CHRISTIAN WISDOM, OR THE EXCELLENCY FAME AND RIGHT MEANS OF TRUE WISDOM. As it was briefly delivered in a Sermon in St MARIES Church in OXFORD. Novemb: 11. 1638. By H. TOZER B. D. Fellow of Exeter College. OXFORD, Printed by L. LICHFIELD An. Dom. 1639. TO THE R. HONOURABLE LORD ROBERT EARL OF ANCRAM. R. HONOURABLE. I HERE adventure to present to your Lordship this Sermon of the Praise and Worth of Wisdom. Were the Discourse answerable to the Subject, it were a Treasure indeed and well worth the keeping, but the emptiness of that may well give the World just cause to think it to be, as it is, too far below the acceptance of so great a Personage, and myself so much the more unadvisedly bold in presenting the same unto You. However, it will not be very seasonable to enlarge a Preface with variety of studied words and elaborate expressions for the obtaining of Your Lordship's acceptation, but rather indeed to adventure on a second incongruous boldness in trespassing on Your wont Goodness and daily serious Employment: whereof the One, as the world knows well, respecteth not so much a verbal observance as plain Honesty and Truth; and the Other, which duly is discharged in waiting on the service of GOD and Your KING, doth seldom give leave to spend much time in the reading of long Epistles and tedious Dedications. Wherefore, to say all that is needful in a little, if any by reading this plain Discourse shall be occasioned to entertain one Thought of seeking after Wisdom more than before he had, 'tis that which, God knoweth, was my aim in the Publication thereof: and if, for this purpose, Your Lordship shall please to let it go forth under Your Honourable Protection, and accept the Dedication of it as a true acknowledgement of that service, wherein I have stood long engaged, 'tis more than I deserve, and all that I do or can desire. God direct the hearts of all men to seek after that wisdom, which is acceptable and makes them such, who love it: and may the Gift thereof be ever multiplied on Your Honourable Family, to the magnifying of God's glory here, and Yours hereafter: which is the true desire and unfeigned Prayer of Your Lordship's Humble Servant HENRY TOZER. CHRISTIAN WISDOM, OR THE EXCELLENCY, FAME, AND RIGHT means of TRUE WISDOM, Delivered on 1. KING'S: 10.24. All the earth sought unto Solomon to hear his wisdom which God had put in his heart. IT was once the gracious bounty of God to Solomon, when he appeared to him in Gibeon, to bid him ask of him what he would. Ask, saith the Lord, what I 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 days; 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 himself; that so, having enough laid up for many years, he might have sung a Requiem to his soul, bidding her eat, drink, and be merry with that, which he never took pains to get, but had it for the ask; or, had he been a Cruel man, one of those Wolves (in Ezekiel) ravening the prey, Ezek. 22.27. he would have asked the life of his enemies; that so, leading his battles with victory, he might have enlarged his Dominions by building his Towns 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; aiming more at the promoting of God's glory then the satisfying of a carnal desire; & therefore, considering that he was made the Head of a great People, he desired nothing so much as Wisdom, that he 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 discern between Good and Bad. V. 8.9. He, that rightly considers this petition for Wisdom, may well conceive, that Solomon had some wisdom 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, he wanted some Wisdom, and accordingly to ask it. I am, saith he, a little child, and know not how to go 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 he asked not long life, nor Riches, nor the life of his Enemies, but understanding to discern judgement, therefore did the Lord give him Wisdom, which he asked; and Riches and Honour, which he asked not; & both in so great a measure, that none, which were before him, nor any, that came after, 1. Kings. 3.12.13. were ever like unto him. v. 12.13 What was here so freely promised in the General, 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.) we have a specification of his excellent Wisdom in the unparallelled 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 Wisdom) he exceeded all the Kings of the Earth. ver. 23. So that here we see the condition of Israel was far better, than was that of the Corinthians, when S. Paul to their shame objected to them, that there was not a wise man amongst them, 1. Cor. 6.5. no not one that was able to judge between his brethren. It is not to be doubted, but that many wise men were here; at lest 'tis evident, that One here was, who was instead of many, for Wisdom beyond all the rest, and able to teach them all; which made him so famous, that the wisest thought it no scorn, but All their happiness to be taught and bettered by the Wisdom that was in him: and for this purpose they all sought him with diligence to receive instructions from him; for so we read in the Text, that All the Earth sought to Solomon to hear his Wisdom, etc. And to whom should All the Earth seek to hear Wisdom, but to Him, who was the Wisest of all the Earth? à Sapiente convenit Sapientiam discere: Euripides. saith one; he, that will learn true Wisdom, must not (as the self conceited do, who make themselves their own teachers) take a Fool for his Master; but One, that is able to teach that, which he desires to learn; and so the choice of this All in the Text was very good & right in seeking after Solomon to be taught by Him, especially considering who it was, that had been Solomon's Teacher before, namely God himself: for they sought to hear that Wisdom, which God had put in his heart. So that in the Text we 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 be instructed by Him. Whosoever will teach others aright, must first himself be taught of God; and every man, that hopes to get understanding and wisdom, must seek it with diligence. The Parts then of the Text are generally two. 1. Solomon's great Worth, in these words. His Wisdom, which God had put in his heart. 2. The Fame and Esteem of this worth, in these. All the Earth sought to hear. In the first General are 3 particulars. 