The Usefulness of Spiritual Wisdom, Sermon
The Uſefulneſs of Spiritual Wiſdom with a Temporal Inheritance.
ECCLES. 7.11.
Wiſdom is good with an Inheritance: and by it there is profit to them that ſee the Sun.
IT is an old Obſervation of Solomon, the Author of this Book,chap. 1.9. that there is no new thing under the Sun. Among the many Inſtances, which there are of the Truth of it, This may be reckon'd for One, that there are no New Complaints. Every Generation is apt to repeat the ſame murmuring Queſtion, chap. 7.10.What is the Cauſe that the former Dayes were better than theſe? (as in the words immediately preceding the Text) Our Streets were never free from this Complaining, and probably never will be; the Mouths of our Progenitors were full of it heretofore, and ſo are Ours now, and they that come after us, are as likely to continue it to the end of the World. Solomon tells us here, that this ſprings from a fooliſh Impatience; Men do not enquire wiſely in this matter. It is certain, that ſince the entrance of Sin into the World, which is the Root and Foundation of all Calamities, the Dayes have been always Evil, more or leſs; and yet every Age, through the Mercy of Gods Providence, hath enjoyed ſome Good to ballance the Evil; therefore inſtead of finding fault with the Times in which we live, (which is indeed to quarrel with God's caſting of our Lot, and guiding of Events) we ſhould rather conſider and cenſure what is amiſs in our ſelves. If we were as we ought to be, we might very well improve the worſt of Times, but our own defects and diſorders will make us miſcarry in the beſt. From hence the Wiſe Man ſeems to take the occaſion of recommending Wiſdom in this place, ver. 11.
Four Queſtions are neceſſary to be reſolved in the Opening of the Words.
I. What is meant by Wiſdom here? Anſ. In three things.
1.1 King. 4.29. It does not ſignifie ſuch a largeneſs of heart, as Solomon himſelf had, who could ſearch into the Nature and Reaſon of things, beyond any that were before him.Gen. 2.19, 20. (Adam onelyonly excepted, who gave names to every Creature.) Such a comprehenſive Mind, and vaſt underſtanding was Gods peculiar Gift to him; and beſides, it muſt be owned, that the great Intellectual Abilities of others many times prove their Snare, and they go to Hell with ſuch extraordinary Light. 1 Cor. 1.26.The Apoſtle ſays, that Not many wiſe men after the fleſh are called; perſons of the meaneſt parts do very commonly go into the kingdom of God before the learned.
2. The Holy Ghoſt here does not mean that Skill and Prudence, which is exercis'd in the getting, increaſing or preſerving of Eſtates. Luk. 16.8.So the children of this world are wiſe, in their generation, and uſually proſper moſt with it. 'Tis true, a fit meaſure of ſuch Wiſdom is very neceſſary in the managing of every ones particular Employment and Vocation; it's no prejudice to a Good Man, that he guides his affairs with diſcretion, Pſal. 112.5.but a part of his juſt commendation; for elſe by his ignorance and folly he may ſoon ruine himſelf, and all that belong to him. But men may be thus Wiſe, and yet be Miſerable. And therefore
3. The Wiſdom here meant, is no other than ſerious Religion. This is the moſt general ſenſe of the word in the Holy Scripture, and more particularly in the Books of this Inſpired Author. All other Wiſdom is inſignificant without this, and this of it ſelf is uſeful to the beſt purpoſes. We learn from Moſes, Deut. 4.6.that thoſe Nations which keep and do the commandments of God, are indeed a wiſe and underſtanding people. Job mentions it as Gods immediate ſaying to Man, Behold, the fear of the Lord, that is wiſdom, &c.Job 28.28. And the Pſalmiſt agrees with both, in telling us, that the fear of the Lord is the beginning of wiſdom, &c.Pſal. 111.10. Wicked Men, whatever other Qualifications and Endowments they may have, which are valuable in their kind, muſt be look'd upon as the Real Fools in Iſrael. We cannot judge any one truly wiſe, who wants Grace, whereby to ſerve God, and his Generation.
II. What are we to underſtand by an Inheritance in this place? Anſw. In two things.
1. It muſt not be reſtrained literally and ſtrictly to ſuch an Eſtate onelyonly, as deſcends upon us from others by Legal right, or by their free and Arbitrary Bounty; the Inheritance here intended may be gotten by a mans own industry and Care, though Relatives and Friends may have left him as little in the World, as they carried out of it.
2. Therefore it muſt be taken in the largeſt ſenſe, to ſignifie a moderate ſhare of worldly or Temporal poſſeſſions; whatſoever will comfortably maintain and ſupport us in this life. And this is expreſt by an [Inheritance,] becauſe that is accounted the beſt, the moſt ſolid, and Real Eſtate: But there is no mention of any limited quantity, becauſe God gives to every one a portion of ſuch good things according as he pleaſeth, and Grace will teach us the improvement of a Leſſer portion, when Luſt will abuſe a Greater.
