like. Either th…se cannot be seen by their symptomes, or will not look like deformities, til thine own soul be reformed, and thou art become a new creature, Gods workmanship, created in Christ Jesus to good works. Til then the Word of God must be thy Glass, which knows not how to flatter or delude, and thine own conscience, and the Spirit of God thy Monitors.
Seventhly, Maintain in thy soul a sense of the omnipresence, Direct. 7. Psal. 16. 8.and all-seeing eye of God. Who but rank Ideots will play the fool, or give themselves the liberty to things unbecoming in the presence and eye of a Prince or Master, or any other for whom they have any reverence? Either men are for the greater part real Atheists, or they are such hardned wretches as to think (or at least venture it) that they may make more bold with God than with the least of ten thousand among sinful mortal men. Certainly the belief of a Deity is but a very superficial thing with most. But I hope I have now to deal with thee, who art perswaded to be a man, to behave thy self as such, and as a Christian also. And then I am sure thou wilt think my advice good, and knowest it to be so as far as thou hast tried it. Let a farther sense of this God enter thy soul, and it will not be easie for thee willingly or carelesly to give thy self (no not in thy inward man) a scope to any sin. Holy David practised this to very good purpose, I have set the Lord always Psal. 16. 8.before me, because he is at my right hand, I shall not be moved. It was common among the Romans to check any extravagancy they were entring on, by saying, Cato sees you. Cato being a severe man, and by office the Censor of mens behaviour, and much reverenced by the people, they feared to come under his reproof, and suspected his eye was by one means or other every where.
Upon the consideration of the prevalency of the sense of Gods eye on us, those who live at loose, without this Law of restraint, are frequently in Scripture said to forget God, and to cast him behind their backs. So are all the paths of all that forget Job 8. 13.God. Let therefore this direction be well put in practice, and it will put the reins of the government of thine own spirit into thine hand. Thou wilt then as soon behave thy self as a malefactor in the eye of thy Judg, as before the eye of God. We may observe that sickness when it threatens death, or any eminent danger of death, gives men some sense of him with whom they have to do, quickens the thoughts of that account they are to give of themselves to God. What a change does this make? How are men in such a case cured of their licentious extravagancies? If this were abiding on us at all times, as there is alway the same reason of it (for we alway are in God's eye, and take every step on the brink of Eternity) we should take heed to our selves at another rate than we do.
Eighthly, Lay up in your hearts the Word of God, Direct. 8.in its Light and Authority. I have hid thy Word in my Heart, that I might not sin against Thee. This word of God is a word of power. Where the Word of a King is, there is Power. How much more where the Word of the Great GOD is? Wherewith shall a young man cleanse his ways? A great inquiry it is, and a very difficult task, young men having all temptations in their highest advantages attending them. As the question, so the answer is from the Divine Oracle: By taking heed thereto, according to Psal. 119. v. 9.thy Word. The Word of God in the Letter, or Matter of it, will not do the work alone; but in its Light and Authority it will be mighty to this end.
Ninthly, Come to a resolution to exercise (by the Direct. 9.Grace of God) this rule over thine own Spirit. The justice and goodness of it is beyond all dispute. All thy Objections against it, are but the blind reluctancies, and perverse Cavils of sensuality. Use a violence to thy corrupt inclinations. They are not worthy to be reasoned with any longer, when they refuse to submit to Reason. While the matter falls under Consideration, all or both sides is to be heard: But when once 'tis come to this plain result, that 'tis both thy duty and happiness to govern thy Spirit to a compliance with the Divine Law, all genuine evidences are on that side, and not one rational evidence speaks a good word for sin, What remains but execution? Lay all the bonds imaginable on thy self. The highest expression of this we have in, the man after GodsPsal. 119. v. 106. own Heart: I have sworn, and I will perform it, that I will keep thy Righteous judgments. A feeble fickle veleity, a faint purpose, would not serve the turn. He now girds up the loins of his mind, and acts like a man that would neither dally, nor be wheedled, nor be tantalized any longer.
