WISDOMS CHARACTER AND COUNTERFEIT. delineated in two SERMONS. The one on the Epistle of St. James, chap. 3. 17. The other on the Gospel of St. Matth: chap. 2. 8. By NATH: HARDY, Minister of God's Word, and Preacher to the Parish of St. Dionis Back-Church.  JOB 28. 28. Behold, the fear of the Lord, that is wisdom, and to depart from evil, is understanding. PSAL. 111. 10. The fear of the Lord, is the beginning of wisdom, a good understanding have all they that do his commandments; his praise endureth for ever. 
LONDON, Printed by I. G. for John Clark, and are to be sold at his Shop under St. Peter's Church in Cornhill, 1656.   

WISDOMS CHARACTER: OR, THE QUEEN OF GRACES. Set forth in a SERMON Preached at the Assizes holden at Aylesbury, for the County of Buckingham, on Friday March 21. Anno Dom. 1655. By NATH: HARDY, Minister of God's Word, and Preacher to the Parish of St. Dionis Back-Church.  PROV. 4. 7. Wisdom is the principal thing, therefore get Wisdom, and with all thy getting, get understanding. Bern. Serm. 1. de Nativit. Christi. Sola quae ex Deo est sapientia Salutaris, qua secundum B. jacobi definitionem primum pudica, deinde pacifica est; nam sapentia carnis voluptuosa est, non pudica, sapientia mundi tumultuosa est, non pacifica. 
LONDON, Printed by I. G. for John Clarke, and are to be sold at his Shop under St. Peter's Church in Cornhill. 1656.   

TO THE WORSHIPFUL, GEORGE TASH, Esq. High Sheriff of the County of Buckingham.  
The blessings of Wisdoms right and left hand.  
SIR,  
AT your command this small Bark was first launched into the River, and is now put forth to Sea; I know the season is perilous, and perhaps she may meet with a contrary wind, but her Anchor of truth will preserve her from sinking in the sharpest storm. She is no man of War, nor intends offence to any, only a Merchant Man, designed to advance the spiritual traffic, Her outside is plain, but her lading is rich. The Commodities which she bringeth are the incomparable Jewel of Wisdom, the Amber of Purity, the Gold of Peace, the Silks of Gentleness and tractableness, the Oil of Mercy, all sorts of precious Fruits, the Diamonds of Impartiality, Sincerity, and these fetched not from the uttermost Indies, or any places of the earth, but the uppermost Heaven of Heavens.  
To your Coast (Honoured Sir) she first putteth in, not doubting the Harbour of a favourable protection, since, though I was the unskilful Carpenter, you are the Owner; and besides you have a considerable share in her goods, your prudent, peaceable, gentle, merciful, just and upright conversation, being evident to all who know you.  
Only give me leave (Worthy Friend) to advise, that you would continue and increase this Heavenly Trade. True, you have experienced through Divine Providence, blessing your ingenious industry, the advantage of traffiquing in those remoter parts of the World; since your return to your Native Country, the same Providence hath found out for, and conferred on you an invaluable Jewel (a Consort decked with all Wisdoms Ornaments) and by her hath blessed you with those pearls (Children) which no riches can purchase. But in the midst of all these enjoyments, forget not what Solomon saith of Wisdom; The merchandise of it is better than the merchandise of 
Prov. 3. 14, 15.  Silver, and the gain thereof then fine Gold; she is more precious than Rubies, and all the things thou canst desire are not to be compared unto her.  
I have nothing more, but to declare to the World, how much I am engaged to your self, and virtuous second self, for Multiplied Courtesies; To Supplicate the Great God, for the accumulation of his mercies both celestial and terrestrial, on you and yours, and subscribe myself  
Your most affectionate Servant, NATH: HARDY.   
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.  
OF all graces, none of more singular worth, and universal extent then that of wisdom; If you take the altitude of its dignity, you shall find that what the Sun is among the Planets, and gold amongst the Metals, the mind among the Faculties, & the sight among the Senses, that is Prudence amongst Virtues. Hence it is not unfitly called, Cardinalium cardo, the hinge upon which the other cardinal virtues turn, giving rules to justice, setting bounds to temperance, putting the reins 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 find that it observeth all seasons, ordereth all actions, and regulateth us in all conditions. Some graces are excellent in their nature, but confined in their use, Repentance to sin. 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 man's proverb saith of money, may more fully be applied to wisdom, It answereth all things.  
This Encomium might very well serve as a Proaemium, 
Eccles. 10. 19  both to justify my choice of, and gain your attention to my discourse upon this Scripture. But besides both the goodness and fullness of this grace, there is yet another consideration, which may render it very acceptable at this time, namely the fitness 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 needful to the accomplishing of these weighty works, then that of wisdom.  
The persons to whom I am now to speak are of several degrees, offices, vocations, and no grace more useful for them all in their several spheres, than this of wisdom.  
This was King Solomon's choice for himself, and such a choice as God highly approved of, Give thy servant an understanding heart. This was his Father David's 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 Wisdom, which our Apostle hath made to my hand in the words of my Text, But the wisdom which is from above, is first pure, then peaceable, etc.  
The wise man speaking of Wisdom 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 Wisdom 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 Philosopher's expression concerning man) she is arbour inversa, a tree turned upwards, her fruits are both wholesome and toothsome, and those of several sorts: St. John saith of the Tree of life, in the street of the new Jerusalem, It bore twelve manner of 
Rev. 22. 2.  fruits; Lo here eight several 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 kinds. It will not then I hope seem tedious to you to sit for one hour, under the shadow of this tree, and feed upon the fruits that fall from it, which being eaten and digested will nourish your souls to eternal life.  
Again, me thinketh our Apostle presents wisdom to us, under the form of a beautiful virgin. That he may woo 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, royal, yea Divine extraction, for she is the wisdom 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 gentleness smileth in her countenance, the jewel of tractableness hangs at her ears, bracelets of mercy and good fruits deck her hands, and she walketh upon the two even feet of impartiality and sincerity, who 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 do not know her: be pleased then for one hour to take a view of her picture, as it is here drawn by our Apostle to the life, in its several lineaments.  
Once more, we have Wisdom represented under a double notion, as a Daughter and as a Mother; as a Daughter, and that of no less than a King, the King of glory, yea the King of Kings. So Alphonsus was wont to call her filiam Dei, God's Daughter, for she is the wisdom from above; as a Mother, fruitful of many, and those sweet children, the eldest whereof is purity; or to use more proper terms, here is wisdom 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 choicest effects; so that the words naturally part themselves into these two Generals:  
Dignitas originis, The dignity of Wisdoms original whence it is, it is the wisdom from above.  
Utilitas effectus, The utility of the effects which it produceth, in as much as it is first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without Hypocrisy.  
Of both which, whilst I shall speak, and you shall hear, let us all implore this wisdom from above, that I may deliver my message without partiality and Hypocrisy, you may be gentle auditors, and easy to be entreated, 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 Wisdoms original 
Gen. 1.  whence it is, in those words, The wisdom that is from above. Interpreters do 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 inquire what this meaneth, that it is from above, S. James himself giveth the answer, where he saith in general, Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, therefore is Wisdom 
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 only wise God, both because he alone is perfectly, exactly, throughly, infinitely wise in himself, in which respect the best of men are rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of wisdom then wise, and likewise because as the Sun is the fountain of light, the Sea of water, so God is the original of that wisdom which is in the creature.  
To clear this briefly, be pleased to know there is a threefold wisdom, namely Carnal, Humane and Divine, of the flesh, of the head, of the heart, the first is abominable, the second is laudable, the third is admiraable.  
Carnal wisdom is the cunning, which is in the children of this world, whereby they are wise to do evil; this our Apostle divideth in the preceding verses into earthly, 
Ver. 15, 16.  which is a motheaten policy sensual which is a voluptuous provision; and devilish, which is a mischievous subtlety, all which he plainly denyeth to be from above.  
Natural is that sagacity which more or less is in every rational creature, to discern of natural things, and manage secular affairs, instances hereof we find at the third and fourth verses of this chapter, the rider's 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 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 wisdom by which they find 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 work; 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 wisdom. He giveth wisdom to the wise, 
Dan. 2. 11.  and knowledge to them that know understanding.  
Sacred is the wisdom either of Science, or of operation, the former is that whereby the mind is savingly enlightened, to discern the things of God, and the mysteries of Salvation, sapientia quasi sapida scientia, a savoury, and cordial knowledge of supernatural objects, doth well deserve the name of Wisdom: The latter is that whereby a man is enabled to fix a right end of all his actions, and to make choice of the fit means conducing to that end, this is called by the Latins Prudentia, and though the other be not excluded, yet doubtless this is principally intended in this Scripture.  
Concerning this wisdom, our Apostle saith most justly it is from above, in a peculiar manner, owing its original to God, and that in two respects.  
1. In as much as it is no where taught but in God's Word, the Schools of Philosophers give many excellent documents of moral prudence, but Religious wisdom is only to be learned in the school of the Scriptures. To aim with a single eye at God's glory, and our own Salvation as the supreme end, To walk in those paths of faith, repentance and obedience, self denial, enduring the Cross, and imitation of Christ, which lead to these ends, are lessons only 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 wisdom; 
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 Epithet by which Saint Paul characterizeth this wisdom is, Spiritual, and that for this reason (saith 
Daven. 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 God's Spirit. There is a spirit in man saith Elihu) and the inspiration of the Almighty giveth understanding; Man's 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 wisdom is only to be obtained Deo inspirante, God inspiring with an especial grace.  
