OF all graces, none of more singular worth, and universal extent then that of wisdome; If you take the altitude of its dignity, you shall finde that what the Sun is among the Planets, and gold amongst the Met­talls, the minde among the Faculties, & the sight among the Senses, that is Prudence amongst Vertues. Hence it is not unfitly called, Cardinalium cardo, the hinge upon which the other cardinall vertues turne, giving rules to justice, setting bounds to temperance, putting the reynes upon fortitude, yea it is the salt which giveth a seasoning to all our graces. If you measure the ampli­tude of its utility, you shall finde that it observeth all [Page 2] seasons, ordereth all actions, and regulateth us in all conditions. Some graces are excellent in their nature, but confined in their use, Repentance to sinne. Patience to af­fliction, Gratitude to mercy, Obedience to duty: But this grace is that which subdueth corruption, sustaineth af­fliction, improveth mercy, manageth duty; In one word, what the wise mans proverb saith of money, may more fully be applyed to wisdome, It answereth all things.

This Encomium might very well serve as a Proaemium, Eccles. 10. 19. both to justifie my choyce of, and gaine your attention to my discourse upon this Scripture. But besides both the goodnesse and fulnesse of this grace, there is yet another consideration, which may render it very acceptable at this time, namely the fitnesse of it, both to the occasion and persons.

The occasion of this present meeting you all know, is to hold a grand Assizes for the righting of the injured, punishing of offenders, deciding of differences, and re­dressing disorders in the County; nor is there any grace more needfull to the accomplishing of these weighty workes, then that of wisdome.

The persons to whom I am now to speak are of seve­verall degrees, offices, vocations, and no grace more useful for them all in their severall spheres, then this of wisdome.

This was King Solomons choyce for himselfe, and such a choyce as God highly approved of, Give thy servant an understanding heart. This was his Father Davids ad­vice 1 Kings 3. 19. to all Kings and Judges of the earth, Be wise and be instructed. Finally, this was Moses his wish for the peo­ple Psal. 2. 10. of Israel, Oh that they were wise! And surely then it Deut. 5. 29. cannot be unseasonable, or unsuitable for me at this time to set before you this excellent description of Wisdome, [Page 3] which our Apostle hath made to my hand in the words of my Text, But the wisdome which is from above, is first pure, then peaceable, &c.

The wise man speaking of Wisdome calleth her a tree of Prov. 3. 8. life, and there is one word (fruits) in the Text, which giveth a fit occasion of using that metaphor; conceive then Wisdome here compared by our Apostle to a Tree, whose root is not (as other trees) in Earth, but Heaven; in which respect (to use the Philosophers expression con­cerning man) she is arbor inversa, a tree turned upwards, her fruits are both wholsome and toothsome, and those of severall sorts: St. John saith of the Tree of life, in the street of the new Jerusalem, It bare twelve manner of Rev. 22. 2. fruits; Loe here eight severall fruits reckoned up as growing upon this tree of life, nay our Apostle tells us, this tree is full of good fruits, to wit, of all kindes. It will not then I hope seem tedious to you to sit for one houre, under the shadow of this tree, and feed upon the fruits that fall from it, which being eaten and digested will nourish your soules to eternall life.

Againe, me thinketh our Apostle presents wisdome to us, under the forme of a beautifull virgin. That he may wooe and win us to her espousals, he delineateth both her Parentage and her Person, the Eminency of the one, and the Excellency of the other. Her Parentage is sub­lime, she being of a noble, royall, yea Divine extraction, for she is the wisdome from above. Her person is altoge­ther lovely in every part. The candour of purity adorneth her breasts, the honey of peace drops from her lips, an amiable gentlenesse smileth in her countenance, the jewell of tractablenesse hangs at her eares, bracelets of mercy and good fruits deck her hands, and she walketh upon the two even feet of impartiality and sincerity, who [Page 4] can look upon her, and not be ravished with her? if she were in oculis, surely she would be in osculis, and the true reason why men are no more in love with her, is, because they doe not know her: be pleased then for one houre to take a view of her picture, as it is here drawn by our Apostle to the life, in its severall lineaments.

Once more, we have Wisdome represented under a dou­ble notion, as a Daughter and as a Mother; as a Daugh­ter, and that of no lesse then a King, the King of glory, yea the King of Kings. So Alphonsus was wont to call her filiam Dei, Gods Daughter, for she is the wisdome from above; as a Mother, fruitful of many, and those sweet children, the eldest whereof is purity; or to use more proper termes, here is wisdome set forth as an effect, and as a cause, as an effect of the best, the first cause; as a cause of the best and choycest effects; so that the words naturally part themselves into these two Generalls:

Dignitas originis, The dignity of Wisdomes originall whence it is, it is the wisdome from above.

Utilitas effectus, The utility of the effects which it produceth, in as much as it is first pure, then peaceable, easie to be intreated, full of mercy and good fruits, without partiality, and without Hy­pocrisie.

Of both which, whilst I shall speak, and you shall hear, let us all implore this wisdome from above, that I may deliver my message without partiality and Hypocrisie, you may be gentle auditors, and easie to be intreated, so as we may henceforth lead more pure and peaceable conversa­tions, being full of mercy and good fruits, and so I begin with

Dignitas originis, The dignity of Wisdomes originall Gen. 1. whence it is, in those words, The wisdome that is from a­bove. [Page 5] Interpreters doe here observe an Ellipsis of the participle, [...], but it is easily supplied from the 15. verse of this Chapter, where it is expressed. If you enquire what this meaneth, that it is from above, S. James himselfe giveth the answer, where he saith in generall, Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, therefore is Wis­dome Chap. 1. 17. said to be from above, because it is one, yea the brightest of those lights whereof God is the Father. A­mong other attributes of God in Scripture, he is said to be the onely wise God, both because he alone is perfectly, exactly, throughly, infinitely wise in himselfe, in which respect the best of men are rather [...] then [...], lovers of wisdome then wise, and likewise because as the Sun is the fountaine of light, the Sea of water, so God is the original of that wisdome which is in the creature.

To clear this briefly, be pleased to know there is a three­fold wisdome, namely Carnall, Humane and Divine, of the flesh, of the head, of the heart, the first is abhominable, the second is laudable, the third is admiraable.

Carnall wisdome is the cunning, which is in the chil­dren of this world, whereby they are wise to doe evill; this our Apostle divideth in the preceding verses into earthly, Ver. 15, 16. which is a moth-eaten policy sensual which is a voluptuous provision; and divelish, which is a mischievous subtilty, all which he plainly denyeth to be from above.

Naturall is that s [...]gacity which more or lesse is in every rationall creature, to discerne of naturall things, and manage secular affaires, instances hereof we finde at the third and fourth verses of this chapter, the riders skill in bridling the Horse, and the Pilots in turning about the Ship. This though it be naturae bonum, yet it is Dei donum, implanted in nature by a divine hand; and though [Page 6] it is improved by Education, Idustry, Art, yet it depends principally upon a Divine influence. It is by Men that many rare crafts are found out, but as Lactantius truly, God gives men the wisdome by which they finde them out, Lact. de fal [...]a Relig. l. 1. c. 18. they are Gods own words. Behold I have created the Smith that bloweth the coals in the fire, and that bringeth Isa. 54. 16. forth an instrument for his worke; and the Prophet Isay speaking of the Husbandman, saith, His God doth instruct Chap. 28. 26. him in discretion, and doth teach him; and Daniel saith of all humane wisdome. He giveth wisdome to the wise, Dan. 2. 11. and knowledge to them that know understanding.

Sacred is the wisdome either of Science, or of operation, the former is that whereby the minde is savingly en­lightned, to discerne the things of God, and the my­steries of Salvation, sapientia quasi sapida scientia, a savoury, and cordiall knowledge of supernaturall objects, doth well deserve the name of Wisdome: The latter is that whereby a man is enabled to fixe a right end of all his actions, and to make choyce of the fit meanes condu­cing to that end, this is called by the Latines Prudentia, and though the other be not excluded, yet doubtlesse this is principally intended in this Scripture.

Concerning this wisdome, our Apostle saith most just­ly it is from above, in a peculiar manner, owing its origi­nall to God, and that in two respects.

1. In as much as it is no where taught but in Gods Word, the Schools of Philosophers give many excellent documents of morall prudence, but Religious wisdome is onely to be learned in the school of the Scriptures. To aime with a single eye at Gods glory, and our own Salva­tion as the supream end, To walke in those paths of faith, repentance and obedience, selfe denyall, induring the Crosse, and imitation of Christ, which lead to these [Page 7] ends, are lessons onely to be found in Holy Writ, these are they (saith the Apostle Paul) which are able to make wise unto Salvation; no wonder if he exhort the Colossi­ans, Let the word of Christ dwell richly in you in all wis­dome; Col. 3. 16. this water of life being to be had in no other Well but that of God; Word.

2. In as much as it is a singular gift of the Sanctifying Colos. 1. 9. Spirit, the Epithite by which Saint Paul characterizeth this wisdome is, Spirituall, and that for this reason (saith Dauen. in Co­loss. the Learned Davenint) Quia per spiritum Christi genera­tur, non ingenio nostro comparatur, because it is not acqui­red by our Wit, but infused by Gods Spirit. There is a spi­rit in man saith Elihu) and the inspiration of the Almighty giveth understanding; Mans spirit is able to understand Job 32. 8. much, but to the understanding of Divine things, there must be an inspiration of the Almighty. The truth is, whereas humane is attained Deo aspirante, God assisting, this Divine wisdome is onely to be obtained Deo inspi­rante, God inspiring with an especiall grace.

I shut up this with that Counsell or our Apostle, If any James 1. 5. of you lack wisdome, let him ask of God it cometh down from above, let us lift up our eyes, and hands, and hearts above for it. This wisdome (as Clemens Alexandrinus elegant­ly) [...], is not sold on earth Cl. Alpoed. l. 2. c 3. but in Heaven, and if you will know the price it is prayer. Solomon in his Proverbs saith in one verse, The Lord Prov. 2. 6, 7. giveth wisdome, and in the next, The Lord layeth up sound wisdome; the Treasury wherein he layeth it up is his Word, the Treasurer is his Spirit, and the key that un­locketh this Treasury is prayer; aske and he will give, let our requests ascend to him, and his wisdome will descend on us; and as the Rivers that come from the Sea, return thither, so this wisdome coming from God, leads us back [Page 8] to him; by working in us those graces of purity, peace, mercy, which resemble him. And so I am faln upon the Utility of wisdomes effects, It is first pure, then peace­able, 2. Gen. &c.

The number of these effects is by some reduced to se­ven, and so they oppose them to the seven deadly sins, compare them to the seven gifts of the Spirit, resemble them to the seven Pillars which wisdome heweth to build the house where she vouchsafeth to dwell. By others the number is inlarged to eight, and so they observe a fit cor­respondency in them to the eight beatitudes, four of which, (to wit) pu [...]ity, peace, meeknesse, mercy, are here expresly mentioned, and the rest may be easily parallel'd, as if all the qualifications fitting for blessednesse, were so many maids of honour attending on this Queen of Wisdome.

If you desire a Logicall disposing of these effects, you may consider wisdome in reference to God and men, in regard of God she is pure, in regard of all men she is peace­able, distressed men, mercifull, in her carriage towards enemies, gentle, love of friends without hypocrisie, to­wards good men, full of good fruits, and in her censures of evill men, without partiality.

But I shall in handling them follow the order in the text. And as Printers first set the severall letters, and then clap on the sheets, or as Gardiners first gather the flowers apart, and then binde them together, so shall I di­stinctly unfold, and then joyntly apply them with all pos­sible brevity and perspicuity.

1. That which first occurreth to be handled is wisdomes purity, for so is the order of the words, the wisdome from above is first pure.

Indeed when we observe what precedeth, we may well infer that which followeth, wisdome being from above, [Page 9] must needs be pure; such as is the cause, such is the effect; It is impossible the least darknesse should pro­ceed from the Father of lights, and as no unclean thing can ascend thither, so neither can it descend thence. It is observable in nature, that all things as they are higher, so they are purer, the water then the earth, the aire then the water, the fire then the aire, the stars then the fire; how pure then must wisdome needs be which is from above the Stars, even from the highest Heavens!

The Adverb [...], first, here prefixed, would not be passed by, as intending not onely a priority of order but honour; indeed purity is the chiefest lesson in wisdomes school, the richest jewell in her Cabinet, and the sweetest flower in her Garden; if you observe, you will finde it both the α, and the ω, the first and the last of wisdomes lineaments; purity is opposed either to mixture, so we say pure wine which is not sophisticated, or to filthinesse, so we say pure water which is not mudded: in the former sence it is that which ends, in the latter it is that which begins the description; because free from mixture, she is without hypocrisie, because free from filthinesse, she is said to be pure. And truly all the intermediall properties are such, as would be no praise of wisdome, if purity did not ac­company them; without purity, peaceablenesse is pusilla­nimity, gentlenesse stupidity, tractablenesse simplicity, merci­fulnesse foolish pity, yea our best fruits but Sodom Apples. In a word, purity is wisdomes best friend, and choycest companion.