1. Wherein Solomon's worth consisted. viz: in his Wisdom. 2. Whence he had this wisdom. viz. from God. 3. Where he laid up & kept this wisdom. viz: in his Heart. The second General affordeth likewise 3. particulars. 1. The Persons, that so fare 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 Hear him. First God made Solomon Wise in Heart, General 1 and then All the Earth sought to hear Him. 1. Of Solomon's Wisdom. To speak of Wisdom in the Audience of Fools, particular. 1 who neither love nor know it, were to cast pearls before Swine, which usually stick not to trample the most precious jewels under their feet, because they never knew what belonged to them: but in Athens, a Nursery of wise men (where the general profession is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love and study of Wisdom) There to speak of Wisdom, is no less proper, then 'tis for Athenians to study and practise it: nor is there any doubt to be made of an answerable fruit; for, saith Solomon, give instruction to a wise man, Prov. 9.9. and he will be yet wiser, Prov. 9.9. It will therefore be seasonable to speak of Wisdom unto You as unto Wise men; and (as S. Paul once spoke unto the Corinthians) judge you, what I 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 Wisdom. Where first we are to inquire after that, which is not expressed, but only presupposed in the Text, namely, Wherein true Wisdom doth consist? And this we shall the better know, if first we consider, what that is, wherein true wisdom consisteth not. Here, to make a full Enquiry, and answer it accordingly, I might call in question more Particulars, than one hour would give me leave to name; there being nothing indeed, which our own Thoughts of themselves (as we are Men) project; or this World of itself suggesteth to them, but may be well brought into the number of those things, wherein true Wisdom consisteth not. Sen. Epist. 125. Edit Basil. 1590. vel Epist. 124. edit. Genev. 1626. Wherefore Seneca in his 125: Epist. (where he treats of this very subject) shall by a few Questions of his answer mine. Quid vires corporis exerces? Dost thou stand (saith he) on thy strength, and conceive it a point of wisdom to show thyself more lusty & strong than others are? Suppose I do so? Then, feris majores concessit natura: the wild Beasts of the Forest would in this respect be wiser, because stronger than Thou; and, if thou boast of thy swiftness 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 outrun thee quite and leave Thee, as a fool, behind. Again, Quid formam excolis? Dost thou esteem it a piece of wisdom, to mend, what God hath done, by painting out a clearer beauty than first he gave thee, as did once that (Honest) woman jezebel. 2. Kings 9.30. 2. Kings. 9.30? Suppose I do this too? Then, Cum omnia feceris, à multis animalibus decôre vinceris: do what thou canst, and thou shalt see to thy shame (which, were it not for thy daubing, would make thee blush) that some silly Birds will show more variety of splendour in the Feathers of their hinder Parts, than thou canst with all thy painting in the best of thy Face. Again, Quid capillum ingenti diligentiâ comis? Dost thou indeed think it wisdom to spend sometime in the curious ordering of thy hair? It was wont to be the saying of a reverend Divine, that he, D.H. which hath too much regard to his Hair, hath commonly but little wit in his Head. But Seneca will answer his own question well enough; Cùm illum vel effuderis more Parthorum, vel Germanorum modo vinxeris, etc. When thou hast, saith he, spread it abroad in the most glorious manner that may be, or laid it in as curious knots, as all thy wit is able to contrive; In quolibet Equo densior jactabitur juba, horrebit in Leonum cervice formosior; when all is done, thou may'st behold a Lion in this respect more glorious & terrible to look on than thyself; and thy Horse, whereon thou ride, will, in spite of all thy Art, carry a fairer Mane than Thou, and that which better becomes him. If in these things there be little wisdom to be found, then give thy heart (as Solomon once did) to seek and search out all the works, that are done under Heaven, whither of Pleasure or Profit, or of whatsoever condition they be; and if thou canst find true wisdom in the contrivance of any one of them, fix thy heart There: only be sure thou take not every thing for Gold that glisters; but first bring it to the Touchstone, 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, etc. Wisdom, saith he, is tried in the Conclusion; none in Pueritiâ, etc. not in Childhood, not in Youth, not in Prosperity; because, Quicquid in his laudatur, incertum est; a man knows not what to make choice of in any one of these, as deserving well the praise of wisdom; there being in the First too much weakness, in the second too much Rashness, in the Last too much Forgetfulness of God; in All too much Folly, and so, little wisdom in the Best of them: but in Exitu sapientia; true wisdom is to fix on That alone which will hold out to the End. Consider then of whatsoever thy Heart desires, or thy Fancy projecteth; whither it be wallowing in pleasures, or Tumbling in Gold, or Throwing down Others to raise Thyself, or Building up thine own House upon other's Ruins, or the Enlarging of a son's or Daughter's portion by diminishing the Patrimony of Fatherless Children committed to thy trust, with any such like fashionable pieces of worldly wisdom; consider them all, & seriously ask thine own soul, whither, in very deed or no, these things are like to stand thee in any stead on thy Death bed, when thy Conscience (whither thou like it or no) shall call thee to an account; and thy Soul (whither thou wilt or not) must be resigned up to the Disposal of God, who gave it. If thou canst be sure, that these things (or any such like) will Then stick close unto thee, not to Burden, but to Ease and Comfort thee; then rejoice in thy youth, or feed on gold, or supplant, or do whatsoever thy heart delighteth in; go which way thou wilt, thou art in a right way of wisdom; for commonly all is well that ends well. But if thou suspect, that these things will then fail thee, & instead of Comfort be a Trouble to thee (as it is much to be feared they will do so) then be persuaded