Christian Wisdom, Sermon
CHRISTIAN VVISDOME, OR THE EXCELLENCY, FAME, AND RIGHT meanes of TRVE WISDOME, Delivered on
1. KINGS: 10.24.
All the earth ſought unto Solomon to heare his wiſdome which God had put in his heart.
IT was once the gracious bounty of God to Solomon, when he appeared to him in Gibeon, to bid him ask of him what he would. Aske, ſaith the Lord, what J ſhall give thee. 1. King. 3.5.1. Kin. 3.5. Had Solomon been a riotous Libertine, he would (upon this unlimited proffer) have asked Length of daies; that ſo he might have enjoyed the pleaſures of ſin for a long ſeaſon; or had he been a covetous worldling, he would have asked Riches for himſelfe; that ſo, having enough laid up for many yeares, hee might have ſung a Requiem to his ſoul, bidding her eat, drink, and bee merry with that, which hee never took paines to get, but had it for the asking; or, had he been a Cruell man, one of thoſe Wolves (in Ezekiel) ravening the prey,Ezek. 22.27. he would have asked the life of his enimies; that ſo, leading his battles with victory, he might have enlarged his Dominions by building his Townes with Blood and eſtabliſhing his Cities by Jniquity. Hab. 2.12.Fleſh and Blood (& nothing but that) would have thought either of theſe things deſirable: but Solomon was of another temper; ayming more at the promoting of God's glory then the ſatisfying of a carnall deſire; & therefore, conſidering that he was made the Head of a great People, he deſired nothing ſo much as Wiſdome, that hee might judge aright between them: Thy ſervant, ſaith he, is in the midst of thy People, which thou haſt choſen; give therefore thy Servant an underſtanding heart to judge thy People, 1. Kings 3.8.9.that I may diſcerne between Good and Bad. V. 8.9.
He, that rightly conſiders this petitiō for Wiſdome, may well conceive, that Solomon had ſome wiſdome of heart, before he made it: and it was indeed a point of good underſtanding (which too many want) to be ſenſible, that, in reſpect of the place where in he was, hee wanted ſome Wiſdome, and accordingly to aske it. I am, ſaith he, a litle childe, and know not how to goe out or come in, therefore give me an underſtanding heart.
Wherein he ſo far pleaſed God to his own advantage, that he ſoon received what he prayed for, and more in abundance; for, becauſe hee asked not long life, nor Riches, nor the life of his Enemies, but underſtanding to diſcern judgement, therefore did the Lord give him Wiſdome, which he asked; and Riches and Honour, which he asked not; & both in ſo great a meaſure, that none, which were before him, nor any, that came after, 1. Kings. 3.12.13.were ever like unto him. v. 12.13 What was here ſo freely promiſed in the Generall, we find as fully performed in ſundry Particulars in this tenth Chapter, whereof my Text is a part; where, (beſides the particulars of his abundant Riches recorded from ver. 13. to 23.) wee have a ſpecification of his excellent Wiſdome in the unparallel'd ordering of his houſe, and the full anſwering of all the Queen of Sheba's Queſtions; from ver. 2. to 6. in both which (namely his Riches and Wiſdome) he exceeded all the Kings of the Earth. ver. 23. So that here wee ſee the condition of Iſrael was far better, then was that of the Corinthians, when S. Paul to their ſhame objected to them, that there was not a wiſe man amongst them, 1. Cor. 6.5.no not one that was able to judge between his brethren. It is not to bee doubted, but that many wiſe men were here; at leaſt 'tis evident, that One here was, who was inſteed of many, for Wiſdome beyond all the reſt, and able to teach them all; which made him ſo famous, that the wiſeſt thought it no ſcorne, but All their happineſſe to bee taught and bettered by the Wiſdome that was in him: and for this purpoſe they all ſought him with diligence to receive inſtructions from him; for ſo we read in the Text, that All the Earth ſought to Solomon to heare his Wiſdome, &c.
And to whom ſhould All the Earth ſeek to heare Wiſdome, but to Him, who was the Wiſeſt of all the Earth? à Sapiente convenit Sapientiam diſcere: Euripides.ſaith one; he, that wil learne true Wiſdome, muſt not (as the ſelfe conceited doe, who make themſelves their own teachers) take a Foole for his Maſter; but One, that is able to teach that, which he deſires to learne; and ſo the choice of this All in the Text was very good & right in ſeeking after Solomon to be taught by Him, eſpecially conſidering who it was, that had been Solomon's Teacher before, namely God himſelfe: for they ſought to heare that Wiſdome, which God had put in his heart.
So that in the Text wee have both the ſufficiency of the Teacher, and alſo the diligence of the Learner. Solomon enabled of God to teach, and All the reſt ſeeking him out to bee inſtructed by Him. Whoſoever will teach others aright, muſt firſt himſelfe be taught of God; and every man, that hopes to get underſtanding and wiſdome, muſt ſeek it with diligence.
The Parts then of the Text are generally two.
1. Solomon's great Worth, in theſe words. His Wiſdome, which God had put in his heart.
2. The Fame and Eſteeme of this worth, in theſe. All the Earth ſought to heare.
In the firſt General are 3 particulars.
1. Wherein Solomons worth conſiſted. viz: in his Wiſdome.
2. Whence hee had this wiſdome. viz. from God.
3. Where he laid up & kept this wiſdome. viz: in his Heart.
The ſecond Generall affordeth likewiſe 3. particulars.
1. The Perſons, that ſo farre eſteemed Solomon, expreſſed in this particle. All the Earth.
2. The Action, whereby they manifeſted this their eſteem, & that was their Seeking, to him. They ſought.
3. The End of this ſeeking, & that was to Heare him.
Firſt God made Solomon Wiſe in Heart, Generall 1 and then All the Earth ſought to heare Him.
1. Of Solomon's Wiſdome.
To ſpeak of Wiſdome in the Audience of Fooles, Paaticu∣lar. 1 who neither love nor know it, were to caſt pearles before Swine, which uſually ſtick not to trample the moſt pretious Iewels under their feet, becauſe they never knew what belonged to them: but in Athens, a Nurſery of wiſe men (where the generall profeſsion is foreign, the love and ſtudy of Wiſdome) There to ſpeak of Wiſdome, is no leſſe proper, then tis for Athenians to ſtudy and practiſe it: nor is there any doubt to bee made of an anſwearable fruit; for, ſaith Solomon, give inſtruction to a wiſe man, Prov. 9.9.and he will be yet wiſer, Prov. 9.9. Jt will therefore be ſeaſonable to ſpeak of Wiſdome unto You as unto Wiſe men; and (as S. Paul once ſpake unto the Corinthians) judge you, what J ſhall ſay; and the Lord give you underſtanding in thoſe few things, which for the inſtruction of ſome, and the Remembrancing of the reſt, ſhall now be ſpoken on this ſubject of Wiſdome. Where firſt we are to enquire after that, which is not expreſſed, but only preſuppoſed in the Text, namely, VVherein true VViſdome doth conſist? And this we ſhall the better knowe, if firſt we conſider, what that is, wherein true wiſdome conſiſteth not.
