Christian wisdome, or The excellency fame and right meanes of true wisdome 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 Colledge.
CHRISTIAN VVISDOME, OR THE EXCELLENCY, FAME, AND RIGHT meanes of TRVE WISDOME, Delivered on 1. KINGS: 10.24. All the earth sought unto Solomon to heare his wisdome which God had put in his heart.
CHRISTIAN VVISDOME, OR THE EXCELLENCY, FAME, AND RIGHT means of TRUE WISDOM, Delivered on 1. KINGS: 10.24. All the earth sought unto Solomon to hear his Wisdom which God had put in his heart.
Aske, saith the Lord, what J shall give thee. 1. King. 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;
Ask, Says the Lord, what J shall give thee. 1. King. 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 since for a long season; or had he been a covetous worldling, he would have asked Riches for himself;
and bee merry with that, which hee never took paines to get, but had it for the asking; or, had he been a Cruell man, one of those Wolves (in Ezekiel) ravening the prey, 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. Flesh and Blood (& nothing but that) would have thought either of these things desirable:
and be merry with that, which he never took pains to get, but had it for the asking; or, had he been a Cruel man, one of those Wolves (in Ezekielem) ravening the prey, 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. Flesh and Blood (& nothing but that) would have Thought either of these things desirable:
give therefore thy Servant an understanding heart to judge thy People, 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:
give Therefore thy Servant an understanding heart to judge thy People, 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:
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and it was indeed a point of good understanding (which too many want) to be sensible, that, in respect of the place where in he was, hee wanted some Wisdome, and accordingly to aske it.
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.
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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;
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;
v. 12.13 What was here so freely promised in the Generall, we find as fully performed in sundry Particulars in this tenth Chapter, whereof my Text is a part;
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;
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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;
where, (beside the particulars of his abundant Riches recorded from ver. 13. to 23.) we have a specification of his excellent Wisdom in the unparalleled ordering of his house, and the full answering of all the Queen of Sheba's Questions;
23. So that here wee see the condition of Israel was far better, then was that of the Corinthians, when S. Paul to their shame objected to them, that there was not a wise man amongst them, no not one that was able to judge between his brethren.
23. So that Here we see the condition of Israel was Far better, then was that of the Corinthians, when S. Paul to their shame objected to them, that there was not a wise man among them, no not one that was able to judge between his brothers.
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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: saith one;
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: Says one;
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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,
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,
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To speak of Wisdome in the Audience of Fooles, who neither love nor know it, were to cast pearles before Swine, which usually stick not to trample the most pretious Iewels under their feet,
To speak of Wisdom in the Audience of Fools, 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,
but in Athens, a Nursery of wise men (where the generall profession is NONLATINALPHABET, the love and study of Wisdome ) There to speak of Wisdome, is no lesse proper,
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,
for, saith Solomon, give instruction to a wise man, and he will be yet wiser, Prov. 9.9. Jt will therefore be seasonable to speak of Wisdome unto You as unto Wise men; and (as S. Paul once spake unto the Corinthians) judge you, what J shall say;
for, Says Solomon, give instruction to a wise man, and he will be yet Wiser, Curae 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 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,
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,
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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. Wherefore Seneca in his 125: Epist. (where hee treats of this very subject ) shall by a few Questions of his answer mine.
or this World of it self suggests to them, but may be well brought into the number of those things, wherein true Wisdom Consisteth not. Wherefore Senecca in his 125: Epistle (where he treats of this very Subject) shall by a few Questions of his answer mine.
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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,
Quid vires corporis exerces? Dost thou stand (Says he) on thy strength, and conceive it a point of Wisdom to show thy self more lusty & strong then Others Are? Suppose I do so? Then, feris Majores concessit Nature: the wild Beasts of the Forest would in this respect be Wiser,
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,
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,
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doe what thou canst, and thou shalt see to thy shame (which, were it not for thy dawbing, would make thee blush) that some silly Birds will shew more variety of splendour in the Feathers of their hinder Parts, than thou canst with all thy painting in the best of thy Face. Againe, Quid capillum ingenti diligentiâ comis? Dost thou indeed think it wisdome to spend sometime in the curious ordering of thy haire? It was wont to be the saying of a reverent Divine, that he, 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;
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, which hath too much regard to his Hair, hath commonly but little wit in his Head. But Senecca will answer his own question well enough;
Cùm illum vel effuderis more Parthorum, vel Germanorum modo vinxeris, &c. When thou hast, saith he, spread it abroad in the most glorious manner that may be,
Cum Ilum vel effuderis more Parthorum, vel Germans modo vinxeris, etc. When thou hast, Says he, spread it abroad in the most glorious manner that may be,
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.