The Greek word which we render pure, properly signi­fieth chaste, and accordingly some refer it to that parti­cular grace; indeed on the one hand, as uncleannesse is folly, and therefore often called by that name, and the Judg. 20. 6. [Page 10] young man whom the harlot tempts to her wanton em­braces; Prov 7. 7. is said to be void of understanding; Yea Saint Chrysostome compareth him to the mad daemoniack in Chrysest. hom. 29. [...]dpop. the Gospell, who dwelt among the Tombes: so on the other hand, chastity is a blessed effect of wisdome, and therefore it is the wise mans advice, My Son, say unto wisdom, Thou art my sister, and call understanding thy kins­woman, Camana, quafi costae mentes. Prov. 7. 45. that they may keep thee from the strange woman, from the stranger which flattereth with her words.

But we must not confine our Apostles meaning; though if you please, with Brockman, we may make use of the emphasis of the word, and conceive wisdome as a chast Brockm. in loc. virgin, espoused to Christ the King of glory, to whom having plighted her faith, she proveth faithfull, renoun­cing the pleasures of the world, contemning the dallian­ces of Satan, defying the lusts of the flesh, that she may approve her fidelity to her Husband Christ.

That wisdomes purity may the more fully be characte­rized, observe briefly these particulars:

1. There is a purity of doctrine, and a purity of practice, the one from error, the other from sin: Wisdome is both orthodox and orthoprax, maintaining the one, attaining the other; that which Christ hath intrusted with her, his truth, she keepeth pure from Heresie; that which she hath dedicated to Christ, her Soule, she keepeth pure from ini­quity. Some are Zealous against errors, and yet slaves to their lusts, other are sober in regard of sensuall de­lights, and yet intoxicated with erroneous opinions, nei­ther of these are wisdomes children, who accounts them equally bad, a vain minde and vile affections, and there­fore according to Saint Pauls counsell, she holds the my­sterie of faith in a pure conscience. 1 Tim. 3. 9.

2. There is a purity of heart, and a purity of life, both [Page 11] these our Apostle enjoyneth in the 8. verse of the next chapter, Cleanse your hands you sinners, and purifie your Chap. 4. 8. hearts you double-minded; and Saint Paul, when he exhort­eth to cleanse our selves from all filthinesse of flesh and spi­rit: nor doth wisdome neglect either; some pretend to have good hearts, and yet lead bad lives; but what a folly is it to thinke the sap in the root can be sweet, when the fruits that grow from it are bitter? others refraine from impure actions, whilst they retain sinfull affections: but what a madnesse is it for men to content themselves with washing the outside of the cup or platter, whilst the inside is full of filth, nay poyson? true wisdome taketh care both of the inward disposition, and the outward con­versation. So much is intimated according to some Expositors by Christs geminated phrase concerning his Spouse, Behold thou art fair, my love, behold thou art Cane. 1. 15. Bed. cum. [...]. fair.

3. There is a purity of contrition which looketh back­ward, washing the Soul by godly sorrow for sinne past, and a purity of conversion which looketh forward, clean­sing the Soule by a reall forsaking of sinne for time to come, & wisdom joyneth these two together. Some resolve to turne from sin, and yet have never truly mourned for it, and what is this but meer folly, to thinke of building a fabrick of Reformation, without laying the low foun­dation of humiliation? others mourne for their sins, but still returne to them; Unwise men, who begin to build and doe not finish it. That is wisdome indeed, which both mourneth for, and turneth from all iniquity.

When the sinner with the prodigall cometh to himself, begins to be wise, reflects on his past life, and weepeth bitterly, this is [...], wisdomes after wit, and having bathed himselfe in his teares, he walketh circumspectly [Page 12] that he be no more defiled, and this is [...], wisdomes fore-wit. Wisdome openeth the eyes to see the vilenesse of sinne, and seeing the flyeth from it, as from a snare that would intangle her, mudde that would defile her, poyson that would destroy her, she maketh a covenant with her eyes, setteth a watch before the door of her lips, taketh heed to her feet, and keepeth her heart with all diligence, that it may be a place for God, an habitation for Christ, a Temple for the Holy Ghost to dwell in. In one word, knowing how foolish it is to stop many leaks in a vessell, shut many gates in a City, and yet leave any one open, that a short dagger may prove as fatall as a long sword, a small pistoll as destructive as a great Canon; Finally, how expedient it is for him that will avoid falling into the pit, not to come neer the brink, she is carefull to avoid not one, or many, but all sins, as well smal as hainous secret as scandalous crimes, yea not only to abstain from sin, but the occasions that lead to it, and as the Poet aptly,

By little and little she casts off all those filthy rags of sinne and wickednesse. Indeed thus to doe, is by the Sons of Beliall accounted folly, Puritas virtutis fatuitas Greg▪ M▪ creditur, & omne quod Innocens, stultum reputatur; Inno­cency with them is reputed foolish simplicity, repentance a peevish melancholy, and conscientiousnesse a nice scupu­lofity; but in the end it will be found that [...], An unblameable life is the best wisdome, accor­ding Greg. N [...]. Orat. 15. to this of our Apostle, The wisdome that is from a­bove is first pure.

2. Having thus practised purity, wisdomes next study is peace, for so it followeth [...], then peaceable, [Page 13] and here both the nature. and the order of this property would be considered:

1. Wisdome is peaceable. There is pax Numin is, a peace with God reconciled in Christ. and this wisdome prizeth above all; there is pax pectoris, a peace of conscience in the sense of that reconciliation of minde in the harmo­ny of the passions with reason, and this is wisdomes continuall f [...]ast; Finally, there is pax temporis, a peace with men, and this is wisdomes endeavour, and of this no doubt here our Apostle speaketh.

It was our blessed Saviours advice to his Disciples, Have Salt in your selves, and peace one with another. Salt Mark. 9 50▪ is an embleme of discretion, which leadeth to peace, for as Salt prevents putrefaction, so doth wisdome, contenti­on. If Salt be thrown into the water, it kindly melteth; if into fire, it crackles till it vanish, so is wisdome pleased, when in the water among peaceable, but grieved when in the fire among contenticus spirits. Indeed knowledge too often is contentious, as being accompanied with pride, quaeinflat, which puffeth up, but wisdome is paci­ficous, as being attended with charity, quae aedificat, which edifieth. It is observed of Solomon, that he was both the wisest, and the most peaceable King, no greater friend to peace than wisdome. The place whence wisdome cometh; Jerusalem which is above, is the vision of peace; the God from whom she is sent, is the God of peace; Christ the wisdome of the Father, is the Prince of peace; the Spi­rit who is the donor of wisdome, is the Spirit of peace; the Word wherein she is taught, is the Gospel of peace, no wonder if she be a Mother and nurse to peace.

Peace is musick to the eare, honey to the taste, beauty to the eye, sweetnesse to the sent, smoothnesse to the touch, and joy to the heart of a Son of wisdome; where [Page 14] peace is, it is her care to preserve it, and where it is wanting, to obtaine it; if Peace be hid. she secketh to finde it, if it come, she embraces i [...], and if i [...] fly from her, she fol­loweth it. Her Motio [...] [...] that of David, I am for peace, in the Church, in the State, in the Neighbourhood, in the Family; nor hath it onely her tongue, but her hand, using all means to accomplish and maintain it.

She is studious of Ecclesiasticall peace, to that end she knoweth how to distinguish between substantialls and ceremonialls; nor dareth she rent Christs seamelesse coat because the [...]ringe is not every way compleat. Between fundamentalls and circumstantialls, matters Fidei Catho­l [...]cae, & scientiae theologicae, necessary to be believed, and problematically disputed, allowing a latitude of opinion in some things, to those who hold the foundation; in a word, she abhorreth, as to injure the truth of Christ by errour, so to disturbe the peace of the Church by schisme.

She is solicitous for civill peace, to that end, she re­solveth to keep the rank, in which God hath placed her, knowing that è sede itio, will prove seditio, where there is no order, there can be no peace; and if at any time she be enforced like those Angels, to appeare in a military habit, her song is, pax in terrâ, peace on earth, and whilest the Sword is in her hand, the Motto upon her Sword is, sic quaero pacem, by this meanes I seek for peace.

She is industrious for private peace with, and among her neighbours, yea, as much as in her lyeth with all men, and to that end she will not injuriam inferre, offer any the least wrong to others; Though she be like the Ser­pent for ingenious prudence, yet she is also, according to our Saviours counsell, like the Dove for harmlesse inno­cency, nay she will injuriam ferre, suffer much wrong from others, and put up many affronts, and when she is [Page 15] compelled to recover a just title, or repaire an intollera­ble losse by Law, it is with a minde willing to be reconci­led; yea, she is so great a lover, that she is a peace maker among the litigious, & when she seeth variance, steppeth in to make up the breach, though oft-times (to use Gre­gory Nazianzens phrase) [...], she in­cur the displeasure of both parties. Greg. Naz. Orat. 17.

Finally, she is desirous of domestick peace, as she would have her house to be a Temple for piety, an Academy for knowledge, so an Army for order, and a Quire for har­mony; to this end, she winketh at what may provoke her, avoideth what may offend others, and teacheth every relation to keep its own station.

By all these just and good meanes, she seeketh peace, and if at any time her endeavours want successe among men, she then resolveth, Pacem spirare & suspirare coram domino, to knock at Heaven gates, earnestly beseeching God to heal breaches, compose differences, settle distracti­ons, saying with the Church, Give peace in our time oh Lord

2. Wisdome is first pure, then peaceable. You may take the connexion two wayes;

1. Wisdome is peaceable, because she is pure, the Apostle puts the question, and answereth it in the first verse of the next chapter: From whence come warres and fighting's a­mong you, come they not hence, even from your lusts? and that of the Orator fitly correspondeth with it, Ex cupi­ditatibus, Cic. de finib. l. 1. odia, dissidia, discerdiae, seditiones, bella, nascuntur, the bitter fruits of hatred, variance, discord, sedition, warre spring out of the root of evill desires; indeed Relegion and Reformation are oft-times the pretended, but ambition, covetousnesse and revenge, are for the most part, the reall causes of Warre and commotion. True, [Page 16] there is a purity which is the Mother of Pride, and so of contention, I mean pharisaicall, selfe conceited purity, but that is the fools p [...]rity; he that is pure in his own eyes, is wise too, but it is onely in his owne eyes, and Prov. 16. 12. so in the wise mans verdict worse then a fool: I shall ever suspect that purity which inclineth to Separation in the Church, and Sedition in the State. Wisdomes purity inclineth to humility, [...]mity, unity and concord; yea, therefore she desireth peace, that she may preserve purity, as well knowing, that Warre was never yet a friend to Vertue, nor Contention to Religion; the truth is, as Lusts cause Warres, so Warres cherish Lusts. What purity can be expected from them whose hands are defiled with blood? Inter arma silent leges, neither Gods Law, nor Mans can easily be heard, when the noyse of Trumpets and drums prevaileth; no wonder if wisdome being pure, is likewise peaceable.

2. Wisdome is peaceable, so farre as consists with purity, she is a friend to peace, but only usque ad Aras according Rom. 1 [...]. 18. to Saint Pauls caution, If it be possible, that is, consistent with Gods glory, and so consequently with the purity of Religion and Conversation; indeed it is a foolish bargain to venture purity, that we may bring home peace, to break our peace with God, that we may keep or make peace with Men, no wonder if wisdome abhor it: She well know­eth, that that peace which is founded on impure principles and practises, is built on a sandy foundation, and cannot long stand, is onely the skinning of the sore, not the healing it, which by reason of its corruption must needs fester and rankle. Hence i [...] is that (though she admit of many inconveniences, yet) she dares not of any sinne, no not to make peace, her maximes are those of Gregory Greg. Naz. Orat. cap. 21. Nazianzen, [...], [Page 17] A commendable War is better then an agreement which sep­erateth from God; and again, [...], A Religious quarrell is better then a Vi­tious peace.

In one word, she earnestly desireth and endeavoureth both purity and peace, purity as wine to make glad the heart, and peace as oyle to make the face to shine; the gold of peace to beautifie the Altar of purity, the Altar of pu­rity to sanctifie the gold of peace: But if it so fall out, that these two must be severed, she prefers the Altar before the gold, she chooseth rather to live in the water of trouble, then in the mud of sinne, in one word, she leaveth peace to embrace purity, because she is first pure, and then peaceable; and thus I have discussed the two principall effects of wisdome, I see the time, and I know the occasion call for a dispatch, and therefore I shall onely give you an account of what might be said of the rest, and so shut up in a briefe but suitable applica­tion.