Here, to make a full Enquiry, and anſwear it accordingly, I might call in queſtion more Particulars, than one houre would give mee leave to name; there being nothing indeed, which our owne Thoughts of themſelves (as we are Men) project; or this VVorld of it ſelfe ſuggeſteth to them, but may bee well brought into the number of thoſe things, wherein true Wiſdome conſiſteth not.Sen. Epiſt. 125. Edit Baſil. 1590 vel Epiſt. 124. edit. Genev. 1626. Wherefore Seneca in his 125: Epiſt. (where hee treats of this very ſubject) ſhall by a few Queſtions of his anſwer mine.
Quid vires corporis exerces? Doſt thou ſtand (ſaith hee) on thy strength, and conceiue it a point of wiſdome to ſhew thy ſelfe more luſty & ſtrong then others are? Suppoſe I doe ſo? Then, feris majores conceſsit natura: the wild Beaſts of the Forreſt would in this reſpect bee wiſer, becauſe ſtronger than Thou; and, if thou boaſt of thy ſwiftneſſe of foot, par lepuſculo non eris, the leaſt trembling Hare in the field, if thou have none other help but thine own, will be wiſe enough to out-run thee quite and leave Thee, as a foole, behinde.
Againe, Quid formam excolis? Doſt thou eſteem it a peece of wiſdome, to mende, what God hath done, by painting out a cleerer beauty than firſt he gave thee, as did once that (Honeſt) woman Iezebell. 2. Kings 9.30.2. Kings. 9.30? Suppoſe I doe this too? Then, Cum omnia feceris, à multis animalibus decôre vinceris: doe what thou canſt, and thou ſhalt ſee to thy ſhame (which, were it not for thy dawbing, would make thee bluſh) that ſome ſilly Birds will ſhew more variety of ſplendour in the Feathers of their hinder Parts, than thou canſt with all thy painting in the beſt of thy Face. Againe, Quid capillum ingenti diligentiâ comis? Doſt thou indeed think it wiſdome to ſpend ſometime in the curious ordering of thy haire? It was wont to be the ſaying of a reverent Divine, that he, D.H.which hath too much regard to his Haire, hath commonly but litle wit in his Head. But Seneca will anſwear his own queſtion well enough; Cùm illum vel effuderis more Parthorum, vel Germanorum modo vinxeris, &c. When thou haſt, ſaith he, ſpread it abroad in the moſt glorious manner that may be, or laid it in as curious knots, as all thy wit is able to contrive; In quolibet Equo denſior jactabitur juba, horrebit in Leonum cervice formoſior; when all is done, thou mai'ſt behold a Lion in this reſpect more glorious & terrible to look on than thy ſelfe; and thy Horſe, whereon thou rideſt, will, in ſpite of all thy Art, carry a fairer Mane than Thou, and that which better becomes him.
If in theſe things there bee litle wiſdome to be found, then give thy heart (as Solomon once did) to ſeek and ſearch out all the works, that are done under Heaven, whither of Pleaſure or Profit, or of whatſoever condition they be; and if thou canſt finde true wiſdome in the contrivance of any one of them, fix thy heart There: onelyonly bee ſure thou take not every thing for Gold that gliſters; but firſt bring it to the Touch-ſtone, to prove whither it be true or not;Salvian. ad Eccleſ. Cathol. l. 3. p. 466. Edit. Oxon. 1629. and therein Salvian will direct thee in a few words to very good purpoſe. Sapientia in exitu, &c. VViſdome, ſaith he, is tried in the Concluſion; non in Pueritiâ, &c. not in Childhood, not in Youth, not in Proſperity; becauſe, Quicquid in his laudatur, incertum eſt; a man knowes not what to make choice of in any one of theſe, as deſerving well the praiſe of wiſdome; there being in the Firſt too much weakneſſe, in the ſecond too much Raſhnes, in the Laſt too much Forgetfulneſſe of God; in All too much Folly, and ſo, litle wiſdome in the Beſt of them: but in Exitu ſapientia; true wiſdome is to fix on That alone which will hold out to the End.
Conſider then of whatſoever thy Heart deſires, or thy Phanſy projecteth; whither it be wallowing in pleaſures, or Tumbling in Gold, or Throwing down Others to rayſe Thy ſelfe, or Building up thine own Houſe upon other's Ruines, or the Enlarging of a Sonn's or Daughters portion by diminiſhing the Patrimony of Fatherleſſe Children committed to thy truſt, with any ſuch like faſhionable peeces of worldly wiſdome; conſider them all, & ſeriouſly ask thine own ſoul, whither, in very deed or no, theſe things are like to ſtand thee in any ſtead on thy Death bed, when thy Conſcience (whither thou like it or no) ſhall call thee to an account; and thy Soul (whither thou wilt or not) muſt be reſigned up to the Diſpoſall of God, who gave it. If thou canſt be ſure, that theſe things (or any ſuch like) will Then ſticke cloſe unto thee, not to Burthen, but to Eaſe and Comfort thee; then rejoyce in thy youth, or feed on gold, or ſupplant, or doe whatſoever thy heart delighteth in; goe which way thou wilt, thou art in a right way of wiſdome; for commonly all is well that ends well. But if thou ſuſpect, that theſe things will then fayle thee, & inſteed of Comfort be a Trouble to thee (as it is much to be feared they will doe ſo) then be perſwaded to feare too, that there is ſome unprofitable Folly in them; for doubtleſſe whatſoever will not hold out to help bring us Home to our God in Heaven, the proſequution thereof can never be true wiſdome in our Iourney while wee are on Earth.
We ſee then what that is, wherein true wiſdome conſiſteth not, even all the VVaies and Projects of the world, which will not help us out in Exitu, when wee are to leave This World, and goe to Another; for that is the Touch-ſtone, wherewith to try them all, whither they be pure Gold or Droſse.
It would now bee worth our enquiry, to finde out what that is, wherein true wiſdome doth conſist indeed; for nullo modo magis prodeſſe poſſum, (ſaith Seneca in his former Epiſtle) there cannot be a more beneficiall imployment, then to ſhew what is true wiſdome, whereby we are differenced from all other viſible Creatures, and come neere to the Creator, who is Wiſdome it ſelfe: and for this purpoſe, if thou wilt ſaith hee (leaving all thoſe things, wherein other creatures doe excell thee) if thou wilt ad bonum reverti tuum, look home and fix thy thoughts on That, which is proper to thy ſelfe as being Man; then briefly it is, Animus purus ac emendatus, aemulator Dei: true Wiſdome is, that with ſingleneſſe of heart we ſtrive to be, as far as it is poſsible to be, like unto the God of Wiſdome.
And, what is required unto This, we may collect from the ſeverall Particulars, wherin was expreſſed and made knowne that great wiſdome of Solomon, that made him ſo famous.
Abulenſis in Textum.Whither Solomon (as Abulenſis propoſeth the Query, and ſome have conceited of him) had the Wiſdome or skill to finde out all the hidden treaſures of the Earth, & became thereby ſo abundantly rich aboue other men, is a Queſtion both groundleſſe & impertinent to our preſent purpoſe; for we finde, that as many as came to heare the Wiſdome of Solomon brought large gifts in their hands: the Queen of Sheba Talents of gold, Spices in abundance, and pretious ſtones. v. 10. and all the reſt brought, every man, his veſſels of gold and ſilver, & Garments, and Spices, with ſuch like more; and of Theſe a rate yeare by yeare. v. 25. and ſo it ſhould ſeem they were all rich enough before they ſought to Solomon; & therefore 'tis unlikely they came with ſo much coſt and paines to heare this enriching wiſdome of him. But, had this been their ayme, yet were all this, litle or nothing to the ſaving Wiſdome, that we are to ſeek for. Take then but a ſhort view of thoſe things, which are not far from my Text, and you ſhall ſee that Solomon was famous for his Wiſdome in matters (as wee are to eſteem them) of far greater worth and conſequence: and theſe were eſpecially foure.