III. What is the meaning of the Conjunction of theſe Two? Wiſdom is good with an Inheritance. Anſw. In Three things.
1. It muſt not be underſtood ſo, as if Wiſdom were not good without an Inheritance. A man rich toward God is ſafe and happy, though he be poor in this World. Grace is a good treaſure in the Heart, though God do cut us ſhort in things that are without, which concern the body. It is not abſolutely and indiſpenſibly neceſſary to our main and principal bleſſedneſs, Prov. 30.8.that we ſhould be fed with food convenient for us, (if we have neceſſary food, that will ſuffice) though it conduce very much to our preſent well being.
2. The meaning is not, that Wiſdom and an inheritance are equally good. The Holy Ghoſt does not deſign to ſet theſe two upon one Level; for an Inheritance is not to be compared with wiſdom, but wiſdom ought to be preferred to the largeſt Inheritances in the World. My fruit is better than Gold, Prov. 8.19.yea than fine Gold, and my Revenue than choice Silver. Solomon puts them in the ballances together, and ſhews us which weighs moſt, in the words following the Text. Wiſdom is a defence, and money is a defence, but the excellency of knowledge is, that it giveth Life to them that have it.verſe 12.
3. Therefore the ſcope and ſenſe of this paſſage is, that when wiſdom is join'd with an Inheritance by the Spirit of God, and an Inheritance with wiſdom by the Providence of God, 'tis beſt for the perſon himſelf, and for all thoſe, who are within his influence and reach. They are neither of them ſo good, when they are divided and apart, as when they happen to be linkt in the ſame hand. 'Tis an happy diſpenſation when (like righteouſneſs and peace, Pſal. 85.10.) they kiſs each other; for their Union is both moſt beautiful, and moſt advantagious.
IV. Why is the profit of theſe two limited to them that ſee the Sun? Anſw. The wiſe man does plainly intend by that expreſſion, ſuch as are alive upon the Earth; for it is during this mortal life alone, that we either enjoy or need the benefit of that glorious Luminary; there is no Sun or Moon, Rev. 21.23.which ſhines to the inhabitants of the next World. But two things ſeem to be eſpecially hinted by this clauſe here.
1. That, Our time of ſervice ends at death. We muſt work the works of God, while it is day; John 9.4.all our opportunities of working ceaſe, when the night comes. Solomon admoniſhes us in this Book to ſet about our duty with all poſſible diligence, becauſe there is no knowledge nor wiſdom in the Grave, c. 9.10.whither we go. Our works indeed are ſaid to follow us, Rev. 14.13.when we dye in the Lord; becauſe then we ſhall be finally recompenced according to them; but to ſpeak properly, all that we do for God, for our own Souls, or thoſe that are our Contemporaries, it muſt be done on this ſide of Eternity. That which is neglected now, cannot be performed hereafter.
2. No Earthly things can be of any advantage to us, beyond the preſent Life. Therefore they are called this Worlds goods. 1 John 3.17. 1 Tim. 6.7.As we brought them not into the World with us, ſo neither can we carry them out; and if we could, they would avail us nothing; they cannot add to the happineſs of the glorified in Heaven, nor take away from the miſery of the damned in Hell. They profit not in the day of wrath; Prov. 11.4.they will neither prevent, nor alter the ſentence, at the particular or univerſal judgment. The ruſt of mens Silver and Gold may eat their Fleſh like Fire, Jam. 5.3.but nothing is ſufficient to purchaſe them ſo much as a drop of water. The ſubstance which we leave behind us, does then periſh to us, in reſpect of its Ʋſe: and however ſerviceable or helpful it may be to thoſe that ſurvive, it is utterly inſignificant to them that are departed.
The Obſervation which the words thus explain'd, do offer to our further Thoughts, is this, That
Doct. Holy Wiſdom with a competent Inheritance, is a very profitable good.
In the handling of this, I ſhall endeavour four Things.
Firſt, To ſhew, wherein Holy Wiſdom ought chiefly to diſcover it ſelf.
Secondly, What may be juſtly accounted a competent Inheritance.
Thirdly, How the Profitableneſs of both together does appear.
Laſtly, Apply the whole.
The firſt thing, is to ſhew, wherein holy ſpiritual wiſdom muſt be cheifly exercis'd and acted. There are Eight remarkable inſtances or diſcoveries of it, which all perſons ſhould look to.
Firſt, a regular and ſeaſonable performance of duties. Many actions, which as to the Matter of them hath been good, for want of Chriſtian wiſdom, have loſt much of their beauty, through the ill management of their particular circumſtances. The ordering and diſpoſing of good actions well, is a great thing in Religion. We may ſay of a work done, aſwell as of a Word ſpoken in due ſeaſon, how good is it? Prov. 15.23.This adds a goodneſſe to it, which if done at another leſs convenient time, it would not have. We ſhould learn to put every thing into method, which our Hand findeth to do: That all our Duties may fall in their proper place, one after another, and not one diſturb or hinder another. As God appoints a time to every purpoſe, ſo ſhould we,Eccl. 3.1. and ſuch a time as is moſt fit and agreeable to it.