I shut up this with that Counsel or our Apostle, If any 
James 1. 5.  of you lack wisdom, let him ask of God it cometh down from above, let us lift up our eyes, and hands, and hearts above for it. This wisdom (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 wisdom, and in the next, The Lord layeth up sound wisdom; the Treasury wherein he layeth it up is his Word, the Treasurer is his Spirit, and the key that unlocketh this Treasury is prayer; ask and he will give, let our requests ascend to him, and his wisdom will descend on us; and as the Rivers that come from the Sea, return thither, so this wisdom coming from God, leads us back to him; by working in us those graces of purity, peace, mercy, which resemble him. And so I am fallen upon the Utility of wisdom's effects, It is first pure, then peaceable, 
2. Gen.  etc.  
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 wisdom heweth to build the house where she vouchsafeth to dwell. By others the number is enlarged to eight, and so they observe a fit correspondency in them to the eight beatitudes, four of which, (to wit) purity, peace, meekness, mercy, are here expressly mentioned, and the rest may be easily paralleled, as if all the qualifications fitting for blessedness, were so many maids of honour attending on this Queen of Wisdom.  
If you desire a Logical disposing of these effects, you may consider wisdom in reference to God and men, in regard of God she is pure, in regard of all men she is peaceable, distressed men, merciful, in her carriage towards enemies, gentle, love of friends without hypocrisy, towards good men, full of good fruits, and in her censures of evil men, without partiality.  
But I shall in handling them follow the order in the text. And as Printers first set the several letters, and then clap on the sheets, or as gardiner's first gather the flowers apart, and then bind them together, so shall I distinctly unfold, and then jointly apply them with all possible brevity and perspicuity.  
1. That which first occurreth to be handled is wisdom's purity, for so is the order of the words, the wisdom from above is first pure.  
Indeed when we observe what precedeth, we may well infer that which followeth, wisdom being from above, must needs be pure; such as is the cause, such is the effect; It is impossible the least darkness 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 air than the water, the fire then the air, the stars than the fire; how pure then must wisdom 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 only a priority of order but honour; indeed purity is the chiefest lesson in wisdom's school, the richest jewel in her Cabinet, and the sweetest flower in her Garden; if you observe, you will find it both the α, and the ω, the first and the last of wisdom's lineaments; purity is opposed either to mixture, so we say pure wine which is not sophisticated, or to filthiness, so we say pure water which is not mudded: in the former sense it is that which ends, in the latter it is that which begins the description; because free from mixture, she is without hypocrisy, because free from filthiness, she is said to be pure. And truly all the intermedial properties are such, as would be no praise of wisdom, if purity did not accompany them; without purity, peaceableness is pusillanimity, gentleness stupidity, tractableness simplicity, mercifulness foolish pity, yea our best fruits but Sodom Apples. In a word, purity is wisdom's best friend, and choicest 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 uncleanness is folly, and therefore often called by that name, and the 
Judg. 20. 6.  young man whom the harlot tempts to her wanton embraces; 
Prov 7. 7.  is said to be void of understanding; Yea Saint chrysostom compareth him to the mad daemoniack in 
chrysost hom. 29. ●dpop.  the Gospel, who dwelled among the Tombs: so on the other hand, chastity is a blessed effect of wisdom, and therefore it is the wise man's advice, My Son, say unto wisdom, Thou art my sister, and call understanding thy kinswoman, 
Camena, quafis 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 wisdom as a chaste 
Brockm. in loc.  virgin, espoused to Christ the King of glory, to whom having plighted her faith, she proveth faithful, 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 wisdom's 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: Wisdom is both orthodox and orthoprax, maintaining the one, attaining the other; that which Christ hath entrusted with her, his truth, she keepeth pure from Heresy; that which she hath dedicated to Christ, her Soul, she keepeth pure from iniquity. Some are Zealous against errors, and yet slaves to their lusts, other are sober in regard of sensual delights, and yet intoxicated with erroneous opinions, neither of these are wisdoms children, who accounts them equally bad, a vain mind and vile affections, and therefore according to Saint Paul's counsel, she holds the mystery of faith in a pure conscience. 
1 Tim. 3. 9   
2. There is a purity of heart, and a purity of life, both these our Apostle enjoineth in the 8. verse of the next chapter, Cleanse your hands you sinners, and purify your 
Chap. 4. 8.  hearts you double-minded; and Saint Paul, when he exhorteth to cleanse ourselves from all filthiness of flesh and spirit: nor doth wisdom neglect either; some pretend to have good hearts, and yet lead bad lives; but what a folly is it to think the sap in the root can be sweet, when the fruits that grow from it are bitter? others refrain from impure actions, whilst they retain sinful affections: but what a madness is it for men to content themselves with washing the outside of the cup or platter, whilst the inside is full of filth, nay poison? true wisdom taketh care both of the inward disposition, and the outward conversation. So much is intimated according to some Expositors by Christ's 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 sin past, and a purity of conversion which looketh forward, cleansing the Soul by a real forsaking of sin for time to come, & wisdom joineth these two together. Some resolve to turn from sin, and yet have never truly mourned for it, and what is this but mere folly, to think of building a fabric of Reformation, without laying the low foundation of humiliation? others mourn for their sins, but still return to them; Unwise men, who begin to build and do not finish it. That is wisdom indeed, which both mourneth for, and turneth from all iniquity.  
When the sinner with the prodigal cometh to himself, begins to be wise, reflects on his past life, and weepeth bitterly, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdoms after wit, and having bathed himself in his tears, he walketh circumspectly that he be no more defiled, and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom's fore-wit. Wisdom openeth the eyes to see the vileness of sin, and seeing the flieth from it, as from a snare that would entangle her, mud that would defile her, poison 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 vessel, shut many gates in a City, and yet leave any one open, that a short dagger may prove as fatal as a long sword, a small pistol as destructive as a great Canon; Finally, how expedient it is for him that will avoid falling into the pit, not to come near the brink, she is careful to avoid not one, or many, but all sins, as well small as heinous secret as scandalous crimes, yea not only to abstain from sin, but the occasions that lead to it, and as the Poet aptly, 
— Plurima faelix 
juven.   
Paulatim vitia atque errcres exuit omnes  
Prima docens rectum sapientia—  By little and little she casts off all those filthy rags of sin and wickedness. Indeed thus to do, is by the Sons of belial 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 conscientiousness a nice scupulofity; but in the end it will be found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An unblameable life is the best wisdom, according 
Greg. N●●. Orat. 15.  to this of our Apostle, The wisdom that is from above is first pure.  
2. Having thus practised purity, wisdom's next study is peace, for so it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then peaceable, and here both the nature. and the order of this property would be considered:  
1. Wisdom is peaceable. There is pax Numin is, a peace with God reconciled in Christ. and this wisdom prizeth above all; there is pax pectoris, a peace of conscience in the sense of that reconciliation of mind in the harmony of the passions with reason, and this is wisdom's continual feast; Finally, there is pax temporis, a peace with men, and this is wisdom's endeavour, and of this no doubt here our Apostle speaketh.  
It was our blessed Saviour's advice to his Disciples, Have Salt in yourselves, and peace one with another. Salt 
Mark. 9 50▪  is an emblem of discretion, which leadeth to peace, for as Salt prevents putrefaction, so doth wisdom, contention. If Salt be thrown into the water, it kindly melteth; if into fire, it crackles till it vanish, so is wisdom 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 wisdom 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 wisdom. The place whence wisdom cometh; Jerusalem which is above, is the vision of peace; the God from whom she is sent, is the God of peace; Christ the wisdom of the Father, is the Prince of peace; the Spirit who is the donor of wisdom, 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 music to the ear, honey to the taste, beauty to the eye, sweetness to the sent, smoothness to the touch, and joy to the heart of a Son of wisdom; where peace is, it is her care to preserve it, and where it is wanting, to obtain it; if Peace be hid. she seeketh to find it, if it come, she embraces i●, and if i● fly from her, she followeth it. Her Motion 〈◊〉 that of David, I am for peace, in the Church, in the State, in the Neighbourhood, in the Family; nor hath it only her tongue, but her hand, using all means to accomplish and maintain it.  
She is studious of Ecclesiastical peace, to that end she knoweth how to distinguish between substantials and ceremonials; nor dareth she rend Christ's seamelesse coat because the ●ringe is not every way complete. Between fundamentals and circumstantials, 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 error, so to disturb the peace of the Church by schism.  
She is solicitous for civil 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 appear in a military habit, her song is, pax in terrâ, peace on earth, and whilst the Sword is in her hand, the Motto upon her Sword is, sic quaero pacem, by this means I seek for peace.  
She is industrious for private peace with, and among her neighbours, yea, as much as in her lieth with all men, and to that end she will not injuriam infer, offer any the least wrong to others; Though she be like the Serpent for ingenious prudence, yet she is also, according to our Saviour's counsel, like the Dove for harmless innocency, nay she will injuriam far, suffer much wrong from others, and put up many affronts, and when she is compelled to recover a just title, or repair an intolerable loss by Law, it is with a mind 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 ofttimes (to use Gregory Nazianzens phrase) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she incur the displeasure of both parties. 