1. His great variety of Songs and Proverbs, whereof Thoſe were a thouſand and five, and Theſe three thouſand. 1.1. Kings 4.32. Kings 4.32. and herein was ſeen his Inventing wiſdome.
2. His ſpeeches concerning the nature of Beasts, and Foules, and Fiſhes, and Trees of all ſorts without exception;V. 33. and therein was manifeſted his Diſcourſing wiſdome: and for the fame of theſe things there came many to heare the wiſdome, V. 34.that was in him. v. 34.
3. His Anſwearing the Queen of Sheba to all her Queſtions; which were Aenigmata, Riddles, Queſtions very hard to be reſolved; ſuch wherewith ſhe came to proue Solomon, or try his ſufficiency. 1. Kings, 10.1.1. Kings 10.1. to all which he gave her ſo full ſatisfaction, that there was not any thing hid from the King, which Hee told her not. v. 3.V. 3. and ſhee thereupon was ſo much taken with admiration of him, that the Text ſaies, there was no more ſpirit in her. v. 5.V. 5. and this was his Reſolving Wiſdome▪ a gift of ſatisfying all thoſe who came with doubts unto him.
4. His admirable Deciding of the controverſie betwixt the two Harlots.1. Kings 3.28. 1. Kings 3. whereupon all Iſrael, as it is ſaid in the Text, feared the King, when they ſaw that the wiſdome of God was in him to doe judgement. v. 28. and this was his Rectifying and Ruling wiſdome; a Wiſdome to ſet in order thoſe things, that were amiſſe, and ſo to rule & governe aright.
In the three former wee have Solomon's great Knowledge, in this latter his ſingular Integrity and uprightneſſe of heart; in both his compleat wiſdome; being wiſe to Know, and Wiſe to Doe: to Know every work that is done under the Sun; for thereto hee gave his Heart. Eccleſ. 8.9.Eccleſ. 8.9. & of them all to Doe onelyonly that, which is juſt and right; for that hee profeſſed to be his care when hee prayed for wiſdome, 1. Kings, 3.9.1. Kings 3.9.
So that now (if the example of Solomon, the wiſeſt of all men upon Earth, may be our Patterne) we need go no further to learne what true wiſdome is; it being no other but That, which hitherto we have ſeen as a gift of God in Solomon, namely, a true underſtanding to ſee what wee are to doe, and a faithfull care to Doe what we ſee.
This was the wiſdome, which Solomon prayed for & obtain'd of God, and that according to the counſell of David his Father; who formerly had commended this Wiſdome to him, as we may ſee,1. Chron. 28.9. 1. Chron. 28. And thou Solomon, my Sonne, know thou the God of thy Father, and ſerve him with a perfect heart, v. 9. as if he had ſaid, 'tis not likely thou ſhouldſt ever ſerve God with a perfect heart, except thou Know him firſt; therefore Know the God of thy Father; and 'twill bee to litle purpoſe to Know God, unleſſe thou ſerve him too; therefore Know God and ſerve him.
What David here commended, Solomon took care of; the One pointed out the right Way to be truly Wiſe, and the Other accordingly walked in it: and ſo from the Counſell of David the Father, and the Effect of that Counſell in Solomon the Son, wee may ſee that True wiſdome is (above all other things in the world) to Know the God whom we are to ſerve, and accordingly to ſerve the God whom we know.
Here I might enter on that uſefull Common-place of Speculative and Practicall wiſdome; of the Knowledge, that we are all to ſeek for, and of the Practiſe that ſhould anſwer this Knowledge, when we have it; and then I might ſhew in the former of them.
1. The Neceſsity of Knowledge, it being That eſpecially, which differenceth Man from other Creatures and Wiſemen from Fooles.
2. The right Object of Knowledge; and that is Every thing, which may help to bring us to the apprehenſion of God; but eſpecially God himſelfe, who alone is the unqueſtionable proper Object of all true Knowledge.
3. The true End of Knowledge; and that is, not to ſet up our reſt in fruitleſſe thoughts and aery ſpeculations, but to Know that we may Doe; and this would bring in the conſideration of our Practicall wiſdome; the ſumme whereof Salvian giveth us in this ſhort but full expreſsion; ſapientia Chriſtiani eſt timor & amor Chriſti: the true wiſdome of a Chriſtian (ſaith he, ſpeaking of that wiſdome, which is Practicall) is to feare and love Chriſt, whoſe name we beare.
This again I might point out more diſtinctly by ſhewing in St Bernards methode the Beginning, Bernard. in Feſt. Andreae. Serm. 1. Edit. Pariſ. 1632. Colum. 325.the Progreſſe, and the Perfection of this Wiſdome.
1. That the Beginning of it (as Solomon directeth us, Prov. 1.7.Prov. 17.) is the Feare of the Lord, for with That we muſt begin, if ever wee will bee wiſe; and a good underſtanding have all they that doe thereafter, Pſal. 111.10.Pſal. 111.10. and as many as lay not true Religion the Feare of the Lord for their Foundation, may bee ſure they ſhall prove themſelves very Fools in the concluſion.
2. That the Progreſſe or Continuation thereof is in Hope and Expectation to gird up the loynes of our minde and to hope to the end, as S. Peter doth put us in remembrance 1. Pet. 1.13.1. Pet. 1.13 and ſo to run with patience the race that is ſet before us, as S. Paul doth encourage us. Heb. 12.1.Heb. 12.1.
3 That the Perfection of it is Charity; which (according to the ſame Apoſtle, Col. 3.14.Col. 3.14.) is the bond of all perfectneſſe: a true Charity unto Men, who beare in them the ſame Image of God with us, and that for the teſtifying of our true Love unto God himſelfe, whoſe Image both They and We doe beare: and doubtleſſe that Practiſe, which begins with Gods feare, and goeth on with Hope and confidence in him, reaching full home to a true love of God and Man, even That is a perfect Practiſe, and a true Practicall wiſdome, if there bee any that is true.
The End and Crowne of which Wiſdome is the full fruition at laſt of the Preſence of that God, whom here by our wiſdome we have ſeen darkly, through a glaſſe, and knowne in part, but hereafter (as the perfection of our Wiſdome) wee ſhall ſee him face to face, 1. Cor. 13.12.and know him as we are knowne. 1. Cor. 13.12. Of this Speculative wiſdome in the neceſſity, right Object, and true End thereof; and of this Practicall in the Beginning, Progreſſe, Perfection, and Crowne of it, J might well ſpeake more as of Mans trueſt wiſdome and happineſſe; but of this ſubject I have here ſpoken more at large heretofore upon another Text: On 1. Cor. 15.34.and of the necesſity of joyning them both (viz. Speculation and Practice) together, I ſhall have occaſion to ſpeake ſomething againe in the 2. Generall, where wee are to be put in minde of ſeeking them both. Jn the meane time, that we may know of whom to obtaine, when we ſeeke them, it will bee requiſite that in the next place we take notice, whoſe Gift they are and that is, Gods alone; which is the next Particular of the Text. viz. Whence Solomon had his great wiſdome even from God himſelfe. For all ſought to heare his wiſdome, not which he had framed of his own Phanſie, but which God had put in his heart.