Secondly, A careful avoiding, or vigorous reſiſting of temptations. Many temptations may be avoided by a prudent care, and by circumſpect walking, which is a great evidence of wiſdom: (ſee that ye walk circumſpectly, not as fools, but as wiſe: ſayes the Apoſtle. Eph. 5.15.) And this we are obliged to, that we may not ſin againſt our own prayers; for if we pray that God would not lead us into temptation, 'tis but reaſonable that we ſhould not fooliſhy run into it our ſelves. We may ſhun a multitude of entangling ſnares, if we tread with CAution. And thoſe temptations which are avoidable, ſhould be vigorouſly withſtood; we muſt not yeild, or comply with them in the leaſt, but after the moſt ſteady reſolute manner oppoſe our ſelves to their firſt aſſaults. This is the way to come off with victory, and keep our conſciences pure. Without doing ſo, we give great advantages to Satan, and it will be impoſſible to eſcape or overcome the various difficulties which beſet us in every condition of life.
Thirdly, A meek and patient bearing of afflictions. Much wiſdom is ſeen in this; for it is the groſſeſt folly in the world, to make our load at any time the greater by uneaſie ſtrugglings under it. A great deal of the art and myſtery of practical Chriſtianity, lyes in ſuffering according to the will of God. 1 Pet. 4.19.All that are afflicted, do not ſuffer ſo: they ſuffer indeed what God in his providence thinks fit to inflict, (and they cannot do otherwiſe) but they do not ſuffer, as God in his word is pleaſed to direct; many ſuffer according to the diſpoſing will of God, who in their ſufferings regard not his commanding will. In the moſt proſperous ſtate there oftentimes happens a mixture of diſappointments and loſſes, and perſonal evills, (if we are freed from Publick ones) which one who is truly and ſavingly wiſe, will quietly and calmly undergo; whereas 'tis one of the Characters of a Fool,Prov. 14.16. to Rage. We cannot make our caſe the better by fretting and ſtriving againſt God, but ſhall certainly make it worſe.
Fourthly, A diligent improving of mercies for the Glory of God, and good of our Brethren. This is ſureſt courſe of thriving in this world, and laying up a good foundation for the next. The rule of the Goſpel does not bind any to waſt and conſume their Eſtates by an imprudent Prodigality (for this is not to honour God) but yet it warns them againſt a baſe and ſinful Covetouſneſs in Hording up of what they are called to Lay out. The Charitable man is wiſe for himſelf, when the wretched niggard is only wiſe for a doubtful poſterity. And, is there not more wiſdom in ſcattering upon Earth, that we may reap in Heaven, than in gathering for we know not whom? Is it not better to make to our ſelves friends of the mammon of unrighteouſneſs, than to leave it perhaps to ſuch,Luke 16.9. who may curſe our memory, while they rejoyce in our labour? When God gives us richly to enjoy, 'tis no ſign of diſcretion for us to give ſparingly. If we believe the Scripture (Confirm'd by the Experience of many) this is more likely to impair our wealth, than to increaſe it. There is that withholdeth more than is meet, Prov. 11.24, 25.and it tendeth to poverty: Whereas the liberal ſoul ſhall be made fat. The bountiful giver wiſely prevents what the ſordid worldling fears.
Fifthly, a Curbing and reſtraining of our affections and appetites to lawful things. It is unſafe, and therefore an unwiſe thing, to go to the utmost bounds of what we may do. Solomon tells us in this Book, which is the memorial of his Repentance, that whatſoever his eyes deſired, he kept not from them, chap. 2.10.and he withheld not his heart from any joy. For ought we know, the taking of ſo great a liberty, might be an Introduction to his fall; becauſe the paſſage is quick and eaſie many times from lawful fruitions to unlawful ſenſualities. Mortification and Self-denyal ſhould not be ſtrange things to us; the more we indulge our fleſh, the more inſolent and unruly it will be; and that which it ſeems now modeſtly to crave, hereafter it may imperiouſly command. Tis beſt always to abridge our ſelves a little, even of innocent enjoyments and delights, leſt at length our Back or our Belly ſhould come to be our God, Iſa. 46.6.and we laviſh gold out of the bag as much upon our luſts, as they whom the Prophet ſpeaks of, did upon their Idols.