3. The next effect of wisdome is gentlenesse, a vertue which is temper in the minde, tendernesse in the heart, calmenesse in the affections, smoothnesse in the language, and sweetnesse in the behaviour: It is opposed to that, [...], which examineth all things by the rule of extream right, and is far distant from that austerity which will bear with nothing. It teacheth the Judge an aequi­table moderation of the letter of severe Lawes, the credi­tour a forbearance of due debts, where there is not ability to pay; as that King did by his servant in the Gospel, Mat. 18. 27. the Plaintiffe not to prosecute his suit to the utmost, and exact the rigor of what Law may afford. Finally, it in­citeth to a candid interpretation of dubious words and actions, it perswadeth to a meek toleration of humane [Page 18] frailties and infirmities, and restraineth from an over­hasty provocation by injuries.

This grace of gentlenesse is the Sister of Modesty, Mo­ther of Patience, and Daughter of Wisdome. Moses as he excelled in wisdome, so he was the meekest man Numb. 12. 3. upon the earth, what the Poet saith of the ingenious Arts,

may more truly be affirmed of this divine wisdome, she turneth Lions into Lambes, Leopards into Kids, and Hawks into Doves; there is no Vineger but Oyl mingled with her Sallets, no Crabs but Sweetings grow in her Garden, no blustring windes but a gentle aire breathes in her climate. There is much spoken of a fools anger in the Proverbs, yea it is called by the name of folly: every Prov. 27. 3. 17. 12. man is so far a fool, as his anger domineers, & a fool is ne­ver more foolish then in his anger, but Wisdome giveth a check to passion, allaying and moderating its fierceness with this gentle grace, which whilest the world counts an effeminate softnesse, a tame sheepishnesse, our Apostle calls the meeknesse of wisdome.

If you shall aske the reason of wisdomes gentlenesse, the James 3. 17. foregoing word giveth an answer, She is therefore gentle, because peaceable, she considereth, that wrath engendereth strife, and therefore with soft answers she pacifieth wrath, Prov. 15. 1. that hard and hard cannot make a wall, and therefore a­mong hard stones, she becometh soft morter, and to use Saint Gregories phrase, concerning Athanasius, she is [...], An Adamant to them that smite her, and a Loadstone to them that dissent from her: She is so much in love with peace, that (as Greg. Naz. Ora [...]. 21. Gen. 13. 3. Abraham did by Lot) she is oft-times willing to recede from her right, and so (according to the Etimologie [Page 19] of the word [...] from [...] and [...] cedo) gently yeeldeth when she might rigidly require, that she might preserve amity.

But still this gentlenesse is to be constrned salvâ puritate, with respect to purity, and therefore though wisdome be not furious, yet she is zealous. In matters of secular concernment she is a yeelding willow, but of religious importance a stiffe Oake. Moses, a pattern of meeknesse, is yet incensed against the Israelites Idolatry, and will not condescend against Gods commandement to Pharoah, so farre as to leave an hoof behinde. Caesars Souldiers were milde in their own quarrels, but resolute in their Generals engagements, and the wise Christian is bold as a Lion in those things which respect Gods glory, though meek as a Lambe in his owne concernments: So that to end this in one word. The wisdome from above, that she may preserve peace, and so far, as is consi­stent with purity is gentle, not easily provoked, nay which next followeth,

4. Easie to be intreated. It is but one word in the Greek, yet capable of a double construction, to wit, both active and passive.

1. Wisdome is, [...], in an active sence, in as much as her way of teaching is not compulsive, but perswasive. Non vi & contentione sed suavitate, & ratione, & quasi Lor. i [...] [...]. blanditiis utitur; She had rather lead then draw, allure then enforce. Romish policy teacheth her Schollars to conclude their Syllogismes in Barbara and Ferio, but Divine wisdome instructeth her children in that of the Poet,

To use all faire meanes of perswasion: She well knoweth that most men are like the herb Basil, which if gently [Page 20] touched sendeth forth a pleasant smell, but if roughly crushed, breedeth Scorpions. That ingenious natures are sooner drawn with cords of Love, then haled with chains of Iron, and many whom reason might soften, rigour har­dens, and therefore (according to S. Gregories advice) she doth blandimentis non asperitatibus studere, study soft and smooth blandishments. Greg. M.

2. Our Translators, and most suitably, render the word passively, easie to be intreated, and thus:

1. If any just or charitable request be presented to wisdom, she is easily intreated to hear it, and according to her power to grant it; She hath not, as Aristippus said of Dyonisius, Aures in pedibus, Her eares in her feet: She saith not as Philip to the woman, I am not at leisure to heare com­plaints, but like Vespasian, who was therefore called de­liciae humani generis, she is facile in accepting requests, and bestowing favours, and no wonder she is so forward to heare others requests, when she findes her gracious Father so ready to hear her prayers.

2. If any information be presented to her concerning any truths, whereof she was ignorant, or controversie about which she was mistaken, she is easily intreated to receive it. Indeed it is the simple who believeth every word, be­ing led aside with smooth speeches: But a wise man will Prov. 14. 15. hear (to wit, sound reason) and so increase learning. True wisdome is willing to learne any, though unwelcome truth, and unlearn any, though darling errour, nor doth she thinke it a d shonour to strike sayl to convincing reason when it is laid before her. That of the wise man, with the lowly is wisdome, may well be inverted, with the wise Prov. 11. 2. is lowlinesse, and the lowly minde will not scorne to light her Candle at anothers Torch, and so (as Hugo well) makes Hogo Victor. l. 3. Didose. that common to her, which before was proper to another. [Page 21] Indeed (according to Saint Jeromes expression) he is ineruditè sapiens, ignorantly wise, or (according to Horace his phrase which he there quoteth) prudens pravè, wickedly prudent, who will not learne what yet he doth Hier! Apol. adv. Ruff. not know: Divine wisdome is not ashamed to confesse her ignorance, acknowledge her mistake, and when the di­ctates of right reason are set before her, she is ready to yeeld up her Judgement to them.

3. If any good counsell be offered her for the managing of her affaires, she is easily intreated to follow it, as knowing that Aliquando bonus dormitat Homerus, and according to our English proverb, Two eyes can see more then one. This made Jethro's counsell so acceptable to Moses, and taught David not to despise the advice of Abigail. Ah dictum sapienti sat est, said he in the Comedian, which Terent. our proverb well englisheth, A word is enough to the wise, to divert him from any thing that is evill, or direct him in what is good; yea as venerable Bede observeth, Mos est sapientum, ut dictis majorum auscultent, aliquando minorum, A prudent man regards the admonition, not onely of Superiors, but sometimes even of Inferiors. And no wonder if wisdome be so tractable, since she is Job 11. 12. gentle. Man naturally is compared by Zophar to an Asse, a wild asse, nay a wild Asses colt, as being fierce and so indocible; but when he is spiritually wise, his heart be­comes an heart of flesh, and being mollified by grace he is easie to be perswaded, the foole is like the stone, of a rough substance, whereby it is hard to engrave upon, but the wise man is like the soft waxe, easily receiving the im­pression of the seale.

But withall it is to be remembred that wisdome is first pure, and therefore is easie to be intreated onely to what is good, for which reason the Vulgar here addeth, bonis consen­tiens, [Page 22] saith Justinian. Indeed the foole is [...], easily [...]. seduced to what is evill, so was the young man by the whor [...]sh woman, but hardly drawn to what is good, so that though you bray him in a morter (as Solomons phrase is) yet will not his foolishnesse depart from him, whereas the Prov. 27. 12. truly wise man is deaf to all satanicall suggestions, fleshly solicitations, and wicked insinuations, but whatsoever things are true, honest, just, or charitable, he readily hearkens to, and freely complyes with.

That which next followeth in the order of wisdomes effects, is mercifulnesse.

Mercy in its proper notion is a compass onate sence of our Brothers evills, and this by the Stoicks is counted a piece of folly, both because it argueth a man subject to passion; which is by them accounted aliene from a wise man, and likewise because it renders a man doubly miserable, first with his own, and then with others misfortunes; but Di­vine wisdome, as she permits the use of passion, so she pre­scribeth the exercise of compassion, nor doth she account it an addition to her own burden, if by her pitty she may ease another. She well knoweth, how infinitely she is be­holding to God for his mercy, and therefore is no niggard of hers; but as she desireth to finde from God, so she is ready to shew to others mercy and compassion.

And as mercy is the quality, so fulnesse is the quantity, whilest though it be cheefly seated in the will, which sym­pathizeth by willing anothers good, and nilling his evill, yet it hath an influence upon the minde and memory, by continuall presenting his dolefull estate, and contriving the best wayes of his succour: nor doth it confine it selfe to the chamber of the heart, but looketh out at the win­dows, the eyes by seeing the necessities, the eares by hea­ring the plaints; yea goeth out at the door by speaking, [Page 23] and acting (according to its ability) for its miserable neighbour, so that wisdome is mercy throughout in every faculty of the Soul, and member of the body, and having filled the inward man, it runs over in the outward.

More particularly, Expositors conceive that the mercy here intended, respects rather them that doe, then them that suffer evill, and accordingly the act of this mercy is, not donare, but condonare, to give to the indigent, but pardon the delinquent. Hence it is, that if wisdome dwell in an equall, she inclineth to mutuall forgivenesse of inju­ries, Erga non tam egenos quam errantes. Brockm. in loc. and if in a superior, she perswadeth to a gracious re­mitting of offences, and this not once but often, a few, but many, as being full of mercy. Tacitus saith of Agri­cola, Non paenâ semper, saepè penitentiâ contentus fuit, he did not alwaies exact the punishment, but sometimes accepted an humble acknowledgment. The like is every wise Christians temper, who as he abhor [...]eth revenge, so he delighteth not in the rigour of justice, but joyneth the raine of clemency with the lightning of severity.

But yet this mercy is still with respect to purity. Hence it is that wisdome distinguisheth between offences, some are light stains, and others foul spots, & though she conniveth at those, yet she punisheth these between offenders, some are bruised reeds, penitents, others like heart of Oak obdurate, and though she spare those, she will not these. She well knoweth, that insceleratos lenitas, is in bonos crudelitas, le­nity to he bad, is cruelty to the good, and to let notorious Malefactors goe free, is that foolish pity which spoileth a City, and therefore if a just power be put into her hand, she will not, she dareth not let the Sword of justice rust in her scabbard, but draweth it forth to the punishment of those who persist in notorious crimes, though in respect of them who offending in lesser matters, especially of [Page 24] ignorance and weaknesse, expresse remorse and sorrow, she is very compassionate, and if she use her Sword, it is the flat, not the edge, for correction, not destruction; and thus according to our Apostles character, she is first pure, then full of mercy.

6. Adde to this that which is coupled with it, wisdome is full of good fruits. Ver. 18.

Fruit is a metaphoricall expression, by and it, though sometimes the reward is signified, according to which notion in the next verse, we read of the fruit of righteousnesse, yet usually (and so here) it signifi­eth the worke. Thus thoughts are as the blossomes, words the leaves, and works the fruits: true wisdome is never idle, nor is she meerly speculative, but operative, as she hath an eye to behold, so she hath an hand to doe, and like the Angels on Jacobs ladder, she is alwaies either ascending by contemplation, or descending by action. In­deed sometimes she imposeth silence on the tongue, but she never permitteth idlenesse to the hand; she remembreth that he who came to the Figtree, will one day come to Luk. 13. 10. her, seeking fruit, and she trembleth to hear that sharp check, Why stand you all the day idle in the market Math. 10. 6. place?

Nor yet will every kinde of fruit serve her turne, she accounts it as good to be idle, as to be ill imploy­ed, nay better to doe nothing, then that which is worse then nothing, and therefore she looketh that her fruits be good, beautifull to the eye, pleasant to the palate, and nourishing to the stomach, such as may honour God, and edifie man, and so be both acceptable and profitable.

Nor is it a berry here & there, a few good works will con­tent her; but she bringeth forth good works, as the vine doth grapes in clusters, she is full in every branch, of all sort [Page 25] of fruit, which she yeeldeth all the year long. She abound­eth in workes of piety, of equity, of sobriety, and of charity, to which last our Apostle more especially refers. Di­vine wisdome hath not only pity but bounty, viscera but opera, bowells, but workes of mercy, and as quoad affectum, in regard of affection, she is full of mercy, so quoad effectum, in respect of action, she is full of good fruits, ready to performe all offices of love and mer­cy to her neighbour. Indeed when she observeth how the Sun diffuseth his beames, illuminating and fructi­fying these inferior bodies with his parentall light and heat, and how the earth laieth not up her treasures within her coffers, but sends forth herbs for the use of man and beast, she thinketh it a shame to her, if she should not (according to her abilities) be alwaies doing good to those among whom she liveth, and with whom she converseth.