to fear too, that there is some unprofitable Folly in them; for doubtless whatsoever will not hold out to help bring us Home to our God in Heaven, the prosecution thereof can never be true wisdom in our journey while we are on Earth. We see then what that is, wherein true wisdom consisteth not, even all the Ways and Projects of the world, which will not help us out in Exitu, when we are to leave This World, and go to Another; for that is the Touchstone, wherewith to try them all, whither they be pure Gold or Dross. It would now be worth our enquiry, to find out what that is, wherein true wisdom doth consist indeed; for nullo modo magis prodesse possum, (saith Seneca in his former Epistle) there cannot be a more beneficial employment, then to show what is true wisdom, whereby we are differenced from all other visible Creatures, and come near to the Creator, who is Wisdom itself: and for this purpose, if thou wilt saith he (leaving all those things, wherein other creatures do excel thee) if thou wilt add bonum reverti tuum, look home and fix thy thoughts on That, which is proper to thy self as being Man; then briefly it is, Animus purus ac emendatus, aemulator Dei: true Wisdom is, that with singleness of heart we strive to be, as far as it is possible to be, like unto the God of Wisdom. And, what is required unto This, we may collect from the several Particulars, wherein was expressed and made known that great wisdom of Solomon, that made him so famous. Abulensis in Textum. Whither Solomon (as Abulensis proposeth the Query, and some have conceited of him) had the Wisdom or skill to find out all the hidden treasures of the Earth, & became thereby so abundantly rich above other men, is a Question both groundless & impertinent to our present purpose; for we find, that as many as came to hear the Wisdom of Solomon brought large gifts in their hands: the Queen of Sheba Talents of gold, Spices in abundance, and precious stones. v. 10. and all the rest brought, every man, his vessels of gold and silver, & Garments, and Spices, with such like more; and of These a rate year by year. 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 pains to hear this enriching wisdom of him. But, had this been their aim, yet were all this, little or nothing to the saving Wisdom, 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 Wisdom in matters (as we are to esteem them) of far greater worth and consequence: and these were especially four. 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 wisdom. 2. His speeches concerning the nature of Beasts, and Fowls, and Fishes, and Trees of all sorts without exception; V 33. and therein was manifested his Discoursing wisdom: and for the fame of these things there came many to hear the wisdom, V 34. that was in him. v. 34. 3. His Answering the Queen of Sheba to all her Questions; which were Aenigmata, Riddles, Questions very hard to be resolved; such wherewith she came to prove 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 He told her not. v. 3. V 3. and she thereupon was so much taken with admiration of him, that the Text says, there was no more spirit in her. v. 5. V 5. and this was his Resolving Wisdom▪ a gift of satisfying all those who came with doubts unto him. 4. His admirable Deciding of the controversy 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 wisdom of God was in him to do judgement. v. 28. and this was his Rectifying and Ruling wisdom; a Wisdom to set in order those things, that were amiss, and so to rule & govern aright. In the three former we have Solomon's great Knowledge, in this latter his singular Integrity and uprightness of heart; in both his complete wisdom; being wise to Know, and Wise to Do: to Know every work that is done under the Sun; for thereto he gave his Heart. Eccles. 8.9. Eccles. 8.9. & of them all to Do only that, which is just and right; for that he professed to be his care when he prayed for wisdom, 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 Pattern) we need go no further to learn what true wisdom is; it being no other but That, which hitherto we have seen as a gift of God in Solomon, namely, a true understanding to see what we are to do, and a faithful care to Do what we see. This was the wisdom, which Solomon prayed for & obtained of God, and that according to the counsel of David his Father; who formerly had commended this Wisdom to him, as we may see, 1. Chron. 28.9. 1. Chron. 28. And thou Solomon, my Son, know thou the God of thy Father, and serve him with a perfect heart, v. 9 as if he had said, 'tis not likely thou shouldst ever serve God with a perfect heart, except thou Know him first; therefore Know the God of thy Father; and 'twill be to little purpose to Know God, unless 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 Counsel of David the Father, and the Effect of that Counsel in Solomon the Son, we may see that True wisdom 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 useful Common-place of Speculative and Practical wisdom; of the Knowledge, that we are all to seek for, and of the Practice that should answer this Knowledge, when we have it; and then I might show in the former of them. 1. The Necessity of Knowledge, it being That especially, which differenceth Man from other Creatures and Wisemen from Fools. 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 himself, 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 fruitless thoughts and airy speculations, but to Know that we may Do; and this would bring in the consideration of our Practical wisdom; the sum whereof Salvian giveth us in this short but full expression; sapientia Christiani est timor & amor Christi: the true wisdom of a Christian (saith he, speaking of that wisdom, which is Practical) is to fear and love Christ, whose name we bear. This again I might point out more distinctly by showing in St Bernard's method the Beginning, Bernard. in Fest. Andreae. Serm. 1. Edit. Paris. 1632. Colum. 325. the Progress, and the Perfection of this Wisdom. 1. That the Beginning of it (as Solomon directeth us, Prov. 1.7. Prov. 17. ) is the Fear of the Lord, for with That we must begin, if ever we will be wise; and a good understanding have all they that do thereafter, Psal. 111.10. Psal. 111.10. and as many as lay not true Religion the Fear of the Lord for their Foundation, may be sure they shall prove themselves very Fools in the conclusion. 