Particular. 2 Which God had put in his heart.
And who is hee, that can put true wiſdome into the heart of Man, but God who alone is truly wiſe? Jf any one of you lacke wiſdome, ſaith S. James, let him aske it of God. James 1.5.Iam. 1.5. Where the Apoſtle doth clearely intimate, not only with what confidence wee may aske and hope for Wiſdome, when we aske it of Him; but alſo how litle hope there is to obtaine, when we aske it of any Other but of Him alone.
If it bee Speculative Wiſdome, which conſiſteth in Knowing the right, it is God alone that gives it; for 'tis He (and only He) that teacheth man knowledge. Pſ. 94.10.Pſal. 94.10. and his ſpirit is therefore called the ſpirit of Knowledge. Iſai. 11.2.Iſai. 11.2.
Or, if it be Practicall Wiſdome, which is the Doing of what we know; even That is the Gift of God alone too.
1. The Beginning of it, which is the Feare of God, is from none but Himſelfe. I (ſaith the Lord) will put my Feare in their hearts. Ier. 32.40.Ierem. 32.40. And doubtleſſe if He never put it there, wee ſhall there never finde it.
2. The Progreſſe or Continuation of it, which is Hope and Truſt in God, even This alſo is from Him alone. The God of Hope (ſaith the Apoſtle) Fill you with Joy and Peace in beleeving that you may abound in hope. Rom. 15.13.Rom. 15.13. And ſurely if He doe not fill us with Ioy and Peace, wee ſhall be altogether empty and hopeleſſe.
3 Laſtly the Perfection of this Wiſdome, which is the true Love of God and Man, even This too is only from the God of love; it being the fruit of his ſpirit, Galat. 5.22.Gal. 5.22. And queſtionleſſe did not this Spirit of God incline our hearts to love God for his Own ſake, and Men for His, wee ſhould quickly have litle true Affection either to Man or God; but rather indeed whatſoever God and good Men hate, that ſhould we love.
Whither it be then Speculative or Practicall, a Knowing or Doing Wiſdome, it is what God alone that gives it: without Whom, if once we undertake of our ſelves to be wiſe, we ſhall prove in the concluſion as very Fooles, as did that Father and Son (which Bonaventure out of S. Hierom, Bonavent. D. Sal. c. 35.ſpeakes of) who fondly went about to empt the Sea with a litle ſpoone; which 'tis like they might as eaſily have done, as we can of our ſelves alone ſound the Depth of wiſdome without God, who gives it; the One as likely and eaſie to bee done as is the Other.
Now if you will know what becomes of Men, when here they adventure to leave God and to goe without him, then Solomon (who found it by experience) will tell you. Eccleſ. 7.29.Eccl. 7.29 namely that God, for his part, hath made man upright, but they have found out many Inventions; and that is by leaving God, who made them upright: and here to ſhew you the manifold Inventions, which men by leaving God in their Wiſdome, doe unhappily finde out and run into, were to lead you with my ſelfe into a Labyrinth of many crooked waies and hardly finde a way to get out againe.
The Philoſophers of Old, and the Schoolmen of latter times will abundantly ſhew us, what Jnventions there may be in the ſpeculative part of Wiſdomes; Both of them, I confeſſe, in their kind laborious and excellent too for many Rules & Precepts wel deſerving the ſtudious inquiry of the ſoundeſt Chriſtian: but, wee know, the beſt unwinnowed Wheat is mixed with Chaffe, and Hereof there hath been found ſo much in Theirs, that (if the fruſtrating, or at leaſtwiſe the hazarding of many good Endeavours be not diſſembled) there is need of a ſtrong breath to blow it away. the groundleſſe Dreames, and Fictions of the One, and the curious perplexing Niceties of the Other having ſo far moleſted their Readers & diverted their intentive thoughts from the Truth, which they look't for, that it is now one part of a Wiſe man indeed to diſcern aright between the Wheat, and the Chaffe; the Streame and the Froth; the Rules of wiſdome, which they pretend to give, and the fruitleſſe Inventions which they have put us upon. So that notwithſtanding in many things they have done the World very good ſervice (as indeed they have) yet in This reſpect wee may ſay of them (as Elibu did once of Job) that they hauehave opened their mouth in vaine, Iob 35.16and multiplied words without knowledge, or (which is all one) they have magnified themſelves in a great deale of ſpeculative knowledge to very litle purpoſe; & all becauſe, truſting to the perfection of their own wit & Iudgement, they ran, without God, into many Inventions of their Own: and doubtleſſe did not we ſometimes after Their example gather up Droſſe for Gold and fill our thoughts with Aery ſpeculatives of very litle conſequence (as too often we doe) we ſhould many of us be wiſer than we are; and it would be well wee did remember, that in this regard wee are wiſe but in our Own conceits; for then Solomon would impartially tell us. Prov. 26.12.Prov. 26. i2 that there is more hope of Fools than of ſuch wiſe men
Should I now ſhew you the Inventive wiſdome of Men (without God) in that part, which is Practicall, I might then tell you of the Rich man in the Goſpell; who, conſidering long with himſelf what he ſhould doe, had found out a way at laſt (by enlarging his Barnes) to be merry for Many yeares; and that was a dainty plot and a point of good wiſdome indeed, if it had not fayl'd him; but we finde in the Text that he was called Foole for his labour; and he got ſo litle by that Invention, that in the very firſt night, which came over his head, he loſt his Soule, Luk. 12.20.Luk. 12.20. Or, I might tell you of Achitophel and Iudas, two great Polititians in their ſeverall times; the One to betray his Soveraigne David the King, the Other his Maſter Chriſt the Redeemer of Iſrael; and therein 'tis likely they ſuppoſed themſelves the wiſeſt of all their company. But this was a new Invention of their own, wherein God was not with them; and, to prove the goodneſſe thereof, God ſuffred the Divell to adde one Invention more, and that was, to finde out a way, the One to ſet his houſe in Order, the Other to reſtore the price of blood, & Both to hang themſelves; whih was at once the Sun and Concluſion of all their wiſdome. Such commonly is the wiſdome of thoſe men, who ſtudy Themſelves; and ſuch for the moſt part are all thoſe Inventions, which never came from God, That alone being true wiſdome which we are taught of Him; and whatſoever He teacheth us, we need not doubt of the truth thereof; and happy are they whom God ſhall pleaſe to teach. But now as it is with the Word of God, which is the Rule, whereby we are taught all true wiſdome: ſo is it alſo with our wiſdome, which we are taught thereby. That, namely the Word of God, ſometimes enters in at the One eare and paſſeth out at the Other, making no ſtay at all, becauſe it never had any good entertainment in the Affections within: and This, namely our Wiſdome, is no ſooner gotten but as readily ſometimes loſt againe, becauſe it was never There treaſured up where it ſhould be kept; and where That is to be done, is (next unto the Getting of it) the moſt conſiderable point in our wiſdome. The Text referreth us for this purpoſe unto the Heart of Man; for tis ſaid here that the wiſdome, which made Solomon ſo famous, was that which God had put in his Heart, and There Hee laid it up and kept it.
