and had not God prevented it would have executed it to the ruine of Christ eventually though not intentionally and all because of their inconsideration and his faire promise which leads to His ample promission That I may come and Worship him also In which part of the Text we have two considerables 1. A racile insinuation of the wise mens Piety 2. A plain demonstration of Herods Hypocrisie 1. The kind of the Argument here used by Herod is very observable How doth he Woâ—e the Magi to a returne not by promise of ample rewards upon the faithfull discharge of their Commission nor by threats of punishment upon their neglect either of them might have begot a strong suspicion of the plot but Mentitus pietatem captat Magorum benevolentiam promising imitation of their vertues he winneth upon their affections this being that which would more rejayce them then any gifts to see Herod with them a Worshiper of Christ. It is indeed next to Gods glory and his own felicity the singular desire of a pious soule that he may draw others to Christ. Sinne is infectious and Grace is communicative wicked men would have others as bad the Saints others as good as themselves Paul wished that all were like him in his Piety though not in his sufferings the Pharisees compasse Sea and Land to make a Proselyte the wise men would willingly goe to Bethlehem and returne to Jerusalem to make Herod a Christian. The Saints account it their Honour know it their Duty to gaine soules and therefore cause the light of their good workes to shine before others that their feet may be directed into the way of peace 2. But to let this goe that which in this kinde of argument chiefly presents it selfe to us is not the wise mens Piety but Herods Hypocrisie That I may come and worship him who could have said better what could the wise men desire more words smooth as Oyle sweet as Butter if you please we will enlarge them in this paraphrase Welcome you devout strangers whom piety towards Christ hath brought from a farre Countrey to my Territories your Devation is worthy not onely of commendation but imitation acceptance but resemblance and as for my selfe I am resolved to tread in your steps and write after your Copy onely I would not be mistaken in my Homage and Worship I know not whom In what place to finde the childe I have been instructed by my Learned Counsell it is Bethlehem which of the children in Bethlehem is he let it be your care to know throughly informe your selves and then acquaint me and I shall readily follow your pattern and though my selfe a King become with you a fellow subject to this childe These were his words but what was his aime cast your eyes on the thirteenth verse and you shall finde the Angel declaring it to Joseph Herod will seek the young childe to destroy him Nascenti mortem scelus pio nudo gladium soli milites vagienti necem praeparat He intends death to this new-borne Infant and prepareth a Sword for this Innocent childe The words which came from his mouth never entred into his heart yea while Butter is in the one Gall is in the other Cogitabat Jesulum non colere sed tollere non adorare sed necare his purpose was not as a Saint to worship him but like a wolfe to worry him Devotionem promittebat gladium acuâ—bat whilst he promiseth devotion he purposeth destruction Praetendit cultum praeparat cultrum he pretends Homage and yet prepareth a Knife his aime being not servire but saevire service but slaughter Dissembling Herod hew grosse was thy Lie odious thy Hypocrisie and divellish thy deceit Thou sayest thou wilt come thou meanest to send thou sayest thou wilt Worship thou meanest to Murder thy pretence is adoring thy thought abhorring thy promise is to give him honour thy purpose is to take away his life thy pretext amity thy designe cruelty thy expression religious thy intention impious thy profession to feare him as a King thy resolution to execute him as a Traitor Thy device was incomparably foule thy pretence speciously faire thy deceit must needs be unmeasurably great in saying Bring me word that I may come and worship him also To draw it forth in a three-fold observation 1. In generall observe how seldome Hypocrites tongues and hearts goe together Aliud corde tegit aliud ore simulat saith one upon the Text Herod meaneth one thing faineth another so doe all Hypocrites Sapientia hujus mundi cor machinationibus tegere sensum verb is velare quae falsa vera ostendere quae vera falsa demonstrare It is esteemed by wicked men as a piece of policy to use Hypocrisie and ever to keep a distance between intima cordis and extima oris their inward thoughts and outward speeches so that whereas our Saviour saith Out of the abundance of the heart the mouth speaketh Hypocrites speak not out of but contrary to the abundance of their hearts It was the brand set upon Alexander the sixth and the Duke of Valentia his Son that the one never spake what he meant and the other never did what he spake so truly did they all dissemblers do deserve the Psalmists Epithetes of lying flattering and deceitfull lips There are some indeed who tell us of piae fraudes a godly dissimulation I like well the Christian but not the Sir name and I wonder how any dare joyne them together when the parties are not agreed It