2. That the Progress or Continuation thereof is in Hope and Expectation to gird up the loins of our mind 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 perfectness: a true Charity unto Men, who bear in them the same Image of God with us, and that for the testifying of our true Love unto God himself, whose Image both They and We do bear: and doubtless that Practice, which gins with God's fear, 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 Practice, and a true Practical wisdom, if there be any that is true. The End and Crown of which Wisdom is the full fruition at last of the Presence of that God, whom here by our wisdom we have seen darkly, through a glass, and known in part, but hereafter (as the perfection of our Wisdom) we shall see him face to face, 1. Cor. 13.12. and know him as we are known. 1. Cor. 13.12. Of this Speculative wisdom in the necessity, right Object, and true End thereof; and of this Practical in the Beginning, Progress, Perfection, and Crown of it, I might well speak more as of Man's truest wisdom and happiness; 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 joining them both (viz. Speculation and Practice) together, I shall have occasion to speak something again in the 2. General, where we are to be put in mind of seeking them both. In the mean time, that we may know of whom to obtain, when we seek them, it will be 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 wisdom even from God himself. For all sought to hear his wisdom, not which he had framed of his own Fancy, but which God had put in his heart. Particular. 2 Which God had put in his heart. And who is he, that can put true wisdom into the heart of Man, but God who alone is truly wise? If any one of you lack wisdom, saith S. James, let him ask it of God. James 1.5. jam. 1.5. Where the Apostle doth clearly intimate, not only with what confidence we may ask and hope for Wisdom, when we ask it of Him; but also how little hope there is to obtain, when we ask it of any Other but of Him alone. If it be Speculative Wisdom, which consisteth in Knowing the right, it is God alone that gives it; for 'tis He (and only He) that teacheth man knowledge. Ps. 94.10. Psal. 94.10. and his spirit is therefore called the spirit of Knowledge. Isai. 11.2. Isai. 11.2. Or, if it be Practical Wisdom, 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 Fear of God, is from none but Himself. I (saith the Lord) will put my Fear in their hearts. jer. 32.40. jerem. 32.40. And doubtless if He never put it there, we shall there never find it. 2. The Progress or Continuation of it, which is Hope and Trust in God, even This also is from Him alone. The God of Hope (saith the Apostle) Fill you with Joy and Peace in believing that you may abound in hope. Rom. 15.13. Rom. 15.13. And surely if He do not fill us with joy and Peace, we shall be altogether empty and hopeless. 3 Lastly the Perfection of this Wisdom, 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 questionless did not this Spirit of God incline our hearts to love God for his Own sake, and Men for His, we should quickly have little true Affection either to Man or God; but rather indeed whatsoever God and good Men hate, that should we love. Wither it be then Speculative or Practical, a Knowing or Doing Wisdom, 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 Fools, as did that Father and Son (which Bonaventure out of S. Hierom, Bonavent. D. Sal. c. 35. speaks of) who fond went about to empt the Sea with a little spoon; which 'tis like they might as easily have done, as we can of our selves alone sound the Depth of wisdom without God, who gives it; the One as likely and easy to be done as is the Other. Now if you will know what becomes of Men, when here they adventure to leave God and to go without him, than 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 show you the manifold Inventions, which men by leaving God in their Wisdom, do unhappily find out and run into, were to lead you with myself into a Labyrinth of many crooked ways and hardly find a way to get out again. The Philosophers of Old, and the Schoolmen of latter times will abundantly show us, what Jnventions there may be in the speculative part of Wisdoms; Both of them, I confess, in their kind laborious and excellent too for many Rules & Precepts well deserving the studious inquiry of the soundest Christian: but, we know, the best unwinnowed Wheat is mixed with Chaff, 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 groundless Dreams, 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 looked for, that it is now one part of a Wise man indeed to discern aright between the Wheat, and the Chaff; the Stream and the Froth; the Rules of wisdom, which they pretend to give, and the fruitless 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 we may say of them (as Elibu did once of Job) that they have opened their mouth in vain, job 35.16 and multiplied words without knowledge, or (which is all one) they have magnified themselves in a great deal of speculative knowledge to very little purpose; & all because, trusting to the perfection of their own wit & judgement, they ran, without God, into many Inventions of their Own: and doubtless did not we sometimes after Their example gather up Dross for Gold and fill our thoughts with Airy speculatives of very little consequence (as too often we do) we should many of us be wiser than we are; and it would be well we did remember, that in this regard we are wise but in our Own conceits; for then Solomon would impartially tell us. Prov. 26.12. Prov. 26. i2 that there is more hope of Fools than of such wise men Should I now show you the Inventive wisdom of Men (without God) in that part, which is Practical, I might then tell you of the Rich man in the Gospel; who, considering long with himself what he should do, had found out a way at last (by enlarging his Barns) to be merry for Many years; and that was a dainty plot and a point of good wisdom indeed, if it had not failed him; but we find in the Text that he was called Fool for his labour; and he got so little by that Invention, that