Particular. 3 Which God had put into his Heart. (that is, which he had fully poſſeſt his underſtanding with, and whereunto he had alſo inclined his Will and Affections to lay hold on, and delight in it; for That is indeed to have Wiſdome in the Heart, even throughly to Know and heartily to Imbrace and Love it: and doubtleſſe, if ever we think to keep and uſe this gift with Content to our ſelves or benefit to others, we muſt There, in the Heart, treaſure up the wiſdome, which God doth give unto us. Wherefore, when Solomon perſwadeth his Son (that is every obedient Learner) to receive inſtruction, hee bids him to give him his Heart too. Prov. 23.26.Prov. 23.26. to devote his Affections unto wiſdome, and to ſet his beſt Love upon it; which we muſt doe, if ever we will be truly wiſe or True in Heart: for of this Duty there is a double neceſsitie; the One in reſpect of the wiſdome, which wee deſire to have, and the Other in regard of our Heart, wherein we are to keep it.
In reſpect of our Wiſdome this Duty of Applying the Heart is needfull; both to the getting of our wiſdome, and alſo to the Perfection of it, when we have gotten it.
Needfull it is to the Getting of our wiſdome, becauſe, without Applying the Heart, we may daily receive Inſtructions of wiſdome, and yet never be truly wiſe: and therefore Solomon commends this for the right way to find out the knowledge of God. If thou wilt, ſaith he, receive my words and incline thy Eare, and apply thy Heart to underſtand, then ſhalt thou finde out the knowledge of God. Prov. 2.2.5.Prov. 2.2.5. The Receiving of words & the inclining of the eare are meanes of ſingular conſequence; yet to finde out the Knowledge of God (which is the ſumme of all true wiſdome) they are to very litle purpoſe of themſelves alone without Applying the Heart thereunto: but with This we may finde out and bring to paſſe any thing, that wee are capable of; as we may ſee in the example of Solomon, who confeſſeth to our Inſtruction that when hee Applied his Heart to know wiſdome, hee then beheld all the work of God. Ecc. 8.16.Eccl. 8.16. and till then 'twas not poſsible that ever hee ſhould behold it.
Againe, this applying of the Heart is needfull (as to the getting ſo) to the Perfection of our Wiſdome when we have gotten it; the beſt of our wiſdome (if not ſetled in the Heart) being no better than the Fooliſhneſſe of Fools, which is very Folly, Prov. 14.24.Prov. 14.24.
For be it a Speculative, or Knowing wiſdome, which we have obtained and boaſt of as of our glory; if it be not fixed in the Heart but reſt in the Tongue, it is a Ʋerball ſcience, a very Froth of Wit and nothing elſe. Or, be it a Practicall or Doing wiſdome, which we have got the plot of and ſtand upon as our greateſt Policy; if this too be not ſetled in the Heart, but onelyonly appeare in outward ſhewes, it is but a Forme of godlineſſe without the Power thereof, a meer Hypocriſie. Both Knowledge and Practiſe, if they reach not to the Heart, are but as ſeed that is caſt on the Face of the Earth, which the Foules of the Aire will ſoon ſteal away, and leave the Husbandman in a vaine expectation of an harveſt, that wil never come.Hoſea 10.12. Wherefore the Prophet Hoſea warneth us to Break up the ground of our Hearts; to lay open our Hearts as wide, as we can, for the receiving of Wiſdome, that ſo the Inſtructions thereof may ſink Downe and take root in the Depth, and thence ſpring forth and become fruitfull and acceptable at the laſt. In reſpect then both of the Getting and alſo of the Perfection of our wiſdome, this Applying of the Heart is a Duty of needfull conſequence. There is alſo a neceſsity hereof in reſpect of the Heart it ſelfe; which, ſaith Ieremie, is deceitfull aboue all things, Ierem. 17.9.Ierem. 17.9. and whoſoever he be, though never ſo exact a Phariſee, that thinketh not ſo of His heart, is much deceived in his Heart; and 'tis indeed the very corruption of his heart, which hath blinded & ſo deceived him, and will daily deceive him more, making him to be yet more vile than thus; and openly to appeare, as hee is, a very Foole, even then when he looks to bee accounted wiſe. But if wiſdome bee once planted in this deceitful heart of Men, it will ſoon remove the Deceit, & make the heart to become faithfull to God & true to Man: for, when wiſdome entreth into thy heart, Knowledge is pleaſant to thy ſoule, then Diſcretion ſhall preſerve thee, understanding ſhall keepe thee, Prov. 2.10.11.Prov. 2.10.11. Poſſeſſe thy heart then with true and ſound wiſdome, and thy heart which before was deceitfull, ſhall never fayle thee.
The ſumme then of this Part is; that, as wee aske all our wiſdome of God alone, ſo with the Heart wee ſhould imbrace & love the wiſdome, which he beſtoweth on us: and This indeed is the way to make the wiſdome, that he giveth us, to be truly Ours; for ſo we finde it was with Solomon, of whom it is ſaid in the Text, that All came to heare His wiſdome. It was indeed originally the wiſdome of God, becauſe HE gave it, and yet it was Solomons own wiſdome too; for God had put it into Solomon's heart, where he had full poſſeſsion of it.
It is the abundant Riches of God, that hee hath at pleaſure wiſdome and all other Gifts to bleſſe us with, of whoſe fulneſſe every man receives whatſoever hee is bleſt withall; and 'tis alſo the free Bounty and Goodneſſe of God, when hee gives them to us, to lay aſide as it were the Propriety of them, making them to Be and letting them to be Called Our Wiſdome, and Our Gifts, and Himſelfe in them our God too; and that is when He and his Gifts have taken up our Heart; otherwiſe we have no right to nor part in either Him or Them; but when they are There, in the Heart, then are they all Ours and We are His: His Wiſdome is Ours to make us acceptable, Himſelfe Ours to make us happy; & We are His, both For our Wiſdome to be thankfull unto him, and by our wiſdome to make him known to others as farre as we our ſelves doe knowe him.
For this purpoſe, when God once planteth the Tree of wiſdome in the Heart of Man, his Bleſsing uſually maketh the Fruit thereof to look over the Wall and be Seen abroad, and by it's Beauty to draw many with Deſire and Admiration to it: for ſo we finde in Solomon here in my Text; namely, that when God had once made him wiſe in Heart, he was then daily ſought to, as a Man who had God with him whither ſoever he went; Every one thinking himſelfe happy to gather ſome of the Fruits that flouriſhed in his Garden, to learn ſome of the VViſdome which God in ſo great a meaſure had given to Him; and this brings in the ſecond Generall part of the Text, viz. The Fame and eſteem of Solomon's Worth.
