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
Colossians Let the word of Christ dwell richly in you in all wisdome 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 Spirit the Epithite by which Saint Paul characterizeth this wisdome is Spirituall and that for this reason saith the Learned Davenint Quia per spiritum Christi generatur non ingenio nostro comparatur because it is not acquired by our Wit but infused by Gods Spirit There is a spirit in man saith Elihu and the inspiration of the Almighty giveth understanding Mans spirit is able to understand much but to the understanding of Divine things there must be an inspiration of the Almighty The truth is whereas humane is attained Deo aspirante God assisting this Divine wisdome is onely to be obtained Deo inspirante God inspiring with an especiall grace I shut up this with that Counsell or our Apostle If any of you lack wisdome let him ask of God it cometh down from above let us lift up our eyes and hands and hearts above for it This wisdome as Clemens Alexandrinus elegantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not sold on earth but in Heaven and if you will know the price it is prayer Solomon in his Proverbs saith in one verse The Lord giveth wisdome and in the next The Lord layeth up sound wisdome the Treasury wherein he layeth it up is his Word the Treasurer is his Spirit and the key that unlocketh this Treasury is prayer aske and he will give let our requests ascend to him and his wisdome will descend on us and as the Rivers that come from the Sea return thither so this wisdome coming from God leads us back to him by working in us those graces of purity peace mercy which resemble him And so I am faln upon the Utility of wisdomes effects It is first pure then peaceable c. The number of these effects is by some reduced to seven and so they oppose them to the seven deadly sins compare them to the seven gifts of the Spirit resemble them to the seven Pillars which wisdome heweth to build the house where she vouchsafeth to dwell By others the number is inlarged to eight and so they observe a fit correspondency in them to the eight beatitudes four of which to wit puâ—ity peace meeknesse mercy are here expresly mentioned and the rest may be easily parallel'd as if all the qualifications fitting for blessednesse were so many maids of honour attending on this Queen of Wisdome If you desire a Logicall disposing of these effects you may consider wisdome in reference to God and men in regard of God she is pure in regard of all men she is peaceable distressed men mercifull in her carriage towards enemies gentle love of friends without hypocrisie towards good men full of good fruits and in her censures of evill men without partiality But I shall in handling them follow the order in the text And as Printers first set the severall letters and then clap on the sheets or as Gardiners first gather the flowers apart and then binde them together so shall I distinctly unfold and then joyntly apply them with all possible brevity and perspicuity 1. That which first occurreth to be handled is wisdomes purity for so is the order of the words the wisdome from above is first pure Indeed when we observe what precedeth we may well infer that which followeth wisdome being from above must needs be pure such as is the cause such is the effect It is impossible the least darknesse should proceed from the Father of lights and as no unclean thing can ascend thither so neither can it descend thence It is observable in nature that all things as they are higher so they are purer the water then the earth the aire then the water the fire then the aire the stars then the fire how pure then must wisdome needs be which is from above the Stars even from the highest Heavens The Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first here prefixed would not be passed by as intending not onely a priority of order but honour indeed purity is the chiefest lesson in wisdomes school the richest jewell in her Cabinet and the sweetest flower in her Garden if you observe you will finde it both the α and the ω the first and the last of wisdomes lineaments purity is opposed either to mixture so we say pure wine which is not sophisticated or to filthinesse so we say pure water which is not mudded in the former sence it is that which ends in the latter it is that which begins the description because free from mixture she is without hypocrisie because free from filthinesse she is said to be pure And truly all the intermediall properties are such as would be no praise of wisdome if purity did not accompany them without purity peaceablenesse is pusillanimity gentlenesse stupidity tractablenesse simplicity mercifulnesse foolish pity yea our best fruits but Sodom Apples In a word purity is wisdomes best friend and choycest companion The Greek word which we render pure properly signifieth chaste and accordingly some refer it to that particular grace indeed on the one hand as uncleannesse is folly and therefore often called by that name and the young man whom the harlot tempts to her wanton embraces is said to be void of understanding Yea Saint Chrysostome compareth him to the mad daemoniack in the Gospell who dwelt among the Tombes so on the other hand chastity is a blessed effect of wisdome and therefore it is the wise mans advice My Son say unto wisdom Thou art my sister and call understanding thy kinswoman that they may keep thee from the strange woman from the stranger which flattereth with her words But we must not confine our Apostles meaning though if you please with Brockman we may make use of the emphasis of the word and conceive wisdome as a chast virgin espoused to Christ the King of glory to whom having plighted her faith she proveth faithfull renouncing the pleasures of the world contemning the dalliances of Satan defying the lusts of the flesh that she may approve her fidelity to her Husband Christ. That wisdomes purity may the more fully be characterized observe briefly these particulars 1. There is a purity of doctrine and a purity of practice the one from error the other from sin Wisdome is both orthodox and orthoprax maintaining the one attaining the other that which Christ hath intrusted with her his truth she keepeth pure from Heresie that which she hath dedicated to Christ her Soule she keepeth pure from iniquity Some are Zealous against errors and yet slaves to their lusts other are sober in regard of sensuall delights and yet intoxicated with erroneous opinions neither of these are wisdomes children who accounts them equally bad a vain minde and vile affections and therefore according to Saint Pauls counsell she holds