when all is done, thou Mayest behold a lion in this respect more glorious & terrible to look on than thy self; 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.
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If in these things there bee litle wisdome to be found, then give thy heart (as Solomon once did) to seek and search out all the works, that are done under Heaven, whither of Pleasure or Profit, or of whatsoever condition they be;
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;
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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;
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;
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Sapientia in exitu, &c. VVisdome, saith he, is tried in the Conclusion; non in Pueritiâ, &c. not in Childhood, not in Youth, not in Prosperity; because, Quicquid in his laudatur, incertum est;
Sapientia in exitu, etc. VVisdome, Says he, is tried in the Conclusion; non in Pueritiâ, etc. not in Childhood, not in Youth, not in Prosperity; Because, Quicquid in his laudatur, incertum est;
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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:
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:
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whither it be wallowing in pleasures, or Tumbling in Gold, or Throwing down Others to rayse Thy selfe, or Building up thine own House upon other's Ruines, or the Enlarging of a Sonn's or Daughters portion by diminishing the Patrimony of Fatherlesse Children committed to thy trust, with any such like fashionable peeces of worldly wisdome; consider them all,
whither it be wallowing in pleasures, or Tumbling in Gold, or Throwing down Others to raise Thy self, or Building up thine own House upon other's Ruins, or the Enlarging of a Son's or Daughters portion by diminishing the Patrimony of Fatherless Children committed to thy trust, with any such like fashionable Pieces of worldly Wisdom; Consider them all,
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& 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;
& 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 not) shall call thee to an account;
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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,
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,
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& insteed of Comfort be a Trouble to thee (as it is much to be feared they will doe so) then be perswaded to feare too, that there is some unprofitable Folly in them;
& 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;
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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.
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 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,
We see then what that is, wherein true Wisdom Consisteth not, even all the VVaies and Projects of the world, which will not help us out in Exitu, when we Are to leave This World,
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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,
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 it self: and for this purpose,
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if thou wilt saith hee (leaving all those things, wherein other creatures doe excell thee) if thou wilt ad bonum reverti tuum, look home and fix thy thoughts on That, which is proper to thy selfe as being Man; then briefly it is, Animus purus ac emendatus, aemulator Dei:
if thou wilt Says he (leaving all those things, wherein other creatures do excel thee) if thou wilt ad 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:
And, what is required unto This, we may collect from the severall Particulars, wherin was expressed and made knowne that great wisdome of Solomon, that made him so famous.
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.
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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,
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,
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the Queen of Sheba Talents of gold, Spices in abundance, and pretious stones. v. 10. and all the rest brought, every man, his vessels of gold and silver,
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,
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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.
v. 25. and so it should seem they were all rich enough before they sought to Solomon; & Therefore it's unlikely they Come with so much cost and pains to hear this enriching Wisdom of him.
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Take then but a short view of those things, which are not far from my Text, and you shall see that Solomon was famous for his Wisdome in matters (as wee are to esteem them) of far greater worth and consequence: and these were especially foure.
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 foure.
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and therein was manifested his Discoursing wisdome: and for the fame of these things there came many to heare the wisdome, that was in him. v. 34. 3. His Answearing the Queen of Sheba to all her Questions;
and therein was manifested his Discoursing Wisdom: and for the fame of these things there Come many to hear the Wisdom, that was in him. v. 34. 3. His Answering the Queen of Sheba to all her Questions;
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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. to all which he gave her so full satisfaction, that there was not any thing hid from the King, which Hee told her not.
which were Aenigmata, Riddles, Questions very hard to be resolved; such wherewith she Come to prove Solomon, or try his sufficiency. 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.