Sixthly, A continual watching over our ſences, and ſtrict Government of our Tongues. 'Tis a main branch of holy wiſdom to make and keep a Covenant with our eyes and ears, Job 31.1.that they may not betray us into ſin on a ſudden, and before we are aware. They prove two often In lets to the Devil, and out lets to abundance of corruption, if they are not narrowly obſerv'd, and conſtantly guarded. 'Tis no unheard of thing, for the eye and ear not only to Affect the heart but to make way for Polluting it; and therefore the heart ſhould be very vigilant with reſpect to them. Nor is there any thing will diſcover more or greater wiſdom, than the bridling of our Tongues; the Apoſtle James recommends this as one of the moſt important matters in Religion:Jam. 3.2. if any man offend not in word, Prov. 10.19.the ſame is a perfect man. Solomon (a very able and ſufficient Judge) tells us, he that refraineth his lips, is wiſe; not he that is alwayes ſilent, but he whoſe ſpeech is not infected with vanity or ſin. A fool's voice (ſayes the ſame Author) is known by the multitude of words; Eccleſ. 5 3.if there be nothing elſe to diſtinguiſh him, he commonly carries this mark in his mouth. The greateſt quickneſs of apprehenſion ſhould be accompanied with a ſlowneſs to ſpeak; for the little member many times does no little miſchief. The managing of it, is of mighty conſequence, as to our ſtanding or falling before the bar of God:Matth. 12.37. By thy words (ſays our Saviour) thou ſhalt be juſtified, and by thy words thou ſhalt be Condemned.
Seventhly, A Behaviour Sutable to thoſe Relations wherein we ſtand. David is commended by the Holy Ghoſt for behaving himſelf wiſely in all his wayes, 1 Sam. 18.5, 14.with reference to Saul, that is, both as a Son-in-law, and a Subject. And afterwards, when he came to the Throne he kept his reſolution of behaving himſelf wiſely in a perfect way, Pſal. 101.2.and walking within his Houſe (as a Maſter, and within his Kingdom as a Magiſtrate) with a perfect heart. No one ſtands ſo alone and ſo independently by himſelf in this world, but that he is cloathed with one relation or other towards ſome of his Fellow creatures; we are not like Melchiſedeck, without deſcent, not dropt out of Heaven,Heb. 7.3. as Enoch was tranſlated into it. Every one is either in authority or under it, a Superiour or an Inferiour; and to deport our ſelves agreeably to our particular ſtate, is a conſiderable part of Spiritual wiſedom. This will teach us how to carry it as we ought, with reſpect to thoſe that are above us, below us, and equal with us.
Eighthly, An unexceptionable and inoffenſive converſation before all, even ſtrangers and enemies. 'Tis a great Apoſtolical precept,Coloſ. 4.…. walk in wiſedom towards them that are without; do not furniſh them with dirt to caſt upon you, by any foul unjuſtifiable action. It was a ſad ſlip both of Abraham and Sarah to give ſuch an occaſion of reproving them to Abimelech, Gen. 20.16.an Heathen Prince. Whatever calumnies are fram'd by our obſervers, we ſhould live ſo, as that nothing may be found in us; that though their malice may prompt them to Accuſe, they may not be able to Convince us of ſin. The exacteſt Righteouſnes and integrity in all our dealings, is the beſt prudence; the gain of a falſe ballance is in a ſpecial ſenſe, deceitful riches. He that getteth wealth and not by right ſhall leave it in the midst of his dayes, Jerem. 17.11.and at his End ſhall be a fool: i. e. he ſhall then appear to be ſo. But as we ſhould be wiſely carefull to do nothing which may really injure, ſo nothing which may needleſly offend another: beſides the law of Equity, there is a law of kindneſs to be obſerved, that our converſations may be blameleſs; we muſt beware not only of the ſmalleſt violation of juſtice, but of the neglect of civil courteſie to the worſt of men. A rough and a peeviſh temper is both a greivance to our ſelves, and reproach to Religion: the churl who cannot be ſpoken to, 1 Sam. 25.17.is more like a Son of Belial, than a child of God.
The Second Thing, is to enquire, what may be reaſonably lookt upon as a competent Inheritance. In General,Prov. 30.8. 'tis eaſily determined by Agur's prayer; that which comes up to his point, and ſets us in a middle ſtate between Poverty and Riches, is a full anſwer to the preſent Queſtion. Preſſing Indigency, and overflowing Abundance are the extreams on both hands, and attended with dangerous Temptations. Mens circumſtances and occaſions indeed are very different and various; ſo that what is ſufficient to one, may not be ſo to all; but every one may take his meaſures by the Three following Rules.
Firſt, That which affords the most conveniences with the feweſt burdens, is a truly competent Inheritance. They that are in continual ſtreights, and always ſeek their Bread as out of deſolate places, Pſal. 109.10.are apt to be ſunk and bowed down on one hand; and they that live in extraordinary fulneſs, are as much diſtracted and perplext on the other hand, and their ſouls cut aſunder (as it were) and torn in pieces by multitude of Thoughts. The caſe lyes plainly thus; they that have too little, are oppreſt with neceſſary cares, and they that have too much are tormented with unneceſſary ones; but they that have enough (and no more) are moſt free from both ſorts of cares, and enjoy most comfort.