Generall. 2 All the Earth ſought to Solomon: &c. It is ſeldome ſeen that true worth paſſeth away without ſome Eſteeme and Acceptance, unleſſe it bee amongſt thoſe who are either ignorant or unworthy of it; for Ita comparatum eſt in rebus humanis, ſaith one,M. Piccartus obſerv. Dec. 3. c. 7. ut vel in viti virtutem excellentem admiremur; It is the uſuall condition of Man, that where there is any Worth and Goodneſſe in the Beholder, there is commonly ſome reſpective Admiration of the Excellency that he beholds in other Men. Let Homer (though never ſo blinde) ſurpaſſe in his Art the Reſt of his time, and whole Countries will bee at odds about him to lay clayme to him & call for him as their Own; which might well occaſion that of Ambroſe, Amb. Ep l. 6. Ep. 42.Sapientis patria Mundus eſt; and, Sapiens ubi que civis eſt: that a wiſe man is a creature of ſuch condition, who By his Wiſdome knows how to make uſe of all places aright, as if he were ſtill at home, and whom For his Wiſdome all places will readily accept, as if they had ſome title & intereſt in him: there being ſuch an attractive Excellency in Wiſdome (as Tully ſpeakes) as that,Tul. 2. de Fin. p. 108. edit. Hanov 1609. Si oculis videretur, quàm illa ardentes amores excitaret ſui? if it could be ſeen with an Eye of fleſh, the moſt carnall man, that ever was, would be drawn to look after It with a love and deſire whither he would or no.
Great without queſtion is the Majeſty of That Wiſe God, whoſe Gift of wiſdome in a common expreſsion of it was ſo much adored, not only by Chriſtians, but even by thoſe men, who never had the true knowledge of God himſelfe: and Groſſe and Stupid, more Fleſhly than They, muſt we needs be thought to be, if we think it not our happineſſe to become truly wiſe, when all the world before us hath been ſo much tranſported with the admiration of Wiſdome. Let it be the portion of the Aſſe to carry a burdē of Gold, which he knows not the worth of; it is His portion, and let Him beare it; but, if Balaam be a Foole, that rides upon him, the Aſſe may chance to ſpeak as much to the purpoſe as Hee; for, the Aſſe and the Foole are both alike.
To prevent this, as I have in the firſt Generall ſhewed what true wiſdome is, ſo let me now briefly put you in mind of ſeeking after it, and that by the example of All the Earth, which (as it is in the Text) ſought to Solomon to heare, &c. Where firſt wee have conſiderable Who They were, that ſo far eſteemed Solomon for his Worth; and they are expreſſed in this Particle, All the Earth.
That is; Generally, Particular. 1 all the Inhabitants of the Earth; or more Eſpecially All the Kings of the Earth; for ſo this All is limited. 2. Chro. 9.23;2. Chron. 9.23. where the ſame Text is repeated.
All the Kings ſought, &c. When Kings ſeek after wiſdome, tis likely the Gift of wiſdome is Glorious & Deſirable; ſo it is, and beſt of all others, befitting Them; none having ſo much need of wiſdome as Kings and Rulers; for This, if in any Inhabitants of the Earth, is in Them eſpecially the principall thing; and therefore (according to the adviſe of Solomon the wiſeſt of all Kings) They of all Others ſhould ſtrive with all their getting to get underſtanding: Prov. 4.7.to get a Speculative or Knowing wiſdome to Diſcern between Good and Evill, and alſo a Practicall or Doing wiſdome to be Exemplary in Goodneſſe, Both to Rule and Governe aright: and This for Kings to deſire and ſeek after will be in Them (as it was in theſe here in the Text) an argument of their Humility, of a due acknowledgement, that they Rule and Governe by the guidance of a King aboue, by whom alone all Kings doe raigne and Princes decree juſtice, Prov. 8.15.Prov. 8.15. and 'twill be a manifeſtation of their Fidelity and Care too; that, in ſeeking after Wiſdome (as Solomon did) to goe in and out aright, their deſire is to be in the performance of their Charge faithfull unto God, who hath call'd them to it.
But I ſtand not here now to read a Lecture of Wiſdome unto Kings and Governours: It is our happineſſe, that we (of all parts of the World) have cauſe enough to bleſſe God for crowning the Throne of this Kingdome with the wiſdome of Solomon theſe many yeares to this very day; where All, that ſtand before it (and Some to their ſhame) may behold a Searching wiſdome of God in judging aright, with an Exemplary Integrity well befitting the Imitation of the very beſt And let it be thy good pleaſures O Lord, for the continual maintenance of thy Truth, and the advancing of thine own Glory in this our Kingdome, thy choſen Iſrael, to double this Heavenly wiſdome of the FATHER upon the SONNE to many generations.
Again (to follow the Text in the full extent of the Words) All the Earth ſought to Solomon, that is, All ſorts of men upon Earth without exception. And who, of All men, without exception, is there that needs not ſeek to finde out Wiſdōe? As for Knowledge the Speculative part thereof, it is not good the Soule ſhould be without it. Pr. 19.2.Prov. 19.2. becauſe This muſt guid us in the way wherein we go,Iſai. 33.6. & ſo wāting This we goe without a guid, & run headlong (to our own deſtruction) wee know not into what.Hoſea, 4.6. Now if any had of This enough of his own, he need not then ſeek out for more. bu St Paul will tell us, that the World, Sapientiâ ſuâ, by it's own wiſdome knew not God.1. Cor. 1.21. 1. Cor. 1.21. nor is there any hope it ſhould ever know him, if it have no oother Wiſdome then it's Own and therefore, as Wee are Men of the World (and the Beſt are no better of Themſelves) we muſt All ſeek out beyond our ſelves for that Knowledge and VViſdome, which He giveth unto Men to know him with.
But, did wee abound in This, yet are we not truly wiſe, as long as we fall ſhort in that part which is Practicall; which to All men, without exception, is needfull, to make them appeare worthy of the vocation, wherewith they are called, whereunto St Paul ſo earneſtly exhorteth Epheſ. 4.1.Epheſ. 4.1. Jn the performance whereof as long as we fayle, our Knowledge (though never ſo great) is but that Wiſdome, which in verbis volat (as S. Gregory ſpeaks in his Morals) like a painted feather toſt in the Ayre, and vaniſhing away wee know not how; or it is cibus indigeſtus (as S. Bernard compares it) like to meat undigeſted,Bernard. in Cant. Serm. 36. circa. med. which may chance to bring a ſurfeit in the end: Whence Tully doth not unfitly call true Wiſdome Ars vivendi, Tul. l. 1. de Fin p. 82.a certain Art of Living Well; This being indeed The Wiſdome, that muſt keep alive & preſerve both our Knowledge and our Selves. Wherein how far Men of themſelves fall ſhort, when they truſt to their own ſtrength and ſeek no further, wee may learne from the experience of Judas (before mentioned) with many more, who (ſuppoſing themſelves to bee none of this All in the Text, that are to ſeek for Wiſdome) have runne themſelves along through their own Inventions to an End far worſe then ever their Beginning was.
We (Beloved) are of all other men (if Any be) in a bleſſed way of All kinde of Wiſdome; of Knowledge, Conſider, and the Lord giuegive you underſtanding in all things. 2. Tim. 2.7.which in every corner profereth it ſelfe unto us. God knowes how much or how litle we think we need it; and of Practice, which in many Worthies is made good before us; God knowes too how much or how litle we are carefull to follow it. It will be, without queſtion, a ſhame and miſery too, if the ſimple vulgar, who Know leſſe than we but in plaine honeſty Practice more; if Theſe, I ſay, doe one day riſe up in judgement againſt us and condemne us for that, which we Know & Practice not. From this ſhame and miſery good Lord deliver VsUs: And ſure we may be, that, if ever wee think to anſwer the bountifull Bleſſings of God towards us, it is onelyonly true Wiſdome muſt make us fit to doe it: & This if we deſire to find and have, we muſt ſeek it out; which is the Action, whereby this (ALL) expreſſed their eſteem of Solomon's worth. They ſought unto him.