was not Rebeccahs aime though pious to obtain the blessing for Jacob nor Jehues pretence though Zealous to doe execution on Baals Priests will excuse either of them in their lyes and make the meanes they used for accomplishing their designes to be lawfull and surely if officious lyes be not warrantable pernicious must be abhominable such as Hypocrites usually are and Herods was Indeed we must distinguish between concealing truth speaking falshood it is one thing cum silendo absconditur verum to keep in a truth another cum loquendo promittitur falsum to belch out a lye I am not bound to say all I thinke and yet I must thinke all I say the tongue is but the hearts herauld and must proclaime the senders message he that speaketh all he knowes is not wise but he that speaketh what he doth not meane is not honest I would not have my heart too near my mouth lest I speak rashly nor yet too farre from my tongue lest I speak falsely Indeed were there no God to search the heart he were a foole that would not dissemble but seeing there is he is a fool that will Oh let us take heed of committing this folly with our lips rather let them be like the Spouses in the Canticles which are resembled to a scarlet thread in allusion say some to the thread which Rahab hung out at the window as a token of her fidelity in keeping
promise with the spies such let our words and promises be It was good advice which Fredrick gave the Senate that simulation and dissimulation should be left at the door when they entred into the Senat house far be it from Religion to allow of either Let good David be our president whose minde was the Secretary and tongue the pen or if you will the virgins that follow the lambe who have no guile in their mouths or rather the lambe it selfe the young childe in the Text of whom the Prophet saith there was no deceit in his mouth not Herod whose expressions are not onely besides but contrary to his intentions 2. More particularly observe The matter of his promise is a courteous friendly visit that I may come whereas the intent of his minde is a cruell bloudy act to destroy Such is the usuall practice of wicked men to vâ—ile their enmity with a shew of amity to put goodly paint on a rotten post to hide then sharp teeth with soft gums and deadly poison in a gaudy box Pacis verba ferunt caedibus omnia miscent their pretences are a lasting peace whilst their designe is a lingring Warre like Absolom whose name signifieth a Father of peace and yet his endeavour was to be a fautor of Rebellion against his owne Father Thus Joab takeing Abner aside in dolo to talke with him pulls out dolâ—nem a dagger to kill him and maketh a kisse the preface to his stab of Amasa thus Judas Dum mulcet mordet by a courteous salute betrayeth his Master And Nero kisses his Mother with his lips when he intends to wash his hands in her blood so true is that of all Hypocriticall friends Mel in ore verba lactis fel in corde fraus in factis whilst honey is in their mouth gall is in their hearts and venome in their hands Indeed it is the policy of the wicked though malice boyl in their hearts to let no scumme run over their mouth nay to have lips burning with affectionate expressions and wicked hearts full of evious cogitations mens atra lingua alba their tongues flame as the fire in charitable words whilst their mindes are black as the coale with mischievous plots What a friendly proffer was that which Saul made to David of his Daughter upon the slaughter of an 100 Philistims and yet his aime and hope was by that means â—o have dispatched him and instead of a Marriage solemnized a Funerall Herod in the Text was used to this dissembling art he caused Aristobulus to be drowned after a courteous invitation to a banquet and Nicanor whom he received peaceably to be slain secretly indeed in all ages there have been and will be ravenous wolves in sheeps cloathing such as are Neroes within and Catoes without such as according to the morall note on that of wearing Linsey wolsey garments under expressions of civility hide intentions of cruelty What counsell therefore can be more fit in this case then that of our Saviour Beware of men a duty not more needfull then difficult it being hard to discerne an enemy masked with friendship A Dog that barketh may be prevented before he bites the Serpent that â—â—sseth before he stings and the Fire that smoaketh before it burn it is easie to avoid a known enemy but difficult to discover a seeming friend Learne therefore the advice of Solomon concerning such When they speak faire believe them not for there are seven abominations in their heart faire speech is oft times a strumpet and maketh belief as light as her self but remember that as too much suspicion is a badge of feare so over-much credulity is a signe of folly Many there are whose words speak them viros men affable men who in their thoughts harbour virus deadly poyson and believe it that hatred is most venemous which is covered with deceit aperta malitia is hurtfull but operta most dangerous no malice so cutting as that which is smiling Pessimum inimicitiae genus saith Cassiodorus it is the worst kinde of enmity to be an adversary in heart and a friend in word nothing so much to be abhorred as inimica amicicia