Secondly, That Inheritance which places us below Envy, and above Contempt, is a true competency. If we are too high, we ſhall be objects of more ſpite and malice; many will look upon us with an Evil eye, and be oftentimes prone to cenſure and condemn us for our moſt innocent and lawful actions; it may be, our proſperity will provoke ſome to endeavour our ruine, and ſeek our deſtruction; as Joſeph's brethren hated him, and would not ſpeak peaceably unto him, Gen. 37.4.but plotted his overthrow, and that which was next to his Murder, becauſe he inherited moſt of his Fathers Love. If we are too low, every one will be apt to trample upon us, and treat us with ſcorn; Job, that was reverenc'd ſo much in his time of plenty, was equally ſleighted in his poverty: If he intreated his Servants, they would give him no Anſwer; Job 19.16.nay (which was yet worſe) young children deſpiſed him, verſe 18.and when he aroſe, they ſpake against him. It is beſt to be in ſuch a condition betwixt exceſſive Greatneſs and Meanneſs, that we may be ſafe both from the blasts of Envy, and from the foot of Pride; that others may not be tempted to repine at us, nor be able to inſult over us.
Thirdly, That which exempts us from the neceſſity of receiving, and furniſhes us with an ability of giving, is a very deſirable State, and a really ſufficient Inheritance. Men are commanded to work with their hands the thing which is good, Eph. 4.28.that they may have to give to him that needeth. It is not ſo good to live upon Alms as to have the power of bestowing them; and our Saviour hath told us,Acts 20.35. that It is more bleſſed to give, than to receive. It is troubleſome and uneaſie to be in the condition of Beggars our ſelves, or to have crowds of Beggars always at our doors; the beſt is, to be capable of releiving a few, and not to ſtand in want of releif from any. He that can diſpenſe his own Charity ſometimes, and is never forc't to crave it from others, may very well ſit down with ſatisfaction.
The Third thing, is to ſhew, wherein the Profitableneſs of Wiſdom and an Inheritance together does appear. This may be open'd diſtinctly under two Branches.
Firſt, It is very manifeſt, that an Inheritance is profitable with Wiſdom. The Crown of the wiſe, (ſayes Solomon) is their Riches. i. e. They are a ſingular ornament and advantage to them. And that in two reſpects.
Firſt, Riches add a Reputation to what men ſay and do. The World will have no regard to them that ſit at the Footstool. If real worth have not the acceſſion of outward things to recommend it, it is as nothing to the generality of Men.Eccleſ. 9.16. The poor mans Wiſdom is deſpiſed, and his words are not heard. Solomon was the more famous for his wiſdom, becauſe he was a Prince; his prudence was the more extolled, becauſe his perſon was in honour.Prov. 19.7. If a poor man purſues even his Friends with words, they ſeldom prevail; and upon Strangers much leſs. An Inheritance will procure us ſome Credit and Eſteem, and by that means our words and actions will have the greater acceptance and ſucceſs.
Secondly, Riches give Men the Opportunity of ſerving God and their Generation better than others. They may be made the inſtruments of advancing God's name, promoting his interest, and of doing much good to others, as well as helps in the working out of our own Salvation. When wiſdom is without a competency of Wealth, 'tis a great inconvenience and obſtruction to the exerciſe of ſeveral Graces, and diſcharge of ſeveral duties, which would be profitable not only to our ſelves, but to the Publick. There may be pious inclinations and deſires, but the mans wings are clipt, and his hands tyed from executing of them; as the Apostle ſaid in another caſe, to will is preſent with me, but how to perform that which I would,Rom. 7.18. I find not. The narrowneſs of a mans Eſtate does of-often hinder the diſcovery of the largeneſs of his Heart.
Secondly, It is much more manifeſt, that wiſdom is very beneficial with an Inheritance. Nabal, a rich Fool, was an unſociable Churl, and the burden of the Earth; though his belly was filled with conſiderable Treaſures, yet his Heart being hid from underſtanding, it almoſt unfitted him to live among Mankind. Two Things will evince this more particularly.
Firſt, Wiſdom prevents the miſchief which Riches alone might do. How often are they hurtful to the Owners, as well as to others, when Folly is with them! Eccleſ. 5.13.As, when they make Men arrogant and High-minded, or vain and wanton, or ſenſual and Earthly. What ill effects do they produce, when they encourage Men to oppreſs and wrong their Inferiours; when they become inſtruments of cruelty to pierce the hearts, and to grind the faces of the poor! Then it muſt be acknowledged, that they are like heavy talents, which weigh Men down the ſooner to Hell, and ſink them the deeper in it:2 Sam. 18.9. Or like Abſalom's hair, which proved the means of his death, while he was ſeemingly lifted nearer towards Heaven. Holy wiſdom is the only powerful remedy againſt all ſuch fatal abuſes of our Temporal good things.