There is a double vanity, Particular. 2 which too many are poſſeſſed with; and that is, on the One ſide to ſeek that which is not worth the finding; and on the Other to neglect that which is wel worth the ſeeking: each of them is a folly, & he, which is guilty of the One, is ſeldome free from the Other. The way to avoid Both is (with this, All, in the Text) to ſeek for Wiſdome; which muſt be ſought for, becauſe of it ſelfe it will never come unto us; and it is well worth the ſeeking, becauſe it is pretious. One ſmall peece of ſilver (in the 15. of Luke) deſerved the lighting of a candle to finde it out: be it never ſo litle, yet, if it be Silver, it is worth the looking after; much more; if it be Gold or Pretious ſtones; and Wiſdome indeed is all Theſe and more. How much better is it? Prov. 16.16.(ſaith Solomon) that is, 'tis far better, to get wiſdome than Gold, & to get underſtanding rather to be choſen then ſilver; for when we talke of That, wee then ſpeak of Silver and Gold and all the Treaſures of the World caſt together; All which we may have and be rich therewith, if we doe but ſeek it: For, if thou ſeekeſt Her as ſilver, and ſearcheſt for her as for hid Treaſures, then ſhalt thou underſtand; ſaith Solomon, who found it ſo Prov. 2.4.5.Prov. 2.4.5. Where, calling it a Treaſure, he ſheweth how well it deſerves; &, in ſaying it is Hid, he putteth us in minde how much it requires our ſeeking: which two are Motives to perſwade us to the ſeeking of it; and Motives ſufficient they are (except it be to a ſelfe-conceited Foole) to put anyman with diligence upon it.
But here the materiall Queſtion will bee, when and where and how we are to ſeek it?
1 When? The Son perhaps would gladly put it off till his Pleaſures be ended, and the Father untill his Projects be contrived, both ſuppoſing the Gravity of wiſdome better befitting the Grandfathers yeares. So in deed too many doe, and die Fooles for their labour; for (ſaith Solomon, Eccleſ. 9.10.Eccleſ. 9.10.) there is neither Knowledge nor wiſdome in the grave whither thou goeſt; and then it is much to be feared that They, which never had any before, will finde but litle when they are going Toward the grave. Wee ſhould then ſet upon it with our might in the Morning of our Age, as ſoone as wee can, becauſe we know not how ſoone we ſhall goe; as ſoone, as poſsibly wee can, wee ſhould ſeek & ſtrive to know God and ſerve him.
2 If in the next place you aske me where wee may ſeek and finde this wiſdome, I will then anſwer, that you muſt not think to find much good water, but either in the ſtreames, or at the ſpring-head; and There, at the Head, you ſhall be ſure to finde it cleareſt. Wiſdome is that water of life, which the Lord by the Prophet inviteth every man to come freely unto,Iſai 55.1. Iſai, 55.1. The Head-ſpring of this Water is a VVell of Gods own making, namely, his ſacred word; about which (unleſſe wee chance to meet (as too many doe) with ſome invidious Romaniſt, that will lock it up from us, we need have no Contention now; as the Iſraelites often had about their VVells; for God hath now made it freely Ours, & every man may come and draw without exception, and yet never empt it, becauſe it is an Everlasting ſpring. The ſtreames of wiſdome, flowing from this Head, are thence gone out into all the world, which never had ſo many Helps for wiſdome, as Now it hath ſo that, goe where you will if you ſeek for wiſdome, it will be very hard if you find it not. Only you may chance in your way to meet with ſome Ditches of Puddle, fit for none but Aſſes to drink in; which the Monks and Friers with ſuch like wiſemen have digged for us, purpoſely to ſtay us from looking after better Waters; ſetting us on work with ſome Tales and Fables of their Own to withhold us from the word of God & as many good Books, as poſsibly they can. When Theſe or any ſuch wee meet with (as often we doe) wee need not make any long ſtay at them; or, if we doe ſo, we ſhall bee very litle the better for them. But, goe to the Spring, the word of God; or any streames, which proceed frō That; and There you ſhall be ſure to finde true wiſdome, if you ſeek it Aright. Which is the next Query, namely, How we are to ſeek it.
3 Hovv? And How ſhould we ſeek wiſdome in the word of God, but only by daily Reading & Meditating therein? Which I forbeare any further to commend to You, becauſe it is Your Profeſsion; & I hope it is Your Practice too. Yet thus much let mee put You in minde of (which too many forget) that, as the Woman of Samaria ſaid once to Chriſt, the Well is deep, Ioh. 4.11.and We of our ſelves, have nothing to draw withall: All our Reading and Meditation will but perplex and trouble us, if God doe not proſper us with a Bleſſing on it. It is ſaid of theſe Men here in the Text; that when they ſought to Solomon, they brought Preſents o… Gifts with them,1 Kings 10.25. with them, v. 25. and ſo muſt we ſeek unto the God of Solomon; with the Gift of Praiſe for what we have received; with the Gift and Sacrifice of Prayer for what we want, and this is the way to ſeek and finde the Gift of Wisdome, which we deſire. Wh… therefore thou takeſt thy Bible or any other good Book in thy hand to ſeek Wiſdome in it, ſay, with David, Lord open thou mine eyes, Pſal. 119.18.that I may ſee the wonderous works of thy Law; and then thou needeſt not doubt, but thou ſhalt behold the Goodneſſe of Wiſdome to thy great content; eſpecially, if (as Solomon his Son gives the adviſe Prov. 4.20.Prov. 4.20.) thou attend to his Words, and not ſeek to mend what hee hath done, but humbly incline thine Eare to hearken what hee ſhall ſay. And herein Theſe Seekers in the Text may be a fit Patterne to us; for They ſought to Solomon, not to Reprove and Correct him, but to Heare and be Inſtructed by him; which brings in the laſt Part of the Text, namely the End of their ſeeking, and that was to Heare.
Particular. 3 They came to Heare Solomon; and that preſuppoſeth that Solomon, though a King, was ready and willing to Teach them; otherwiſe hee had been no fit Type of Chriſt, who (though a greater than Solomon) did litle elſe but Teach; and among other leſſons, that he taught, he taught this One to his Own Diſciples; namely that they ſhould goe out and Teach all Nations. Mat. 28.19Which Precept of His, together with his own Example, wrought ſo much with them, that neither Tumults nor Priſons, neither wicked Men nor Divells could ſtop them from it; but, caſting out the One and confuting the Other, they went on to Teach in ſpight of All.