Greg. Naz. Orat. 17.   
Finally, she is desirous of domestic peace, as she would have her house to be a Temple for piety, an Academy for knowledge, so an Army for order, and a Choir 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 means, she seeketh peace, and if at any time her endeavours want success among men, she than 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. Wisdom is first pure, then peaceable. You may take the connexion two ways;  
1. Wisdom 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 wars and fightings 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, war spring out of the root of evil desires; indeed Relegion and Reformation are ofttimes the pretended, but ambition, covetousness and revenge, are for the most part, the real causes of War and commotion. True, there is a purity which is the Mother of Pride, and so of contention, I mean pharisaical, self conceited purity, but that is the fools p●rity; he that is pure in his own eyes, is wise too, but it is only in his own eyes, and 
Prov. 16. 12.  so in the wise man's verdict worse than a fool: I shall ever suspect that purity which inclineth to Separation in the Church, and Sedition in the State. Wisdoms purity inclineth to humility, amity, unity and concord; yea, therefore she desireth peace, that she may preserve purity, as well knowing, that War was never yet a friend to Virtue, nor Contention to Religion; the truth is, as Lust's cause Wars, so Wars cherish Lusts. What purity can be expected from them whose hands are defiled with blood? Inter arma silent leges, neither God's Law, nor Man's can easily be heard, when the noise of Trumpets and drums prevaileth; no wonder if wisdom being pure, is likewise peaceable.  
2. Wisdom is peaceable, so far as consists with purity, she is a friend to peace, but only usque ad Aras according 
Rom. 1●. 18.  to Saint Paul's caution, If it be possible, that is, consistent with God's 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 wisdom abhor it: She well knoweth, that that peace which is founded on impure principles and practices, is built on a sandy foundation, and cannot long stand, is only 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 sin, no not to make peace, her maxims are those of Gregory 
Greg. Naz. Orat. cap. 21.  Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A commendable War is better than an agreement which separateth from God; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Religious quarrel is better than a Vicious peace.  
In one word, she earnestly desireth and endeavoureth both purity and peace, purity as wine to make glad the heart, and peace as oil to make the face to shine; the gold of peace to beautify the Altar of purity, the Altar of purity to sanctify 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 sin, in one word, she leaveth peace to embrace purity, because she is first pure, and then peaceable; and thus I have discussed the two principal effects of wisdom, I see the time, and I know the occasion call for a dispatch, and therefore I shall only give you an account of what might be said of the rest, and so shut up in a brief but suitable application.  
3. The next effect of wisdom is gentleness, a virtue which is temper in the mind, tenderness in the heart, calmness in the affections, smoothness in the language, and sweetness in the behaviour: It is opposed to that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which examineth all things by the rule of extreme 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 Laws, the creditor 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 Plaintiff not to prosecute his suit to the utmost, and exact the rigour of what Law may afford. Finally, it inciteth to a candid interpretation of dubious words and actions, it persuadeth to a meek toleration of humane frailties and infirmities, and restraineth from an overhasty provocation by injuries.  
This grace of gentleness is the Sister of Modesty, Mother of Patience, and Daughter of Wisdom. Moses as he excelled in wisdom, so he was the meekest man 
Numb. 12. 3.  upon the earth, what the Poet saith of the ingenious Arts, 
— Ingenuas didicisse fideliter arts,  
Emollit mores nec sinit esse ●eros; 
Ovid.   may more truly be affirmed of this divine wisdom, she turneth Lions into Lambs, Leopards into Kids, and Hawks into Doves; there is no Vinegar but Oil mingled with her Salads, no Crabs but Sweetings grow in her Garden, no blustering winds but a gentle air 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 Wisdom giveth a check to passion, allaying and moderating its fierceness with this gentle grace, which whilst the world counts an effeminate softness, a tame sheepishness, our Apostle calls the meekness of wisdom.  
If you shall ask the reason of wisdom's gentleness, 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 mortar, and to use Saint Gregory's phrase, concerning Athanasius, she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Adamant to them that smite her, and a Loadstone to them that descent 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 ofttimes willing to recede from her right, and so (according to the Etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cedo) gently yieldeth when she might rigidly require, that she might preserve amity.  
But still this gentleness is to be constrned saluâ puritate, with respect to purity, and therefore though wisdom be not furious, yet she is zealous. In matters of secular concernment she is a yielding willow, but of religious importance a stiff Oak. Moses, a pattern of meekness, is yet incensed against the Israelites Idolatry, and will not condescend against God's commandment to Pharaoh, so far as to leave an hoof behind. Caesar's Soldiers were mild in their own quarrels, but resolute in their General's engagements, and the wise Christian is bold as a Lion in those things which respect God's glory, though meek as a Lamb in his own concernments: So that to end this in one word. The wisdom 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. Easy to be entreated. It is but one word in the Greek, yet capable of a double construction, to wit, both active and passive.  
1. Wisdom is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in an active sense, in as much as her way of teaching is not compulsive, but persuasive. Non vi & contentione sed suavitate, & ratione, & quasi 
Lor. i● 〈◊〉.  blanditiis utitur; She had rather lead then draw, allure then enforce. Romish policy teacheth her Scholars to conclude their Syllogisms in Barbara and Ferio, but Divine wisdom instructeth her children in that of the Poet, 
Cuncta prius tentanda— 
Ovid.   To use all fair means of persuasion: She well knoweth that most men are like the herb Basil, which if gently 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. Gregory's advice) she doth blandimentis non asperitatibus studere, study soft and smooth blandishments. 
Greg. M.   
2. Our Translators, and most suitably, render the word passively, easy to be entreated, and thus:  
1. If any just or charitable request be presented to wisdom, she is easily entreated to hear it, and according to her power to grant it; She hath not, as Aristippus said of Dyonisius, Aures in pedibus, Her ears in her feet: She saith not as Philip to the woman, I am not at leisure to hear 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 hear others requests, when she finds 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 controversy about which she was mistaken, she is easily entreated 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 wisdom is willing to learn any, though unwelcome truth, and unlearn any, though darling error, nor doth she think it a d shonour to strike sail to convincing reason when it is laid before her. That of the wise man, with the lowly is wisdom, may well be inverted, with the wise 
Prov. 11. 2.  is lowliness, and the lowly mind will not scorn to light her Candle at another's Torch, and so (as Hugo well) makes 
Hogo Victor. l. 3. Didose.  that common to her, which before was proper to another. Indeed (according to Saint Jeromes expression) he is ineruditè sapiens, ignorantly wise, or (according to Horace his phrase which he there quoteth) prudens prauè, wickedly prudent, who will not learn what yet he doth 
Higher! Apol. adv. Ruff.  not know: Divine wisdom is not ashamed to confess her ignorance, acknowledge her mistake, and when the dictates of right reason are set before her, she is ready to yield up her Judgement to them.  
3. If any good counsel be offered her for the managing of her affairs, she is easily entreated to follow it, as knowing that Aliquando bonus dormitat Homerus, and according to our English proverb, Two eyes can see more than one. This made Jethroes counsel 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 evil, 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 only of Superiors, but sometimes even of Inferiors. And no wonder if wisdom be so tractable, since she is 
Job 11. 12.  gentle. Man naturally is compared by Zophar to an Ass, a wild ass, nay a wild Ass' 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 easy to be persuaded, the fool is like the stone, of a rough substance, whereby it is hard to engrave upon, but the wise man is like the soft wax, easily receiving the impression of the seal.  
But withal it is to be remembered that wisdom is first pure, and therefore is easy to be entreated only to what is good, for which reason the Vulgar here addeth, bonis consentiens, saith Justinian. Indeed the fool is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easily 
〈◊〉.  seduced to what is evil, so was the young man by the whorish woman, but hardly drawn to what is good, so that though you bray him in a mortar (as Solomon's phrase is) yet will not his foolishness depart from him, whereas the 
Prov. 27. 12.  truly wise man is deaf to all satanical 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 wisdom's effects, is mercifulness.  
Mercy in its proper notion is a compass onate sense of our Brother's evils, and this by the Stoics is counted a piece of folly, both because it argueth a man subject to passion; which is by them accounted alien from a wise man, and likewise because it renders a man doubly miserable, first with his own, and then with others misfortunes; but Divine wisdom, 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 pity 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 find from God, so she is ready to show to others mercy and compassion.  
And as mercy is the quality, so fullness is the quantity, whilst though it be chiefly seated in the will, which sympathizeth by willing another's good, and nilling his evil, yet it hath an influence upon the mind and memory, by continual presenting his doleful estate, and contriving the best ways of his succour: nor doth it confine itself to the chamber of the heart, but looketh out at the windows, the eyes by seeing the necessities, the ears by hearing the plaints; yea goeth out at the door by speaking, and acting (according to its ability) for its miserable neighbour, so that wisdom 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 do, then them that suffer evil, 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 wisdom dwell in an equal, she inclineth to mutual forgiveness of injuries, 
Erga non tam egenos quam errantes. Brockm. in loc.  and if in a superior, she persuadeth 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 always exact the punishment, but sometimes accepted an humble acknowledgement. The like is every wise Christians temper, who as he abhor●eth revenge, so he delighteth not in the rigour of justice, but joineth the rain of clemency with the lightning of severity.  