Secondly, As wiſedome keeps them from being miſcheivous, ſo it makes them poſitively uſeful. Wiſdom is profitable to direct; Eccleſ. 10.10.it teaches Men how to employ their wealth in the beſt and moſt advantagious manner, and to lay it out ſo, as to receive their own again with the moſt plentiful increaſe, by a kind of ſacred Ʋſury. It ſhews Men how to turn their riches into a Treaſure which can neither be loſt, nor corrupted; to exchange their Silver and Gold for a Crown of Life, and an eternal inheritance in the Kingdom of God. Chriſtian wiſdom does indeed conſecrate that to God, which corrupt Nature would ſacrifice to the Devil, and writes Holineſs to the Lord upon thoſe Eſtates, which might otherwiſe be fram'd into weapons of unrighteouſneſs. The fleſh is very apt to manage them againſt God, but Grace renders them ſerviceable for him. Then may the brother of low degree rejoyce in being exalted, Jam. 1.9.and apply that part of Jobs Thanksgiving very juſtly to his own caſe, The Lord hath given, bleſſed be the name of the Lord.Job 1.21.
The Fourth and laſt Thing, is to make ſome Application of the preſent Truth. It is improvable two ways.
Firſt, By way of Confutation and Reproof. Two Things may be inſtanc'd in, which fall under the Edge of this Doctrine.
Firſt, It confutes that Popiſh principle, which magnifies voluntary poverty. It is beſide my purpoſe here, to inſiſt upon the Juggle and the Cheat which there is commonly in this; (for under the Veil, and Cloak of pretended Mortification to the World, they not onelyonly ſubſiſt by Idleneſs, but many times raiſe unſeen Eſtates,) nor does it concern me now to lay open the abſurd contradiction which there is in this, to ſome of their other receiv'd opinions; (as particularly, that outward grandeur and proſperity is a mark of the true Church) but upon this occaſion which the Text fairly gives, I would only intimate how falſe and unagreeable it is to the Scripture-account. Voluntary poverty is not only againſt the Dictate of Nature, (becauſe it is the chuſing of a real evil) but againſt the ſtream of the Word of God. It is an excluding of our ſelves from the benefit of all thoſe promiſes which perhaps God might think good for us to reap; As, that the Righteous ſhall inherit the Land, Pſal. 37.29.and the meek ſhall inherit the Earth. Matth. 5.5.It is to make our ſelves ſuch a Curſe as wicked Men are often threatned to be; as, to be cloathed with rags, reduced to a morſel of bread, &c. If it be reckon'd as one of the Characters (tho' not an eſſential one) of a good man, that he leaves an Inheritance to his Childrens Children, Prov. 13.22.it cannot be our duty to caſt it away from us, and thereby to deprive them of the hopeful reverſion, as well as our ſelves of the comfortable poſſeſſion. Riches are not things ſo utterly inconſiſtent with Salvation, as that they muſt be neceſſarily relinquiſh't and renounc't in order to it.
Secondly, It reproves that too general practiſe on the other hand, of over-valuing a Temporal Eſtate, even to the contempt of Religion. It is a very eaſie and common miſtake, to ſet an extravagant price upon the good things of this Life, and at the ſame time to diſparage, and think meanly of what is infinitely better. When Men put the World in their hearts, a Title of Honour ſhall be preferr'd to the New Name, and to be clad in Scarlet ſhall be reckon'd a greater priviledge, than to have Robes waſht white in the Blood of the Lamb. Indeed there can be no Righteous Judgment, no diſcerning or approving of things that are excellent, where the Love of the World prevails; for the mind is alwayes ſo far blinded by Satan (the God of this World) that every thing is ſeen in a falſe Light. Some men are ſo fond of being deceiv'd, that they ſeem to pleaſe themſelves with the fancy of Money anſwering all things; Eccl. 10.19.not conſidering, that though the expreſſion is unlimited, it muſt have a limited ſignification; for our principal wants cannot be ſupplied by Silver and Gold.1 Tim. 4.8. Godlineſs is profitable for all things, in the largeſt ſenſe, becauſe it hath the promiſes of the preſent and future Life; it extends to the relief of our Earthly and our Heavenly part, our outward and our inward Man. But there are many calls (eſpecially thoſe that are moſt loud and urgent) which Money cannot anſwer to; the hungry and thirſty and naked Soul cannot be fed, or ſatisfied, or cloathed by it, though in ſuch caſes it may aſſiſt and refreſh the Body. Mammon is fit, as a Servant to miniſter to us, but cannot be a God to Save us.
Secondly, It affords proper matter of Exhortation. Two things ought to be preſt, as conſequent upon what hath been ſaid.