And who thē is He, that is too good to Teach? Seneca, Sen. Ep. 90. alias 89.in his 90. Ep. will tell us, that a wiſe man is but Humani generis Poedagogus; by his Profeſſion a Schoolmaſter, a Teacher to any man that will learne of him. The Sonne of Syrach, Ecclus, 21.13.Ecclus, 21.13. will tell us; that the Knowledge of a wiſe man ſhall abound like a flood; and that is, not onelyonly to be full up to the bancks, but ſometimes to Run over & water the Fields that are about it. Solomon alſo, Prov. 15.7. will tell us,Prov. 15.7. that the Lips of the wiſe diſperſe knowledge, but the heart of the fooliſh doth not ſo. Again, the Hebritians will tell us, that one & the ſame word foreign ſignifies not only to Vnderstand, but alſo to Inſtruct; to ſhew that he, which hath knowledge, muſt not hide it, but Teach therewith: yea, the ſame word ſignifieth alſo to Proſper, to have good ſucceſſe; to put us in minde for our encouragement that He, which is carefull to Teach according to the wiſdome that he hath, is in a way to doe good not only to Others, but alſo to Himſelfe too; for God doth commonly follow with a Bleſſing and Proſper thoſe, who diligently goe That way to work. Moreover Saint Paul will exhort us, Col. 3.16.Col. 3.16. that the Word of Chriſt dwell in us plentifully in all wiſdome, teaching and admoniſhing; and laſtly the Practice of Solomon will (Eccleſ. 12.9.Eccle. 12.9.) aſſure us too; that, Becauſe he was wiſe, he Taught the People Knowledge; or, (as it is in the Margine) the more wiſe he was, the more hee Taught the People. It is then a property of wiſdome, that by our wiſdome wee ſtrive to make others wiſe; and 'tis a point of no great wiſdome to cenſure the Endeavours of Other men, and in the meane time doe litle good with our Own: This only by the way ſhould bee remembred, that none Teach where they are not call'd, nor before they are able; nor make One kinde of Teaching a let and hindrance to Another: but they, which can (pro ratione Loci & Perſonae) one way or other ſhould Teach; and for this Work there is None too good. But Teaching of Wiſdome wil be to litle purpoſe, except there be ſome to Heare and learne vvhat is Taught; and therefore, as it is preſuppoſed in the Text, there vvas a Solomon to Teach; ſo 'tis expreſly ſaid too, there came many to Heare. And indeed, to be ready to Heare, is the very end of our ſeeking & the vvay to finde out vviſdome. Wherefore vvhen Solomon deſired God to give him an underſtanding and vviſe heart, he uſed a vvord,1. Kings 3.9. which (in the Originall) ſignifies Cor audiens, an Hearing heart, as it is expreſt in the Margine; to ſhew, that how underſtanding and vviſe ſoever a man be, he muſt alwaies be ready to Heare, that ſo he may underſtand more and be Wiſer ſtill: and ſo vvill every one, that is not a Foole, doe; for, ſaith Solomon, give Inſtruction to a wiſe Man and Hee will bee yet wiſer; becauſe hee will ever be ready to Heare, which is the vvay to be vviſer than he was before. Heare then vve muſt; and to Heare vvee muſt ſeek and run too, yet not beyond the Bounds that are ſet about us. When theſe men in the Text ſought to Heare, there was then but one Solomon in All the Earth; & therefore All the Earth ſought to Solomon: but now, bleſſed be God, Christ (who vvas greater then He) hath made many Solomons inſteed of Him. Shall then a ſelfe-conceited Troup run to ſeek out Other Solomons of their own chuſing abroad, becauſe (in the judgement of ſome) their Own at Home is not ſo Wiſe as they? though ſome doe ſo in ſimplicity of heart, being lead in a throng, and think no harme, yet of Other ſome it is to be feared, that, chuſing their Teachers, they will in time make choice of the leſſon which they intend to learne too, and then we may know what to look for of them: A Parlour, an Anabaptiſticall Conventicle with a Cenſure of the Church and State, may chance to ſerve for a Temple, a Congregation and a Sermon. God deliver the Womb of this Church from that viperous Brood, which hath too long ſtruggled in Her.
But, ſuppoſe the covetouſneſſe of the Jmpropriator, or (which is worſe) of the non-reſiding Incumbent, who come only at the ſheep-ſhearing; ſuppoſe that Theſe doe ſcarce leave enough behinde them to make a poor Curate ſpeak, except perhaps of his own wants, may wee not then ſeek out a Solomon abroad to heare Him? That caſe indeed is miſerable and to be lamented. God in his mercy, for the ſaving of thoſe that are His, in due time free this Church from all thoſe, who thus make Merchandiſe of the Soules of Men;Rev. 18.13. and that by putting either better Solomons in Their roome, or better Hearts in Them.
In the mean time unleſſe it can be ſhewed that Sacrifice is better than Obedience, 1. Sam. 15.22.a Journey further will hardly be altogether excuſed: withall it ſhould be remembred too, that there is None ſo low, but hath ſomething of God in him: of God, who knows how to bring Light out of Darkneſſe, and to manifeſt Strength in Weakneſſe, and by ſmall meanes to bring Mighty things to paſſe; and ſurely the Water or Wiſdome is never the worſe, becauſe it is brought in a Veſſell of Wood. It were a weakneſſe to be on the One ſide ſo eaſily content, as not to care how litle we have; and it would be a Preſumption to be on the Other ſo wiſe in Owne Conceit, as to preſcribe unto God, what he ſhall doe for us. If therefore any thing be wanting in Others parts, doe thou ſupply that with thy earneſt Prayers & daily Meditations, and the plaine Honesty of thine own Heart, for That indeed with a litle Teaching will be more to the purpoſe, and pleaſe God better, than a great deale of Teaching, and litle Honeſty therewith.
But ſuppoſe there bee at Home a true Solomon indeed; then, I hope, we need goe no further to ſeek out more; and who at home would not be ready and willing to Heare Him? Luk. 14.18Hee, which hath a peece of ground to bee ſeene, or an Yoke of Oxen to bee proved, or a Delilah to bee ſported with; or perhaps a ſelfe-conceit of doing as much good by Reading at the ſame time in his Cloſet; Theſe and ſuch like, though call'd for, would not be very willing to come, but rather deſire to bee excuſed; nay, 'tis much to bee feared they would have no great deſire to heare Solomon, though he ſhould ſeek after and come home to them.
Of this Neglect of Hearing there might bee much ſaid to good purpoſe, and ſcarce enough: but in ſteed hereof I muſt ſhut up this & conclude all; and that ſhall be with humble Prayer unto Almighty God, One of the Church prayers.that hee will bee pleaſed to grant us knowledge and true underſtanding of his Word; that, all Ignorance being expelled, we may know what his will and pleaſure is in all things, and how to doe our duties, and truly to walk in our vocations; and that we may alſo expreſſe in our living thoſe things that wee doe know; that we be not onelyonly Knowers of his Word, but alſo Workers of the ſame; which is the way to be truly Wiſe; And hereunto, O Lord, we beſeech Thee to incline our Eares, and open our Hearts to underſtand and imbrace whatſoever wee ſhall at any time Heare, that ſo wee may bee the more fit to glorifie Thee our God on Earth here, and the better prepared to reigne with THEE and our JESVS for ever in Heaven hereafter; and this we pray for, in the Mediation of JESVS CHRIST, To Whom with Thee, O Father and the Holy Ghoſt be all Glory and Honour now and for Ever, AMEN.
FINIS.
Glory bee to GOD, Good will towards MEN.
End of the text · Henry Tozer, Christian Wisdom (1639)