7. That which our Apostle next affirmeth concer­ning wisdome, is, that she is without partiality. The Greek word [...], is capable of severall constructions, each of which may not unfitly be made use of.

1. Some read it passively, and so it is true of wisdome, She is not judged, that is, she valueth not what others judge of her wayes, and approving her selfe to God, she accounts it a small matter to be judged of Men, or else she is not judged, that is, she is not, cannot be va­lued by the estimation of our judgement, according to her reall worth and excellency.

2. The most suitable reading of the word is active, and yet this with some variety, according to the seve­rall significations of the verbe, [...], especially those four of wavering, disputing, judging, and ma­king a difference.

[Page 26] 1. The late Learned Annotator, accounteth the most genuine notion of this word in this place, to be as much as absque haesitatione, and so the same with that [...] in the first chapter, James 1. 6. without wavering and inconstancy. In this sence it is well joyned with [...], inconstancy being the daughter of Hypocrisie, Nil fictum diuturnum, paint is easily washed off, and that which is fained must needs be fading; besides this is a proper effect of wisdome, that she is stedfast in her profession, and maintenance of the Faith, notwithstanding the greatest persecution she abhorreth the [...] of the Gnosticks, who hold it an indifferent thing to forswear Christianity in time of persecution, and therefore having chosen the way of truth, she resolveth with David, to stick to Gods Testi­monies. Psal. 119. 30. 31. Indeed she is deliberate in her choice, and will not fixe without just reason, but she is no lesse resolute then deliberate, and what she embraceth she retai­neth. Ut luna mut [...]ri, to be changed as the Moon, is the Vide Bern. de assumpt. B. V. Serm. 5. fools property, whereas you may sooner stop the Sun in its course, then divert the wise man from his pious purpose, the one like the Ship is tossed up and down up­on the Waves, whilest the other is like the house that is built upon the rock unmoveable.

2. Others conceive the sence of this word to be as much as sine disceptatione, without disputing, or (as it is in the Margin) without wrangling; and thus it is a truth, Divine wisdome, though she will admit of calme debates, yet she is an enemy to brawling disputes, as being fully assured, that jangling Controversies tend not to edification, nay for the most part end in con­tention and confusion.

3. Some render the word by absque dijudicatione, [Page 27] and so it lets us see a speciall propertie of wisdome, to abhor rash judging, and impetuous condemning of o­thers; Et verè [...]i te vi­gilanter homo a [...]ten [...]as [...]um est s [...] ad [...] um unq [...]m in [...]n­d [...] B [...]. [...]e g [...]d [...]umil & de in [...]er: [...]omo cap. 33. it is one of those three things which wisdome hateth, as destructive to humane society, odious com­parisons, malicious contradictions, and censorious judging. Indeed she is not (to use Saint Bernards ex pression) Aut curtosus explorator, aut temerar [...]us [...]udex, either a curious inquirer into other mens faults, or a captious censurer of their actions; a fool is easily induced to condemn all besides himselfe, but a wise man is loath to condemn any but himselfe, he hath so much to doe at home, that he hath no leisure to look abroad, and when he seeth any thing amisse, he resolveth to judge the best he can, yea though he cannot but censure the sin, yet he dareth not passe (at least) a finall sentence upon the person.

4. Once more, Our Translators read the word, as if it signified sine discretione, without partiality, by having respect of, and putting a difference between persons. This is that which is directly contrarious to charity and equity, no wonder if it be odious to wisdome. Indeed there is a different respect of persons, which civility requi­reth, and prudence alloweth, namely a reverence of men according to their place and dignity; but that re­spect of persons, which floweth from partiality, and con­sists in aggravating or excusing faults, extolling or ex­tenuating vertues, according to the qualification of the person, this she abhorreth. And hence it is she dareth not take part with what is evill in a friend, no not in her selfe, nor yet despise what is good in another, no not in an enemy, she will not commend sin or errour in the grea­test, no nor yet the holiest, nor will she condemn truth and vertue in the meanest or the wickedst. In this notion that [Page 28] expression of S. Bernard, concerning obedience, may not unfitly be made use of concerning wisdome; she is Indiscreta licet prudentissima, indiscrect though most prudent, and as that puts no difference between com­mands, Bern lib. de vi­ta solitar. so neither this between persons.

Taking the word in this sense, [...], is fitly joyned with it, since wisdome is therefore without partiality, because without Hypocrisie. Indeed partiality is the Daughter of Pride and Hypocri­sie: Pride ever looketh at a mans own party with favour, and at the opposites, either with envy if they be above, or scorne if they be below: and how can such a man choose but be partiall? Hypocrisie looketh upon it selfe and party in a flattering, upon the opposites in a disfiguring glasse, baulketh beames in its owne, and spy­eth motes in anothers eye, no wonder if it be partiall, [...]ut wisdome being both humble and upright, will not admit this mischievous vice of partiality to dwell with her.

If you please put the two last constructions of [...] together, and read it without partiall judging: That charge which Saint Paul layeth upon Timothy may well strike all both Civill and Ecclesiasticall Gevernors with 1 Tim. 5. 21. awe. I charge thee before God and the Lord Jesus, and the elect Angels, that thou observe these things, without pre­ferring one before another, doing nothing by partiality, and no grace more requisite to the fulfilling of this charge then wisdome. This it is which teacheth a Judge both to have eyes, and no eyes, whilest she furnisheth him with eyes to see and discerne the cause, and yet closeth up his eyes that he cannot behold the persons. All sinfull respect of persons in Judging, floweth from some sini­ster affection; especially those of carnall pitty, or carnall feare, the one saith, he is a poor man, the other saith, he [Page 29] is a great man, and so the current of Justice is stopt: but Wisdome is an excellent bridle of all carnall and corrupt affe [...]tions, and so enableth to discerne and judge aright be­tween person & person, laying aside all externall respects.

8. Finally, [...]hat which is asserted in the close concer­ning wisdome, is, that she is [...], without Hypocri­sie [...]he Greek word [...], is properly used de hi­strionibus, of Stage-Players, and indeed a Stage-Player is a fi embleme of an Hypocrite, especially in two things, both which wisdome abhorreth.

1. A Stage Player puts on the Shapes of severall persons and callings, according to the part he is to act, so doth an Hypocrite take upon him severall formes, according to those times he lives in, and in­deed this he accounts his policy to sayle with every winde, and Proteus like, to transforme himselfe into any shape as occasion requireth. But true wisdome, though she be a Time-observer, is no time server, her figure is not round but square, and her Motto, Semper eadem, alwayes the same.

2. A Stage-Player seemeth to be what he is not, he appeareth oft times as a Lord, a King, when he is but Vide Bern. Serm. 66 supe [...]: G [...]nt. a Servant, a Beggar; so doth the Hypocrite personate himselfe a Saint, when he is a Devill, a friend when he is an enemy, and indeed he applauds himselfe in this his subtilty, to thinke how he deludeth the vulgar, and with his fayned sh [...]wes carryeth his designes; but Divine wisdome accounts Sincerity the onely true policy, and Hypocrisie a meer folly. Indeed she sometimes forbea­reth, to shew her selfe what she is, namely, when on the one hand Danger threatneth, and on the other Religion requireth not an open Declara­tion of her selfe, but she never doth, or dareth to [Page 30] shew her selfe what she is not; she well knoweth that the Hypocrite, though he may cozen the dim sighted world, yet he cannot delude Gods piercing eye, that whilest he cheats others, the worst cheate is of him­selfe, and therefore in the end, he must needs appeare to be a foole, when his counierfeit devotion, affection, shall meet with a reall hell of torment.

And thus I have shewed you Wisdome in the ab­stract, whence and what she is, but alas where shall we finde it in the concrete? It is our Apostles question at the thirteenth verse of this chapter, Who is a wise Vér. 13. man, and indued with knowledge among you? and the questionary proposall argueth, that such men are ve­ry rare. Indeed St [...]ltorum numerus innumerus, the world is peopled with fooles; but truly wise men are Vix totidem quot Thebarum portae, rarely to be found. Wisdome is said in the Text to be from above, I would there were no cause to bewaile that she is gone, whence she came, and as he said of Justice,—terras Astraea reliquit, she hath forsaken the earth. If we may conclude the absence of wisdome by the want of her hand-maids, I am sure there will too just cause appeare of this complaint; for tell me I be­seech you;

When we see prophanenesse in the Church, wanton­nesse in the Chambers, cozenage in the Shops, drun­kennesse in the Streets; when we heare the vaine and cursed Oathes, which are belched from the black mouthes of common swearers, the da [...]nable positi­ons, and horrid Blasphemies which are uttered by the poysonous lips of false teachers, may we not con­clude there is none of that wisdome which is first pure?

[Page 31] Againe, when we observe what a spirit of division is gone forth into the Christian world, how many not troubled (would God there were more of them) but troublous spirits there are among us, who would be accounted Angells, though it be but for troubling the waters, what betraying, backbiting, slandering and devouring there is one of another, so that Men are not Men, but Wolves, Tygers and Dragons each to other, may we not infer there is none of that wisdome which is first pure, and then peaceable and gentle?

Againe, when we take notice how presumptuous and selfe-willed the most are, how tenacious, some of erroneous opinions, and others of vitious practices; those shutting their eyes against cleare convictions, and these stopping their eares against moving disswa­sions, so that you may as well speak to a deafe ad­der, or a dead man, it is not manifest there is none of that wisdome which is easie to be intreated.

Further, is there not a great want of that wisdome, which is full of mercy among us, when men are so severe to those whom they account offenders, and heard harted to them whom they cannot but see ne­cessitous, yea I would to God there were not many, to whom it is a [...]oyfull spectacle to behold men of their owne nation, religion, function, exposed to misery and ruine.

Yet further, is there not a sad decay of that wis­dome which is full of good fruits, when as there are so few good works, either of Piety or Charity visible among us? Nay, I would to God that the good fruits which our ancestors planted, were not plucked up, and made sweet [...]sels for greedy mouthes to devour.

Finally, is there not an evident dearth of that [Page 32] wisdome, which is without partiality and hypocrisie, when as indeed these are become Epidemicall diseases, and the predominant sins of the age we live in?

It was the charge Almighty God once layed a­gainst Israel, When I looked that it should bring forth Is. 5. 6. grapes, brought it forth wilde grapes? for indeed the question is but a more vehement accusation, and there­fore it is both properly and positively expressed after­wards, He looked for judgement, but behold oppression, for righteousnesse, but behold a cry. May not God take up the same complaint against the Inhabitants of this land? I looked for purity, but behold unclean­nesse; for peaceablenesse, but behold contention; for gentlenesse, but behold fiercenesse; for tractablenesse, but loe obstinacy; for mercy, but loe cruelty; for good fruits, but loe barrennesse; for equity and sincerity, but behold partiality and hypocrisie: so that there is little or no true wisdome and knowledge of God in the Land.

True it is, there are in this age many (never more) pretenders to this wisdome, these talke much, nay brag and boast of it, yea they would confine it to themselves and their own fraternity, as if all others were but fools in spirituall matters: but their impure, contentious, ob­stinate, cruell, unjust and hypocriticall lives proclaime them strangers to it, to whom I may justly say in the words of our Apostle, to the arrogant believer, Shew us your wisdome by your workes. Jam [...]s 2 16.

What then remaineth, but that every one of us, ac­cording to Solomons counsell, Cry after this wisdome, and lift up our voice for understanding, that we seek Prov. 2. 3, 4. her as silver, and search for her as for bid treasure, and having found her, let us according to our A­postles [Page 33] advice, shew out of a good conversation our works, even those workes which may testifie that our wis­dome is of the right stampe, ever remembring that of Gregory Nazianzen, As that Beauty is best, not which is painted with Speech, but seen with the Eyes, and those VideGr [...]g. Naz. Orat. 15. Riches, not which our dreames fancy, but our hands hold; so that wisdome, not which glittereth in smooth words, but is evidenced by our good works.

I end all with a more particular and suitable applica­tion of this Scripture to the present occasion.

Justice and Clemency are as it were the Judges two lips, by which he is to pronounce Sentence, his two hands by which he executes judgement: indeed then he is in his robes, when he is clad with the rich scarlet of equity, and the white fur of pitty. On the one hand a Judge must be impartiall in his distributions having no respect of persons, saying with Levi to the greatest, the richest, the nearest, the dearest, nescio vos, I know you not; on the other hand a Judge must be compassionate, mitigating the severity of the Law, putting a difference between offenders, being unwilling to punish, where he may spare without injurie. May but wisdome stand at the Judges right hand, and it will prompt him to both these, as being full of mercy, and without parti­ality.