Firſt, Whether Riches increaſe, or decreaſe, do not think of them above what is written. If they come in like a floud upon you, let not that lift you up; if they Ebb and decline as much, let not that caſt you down. Remember ſtill, how far the true eſtimate and value of them will reach, that you may not judge your condition bettered by the ſmiles of Providence, nor made worſe by its frowns, beyond what really it is. It it our duty to be thankful, when god proſpers us in the World, and to be contented when he does not; but the ſinful Lovers of abundance, are alwayes leaſt ſenſible of Gods goodneſs in beſtowing it, and yet moſt impatient, whenever he does diminiſh it. In every state therefore bear this upon your thoughts, that the having of an Inheritance is not the chiefest good, and the loſs of it is not the greatest evil.
Secondly, Let Religion be the main buſineſs and employment of your Lives. Conſider that your General Calling, as Chriſtians, is of more concern, than your particular Vocation, as Men. Let Spiritual things have the conſtant precedency to Temporal. Matth. 6.33.Seek firſt the Kingdom and Righteouſneſs of God, and then you may chearfully expect that other things will be added unto you. The way to obtain every thing in a fit Meaſure, is to ſeek every thing in the right order. Be moſt careful and ſollicitous about the one thing needful, before the other many things, Luk. 10.41, 42.which are of far leſs importance; chuſe the good part, and do your utmoſt to ſecure it. 'Tis better, that your whole worldly portion ſhould be neglected and hazarded, than this. With all thy gettings (ſays the Wiſeman) get underſtanding. Prov. 4.7.Without it, though you ſhould heap up ſilver as the dust, you are the poorest and moſt miſerable creatures upon Earth; and the Apostle's Motto muſt be inverted, if it be transferr'd to you; As having nothing indeed,2 Cor. 6.10. when you ſeem to poſſeſs all things. Therefore in order to the Acquiring and Improving of Holy wiſdom, follow theſe Six Directions.
Direct. 1 Firſt, Go to God for it by prayer. This is both a neceſſary and ſucceſsful means; the regular appointed way of receiving every gift which comes down from above. There is ('tis true) a natural humane wiſdom which may be increas'd and perfected by a man's own Industry; and there is a fleſhly Deviliſh wiſdom, which is learn't with too much eaſe and ſpeed; but real ſaving wiſdom is first infuſed at the New birth, and further degrees of it freely communicated afterwards by the ſpirit of God. Folly is born and bred with us; it is bound up in our hearts, when we are children, grows up with us, when we are young men; and as we increaſe in age and ſtature, we increaſe our fooliſhneſs, till God renews and enlightens our minds.Jam. 1.5. If any of you lack wiſdom (as there is none that does not) let him ask it of God, who giveth to all men liberally (i. e. to all that ask) and upbraideth not; and it ſhall be given him. Men that contrive and labour to be rich, are not ſure that they ſhall proſper;Eccleſ. 9.11. for Bread is not to the wiſe; there is a great uncertainty of event in all ſuch caſes; but he that cryes after knowledge, Prov. 2.3, 4, 5.and lifts up his voice (with his Heart too Heaven) for understanding, ought to be confident of prevailing; he ſins, if he doubts of his ſucceſs; if he be denyed, 'tis becauſe he queſtions his being heard. 1 King. 3.11, 12, 13.God liked Solomon's petition ſo well, that he gave him in anſwer to it, not only good meaſure, but running over; both that which he askt, and a great deal more.
Secondly, Study and Meditate in the Word. This is that which makes the ſimple wiſe; Pſal. 19.7.which made David himſelf wiſer than his Enemies, (notwithſtanding their ſubtilty),Pſal. 119.98, 99, 100. and his Teachers (notwithſtanding their Learning), and the Ancients (notwithſtanding their large Experience.) This made Timothy wiſe to ſalvation, and he is therefore commended,2 Tim. 3.15. that from a Child he had known the Holy Scriptures. The more Men make uſe of this Lamp, the more Light will ſhine every day into their minds, and upon their wayes. Thoſe hearts in which the word of Chriſt dwells most richly, contain the greateſt Treaſures of the beſt wiſdom. If Gods Teſtimonies be your Counſellours, and the Bible your Oracle, and continual Companion, your profiting will appear to all. The reaſon of that damning Ignorance which abounds even in the Reformed Chriſtian World, is mens ſhameful unacquaintedneſs with the Word of God.
Thirdly, Chuſe the Society of thoſe, who are moſt inſtructed to the Kingdom of Heaven. Converſe with the children of Light; not with thoſe whoſe underſtandings are darkened, who love ſimplicity, and love to propagate it, who live in errour, and would lead others into it. He that walketh with wiſe men, Prov. 13.20.ſhall be wiſe; one ſpark of Light may help to kindle another. But expect not to receive good from thoſe who are evil themſelves; that ſaying of our Saviour to the Phariſees, is a ſufficient diſcouragement,Matth. 12.34. Oh generation of Vipers, how can you being evil, ſpeak good things? Their diſcourſes are not likely to miniſter Grace, but to infect with ſin. He who is in purſuit of that understanding which is a well ſpring of Life, muſt not go and ſeek it among the Dead. 'Tis dangerous to be their Familiars, who are ſtrangers to God.
