' Η'' ΑΝΩΘΕΝ ΣΟΦΙ'Α. OR, THE PROPERTIES OF Heavenly Wisdom. IN A SERMON PREACHED At the last Assizes, held at Shrewsbury, in the County of SALOP. By Dr. MATTHEW FOWLER, Rector of Whit-Church.  Wisdom is justified of all her Children. 
LONDON, Printed for Benj. took, at the Sign of the Ship in St. Paul's Church-Yard. M.DC.LXXXII.   

TO THE Loyal and Peaceable-minded READER.  
IT is not unknown to some of Good Rank, how much this plain Sermon hath been baited by some of the Ephesian breed, and what Persecutions it hath suffered from the Tongues of ill-minded men, who yet were not so devoutly given, as to be present in the House of God with that great Assembly before whom it was delivered: Only they heard of it at second hand, with Additions and Enlargements, usual with such kind of men, when once they have mounted the Chair of the Scornful. Civility shall oblige the Author to forbear the repeating that unsavoury Language bestowed on him, and reflecting upon the whole Orthodox Clergy, lest his Pen should be thought as foul as the Mouth that uttered it. It is objected, that he therein meddled with Matters of State, and therefore justly met with that smutty Reproof. Let the Sermon be red patiently, and without Prejudice or Partiality, and let him be fairly shewed wherein he hath moved irregularly, and out of the Sphere of his Proper Calling, and he will be what the {αβγδ} obligeth him to, viz. Gentle, and easily entreated to Retract his error. But if those that reproach him on this account, would no more meddle with them that are given to change, than he doth with Matters of State, we should quickly enjoy a far more peaceable World. It is strange, that he who hath made Divinity the proper Object of his Study, for more than forty Years, should so suddenly start up a Politician, without ever being so much as Initiated into that Mysterious School; and that these Gentlemen, who never were acquainted with him, should know more of him than he doth of himself. Sure he is, he never sate at the Feet of any Machiavel or Achitophel, nor ever will do; pretending to no more Policy than what the Sacred Scriptures teach him, Religious and Loyal Honesty; and so much of the Serpentine Wisdom as will consist with that, so far as he can attain to it: And this he thinks will be found the best Policy in the Conclusion, the most securely founded, and most strongly fortified against the Batteries of Adversity, and the Assaults of Malicious Men. But, it may be, the sharpness of his Reproofs exposed him to these Censures: Indeed, Fierceness is justly condemned in all Men, much more in a Divine. But, it were well, if Men before they condemn others, would first search their own Register, and see if they( of all other Men) be not most fit to be ranged with those {αβγδ}, fierce and implacable Men, whom St. Paul justifieth of, 2 Tim. 3.3. That they should come in the last days, and make them perilous Times. But, doth not this agree like Harp and Harrow with the former Objection, that he is a Dealer in politics, and yet sharp and biting in his Reproofs? Surely, a Worldly Politician would consult his own Interest and Safety, and not expose himself to danger, by stoping Fury in his Gallop, but would flatter and daub with untempered Mortar, and magnify men for their Religion, when they justly deserve the smartest Scourges of the satirist, for their base hypocrisy; So that I can see no Worldly Wisdom in a bold Reproof, for this is a following too near the Heels of an illnatur'd Beast, that may kick backward, and strike out your Teeth. But, if I must be censured upon that account, it is by those that understand not the great Obligation that lies upon our Calling herein, and the great danger we run ourselves into by our Neglect. And, whether it is fitter to please God in the Discharge of our Duty, or gratify th● Humours of Men( neither wiser nor better natured than their Neighbours) by our sinful Silence, I leave it to the judgement of the rational and religious Christian. I suppose, these Men are Strangers to Church-Collects, otherwise, they might have remembered that which is appointed for St. John Baptist's Day, wherein we are taught by our Church, to pray That we may constantly speak the Truth, boldly rebuk 'vice, and patiently suffer for the Truth's Sake. And indeed, Quis tam iniquae tam patience Urbis, tam ferreus ut teneat se? He that well considers and digests in his Mind this Character of Heavenly Wisdom, and then beholds the Face of the Christian World, in a true and impartial Glass, he will quickly find such a through-paced Contradiction between what Wisdom teacheth, and most Men practise, that he cannot but conclude, that We of England, as well as the Cretians of old, are to be rebuked {αβγδ}, sharply or cuttingly, that we may be sound in the Faith. Tit. 1.13. And that if it was Titus his Duty to do it then, it is no less ours to do it now. And there is no Person more despicable in the Eyes of God and Good Men, than a flattering and cowardly daubing Minister, that soothes Men up in their Follies, and so plays the Runagate from his Office, goes down to Tharshish when he is sent to Ninive.  
But, whatever was the Occasion of the Offence taken against this Discourse, it is the Author's Comfort, that it received Approbation from those that heard it, without Prejudice; and especially from the Reverend Judges( that then road our Circuit) Sir William Raymund and Sir Christopher Levins, with whose Desires, had he then complied, this Trifle had long ago passed not only the Press, but the Gauntlet also of the Censorious. But, he did not think any thing of his worthy of public View; and were he not urged by the Importunity of Friends, till he is ashamed to deny them any longer, he should not have been brought to say with Elisha, 2 Kings 2.17. sand. But now he is content to do so, but in the same plain Dress wherein it was first clothed, without the least Variation from the Copy. To the Censure of the Truly Religious, Loyal, and Peaceable, he humbly submits both himself and it, beseeching them to pardon the Defects of Oratory in a Man long rusted with a Country Life. As for others that take Delight in speaking reproachfully of those who are not of their Clan, he shall not much regard their Censure, being now grown too old either to seek the Favour or to fear the Frowns of the Factious.   

A SERMON PREACHED Before the Reverend Judges of the Assize at Salop; on Sunday, the 24th. day of July. 1681.  JAM. 3.17. 
But the Wisdom that is from above, is first pure, then peaceable, gentle and easy to be entreated, full of Mercy and good Fruits, without Partiality and without hypocrisy.  
THE Apostle intending to treat of Spiritual and Heavenly Wisdom, that he might the better acquaint us with the Nature of it, and enable us to distinguish it from that Earthly, Sensual, and Devilish Wisdom, which is too much taught and practised amongst men, propounds this Question, at vers. 13. Who is a wise man, and endowed with Knowledge among you? Let him show, out of a good Conversation, his Works with Meekness of Wisdom. As if he had said, Besides the Sect of gnostics, crept lately into the Church, who are great Pretenders to Wisdom; There are, no doubt, some of you that pass for Wise Men, in your own, and the Worlds Account. Now, it concerns you to make good the Opinion the World hath of you, and you of yourselves, by being fruitful in Works of Piety, Justice and Charity, with all Meekness and Humility which are the proper and genuine Effects of true Christian Wisdom. But, saith he, if you have {αβγδ}, bitter Envyings and Strife, if it suffer any of those evil Spirits of Envy, Hatred, Malice, Uncharitableness, Wrath, Strife, Sedition, &c. to take possession of you, glory not in the opinion of your Wisdom, neither lie against the Truth, since you are yet Strangers to any Wisdom, but that which deserves not the Name, even the Wisdom of the World, the Flesh, and the Devil. For, saith he, vers. 16. Where Envying and Strife is, there is {αβγδ}, nothing but Tumult and Disorder, Confusion, and every Evil Work: Which, that he might the better convince them of, he here proceeds to give them a lively Character of that true spiritual Wisdom, which cometh down from the Father of Lights: {αβγδ}, &c. But the Wisdom, &c.  