But yet this mercy is still with respect to purity. Hence it is that wisdom 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 bade, is cruelty to the good, and to let notorious Malefactors go 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 ignorance and weakness, express 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. Add to this that which is coupled with it, wisdom is full of good fruits. 
Ver. 18.   
Fruit is a metaphorical expression, by and it, though sometimes the reward is signified, according to which notion in the next verse, we read of the fruit of righteousness, yet usually (and so here) it signifieth the work. Thus thoughts are as the blossoms, words the leaves, and works the fruits: true wisdom is never idle, nor is she merely speculative, but operative, as she hath an eye to behold, so she hath an hand to do, and like the Angels on jacob's ladder, she is always either ascending by contemplation, or descending by action. Indeed sometimes she imposeth silence on the tongue, but she never permitteth idleness 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 kind of fruit serve her turn, she accounts it as good to be idle, as to be ill employed, nay better to do nothing, then that which is worse than nothing, and therefore she looketh that her fruits be good, beautiful to the eye, pleasant to the palate, and nourishing to the stomach, such as may honour God, and edify 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 of fruit, which she yieldeth all the year long. She aboundeth in works of piety, of equity, of sobriety, and of charity, to which last our Apostle more especially refers. Divine wisdom hath not only pity but bounty, viscera but opera, bowels, but works 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 perform all offices of love and mercy to her neighbour. Indeed when she observeth how the Sun diffuseth his beams, illuminating and fructifying these inferior bodies with his parental light and heat, and how the earth layeth 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 always doing good to those among whom she liveth, and with whom she converseth.  
7. That which our Apostle next affirmeth concerning wisdom, is, that she is without partiality. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is capable of several constructions, each of which may not unfitly be made use of.  
1. Some read it passively, and so it is true of wisdom, She is not judged, that is, she valueth not what others judge of her ways, and approving herself 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 real worth and excellency.  
2. The most suitable reading of the word is active, and yet this with some variety, according to the several significations of the verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially those four of wavering, disputing, judging, and making a difference.  
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 sense it is well joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inconstancy being the daughter of Hypocrisy, Nil fictum diuturnum, paint is easily washed off, and that which is feigned must needs be fading; besides this is a proper effect of wisdom, that she is steadfast in her profession, and maintenance of the Faith, notwithstanding the greatest persecution she abhorreth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gnostics, 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 God's Testimonies. 
Psal. 119. 30. 31.  Indeed she is deliberate in her choice, and will not fix without just reason, but she is no less resolute than 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, whilst the other is like the house that is built upon the rock unmoveable.  
2. Others conceive the sense 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 wisdom, though she will admit of calm 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, and so it lets us see a special property of wisdom, to abhor rash judging, and impetuous condemning of others; 
Et verè ●i te vigilanter homo a●ten●as ●●●um est s● ad 〈◊〉 'em unq●●m in ●nd● B●●●. ●e g●●d ●umil & de in●er: ●omo cap. 33.  it is one of those three things which wisdom hateth, as destructive to humane society, odious comparisons, malicious contradictions, and censorious judging. Indeed she is not (to use Saint Bernard's ex pression) Aut curtosus explorator, aut temerar●us ●udex, either a curious inquirer into other men's faults, or a captious censurer of their actions; a fool is easily induced to condemn all besides himself, but a wise man is loath to condemn any but himself, he hath so much to do at home, that he hath no leisure to look abroad, and when he seeth any thing amiss, he resolveth to judge the best he can, yea though he cannot but censure the sin, yet he dareth not pass (at least) a final 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 wisdom. 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 virtues, according to the qualification of the person, this she abhorreth. And hence it is she dareth not take part with what is evil in a friend, no not in her self, nor yet despise what is good in another, no not in an enemy, she will not commend sin or error in the greatest, no nor yet the holiest, nor will she condemn truth and virtue in the meanest or the wickedest. In this notion that expression of S. Bernard, concerning obedience, may not unfitly be made use of concerning wisdom; 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 joined with it, since wisdom is therefore without partiality, because without Hypocrisy. Indeed partiality is the Daughter of Pride and Hypocrisy: Pride ever looketh at a man's own party with favour, and at the opposites, either with envy if they be above, or scorn if they be below: and how can such a man choose but be partial? Hypocrisy looketh upon itself and party in a flattering, upon the opposites in a disfiguring glass, baulketh beams in its own, and spyeth motes in another's eye, no wonder if it be partial, ●ut wisdom 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 partial judging: That charge which Saint Paul layeth upon Timothy may well strike all both Civil and Ecclesiastical 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 wisdom. This it is which teacheth a Judge both to have eyes, and no eyes, whilst she furnisheth him with eyes to see and discern the cause, and yet closeth up his eyes that he cannot behold the persons. All sinful respect of persons in Judging, floweth from some sinister affection; especially those of carnal pity, or carnal fear, the one saith, he is a poor man, the other saith, he is a great man, and so the current of Justice is stopped: but Wisdom is an excellent bridle of all carnal and corrupt affection's, and so enableth to discern and judge aright between person & person, laying aside all external respects.  
8. Finally, ●hat which is asserted in the close concerning wisdom, 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 emblem of an Hypocrite, especially in two things, both which wisdom abhorreth.  
1. A Stage Player puts on the Shapes of several persons and callings, according to the part he is to act, so doth an Hypocrite take upon him several forms, according to those times he lives in, and indeed this he accounts his policy to sail with every wind, and Proteus like, to transform himself into any shape as occasion requireth. But true wisdom, though she be a Time-observer, is no time server, her figure is not round but square, and her Motto, Semper eadem, always 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 himself a Saint, when he is a Devil, a friend when he is an enemy, and indeed he applauds himself in this his subtlety, to think how he deludeth the vulgar, and with his feigned shows carrieth his designs; but Divine wisdom accounts Sincerity the only true policy, and Hypocrisy a mere folly. Indeed she sometimes forbeareth, to show herself what she is, namely, when on the one hand Danger threateneth, and on the other Religion requireth not an open Declaration of herself, but she never doth, or dareth to show herself 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 whilst he cheats others, the worst cheat is of himself, and therefore in the end, he must needs appear to be a fool, when his counierfeit devotion, affection, shall meet with a real hell of torment.  
And thus I have showed you Wisdom in the abstract, whence and what she is, but alas where shall we find it in the concrete? It is our Apostles question at the thirteenth verse of this chapter, Who is a wise 
Vér. 13.  man, and endued with knowledge among you? and the questionary proposal argueth, that such men are very rare. Indeed St●ltorum numerus innumerus, the world is peopled with fools; but truly wise men are Vix totidem quot Thebarum portae, rarely to be found. Wisdom is said in the Text to be from above, I would there were no cause to bewail 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 wisdom by the want of her handmaids, I am sure there will too just cause appear of this complaint; for tell me I beseech you;  
When we see profaneness in the Church, wantonness in the Chambers, cozenage in the Shops, drunkenness in the Streets; when we hear the vain and cursed Oaths, which are belched from the black mouths of common swearers, the damnable positions, and horrid Blasphemies which are uttered by the poisonous lips of false teachers, may we not conclude there is none of that wisdom which is first pure?  
Again, 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 Angels, 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, Tigers and Dragons each to other, may we not infer there is none of that wisdom which is first pure, and then peaceable and gentle?  
Again, when we take notice how presumptuous and self-willed the most are, how tenacious, some of erroneous opinions, and others of vicious practices; those shutting their eyes against clear convictions, and these stopping their ears against moving dissuasions, so that you may as well speak to a deaf adder, or a dead man, it is not manifest there is none of that wisdom which is easy to be entreated.  
Further, is there not a great want of that wisdom, which is full of mercy among us, when men are so severe to those whom they account offenders, and heard hearted 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 own nation, religion, function, exposed to misery and ruin.  
Yet further, is there not a sad decay of that wisdom 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 mouths to devour.  
Finally, is there not an evident dearth of that wisdom, which is without partiality and hypocrisy, when as indeed these are become Epidemical diseases, and the predominant sins of the age we live in?  
It was the charge Almighty God once laid against Israel, When I looked that it should bring forth 
Is. 5. 6.  grapes, brought it forth wild 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 righteousness, but behold a cry. May not God take up the same complaint against the Inhabitants of this land? I looked for purity, but behold uncleanness; for peaceableness, but behold contention; for gentleness, but behold fierceness; for tractableness, but lo obstinacy; for mercy, but lo cruelty; for good fruits, but lo barrenness; for equity and sincerity, but behold partiality and hypocrisy: so that there is little or no true wisdom and knowledge of God in the Land.  
True it is, there are in this age many (never more) pretenders to this wisdom, these talk 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 spiritual matters: but their impure, contentious, obstinate, cruel, unjust and hypocritical lives proclaim them strangers to it, to whom I may justly say in the words of our Apostle, to the arrogant believer, Show us your wisdom by your works. 
Jam●s 2 16.   
What then remaineth, but that every one of us, according to Solomon's counsel, Cry after this wisdom, 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 advice, show out of a good conversation our works, even those works which may testify that our wisdom is of the right stamp, ever remembering 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 dreams fancy, but our hands hold; so that wisdom, 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 than he is in his robes, when he is clad with the rich scarlet of equity, and the white fur of pity. On the one hand a Judge must be impartial 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 injury. May but wisdom stand at the Judges right hand, and it will prompt him to both these, as being full of mercy, and without partiality.  