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In the three former wee have Solomon's great Knowledge, in this latter his singular Integrity and uprightnesse of heart; in both his compleat wisdome; being wise to Know, and Wise to Doe: to Know every work that is done under the Sun;
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;
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for that hee professed to be his care when hee prayed for wisdome, 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;
for that he professed to be his care when he prayed for Wisdom, 1. Kings, 3.9. So that now (if the Exampl of Solomon, the Wisest of all men upon Earth, may be our Pattern) we need go no further to Learn what true Wisdom is;
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;
and serve him with a perfect heart, v. 9. as if he had said, it's not likely thou Shouldst ever serve God with a perfect heart, except thou Know him First;
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 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,
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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;
but to Know that we may Do; and this would bring in the consideration of our Practical Wisdom; the sum whereof Salvian gives us in this short but full expression;
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and a good understanding have all they that doe thereafter, 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.
and a good understanding have all they that do thereafter, Psalm 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.
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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. and so to run with patience the race that is set before us, as S. Paul doth encourage us. Heb. 12.1. 3 That the Perfection of it is Charity; which (according to the same Apostle, Col. 3.14. ) is the bond of all perfectnesse:
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 does put us in remembrance 1. Pet. 1.13. and so to run with patience the raze that is Set before us, as S. Paul does encourage us. Hebrew 12.1. 3 That the Perfection of it is Charity; which (according to the same Apostle, Col. 3.14.) is the bound of all perfectness:
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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.
and doubtless that practice, which begins with God's Fear, and Goes 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 Practical Wisdom, if there be any that is true.
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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,
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,
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and knowne in part, but hereafter (as the perfection of our Wisdome) wee shall see him face to face, 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 known in part, but hereafter (as the perfection of our Wisdom) we shall see him face to face, and know him as we Are known. 1. Cor. 13.12. Of this Speculative Wisdom in the necessity, right Object, and true End thereof;
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but of this subject I have here spoken more at large heretofore upon another Text: and of the necessity of joyning them both (viz. Speculation and Practice ) together, I shall have occasion to speake something againe in the 2. Generall, where wee are to be put in minde of seeking them both.
but of this Subject I have Here spoken more At large heretofore upon Another Text: 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.
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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,
John 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, God's 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,
And who is hee, that can put true wisdome into the heart of Man, but God who alone is truly wise? Jf any one of you lacke wisdome, saith S. James, let him aske it of God. James 1.5.
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, Says S. James, let him ask it of God. James 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,
Where the Apostle does 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,
The God of Hope (saith the Apostle) Fill you with Joy and Peace in beleeving that you may abound in hope. Rom. 15.13. And surely if He doe not fill us with Ioy and Peace, wee shall be altogether empty and hopelesse.
The God of Hope (Says the Apostle) Fill you with Joy and Peace in believing that you may abound in hope. Rom. 15.13. And surely if He do not fill us with Joy and Peace, we shall be altogether empty and hopeless.
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and Men for His, wee should quickly have litle true Affection either to Man or God; but rather indeed whatsoever God and good Men hate, that should we love.
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.
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then Solomon (who found it by experience) will tell you. Eccles. 7.29. namely that God, for his part, hath made man upright, but they have found out many Inventions;
then Solomon (who found it by experience) will tell you. Eccles. 7.29. namely that God, for his part, hath made man upright, but they have found out many Inventions;
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and here to shew you the manifold Inventions, which men by leaving God in their Wisdome, doe unhappily finde out and run into, were to lead you with my selfe into a Labyrinth of many crooked waies and hardly finde a way to get out againe.
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 led you with my self into a Labyrinth of many crooked ways and hardly find a Way to get out again.
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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:
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:
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the groundlesse Dreames, and Fictions of the One, and the curious perplexing Niceties of the Other having so far molested their Readers & diverted their intentive thoughts from the Truth, which they look't for, that it is now one part of a Wise man indeed to discern aright between the Wheat, and the Chaffe; the Streame and the Froth; the Rules of wisdome, which they pretend to give,
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,
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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, and multiplied words without knowledge, or (which is all one) they have magnified themselves in a great deale of speculative knowledge to very litle purpose;
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 Elihu did once of Job) that they have opened their Mouth in vain, 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;
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& 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;
& 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 sometime After Their Exampl gather up Dross for Gold and fill our thoughts with Aery speculatives of very little consequence (as too often we do) we should many of us be Wiser than we Are;
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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.