In which words, we have observable, 1. the Dignity of Wisdoms Original; she is {αβγδ}, from above. 2. The Properties by which she may be known and distinguished from that {αβγδ}, Wisdom falsely so called; she is first pure, then peaceable, &c. In both which, the Apostle presents Wisdom to us as a beautiful Virgin; and that he may the more endear our Affections to her, he describes her to us, First, by the Eminency of her Extraction, she is of no less than Divine Parentage and Descent. Secondly, By the Beauty and Loveliness of her Person, first pure, then peaceable, gentle, &c. And who can behold such a Beauty, and not be ravished with it? And surely, the Reason why so few do fall in Love with her, is, because they do not rightly know her. They look upon her through the false Spectacles of the World, the Flesh and the Devil, which represent her to them as a Creature in whom is no Form or Comeliness, for which she should be desired. The Apostle therefore doth here draw her Picture to the Life, in all the several Lineaments thereof, and sets it before us, that we, having our Eyes anointed with the eye-pleasing of Gods Holy Spirit, may become enamoured of her Beauty.  
I begin to speak briefly( as I must to each Particular) of the Dignity of Wisdoms Original. She is {αβγδ}, from above.  
The Apostle in the first Chap. of this Epistle, vers, 17. assures us, that {αβγδ}, That every good Gift, and every perfect Gift, whether a temporal or a spiritual, a Gift of Nature or of Grace, is from above; and though all Gifts are not of the same size, yet they all come down from the same Father of Lights: and Wisdom is one of the brightest of those Lights whereof God is the Father. 'tis one of the Attributes wherewith God is dignified in Sacred Scripture, that he is the Only Wise God. Rom. 16.27. both because he is perfectly and infinitely wise in himself; and also, the Author and Fountain of all Wisdom( truly so called) that is in the Creature. There is indeed a great deal of false and sinful Wisdom, whereof, God, who is Light, and in whom is no Darkness at all, cannot be the Author, whereby men are wise to do Evil, to contrive Mischief, to defraud and over-reach a harmless Neighbour, to entangle and involve a Church or Kingdom in a Labyrinth of Troubles and Miseries. Now, this sinful Wisdom is either Earthly and Worldly, consisting in politic Fetches to get the good things of this Life, Riches and Honours into our Possession, and that per fas& nefas, it matters not whether, rem, rem, quocunque modo rem: The Professors of this Wisdom, St. Paul calls, {αβγδ}, Philip. 3.19. Minders of Earthly things; If you anatomize them, you shall find the World close at their Heart, as Queen Mary said Calice was at hers, after it was lost. Or secondly, It is a Sensual Wisdom, consisting in the subtle Methods of Lust, and cunning Contrivances of voluptuous and sensual Men, for the accomplishing of their carnal and brutish Desires; this is called by St. Paul, {αβγδ}, Rom. 13. ult. a making Provision for the Flesh, to fulfil the Lusts thereof. Or thirdly, It is {αβγδ}, a Devilish Wisdom, whereof, the World at this Day is very full, which consists not only in the knowledge and practise of those unlawful Arts of Witchcraft, Sorcery, Necromancy, &c. which the Devil most commonly teacheth his Votaries; but also, in the imagining, contriving, and putting in Execution, mischievous Plots and Designs against the Peace and Safety of Kings and Kingdoms, Churches, and Civil Societies; of which pernicious Wisdom, none but the Prince of Darkness, the first traitor and Conspirator against Heaven, can be the Author. The Apostle expressly affirms, that none of these three kinds of Wisdom are from above, vers. 15.  
But there is a fourth kind of Wisdom, which fetcheth it's Pedigree from Heaven; and this is fourfold; 1. Intellectual, consisting in the Activity of the Rational Powers of the Mind, in the knowledge of Languages, and of the Liberal Arts and Sciences, and generally, in the improving of our natural Endowments, by Education, Art, Industry, and Experience: In this kind of Wisdom, St. Stephen affirms Moses to have been famous, Act. 7.22. And St. Paul was well studied in the Wisdom of the grecians, as appears by his frequent Quotations of their Poets in his Writings. 2. Moral Wifdom, consisting in a sober, discreet, and unblamable Carriage and Behaviour of ourselves towards those with whom we have to do. The Apostle Paul seems to point at this, in Eph. 5.15. See that ye walk circumspectly, not as Fools, but as Wise; and more plainly, Coloss. 4.5. Walk in Wisdom towards them that are without( the unconverted Gentiles) redeeming the Time. 3. Civil Wisdom, consisting in a wise Management of our Civil Affairs both public and private, in using lawful means of avoiding such Dangers as threaten to assault us, and escaping the Snares laid for us by a malicious Adversary; of this Wisdom our Saviour speaks, when he bids his Disciples, mat. 10.16, 17. To beware of Men, and to be wise as Serpents. 4. Spiritual Wisdom, consisting in the right Knowledge of the only true God and Jesus Christ whom he hath sent, and in the worshipping and serving of him after a right manner.  
Now, though it be true of the three former kinds of Wisdom, that they are {αβγδ}, from above;( {αβγδ}; who made thee to differ? or what hast thou that thou hast not received? 1 Cor. 4.7.) Yet it is much more true of this Spiritual Wisdom, whereof St. James here treateth: And this also is two-fold: First, Speculative, whereby the Mind is savingly enlightened to discern the things of God, and the great Mystery of Man's Salvation by Jesus Christ. Secondly, Practical, whereby a man is enabled to propound a right End to himself in all his Actings, making God the Centre of all his Desires and Delights; and( in order to the happy Fruition of him) the Duties of Religion his main Business and Concern; giving all diligence in the use of means set before him, to make his Calling and Election sure, and to work out his Salvation with fear and trembling. This Practical Wisdom teacheth us so to love God, as to keep his Commandments; so to fear him, as to depart from Evil; so to repent for Sin, as to loathe and forsake it; so to believe the Gospel, as to obey it, in its most difficult Precepts; so to call upon God, as to lift up pure hands unto him, and wrestle with him, as Jacob with the Angel of the Covenant, for a Blessing. This Practical Wisdom is absolutely necessary, without which, though we speak with the Tongue of men and Angels, and understand all Mysteries, and all Knowledge, we are but as sounding Brass, or a tinkling Cymbal. Of this Wisdom David speaks, Psal. 111.10. The fear of the Lord is the beginning of Wisdom; A good understanding have all they that do his Commandments. And Job 28.28. Behold the fear of the Lord, that is Wisdom, and to depart from evil is Understanding. And this Wisdom is from above, and owes its descent from the Father of Lights, after a peculiar manner. First, because it is no where taught but in the Holy Scriptures, which are of Divine Inspiration, 2 Tim. 3.16. The Schools of Heathen Philosophers have taught us many excellent Documents of Civil and Moral Wisdom; but to aim with a single Eye, and sincere heart, at God's Glory in all our actings, as our Supreme and ultimate End; and to walk in the paths of Faith and Obedience, Repentance, Mortification, Self-denial, and taking up the across, which only led us to the happy enjoyment of that End, these are Lessons only taught in the Schools of the Prophets and Apostles; and St. Paul expressly assures us, that the Holy Scriptures are able to make us perfect and wise unto Salvation. Secondly, It is from above, because it is the singular Gift of God's Sanctifying Spirit, and therefore it's called Spiritual Wisdom and Understanding, Col. 1.9. Quia per Spiritum Christi generatur, non ingenio nostro comparatur, saith the Learned Bishop Davenant on the place, because it is not acquired by our Wit and Industry, but wrought in us by God's Holy Spirit. A man can receive nothing, saith St. John Baptist, unless it be given him from above, Joh. 3.27. And Cathedram in Caelo habet qui corda docet, He that teacheth mens Hearts this wisdom, hath his Chair in Heaven. Now then, since the merchandise of this Wisdom is better than the merchandise of Silver, and the Gain thereof than fine Gold; since she is more precious than Rubies, and all the things we can desire are not to be compared to her, Prov. 3.14. since this is the Wisdom that causes a mans face to shine, and makes him more excellent than his Neighbour; In a word, since she is a three of Life to all that lay hold upon her, and every one is happy that retaineth her; happy in Life, in Death, and after Death, to all Eternity; Let us take the counsel of this Apostle, Jam. 1.5. If any man lack Wisdom, let him ask it of God, who giveth to all men liberally, and upbraideth not, and it shall be given him. And let him accompany his Prayers with a diligent study and search of holy Scriptures, by means whereof David professeth himself to have been wiser than his Enemies, his Teachers or the Ancients, Psal. 119.98, 99, 100. And lastly, If any man want this Wisdom, let him( as St. Paul adviseth him) become a Fool, that he may be wise, 1 Cor. 3.18. Lay aside all lofty and high-flown Conceits of himself, all proud reasonings, and perverse disputings of Flesh and Blood; let him cast away every Imagination, and every high thing that exalts itself within him against the Truth, being ready to believe whatsoever Christ propounds, and obey whatsoever he commands, though never so contrary to his worldly Interests, or his corrupt and fleshly Principles.  