Fourthly, Be ready to take the Counſels and reproofs of thoſe that are wiſe and good. This will be an evidence, Prov. 9.9.that God hath given us ſome wiſdom already, and it is the proper courſe to be yet wiſer, and increaſe in Learning. Prov. 12.1.Whoſo loveth inſtruction, loveth knowledge, but he that hateth reproof, is brutiſh. q. d. he is not a reaſonable Creature, but a Beaſt. They are no better than Swine that trample upon Pearls, when caſt before them. A poor and a wiſe Child is preferred to an old and fooliſh king, Eccleſ. 4.13.who will not be admoniſhed. The ſtubbornneſs of Rehoboam, in oppoſition to the advice of his Fathers Counſellours, ended in the loſs of the far greater part of his Kingdom; and in more private caſes many times, mens leaning to their own judgments and walking after the ſight of their own eyes, hath been very fatal. Seaſonable and prudent rebukes ſhould be accepted always with all thankfulneſs, as the trueſt, and moſt valuable acts of Friendſhip.
Fifthly, Endeavour to ſubdue both pride and paſſion; becauſe both of them are great Enemies to ſound Wiſdom. Humility makes men teachable; therefore be not wiſe in your own eyes, Prov. 3.7.learn this rule both from Solomon, Rom. 12.16.and the Apoſtle Paul. Strive to ſee your own blindneſs, and be not dazled with a falſe reflexion of your own abilities. 'Tis eaſie to obſerve, that they who are most pufft up, are leaſt enlightned, and men who think that they have the cleareſt knowledge, are generally clouded with the groſſeſt ignorance. 1 Cor. 8.2.Take heed alſo of giving place to wrath; for this is a Devil, which above all others, will ſooneſt deface the Image of God on the underſtanding. What mad unadviſed actions do mens furious unbridled paſſions hurry them into! How do they put men beſide themſelves, and expoſe them to the juſt ſcorn of their fellow-creatures? The Scripture doth not ſay in vain, or without cauſe, that He who is haſty of ſpirit, Prov. 14.29.exaltteth folly, i. e. he lifts it up, as it were, in the open view of others.Jam. 3.13. Meekneſs of wiſdom is recommended by the Holy Ghoſt; as if there could be no wiſdom, where Meekneſs is not. A cool head, and underſtanding heart are linkt together; ſo that if we do not ſuppreſs the heat of Anger, we ſhall extinguiſh the light of knowledge.
Sixthly, Live in the conſtant vigorous ſenſe of approaching death. If any thing will make men apply their hearts to wiſdom, (for the wiſdom which we ſpeak of, is the wiſdom of the Heart, more than of the Head) it muſt be a right numbring of their dayes. Pſal. 90.12.The common follies of mankind, who mind nothing but buying and ſelling and getting of gain, Jam. 4.13, 14.do ſpring from hence that they do not conſider what a thin vaniſhing vapour our life is. The Religiouſly prudent men of this World, are ſuch as always reckon themſelves to be upon the borders of another; we cannot be truly wiſe, without underſtanding our latter end. Deut. 32.29.According as every one is ſenſible of, and ſeriouſly Thoughtful about, his preſent mortality, he will be wiſe for a future Eternity; that Man who walks among the Tombs, and makes the Grave his Houſe, is beſt fitted both to Ʋſe the World, and to Leave it; he will be a bleſſing to others while he lives, and he himſelf ſhall be bleſſed with God, when he comes to Dye.
THE END.
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THE Period of Humane Life, determined by the Divine Will, by T. Cruſo.
The Mighty Wonders of a Merciful Providence, in a Sermon Preached on January the 31th. 1688. Being the day of publick thankſgiving to God for the great Deliverance of this Kingdom, by His Highneſs the Prince of Orange, by T. Cruſo.
A Rational Defence of Non-Conformity, wherein the practice of Non-Conformiſts is vindicated from promoting Popery, and Ruining the Church, imputed to them by Dr. Stillingfleet, in his unreaſonableneſs of Separation. Alſo his Arguments from the Principles and way of the Reformers, and firſt Diſſenters are Anſwered, and the caſe of the preſent Separation, truly ſtated, and the blame of it laid where it ought to be; and the way to Union a mong Proteſtants is pointed at, by Dr. Rule.
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Seventy five Sermons by the Right Reverend Father in God Ralph Browrigg late Lord Biſhop of Exeter, publiſhed by W. Martin M. A. ſometimes Preacher, at the Rolls, 2 Vol. Folio.
End of the text · Timothy Cruso, The Usefulness of Spiritual Wisdom (1689)