and sweet for bitter Were but this wisdome which is pure and without partiality Fore-man of the Grand Inquest and all other Juries I am sure they would not for feare or favour connive at grosse offences or bring in unjust verdicts Were this Wisdome which is without Hypocrisie set as a Watch before the door of their lips who are to give Evidence they would not dare to speak any thing but what is truth and be so far from uttering any thing against that they would testifie nothing but what is according to their knowledge Let the subservient Officers of the Court follow the dictates of this wisdome which is full of mercy and without partiality and then they will not either grinde the faces the poor through exacting of fees not yet take bribes of the Rich for expedition of causes Finally would all that are Plaintiffs in any Court consult with this wisdome which is peaceable gentle easie to be intreated and full of mercy they would not quarrell de lanâ caprina goe to Law for every trifle they would be willing to withdraw their actions upon reasonable offers and hearken to moderate termes of reconciliation whereby Judge and Jury might be saved a great deale of trouble In one word may this oyntment of heavenly wisdome run downe from the head to the beard and from thence to the skirts from the greatest to the least and then not till then will purity and piety be restored partiality and hypocrisie banisht justice and mercy maintained and peace with truth established which Almighty God grant in his good time for Jesus Christ his sake FINIS VVISDOMES COUNTERFEIT 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 Gods Word and Preacher to the Parish of St. Dionis Back-Church PROV 21. 30. There is no wisdome nor understanding nor counsell against the Lord. Aug. de sanctis Innocent Serm. 2. Quam caeca ferit 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. Peters Church in Cornhil 1656. TO HIS SINGULAR FRIEND ALEXANDER BURNET Doctor in PHYSICK Health Externall Internall Eternall IT is an experienced truth that the Devill is Gods Ape and the dissembler a Mimick Saint whatever graces Gods children have in substance Hypocrites the Devils first borne have in semblance Thus superstition putteth on the shew of devotion faction of Zeale and subtilty of wisdome But as the dulnesse of Common glasse is conspicuous when set by the transparent Christall and a Bristol stone when compared with the sparkling Diamond loseth its lustre so these mock vertues are found too light when weighed with solid graces in the ballance of the Sanctuary For this reason it is that I have annexed this ensuing to the precedent discourse that earthly and heavenly wisdome being set together it may the better appeare how great a distance and dissonancy there is between them notwithstanding their seeming allyance And now Worthy Sir not either to put my selfe out of debt to you which cannot be without an adaequate retaliation and much lesse to put you in debt to me which cannot be without a worke of supererogation but to make a publick acknowledgement how greatly I am indebted to your goodnesse is the designe 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 choyce abilities wherewith God Nature Education and Industry have furnished you for the discharge of your Vocation Those morall excellencies of Prudence Temperance Humility Affability and Charity which adorne 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 evill especially if false of another behinde 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 Onely 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 cordiall fidelity as a friend gratuitous care as a Physitian and bounteous love as a Parishioner which you have expressed to me are singly much more joyntly strong obligations for all which Accept good Sir my hearty thanks together with my earnest prayers that God would crown your skill with successe your estate with prosperity your life with old age your minde with tranquility 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 Goe and search diligently for the young childe and when you have found him bring me word againe that I may come and worship him also THis Chapter beginneth with the blest news of a new borne Saviour proclaimed to the wise men of the East by a coelestiall tongue and surely this clear Revelation of the Messtah to them is no small consolation to us Christ borne and not known would have been as a Book clasped Fountain sealed and Treasure hid no comfort in nor profit by him Or had this light though come into the world only shined in Jury we must still have sate in darknesse and the shadow of death But behold the Evangelist would have us doe it and well we may behold with joy and wonder a Star appeareth to the wise men in a far Countrey and this no ordinary but extraordinary light not by Natures course but Divine appointment made onely for this end to be the morning Star to this Sun of Righteousnesse This Star proveth a Load Star seeing they follow it following they come to Jerusalem and coming enquire for this Royall Babe Vae torpori nostro Oh our sluggishnesse one Star is observed and followed by the Magi whilst we instead of following endeavour to extinguish those many Starres with which the Heaven of our Church is bespangled But how could they be assured this Starre was Christs and by its appearing conclude his comming Doubtlesse as they had a Starre without so they had a light within the Spirits Revelation accompanyed the Starres apparition upon which they are resolved on their journey and emboldned in the enquiry saying Where is he that is born King of the Jewes They askt not whether but where he was born not doubting of the thing though ignorant of the place and which argueth the strength of their Faith and boldnesse of their Spirits they enquire of him as a King of the Jewes and publish their intent to Worship him Here was Faith of the right stamp not suppressed in their bosomes but expressed to the world I believed therefore I spake saith David