The great employments of inferior Justices of the Peace, is, to encourage godliness and virtue, discountenance vice and wickedness suppress 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 employed, and that houses of disorder, (the Springs of those filthy waters which defile the land) may be either wholly stopped up, or throughly purged, to all this doth the wisdom in my Text engage, as being pure and peaceable.  
Let the Lawyers make this wisdom which is without Hypocrisy their Counsellor, and then I am sure they will not dare either to put a soul gloss upon a fair Text, or a fair glove upon a foul hand, by calling good evil, or evil good, putting darkness for light, and light for darkness, bitter for sweet, and sweet for bitter.  
Were but this wisdom, which is pure, and without partiality, Foreman of the Grand Inquest, and all other Juries, I am sure they would not for fear or favour connive at gross offences, or bring in unjust verdicts.  
Were this Wisdom which is without Hypocrisy, 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 testify nothing, but what is according to their knowledge.  
Let the subservient Officers of the Court follow the dictates of this wisdom, which is, full of mercy, and without partiality; and then they will not either grind 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 wisdom, which is, peaceable, gentle, easy to be entreated and full of mercy, they would not quarrel de lanâ caprina, go to Law for every trifle, they would be willing to withdraw their actions upon reasonable offers, and hearken to moderate terms of reconciliation, whereby Judge and Jury might be saved a great deal of trouble.  
In one word, may this ointment of heavenly wisdom run down 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 hypocrisy banished, justice and mercy maintained, and peace with truth established, which Almighty God grant in his good time for Jesus Christ his sake.  
FINIS.   

WISDOMS SERGEANT: OR; HERODIAN POLICY. Unmasked in a SERMON Preached at Oxford on Act Sunday, Ann. Dom. 1654. in the Parish Church of St. Aldats. By NATH: HARDY, Minister of God's Word, and Preacher to the Parish of St. Dionis Back-Church.  PROV. 21. 30. There is no wisdom nor understanding, nor counsel against the Lord. Aug. de sanctis Innocent. Serm. 2. Quam caeca ferret as, quae credebat quod deprehendere dominum fraudibus posset? 
LONDON, Printed by I. G. for John Clarke, and are to be sold at his Shop under St. Peter's Church in Cornhill. 1656.   

TO HIS SINGULAR FRIEND, ALEXANDER BURNET, Doctor in PHYSIC; Health external, Internal, Eternal.  
IT is an experienced truth, that the Devil is God's Ape, and the dissembler a Mimic Saint; whatever graces Gods children have in substance, Hypocrites (the Devils first borne) have in semblance. Thus superstition putteth on the show of devotion, faction of Zeal, and subtlety of wisdom. But as the dulness of Common glass is conspicuous, when set by the transparent Crystal, and a Bristol stone, when compared with the sparkling Diamond, loseth its lustre, so these mock virtues are found too light, when weighed with solid graces in the balance of the Sanctuary: For this reason it is, that I have annexed this ensuing to the precedent discourse, that earthly and heavenly wisdom, being set together, it may the better appear how great a distance and dissonancy there is between them, notwithstanding their seeming alliance.  
And now (Worthy Sir) not either to put myself out of debt to you, which cannot be without an adequate retaliation, and much less to put you in debt to me, which cannot be, without a work of supererogation, but to make a public acknowledgement, how greatly I am indebted to your goodness, is the design of this Dedication.  
Indeed were I to write of you, and not to you, I should (as justly, I might) exspatiate in the character of your worth; But, on the one hand, those choice abilities wherewith God, Nature, Education and Industry, have furnished you for the discharge of your Vocation, Those moral excellencies of Prudence, Temperance, Humility, Affability and Charity, which adorn your conversation, are such, as envy cannot blast, nor need I to blazon. And on the other hand, as I abhor to speak what is evil (especially if false) of another behind his back, so I would be sparing to mention what is good (although true) of another to his face; since as that incurreth the guilt of detraction, so this the suspicion of flattery.  
Only (to avoid the odious blot of ingratitude) I cannot, I must not bury your many favours in the grave of silence, having so fit an opportunity to publish them. Indeed that amicable society as a neighbour, cordial fidelity as a friend, gratuitous care as a Physician, and bounteous love as a Parishioner, which you have expressed to me, are singly, much more jointly strong obligations: for all which, Accept (good Sir) my hearty thanks, together with my earnest prayers, that God would crown your skill with success, your estate with prosperity, your life with old age, your mind with tranquillity, your soul with his grace, and that grace with glory.  
Yours most cordially to serve and honour you, NATH: HARDY.   
MAT. 2. 8. 
And he sent them to Bethlehem, and said, Go and search diligently for the young child, and when you have found him, bring me word again, that I may come and worship him also.  
THis Chapter beginneth with the blessed news 
Magnifica coeli lingua. Aug. de Temp. Serm. 30.  of a new borne Saviour proclaimed to the wise men of the East, by a celestial 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 sat in darkness, and the shadow of death. But behold (the Evangelist would have us 
Ver. 1.  do it, and well we may) behold with joy and wonder, a Star appeareth to the wise men in a far Country, 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 Nature's course, but Divine appointment, made only for this end, to be the morning Star to this Sun of Righteousness. This Star proveth a Load Star, seeing they follow it, following they come to Jerusalem, and coming inquire for this Royal Babe. Vae torpori nostro; Oh our sluggishness! one Star is observed and followed by the Magis, whilst we, instead of following, endeavour to extinguish those many Stars, with which the Heaven of our Church is bespangled. But how could they be assured this Star was Christ's? and by its appearing conclude his coming? Doubtless as they had a Star without, so they had a light within, the Spirits Revelation accompanied the Stars apparition, upon which they are resolved on their journey, and emboldened in the enquiry, saying, Where is he that is born King of the 
Ver. 2.  Jews?  
They asked 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 boldness of their Spirits, they inquire of him as a King of the Jews, and publish their intent to Worship him. Here was Faith of the right stamp; not suppressed in their bosoms, but expressed to the world: I believed therefore I spoke, saith David; and these wise men, not only believe 
Psal. 116. 10.  with their hearts, but confess with their mouths Christ Jesus the Lord.  
This strange news of their coming, and stranger erraud is brought to Herod's ears, and speedily flieth through the whole City, whereat both he, and all Jerusalem is troubled: Herod for fear 
Ver. 3.  of losing his Kingdom, Jerusalem for fear of new commotions; he, lest he should be dispossessed of his throne, they, left they should be disquieted in their peace: But why (O Herod) do those timorous thoughts perplex thee? It is true, a King of the Jews is borne, but such an one whose Kingdom is not of this world, one that here was 
Joh. 18. 36.  to have no other Crown then of Thorns, not Sceptre but a Reed, nor Throne then a Crosse. One that is come, Non 
Granat. in loc.  reges destituere, sed constituere, not to depose, but establish 
Non cripit mortalia qui regna dat coelestia. Chemnit. ibid.  King; in their lawful rights, whose commands excite not Rebellion, but require Allegiance; one whose intent is to purchase an Heavenly, not take away Earthly Kingdoms. Indeed his false apprehension concerning Christ, was the true cause of his perturbation. The greatest enmities have for the most part arose from causeless fears, and groundless jealousies, and misconceits have still been guilty of all wrongs and persecutions. But though Herod were troubled (as Tyranny is ever suspicious, and Gild jealous ye why Jerusalem? who had more reason to rejoice at the opportune approach of her Redeemer. Alas they had already been warn out with changes, and over toiled with troubles, no worder, if now being somewhat settled in a condition quietly evil, the news of a better, probably trouble some, prove an welcome. Thus He who was the Angel's song, the Magies joy, and Israel's consolation, becometh Herod's fear, and Jerusalem's terror.  
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 Lysander's maxim, covereth His Lions with a Fox's skin. He conveneth an Assembly of the 
Ver. 4.  Chief Priests and Scribes of the people, acknowledgeth a Christ the Lords Anointed, and religiously demandeth 
Ver. 5, 6.  of them the plate of his birth. Being informed by them 
Ver. 7.  where this Sun should arise, with the same show of Devotion he enquireth of the wise men, when the Star appeared, and without any more ado, dispatcheth them away about search of the person; so it followeth in the Text, And be sent, etc.  
The sum of the verse is Herod's politic compliance with the wise men, and his crafty endeavour by their means to get Christ into his own hands. Wherein we have considerable these Generals:  

1. His ready Mission, And he sent them to Bethlehem.  
2. His subtle Commission, Saying, Go search diligently for the young child, and when you have found him, bring me word again.  
3. His ample Promission, That I may (which is as much as, than 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 go with speed and plainness, heartily desiring that the end of our coming hither this day to worship God, may be glory to him, and profit to ourselves. 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 Magis, seeking Christ come to Jerusalem, but they are sent to Bethlehem. Where (might they well imagine) was it more likely to find the Jews King, then in the Royal City? But alas there is great deceit in Probabilities, especially when we meddle with Divine matters. God usually goeth a way by himself, neither are his thoughts as our thoughts. Jerusalem was to be the place of Christ's 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 newborn 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 news 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 towns, and the Messiah was, novissimus virorum, the lowest of men; what could better fit his humble state, then so mean a place?  
