The Value of Moral Wisdom.

PROVERBS iv. 17.

Wisdom is the principal thing; therefore get wisdom.

IF Solomon had faid, "Wealth is the principal thing, therefore get wealth,' his doctrine would have been better relished, and obtained more credit. And yet Solomon has long been ranked amongst the wifeft of men, and therefore, probably, had fome good reafon for the judgment which he here gives in favour of wisdom. Thus much respect, at least, is due to his opinion, that we fhould

fhould attentively examine the grounds upon which this judgment is built, and confider how far it merits our practical regard in the conduct of life.

The inquiry every one must allow to be exceedingly interefting. For if, through precipitation in forming our own opinion, or through an implicit reliance upon that of others, we feek our happinefs from fources whence it cannot be derived, disappointment and infelicity muft inevitably be the iffue. And no one, who obferves the marks of difcontent which appear through every rank and ftation of life, can think that men are already fo univerfally and perfectly skilled in the art of happiness, as to render the inquiry unneceffary. To thofe who are already confiderably advanced in the path of life, it cannot be amiss to ftand ftill and afk themselves, whether they are in the right way. To thofe who are just entering upon the world, and have a character to form and a con

dition,

dition, both in this world and another, to fix for themselves, it must be of infinite moment, to make a true judgment concerning the main ends of living, and the chief business of man. Let us, then, examine with diligent attention the confiderations which, probably, led Solomon to lay it down as a decided maxim, that "wisdom is the principal thing."

Wisdom, in its general idea, is the clear difcernment, and the determined choice of the best ends, and of the fittest means to accomplish them. As it refpects the conduct of life, wifdom confifts in an accurate knowledge of the nature of human happiness, and in the firm adoption, and steady purfuit, of those measures by which it is to be attained.

Can it be queftioned, whether this moral wisdom be an object, above all others, most worthy of our purfuit? If there be any value in human life; if there be any difference between being happy

and being wretched, it must be our firft concern, to make choice of a kind of happiness which is fuited to our nature, and which lies within the reach of our faculties, and our next, to acquaint ourfelves with the means by which this happiness may be acquired. He who endeavours to be happy in any way, which the conftitution of man, and the laws of nature forbid, is perpetually contending with impoffibilities, and therefore muftlabour in vain, and fpend his ftrength for nought." If, then, we wish to escape the most fatal disappointment, that which would arife from the failure of our plan of happiness, we must exercife judgment in the choice of proper objects of purfuit, and difcretion in the felection and ufe of adequate means to attain them; that is, we must cultivate moral wifdom.

That we may have ftill farther proofs of the value of moral wifdom, let us dif tinctly

tinctly confider feveral of those gifts of nature or fortune, which are commonly looked upon as fources or means of happiness, and obferve how neceffary it is, in order to render them real bleffings, that they should be under the direction of wisdom.

An affluent fortune, agreeable connec tions, a healthful conftitution, and a found understanding, may afford a man the means and the capacity of enjoyment; but, unless he has the discretion to manage and improve them, they will not of themselves make him happy.

Even in the acquifition of riches, if we look beyond mere poffeffion, to enjoyment, fomething farther is neceffary, than that kind of policy which is called worldly wisdom. For it is impoffible that any man, who has not banished from his bofom every notion of integrity, and every sentiment of humanity, should be capable of enjoying poffeffions which VOL. I.

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