And now, if any of you think you have already attained this Heavenly Wisdom, take heed you do not sacrifice to your own Nets, or look, like Swans, upon your own Bosom, as if it grew there; but aclowledge with all thankfulness, your gracious Benefactor, and let him that glories, glory in the Lord, who teacheth us the way of his Statutes, and makes us to understand Wisdom secretly, Psal. 51.6.  
Now, as the Rivers that come from the Sea, return thither back again; so this Wisdom coming to us from God, will at last bring us up to the enjoyment of him, by working in us those Graces of Purity, Peaceableness, Gentleness, Mercy, and Goodness, which do so lively resemble him; and by making us like him, will bring us to the enjoyment of his Beatifical Vision, 1 Joh. 3.2. And this leads me, in the second place, to speak of the Characteristical Properties of this Heavenly Wisdom, by which it may be distinguished from that which is Earthly, Sensual, and Devilish. Of each of which something, though of all briefly.  
First then, she is pure; indeed coming down from above, she must needs be so: for, as is the Cause, such is the Effect it produceth, Now God,( the Fountain of all true Wisdom in the Creature) he is Light, and in him is no darkness at all, 1 Joh. 1.5. and therefore it is impossible that any darkness of Sin or Error should proceed from him.  
The Adverb {αβγδ}, first pure, doth not obscurely intimate to us, That Purity and Holiness is the richest Jewel in Wisdoms Cabinet, the chiefest and most excellent Lesson that she can teach us, and that all the other Properties here set down, would not have added a Cubit to her Praise, if Purity had not been their Guide and Leader. The Greek word {αβγδ}, translated pure, signifieth also chased: And indeed, Christianity( the true Wisdom from above) is, of all other, the most chased Religion, far beyond that of the Jew or mahometan, requiring every man to possess his Vessel in Sanctification and Honour, not in the Lusts of Concupiscence, as the Gentiles which know not God: For, saith the Apostle, God hath not called us to Uncleanness, but unto Holiness. 1 thessaly. 4.7. And those Sects of pretended Christians( the gnostics and Nicolaitans of old, and the Familists, and others of late) that have taught and practised unlawful Mixtures and shameful Lusts, they are of their Father the Unclean Spirit, and their Wisdom is Sensual and Diabolical. Indeed, Wantonness is frequently branded in the Scriptures with the name of Lewdness and Folly; particularly, Judges 20.6. Such Folly as had like to have cost the Extirpation of the Tribe of Benjamin, and met with a sudden Stab from the hand of Phineas, upon the Persons of Zimri and Cosbi. But, I shall not confine the Word to Chastity alone, but taking it in a larger Sense, observe,  
First, There is a Purity of Doctrine and of practise, and the Wisdom from above is pure both these ways. First, She holds fast the form of Sound Words,( as the Apostle chargeth Timothy) and earnestly contendeth for the Faith which was once delivered to the Saints. judas v. 3. She hates all chopping and changing in Religion and Worship, and accounts it the greatest Folly imaginable, to run after every new-fangled Guide,( like Children after Butter-flyes) and to be like a Ship without Lading or Ballast, whiffled about with every Wind of Doctrine. Secondly, This Wisdom keeps us not only pure from Error and heresy, but also, from Iniquity. It hath been ever the malicious Policy of the Devil, to divide and separate( what he can) between a pure Faith and an holy Life; to make those who are sound in judgement, to be impure and vicious in Conversation; and those whose Conversation is unblamable, to be unsound in judgement: But, neither of these are Wisdoms Children, who accounts both these to be equally bad, the Erroneous Mind, and the Vicious Life; and therefore she studies to hold fast the Mystery of Faith in a pure Conscience, 1 Tim. 3.9. We may with Truth and Confidence affirm, that we enjoy the purest and best Religion in the Christian World. But alas! How great and general is the Decay of Christian Piety amongst us, and how few, very few, make it their Business to adorn their Religion with an holy Life.  
Secondly, There is a Purity of the inward, and of the outward Man, and this Wisdom takes especial Care of both; according to St. Paul's Exhortation, 2 Corinth. 7.1. Let us cleanse ourselves from all Pollutions both of the Flesh and Spirit; and that of St. James 4.8. Cleanse your Hands, you Sinners, and purify your Hearts, ye double-minded. First, This Wisdom keeps the Heart with all diligence, will not suffer it to give any welcome Entertainment unto Sin. Though Corruptions beset us, and entice us daily, yet Wisdom so keeps the Heart, as that it will not close with them; and if it be overcome with the Prevalency and Importunity of Temptation, it can truly say with St. Paul, It is the Evil that I hate. This Wisdom also purifies the Life, and causeth us to obey from the Heart, the form of Doctrine whereunto we are delivered. Rom. 6.17. To dedicate ourselves entirely to the Service of God, and to walk before him in Holiness and Righteousness all the days of our Life. Many, with the old hypocritical Pharisees, Make clean the outside of the Cup and Platter, whilst within they are full of Extortion and Excess: But Wisdom teacheth us to cleanse first the inside of the Cup and Platter, that the out-side may be clean also. Mat. 23.26. And it is one part of pure and undefiled Religion, to keep ourselves unspotted from the World. Jam. 1.27.  
Thirdly, There is a Purity of Contrition, washing the Soul with the Tears of godly Sorrow for Sins past; and a Purity of Conversion, cleansing the Soul by a real forsaking of Sin for the Time to come; and the Wisdom that is from above, joins both these together: it opens our Eyes, to behold the Vileness of Sin, the Opposition it carries in it to the pure Nature of God, and to his holy and righteous Laws; and so not only causeth us to mourn for our past Transgressions, but also, to fly from Sin as from the Plague, or from the Face of a Serpent that would destroy us. And this Purity that ariseth from sound Repentance, is the younger Brother to Innocency itself. Quem poenitet peccasse penè est innocens, says Seneca. Yea, this Wisdom, teacheth us not only to abstain from Sin, but from all Occasions that may led us to it, as knowing well, how expedient it is for him that would not fall into a Pit, not to come near the Brink of it.  
There are yet two Properties by which this Wisdom from above discovers it's Purity.  
First, It will not mix itself with Worldly Ends and Designs. It is not turned about with the Gales of Covetousness, Ambition, Popularity, or Vain-glory. She scorns to turn her Sails to receive such Winds as these: She looks not asquint at a Kingdom, as Jehu did, whilst he pretended Zeal for the Lord of Hosts: But, it aims with a single Eye, at the Glory of God, the Welfare of Religion, the Prosperity of the Church, the Peace and Happiness of the Kingdom, and the Good of all Christian and Civil Societies; and although in times of Danger she takes in Civil Wisdom for her Assistant, and teacheth us thereby our Saviour's Lesson, To beware of Men, and be wise as Serpents; not suffering us rashly to cast ourselves into Danger, or expose ourselves to the Tyranny of an Enemy, that would fain ride over our Heads; yet, she will not allow us any unlawful Arts of Safety, not any lying Subterfuges, or Prevarications about the Truth; which is, indeed, a plain betraying of our Religion when we are called to defend it, a forsaking of our Colours, and flying over to the Enemy. He that will thus save his Life in this World, is in danger of losing it hereafter to all Eternity. Mat. 16.25. When the Christians in the Primitive Times had learned that Trick of giving Money for Certificates from the Heathen Priests, that they had sacrificed to their Idols, when indeed they had not done it, they hereby brought Dishonour upon their Religion, and were justly cast out of the Communion of the Church, and not restored again, till they had testified the Sincerity of their Repentance by a severe course of Penance and Mortification. True Christian Wisdom, as it forbids us to court or provoke a Danger,( for this is to led ourselves into Temptation) so it forbids us to decline it, when we are called to encounter it.  
