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THE NATURE AND EXCELLENCE OF TRUE WISDOM
THE inspired volume is no less useful in rectifying the prejudices of education, than it is in restraining the indulgence of forbidden appetites. As far as relates to the grosser violations of moral duty, the advice of parents and teachers is in unison with the Holy Scriptures; but we are very rarely exhorted to follow that which is the main end and purpose of life. Get wealth, get honour, are the lessons inculcated on all the rising generation. David however sets us a better example: he earnestly entreated his son above all things to cultivate true religion. And Solomon, having reaped much advantage from those instructions, has left them on record for our benefit [Note: ver. 3–7.]. We shall endeavour,
I. To shew the nature and excellence of true wisdom—
That which is usually termed wisdom is far from being the object so extolled in the text—
[We mean not to depreciate the attainments of art or science. They are valuable in themselves, and, if duly improved, may, like the Egyptian gold, enrich and beautify the sanctuary of God. But the wisdom spoken of in the text, has respect entirely to spiritual things.]
True wisdom is the proposing of the best ends and prosecuting of them by the fittest means—
[There is no end so worthy to be pursued by a rational creature, as the sanctification and salvation of his own soul. Nor are there any means of attaining it so proper, as those prescribed in the holy Scriptures. To repent of all our sins, to flee to Christ for the pardon of them, and to seek the renovation of our hearts by the Holy Spirit, are represented as the only effectual means of salvation. These things, it must be confessed, are often called folly: but they are called so only by those, who have never known them by experience. Not one among the holy angels would account it folly to love and serve God. None of the redeemed in heaven regret that they were once so strenuous in the exercises of religion. The saints on earth are precisely of the same mind with those in heaven. Hence conversion to a holy life is called “a turning of the hearts of the disobedient to the wisdom of the just [Note: Luk_1:17.].” Even devils and damned spirits would confess that devotedness of heart to God is the truest wisdom. Careless sinners are the only beings who dissent from this truth: and they in a little time will assuredly alter their opinion [Note: Wisdom 5:4. What do those rich men, Luk_12:19-20; Luk_16:19; Luk_16:23, now think of their once envied state?].]
Such wisdom is justly termed “the principal thing”—
[There are many other things which are important in their place: but this is far superior to them all. Riches cannot be put in competition with it [Note: Job_28:12-19.]. Pleasure, honour, or even life itself, are not worthy to be compared with it [Note: Pro_3:13-18.]. It excels every thing else as much as light excelleth darkness [Note: Ecc_2:13.]. This exclusively deserves the name of wisdom, God himself being witness [Note: Job_28:28.]. It is “the good part: [Note: Luk_10:42.]” and he alone can be called truly wise, who, like Paul, accounts every thing but loss for that unspeakably excellent attainment [Note: Php_3:7-8.].]
Its excellency being thus established, we may proceed,
II. To urge upon you the diligent pursuit of it—
In the text, with the preceding context, we may see the utmost fervour that language can express. May we be animated with the same, while we labour to impress the subject on your minds by the following considerations! Consider then,
1. This wisdom is both more easily, and more certainly, to be attained than any thing else—
[With respect to other things, every one has not a capacity for making great attainments; nor have all, who possess good abilities, an opportunity of cultivating them to advantage. Nor can great industry united with great talents, always ensure success [Note: Ecc_9:11.]; but no man ever sought this in vain. The poor fishermen of Galilee were as capable of comprehending it, as the philosophers of Greece and Rome. We attain it, not by the mere exertion of our own powers, but by the teachings of God’s Spirit [Note: Joh_1:13; Joh_6:45.]. Nor will he ever refuse that heavenly gift to any who seek it with a teachable and childlike disposition [Note: Jam_1:5.]. This thought may well encourage all. May we be stirred up by it to seek the unction that shall teach us all things [Note: 1Jn_2:20.]! Then will God bestow upon us his promised blessing [Note: Pro_2:1-6.]; and make us wise unto salvation through faith in Christ [Note: 2Ti_3:15.].]
2. There is nothing else which will so conduce to our present happiness—
[The creature is justly represented as a cistern that will hold no water [Note: Jer_2:13.]. All who seek happiness in it are disappointed. Even science itself, which is the most rational of all earthly pleasures, is often a source of sorrow and vexation [Note: Ecc_1:17-18.]; but true wisdom is an overflowing fountain of joy. In prosperity, it adds a zest to all our comforts; and in adversity, a balm to all our sorrows. In a time of pain and trouble more especially its excellency appears. What can earthly things do to assuage our anguish or compose our minds [Note: Ecc_5:17.]? But religion enables us to see the rod in our Father’s hand, and to know that all is working for our good [Note: Rom_8:28.]. St. Paul found it to be wealth in poverty, joy in sorrow, life in death [Note: 2Co_6:9-10.]. And such will every Christian experience it to be in the hour of trial [Note: Pro_3:21-26.]. Shall not this consideration then quicken our diligence in the pursuit of it?]
3. There is nothing besides this that can in the least promote our eternal welfare—
[Our duties, when performed with an eye to God, are a part of religion itself; but, independent of the respect which we have to him in the performance of them, they are of no value in his sight. A person may do many things that are beneficial to society, and yet be dead in trespasses and sins. But Solomon, specifying the supreme excellency of wisdom, affirms, that it giveth life to them that have it [Note: Ecc_7:12.]. No man can perish that possesses wisdom; nor can any man be saved who is destitute of it [Note: Rom_8:6; Rom_8:13.]. Shall we not then be prevailed upon to seek it? Shall we disregard the commendations that David and Solomon have given of it? And shall their importunity be treated by us with coldness and neglect? Surely such a conduct may well expose us to the most severe of all reflections [Note: Pro_17:16.].]
“Suffer then a word of exhortation”—
[The wisdom here spoken of is not the only thing in the world that is desirable; nor the only thing that you may laudably pursue. There are innumerable other things which demand our attention: and which our several conditions in life render necessary. The text itself supposes, or rather enjoins, that we should labour to get other things; but wisdom is indisputably “the principal thing:” and “with all our getting we must be mindful to get understanding.” Whatever else be neglected, this must not: it is “the one thing needful.” Therefore, “get it, get it, get it, get it [Note: Four times is this repeated, ver. 5, 7.].” “Forsake it not, neither forget it: exalt it, love it, and embrace it: so shall it be an ornament of grace to your head, and a crown of glory to your soul.” For whoso findeth it findeth life, and shall obtain favour of the Lord [Note: Pro_8:35.].] [Note: If this were the subject of a Commemoration Sermon, the intention of the founder, and the obligations necessarily attaching to every member of the society, might be urged as a fourth and more appropriate consideration to enforce the royal precept given in the text.]