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. Curae 26.12.
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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;
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;
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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.
the One to betray his Sovereign David the King, the Other his Master christ the Redeemer of Israel; and therein it's likely they supposed themselves the Wisest of all their company.
But this was a new Invention of their own, wherein God was not with them; and, to prove the goodnesse thereof, God suffred the Divell to adde one Invention more,
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,
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;
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 Come from God, That alone being true Wisdom which we Are taught of Him; and whatsoever He Teaches us, we need not doubt of the truth thereof;
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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.
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.
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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 never had any good entertainment in the Affections within: and This, namely our Wisdom, is no sooner got but as readily sometime lost again,
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and where That is to be done, is (next unto the Getting of it) the most considerable point in our wisdome. The Text referreth us for this purpose unto the Heart of Man;
and where That is to be done, is (next unto the Getting of it) the most considerable point in our Wisdom. The Text Refers us for this purpose unto the Heart of Man;
(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;
(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;
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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.
and doubtless, 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 Wisdom, which God does give unto us.
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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. to devote his Affections unto wisdome, and to set his best Love upon it;
Wherefore, when Solomon Persuadeth his Son (that is every obedient Learner) to receive instruction, he bids him to give him his Heart too. Curae 23.26. to devote his Affections unto Wisdom, and to Set his best Love upon 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:
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:
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:
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:
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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. and till then 'twas not possible that ever hee should behold it.
as we may see in the Exampl of Solomon, who Confesses to our Instruction that when he Applied his Heart to know Wisdom, he then beheld all the work of God. ecc 8.16. and till then 'twas not possible that ever he should behold it.
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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, are but as seed that is cast on the Face of the Earth, which the Foules of the Aire will soon steal away,
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,
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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.
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.
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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 whosoever he be, though never so exact a Pharisee, that Thinketh not so of His heart, is much deceived in his Heart; and it's indeed the very corruption of his heart, which hath blinded & so deceived him,
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and openly to appeare, as hee is, a very Foole, even then when he looks to bee accounted wise. But if wisdome bee once planted in this deceitful heart of Men, it will soon remove the Deceit, & make the heart to become faithfull to God & true to Man: for, when wisdome entreth into thy heart, Knowledge is pleasant to thy soule,
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,
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then Discretion shall preserve thee, understanding shall keepe thee, Prov. 2.10.11. Possesse thy heart then with true and sound wisdome, and thy heart which before was deceitfull, shall never fayle thee.
then Discretion shall preserve thee, understanding shall keep thee, Curae 2.10.11. Possess thy heart then with true and found Wisdom, and thy heart which before was deceitful, shall never fail thee.
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 This indeed is the Way to make the Wisdom, that he gives us, to be truly Ours; for so we find it was with Solomon, of whom it is said in the Text, that All Come to hear His Wisdom. It was indeed originally the Wisdom of God, Because HE gave it,
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It is the abundant Riches of God, that hee hath at pleasure wisdome and all other Gifts to blesse us with, of whose fulnesse every man receives whatsoever hee is blest withall;
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 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 it's 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;
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and that is when He and his Gifts have taken up our Heart; otherwise we have no right to nor part in either Him or Them; but when they are There, in the Heart, then are they all Ours and We are His: His Wisdome is Ours to make us acceptable, Himselfe Ours to make us happy;
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;
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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,
For this purpose, when God once plants the Tree of Wisdom in the Heart of Man, his Blessing usually makes the Fruit thereof to look over the Wall and be Seen abroad,
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;
Every one thinking himself 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;
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All the Earth sought to Solomon: &c. It is seldome seen that true worth passeth away without some Esteeme and Acceptance, unlesse it bee amongst those who are either ignorant or unworthy of it;
All the Earth sought to Solomon: etc. It is seldom seen that true worth passes away without Some Esteem and Acceptance, unless it be among those who Are either ignorant or unworthy of it;
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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.