Secondly, this pure Wisdom will not dare to do Evil, that Good may come thereof: She will not suffer a Man to come near this Rock, lest he wrack first his Conscience, and after his Soul upon it: No pretence of doing Evil, In ordine ad Deum& Ecclesiam, for the Glory of God, or the advancing or securing the True Religion, or any other good End, can minister the least Umbrage of an Excuse to them that shall presume to do Evil in order to those good Ends: neither may we seek to avoid the greatest Evil of Punishment, by committing the least Evil of Sin. The Martyrs would not cast a Grain of Incense into the Fire, though it were to save their Lives; and Athanasius resolved rather, Mutare Sedem quam Syllabam, to part with his bishopric,( the second, at that Time, in the Christian World) than give way to the changing a Syllable of the Nicene Creed, composed against the Arrians. In a Word, no Intention of any good End, can warrant the choice of any sinful means to accomplish it. God will have no breaking of one Commandment to secure another; no Treason or Rebellion to prevent Idolatry or Superstition; no throwing away Religion, as the simplo Traveller doth his Purse, for fear of losing it by the hand of the High-way man. He that dares trust God and his Religion,( which is God's also as well as ours) he will not be so jaded with the Fear of Popery, as to act any thing contrary to the Principles of his own far sounder Profession: and therefore, if we pretend to pure Wisdom, let us have no deposing and murdering Kings and Sovereign Princes; no changing of a Monarchy into a Commonwealth; no doing any act of Injustice to save the Stake of Religion, which is the highest Affront we can offer to the Providence of the Almighty, as if he were not able to succour us in our greatest Streights, and work out Deliverance for us, unless we piece up his Providence by unwarrantable Means. Will ye talk wickedly for God? Job. 13.7. And may not I add, Will ye act wickedly for him? Let mens Zeal for Religion be as great as is pretended; Let us charitably believe, there lurks no Snake in the smooth Grass, no Cloak of Godliness to cover mens Maliciousness, but that their Intentions are really the same they appear to be; yet sure I am, if they cannot secure Religion by good means, they ought not to attempt it by bad; for, if they will do Evil that Good may come thereof, the Apostle assures me, their Damnation is just. Rom. 3.8.  
You have seen wherein the Purity of this Heavenly Wisdom doth consist. And oh! that we would all betake ourselves to the serious Study and practise thereof. Indeed, the profane Sons of Belial, and those that sit in the Seat of the Scornful, may account this pure and undefiled Religion to be no better than Folly and nice Scrupulosity: But, the Time will come, when it will be an undeniable Truth, that the pious, honest, and unblamable Life is the best Wisdom; and that the Wicked Achitophel, whose Counsel is now taken for an Oracle, will be found at last, to be a Cousin-German to a Fool, as his Name signifies, and he be forced to cry out with Cicero, when he was forsaken by Augustus, and exposed to the Fury of Mark Anthony, his implacable Enemy, O me Miserum! O me nunquam Sapientem! For, this is the glorious Triumph of pure Wisdom, That she gets her self to be justified, not only by her own Children, but also, by her very Enemies; and not only good Men speak well of her, but wicked Men also, are forced, from the Conviction of their own Consciences, sometimes to praise her in the Gates: Yea, this is that heavenly Wisdom which not only brings us to the Sight and Fruition of God, Mat. 5.8. but also, it fits and prepares the Soul for Heaven, without which, Heaven would be no Paradise or place of Pleasure to us. Could a wicked man be in Heaven with all his impure Lusts about him, he would no more endure the Brightness of that glorious Place, or the Blessed Communion of Saints and Angels there, than Bats and Owls can endure the bright shining Light of the Sun.  
But secondly, As the Wisdom which is from above is first pure, so it is also peaceable. And no marvel she is so, since she is always attended upon with Charity, which is the Bond of Peace. Jerusalem which is above, the place whence this Wisdom descends, signifies a Vision of Peace; and God the Father of Lights, from whom she is sent, is frequently styled the God of Peace; and Christ, the Wisdom of the Father, is called the Prince of Peace, Isa. 9.6. and was honoured at his Birth with the shutting up of Janus his Temple, the Romans Emblem of an universal Peace throughout their Empire, and with an anthem of Peace, sung by a choir of Angels, Glory to God on high, and on Earth Peace. luke. 2.14. and went out of the World with a Legacy of Peace. Joh. 14.27. Peace I leave with you, My Peace I give unto you. And the Holy Ghost, the Donor of all true Wisdom, he is the Spirit of Love and Peace, and fills our Hearts with Joy and Peace in believing. And the Book wherein this Wisdom is taught, is styled the Gospel of Peace, not only revealing to us the glad tidings of our Peace and Reconciliation with God, purchased for us by the Death of his Son, but also strictly enjoining us, if it be possible, as much as in us lies, to live peaceably with all men. Rom. 12.8. No marvel then, if Wisdoms Motto be one of Christs Beatitudes, Beati pacifici; or that of David, Psal. 120.6. I am for Peace, for Peace in the Church, that there be no Rent in Christs seamless Coat, no Schisms amongst those that have all one Lord, one Faith, one Baptism; no Crumblings of the Church into Factions and Sects, whereby she is become both ridiculous to her Enemies, and unable to defend her self: Again, she is for Peace in Kingdoms, States, and Civil Societies, that all that are in Authority may prefer a safe and well-grounded Peace before a thousand Victories and Triumphs, and that all that are under the yoke of Government, may submit themselves to every Ordinance of Man, for the Lords sake, that they may all fear God and the King, and not meddle with them that are given to Change. Prov. 24.21. Some, as the Learned Bishop Andrews observes, interpret the Word {αβγδ} Shonim, Seditious Persons, that with Sheba blow the Trumpet of Rebellion, and say, We have no part in David: Others render the Word, Detractors, meddle not with those that have Teeth in their Tongues to gnaw the Name and Honour of their Rulers, that take Pleasure in despising Dominion, and speaking Evil of Dignities. Thus is Wisdom for Peace in Church and State, that all men may study to be quiet, and may do their own Business, and may in that Station wherein they are called, therein abide with God. 1 Cor. 7.24. Nor doth she only employ her Tongue to praise Peace, or pray for it, but she useth her best Endeavours to procure it where it is wanting, and to continue it where 'tis begun; And to that end, she strictly binds all her Scholars not to do the least Wrong or Injury unto any, but to practise that golden Rule which our Saviour commends, as the Sum of the Law and the Prophets, Whatsoever you would that Men should do to you, do ye even so to them. mat. 7.12. Yea, she is so great a Lover of Peace, that she is a Peace-maker amongst those that are at Variance, stepping in between them, as Moses did between the two contending Hebrews, and saying, Sirs, Ye are Brethren, Why do ye Wrong one to another?  