And truly to Bethlehem we must still be sent, if we intent to find 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 Mountains, but the Valleys. 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 Cistern convey pleasant water, a iron key open a golden Treasury, and choice fruit served up in a wooden 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.  
Despise not then the Honey comb, because found in a Lion's carcase, refuse not the curious picture, because drawn by a crooked Painter; contemn not wholesome directions, though given by a foul mouth. We like not the Sun the worse when it breaketh through a dark cloud, nor Gold the less, though sent in a leathern purse, nor a friend's 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 study licet aliud agat bactenus inservit, ut lo●ū illis nati regis indicet. 

Musc;  
Gullia:   in loc. Musc. ibid.  of Herod, to the Magies design, he resolveth their doubt, acquainteth them with the place, instructeth them in the way, and encourageth them to the journey, so much Beza conceiveth included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blandè iter commonstrasse, that in a friendly manner he furthered their progress, 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, God's 
Greg.  Sacred Decrees, the Saints godly purposes. Dei consili● humana facta etiam tunc congruè serviunt, cum resistunt. God's counsels are then effecting, when most opposed, and though his enemies mean not so, they are full accomplishing his work. And as God's ends are always fulfilled, so good men's aims are ofttimes furthered by the wicked. and whilst intentionally they drive on their own designs, accidentally they are assistant to the Saints erterprises. Those Carpenters in Noah's time aimed only at their own gain, yet they built that Ark which saved his life. Lahans, intentions in allotting Jacob the speckled shee●, were not cordially good, and yet by that means jacob's labours are prospered, and his store increased. Little thought Pharaohs daughter of rescuing the children of Israel from her Father's yoke, and behold she chertsheth that child, who proved their deliverer. Pharaoh himself let the Israelites go out of no good meaning, witness the speedy pursuit, and yet thereby a passage is opened for fulfilling both God's promises of, and their desires after the Land of Canaan.  
Oh let us behold with joy and view with wonder the overruling wisdom of the Almighty, which maketh his and his servants adversaries, instrumental both of his glory and their good. When a man's ways please the Lord he maketh his enemies, not only 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 undertake. So did Herod in the Text, his aim in sending the wise men to Bethlehem, was to compass his own mischievous design, of killing, and yet by sending them he furthered their religious desire of finding and Worshipping Christ.  
3. He sent them, I might here take notice of the impiety of Herod, in that he sent ethers, but went not himself; he showeth them the ready way to Christ, but sets not a foot forward himself. Thus they may lead others to Heaven, who yet neglect it themselves. The Whetstone that sharpeneth the knife remaineth blunt itself, the Bell calleth others to hear, and yet is deaf itself, the Sign showeth the passenger an Inn for harbour, whilst itself is weatherbeaten, the Nightingale that is restless herself, sings another into a sweet sleep, finally, the Statue points a traveller his way, but stirreth not itself, and many who care not for Christ themselves, may be instrumental in bringing others to him. Some there are so vile that they will neither go themselves, nor send others; such was our Saviour's just complaint of the Pharisees, that they would neither enter into the Kingdom 
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 work of finding Christ. But surely, non meretur Christum invenire qui per alios quaerit, this sacred service cannot be performed by a proxy, nor shall he ever find Christ, who only 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 Herod's policy failed him. Subtilty would have taught him not at all to have sent them, but others, why did he not employ his own Courtiers, rather than 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 nearly concerned him, and the journey was so small, why did he not go himself with them? or if not so, why did he not, together with them, send messengers of his own, of whose fidelity to his design, he might have assured confidence? Nothing had been more easy and plausible then sub officii praetextu, in a way of Compliment, under pretence of Courtesy, 
Par. in loc.  to have sent some assasinates with them, who might have dispatched the child immediately; Some say the reoson of all this was to avoid suspicion. But doubtless herein the wisdom of God was remarkable, who so far blinds 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 design. Divino nutu actun● 
Cajet. in loc.  ut Herodes confideret in simplicitate Magorum, God's providence so ordered it, that Herod should confide in the wise men's return, and so deceive himself. Had either Herod or any of his instruments accompanied them, either they must not have found the child, 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 carried it on with various policy, he discovered a sottish simplicity. Such a fool is the craftiest Politician, when God will defeat him. The Germans 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 ofttimes 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 Profane history. Let the one be Jezabell, a woman of no less politic 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 subtlety. How deep her malice was, let the message speak, wherein she threateneth the Prophet with loss of life, and that with a curse upon herself, 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 plain 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 means of escape. Let Andronicus be the other, who though he caused the Royal Blood to be let forth of the veins of many, to get and preserve the Kingdom, yet suffered it to run in Isaacius his body, who at length dispossessed him of his usurped Empire. Thus the most expert gamesters do sometimes oversee, and the most cunning Politicians 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 counsel of the froward is carried headlong; so that what Jethro affirmed concerning the Egyptians insolent carriage 
Job 5. 13.  towards the Israelites, may be applied 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 devilish Achitophel's 
Exod. 19 11.  flatter themselves in their dark designs, close contrivances, as if there were no power to cross their projects, or wisdom to defeat their counsels. While they conspire on Earth, God laugheth in Heaven; while they soothe up themselves in their subtleties, God mocketh at their simplicity. The foolishness of God (saith St. Paul) is wiser than men, and the wisdom of men is foolishness 
1 Cor. 1. 25.  with God; nay, when they think all the crannies are stopped, a wide door is left open for God's providence to evacuate their policies. We have a common proverb, When men think to do for the best, it commonly falls out to be the worst: it may fitly be applied to crafty Machiavelians, when they suppose that they have done the wisest, they prove themselves stark fools, so was it with Herod in sending these Magis, (without associates) to Bethlehem. And so I pass from his ready Mission to  
His crafty Commission, Go and search, etc. 
2. Gen.   
In this part of the Text, two things offer themselves to our consideration. De quo, and quid.  
The person to whom these Magis are directed.  
The errand about which they are sent.  
Whom the Commission concerneth, the young child.  
What it requireth, Go search diligently, and bring me word again.  
1. The person they are sent to inquire after is the young child. And if you please a while let us leave hunting the Fox, and view the lineaments of this child. A young child indeed he is called by Herod, but such a child as never any was before him, nor will be after him, like to him; Consult the Prophet Isay, and you shall find a glorious 
Isa 9 6.  description of this child, such a child as is a Son, mary's child, but God's Son; such a child who is a Father and that of eternity: a child, but of no mean rank, no less than a Prince of peace: a child indeed in years, not in understanding, for he is a Counsellor; in sum, a feeble child, and yet a mighty God, well may he be called Wonderful.  
O let us admire with thankfulness 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 clothed in vileness, Power appeareth in weakness, 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 child, the ancient of days, a tender infant, he who is immensè magnus, so great, as that he fills Heaven and Earth, to be palmaris, a child of a span long. Finally, that he who is regens sydera, should become sugens ubera, the governor of the stars to be nourished by a dug. O the depth of this abasement● the height of this lowliness! Behold and wonder.  
But to return to Herod. It is a note not unworthy our 


Choice  
Theoph  
Civil.   in loc.  observation, that whereas the Magis call him a King, Herod only styleth him a child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he could not bear the thing, not brook the title.  

— Nec Caesar far priorem, Pompeiusve parem,—  Royalty cannot endure a partner, no more than Love a corrival. No doubt in his heart he conceived him a King, else why so perplexed at the news of his birth? why so jealous of the loss of his Crown? had he fancied the wise men's words as fables, either that no child was born, or if born, not a King, he would never have harboured so ill a guest as fear in his breast. But see, though he know, he will not acknowledge; though he strongly imagine, he will not express his thoughts, nor give him the title of a King, as fearing, no doubt, lest by this means he should obscure his own Honour. And truly I am afraid, we are too many of us of Herod's temper, in this regard, backward to acknowledge the dignities, and publish the excellencies of others. There are two things we are loath to confess, our own Infirmities, others eminencies, our defects and their worth. The truth is, our proud natures think that others beams darken our light, their excellency staineth our beauty, and their virtue 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 neglectful silence. Oh beware of inordinate self-love, which maketh us speak too highly of ourselves, and exorbitant pride, which maketh us speak too meanly of others, as Herod here did of Christ, affording him no other appellation than this of a young child.  
2. The charge he giveth them about this child is double, 

Sedulous Inquisition, Go and search diligently.  
Speedy Information, and bring me word again.    
1. Go and search diligently, the original words want 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not a singular emphasis, the verb signifieth such a search as is used, Examinibus & questionibus, by putting interrogatories, ask 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, means unattempted to find out the young child. How zealous Herod seemeth in a good work, how industrious would he have the Magis 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 self respects: Who more vehement than Jehu in execution of justice on Baal's Idols, Ahabs posterity? but his aim was only to establish himself in the Kingdom. Who more forward than Absalon to hear causes, do the people right? but his intention was thereby to thrust his Father from his throne: Finally, who more zealous than the Pharisees in good duties? but their end was only 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 aim 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.  
