*5. We may, secondly observe, how a prudent Christian pursues improvement by the government of his understanding. Considering, in the first place, what an excellent faculty and great endowment understanding is, and for what great ends it was given him by God, he thinks himself concerned not to let it lie idle, but to employ and improve it as much as possible, that he may hereafter give a good account of his talent: but were no account of it to be given, yet considering himself farther as a traveller in his way to his end, and his understanding as a torch that is to light him in it, he would think it very proper to take care of it, and that not only to preserve it from going out, but to feed it with such supplies of oil, that it might shine the more brightly and clearly.
*6. But yet as much as he is for improving his understanding, he does not affect universal knowledge, as well knowing the vanity of pretending to it, by one whose capacity is no greater and whose life is no longer. Neither is he for filling his head with little things, no nor with such great things as do not conduce to his end, and whose impertinency to his business renders them as very trifles to him as the other. Nor will he apply himself to the study of vain and unprofitable sciences, nor yet of such theories as exceed the proportion of his understanding: but as he must be ignorant of many things, so he will not so much as endeavour to know such as are not to be comprehended: indeed if God reveals them, he does not think their being above his understanding, any reason why they should not be believed. But though he believes them, yet he can see no cause, to engage his thoughts, or employ his time in the search and study of such things, only to lose himself in unfathomable depths, to the neglect of other matters which he can comprehend, and is more concerned so to do. And for the same cause he declines prying into the hidden scenes of providence, those secret things that belong to God, which though not absolutely incomprehensible in themselves, yet being locked up in the womb of futurity, are by that wall of partition, as inaccessible to us as the other.
*7. The same wisdom directs him not to study such things as require great expence of time and labour to master them, unless they bring him in an advantage answerable to the time and pains which he bestows upon them. For he has so little time, and so great an interest depending, he can’t think it frugal to throw away a moment. Upon the same ground he does not regard what in reputation, and in the vogue of the world passes for learning, but what is true and real knowledge, and fit to perfect the mind of man. And even in pursuing this he is on his guard, not suffering himself to be transported by an immoderate thirst of it: but as his enquiries into truth are modest, so he is discreet and select in making them, applying himself to those most which are of greatest importance, most serviceable to his moral conduct; especially to the knowledge of God and of himself, wherein is contained the sum of human wisdom.
*8. In all his studies he takes care to avoid the two great disorders incident to studious men, curiosity and vain-glory: curiosity, which puts them upon useless enquiries, only to please themselves; and vain-glory, which puts them on many dry and insipid studies, only to please and procure the admiration of others. Nor does he make any knowledge an end, but refers all to the great ends of virtue and happiness: in all his intellectual applications making this his one care, to love God, and to be loved by him.
9. After the regulation of his understanding, the next work of a prudent Christian is, the government of his will and affections. These of themselves are in the utmost disorder, caused by the general corruption of our nature: and unless this is removed, no man can be either good, or happy hereafter.
10. His first step towards this, is to teach his will to follow in all things, not natural inclination, but the will of God revealed to us in his word: for the will of God sways more with a prudent Christian than any inclination of his own, which he is ready at all times, and in all cases, to sacrifice to his duty; and his only care is to conform his will to the will and word of God, as knowing that God, being infinitely wise as well as good, cannot possibly command any thing, but what, upon the whole account, it is best for him to do. Most chearfully therefore does he depose his own will from the throne, and sets up the will of God.
*11. Nor is he less obedient to a providential than to the written will of God. Not adhering to any private fancies, opinions or wishes of his own, he absolutely refers himself to God, to his gracious and all-wise disposal. He lodges all his concerns in his hands, and is willing he should chuse for him; and when he does so, concluding it best that things should be as the Governor of the world would have them, he thankfully accepts his choice, and humbly acquiesces in the wisdom of his providence: and accordingly, instead of cherishing any thought, or using any language of discontent, he is in all things ready to say with his Lord, Not as I will, but as thou wilt. Lord, thy will was an innocent will, and yet thou didst resign it. How much more should we resign our perverse and corrupt wills?
CHAPTER V.
A persuasive to the study of Christian prudence, with some advices relating to the practice of it.