Now then, since it is the inseparable Property of true Wisdom, to be Peaceable, How far are they from Wisdom that are turbulent and factious? That instead of studying to be quiet,( as the Apostle enjoins us) study to be unquiet, and make it their Business to disturb our Waters, because their best fishing is in them, when they run muddy and troubled? Again, How far are they from Purity, notwithstanding all their Pretences to it, that are not Peaceable, since the Wisdom from above is both? There are a sort of Men, that would needs be accounted religious; and yet do so behave themselves, as if their Religion consisted in nothing but a factious Opposition to Authority, and Disturbance of the public Peace. But, as the Emperour Frederick sent this Message to the Pope, together with the Coat-armour of one of his Bishops, taken in actual Rebellion against him: Vide an haec sit tunica filii tui? Is this your Sons Coat? Is this a becoming Garb for him, who, by his Profession, ought to be a Messenger of Peace? So I may say to those that pretend to Piety and Purity, and yet are restless and unpeaceable, Is this the badge and Livery of a Christian? Doth our holy and immaculate Religion abet or countenance such factious, and unpeaceable Doings? Far be it from our Thoughts! For, this were to transform the Prince of Peace into a Moloch, a Delighter in human Sacrifices. Are not Peace and Holiness joined together by St. Paul, Hebr. 12.14. as well as here by St. James? And if we will be Christians indeed, and enjoy the Blessed Vision of God, we must join them both in our practise, and follow them both. I hearty wish all Men were as godly as some pretend to be; for, then I am sure, they would be more peaceable, and not dare to put asunder what God hath joined together. Our Blessed Saviour, whose Example ought to be our Copy, was Harmless as well as Holy. Heb. 7.26. And, I would have all men who pretend to Piety, to search the Records of Sacred Scripture, to find( if they can) any Person registered for a Saint, that was of a turbulent and unpeaceable Spirit; and if they shall pitch upon Elias his Spirit for their Warrant, let them remember the Check which Christ gave his Disciples for doing so, Ye know not what manner of Spirit ye are of. Christians are to live in a cooler Element than that of Fire. You are to partake of my meek and peaceable Spirit, that descended upon me at my Baptism, in the Shape of a Dove, an Emblem of Peace, and not in the Shape of an Eagle, that carries( as the Poets fabled) Jupiter's Thunderbolt in her Beak. Therefore, unless we will be called Christians in Contumeliam Christi, as Salvian saith, to the Reproach and Dishonour of Christ our Master, let us study and practise this Wisdom which is pure and peaceable.  
The next property of Wisdom is, she is {αβγδ}, gentle, so our Translators render it; but the Word admits of a various Construction. 1. She is Courteous, so the Word is rendered, Act. 24.4. {αβγδ} I beseech thee of thy courtesy or Clemency, hear us a few Words. And indeed, heavenly Wisdom cannot but be an Enemy to all Rudeness, Roughness, and Uncivility: It calls upon us to be courteous, 1 Pet. 3.8. And this Apostle assures us, That if any man seem to be religious, and bridles not his Tongue, that man's Religion is vain.  
2. She is equitable, so is the Word {αβγδ} generally used among profane Authors, Homer, Aristotle, Plutarch, &c. And indeed, Wisdom cannot but be a Friend to Equity, since Christ, the Wisdom of the Father, hath commended to our constant practise, this Rule Equity, as the Sum of the Law and the Prophets, or the whole Duty of Man, in reference to the Second Table, Whatsoever ye would that men, &c. a Rule so excellent, that the Emperour Alexander Severus( tho' an Heathen) is said to have reverenced Christ and Christianity for it, and caused it to be engraven on the Doors of his Palace, and on all public Places of the City of Rome, Quod tibi fieri non vis, alteri ne feceris: How much below that Heathen shall we Christians be, if we practise not what he so highly commended!  
3. She is moderate; so is the Word used, Philip. 4.5. {αβγδ}, Let your Moderation be known to all Men. And indeed, heavenly Wisdom teacheth us to keep a Decorum in all things, especially in Religion: and to that purpose, though it allows and encourageth our Zeal for it; yet first, It suffers it not to fly at the Throat of any thing, till it be fully assured, that it is an Evil, and such an one as is not to be born, lest we fall into the rash Error of the Israelites, that would punish the Reubenites for erecting an Idolatrous Altar, when at last it proved to be but an harmless Altar of Witness. Josh. 22.21. Secondly, It guides our Zeal with Discretion, and suffers it not with Jehu to drive on furiously, but where there is just Cause; nor to handle her Razor rashly or inadvisedly, lest whilst it aims at the Destruction of 'vice or Error, the Life of Truth and Religion be endangered by it; and least by her Eagerness against the Tares, the Wheat in God's Field be plucked up with them. Thirdly, It obligeth all men to act within the Sphere of their proper Callings; and allows not every one to turn Church or State-Menders, or take the Sword into their hands, to punish or reform, but those only who are thereunto lawfully called. The Church of England hath on this account, more just cause of glorying, than many Reformed Churches in Christendom; viz. That her Reformation was every way regular, being begun and carried on by public Authority, and confirmed by Laws and Royal Sanctions; and had nothing of Tumult or Disorder in it, as all Reformations must necessary have, more or less in them, that have not upon them the Stamp and Impression of Royal or Sovereign Authority.  
But Lastly, It is a gentle Wisdom, as our Translators render it, and that in three Respects. First, As it stands in Opposition to strict and rigorous Justice: It teacheth the Judge not to be just overmuch, as Solomon adviseth, Eccles. 7.16. but to suffer Mercy to step in, and moderate the Severity of some Penal Laws, especially where there is just cause of their Mitigation, in reference to the Parties offending; or where the Law was made at first, rather in terrorem, to keep unruly Spirits in Order, than for a constant standing Rule of Obedience. Secondly, It is gentle, as it stands in Opposition to rash Anger; for, though that surprising Passion may pass sometimes through the Heart of a Wise Man, yet it rests only in the Bosom of Fools. Eccles. 7.9. A Wise Man intends to use Anger only as his proper physic, though sometimes he may mistake the Quantity or Frequency of his Dose; but the Fool useth it as his constant Diet: Wisdom therefore teacheth us to be angry, and not to sin, or at least, it keeps us from giving way to the Devil, and making him our Bed-fellow, by suffering the Sun to go down upon our Wrath. Thirdly, It's gentle, as it stands in Opposition to Revenge. It will not suffer a Man to be overcome of Evil, but it teacheth us to conquer by Suffering, to overcome Evil with Good, and so to heap Coals of Fire upon an Enemies Head. And though this be an hard Lesson, yet this Wisdom from above will effectually teach it to those that give up themselves to be ruled and guided by her, by setting before them not only the Commands of the Gospel to this purpose,( and what do we fool ourselves, by professing a Religion which we will not obey?) but also the Copy of Christs Example, who was meek and lowly in Heart, and expressly  told his Disciples, that he came not into the World to call down Fire from Heaven to destroy mens Lives, much less to fetch it up from Hell, but to save them. Luke 9.55. &c.  
The next Branch of Wisdoms Character is, she is {αβγδ}; which Word, I find among Interpreters rendered sometimes in the Active, but more frequently in the Passive Sense. Lorinus renders it actively, gently entreating or persuading: And indeed, the proper way of Wisdoms teaching is by the mildred way of Persuasion, and not the rigorous way of Compulsion: Non vi, said suavitate,&( quasi) blanditiis utitur. Indeed, she is an Enemy to wilful Obstinacy, and cannot endure( after having used all rational and gentle means of Conviction in vain) to see her Laws and Lawmakers trampled upon with the Foot of scornful Pride and Contradiction: But, though she lay a just restraint upon the outward Man, and sometimes( as her last Refuge) inflicts her Censures upon the stubborn schismatic, and hath Recourse to Secular Authority for her Assistance herein, without which, no Order or Government can be maintained; yet she is far from imposing a new Creed upon the Consciences of Men, as the late Council of Trent did; or requiring any thing to be believed or practised, as necessary to Salvation, but what Gods Word either particularly, or by general Consequence propoundeth or enjoineth; and useth no other Arguments but those of Reason and Persuasion, to cause us to embrace her tenants. Romish Policy is all for Force and Violence, and would have her Religion every where to ride triumphant upon the Top of a Lance. She teacheth all her Scholars to conclude all their Syllogisms in Ferio; if the heretic will not turn and recant, to the Stake with him, and let him be confuted with Fire and Faggot; being herein, like the Tyrant Nabis of Lacedaemon, who, when he could not persuade his Citizens to part with their Money, sent them to his Wife Apega, which was a terrible Engine, framed on purpose, by him, to squeeze and force them to it. But, how contrary is this to the Pattern of our Blessed Jesus! who, in the days of his Fleshly Abode with us, made it his Business to draw men to the Profession of his Truth, with the Cords of Love, and easy Bonds of Reason and persuasion, but not to propagate Religion by the Sword, or to beat out mens Brains with a Pole-Axe, for refusing it. The Doctrine de Haeretico Comburendo was unknown to the Primitive Christians, who instead of compelling men to believe the Gospel, did not once draw the Sword so much as in defence of it, for three hundred Years: and yet it prospered then more by suffering, than afterward by fighting for it.  