in the very first night, which came over his head, he lost his Soul, Luk. 12.20. Luk. 12.20. Or, I might tell you of Achitophel and judas, two great Politicians in their several times; the One to betray his Sovereign 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 goodness thereof, God suffered the Devil to add one Invention more, and that was, to find 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 wisdom. Such commonly is the wisdom 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 wisdom which we are taught of Him; and whatsoever He teacheth us, we need not doubt of the truth thereof; and happy are they whom God shall please to teach. But now as it is with the Word of God, which is the Rule, whereby we are taught all true wisdom: so is it also with our wisdom, which we are taught thereby. That, namely the Word of God, sometimes enters in at the One ear 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 Wisdom, is no sooner gotten but as readily sometimes lost again, because it was never There treasured up where it should be kept; and where That is to be done, is (next unto the Getting of it) the most considerable point in our wisdom. The Text referreth us for this purpose unto the Heart of Man; for 'tis said here that the wisdom, which made Solomon so famous, was that which God had put in his Heart, and There He laid it up and kept it. Particular. 3 Which God had put into his Heart. (that is, which he had fully possessed 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 Wisdom in the Heart, even throughly to Know and hearty to Embrace and Love it: and doubtless, if ever we think to keep and use this gift with Content to ourselves or benefit to others, we must There, in the Heart, treasure up the wisdom, which God doth give unto us. Wherefore, when Solomon persuadeth his Son (that is every obedient Learner) to receive instruction, he bids him to give him his Heart too. Prov. 23.26. Prov. 23.26. to devote his Affections unto wisdom, and to set his best Love upon it; which we must do, if ever we will be truly wise or True in Heart: for of this Duty there is a double necessity; the One in respect of the wisdom, which we desire to have, and the Other in regard of our Heart, wherein we are to keep it. In respect of our Wisdom this Duty of Applying the Heart is needful; both to the getting of our wisdom, and also to the Perfection of it, when we have gotten it. Needful it is to the Getting of our wisdom, because, without Applying the Heart, we may daily receive Instructions of wisdom, and yet never be truly wise: and therefore Solomon commends this for the right way to find out the knowledge of God. If thou wilt, saith he, receive my words and incline thy Ear, and apply thy Heart to understand, then shalt thou find out the knowledge of God. Prov. 2.2.5. Prov. 2.2.5. The Receiving of words & the inclining of the ear are means of singular consequence; yet to find out the Knowledge of God (which is the sum of all true wisdom) they are to very little purpose of themselves alone without Applying the Heart thereunto: but with This we may find out and bring to pass any thing, that we are capable of; as we may see in the example of Solomon, who confesseth to our Instruction that when he Applied his Heart to know wisdom, he then beheld all the work of God. Ecc. 8.16. Eccl. 8.16. and till than 'twas not possible that ever he should behold it. Again, this applying of the Heart is needful (as to the getting so) to the Perfection of our Wisdom when we have gotten it; the best of our wisdom (if not settled in the Heart) being no better than the Foolishness of Fools, which is very Folly, Prov. 14.24. Prov. 14.24. For be it a Speculative, or Knowing wisdom, 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 Verbal science, a very Froth of Wit and nothing else. Or, be it a Practical or Doing wisdom, which we have got the plot of and stand upon as our greatest Policy; if this too be not settled in the Heart, but only appear in outward shows, it is but a Form of godliness without the Power thereof, a mere Hypocrisy. Both Knowledge and Practice, if they reach not to the Heart, are but as seed that is cast on the Face of the Earth, which the Fowls of the Air will soon steal away, and leave the Husbandman in a vain expectation of an harvest, that will 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 Wisdom, that so the Instructions thereof may sink Down and take root in the Depth, and thence spring forth and become fruitful and acceptable at the last. In respect then both of the Getting and also of the Perfection of our wisdom, this Applying of the Heart is a Duty of needful consequence. There is also a necessity hereof in respect of the Heart itself; which, saith jeremy, is deceitful above all things, jerem. 17.9. jerem. 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 appear, as he is, a very Fool, even then when he looks to be accounted wise. But if wisdom be once planted in this deceitful heart of Men, it will soon remove the Deceit, & make the heart to become faithful to God & true to Man: for, when wisdom entereth into thy heart, Knowledge is pleasant to thy soul, than Discretion shall preserve thee, understanding shall keep thee, Prov. 2.10.11. Prov. 2.10.11. Possess thy heart then with true and sound wisdom, and thy heart which before was deceitful, shall never fail thee. The sum then of this Part is; that, as we ask all our wisdom of God alone, so with the Heart we should embrace & love the wisdom, which he bestoweth on us: and This indeed is the way to make the wisdom, that he giveth us, to be truly Ours; for so we find it was with Solomon, of whom it is said in the Text, that All came to hear His wisdom. It was indeed originally the wisdom of God, because HE gave it, and yet it was solomon's own wisdom 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 he hath at pleasure wisdom and all other Gifts to bless us with, of whose fullness every man receives whatsoever he is blessed withal; and 'tis also the free Bounty and Goodness of God, when he 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 Wisdom, and Our Gifts, and Himself in them our God too; and that is when He and his Gifts have taken up our Heart; otherwise we have no right to nor part in either Him or Them; but when they are There, in the Heart, then are they all Ours and We are His: His Wisdom is Ours to make us acceptable, Himself Ours to make us happy; & We are His, both For our Wisdom to be thankful unto him, and by our wisdom to make him known to others as fare as we ourselves do know him. For this purpose, when God once planteth the Tree of wisdom in the Heart of Man, his Blessing usually maketh the Fruit thereof to look over the Wall and be Seen abroad, and by its Beauty to draw many with Desire and Admiration to it: for so we find 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 himself happy to gather some of the Fruits that flourished in his Garden, to learn some of the Wisdom which God in so great a measure had given to Him; and this brings in the second General part of the Text, viz. The Fame and esteem of Solomon's Worth. General. 