this envious amity and therefore when such say ave thinke on cave when their salute is domine remember it is but nomine Fistula dulce canit volucrem dum decipit auceps if the Fowler play sweetly it is but to deceive the silly bird the Panthers skin is fair but his breath infects the friendship of Hypocrites is fatall I shut up this with that short and fit prayer A Joabi eloquiâ— Thyestis convivio Iscariotis Ave Herodis redite libera nos domine From Joabs conference Thyestes his banquet Iscariots salute and Herods promises good Lord deliver us 3. Most especially observe This worship which Herod here promiseth was not onely a civill reverence but a religious adoration it cannot be imagined Herod would have gone to worship another King of the Jewes whilst himselfe sate upon the throne unlesse as apprehending him more than a King The worship which here he professeth is probably the same with that which the Magi practised and that was no lesse then Divine And herein was the height of his Hypocrisie that while mischiefe was his errand Religion is his messenger and piety is made the mask of his cruelty The act he intends is bloudy no lesse then the babes life will cure his jealousie and bloudshed is a crying sinne it was plotted against no other then a King and that highly aggravateth the offence and that there might be nothing wanting to compleat his wickednesse Religion shall be the cover and under the shew of worshipping he resolveth to destroy him As Spiders suck poyson out of the sweetest flowers so wicked men abuse the best things to the worst ends Salus populi the publique good then that what more fit to be indeavoured and yet Caiaphas the high Priest made this a pretence for murdering the Prince of life It is expedient that one should dye for the people Execution of justice on offenders then this what work more acceptable to God and good men yet under this colour Jezabel falsely accuseth and condemneth innocent Naboth to death Liberty of the people a pleasing pretext and then just liberties what more desirable but under this vizard a Family in Florence raised a mutiny against their lawfull governour Charity towards the poor then this what more commendable and yet under this mask Judas hides his covetous desire of that oyntment which the woman poured on Christs feet Piety towards God then this what more amiable and yet Luther tells us of the Anabaptists in Germany that abusing the name of God and pretending the sincere Doctrine of the Gospell they conspired the overthrow of Magistracy This last is doubtlesse of all others the most odious and yet no lesse usuall then the rest to make Religion a pander to all vices Consult either sacred or prophane stories and
the mysterie of faith in a pure conscience 2. There is a purity of heart and a purity of life both these our Apostle enjoyneth in the 8. verse of the next chapter Cleanse your hands you sinners and purifie your hearts you double-minded and Saint Paul when he exhorteth to cleanse our selves from all filthinesse of flesh and spirit nor doth wisdome neglect either some pretend to have good hearts and yet lead bad lives but what a folly is it to thinke the sap in the root can be sweet when the fruits that grow from it are bitter others refraine from impure actions whilst they retain sinfull affections but what a madnesse is it for men to content themselves with washing the outside of the cup or platter whilst the inside is full of filth nay poyson true wisdome taketh care both of the inward disposition and the outward conversation So much is intimated according to some Expositors by Christs geminated phrase concerning his Spouse Behold thou art fair my love behold thou art fair 3. There is a purity of contrition which looketh backward washing the Soul by godly sorrow for sinne past and a purity of conversion which looketh forward cleansing the Soule by a reall forsaking of sinne for time to come wisdom joyneth these two together Some resolve to turne from sin and yet have never truly mourned for it and what is this but meer folly to thinke of building a fabrick of Reformation without laying the low foundation of humiliation others mourne for their sins but still returne to them Unwise men who begin to build and doe not finish it That is wisdome indeed which both mourneth for and turneth from all iniquity When the sinner with the prodigall cometh to himself begins to be wise reflects on his past life and weepeth bitterly this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdomes after wit and having bathed himselfe in his teares he walketh circumspectly that he be no more defiled and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdomes fore-wit Wisdome openeth the eyes to see the vilenesse of sinne and seeing the flyeth from it as from a snare that would intangle her mudde that would defile her poyson that would destroy her she maketh a covenant with her eyes setteth a watch before the door of her lips taketh heed to her feet and keepeth her heart with all diligence that it may be a place for God an habitation for Christ a Temple for the Holy Ghost to dwell in In one word knowing how foolish it is to stop many leaks in a vessell shut many gates in a City and yet leave any one open that a short dagger may