But secondly, We will take the Word {αβγδ}, as Interpreters generally render it, in the Passive Sense: She is easy to be entreated. Facilè bonis rationibus persuaderi se sinit, saith Estius; She suffers her self to be easily persuaded by good Arguments and Reasons: she stands in a direct Opposition to those whom the Apostle Peter calls {αβγδ}, 2 Pet. 2.10. Self-willed and inflexible Persons, of whom the World is at this day very full; Men that are resolved to please themselves in every thing, to abound in their own Sense, and sing their own Song, though their Note be to others, as harsh as that of the Screech-Owl.  
But the Wisdom from above is tractable and yielding, especially in these two Cases:  
First, If any thing that is Pious, Just, or Charitable, be propounded to her, she readily closes with it, and contributes her best assistance to it: She hath not her Ears in her Feet, to run away from the poor distressed Supplicant,( as it was said of Dionysius junior) but she hath them in her Head, always open to hear the cries of the Poor and Needy; Especially, she is careful still to reserve one Ear to the Accused Party, and never to conclude any thing against him, till she hath heard him speak for himself.  
Secondly, If any better Information be presented to her, touching any Matter, than she had before, she is easily wrought upon to entertain it. If any controversy be cleared up to her judgement, wherein she was before mistaken, she presently lays down her weapons of Disputation, and is ready to say, Errare possum, Haereticus esse nolo; Though I have been in an error, I will not be an heretic: Nor doth she think it any Disparagement to her self, to strike Sail, and submit to convincing Reason, when it's laid before her; but is willing to undeceive her deluded Proselytes, though with the hazard of her own Reputation, and is ready with good St. Augustin, to writ Retractations, and is now as much pleased in confessing her Error, as she was before in maintaining it. But, alas! Men are generally too proud to be thus ingenious, and too wise to think themselves in an error; They love to fix that Infallibility in their own Breasts, which they have justly denied to the Chair of St. Peter. Too many are of the old Valentinians Resolution, Quod volumus justum sanctumque esse debet; That which we will have, shall be true and good, whoever gainsays it. And rather than they will yield to any thing you can allege, they are resolved not to red what is written against their error, nor come near those Places where they may meet with Reproof, or feel the edge of Conviction; and, when unwillingly they meet with it, they cry out, Hast thou found me, O mine Enemy? and wish it lay in their power to confute the plain-dealing Micaiah, as the Jews did St. Stephen, with Stony Arguments. Nay, rather than suffer themselves to be persuaded, they are resolved to maintain Contradictions: And those very men that lately inveighed against Toleration, as the ready way to bring in Popery, shall afterward turn Advocates to pled for this Baal, or Babel( which you please) as the best means to keep it out: And if the satire could not endure the man that breathed Hot and could out of the same Mouth, how shall Wisdom do it? So that the Conversion of some men from the error of their ways, may be expected with as much hope of Success, as the countryman in Horace expected when the River would run dry: At ille labitur& labetur in omne volubilis aevum.  
I dare not enlarge upon the following Characters of Wisdom. She is merciful, full of compassion to all that are in misery, and ready both to give and forgive. For she well knows, that by giving to the Necessities of others, we make God our Debtor, to repay us with Interest; and by forgiving our Brother his hundred pence, we may procure the ten thousand Talents which we owe to God, to be struck off our Tally, and charged upon the perfect and satisfactory Account of our dear Redeemer. She sets before us that exact Copy to writ after, Be ye merciful, as your Heavenly Father is merciful, Luke 6.36. and threateneth judgement without Mercy to them that show none, James 2.13. She knows, that the best Use we can put our Riches to, is to make them our Friends, Luke 16.9. and to traffic with them for a far better merchandise than that of Silver and Gold: to sow Temporal and transitory things, and reap the Harvest of a blessed Eternity: She is therefore full of Mercy; doth not confine it only to the Heart, or the Bowels of Compassion, but she opens her Eyes to behold the Necessities of the Afflicted, and her Ears to hear their Complaints, and makes her Tongue the Pen of a ready Writer, to speak comfortably to them, yea, and to pled their Cause for them. And lastly, she stretcheth out her hand to lift them up, and opens it in Bounty to relieve and Succour them, according to her Ability. And this Mercy she extends to all; she loves not to be confined, or shut up with Distinctions, or Limitations; And though the Apostle direct her to enlarge her Bounty to the household of Faith, yet she is willing to take every one that hath the Christian Signature upon him, as one of that household; and not( as is the manner of some straight-lac'd schismatics) to confine it to such a Sect or Party. But if he be a Man, much more, if a Christian, and miserable, she makes hast to relieve him; She is so full of Mercy, that she loves it as God requires, Micah 6.8. She is glad of any occasion or opportunity to show it. Is there any yet left of the House of Saul, to whom I may show kindness for Jonathan's sake? 2 Sam. 9.1. So saith Wisdom, Is there no Lazar to feed and cloath, no widow to visit, no Wounds to bind up, no weak Brother to be restored, none that sit in the Darkness of error, to be converted and brought to the Light? These are the queries, and this the Dialect of merciful Wisdom. Again, she is full of Mercy, in forgiving Offences, knowing that it is the glory of a man to pass them by, and that which makes way for his future Happiness: For, Blessed are the Merciful, for they shall obtain Mercy, Mat. 5.7. Yet this Heavenly Wisdom exerciseth forgiveness towards Offenders, always with respect to Purity; as well knowing how to put a difference between the stubborn and penitent Offenders, and though she spare the one, she will not the other: She knows that Lenity to the Presumptuous Rebel is Cruelty to the truly Loyal Subject: And therefore, if she be armed with a just Authority, she draws out the Sword to punish the notorious and incorrigible Offender, but still is compassionate to those that offend out of Ignorance and Weakness, and so useth the Sword for their Correction, but not for their Destruction.  
Next, This Wisdom is full of Good Fruits, Fruits of Holiness and Righteousness, Charity and Benignity; she is never idle, but still putting us upon doing what good we can in our Generation, and working the Works of him that sent us, whilst it is called to day, and so making an end of our Salvation with Fear and Trembling. Phil. 2.12. She is still pressing upon our Consciences such Precepts as these, Bring forth Fruits meet for Repentance, Mat. 3.8. and be filled with the Fruits of Righteousness, to the Praise and Glory of God. Phil. 1.11. and, whilst ye have Opportunity do Good unto all, and be not weary of well doing, for in due Season we shall reap, if we faint not. She knows, that by Fruitfulness we adorn our Holy Profession, and bring Glory to God. John 15.8. Herein is my Father glorified, if you bring forth much Fruit: And withall, that nothing is more beneficial to a Christian in the Conclusion; for, If we have our Fruit unto Holiness, our End shall be Everlasting Life. Rom. 6.22.  