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.
there being such an attractive Excellency in Wisdome (as Tully speakes) as that, Si oculis videretur, quàm illa ardentes amores excitaret sui? if it could be seen with an Eye of flesh, the most carnall man, that ever was, would be drawn to look after It with a love and desire whither he would or no.
there being such an Attractive Excellency in Wisdom (as Tully speaks) as that, Si oculis videretur, quàm illa ardentes Love 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.
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,
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,
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if we think it not our happinesse to become truly wise, when all the world before us hath been so much transported with the admiration of Wisdome. Let it be the portion of the Asse to carry a burdē of Gold, which he knows not the worth of;
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;
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.
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.
so let me now briefly put you in mind of seeking after it, and that by the example of All the Earth, which (as it is in the Text) sought to Solomon to heare, &c. Where first wee have considerable Who They were, that so far esteemed Solomon for his Worth;
so let me now briefly put you in mind of seeking After it, and that by the Exampl 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;
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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:
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:
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to get a Speculative or Knowing wisdome to Discern between Good and Evill, and also a Practicall or Doing wisdome to be Exemplary in Goodnesse, Both to Rule and Governe aright:
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:
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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. and 'twill be a manifestation of their Fidelity and Care too;
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, Curae 8.15. and it'll be a manifestation of their Fidis and Care too;
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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.
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 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;
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;
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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,
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 Oh Lord,
for the continual maintenance of thy Truth, and the advancing of thine own Glory in this our Kingdome, thy chosen Israel, to double this Heavenly wisdome of the FATHER upon the SONNE to many generations.
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 SONNE to many generations.
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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.
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.
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as Wee are Men of the World (and the Best are no better of Themselves ) we must All seek out beyond our selves for that Knowledge and VVisdome, which He giveth unto Men to know him with.
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 VVisdome, which He gives unto Men to know him with.
which to All men, without exception, is needfull, to make them appeare worthy of the vocation, wherewith they are called, whereunto St Paul so earnestly exhorteth Ephes. 4.1.
which to All men, without exception, is needful, to make them appear worthy of the vocation, wherewith they Are called, whereunto Saint Paul so earnestly exhorteth Ephesians 4.1.
Jn the performance whereof as long as we fayle, our Knowledge (though never so great) is but that Wisdome, which in verbis volat (as S. Gregory speaks in his Morals) like a painted feather tost in the Ayre,
John the performance whereof as long as we fail, our Knowledge (though never so great) is but that Wisdom, which in verbis Volatile (as S. Gregory speaks in his Morals) like a painted feather tossed in the Air,
when they trust to their own strength and seek no further, wee may learne from the experience of Judas (before mentioned) with many more, who (supposing themselves to bee none of this All in the Text, that are to seek for Wisdome) have runne themselves along through their own Inventions to an End far worse then ever their Beginning was.
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 bee 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 then ever their Beginning was.
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We (Beloved) are of all other men (if Any be) in a blessed way of All kinde of Wisdome; of Knowledge, which in every corner profereth it selfe unto us.
We (beloved) Are of all other men (if Any be) in a blessed Way of All kind of Wisdom; of Knowledge, which in every corner proffereth it self unto us.
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& 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.
& This if we desire to find and have, we must seek it out; which is the Actium, whereby this (ALL) expressed their esteem of Solomon's worth. They sought unto him.
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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,
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,
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& he, which is guilty of the One, is seldome free from the Other. The way to avoid Both is (with this, All, in the Text ) to seek for Wisdome; which must be sought for,
& 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,
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;
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;
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saith Solomon, who found it so 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;
Says Solomon, who found it so Curae 2.4.5. Where, calling it a Treasure, he shows 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;
So in deed too many doe, and die Fooles for their labour; for (saith Solomon, Eccles. 9.10. ) there is neither Knowledge nor wisdome in the grave whither thou goest;
So in deed too many do, and die Fools for their labour; for (Says Solomon, Eccles. 9.10.) there is neither Knowledge nor Wisdom in the grave whither thou goest;
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Wisdome is that water of life, which the Lord by the Prophet inviteth every man to come freely unto, 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;
Wisdom is that water of life, which the Lord by the Prophet Inviteth every man to come freely unto, Isaiah, 55.1. The Headspring of this Water is a Well of God's 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;
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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.