Tenthly, M…tifie all Curiosity of gratifying the sensual Direct. 10.Appetite. The lust of the Eye, the lust of the Flesh, and the pride of Life, are the great snares of men. When a Curiosity, i. e. an Apetition of that which has no necessity or substantial good in it, so as it must be had; men make that necessary which God and Nature never made so. This extravagancy makes the Spirit wanton and unruly; as we see in children never broken of their wills. And as Jeremiah complains of the great men of his time: I will get me (saith he) to the great men, and I will speak unto them: for they have known the way of the Lord, and the judgments of their God: But see the disapointment: But these have altogether broken the yoke, and burst the Bands. The poor uneducated People were too low and poor spirited. These great ones were too high. The poor were ignorant, short sighted, half men: but the great ones (tho knowing enough) their pampered Lusts made them to big for any bounds, great Beasts that would not be tamed.
The Apostle acted like a wise man in bringingJob 21, 14. under his Body, lest he should prove a cast away: Not that he cruciated it by any voluntary superstitions castigations, but he so Dieted it, that it might be useful; and not render his Spirit wanton and unruly.
Eleventh, Entertain and foster those Evangelical, Direct. 11.Vital, powerful Principles in thy Soul, which are the parts of the new Creature, and the Divine Image. These are the Spirit of God (in the Scripture sphrase) dwelling in good and holy men. The Spirit of God in its works: the new Birth: the Love and Law of God written in the heart. A man thus principled, is he who can, who doth walk after the Spirit, and not after the Flesh. He hath his understanding enlightned by the Word and Spirit of God, and his passions or affections following the Divine Light; and not the earthly, and sensual, if not devillish Wisdom, as the Apostle ranks and styles them.
Where the Spirit of the Lord is, there is Liberty. Not licentiousness, but Liberty. And what is this Liberty,2 Cor. 3. v. 17. but a freedom from those bonds and Fetters of unbridled Lusts, and a walking without their prevailing contradictions, righteously, soberly, and godly in this World; following with the greatest spontaneity and self-gratifying, the Conduct of a Divinely instructed understanding.
Twelfth, Apply thy self to all Gods Ordinances, for Direct. 12.Light and Strength to rule thine own Spirit; But withal and especially, to frequent, serious, fervent, believing Prayer. He that would rule his own Spirit must beg his direction and assistance from him who is the God of Spirits. All endeavours without his assistance and blessing, are but labour in vain. It is he on whom is our whole dependance. Our life is hid with Christ in God. To relinquish orCol. 33. slight God as our dependance, is the greatest outleap and inordinacy we are capable of. In and by our addresses to this founta…n of all good and goodness, we shall meet a sweet calm over-spreading our souls, in a full and delightful resignation of our all to God; and resting on that alsufficiency that in Christ is made ours. When Job's Spirit was out of order, his Friend hit right on the cause, Thou restrainest Prayer before God. Hannah, Job 15. v. 4.a good Soul, was under the power of immoderate grief and bittterness; but she pours forth her Soul to God, and she went away, and was no more sad. When I find persons strugling under Convictions, applying themselves to God for help, to will and to do of his good pleasure: My hopes have some life in them; but till then, have but a poor foundation. I know it will be said, I prescribe prayer so qualified, that most who would gladly be what God would have them be, cannot find in their preparations. And indeed I am of thy mind, especially in the point of beelieving, that they shall be heard. But let me tell thee, that no man can pray seriously and fervently without Faith in some degree, no more than the Husbandman can Plough, and Sow, and be diligent without some hope of a Crop. I am almost confident that the issue of such Applications to the Throne of Grace, do seldom leave the Soul in a known sinful passion. Those intreaties of, and converses with God, tho they may and do often come short of our assurance of God's being reconciled to us, yet they never fail of reducing us to a disposition to a compleat dispositive reconciliation to the whole will of God. And I would not have you think that man prays without faith, that can heartily say, Thy will be done. But I shall also say, that tho all these qualifications of Prayer are thy duty, and very expedient to the end proposed, yet these very qualifications of Prayer must be prayed for. Let us give God what we have, and be thankful; and ask of God what we have not, that we may be moreProv. 16. 1 thankful. Not only the answer of the lips, but the preparation of the heart also is from the Lord. If any man want wisdom, let him ask it of God, who giveth liberally Jam. 1. 5. Luk. 11. 13.and upbraideth not. He giveth his holy Spirit to them that ask it. Wisdom from God, and the Spirit of God, what will not they be sufficient to teach, dispose, and enable to perform?
FINIS.