Before I leave this Branch, I cannot omit the significancy of the preposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not interrogate puerum, but de puero, seek the child, but concerning the child, that they should throughly inquire all circumstances about the child, of what Parents, in what Family, after what manner, the reason whereof is rendered by one to be this, Ut uno Christo comprehenso reliquae multitudini 
Musc. in loc.  parceret, that he might surprise him and spare the rest. Rather than his perplexed mind should not be satisfied, all the children of the Messiahs' age must be sacrificed to his malice. But yet so bloody a design 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 men's ears, though against their wills; a tender conscience scrupleth at the least sin, and obdurate minds have some kind of remorse at great sins. It is true, they lull their consciences asleep, at last, as being resolved to go through with their designs 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 seldom brought forth without some throws of conscience, and pangs of terror, 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 again, the word here used is applied to Ambassadors returning back with their message. About this employment Herod pretended to send these Magis, with a command to return with an account of their journey, and it is observable that he saith not bring word only, but bring me word, he would not 
Renun●iate mibi.  have them divulge it among the people, but first come and acquaint him with the news; for this reason doubtless, that the child 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 tightly Herod layeth his plot, he desireth them to inquire of the child throughly, and then to inform him privately; which desire of his, had it been fulfilled by them, his enterprise had in a short time been accomplished without any hindrance; by their diligent search, mistake would have been avoided, in regard of the child, by bringing word first to him, all opposition would have been prevented, in regard of the people. How fitly may that term be applied to him, which Christ gave another of that name, Go tell that Fox. 
Luk. 13. 31.  Thus witty and cunning are wicked men to do mischief, hence it is, their plots are called Devices, a word in the 
Job 5. 12.  original very significant, noting not only cogitation, but excogitation, natural but artificial thoughts, it's elsewhere used to express the skill and curiosity of water works, so some translate it pools artificially made, and the exquisite 
Cant. 7. 4. Ainsw. Exod. 28. 8.  embroideries of the Priest's girdle, so that it signifieth the very spirits and quintessence of sinful wit, drawn out for the devising of evil: and as their plots are called devices, so themselves are styled crafty, being the seed of the Serpent, the most subtle of all the beasts of the field; for this reason they are resembled to fowlers, who use both secrecy and subtlety in catching the birds, and ofttimes 
Psal. 124. 6.  the snare is so closely laid, that there is no escape, but by breaking through. It is the expression of Jeremy's enemies, Come let us devise devices against Jeremiah, a significant 
Jer. 18. 18.  expression, noting more than ordinary skill in the black art, as to work a work intimateth exceeding industry, so to devise a device, surpassing subtlety; the venomous Spider spins not a finer thread out of her bowels, then malicious men do out of their Brains. But oh let such remember, that to be wise in doing evil, is the worst wisdom, it is better to be a mere fool then so wise; every sinful act, the more skill there is in it, the more sin; and wit, which sets off other things, maketh sin 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.  design, so that in all probability, had not a gracious warning by a dream diverted them, these friends of Christ had betrayed him into his enemy's 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 deal of pains in going, seeking, returning, and thereby (though ignorantly) have furthered Herod's bloody intent, and hazarded the child's life.  
Thus are the good sometimes abused by the crafty, and pious men apt to be ensnared by specious pretences, into desperately wicked designs. Credulity is the fault of honest hearts, because they are single themselves, they look to find all so too; nay, the best men are soon deceived, being apt to think all gold that glistereth. It is not seldom seen that overmuch charity betrayeth well-meaning men into a good opinion of others, and so by being too charitable to others, foolishly ensnare themselves. Though charity be not with Bartimaeus stark blind, yet many times with Leah she is blear-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 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 go himself, in the mean title he gave the Messiah, but their charity too much Eclipsed their wisdom, and so not misdoubting his intentions, they purpose to fulfil 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 only brought into an high conceit of their persons, but partnership in their designs. We need not go far for instances, the sad experience of these times may produce many, and those not only simple but knowing, whom the fair words of Herodians, and their own facile belief hath involved in mischievous undertake.  
1. To end this, Censure not, as all to be heretical, who may be seduced to erroneous opinions, so neither all as rebellious, who may be accessary to traitorous practices. Hast thou been preserved from the enchantments of seditious Korahs'? bless 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 easy then for those who can make Religion, Oaths and Laws, the covers of oppression and rebellion, to deceive, and that the best of men, and therefore while we abborre those, let us pity these, whom not w●lsuinesse but weakness hath betrayed; not badness of intention, but want of consideration hath made contributory to, and assistant in violent and virulent designs.  
2. Learn we all that admonition of our Saviour, to be wise as Serpents, and innocent as Doves. Let us earnestly beg of God, that Wisdom from above, whereby we 
Mat 10. 16.  may discern of things that differ. Let us not be so simple as to believe every word, and let us walk circumspectly, that we be not entangled with specious wickedness, and so much the rather let us fear and beware, considering how good men have been caught in such snares. Profane story tells us of Theodorus, a godly and learned Bishop, whom Andronicus a wicked usurper won by fair shows 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 ruin of Christ eventually, though not intentionally, and all because of their inconsideration, and his fair 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 men's Piety.  
2. A plain demonstration of Herod's Hypocrisy.   
1. The kind of the Argument here used by Herod, is very observable. How doth he Wo●e the Magis to a return, not by promise of ample rewards upon the faithful 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 virtues, he winneth upon their affections, this being that which would more rejayce them, than any gifts, to see Herod with them a Worshipper of Christ. It is indeed, next to God's glory, and his own felicity the singular desire of a pious soul, that he may draw others to Christ. Sin 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 compass Sea and Land to make a Proselyte, the wise men would willingly go to Bethlehem, and return to Jerusalem to make Herod a Christian. The Saints account it their Honour, know it their Duty to gain souls, and therefore cause the light of their good works to shine before others, that their feet may be directed into the way of peace.  
2. But to let this go, that which in this kind of argument chiefly presents itself to us, is not the wise men's Piety, but Herod's Hypocrisy. That I may come and worship him, who could have said better? what could the wise men desire more? words smooth as Oil, 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 far Country to my Territories, your Devation is worthy not only of commendation, but imitation; acceptance, but resemblance; and as for myself, I am resolved to tread in your steps, and write after your Copy, only I would not be mistaken in my Homage, and Worship I know not whom. In what place to find the child I have been instructed by my Learned Counsel, it is Bethlehem; which of the children in Bethlehem is he, let it be your care to know, throughly inform yourselves, and then acquaint me, and I shall readily follow your pattern, and though myself a King, become with you a fellow subject to this child. These were his words, but what was his aim? cast your eyes on the thirteenth verse, and you shall find the Angel declaring it to Joseph, Herod will seek the young child to destroy him, 
Ver. 13.  Nascenti mortem, scelus pio, nudo gladium, soli milites, vagienti necem praeparat, He intends death to this newborn 
Chrysol.  Infant, and prepareth a Sword for this Innocent child: The words which came from his mouth, never entered 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 wolf 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 aim being not servire, but saevire, service, but slaughter. Dissembling Herod, hue gross was thy Lie, odious thy Hypocrisy, and devilish 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 design cruelty; thy expression religious, thy intention impious; thy profession to fear him as a King, thy resolution to execute him as a Traitor. Thy device was incomparably foul, thy pretence speciously fair, 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 threefold observation:  
1. In general, observe how seldom Hypocrites tongues and hearts go together, Aliud corde tegit, aliud ore simulat, saith one upon the Text; Herod meaneth one thing, 
Guill. in loc.  feigneth another: so do 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 Hypocrisy, and ever to keep a distance between intima 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 spoke what he meant, and the other never did what he spoke, so truly did they, & all dissemblers do, deserve the Psalmists Epithets, of lying flattering, and deceitful lips.  
There are some indeed who tell us of piae frauds, 
Psal. 12. 2. 100LS. 3.  a godly dissimulation, I like well the Christian, but not the Sir name, and I wonder how any dare join them together, when the parties are not agreed. It was not Rebeccahs' aim, though pious, to obtain the blessing for Jacob, nor Jehues' pretence, though Zealous, to do execution on Baal's Priests, will excuse either of them in their lies, and make the means they used for accomplishing their designs to be lawful; and surely if officious lies be not warrantable, pernicious must be abominable, such as Hypocrites usually are, and Herod's was.  