2 All the Earth sought to Solomon: etc. It is seldom seen that true worth passeth away without some Esteem and Acceptance, unless it be 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 usual condition of Man, that where there is any Worth and Goodness in the Beholder, there is commonly some respective Admiration of the Excellency that he beholds in other Men. Let Homer (though never so blind) surpass in his Art the Rest of his time, and whole Countries will be at odds about him to lay claim 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 ubique civis est: that a wise man is a creature of such condition, who By his Wisdom knows how to make use of all places aright, as if he were still at home, and whom For his Wisdom all places will readily accept, as if they had some title & interest in him: there being such an attractive Excellency in Wisdom (as Tully speaks) as that, Tul. 2. de Fin. p. 108. edit. Hanov 1609. Si oculis videretur, quàm illa ardentes amores excitaret sui? if it could be seen with an Eye of flesh, the most carnal 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 wisdom 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 himself: and Gross and Stupid, more Fleshly than They, must we needs be thought to be, if we think it not our happiness to become truly wise, when all the world before us hath been so much transported with the admiration of Wisdom. Let it be the portion of the Ass to carry a burden of Gold, which he knows not the worth of; it is His portion, and let Him bear it; but, if Balaam be a Fool, that rides upon him, the Ass may chance to speak as much to the purpose as He; for, the Ass and the Fool are both alike. To prevent this, as I have in the first General shown what true wisdom is, so let me now briefly put you in mind of seeking after it, and that by the example of All the Earth, which (as it is in the Text) sought to Solomon to hear, etc. Where first we 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, etc. When Kings seek after wisdom, 'tis likely the Gift of wisdom is Glorious & Desirable; so it is, and best of all others, befitting Them; none having so much need of wisdom as Kings and Rulers; for This, if in any Inhabitants of the Earth, is in Them especially the principal thing; and therefore (according to the advice 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 wisdom to Discern between Good and Evil, and also a Practical or Doing wisdom to be Exemplary in Goodness, Both to Rule and Govern 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 Govern by the guidance of a King above, by whom alone all Kings do reign 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 Wisdom (as Solomon did) to go in and out aright, their desire is to be in the performance of their Charge faithful unto God, who hath called them to it. But I stand not here now to read a Lecture of Wisdom unto Kings and Governors: It is our happiness, that we (of all parts of the World) have cause enough to bless God for crowning the Throne of this Kingdom with the wisdom of Solomon these many years to this very day; where All, that stand before it (and Some to their shame) may behold a Searching wisdom of God in judging aright, with an Exemplary Integrity well befitting the Imitation of the very best And let it be thy good pleasures O Lord, for the continual maintenance of thy Truth, and the advancing of thine own Glory in this our Kingdom, thy chosen Israel, to double this Heavenly wisdom of the FATHER upon the SON 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 find out Wisdone? As for Knowledge the Speculative part thereof, it is not good the Soul should be without it. Pr. 19.2. Prov. 19.2. because This must guide us in the way wherein we go, Isai. 33.6. & so wanting This we go without a guide, & run headlong (to our own destruction) we 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. but St Paul will tell us, that the World, Sapientiâ suâ, by its own wisdom 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 other Wisdom than it's Own and therefore, as We 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 Wisdom, which He giveth unto Men to know him with. But, did we abound in This, yet are we not truly wise, as long as we fall short in that part which is Practical; which to All men, without exception, is needful, to make them appear worthy of the vocation, wherewith they are called, whereunto St Paul so earnestly exhorteth Ephes. 4.1. Ephes. 4.1. In the performance whereof as long as we fail, our Knowledge (though never so great) is but that Wisdom, which in verbis volat (as S. Gregory speaks in his Morals) like a painted feather tossed in the Air, and vanishing away we 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 Wisdom Ars vivendi, Tul. l. 1. de Fin p. 82. a certain Art of Living Well; This being indeed The Wisdom, 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, we may learn from the experience of Judas (before mentioned) with many more, who (supposing themselves to be none of this All in the Text, that are to seek for Wisdom) have run themselves along through their own Inventions to an End far worse than ever their Beginning was. We (Beloved) are of all other men (if Any be) in a blessed way of All kind of Wisdom; of Knowledge, Consider, and the Lord give you understanding in all things. 