IT was once the gracious bounty of God to Solo­mon, when he ap­peared to him in Gibeon, to [Page 2] 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 [Page 3] 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 [Page 4] 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 [Page 5] 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 [Page 6] 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 [Page 7] 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 [Page 8] 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 [Page 9] 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 [Page 12] 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 [...], 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 [Page 13] 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, [Page 14] 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 [Page 15] 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] 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: onely 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, [Page 20] 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 [Page 21] 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; [Page 22] 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 [Page 23] 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, [Page 24] 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 [Page 25] 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 [Page 26] 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, [Page 27] 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 [Page 28] 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 onely 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 [Page 32] 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 [Page 33] 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 [Page 35] 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 S ^t 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.

[Page 37]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, [Page 38] 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) [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 44] 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 [Page 45] 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, [Page 46] 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: [Page 47] 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 [Page 48] 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 haue opened their mouth in vaine, Iob 35.16 and multiplied words without knowledge, or (which is all one) they have magni­fied themselves in a great deale of speculative know­ledge [Page 49] 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 [Page 50] 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, [Page 51] 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 [Page 52] 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 [Page 53] 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 [Page 54] 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 [Page 55] 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 [Page 56] 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 [Page 57] 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 [Page 58] 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 onely 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, [Page 60] 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 [Page 61] 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 [Page 62] 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 [Page 63] 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 [Page 64] 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 [Page 65] 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 [Page 66] 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 [Page 67] 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 [Page 68] 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 [Page 69] 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 [Page 70] 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 [Page 71] 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 [Page 72] 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 [Page 73] 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 [Page 75] 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 [Page 76] 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 S ^t 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, [Page 77] 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 S ^t 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 [Page 78] 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 [Page 79] (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 giue 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; [Page 80] 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 Vs: And sure we may be, that, if ever wee think to answer the bountifull Bles­sings of God towards us, it is onely true Wisdome must make us fit to doe it: & This [Page 81] 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; [Page 82] 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 [Page 83] 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 [Page 84] 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 [Page 85] 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 [Page 86] 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 [Page 87] 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 [Page 88] 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 [Page 89] 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 [Page 90] 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 [Page 91] 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 [Page 92] 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. 28.19 Which Precept of His, toge­ther with his own Example, wrought so much with them, that neither Tumults [Page 93] 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 onely to be full up to the bancks, but [Page 94] 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 [...] 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 [Page 95] 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 [Page 96] 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 [Page 97] 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 [Page 98] 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 [Page 99] 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 [Page 100] 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 [Page 101] 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. [Page 102] 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 [Page 103] 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 [Page 104] who at home would not be ready and willing to Heare Him? Luk. 14.18 Hee, 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 [Page 106] those things that wee doe know; that we be not onely 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, [Page 107] To Whom with Thee, O Father and the Holy Ghost be all Glory and Honour now and for Ever, AMEN.