Again, the Wisdom that is from above, is {αβγδ}, which I find variously rendered. She is without Wavering and Inconstancy, so the Learned Hammond. And so the Syriack and arabic Versions, absque haesitatione. Indeed she is always steadfast and immovable in the Profession of the Truth, and in the Defence of that Holy Faith which was once delivered to the Saints: She knows there cannot be a greater Demonstration of a Man's Folly, than to be a Weather-cock in Religion, inconstant, and changeable as the Moon: whereas you may as soon stop the course of the Sun, as divert a truly wise man from his just and pious purposes.  
Vatablus, Piscator, Illiricus, and others, render the word, absque dijudicatione, without judging: that is, She is neither a curious Inquirer into other mens Faults, nor a captious Censurer of them: A proud malicious Fool,( of which sort of cattle the World is very full) is still prying into the Actions of others, and shooting his boult at them, being willing to pass the worst Construction of them they are capable of: Being herein like to the Raven, that is pleased with nothing but Carrion, or like the vulture, that can smell none but rank and foul Scents: But a truly wise man is loth to pass judgement, much less that of Condemnation, upon any man but himself. He finds so much for him to do at home, that he hath no leisure to look abroad; And when he sees any thing amiss in the Actions of men, he resolves to judge of them the best he can; and though upon a Sober view he cannot but dislike the Sin, yet he still hopes the best of the Offender, and dares not pass any Sentence, much less a final one, upon his Person; But he hath the rebuk of the Apostle frequently in his Thoughts, Rom. 14.10. Why dost thou judge thy Brother? we shall all stand before the judgement-seat of Christ. How apt men are to take this Prerogative of judging out of Christ's hands, doth too evidently appear, by the rare Titles which the bitter zeal of some do fasten upon those that are not of their Persuasion, Time-servers, Neuters, Luke-warm Laodiceans, Popishly-affected, Tories, Papists in Masquerade, &c. And no marvel, if so many odious Nick-Names cast upon men without the least ground and foundation of truth, do meet with some answerable Returns: for it is an easy matter with the froward to learn frowardness. I know not what these mens Faith may do for them; it may be a miraculous Faith, and so able to remove Mountains for them: But sure I am, their Charity will do very little toward the saving of them,( there's too much of the gull of Bitterness in it) and as sure I am, that they are as far from Heavenly Wisdom as Light from Darkness: For true Wisdom and Religion ever go hand in hand together; and where Religion is, there is Charity, the Life and Soul of it; and where Charity is, it suffers long, and is kind, envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no Evil, rejoiceth not in Iniquity, but rejoiceth in the Truth. 1 Cor. 13.4, 5, 6. And where it is not, though we speak with the Tongue of Men and Angels, we are nothing.  
But thirdly, Others render the Word sine Disceptatione, without disputing, or, as it is in the Margin of some Bibles, without wrangling; and 'tis true indeed, that Divine Wisdom, though she will admit of calm Debates about doubtful Points, yet she is an Enemy to all brawling Disputes, especially about such Matters as are slight and trivial, being fully assured, that jangling Controversies tend not to Edification; but, for the most part, end in Contention and Confusion. And indeed, it is sad to see how the Life and Power of Religion is eaten out by frivolous Disputes and vain Janglings; and how, by an unhappy kind of magic, the Zeal of Christian practise is transformed into an Itch of Unchristian Disputes, so that( as one well says) the Questions about our Creed are become as numerous as the Letters of it. So long as the Church retained the Simplicity of the Christian Faith and Doctrine, and conformed thereto by a constant course of Obedience, so long she made good the Title which Christ gives her, of being his Love, his Dove, his undefiled One, Cant. 6. But, when the Serpent had got into this Paradise, and infused his nice and subtle Distinctions into Mens Heads, and his venom of Malice into their Hearts, then arose perverse Disputings of Men of corrupt Minds; by means whereof, Contentions and Strifes arose, to the Destruction of the Churches Unity, Truth, and Peace. And from hence have arisen such a numerous Progeny of Sects and Schisms, as would puzzle an able Arithmetician to reckon them up: And so this Disputandi Prurigo is become Ecclesiae Scabies, this Itch of Disputation( as Sir H. Wotton well said) is become the Scab and Plague of the Church: And Satan may now leave off his toilsome work of compassing the Earth to and fro, since wrangling Men will do his Business for him, and give him Leisure to fit still, and please himself in being a Spectator of our Divinity-Prizes, and Gladiatory Combats about Religion; by which, we have almost driven her out of the World, whilst every side pretends to pled her Cause. Well, Brethren, if we would be inspired with Wisdom from above, let us labour to have our Hearts established with Grace, and not our Heads filled with Notions, which may enable us to dispute and wrangle; let us seriously consider the mischievous Consequences hereof. How much precious time is trifled away in sleeveless Quarrels, de Lana Caprina, about Habits, Gestures, Days, and other Ceremonials, which might have been much better employed in working out our Salvation, and making our Calling and Election sure. He that thus idly busieth himself, will find at last, he hath, with Sisyphus, rolled the ston, espoused a Labour that may make him weary, but never afford any solid Comfort or Satisfaction to his Soul: Let him also consider, how great an Obstruction this wrangling Humour doth put to Christian practise, and how the confused Noise of Pro and Con, Ob and Sol, quiter drowns the Voice behind us, which saith to us, This is the way, walk in it. Did we but wisely consider, that the Interest of our Souls, the avoiding of Eternal Misery, and acquiring of endless Bliss for them, is not so easy a matter as to be purchased with a few yawning Wishes at last, but requires our whole Lives, and the Intention of our whole Powers, to secure them; we should not suffer any thing to interpose itself, or interrupt us in so great and necessary a Work. Now, if we busy ourselves with Disputes and Janglings about Religion, our Attendance upon Christian practise must thereby be interrupted; and so whilst we quarrel with one another, we give our great Lord and Master just ground of quarreling with us all, for neglecting the Great Business for which he sent us into the World, the glorifying of God in our Generations, and the working out of our own Salvation.  