Indeed we must distinguish between concealing truth, & speaking falsehood, it is one thing cum silendo absconditur verum, to keep in a truth, another, cum loquendo, promittitur falsum, to belch out a lie. I am not bound to say all I 
Greg M.  think, and yet I must think all I say; the tongue is but the heart's herald, and must proclaim the senders message; he that speaketh all he knows is not wise, but he that speaketh what he doth not mean is not honest. I would not have my heart too near my mouth, lest I speak rashly, nor yet too far from my tongue, lest I speak falsely. Indeed were there no God to search the heart, he were a fool that would not dissemble; but seeing there is, he is a fool that will. Oh let us take heed of 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 entered into the Senate house; far be it from Religion to allow of either. Let good David be our precedent, whose mind was the Secretary, and tongue the pen, or if you will, the virgins 
Psal. 45. 1.  that follow the lamb, who have no guile in their mouths, 
Apoc. 14. 5.  or rather the lamb itself, the young child in the Text, of whom the Prophet saith, there was no deceit in his mouth, not Herod whose expressions are not only 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 mind is a cruel bloody act to destroy. Such is the usual practice of wicked men, to utile their enmity with a show 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; 
Pacis verba ferunt & caedibus omnia miscent.  their pretences are a lasting peace, whilst their design is a lingering War, like Absolom, whose name signifieth a Father of peace, and yet his endeavour was to be a fautor of Rebellion against his own Father. Thus Joab takeing Abner aside, in dolo to talk with him, pulls out dol●nem a dagger to kill him, and maketh a kiss 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 to wash his hands in her blood; so true is that of all Hypocritical friends, Mell in ore, verba lactis fell in cord, fraus in factis, whilst honey is in their mouth, gall is in their hearts, and venom in their hands. Indeed it is the policy of the wicked, though malice boil in their hearts, to let no scum run over their mouth, nay to have lips burning with affectionate expressions, and wicked hearts full of evious cogitations, mens atra, lingua alba, their tongue's flame as the fire in charitable words, whilst their minds are black as the coal 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 aim and hope was by that means ●o have dispatched him, and instead of a Marriage, solemnised a Funeral. 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 sheep's clothing, such as are Nero's within, and Cato's without, such as according to the moral note, on that of wearing Linsey wolsey garments, under expressions of civility, hide intentions of cruelty.  
What counsel therefore can be more fit in this case, then that of our Saviour, Beware of men, a duty not more 
Mat. 10. 17.  needful than difficult, it being hard to discern 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 smoketh before it burn; it is easy to avoid a known enemy, but difficult to discover a seeming friend. Learn therefore the advice of Solomon concerning such, When they speak fair, believe them not, for there are seven abominations in their heart; fair speech is 
Prov. 26. 25.  oft times a strumpet, and maketh belief as light as herself; but remember that as too much suspicion is a badge of fear, so overmuch credulity is a sign of folly. Many there are whose words speak them viros, men, affable men, who in their thoughts harbour virus, deadly poison; and believe it that hatred is most venomous, which is covered with deceit, aperta malitia is hurtful, but operta most dangerous; no malice so cutting as that which is smiling. Pessimum inimicitiae genus (saith Cassiodorus) it is the worst kind 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 have, think on cave, when their salute is domine, remember it is but nomine; 
Fistula dulce canit, volucrem dum decipit auceps,  if the Fowler play sweetly, it is but to deceive the silly bird; the Panther's skin is fair, but his breath infects; & the friendship of Hypocrites is fatal. 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 Herod's promises, good Lord deliver us.  
3. Most especially observe, This worship which Herod here promiseth, was not only a civil reverence, but a religious adoration: it cannot be imagined, Herod would have gone to worship another King of the Jews, whilst himself sat upon the throne, unless as apprehending him more than a King. The worship which here he professeth, is probably the same with that which the Magis practised, and that was no less than Divine. And herein was the height of his Hypocrisy, that while mischief was his errand, Religion is his messenger, and piety is made the mask of his cruelty. The act he intends is bloody, no less than the babes life will cure his jealousy, and bloodshed is a crying sin, it was plotted against no other than a King, and that highly aggravateth the offence; and that there might be nothing wanting to complete his wickedness, Religion shall be the cover, and under the show of worshipping, he resolveth to destroy him.  
As Spiders suck poison out of the sweetest flowers, so wicked men abuse the best things to the worst ends.  
Salus populi, the public good, then that, what more fit to be endeavoured? 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 die for the people.  
Execution of justice on offenders, than 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 lawful governor.  
Charity towards the poor, than this, what more commendable? and yet under this mask, Judas hides his covetous desire of that ointment, which the woman poured 
John. 12. 〈◊〉  on Christ's feet.  
Piety towards God, than 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 Gospel, they conspired the overthrow of Magistracy.  
This last, is doubtless of all others the most odious, and yet no less usual than the rest, to make Religion a pander to all vices. Consult either sacred or profane stories, and you shall find Pride and Ambition, Covetousness and Oppression, Malice and Revenge, Bloodshed 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 mind to grasp the sceptre, maketh himself 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 aid, the performance of a vow at Hebron. Anastasius being suspected of Heresy by Euphemius, Patriarch of Constantinople, seemingly turneth Catholic, through which means he advanced himself; and afterward cast out the orthodox Patriarch; and it is a known story of the Monk, who being a fisherman's Son, had a Net still spread over his Table, in a pious remembrance of his mean original, till at last hereby advancing to the highest dignity, he threw away his Net, saying, the fish was caught; the moral is verified by too many, who only spread the Net of Religion, to catch the fish of Preferment.  
And as Ambition hath advanced, so hath Covetousness advantaged itself 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 than miss, he will 
Acts. 8. 18.  give money for it, yet it was but that he might make money of it.  
Nor hath Covetousness only, but Oppression, marched under the banner of Religion. Jezabel maketh use of a Fast to feed her Husband's humour, of getting Naboths 
Audit a religio sis●imi sceler●● ratione discessi. Salu.  v●neyeard: the Pharisees under pretence of long prayers, devour widow's houses: and Salvian tells us of an oppressor, who scrupled the restitution of illgotten 
Mark. 12. 40.  goods, because of the obligation of an Oath.  
Will you see Rebellion wear the livery of Religion? observe Corah, Datha● and Abiram, murmuring against Moses his dignity, under pretext of pleading for the people's 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 bloody Sacrament, and a deceitful Marriage, hiding their cruelty with policy, and their policy with piety.  
Finally, Will you see murder the extremity of malice, and bloodshed the height of oppression, washed over with a zealous paint? call to mind Jezabels taking away Naboth's life, under the show of vindicating God's 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 feigned promise of worship, to make this young child a bloody sacrifice.  
Thus hath this grave Matron been made prostitute to all villainy, as if she were a common strumpet, this beautiful virgin been deflowered, and made to serve every base design; 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 sin? Let Jezabels Fast, Herod's Oath, Absaloms' Vow, Simeon and Levies Sacrament, the Pharisees Prayers, and Herod's Worship here abundantly testify.  
And truly no wonder they are such proficients in these black Arts, who have the Devil to be their teacher; Satan's best trading is by Metamorphoses, and mutations, he once changed himself from an Angel of light to a Devil, ●nd now many times he transformeth himself from a Devil 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 himself to be God, If thou be the Son of God, cast thyself down, and no wonder if wicked men being of the Devil, both learn 
Math. 4. 5.  his skill, and fulfil his lusts.  
Besides Hypocrites well know, that this is the surest way to speed their designs, G●liah his Sword lieth wrapped up in an Ephod, no Sword to that, no cruelty to an Hypocrites, whose sword lurketh in an holy Garment, and malice is clothed with seeming devotion; indeed this is that which both renders them in accomplishing more successful, 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 appear but in the borrowed shapes of Religion, and a seeming Zeal of Reformation.  
But surely no Devil to the white Devil, and if it be possible for him to be worse than himself, it is when he cometh in samuel's mantle. And let all such complexion-makers who daub over, not withered faces, but deformed vices with false colours, know that Jezabels paint maketh her the more ugly: sin the better it showeth, the worse it is, and so much the more odious in God's sight, by how much the more it is adorned. And however vain men may think by these pretences to cozen the purblind world, yet they can never stop the mouth of conscience, 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 villainies be laid open to the view of Men and Angels.  
To wind up this discourse with this threefold Consectary:  
1. Let not Religion be despised, because she is thus abused, nor all that profess it, contemned, because some have perverted it. It is a bad consequence, Many professors are Hypocrites, therefore I will be Profane; I confess it is a sad stumbling block in wicked men's way to Heaven, when they see men seemingly Religious, abominably vile, and under the pretence of Reformation, contemn all divine and humane Laws; but oh remember it is not Religion, but the show 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 only in appearance, hate to make a show 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 appear 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 men's 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.  
2. What Christ had found from Herod, but that God prevented it, persecution under the show 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 Devil and his instruments are so politic, that when they endeavour the ruin, they pretend the purging of the Church, and when abolition is aimed at, reformation is professed. Indeed as Pirates hang out their colours whom they intent to surprise, so Heretics and Schismatics, when they would destroy, lay the greatest claim 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 design was to pull down. Celsus and Amtiphon writing against the truth, set forth their treatise cum titulo veritatis, and Conradus Vorstius entitleth his book De Deo, which is full of Atheism 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, spoil 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 Christ's 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.  
3. What Herod promised, let us perform, what he said deceitfully, let us act really, Come and worship Christ. Oh let us have high thoughts of this little child, accounting him a great God, and therefore to be honoured and adored by us. We read of a child an 100 years old, this child 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 souls, and adore with our bodies this holy child Jesus.  
Let us worship him, not as Herod, but as the wise men, go we with them to Bethlehem, the Temple where the bread of life is distributed, follow we the Star of God's Word, and finding him let us fall down before him. Let us offer with them the gold of charity, Frankincense of devotion, myrrh of contrition, In auro regem, in thure 
Hil●●.  deum, in myrrhâ hominem confitentes, Gold as to a King, Frankincense as to a God, Myrrh 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, glorify him with all; so shall we demonstrate ourselves, not Foxes but Sheep, not subtle Herodians, but wise men, not verbal, but real servants of Christ, every one of us saying from the bottom of our hearts, To this child 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 yielded of us, and the whole Church throughout all generations.  
Amen.  
FINIS.