prove as fatall as a long sword a small pistoll as destructive as a great Canon Finally how expedient it is for him that will avoid falling into the pit not to come neer the brink she is carefull to avoid not one or many but all sins as well smal as hainous secret as scandalous crimes yea not only to abstain from sin but the occasions that lead to it and as the Poet aptly Plurima faelix Paulatim vitia atque errcres exuit omnes Prima docens rectum sapientia By little and little she casts off all those filthy rags of sinne and wickednesse Indeed thus to doe is by the Sons of Beliall accounted folly Puritas virtutis fatuitas creditur omne quod Innocens stultum reputatur Innocency with them is reputed foolish simplicity repentance a peevish melancholy and conscientiousnesse a nice scupulofity but in the end it will be found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An unblameable life is the best wisdome according to this of our Apostle The wisdome that is from above is first pure 2. Having thus practised purity wisdomes next study is peace for so it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then peaceable and here both the nature and the order of this property would be considered 1. Wisdome is peaceable There is pax Numin is a peace with God reconciled in Christ. and this wisdome prizeth above all there is pax pectoris a peace of conscience in the sense of that reconciliation of minde in the harmony of the passions with reason and this is wisdomes continuall fâ—ast Finally there is pax temporis a peace with men and this is wisdomes endeavour and of this no doubt here our Apostle speaketh It was our blessed Saviours advice to his Disciples Have Salt in your selves and peace one with another Salt is an embleme of discretion which leadeth to peace for as Salt prevents putrefaction so doth wisdome contention If Salt be thrown into the water it kindly melteth if into fire it crackles till it vanish so is wisdome pleased when in the water among peaceable but grieved when in the fire among contenticus spirits Indeed knowledge too often is contentious as being accompanied with pride quaeinflat which puffeth up but wisdome is pacificous as being attended with charity quae aedificat which edifieth It is observed of Solomon that he was both the wisest and the most peaceable King no greater friend to peace than wisdome The place whence wisdome cometh Jerusalem which is above is the vision of peace the God from whom she is sent is the God of peace Christ the wisdome of the Father is the Prince of peace the Spirit who is the donor of wisdome is the Spirit of peace the Word wherein she is taught is the Gospel of peace no wonder if she be a Mother and nurse to peace Peace is musick to the eare honey to the taste beauty to the eye sweetnesse to the sent smoothnesse to the touch and joy to the heart of a Son of wisdome where peace is it is her care to preserve it and where it is wanting to obtaine it if Peace be hid she secketh to finde it if it come she embraces iâ— and if iâ— fly from her she followeth it Her Motio◠〈◊〉 that of David I am for peace in the Church in the State in the Neighbourhood in the Family nor hath it onely her tongue but her hand using all means to accomplish and maintain it She is studious of Ecclesiasticall peace to that end she knoweth how to distinguish between substantialls and ceremonialls nor dareth she rent Christs seamelesse coat because the â—ringe is not every way compleat Between fundamentalls and circumstantialls matters Fidei Catholâ—cae scientiae theologicae necessary to be believed and problematically disputed allowing a latitude of opinion in some things to those who hold the foundation in a word she abhorreth as to injure the truth of Christ by errour so to disturbe the peace of the Church by schisme She is solicitous for civill peace to that end she resolveth to keep the rank in which God hath placed her knowing that è sede itio will prove seditio where there is no order there can be no peace and if at any time she be enforced like those Angels to appeare in a military habit her song is pax
wisdome of men is foolishnesse with God nay when they thinke all the crannies are stopped a wide door is left open for Gods providence to evacuate their policies We have a common proverb When men thinke to doe for the best it commonly falls out to be the worst it may fitly be applyed to crafty Machiavelians when they suppose that they have done the wisest they prove themselves starke fools so was it with Herod in sending these Magi without associates to Bethlehem And so I passe from his ready Mission to His crafty Commission Goe and search c. In this part of the Text two things offer themselves to our consideration De quo and quid The person to whom these Magi are directed The errand about which they are sent Whom the Commission concerneth the young childe What it requireth Goe search diligently and bring me word againe 1. The person they are sent to enquire after is the young child And if you please a while let us leave hunting the Foxe and view the lineaments of this childe A young childe indeed he is called by Herod but such a childe as never any was before him nor will be after him like to him Consult the Prophet Isay and you shall