But lastly, this Wisdom is without Partiality, so our English Translation renders it. She knows, that to respect Persons, or as the Hebrew signifies, to know Faces, regarding not so much the Matter, as the Man, and hearing him speak, and not his Cause, this hath long since been condemned by the Wise man, Prov. 24.23. She knoweth also, that God is no Respecter of Persons, Colos. 3. ult. and therefore, she dares not be one, farther than Civility and common Prudence allows of, and Religion obligeth us to, of honouring and reverencing all men according to their Natural Qualifications and Endowments, or according to the Personal Excellencies and Dignities conferred upon them: But, it condemns that Respect of Persons, that flows from Prejudice, or Interest, or misplaced Affection; when we aggravate some Mens Frailties, and excuse other Mens Crimes; when we extol some mens virtues, and cry down others, though equally deserving; when Men, being engaged by Interest or Faction, can bring in an Ignoramus to a Bill of Indictment put up against a Friend, though the Evidence be never so clear against him; but can readily find the Bill against an Enemy, though never so weakly proved; or when of two Men involved in the same Guilt, one meets with a milder Sentence than the other; this is a sinful Partiality, which the Wisdom from above cannot but abhor. And it were well if men pretending to Wisdom would at length be ashamed of it, and not expose themselves and Follies herein, so publicly to the World, in spying out Beams in the Eyes of an Enemy, but not so much as a Moat in their own. Alas! How much sinful Partiality is daily to be seen in most Mens Dealings! How partial are we in our Obedience to superior Powers! If their Command be agreeable to our humour, we can be content to please ourselves as well as them, in obeying them; but, let them be never so just, if they run across to our Fancy or Interest, then we pled Liberty as our Christian Birthright, and the danger of wronging our Consciences, as an Excuse for our Disobedience. In the Distribution of Rewards, how little Regard is had to any man's Virtue or Merit! How often hath the Rich Dunce been preferred( though Balaam's Ass can speak more Sense than he) whilst the Learned Man, that wants Confidence and Money, goes away without it! In the Distributions of Justice, How often are Jurors swayed more by Love or Hatred to the Person, than by the Conscience of their Oath, or true Insight into the Cause! So that Verdicts are too often rather the Language of Affection or Prejudice, or worldly Interest, than of Equity and Conscience. With what Zeal and Heat of Passion is the Rich Man's Cause pleaded, but the Poor Man's, coldly and faintly, though oftentimes the juster; as if the Advocate had {αβγδ}, given him to be be silent! I would be loathe to think that there should be among Christians, that Partiality in the public Administrations of Justice, which the Poet complains of in his Time, Dat veniam Corvis, vexat censura Columbas. But, in the Private Censures which Men pass on one another, this Partiality is every where visible. How ready are we to construe every thing said or done, by some Men, in the worst Sense, whilst others shall be defended and justified, at least excused, for saying or doing the same things! How partial are Men in the choice of their Religion! Most Men have a Kindness, not for that which is truest, but that which is most in Fashion, or most likely to prosper in the World, or is most agreeable to the Interests they have espoused. A Plebeian Religion best suits with Men of Commonwealth Principles; and a Popish best with those that would live licentiously, and purchase their Pardons for Money; and those also that court Riches and Greatness more than Virtue. No marvel then, if the Religion of the Church of England, lying under so many Discouragements and Dangers, as now it doth, hath so few cordial Followers. The Poet said it, and I fear 'tis too true, Quis virtutem amplectitur ipsam praemia si tollas? Let Virtue her self want the Dowry of Reward and Encouragement, and she will meet with few Suitors. Again, how partial are we in the choice of our Teachers! Hath he but the Tone, and the Twang, and the Words of the Quorum, this Cant sways more with many itching Ears, than all the Words of Truth and Soberness, which the Tongue of Men and Angels can utter. I might easily show you how this sinful Partiality runs through every Vein, through the whole Scheme of human Affairs, which is a plain Evidence against most men, that they are Strangers to this Heavenly Wisdom which is without Partiality.  
Yes, and without hypocrisy also. She scorns to sail with every Wind, or Proteus-like, transform her self into such Shapes and Forms as Time and Occasion may seem to require: It is impossible she should ever in this sense become a Time-server, or Pleaser of men. An Hypocrite can {αβγδ},( as it was said of the Pythian Oracle) Tune his Note in Religion so, as may best please the prevailing Party; He can be Protestant to day, and Papist to morrow, and Sectary a third, according as the Wind of Worldly Advancement turns about: Nay, his Conscience sits so loose to all Religious Concerns, that he can readily exchange a Bible for the Alcoran, if he may but gain by it: But the Wisdom that is from above, like a true Eagle, scorns to stoop at so base a Quarry; She hates to change her Station,( as the Senators did upon Sejanus his downfall) for Fear or Worldly Advantage, but in all Estates and Conditions that may befall her, her Motto is that of Queen Elizabeth of Famous Memory, Semper eadem, always the same. Again, True Wisdom scorns to be a Stage-Player, as the Word Hypocrite, in its Native Language doth properly signify: One that represents the Person and acts the part of some great King, or Lord, when he is a man of poor Extraction, and mean Rank and Quality. True Wisdom scorns to seem or appear other than what she really is. There are indeed ( proh dolor!) many parts of Religion daily acted among men, as upon a Stage, whereby they show themselves true Disciples of that Arch-hypocrite the Devil, who, in the Old Testament, got on a Mantle, and acted the part of a Prophet, 1 Sam. 28.14. and in the New Testament, comes forth transformed into an Angel of Light, 2 Corinth, 11.14. Indeed totus Mundus exercet Histrioniam, the World is become a Stage, whereon most men do Personate what they are not: There's scarce a true Face to be found in it, nothing but Paints and Vizor-Masks: An Israelite indeed, in whom is no guile, would be a wonder to find, and such a sight as may well deserve an Ecce. But let men please themselves with their Treachery and False-heartedness to God, and men, smoothed and sleek'd over with a Theatrical Godliness, wherewith this Age aboundeth, yet a truly Wise man will pray with Jacob, O my Soul, come not into their secrets, mine honour be not united to their Assemblies! Genes. 49.6. This Wisdom that descends from above will teach us ever to account Sincerity the best Policy, and hypocrisy the greatest Folly: Since, though the Hypocrite may for a time put a Cheat upon the dim-sighted World, yet he cannot deceive the Great Searcher of Hearts, nor cast a mist before his All-piercing Eye; And, which is worst of all, whilst he cheats others, he putteth the greatest Cheat upon himself; for what is the Hope of a Hypocrite, when God takes away his Soul, Job 27.8. and loads him with those dreadful Woes denounced against him by our blessed Saviour, Matth. 23. So that in the end he must needs appear a most unsufferable Fool, when his counterfeit Godliness, by which he gained to himself an Heaven of Applause here, shall meet with a real Hell of Torment, even in the lowest part of that Infernal Prison.  
I have run over, as briefly as I could, this Character of Heavenly Wisdom: I have no time to spend in bewailing the great want of her company amongst the Sons of men, or in telling you that which hath been said long ago, Stultorum plena sunt omnia; but a truly Wise man is rarely to be found: Or that there are many Pretenders to this Wisdom, men that talk much of it, and boast of it, as the gnostics did of old, and confine it to themselves, as if it should onely live and die with them; and yet when I compare their Actions with this Character of Wisdom, that she is pure and peaceable, &c. I may boldly say( with some alteration of Linacre's words) Aut haec non est Sacra Scriptura, aut hi non sunt Sapientes. Either this is not Sacred Scripture, or these are not the Wise men they take themselves to be. But I must wave this Discourse.  
And now, Right Honourable, and Reverend Judges of this Circuit, It is, and shall be my hearty Prayer, that this Wisdom may always stand at your Right hand, to prompt you to all Acts of Piety and Peace, of impartial Justice to incorrigible Offenders, and yet of Gentleness and Mercy to those that are capable of it; and in a word, to all such things as may enable you to discharge with all Faithfulness the great Trust reposed in you, and in the end make you wise unto Salvation.  
If the Gentlemen of the long rob will be careful to make this Wisdom their counselor, I am sure none of them will dare to put a fair Gloss upon a foul Text, or gilled over a rotten Post, by calling Evil Good, and Good Evil, by justifying the Wicked for Reward, and taking away the Righteousness of the Righteous from him.  
If this Pure and Impartial Wisdom be the Guide of our Grand Inquests, and other Juries, I am sure they will not for Fear or Favour, connive at gross Offences, or bring in false or unjust Verdicts.  
If this Wisdom, which is without Partiality and hypocrisy, be but set as a Watch to the door of those mens Lips, who are to give in Evidence in any Cause, Civil or Criminal, they will not dare to speak any thing but what is truth; and be so far from uttering any thing against their knowledge, that they will testify nothing but what is exactly agreeable to it.  
Finally, Would all Plaintiffs in any Court of Judicature, consult with this Heavenly Wisdom, which is peaceable, gentle, easy to be entreated, and full of Mercy; they would not go to Law for every Trifle, but be willing to withdraw their Actions upon reasonable Offers, and harken to fair and moderate terms of Accommodation, whereby both Judge and Jury may be saved a great deal of Trouble.  
To conclude, May this Ointment of Heavenly Wisdom be at last poured out upon the whole Nation, and run down from the Head to the Beard, and from thence to the Skirts, from the greatest to the least amongst us; that so Purity may be restored to its former splendour, base Partiality, and base hypocrisy, may be banished out of our Hearts; Justice and Mercy maintained, and Peace and Truth established amongst us and our Posterities for ever. Which Almighty God in his Goodness grant unto us for Jesus Christ his sake: To whom with the Father and the Holy Ghost, be ascribed all Honour and Glory, now and for ever. Amen.  
FINIS.