2. Tim. 2.7. which in every corner proffereth itself unto us. God knows how much or how little we think we need it; and of Practice, which in many Worthies is made good before us; God knows too how much or how little we are careful to follow it. It will be, without question, a shame and misery too, if the simple vulgar, who Know less than we but in plain honesty Practise more; if These, I say, do one day rise up in judgement against us and condemn us for that, which we Know & Practise not. From this shame and misery good Lord deliver Us: And sure we may be, that, if ever we think to answer the bountiful Blessings of God towards us, it is only true Wisdom must make us fit to do it: & This if we desire to find and have, we must seek it out; which is the Action, whereby this (ALL) expressed their esteem of Solomon's worth. They sought unto him. There is a double vanity, Particular. 2 which too many are possessed with; and that is, on the One side to seek that which is not worth the finding; and on the Other to neglect that which is well worth the seeking: each of them is a folly, & he, which is guilty of the One, is seldom free from the Other. The way to avoid Both is (with this, All, in the Text) to seek for Wisdom; which must be sought for, because of itself it will never come unto us; and it is well worth the seeking, because it is precious. One small piece of silver (in the 15. of Luke) deserved the lighting of a candle to find it out: be it never so little, yet, if it be Silver, it is worth the looking after; much more; if it be Gold or Precious stones; and Wisdom indeed is all These and more. How much better is it? Prov. 16.16. (saith Solomon) that is, 'tis far better, to get wisdom than Gold, & to get understanding rather to be chosen then silver; for when we talk of That, we then speak of Silver and Gold and all the Treasures of the World cast together; All which we may have and be rich therewith, if we do 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 showeth how well it deserves; &, in saying it is Hid, he putteth us in mind how much it requires our seeking: which two are Motives to persuade us to the seeking of it; and Motives sufficient they are (except it be to a self-conceited Fool) to put anyman with diligence upon it. But here the material Question will be, 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 until his Projects be contrived, both supposing the Gravity of wisdom better befitting the Grandfather's years. So in deed too many do, and die Fools for their labour; for (saith Solomon, Eccles. 9.10. Eccles. 9.10. ) there is neither Knowledge nor wisdom in the grave whither thou goest; and than it is much to be feared that They, which never had any before, will find but little when they are going Toward the grave. We should then set upon it with our might in the Morning of our Age, as soon as we can, because we know not how soon we shall go; as soon, as possibly we can, we should seek & strive to know God and serve him. 2 If in the next place you ask me where we may seek and find this wisdom, I will then answer, that you must not think to find much good water, but either in the streams, or at the springhead; and There, at the Head, you shall be sure to find it clearest. Wisdom 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 Well of Gods own making, namely, his sacred word; about which (unless we chance to meet (as too many do) with some invidious Romanist, that will lock it up from us, we need have no Contention now; as the Israelites often had about their Wells'; for God hath now made it freely Ours, & every man may come and draw without exception, and yet never empt it, because it is an Everlasting spring. The streams of wisdom, flowing from this Head, are thence gone out into all the world, which never had so many Helps for wisdom, as Now it hath so that, go where you will if you seek for wisdom, 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 Friars with such like wisemen have digged for us, purposely to stay us from looking after better Waters; setting us on work with some Tales and Fables of their Own to withhold us from the word of God & as many good Books, as possibly they can. When These or any such we meet with (as often we do) we need not make any long stay at them; or, if we do so, we shall be very little the better for them. But, go to the Spring, the word of God; or any streams, which proceed from That; and There you shall be sure to find true wisdom, if you seek it Aright. Which is the next Query, namely, How we are to seek it. 3 How? And How should we seek wisdom in the word of God, but only by daily Reading & Meditating therein? Which I forbear any further to commend to You, because it is Your Profession; & I hope it is Your Practice too. Yet thus much let me put You in mind of (which too many forget) that, as the Woman of Samaria said once to Christ, the Well is deep, joh. 4.11. and We of ourselves, have nothing to draw withal: All our Reading and Meditation will but perplex and trouble us, if God do 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 find the Gift of Wisdom, which we desire. Wh● therefore thou takest thy Bible or any other good Book in thy hand to seek Wisdom in it, say, with David, Lord open thou mine eyes, Psal. 119.18. that I may see the wondrous works of thy Law; and then thou needest not doubt, but thou shalt behold the Goodness of Wisdom to thy great content; especially, if (as Solomon his Son gives the advice Prov. 4.20. Prov. 4.20. ) thou attend to his Words, and not seek to mend what he hath done, but humbly incline thine Ear to hearken what he shall say. And herein These Seekers in the Text may be a fit Pattern to us; for They sought to Solomon, not to Reprove and Correct him, but to Hear and be Instructed by him; which brings in the last Part of the Text, namely the End of their seeking, and that was to Hear. Particular. 