finde a glorious description of this childe such a childe as is a Son Maryes childe but Gods Sonne such a childe who is a Father and that of eternity a childe but of no meane ranke no lesse then a Prince of peace a childe indeed in yeares not in understanding for he is a Counsellour in summe a feeble childe and yet a mighty God well may he be called Wonderfull O let us admire with thankfulnesse the gracious condescension of our Redeemer who being so high vouchsafed to stoop so low qui fecit nos quantillus factus pro nobis he that made us how little is he made for us Majesty is cloathed in vilenesse Power appeareth in weaknesse the founder of Heaven is rocked in a cradle and he that swayeth the world is swathed in clouts Was there ever humility like this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great God a little childe the ancient of dayes a tender infant he who is immensè magnus so great as that he fils Heaven and Earth to be palmaris a child of a span long Finally that he who is regens sydera should become sugens ubera the governour of the stars to be nourished by a dug O the depth of this abasement◠the height of this lowlinesse Behold and wonder But to return to Herod It is a note not unworthy our observation that whereas the Magi call him a King Herod onely stileth him a childe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he could not bear the thing not brook the title Nec Caesar ferre priorem Pompeiusve parem Royalty cannot endure a partner no more then Love a corrivall No doubt in his heart he conceived him a King else why so perplexed at the newes of his birth why so jealous of the losse of his Crowne had he fancied the wise mens words as fables either that no childe was born or if born not a King he would never have harboured so ill a ghest as feare in his breast But see though he know he will not acknowledge though he strongly imagine he will not expresse his thoughts nor give him the title of a King as fearing no doubt lest by this meanes he should obscure his own Honour And truly I am afraid we are too many of us of Herods temper in this regard backward to acknowledge the dignities and publish the excellencies of others There are two things we are loath to confesse our own Infirmities others eminencies our defects and their worth The truth is our proud natures thinke that others beames darken our light their excellencie staineth our beauty and their vertue eclipseth our splendour hence it is Peacock like we spread our own gay feathers Pharisee like we boast of our own perfections but as for the dignities of others we either speak of them with an undervaluing diminution or bury them in a neglectfull silence Oh beware of inordinate selfe-love which maketh us speak too highly of our selves and exorbitant pride which maketh us speak too meanly of others as Herod here did of Christ affording him no other appellation then this of a young childe 2. The charge he giveth them about this child is double Sedulous Inquisition Goe and search diligently Speedy Information and bring me word again 1. Goe and search diligently the originall words want not a singular emphasis the verbe signifieth such a search as is used Examinibus questionibus by putting interrogatories asking questions the adverbe noteth accuracy in the search going to the utmost of a thing it is as if he had said Let there be no delay in your journey nor default in your inquiry leave no stone unrolled way unassayed meanes unattempted to finde out the young childe How zealous Herod seemeth in a good worke how industrious would he have the Magi in the search when as his end in all this was desperately wicked Thus may hypocrites be very earnest in promoting and performing good actions for bad ends and selfe respects Who more vehement then Jehu in execution of justice on Baals Idols Ahabs posterity but his aime was onely to establish himselfe in the Kingdome Who more forward then Absalom to heare causes doe the people right but his intention was thereby to thrust his Father from his throne Finally who more zealous then the Pharisees in good duties but their end was onely to be seen of men Oh remember non actibus sed finibus pensantur officia our actions are measured by our intentions it is not quid agas but quid quaeras our doing but aime in doing that is regarded If the Eye be single the whole body is full of light saith our Saviour the Father moralizeth it aptly to this purpose Oculum debemus accipere ipsam intentionem 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 praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not interrogate puerum but de puero seek the childe but concerning the childe that they should throughly inquire all circumstances about the childe of what Parents in what Family after what manner the reason whereof is rendred by one to be this Ut uno Christo comprehenso reliquae multitudini parceret that he might surprize him and spare the rest Rather then his perplexed minde should not be satisfied all the children of the Messiahs age must be sacrificed to his malice But yet so bloudy a designe could not but startle his conscience Est impiis morsus quidam conscientiae Even wicked men have sometimes secret bitings this sacred Monitor will speak in bad mens eares