The great imployments of inferiour Justices of the Peace, is, to incourage godlinesse and virtue, discoun­tenance vice and wickednesse suppresse riots, and tu­mults, compose differences among neighbours, take care that the Lords day may be observed, his house frequented, his name not blasphemed, the poor fed and imployed, and that houses of disorder, (the Springs of those filthy waters which defile the land) may be either wholly stop­ped [Page 34] up, or throughly purged, to all this doth the wisdome in my Text engage, as being pure and peace­able.

Let the Lawyers make this wisdome which is without Hypocrisie their Counsellor, and then I am sure they will not dare either to put a soule glosse upon a fair Text, or a fair glove upon a foule hand, by calling good evill, or evill good, putting darknesse for light, and light for dark­nesse, bitter for sweet, and sweet for bitter.

Were but this wisdome, which is pure, and without par­tiality, Fore-man of the Grand Inquest, and all other Juries, I am sure they would not for feare or fa­vour connive at grosse offences, or bring in unjust ver­dicts.

Were this Wisdome which is without Hypocrisie, set as a Watch before the door of their lips, who are to give Evidence, they would not dare to speak any thing but what is truth, and be so far from uttering any thing against, that they would testifie nothing, but what is according to their know­ledge.

Let the subservient Officers of the Court follow the dictates of this wisdome, which is, full of mercy, and without partiality; and then they will not either grinde the faces the poor through exacting of fees, not yet take bribes of the Rich, for expedition of causes.

Finally, would all that are Plaintiffs in any Court consult with this wisdome, which is, peaceable, gentle, easie to be intreated and full of mercy, they would not quarrell de lanâ caprina, goe to Law for every trifle, they would be willing to withdraw their acti­ons upon reasonable offers, and hearken to moderate [Page 35] termes of reconciliation, whereby Judge and Jury might be saved a great deale of trouble.

In one word, may this oyntment of heavenly wisdome run downe from the head to the beard, and from thence to the skirts, from the greatest to the least, and then, not till then, will purity and piety be restored, partiality and hypocrisie banisht, justice and mercy maintained, and peace with truth established, which Almighty God grant in his good time for Jesus Christ his sake.

THis Chapter beginneth with the blest news Magnifica coe­li lingua. Aug. de Temp. Serm. 30. of a new borne Saviour proclaimed to the wise men of the East, by a coelestiall tongue; and surely this clear Revelation of the Messtah to them, is no small conso­lation to us. Christ borne and not known, would have been as a Book clasped, Fountain sealed, and Treasure hid, no comfort in, nor profit by him: Or had this light (though come into the world) only shined in Jury, we must still have sate in darknesse, and the shadow of death. But behold (the Evangelist would have us Ver. 1. doe it, and well we may) behold with joy and wonder, a [Page 2] Star appeareth to the wise men in a far Countrey, and Apparuit stella non volens, sed jussa; on coeli [...], sed Divini tatis impulsu; non lege syderum sed novitate fig­norum. Ch ysol. Serm. 156. this no ordinary, but extraordinary light; not by Na­tures course, but Divine appointment, made onely for this end, to be the morning Star to this Sun of Righteous­nesse. This Star proveth a Load Star, seeing they follow it, following they come to Jerusalem, and coming en­quire for this Royall Babe. Vae torpori nostro; Oh our sluggishnesse! one Star is observed and followed by the Magi, whilst we, instead of following, endeavour to extinguish those many Starres, with which the Heaven of our Church is bespangled. But how could they be assu­red this Starre was Christs? and by its appearing con­clude his comming? Doubtlesse as they had a Starre without, so they had a light within, the Spirits Revela­tion accompanyed the Starres apparition, upon which they are resolved on their journey, and emboldned in the enquiry, saying, Where is he that is born King of the Ver. 2. Jewes?

They askt not whether, but where he was born, not doubting of the thing, though ignorant of the place; and, which argueth the strength of their Faith and boldnesse of their Spirits, they enquire of him as a King of the Jewes, and publish their intent to Worship him. Here was Faith of the right stamp; not suppressed in their bosomes, but expressed to the world: I believed therefore I spake, saith David; and these wise men, not onely be­lieve Psal. 116. 10. with their hearts, but confesse with their mouthes Christ Jesus the Lord.

This strange newes of their coming, and stranger erraud is brought to Herods eares, and speedily flyeth through the whole City, whereat both he, and all Jerusalem is troubled: Herod for fear Ver. 3. of losing his Kingdome, Jerusalem for fear of new com­motions; [Page 3] he, lest he should be dispossessed of his throne, they, left they should be disquieted in their peace: But why (O Herod) doe those timerous thoughts perplexe thee? It is true, a King of the Jewes is borne, but such an one whose Kingdome is not of this world, one that here was Joh. 18. 36. to have no other Crown then of Thornes, not Scepter but a Reed, nor Throne then a Crosse. One that is come, Non Granat. iu loc. reges destituere, sed constituere, not to depose, but stablish Non cripit mor­talia qui regna dat coelestia. Chemnit. ibid. King; in their lawfull rights, whose commands excite not Rebellion, but require Allegiance; one whose intent is to purchase an Heavenly, not take away Earthly King­domes. Indeed his false apprehension concerning Christ, was the true cause of his perturbation. The greatest en­mities have for the most part arose from causelesse fears, and groundlesse jealousies, and mis conceits have still been guilty of all wrongs and persecutions. But though Herod were troubled (as Tyra [...]ie is ever suspicious, and Guilt jealous yee why Jerusalem? who had more reason to rejoyce at the opportune approach of her Redeemer. Alas they had already been warn out with changes, and over toyled with troubles, no worder, if now being somewhat setled in a condition quietly euill, the newes of a better, probably trouble some, prove an welcome. Thus He who was the Angles song, the Magies joy, and Isra­els consolation, becometh Herods feare, and Jerusalems terrour.

Yet Herod determineth to use Wit in his anger, ubi Leonina pellis non sufficia assuenda est Vul­pina. Lysand. he suppresseth his trouble, dissembleth his intention, and according to Lysanders maxime, covereth His Lyons with a Foxes skin. He conveneth an Assembly of the Ver. 4. Chief Priests and Scribes of the people, acknowledgeth a Christ the Lords Annointed, and religiously demandeth Ver. 5, 6. of them the plate of his birth. Being informed by them Ver. 7. [Page 4] where this Sun should arise, with the same shew of De­votion he enquireth of the wise men, when the Star appea­red, and without any more adoe, dispatcheth them away about search of the person; so it followeth in the Text, And be sent, &c.

The summe of the verse is Herods politique compliance with the wise men, and his crafty endeavour by their means to get Christ into his owne hands. Wherein we have con­siderable these Generalls:

• 1. His ready Mission, And he sent them to Bethlehem.
• 2. His subtile Commission, Saying, Goe search dili­gently for the young childe, and when you have found him, bring me word againe.
• 3. His ample Promission, That I may (which is as much as, then I will) come and worship him also.

These are the plain parts of that Sacred Message, with which God hath sent me to you this day, into which I have laboured by Divine light to search diligently, what profitable lessons are contained in each, I am come by Divine assistance to bring you word; through each of these, I shall goe with speed and plainenesse, heartily desiring that the end of our coming hither this day to worship God, may be glory to him, and profit to our selves. Beginning with,

His ready Mission, And he sent them to Bethlehem. I. Gen.

In which part we have three circumstances ob­servable:

Quò, whither? to Bethlehem. Quis, who? Herod. Quos, them.

1. The Magi, seeking Christ come to Jerusalem, but they are sent to Bethlehem. Where (might they well i­magine) was it more likely to finde the Jewes King, then in the Royall City? But alas there is great deceit in Pro­babilities, [Page 5] especially when we meddle with Divine matters. God usually goeth a way by himselfe, neither are his thoughts as our thoughts. Jerusalem was to be the place of Christs death, Bethlehem of his birth, that of his Pas­sion, this of his Incarnation, that of his Setting, this of his Rising, He sent them to Bethlehem.

The Ubi then where Herod sent them was right, there surely and only was this new-born King to be found. Beth­lehem was the town of David, & this King was the Son of Luk. 2. 11. David. Bethlehem by interpretation is the house of Bread, & Christ is the Bread of Life. At Bethlehem was heard the Psal. 132. 6. first newes of the Temple, and he is the Lord of the Tem­ple. Finally, Bethlehem was novissima oppidorum, the Mich. 5. 2. Isa. 53. 3. Vulg. least of townes, and the Messiah was, novissimus viro­rum, the lowest of men; what could better fit his humble state, then so meane a place?

And truly to Bethlehem we must still be sent, if we intend to finde Christ: as he made choice of a little Village to be born at, so of lowly spirits to dwell in; as he came forth of a poor City, so he resideth usually among the poorer sort. Seek not then for Christ among the great, but little ones of the world, look not for him on the Mountaines, but the Vallyes. In this sorry despised Village is the Messiah born.

2. He sent them, It would not here be omitted that He, though a wicked person, directs the wise men to Christ: Bad men may instruct others in good. How often have you seen a leaden Cisterne convey pleasant water, an iron key open a golden Treasury, and choice fruit served up in a woodden platter? God sometimes maketh use of a Ba­laam to point at the Star, of a Raven to carry Eliah his food, and here of an Herod to send the wise men to Beth­lehem.

[Page 6] Despise not then the Honey combe, because found in a Lyons carkase, refuse not the curious picture, because drawn by a crooked Painter; contemne not wholsome di­rections, though given by a foul mouth. We like not the Sun the worse when it breaketh through a dark cloud, nor Gold the lesse, though sent in a leatherne purse, nor a friends letter the worse, because brought by a dirty Carrier, though the man be an Herod, yet if he send thee to Christ, follow his advice.

But that which is especially considerable is the service­ableness En rex Impius pio Magorum studio licet aliud agat bactenus inservit, ut lo [...]ū illis nati regis indicet. Musc;Gullia:in loc. Musc. ibid. of Herod, to the Magies designe, he resolveth their doubt, acquainteth them with the place, instructeth them in the way, and incourageth them to the journey, so much Beza conceiveth included in the word [...], blandè iter commonstrasse, that in a friendly manner he furthered their progresse, directed them to Bethlehem, and by this means helped them in their pious endeavours. Ita etiam impii suis conatibus prodesse bonis coguntur; Thus are the wicked though against their wills, assistant to the godly. There are two things which ungodly men are forced to serve, Gods Greg. Sacred Decrees, the Saints godly purposes. Dei consili [...] humana facta etiam tunc congruè serviunt, cùm resistunt. Gods counsells are then effecting, when most opposed, and though his enemies meane not so, they are full ac­complishing his worke. And as Gods ends are alwaies ful­filled, so good mens aimes are oft-times furthered by the wicked. and whilst intentionally they drive on their owne designes, accidentally they are assistant to the Saints enterprizes. Those Carpenters in Noahs time aimed only at their owne gaine, yet they built that Arke which sa­ved his life. Lahans, intentions in allotting Jacob the speckled shee [...], were not cordially good, and yet by that meanes Jacobs labours are prospered, and his store in­creased. [Page 7] Little thought Pharaohs daughter of rescuing the children of Israel from her Fathers yoak, and behold she chertsheth that childe, who proved their deliverer. Pharaoh himselfe let the Israelites goe out of no good meaning, witnesse the speedy pursuit, and yet thereby a passage is opened for fulfilling both Gods promises of, and their desires after the Land of Canaan.

Oh let us behold with joy and view with wonder the over-ruling wisdome of the Almighty, which maketh his and his servants adversaries, instrumentall both of his glory and their good. When a mans wayes please the Lord he maketh his enemies, not onely to be at peace with, but subservient to him, and as Christ caused the Fish (though unwittingly) to bring him money in its mouth for paying tribute; so God maketh the wicked (though unwillingly) contribute assistance to his people in their holy underta­kings. So did Herod in the Text, his aime in sending the wise men to Bethlehem, was to compasse his owne mischievous designe, of killing, and yet by sending them he furthered their religious desire of finding and Worship­ing Christ.

3. He sent them, I might here take notice of the impiety of Herod, in that he sent ethers, but went not himselfe; he sheweth them the ready way to Christ, but sets not a foot forward himselfe. Thus they may lead others to Heaven, who yet neglect it themselves. The Whetstone that sharpeneth the knife remaineth blunt it selfe, the Bell calleth others to heare, and yet is deafe it selfe, the Signe sheweth the passenger an Inne for harbor, whilst it selfe is weather-beaten, the Nightingale that is restlesse her selfe, sings another into a sweet sleep, finally, the Statue points a traveller his way, but stirreth not it selfe, and many who care not for Christ themselves, may be [Page 8] instrumentall in bringing others to him. Some there are so vile that they will neither goe themselves, nor send others; such was our Saviours just complaint of the Pha­risees, that they would neither enter into the Kingdome Mat. 23. 13. of Heaven themselves, nor suffer others. The most are so bad that they will not act themselves, though they are Novar. in loc. so good, as to permit, yea, excite others to the worke of finding Christ. But surely, non meretur Christum inve­nire qui per alios quaerit, this sacred service cannot be performed by a proxie, nor shall he ever finde Christ, who onely sets others about it, as Herod in the Text, He sent them to Bethlehem.