and these wise men not onely believe with their hearts but confesse with their mouthes Christ Jesus the Lord. This strange newes of their coming and stranger erraud is brought to Herods eares and speedily flyeth through the whole City whereat both he and all Jerusalem is troubled Herod for fear of losing his Kingdome 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 doe those timerous thoughts perplexe thee It is true a King of the Jewes is borne but such an one whose Kingdome is not of this world one that here was to have no other Crown then of Thornes not Scepter but a Reed nor Throne then a Crosse. One that is come Non reges destituere sed constituere not to depose but stablish King in their lawfull rights whose commands excite not Rebellion but require Allegiance one whose intent is to purchase an Heavenly not take away Earthly Kingdomes Indeed his false apprehension concerning Christ was the true cause of his perturbation The greatest enmities have for the most part arose from causelesse fears and groundlesse jealousies and mis conceits have still been guilty of all wrongs and persecutions But though Herod were troubled as Tyraâ—â—ie is ever suspicious and Guilt jealous yee why Jerusalem who had more reason to rejoyce at the opportune approach of her Redeemer Alas they had already been warn out with changes and over toyled with troubles no worder if now being somewhat setled in a condition quietly euill the newes of a better probably trouble some prove an welcome Thus He who was the Angles song the Magies joy and Israels consolation becometh Herods feare and Jerusalems terrour Yet Herod determineth to use Wit in his anger he suppresseth his trouble dissembleth his intention and according to Lysanders maxime covereth His Lyons with a Foxes skin He conveneth an Assembly of the Chief Priests and Scribes of the people acknowledgeth a Christ the Lords Annointed and religiously demandeth of them the plate of his birth Being informed by them where this Sun should arise with the same shew of Devotion he enquireth of the wise men when the Star appeared and without any more adoe dispatcheth them away about search of the person so it followeth in the Text And be sent c. The summe of the verse is Herods politique compliance with the wise men and his crafty endeavour by their means to get Christ into his owne hands Wherein we have considerable these Generalls 1. His ready Mission And he sent them to Bethlehem 2. His subtile Commission Saying Goe search diligently for the young childe and when you have found him bring me word againe 3. His ample Promission That I may which is as much as then I will come and worship him also These are the plain parts of that Sacred Message with which God hath sent me to you this day into which I have laboured by Divine light to search diligently what profitable lessons are contained in each I am come by Divine assistance to bring you word through each of these I shall goe with speed and plainenesse heartily desiring that the end of our coming hither this day to worship God may be glory to him and profit to our selves Beginning with His ready Mission And he sent them to Bethlehem In which part we have three circumstances observable Quò whither to Bethlehem Quis who Herod Quos them 1. The Magi seeking Christ come to Jerusalem but they are sent to Bethlehem Where might they well imagine was it more likely to finde the Jewes King then in the Royall City But alas there is great deceit in Probabilities especially when we meddle with Divine matters God usually goeth a way by himselfe neither are his thoughts as our thoughts Jerusalem was to be the place of Christs death Bethlehem of his birth that of his Passion this of his Incarnation that of his Setting this of his Rising He sent them to Bethlehem The Ubi then where Herod sent them was right there surely and only was this new-born King to be found Bethlehem was the town of David this King was the Son of David Bethlehem by interpretation is the house of Bread Christ is the Bread of Life At Bethlehem was heard the first newes of the Temple and he is the Lord of the Temple Finally Bethlehem was novissima oppidorum the least of townes and the Messiah was novissimus virorum the lowest of men what could better fit his humble state then so meane a place And truly to Bethlehem we must still be sent if we intend to finde Christ as he made choice of a little Village to be born at so of lowly spirits to dwell in as he came forth of a poor City so he resideth usually among the poorer sort Seek not then for Christ among the great but little ones of the world look not for him on the Mountaines but the Vallyes In this sorry despised Village is the Messiah born 2. He sent them It would not here be omitted that He though a wicked person directs the wise men to Christ Bad men may instruct others in good How often have you seen a leaden Cisterne convey pleasant water an iron key open a golden Treasury and choice fruit served up in a woodden platter God sometimes maketh use of a Balaam to point at the Star of a Raven to carry Eliah his food and here of an Herod to send the wise men to Bethlehem Despise not then the Honey combe because found in a Lyons carkase refuse not the curious picture because drawn by a crooked Painter contemne not wholsome directions though given by a foul mouth We like not the Sun the worse when it breaketh through a dark cloud nor Gold the lesse though sent in a leatherne purse nor a friends letter the worse because brought by a dirty Carrier though the man be an Herod yet if he send thee to Christ follow his advice But that which is especially considerable is the serviceableness of Herod to the Magies designe he resolveth their doubt acquainteth them with the place instructeth them in the way and incourageth them to the journey so much Beza conceiveth included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blandè iter commonstrasse that in a friendly manner he furthered their progresse directed them to Bethlehem and by this means helped them in their pious endeavours Ita etiam impii suis conatibus prodesse bonis coguntur Thus are the wicked though against their wills assistant to the godly There are two things which ungodly men are forced to serve Gods Sacred Decrees the Saints godly purposes Dei consiliâ— humana facta etiam tunc congruè serviunt cùm resistunt Gods counsells are then effecting when most opposed and though his enemies meane not so they are full accomplishing his worke And as Gods ends are alwaies fulfilled so