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.
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But, goe to the Spring, the word of God; or any streames, which proceed frō That; and There you shall be sure to finde true wisdome, if you seek it Aright. Which is the next Query, namely, How we are to seek it.
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.
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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.
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.
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It is said of these Men here in the Text; that when they sought to Solomon, they brought Presents o• Gifts with them, with them, v. 25. and so must we seek unto the God of Solomon; with the Gift of Praise for what we have received;
It is said of these Men Here in the Text; that when they sought to Solomon, they brought Presents o• Gifts with them, with them, v. 25. and so must we seek unto the God of Solomon; with the Gift of Praise for what we have received;
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, that I may see the wonderous works of thy Law;
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, that I may see the wondrous works of thy Law;
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;
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;
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namely that they should goe out and Teach all Nations. Which Precept of His, together with his own Example, wrought so much with them, that neither Tumults nor Prisons, neither wicked Men nor Divells could stop them from it;
namely that they should go out and Teach all nations. Which Precept of His, together with his own Exampl, wrought so much with them, that neither Tumults nor Prisons, neither wicked Men nor Devils could stop them from it;
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And who thē is He, that is too good to Teach? Seneca, 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.
And who them is He, that is too good to Teach? Senecca, in his 90. Epistle will tell us, that a wise man is but Humani Generis Pedagogue; by his Profession a Schoolmaster, a Teacher to any man that will Learn of him.
and that is, not onely to be full up to the bancks, but sometimes to Run over & water the Fields that are about it. Solomon also, Prov. 15.7. will tell us, that the Lips of the wise disperse knowledge, but the heart of the foolish doth not so.
and that is, not only to be full up to the banks, but sometime to Run over & water the Fields that Are about it. Solomon also, Curae 15.7. will tell us, that the Lips of the wise disperse knowledge, but the heart of the foolish does not so.
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Again, the Hebritians will tell us, that one & the same word NONLATINALPHABET signifies not only to Vnderstand, but also to Instruct; to shew that he, which hath knowledge, must not hide it, but Teach therewith:
Again, the Hebrews 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:
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to put us in minde for our encouragement that He, which is carefull to Teach according to the wisdome that he hath, is in a way to doe good not only to Others, but also to Himselfe too;
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;
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;
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 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.
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.
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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.
as it is presupposed in the Text, there was a Solomon to Teach; so it's expressly said too, there Come many to Hear. And indeed, to be ready to Hear, is the very end of our seeking & the Way to find out Wisdom.
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Wherefore vvhen Solomon desired God to give him an understanding and vvise heart, he used a vvord, which (in the Originall ) signifies Cor audiens, an Hearing heart,
Wherefore when Solomon desired God to give him an understanding and wise heart, he used a word, which (in the Original) signifies Cor Audiens, an Hearing heart,
& therefore All the Earth sought to Solomon: but now, blessed be God, Christ (who vvas greater then He ) hath made many Solomons insteed of Him. Shall then a selfe-conceited Troup run to seek out Other Solomons of their own chusing abroad,
& Therefore All the Earth sought to Solomon: but now, blessed be God, christ (who was greater then He) hath made many Solomons instead of Him. Shall then a selfe-conceited Troupe run to seek out Other Solomons of their own choosing abroad,
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and think no harme, yet of Other some it is to be feared, that, chusing their Teachers, they will in time make choice of the lesson which they intend to learne too,
and 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 intend to Learn too,
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.
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.
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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,
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,
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,
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,
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and who at home would not be ready and willing to Heare Him? 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;
and who At home would not be ready and willing to Hear Him? 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;
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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 hereunto, Oh 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,
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and this we pray for, in the Mediation of JESVS CHRIST, To Whom with Thee, O Father and the Holy Ghost be all Glory and Honour now and for Ever, AMEN. FINIS.
and this we pray for, in the Mediation of JESUS CHRIST, To Whom with Thee, Oh Father and the Holy Ghost be all Glory and Honour now and for Ever, AMEN. FINIS.
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