3 They came to Hear Solomon; and that presupposeth that Solomon, though a King, was ready and willing to Teach them; otherwise he had been no fit Type of Christ, who (though a greater than Solomon) did little else but Teach; and among other lessons, that he taught, he taught this One to his Own Disciples; namely that they should go 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 nor Prisons, neither wicked Men nor Devils could stop them from it; but, casting out the One and confuting the Other, they went on to Teach in spite of All. And who then 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 learn of him. The Son 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 only to be full up to the banks, but sometimes to Run over & water the Fields that are about it. Solomon also, Prov. 15.7. will tell us, Prov. 15.7. that the Lips of the wise disperse knowledge, but the heart of the foolish doth not so. Again, the Hebritians will tell us, that one & the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to Understand, but also to Instruct; to show that he, which hath knowledge, must not hide it, but Teach therewith: yea, the same word signifieth also to Prosper, to have good success; to put us in mind for our encouragement that He, which is careful to Teach according to the wisdom that he hath, is in a way to do good not only to Others, but also to Himself too; for God doth commonly follow with a Blessing and Prosper those, who diligently go 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 wisdom, 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 Margin) the more wise he was, the more he Taught the People. It is then a property of wisdom, that by our wisdom we strive to make others wise; and 'tis a point of no great wisdom to censure the Endeavours of Other men, and in the mean time do little good with our Own: This only by the way should be remembered, that none Teach where they are not called, nor before they are able; nor make One kind 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 Wisdom will be to little purpose, except there be some to Hear and learn what is Taught; and therefore, as it is presupposed in the Text, there was a Solomon to Teach; so 'tis expressly said too, there came many to Hear. And indeed, to be ready to Hear, is the very end of our seeking & the way to find out wisdom. Wherefore when Solomon desired God to give him an understanding and wise heart, he used a word, 1. Kings 3.9. which (in the Original) signifies Cor audience, an Hearing heart, as it is expressed in the Margin; to show, that how understanding and wise soever a man be, he must always be ready to Hear, that so he may understand more and be Wiser still: and so will every one, that is not a Fool, do; for, saith Solomon, give Instruction to a wise Man and He will be yet wiser; because he will ever be ready to Hear, which is the way to be wiser than he was before. Hear than we must; and to Hear we must seek and run too, yet not beyond the Bounds that are set about us. When these men in the Text sought to Hear, there was then but one Solomon in All the Earth; & therefore All the Earth sought to Solomon: but now, blessed be God, Christ (who was greater than He) hath made many solomon's instead of Him. Shall then a self-conceited Troup run to seek out Other solomon's of their own choosing abroad, because (in the judgement of some) their Own at Home is not so Wise as they? though some do so in simplicity of heart, being lead in a throng, and think no harm, yet of Other some it is to be feared, that, choosing their Teachers, they will in time make choice of the lesson which they intent to learn too, and then we may know what to look for of them: A Parlour, an anabaptistical 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 covetousness of the Jmpropriator, or (which is worse) of the non-residing Incumbent, who come only at the sheep-shearing; suppose that These do scarce leave enough behind them to make a poor Curate speak, except perhaps of his own wants, may we not then seek out a Solomon abroad to hear 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 Souls of Men; Rev. 18.13. and that by putting either better solomon's in Their room, or better Hearts in Them. In the mean time unless it can be showed that Sacrifice is better than Obedience, 1. Sam. 15.22. a Journey further will hardly be altogether excused: withal it should be remembered too, that there is None so low, but hath something of God in him: of God, who knows how to bring Light out of Darkness, and to manifest Strength in Weakness, and by small means to bring Mighty things to pass; and surely the Water or Wisdom is never the worse, because it is brought in a Vessel of Wood It were a weakness to be on the One side so easily content, as not to care how little we have; and it would be a Presumption to be on the Other so wise in Own Conceit, as to prescribe unto God, what he shall do for us. If therefore any thing be wanting in Others parts, do thou supply that with thy earnest Prayers & daily Meditations, and the plain Honesty of thine own Heart, for That indeed with a little Teaching will be more to the purpose, and please God better, than a great deal of Teaching, and little Honesty therewith. But suppose there be at Home a true Solomon indeed; then, I hope, we need go no further to seek out more; and who at home would not be ready and willing to Hear Him? Luk. 14.18 He, which hath a piece of ground to be seen, or an Yoke of Oxen to be proved, or a Delilah to be sported with; or perhaps a self-conceit of doing as much good by Reading at the same time in his Closet; These and such like, though called for, would not be very willing to come, but rather desire to be excused; nay, 'tis much to be feared they would have no great desire to hear Solomon, though he should seek after and come home to them. Of this Neglect of Hearing there might be 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 he will be 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 do our duties, and truly to walk in our vocations; and that we may also express in our living those things that we do know; that we be not only 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 Ears, and open our Hearts to understand and embrace whatsoever we shall at any time Hear, that so we may be the more fit to glorify Thee our God on Earth here, and the better prepared to reign with THEE and our JESUS for ever in Heaven hereafter; and this we pray for, in the Mediation of JESUS CHRIST, To Whom with Thee, O Father and the Holy Ghost be all Glory and Honour now and for Ever, AMEN. FINIS. Glory be to GOD, Good will towards MEN.