But that which is especially observable in this particu­lar of his sending them to Christ, is, how Herods policy failed him. Subtilty would have taught him not at all to have sent them, but others, why did he not imploy his owne Courtiers, rather then trust strangers? why did he not rather prevent their journey, then hazard his own dis­appointment? or, if his detaining them might have raised a suspicion, yet since the matter so neerly concerned him, and the journey was so small, why did he not goe himselfe with them? or if not so, why did he not, together with them, send messengers of his owne, of whose fidelity to his designe, he might have assured confidence? Nothing had been more easie and plausible then sub officii prae­textu, in a way of Complement, under pretence of Cour­tesie, Par. in loc. to have sent some assasinates with them, who might have dispatched the childe immediately; Some say the reoson of all this was to avoid suspicion. But doubtlesse herein the wisdome of God was remarkable, who so far blindes him, ne consilium quod ante pedes erat, arriperet, Par. ibid. that he did not lay hold on so obvious and probable a way of accomplishing his designe. Divino nutu actun [...] Cajet. in loc. [Page 9] ut Herodes confideret in simplicitate Magorum, Gods pro­vidence so ordered it, that Herod should confide in the wise mens returne, and so deceive himselfe. Had either Herod or any of his instruments accompanied them, ei­ther they must not have found the childe, or these must have found him also; that had been inconvenient for them, this had been dangerous for Christ. Divine pru­dence provideth against both, by infatuating Herod in Non omnia ma­li [...]iosa pe [...]i [...]ie Deus diabolo. Nat. Com. in loc. his plot, in which, whilst he carryed it on with various policy, he discovered a sottish simplicity. Such a fool is the craftiest Politician, when God will defeat him. The Germanes have a proverb, When God intends to destroy any man, he first closeth up his eyes, agreeing with that of the Poet, Quos Jupiter vult perdere dementat; So he did by Herod, he doth oft-times by the wicked, shut their eyes that they shall not see the things which make for their greatest advantage.

The verity of this doctrine be pleased to observe in a double parallel, the one eminent in Sacred, the other in Prophane history. Let the one be Jezabell, a woman of no lesse politick a brain then haughty spirit, and yet in that passage concerning Eliah, she at once discovered both 1 R [...]g. 19, 23. abundance of fury, and defect of subtilty. How deep her malice was, let the message speak, wherein she threatneth the Prophet with losse of life, and that with a curse upon her selfe, if her intent were not performed; how shallow her wit was, let the sending of a Messenger and her delay of execution speak. What policy more plaine and com­mon then to strike before we speak, and seize on an Enemy unawares? Whereas she (befooled no doubt by God) warned him both of the thing and time, whereby he had opportunity, and found meanes of escape. Let Andro­nicus be the other, who though he caused the Royall [Page 10] Blood to be let forth of the veynes of many, to get and preserve the Kingdome, yet suffered it to run in Isaacius his body, who at length dispossessed him of his usurped Empire. Thus the most expert gamesters doe sometimes oversee, and the most cunning Polititians are oft confoun­ded by God in their own devices.

See then the truth of Eliphaz his assertion concerning God, He taketh the wise in their craft, and the counsell of the froward is carried headlong; so that what Jethro affirmed concerning the Aegyptians insolent carri­age Job 5. 13. towards the Israelites, may be applyed to the frau­dulent practices of the wicked against the Church, In the thing wherein they dealt proudly, and those deal wise­ly, God is above them. Let not then any divellish Achi­tophels Exod. 19. 11. flatter themselves in their dark designes, close contrivances, as if there were no power to crosse their projects, or wisdome to defeat their counsells. While they conspire on Earth, God laugheth in Heaven; while they sooth up themselves in their subtilties, God mocketh at their simplicity. The foolishnesse of God (saith St. Paul) is wiser then men, and the wisdome of men is foolishnesse 1 Cor. 1. 25. with God; nay, when they thinke all the crannies are stopped, a wide door is left open for Gods providence to evacuate their policies. We have a common proverb, When men thinke to doe for the best, it commonly falls out to be the worst: it may fitly be applyed to crafty Machi­avelians, when they suppose that they have done the wisest, they prove themselves starke fools, so was it with Herod in sending these Magi, (without associates) to Bethlehem. And so I passe from his ready Mission to

His crafty Commission, Goe and search, &c. 2. Gen.

In this part of the Text, two things offer themselves to our consideration. De quo, and quid.

[Page 11] The person to whom these Magi are directed.

The errand about which they are sent.

Whom the Commission concerneth, the young childe.

What it requireth, Goe search diligently, and bring me word againe.

1. The person they are sent to enquire after is the young child. And if you please a while let us leave hunting the Foxe, and view the lineaments of this childe. A young childe indeed he is called by Herod, but such a childe as never any was before him, nor will be after him, like to him; Consult the Prophet Isay, and you shall finde a glo­rious Isa 9. 6. description of this childe, such a childe as is a Son, Maryes childe, but Gods Sonne; such a childe who is a Father and that of eternity: a childe, but of no meane ranke, no lesse then a Prince of peace: a childe indeed in yeares, not in understanding, for he is a Counsellour; in summe, a feeble childe, and yet a mighty God, well may he be called Wonderfull.

O let us admire with thankfulnesse the gracious con­descension of our Redeemer, who being so high, vouch­safed to stoop so low, qui fecit nos, quantillus factus pro nobis? he that made us, how little is he made for us? Majesty is cloathed in vilenesse, Power appeareth in weak­nesse, the founder of Heaven is rocked in a cradle, and he that swayeth the world, is swathed in clouts. Was there ever humility like this? that [...] should be­come [...], the great God, a little childe, the an­cient of dayes, a tender infant, he who is immensè magnus, so great, as that he fils Heaven and Earth, to be palmaris, a child of a span long. Finally, that he who is regens sydera, should become sugens ubera, the governour of the stars to be nourished by a dug. O the depth of this abasement [...] the height of this lowlinesse! Behold and wonder.

[Page 12] But to return to Herod. It is a note not unworthy our Ch [...]yseTheophCy [...]ll.in loc. observation, that whereas the Magi call him a King, He­rod onely stileth him a childe, [...], he could not bear the thing, not brook the title.

Royalty cannot endure a partner, no more then Love a corrivall. No doubt in his heart he conceived him a King, else why so perplexed at the newes of his birth? why so jealous of the losse of his Crowne? had he fancied the wise mens words as fables, either that no childe was born, or if born, not a King, he would never have harboured so ill a ghest as feare in his breast. But see, though he know, he will not acknowledge; though he strongly imagine, he will not expresse his thoughts, nor give him the title of a King, as fearing, no doubt, lest by this meanes he should ob­scure his own Honour. And truly I am afraid, we are too many of us of Herods temper, in this regard, back­ward to acknowledge the dignities, and publish the ex­cellencies of others. There are two things we are loath to confesse, our own Infirmities, others eminencies, our defects and their worth. The truth is, our proud natures thinke that others beames darken our light, their excellen­cie staineth our beauty, and their vertue eclipseth our splendour; hence it is, Peacock like, we spread our own gay feathers, Pharisee like, we boast of our own perfecti­ons, but as for the dignities of others, we either speak of them with an undervaluing diminution, or bury them in a neglectfull silence. Oh beware of inordinate selfe­love, which maketh us speak too highly of our selves, and exorbitant pride, which maketh us speak too meanly of others, as Herod here did of Christ, affording him no other appellation then this of a young childe.

[Page 13] 2. The charge he giveth them about this child is double,

• Sedulous Inquisition, Goe and search diligently.
• Speedy Information, and bring me word again.

1. Goe and search diligently, the originall words want [...]. not a singular emphasis, the verbe signifieth such a search as is used, Examinibus & questionibus, by putting inter­rogatories, asking questions; the adverbe noteth accura­cy in the search, going to the utmost of a thing; it is as if he [...]. Leigh. Crit. had said, Let there be no delay in your journey, nor default in your inquiry, leave no stone unrolled, way unassayed, meanes unattempted to finde out the young childe. How zealous Herod seemeth in a good worke, how industrious would he have the Magi in the search, when as his end in all this was desperately wicked! Thus may hypocrites be very earnest in promoting, and performing good actions for bad ends, and selfe respects: Who more vehement then Jehu in execution of justice on Baals Idols, Ahabs posterity? but his aime was onely to esta­blish himselfe in the Kingdome. Who more forward then Absalom to heare causes, doe the people right? but his intention was thereby to thrust his Father from his throne: Finally, who more zealous then the Pharisees in good duties? but their end was onely to be seen of men.

Oh remember, non actibus sed finibus pensantur officia, our actions are measured by our intentions; it is not quid agas, but quid quaeras, our doing, but aime in doing, that is regarded. If the Eye be single, the whole body is full of light, saith our Saviour; the Father moralizeth it aptly Mat. 6. 22. to this purpose, Oculum debemus accipere ipsam intenti­onem Aug. de Serm. Dom. in Mons. quâ rectè agimus quicquid facimus, By the Eye we are to understand the intention, according to which, our performances are either rejected or accepted.

[Page 14] Before I leave this Branch, I cannot omit the signi­ficancy of the praeposition, [...], it is not interrogate puerum, but de puero, seek the childe, but concerning the childe, that they should throughly inquire all circumstances about the childe, of what Parents, in what Family, af­ter what manner, the reason whereof is rendred by one to be this, Ut uno Christo comprehenso reliquae multitudini Musc. in loc. parceret, that he might surprize him and spare the rest. Rather then his perplexed minde should not be satisfied, all the children of the Messiahs age must be sacrificed to his malice. But yet so bloudy a designe could not but startle his conscience, Est impiis morsus quidam conscien­tiae, Ibid. Even wicked men have sometimes secret bitings, this sacred Monitor will speak in bad mens eares, though against their wills; a tender conscience scrupleth at the least sinne, and obdurate mindes have some kinde of remorse at great sinnes. It is true, they lull their consci­ences asleep, at last, as being resolved to goe through with their designes in despite of Law, Conscience, yea God himself. Thus Herod, when disappointed of his plot, maliciously murdered all the innocents in Bethlehem; but such mischievous attempts are seldome brought forth without some throws of conscience, and pangs of terrour, these it is likely this bloody Monster felt, which made him desire so particular a search, that sparing the rest, he might single out Christ, as the prime object of his envy.

2. And bring me word againe, the word here used is applyed to Ambassadors returning back with their mes­sage. About this imployment Herod pretended to send these Magi, with a command to return with an account of their journey, and it is observable that he saith not bring word onely, but bring me word, he would not Renun [...]iate mi­bi. [Page 15] have them divulge it among the people, but first come and acquaint him with the newes; for this reason doubt­lesse, that the childe might be slain before it should be certainly known that he was borne. And now before I close up this part of the Text, I cannot but present you with a double observation.

1. See how exquisitely Herod layeth his plot, he desi­reth them to enquire of the childe throughly, and then to informe him privately; which desire of his, had it been fulfilled by them, his enterprize had in a short time been accomplished without any hinderance; by their diligent search, mistake would have been avoided, in regard of the childe, by bringing word first to him, all opposition would have been prevented, in regard of the people. How fitly may that terme be applyed to him, which Christ gave another of that name, Goe tell that Foxe. Luk. 13. 31. Thus witty and cunning are wicked men to doe mischiefe, hence it is, their plots are called Devices, a word in the Job 5. 12. originall very significant, noting not onely cogitation, but excogitation, naturall but artificiall thoughts, its elsewhere used to expresse the skill and curiosity of water workes, so some translate it pooles artificially made, and the exquisite Cant. 7. 4. Ainsw. Exod. 28. 8. embroyderies of the Priests girdle, so that it signifieth the very spirits and quintessence of sinfull wit, drawn out for the devising of evill: and as their plots are called devices, so themselves are stiled crafty, being the seed of the Ser­pent, the most subtill of all the beasts of the field; for this reason they are resembled to fowlers, who use both secrecy and subtilty in catching the birds, and oft-times Psal. 124. 6. the snare is so closely laid, that there is no escape, but by breaking through. It is the expression of Jeremies ene­mies, Come let us devise devices against Jeremiah, a sig­nificant Jer. 18. 18. expression, noting more then ordinary skill in [Page 16] the black art, as to worke a worke intimateth exceeding industry, so to devise a device, surpassing subtilty; the venemous Spider spins not a finer thred out of her bowels, then malicious men doe out of their Braines. But oh let such remember, that to be wise in doing evill, is the worst wisdome, it is better to be a meer fool then so wise; eve­ry sinfull act, the more skill there is in it, the more sinne; and wit, which sets off other things, maketh sinne the more ugly.

