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
diuturnum paint is easily washed off and that which is fained must needs be fading besides this is a proper effect of wisdome that she is stedfast in her profession and maintenance of the Faith notwithstanding the greatest persecution she abhorreth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gnosticks who hold it an indifferent thing to forswear Christianity in time of persecution and therefore having chosen the way of truth she resolveth with David to stick to Gods Testimonies Indeed she is deliberate in her choice and will not fixe without just reason but she is no lesse resolute then deliberate and what she embraceth she retaineth Ut luna mutâ—ri to be changed as the Moon is the fools property whereas you may sooner stop the Sun in its course then divert the wise man from his pious purpose the one like the Ship is tossed up and down upon the Waves whilest the other is like the house that is built upon the rock unmoveable 2. Others conceive the sence of this word to be as much as sine disceptatione without disputing or as it is in the Margin without wrangling and thus it is a truth Divine wisdome though she will admit of calme debates yet she is an enemy to brawling disputes as being fully assured that jangling Controversies tend not to edification nay for the most part end in contention and confusion 3. Some render the word by absque dijudicatione and so it lets us see a speciall propertie of wisdome to abhor rash judging and impetuous condemning of others it is one of those three things which wisdome hateth as destructive to humane society odious comparisons malicious contradictions and censorious judging Indeed she is not to use Saint Bernards ex pression Aut curtosus explorator aut temerarâ—us â—udex either a curious inquirer into other mens faults or a captious censurer of their actions a fool is easily induced to condemn all besides himselfe but a wise man is loath to condemn any but himselfe he hath so much to doe at home that he hath no leisure to look abroad and when he seeth any thing amisse he resolveth to judge the best he can yea though he cannot but censure the sin yet he dareth not passe at least a finall sentence upon the person 4. Once more Our Translators read the word as if it signified sine discretione without partiality by having respect of and putting a difference between persons This is that which is directly contrarious to charity and equity no wonder if it be odious to wisdome Indeed there is a different respect of persons which civility requireth and prudence alloweth namely a reverence of men according to their place and dignity but that respect of persons which floweth from partiality and consists in aggravating or excusing faults extolling or extenuating vertues according to the qualification of the person this she abhorreth And hence it is she dareth not take part with what is evill in a friend no not in her selfe nor yet despise what is good in another no not in an enemy she will not commend sin or errour in the greatest no nor yet the holiest nor will she condemn truth and vertue in the meanest or the wickedst In this notion that expression of S. Bernard concerning obedience may not unfitly be made use of concerning wisdome she is Indiscreta licet prudentissima indiscrect though most prudent and as that puts no difference between commands so neither this between persons Taking the word in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fitly joyned with it since wisdome is therefore without partiality because without Hypocrisie Indeed partiality is the Daughter of Pride and Hypocrisie Pride ever looketh at a mans own party with favour and at the opposites either with envy if they be above or scorne if they be below and how can such a man choose but be partiall Hypocrisie looketh upon it selfe and party in a flattering upon the opposites in a disfiguring glasse baulketh beames in its owne and spyeth motes in anothers eye no wonder if it be partiall â—ut wisdome being both humble and upright will not admit this mischievous vice of partiality to dwell with her If you please put the two last constructions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and read it without partiall judging That charge which Saint Paul layeth upon Timothy may well strike all both Civill and Ecclesiasticall Gevernors with awe I charge thee before God and the Lord Jesus and the elect Angels that thou observe these things without preferring one before another doing nothing by partiality and no grace more requisite to the fulfilling of this charge then wisdome This it is which teacheth a Judge both to have eyes and no eyes whilest she furnisheth him with eyes to see and discerne the cause and yet closeth up his eyes that he cannot behold the persons All sinfull respect of persons in Judging floweth from some sinister affection especially those of carnall pitty or carnall feare the one saith he is a poor man the other saith he is a great man and so the current of Justice is stopt but Wisdome is an excellent bridle of all carnall and corrupt affeâ—tions and so enableth to discerne and judge aright between person person laying aside all externall respects 8. Finally â—hat which is asserted in the close concerning wisdome is that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Hypocrisie â—he Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly used de histrionibus of Stage-Players and indeed a Stage-Player is a fi embleme of an Hypocrite especially in two things both which wisdome abhorreth 1. A Stage Player puts on the Shapes of severall persons and callings according to the part he is to act so doth an Hypocrite take upon him severall formes according to those times he lives in and indeed this he accounts his policy to sayle with every winde and Proteus like to transforme himselfe into any shape as occasion requireth But true wisdome though she be a Time-observer is no time server her figure is not round but square and her Motto Semper eadem alwayes the same 2. A Stage-Player seemeth to be what he is not he appeareth oft times as a Lord a King when he is but a Servant a Beggar so doth the Hypocrite personate himselfe a Saint when he is a Devill a friend when he is an enemy and indeed he applauds himselfe in this his subtilty to thinke how he deludeth the vulgar and with his fayned shâ—wes carryeth his designes but Divine wisdome accounts Sincerity the onely true policy and Hypocrisie a meer folly Indeed she sometimes forbeareth to shew her selfe what she is namely when on the one hand Danger threatneth and on the other Religion requireth not an open Declaration of her selfe but she never doth or dareth to shew her selfe what she is not she well knoweth that the Hypocrite though he may cozen the dim sighted world yet he cannot delude Gods piercing eye that whilest
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