2. See how dangerously the wise men were ensnared, how cunningly Herod had almost drawn them into his Vide Chrysost. i [...] loc. designe, so that in all probability, had not a gracious war­ning by a dream diverted them, these friends of Christ had betrayed him into his enemies hands. Observe what a piece of service the wise men were to have done for He­rod, they should have been his spies, in searching out, and his informers in bringing word; they should have ta­ken a great deale of paines in going, seeking, returning, and thereby (though ignorantly) have furthered Herods bloudy intent, and hazarded the childes life.

Thus are the good sometimes abused by the crafty, and pious men apt to be ensnared by specious pretences, into desperately wicked designes. Credulity is the fault of honest hearts, because they are single themselves, they look to find all so too; nay, the best men are soonest de­ceived, being apt to think all gold that glistereth. It is not seldome seen that over-much charity betrayeth well­meaning men into a good opinion of others, and so by being too charitable to others, foolishly ensnare them­selves. Though charity be not with Bartimaeus starke blind, yet many times with Leah she is bleare-eyed, St. Paul saith of her She beareth all things, believeth all things, 1 Cor. 13. 7. hopeth all things, and in this she sometimes erreth on the [Page 17] right hand, believing and hoping too much of them, who indeed deserve little credit. These wise men might very well have suspected Herod in the secrecy of his dea­ling, in his negligence to goe himselfe, in the mean title he gave the Messiah, but their charity too much Eclip­sed their wisdome, and so not misdoubting his intentions, they purpose to fulfill his charge. Nor was this like to have been their unhappy fate alone, it is too often seen, that through too much familiarity with, credulity of, charity towards dissembling Hypocrites, persons really well affected, are not onely brought into an high conceit of their persons, but partnership in their designes. We need not goe farre for instances, the sad experience of these times may produce many, and those not onely sim­ple but knowing, whom the faire words of Herodians, and their own facile beliefe hath involved in mischievous undertakings.

1. To end this, Censure not, as all to be hereticall, who may be seduced to erroneous opinions, so neither all as rebellious, who may be accessary to traiterous pra­ctices. Hast thou been preserved from the inchantments of seditious Korahs? blesse God, but be not too unchari­able towards those that have been deluded; some of them may possibly (with these in the Text) be both good and wise men. Nothing more easie then for those who can make Religion, Oathes and Lawes, the covers of oppression and rebellion, to deceive, and that the best of men, and therefore while we abborre those, let us pitty these, whom not w [...]lsuinesse but weaknesse hath betrayed; not badnesse of intention, but want of consideration hath made contributary to, and assistant in violent and viru­lent designes.

2. Learne we all that admonition of our Saviour, to be [Page 18] wise as Serpents, and innocent as Doves. Let us earnest­ly beg of God, that Wisdome from above, whereby we Mat 10. 16. may discerne of things that differ. Let us not be so sim­ple as to believe every word, and let us walke circum­spectly, that we be not entangled with specious wick­ednesse, and so much the rather let us feare and beware, considering how good men have been caught in such snares. Prophane story tells us of Theodorus, a godly and learned Bishop, whom Andronicus a wicked usurper won by faire shewes to be of his party, and the Text of wise men, who receive a Commission from Herod, and (had not God prevented it) would have executed it, to the ruine of Christ eventually, though not intentionally, and all because of their inconsideration, and his faire pro­mise, which leads to

His ample promission, That I may come and Worship him also. 3 Gen.

In which part of the Text, we have two consi­derables:

• 1. A racile insinuation of the wise mens Piety.
• 2. A plain demonstration of Herods Hypocrisie.

1. The kind of the Argument here used by Herod, is very observable. How doth he Wo [...]e the Magi to a re­turne, not by promise of ample rewards upon the faith­full discharge of their Commission, nor by threats of pu­nishment upon their neglect, either of them might have begot a strong suspicion of the plot, but Mentitus pietatem, Guiliaud. in loc. captat Magorum benevolentiam, promising imitation of their vertues, he winneth upon their affections, this being that which would more rejayce them, then any gifts, to see Herod with them a Worshiper of Christ. It is indeed, next to Gods glory, and his own felicity the singular de­sire of a pious soule, that he may draw others to Christ. [Page 19] Sinne is infectious, and Grace is communicative, wicked men would have others as bad, the Saints others as good as themselves; Paul wished that all were like him in his Piety, though not in his sufferings: the Pharisees compasse Sea and Land to make a Proselyte, the wise men would willingly goe to Bethlehem, and returne to Jerusalem to make Herod a Christian. The Saints account it their Honour, know it their Duty to gaine soules, and there­fore cause the light of their good workes to shine before others, that their feet may be directed into the way of peace.

2. But to let this goe, that which in this kinde of ar­gument chiefly presents it selfe to us, is not the wise mens Piety, but Herods Hypocrisie. That I may come and wor­ship him, who could have said better? what could the wise men desire more? words smooth as Oyle, sweet as Butter, if you please we will enlarge them in this para­phrase; Welcome you devout strangers, whom piety to­wards Christ hath brought from a farre Countrey to my Territories, your Devation is worthy not onely of commen­dation, but imitation; acceptance, but resemblance; and as for my selfe, I am resolved to tread in your steps, and write after your Copy, onely I would not be mistaken in my Homage, and Worship I know not whom. In what place to finde the childe I have been instructed by my Learned Counsell, it is Bethlehem; which of the children in Bethle­hem is he, let it be your care to know, throughly informe your selves, and then acquaint me, and I shall readily fol­low your pattern, and though my selfe a King, become with you a fellow subject to this childe. These were his words, but what was his aime? cast your eyes on the thirteenth verse, and you shall finde the Angel declaring it to Jo­seph, Herod will seek the young childe to destroy him, Ver. 13. [Page 20] Nascenti mortem, scelus pio, nudo gladium, soli milites, vagienti necem praeparat, He intends death to this new­borne Chrysol. Infant, and prepareth a Sword for this Innocent childe: The words which came from his mouth, never entred into his heart; yea, while Butter is in the one, Gall is in the other. Cogitabat Jesulum non colere, sed tol­lere, non adorare, sed necare, his purpose was not as a Saint, to worship him, but like a wolfe to worry him, De­votionem promittebat, gladium acu [...]bat, whilst he promiseth devotion, he purposeth destruction; Praetendit cultum, praeparat cultrum, he pretends Homage, and yet prepareth a Knife, his aime being not servire, but saevire, service, but slaughter. Dissembling Herod, hew grosse was thy Lie, odious thy Hypocrisie, and divellish thy deceit? Thou sayest thou wilt come, thou meanest to send; thou sayest thou wilt Worship, thou meanest to Murder; thy pretence is adoring, thy thought abhorring; thy promise is to give him honour, thy purpose is to take away his life; thy pre­text amity, thy designe cruelty; thy expression religious, thy intention impious; thy profession to feare him as a King, thy resolution to execute him as a Traitor. Thy de­vice was incomparably foule, thy pretence speciously faire, thy deceit must needs be unmeasurably great, in saying, Bring me word that I may come and worship him also.

To draw it forth in a three-fold observation:

1. In generall, observe how seldome Hypocrites tongues and hearts goe together, Aliud corde tegit, aliud ore simu­lat, saith one upon the Text; Herod meaneth one thing, Guill. in loc. faineth another: so doe all Hypocrites, Sapientia hujus mundi, cor machinationibus tegere, sensum verb is velare, Chrysol. quae falsa, vera ostendere, quae vera, falsa demonstrare; It is esteemed by wicked men as a piece of policy to use Hy­pocrisie, and ever to keep a distance between intima [Page 21] cordis, and extima oris, their inward thoughts and out­ward speeches; so that whereas our Saviour saith, Out of the abundance of the heart, the mouth speaketh: Hypo­crites speak not out of, but contrary to the abundance of their hearts. It was the brand set upon Alexander the sixth, and the Duke of Valentia his Son, that the one ne­ver spake what he meant, and the other never did what he spake, so truly did they, & all dissemblers do, deserve the Psalmists Epithetes, of lying flattering, and deceitfull lips.

There are some indeed who tell us of piae fraudes, Psal. 12. 2. 1 [...]0. 3. a godly dissimulation, I like well the Christian, but not the Sir name, and I wonder how any dare joyne them to­gether, when the parties are not agreed. It was not Re­beccahs aime, though pious, to obtain the blessing for Jacob, nor Jehues pretence, though Zealous, to doe exe­cution on Baals Priests, will excuse either of them in their lyes, and make the meanes they used for accomplishing their designes to be lawfull; and surely if officious lyes be not warrantable, pernicious must be abhominable, such as Hypocrites usually are, and Herods was.

Indeed we must distinguish between concealing truth, & speaking falshood, it is one thing cum silendo absconditur verum, to keep in a truth, another, cum loquendo, promitti­tur falsum, to belch out a lye. I am not bound to say all I Greg M. thinke, and yet I must thinke all I say; the tongue is but the hearts herauld, and must proclaime the senders mes­sage; he that speaketh all he knowes is not wise, but he that speaketh what he doth not meane is not honest. I would not have my heart too near my mouth, lest I speak rashly, nor yet too farre from my tongue, lest I speak falsely. Indeed were there no God to search the heart, he were a foole that would not dissemble; but seeing there is, he is a fool that will. Oh let us take heed of [Page 22] committing this folly with our lips, rather let them be like the Spouses in the Canticles, which are resembled to Cant. 4. 3. a scarlet thread, in allusion (say some) to the thread which Rahab hung out at the window, as a token of her Josh. 2. 18. fidelity in keeping promise with the spies, such let our words and promises be. It was good advice which Fre­drick gave the Senate, that simulation and dissimulation should be left at the door when they entred into the Se­nat house; far be it from Religion to allow of either. Let good David be our president, whose minde was the Secretary, and tongue the pen, or if you will, the virgins Psal. 45. 1. that follow the lambe, who have no guile in their mouths, Apoc. 14. 5. or rather the lambe it selfe, the young childe in the Text, of whom the Prophet saith, there was no deceit in his mouth, not Herod whose expressions are not onely besides, Isa 53. 9. but contrary to his intentions.

2. More particularly observe, The matter of his pro­mise is a courteous friendly visit, that I may come, where­as the intent of his minde is a cruell bloudy act to destroy. Such is the usuall practice of wicked men, to v [...]ile their enmity with a shew of amity, to put goodly paint on a rotten post, to hide then sharp teeth with soft gums, and deadly poison in a gaudy box;

their pretences are a lasting peace, whilst their designe is a lingring Warre, like Absolom, whose name signifieth a Father of peace, and yet his endeavour was to be a fau­tor of Rebellion against his owne Father. Thus Joab takeing Abner aside, in dolo to talke with him, pulls out dol [...]nem a dagger to kill him, and maketh a kisse the preface to his stab of Amasa: thus Judas, Dum mulcet, mordet, by a courteous salute betrayeth his Master, And Nero kisses his Mother with his lips, when he in­tends [Page 23] to wash his hands in her blood; so true is that of all Hypocriticall friends, Mel in ore, verba lactis fel in corde, fraus in factis, whilst honey is in their mouth, gall is in their hearts, and venome in their hands. Indeed it is the policy of the wicked, though malice boyl in their hearts, to let no scumme run over their mouth, nay to have lips burning with affectionate expressions, and wicked hearts full of evious cogitations, mens atra, lingua alba, their tongues flame as the fire in charitable words, whilst their mindes are black as the coale with mischievous plots: What a friendly proffer was that which Saul made to M [...]litiose cogi­tabat ut ad con­sequendum hoc Matrimonium David audaciùs se periculis expo­n [...]et & si [...] peri­ret. Lyr. David of his Daughter, upon the slaughter of an 100 Philistims, and yet his aime and hope was by that means [...]o have dispatched him, and instead of a Marriage, so­lemnized a Funerall. Herod in the Text was used to this dissembling art, he caused Aristobulus to be drowned, after a courteous invitation to a banquet: and Nicanor whom he received peaceably, to be slain secretly; indeed in all ages there have been, and will be ravenous wolves Vestem ex lino la [...]áque [...]oni [...]x­unt, qui sub lo­cutione innocen­tiae, intus subli­mitatem celant. malitiae. Bed. in sheeps cloathing, such as are Neroes within, and Catoes without, such as according to the morall note, on that of wearing Linsey wolsey garments, under expressions of civility, hide intentions of cruelty.

What counsell therefore can be more fit in this case, then that of our Saviour, Beware of men, a duty not more Mat. 10. 17. needfull then difficult, it being hard to discerne an enemy masked with friendship: A Dog that barketh may be pre­vented before he bites, the Serpent that [...]sseth before he stings, and the Fire that smoaketh before it burn; it is easie to avoid a known enemy, but difficult to discover a seeming friend. Learne therefore the advice of Solomon concer­ning such, When they speak faire, believe them not, for there are seven abominations in their heart; faire speech is Prov. 26. 25. [Page 24] oft times a strumpet, and maketh belief as light as her self; but remember that as too much suspicion is a badge of feare, so over-much credulity is a signe of folly. Many there are whose words speak them viros, men, affable men, who in their thoughts harbour virus, deadly poyson; and believe it that hatred is most venemous, which is covered with deceit, aperta malitia is hurt­full, but operta most dangerous; no malice so cut­ting as that which is smiling. Pessimum inimicitiae ge­nus (saith Cassiodorus) it is the worst kinde of enmity to be an adversary in heart, and a friend in word, nothing so much to be abhorred, as inimica amicicia, this envious amity, and therefore when such say ave, thinke on cave, when their salute is domine, remember it is but nomine;

if the Fowler play sweetly, it is but to deceive the silly bird; the Panthers skin is fair, but his breath infects; & the friendship of Hypocrites is fatall. I shut up this with that short and fit prayer; A Joabi eloqui [...], Thyestis convivio, Iscariotis Ave, Herodis redite, libera nos domine, From Joabs conference, Thyestes his banquet, Iscariots salute, and Herods promises, good Lord deliver us.

3. Most especially observe, This worship which Herod here promiseth, was not onely a civill reverence, but a religious adoration: it cannot be imagined, Herod would have gone to worship another King of the Jewes, whilst himselfe sate upon the throne, unlesse as apprehending him more than a King. The worship which here he pro­fesseth, is probably the same with that which the Magi practised, and that was no lesse then Divine. And here­in was the height of his Hypocrisie, that while mischiefe was his errand, Religion is his messenger, and piety is made the mask of his cruelty. The act he intends is bloudy, [Page 25] no lesse then the babes life will cure his jealousie, and bloudshed is a crying sinne, it was plotted against no o­ther then a King, and that highly aggravateth the of­fence; and that there might be nothing wanting to com­pleat his wickednesse, Religion shall be the cover, and under the shew of worshipping, he resolveth to destroy him.

As Spiders suck poyson out of the sweetest flowers, so wicked men abuse the best things to the worst ends.

Salus populi, the publique good, then that, what more fit to be indeavoured? and yet Caiaphas the high Priest, made this a pretence for murdering the Prince of life, It is Joh. 11. 4 [...]. expedient that one should dye for the people.

Execution of justice on offenders, then this, what work more acceptable to God and good men? yet under this colour Jezabel falsely accuseth and condemneth innocent King. 21. 15. Naboth to death.

Liberty of the people, a pleasing pretext, and then just liberties, what more desirable? but under this vizard a Family in Florence raised a mutiny against their lawfull governour.

Charity towards the poor, then this, what more com­mendable? and yet under this mask, Judas hides his covetous desire of that oyntment, which the woman pou­red John. 12. [...] on Christs feet.

Piety towards God, then this, what more amiable? and yet Luther tells us of the Anabaptists in Germany, that abusing the name of God, and pretending the sincere Do­ctrine of the Gospell, they conspired the overthrow of Magistracy.

This last, is doubtlesse of all others the most odious, and yet no lesse usuall then the rest, to make Religion a pander to all vices. Consult either sacred or prophane sto­ries, [Page 26] and you shall finde Pride and Ambition, Covetous­nesse and Oppression, Malice and Revenge, Bloudshed and Murder, Conspiracy and Sedition, have still shrouded them­selves under a religious babit.

How oft hath Ambition caught hold of Religion, and made it a stirrup whereby to mount into the saddle of honour? Absalon hath a great minde to graspe the scep­ter, maketh himselfe strong by popular insinuations, assuring the people of Justice, if he were ruler; and find­ing it expedient to retire for a while from Court, that he 2 Sam. 15. 7. might look better at a distance, he calls in a religious pretext to his aide, the performance of a vow at Hebron. Anastasius being suspected of Heresie by Euphemius, Patriarch of Constantinople, seemingly turneth Catho­lick, through which meanes he advanced himselfe; and afterward cast out the orthodoxe Patriarch; and it is a known story of the Monke, who being a fisher-mans Son, had a Net still spread over his Table, in a pious remembrance of his meane originall, till at last hereby advancing to the highest dignity, he threw away his Net, saying, the fish was caught; the morall is verified by too many, who onely spread the Net of Religion, to catch the fish of Preferment.

And as Ambition hath advanced, so hath Covetousnesse advantaged it self by a seeming Religion; Demetrius the Silver-smith becomes Zealous for Diana, but it was to Acts 19. 34. prevent the decay of his trade; and Simon Magus, though he seem very desirous of the gift of the Holy Ghost, by the imposition of hands, that rather then misse, he will Acts. 8. 18. give money for it, yet it was but that he might make money of it.

Nor hath Covetousnesse onely, but Oppression, march­ed under the banner of Religion. Jezabel maketh use [Page 27] of a Fast to feed her Husbands humor, of getting Na­boths Audit a religio sis [...]imi sceler [...] ratione discessi. Salv. v [...]neyeard: the Pharisees under pretence of long prayers, devoure widdowes houses: and Salvian tells us of an oppressor, who scrupled the restitution of ill-gotten Mark. 12. 40. goods, because of the obligation of an Oath.

Will you see Rebellion weare the livery of Religion? observe Corah, Datha [...] and Abiram, murmuring against Moses his dignity, under pretext of pleading for the peo­ples sanctity. Numb. 16. 1.

Will you see revenge in a religious habit? view Simeon and Levi, who upon condition of Circumcision, offe­red the Marriage of their Sister to Hamor, when they Gen. 34. 15. intended a bloudy Sacrament, and a deceitfull Marriage, hiding their cruelty with policy, and their policy with piety.

Finally, Will you see murder the extremity of ma­lice, and bloudshed the height of oppression, washed o­ver with a zealous paint? call to minde Jezabels taking away Naboths life, under the shew of vindicating Gods honour; Horod making John Baptists head pay for the liberty of his tongue, with a pretence of keeping his Oath, Mark. 6. 26. and this Herod endeavouring through the fained pro­mise of worship, to make this young childe a bloudy sa­cryfice.

Thus hath this grave Matron been made prostitute to all villany, as if she were a common strumpet, this beau­tifull virgin been defloured, and made to serve every base designe; so true is that common saying, In nomine domini incipit omne malum. What sin hath not been masked with Religion? and what part of Religion hath not been used as a cover for sinne? Let Jezabels Fast, Herods Oath, Absaloms Vow, Simeon and Levies Sacra­ment, the Pharisees Prayers, and Herods Worship here a­bundantly testifie.

[Page 28] And truly no wonder they are such proficients in these black Arts, who have the Devill to be their teacher; Sa­tans best trading is by Metamorphoses, and mutations, he once changed himselfe from an Angel of light to a De­vill, [...]nd now many times he transformeth himselfe from a Devill to an Angel of light, it was the course he took with Christ, endeavouring to make him tempt and dis­honour God, under pretence of manifesting himselfe to be God, If thou be the Son of God, cast thy selfe downe, and no wonder if wicked men being of the Devill, both learne Math. 4. 5. his skill, and fulfill his lusts.

Besides Hypocrites well know, that this is the surest way to speed their designes, G [...]liah his Sword lyeth wrapt up in an Ephod, no Sword to that, no cruelty to an Hypo­crites, whose sword lurketh in an holy Garment, and ma­lice is cloathed with seeming devotion; indeed this is that which both renders them in accomplishing more suc­cessefull, and when fulfilled the more plausible. Sedition, Oppression, Murder, are so foul faced and ugly in them­selves, that every one who seeth them, would cast a stone at the actors of them, and therefore they never appeare but in the borrowed shapes of Religion, and a seeming Zeal of Reformation.

But surely no Devill to the white Devill, and if it be possible for him to be worse then himselfe, it is when he cometh in Samuels mantle. And let all such complexion­makers who daub over, not withered faces, but deformed vices with false colours, know that Jezabels paint maketh her the more ugly: sinne the better it sheweth, the worse it is, and so much the more odious in Gods sight, by how much the more it is adorned. And however vain men may thinke by these pretences to cozen the purblind world, yet they can never stop the mouth of con­science, [Page 29] when God wak [...]neth it, no [...] blind the eyes of Heaven before whom all things are naked, and the day is coming when all these vizard, shall be pulled off, this paint melt away at the fire of that great day, and all their villanies be laid open to the view of Men and Angels.

To winde up this discourse with this three-fold Consectary:

1. Let not Religion be despised, because she is thus abu­sed, nor all that professe it, contemned, because some have perverted it. It is a bad consequence, Many pro­fessours are Hypocrites, therefore I will be Prophane; I confesse it is a sad stumbling block in wicked mens way to Heaven, when they see men seemingly Religious, ab­hominably vile, and under the pretence of Reformation, contemne all divine and humane Lawes; but oh remem­ber it is not Religion, but the shew of it, which such men take up, since true Religion would learn them better lessons. Let this therefore be the conclusion thou makest from such praemises, abhor to be pious onely in appea­rance, hate to make a shew without reality, let thy acti­ons and thy profession accord, and (as Paulinus told Severus, when he sent for his picture, Erubesco pingere quod sum, non audeo pingere quod non sum) be ashamed to appeare what thou art not. It was an excellent reply of Livius Drusius to the Architect, who said he would build him an house free from all mens sight, nay rather, saith he, make it such as every man may see into it: Oh let us so order our words, according to our thoughts, our professions suitable to our intentions, and conversation answerable to our religion, that we need not care though all men see, as being sure that God seeth into our inmost thoughts.

[Page 30] 2. What Christ had found from Herod, but that God prevented it, persecution under the shew of adoration, let the Church expect from her adversaries, both on the right and left hand; It is the note of Musculus upon the Text, speaking of the wicked one, Cupit nocere Ecclesiae, simulat profectum Ecclesiae, cupit extinctam glo­riam Musc. in loc. Dei, & simulat studium gloriae, cupit è medio sub­latum cultum dei, & simulat promotionem cultus. The Devill and his instruments are so politique, that when they endeavour the ruine, they pretend the purging of the Church, and when abolition is aimed at, refor­mation is professed. Indeed as Pyrates hang out their colours whom they intend to surprize, so Hereticks and Schismaticks, when they would destroy, lay the greatest claime to Religion. The adversaries of Judah and Benja­min, Ezra. 4. 2. Ecclesiae nomine armamini & contra ecclesiam dimicatis. Aug. say, Come let us build the house of God with you, when as their designe was to pull down. Celsus and Am­tiphon writing against the truth, set forth their treatise cum titulo veritatis, and Conradus Vorstius entitu­leth his book De Deo, which is full of Atheisme and Blasphemy against God. The Papists under the name of the Church, fight against the Church; the Brownists, whilst they gather Churches into a seemingly purer com­munion, spoyl the Church of its union, and scatter it with division. It is a sad complaint of Dr [...]go Hostiensis, how ma­ny are there that say they are of the house of Christ, and the Church, and yet are of Caiphas! Quod Petrus ne­gando, hoc illi faci [...]nt affirmando, they dishonour Christ, by professing him, God is in their mouths, and the Devil in their hearts; under the name of Christs Spouse, they act the part of a filthy harlot, and Herod like, they pre­tend to advance Religion, that they may more closely and effectually destroy it.

[Page 31] 3. What Herod promised, let us performe, what he said deceitfully, let us act really, Come and worship Christ. Oh let us have high thoughts of this little childe, accounting him a great God, and therefore to be honoured and ado­red by us. We reade of a childe an 100 yeares old, this childe is as old as Eternity, born in time, but begotten before all time. Oh let us all reverence in our thoughts, embrace with our affections, serve with our soules, and adore with our bodies this holy childe Jesus.

Let us worship him, not as Herod, but as the wise men, goe we with them to Bethlehem, the Temple where the bread of life is distributed, follow we the Star of Gods Word, and finding him let us fall downe before him. Let us offer with them the gold of charity, Frankinsence of devotion, myrrhe of contrition, In auro regem, in thure Hil [...]. deum, in myrrhâ hominem confitentes, Gold as to a King, Frankinsence as to a God, Mirrhe as to God-Man. Let our care be adorare corporibus, venerari officiis, hono­rare muner [...]bus, to honour him in our gifts, serve him Aug. in our worship, adore him with our bodies, glorifie him with all; so shall we demonstrate our selves, not Foxes but Sheep, not subtill Herodians, but wise men, not ver­ball, but reall servants of Christ, every one of us saying from the bottom of our hearts, To this childe of Mary, yet Son of God, little Babe, but great Jehovah, together with the Father and the Holy Ghost, be honour, glory, praise, service and obedience yeilded of us, and the whole Church throughout all generations.

Amen.