Wisdomes character and counterfeit deliniated 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.
But the wisdome that is from above, is first pure, then peaceable, gentle, and easie to be intreated, full of mercy and good fruits, without partiality, and without Hypocrisie.
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.
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OF all graces, none of more singular worth, and universal extent then that of wisdome; If you take the altitude of its dignity, you shall finde that what the Sun is among the Planets, and gold amongst the Mettalls, the minde among the Faculties,
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 among the Metals, the mind among the Faculties,
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Hence it is not unfitly called, Cardinalium cardo, the hinge upon which the other cardinall vertues turne, giving rules to justice, setting bounds to temperance, putting the reynes upon fortitude, yea it is the salt which giveth a seasoning to all our graces.
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 gives a seasoning to all our graces.
If you measure the amplitude of its utility, you shall finde 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 sinne. 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 mans proverb saith of money, may more fully be applyed to wisdome, It answereth all things.
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 men proverb Says of money, may more Fully be applied to Wisdom, It Answers all things.
and gaine your attention to my discourse upon this Scripture. But besides both the goodnesse and fulnesse of this grace, there is yet another consideration, which may render it very acceptable at this time,
and gain your attention to my discourse upon this Scripture. But beside both the Goodness and fullness of this grace, there is yet Another consideration, which may render it very acceptable At this time,
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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,
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 surely then it cannot be unseasonable, or unsuitable for me at this time to set before you this excellent description of Wisdome, which our Apostle hath made to my hand in the words of my Text, But the wisdome which is from above, is first pure, then peaceable, &c.
And surely then it 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.
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The wise man speaking of Wisdome calleth her a tree of life, and there is one word (fruits) in the Text, which giveth a fit occasion of using that metaphor; conceive then Wisdome 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 Philosophers expression concerning man) she is arbor inversa, a tree turned upwards, her fruits are both wholsome and toothsome, and those of severall sorts: St. John saith of the Tree of life, in the street of the new Jerusalem, It bare twelve manner of fruits; Loe here eight severall fruits reckoned up as growing upon this tree of life,
The wise man speaking of Wisdom calls her a tree of life, and there is one word (fruits) in the Text, which gives 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 Philosophers expression Concerning man) she is arbour inversa, a tree turned upward, her fruits Are both wholesome and toothsome, and those of several sorts: Saint John Says of the Tree of life, in the street of the new Jerusalem, It bore twelve manner of 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 kindes. It will not then I hope seem tedious to you to sit for one houre, under the shadow of this tree,
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 fit for one hour, under the shadow of this tree,
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Againe, me thinketh our Apostle presents wisdome to us, under the forme of a beautifull virgin. That he may wooe and win us to her espousals, he delineateth both her Parentage and her Person, the Eminency of the one,
Again, me Thinketh our Apostle presents Wisdom to us, under the Form of a beautiful Virgae. That he may woo and win us to her espousals, he delineateth both her Parentage and her Person, the Eminency of the one,
Her Parentage is sublime, she being of a noble, royall, yea Divine extraction, for she is the wisdome from above. Her person is altogether lovely in every part.
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 gentlenesse smileth in her countenance, the jewell of tractablenesse hangs at her eares, 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,
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 walks upon the two even feet of impartiality and sincerity, who can look upon her,
Once more, we have Wisdome represented under a double notion, as a Daughter and as a Mother; as a Daughter, and that of no lesse then a King, the King of glory, yea the King of Kings. So Alphonsus was wont to call her filiam Dei, Gods Daughter,
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 then a King, the King of glory, yea the King of Kings. So Alphonsus was wont to call her Daughter Dei, God's Daughter,
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for she is the wisdome from above; as a Mother, fruitful of many, and those sweet children, the eldest whereof is purity; or to use more proper termes, here is wisdome 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 choycest effects; so that the words naturally part themselves into these two Generalls:
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:
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Of both which, whilst I shall speak, and you shall hear, let us all implore this wisdome from above, that I may deliver my message without partiality and Hypocrisie, you may be gentle auditors, and easie to be intreated, so as we may henceforth lead more pure and peaceable conversations, being full of mercy and good fruits, and so I begin with
Of both which, while 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 led more pure and peaceable conversations, being full of mercy and good fruits, and so I begin with
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Interpreters doe here observe an Ellipsis of the participle, NONLATINALPHABET, but it is easily supplied from the 15. verse of this Chapter, where it is expressed.
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 enquire what this meaneth, that it is from above, S. James himselfe giveth the answer, where he saith in generall, Every good gift, and every perfect gift is from above,
If you inquire what this means, that it is from above, S. James himself gives the answer, where he Says in general, Every good gift, and every perfect gift is from above,
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and cometh down from the Father of lights, therefore is Wisdome 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 onely wise God, both because he alone is perfectly, exactly, throughly, infinitely wise in himselfe, in which respect the best of men are rather NONLATINALPHABET then NONLATINALPHABET, lovers of wisdome then wise, and likewise because as the Sun is the fountaine of light, the Sea of water, so God is the original of that wisdome which is in the creature.
and comes down from the Father of lights, Therefore is Wisdom 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, thoroughly, 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 wisdome, namely Carnall, Humane and Divine, of the flesh, of the head, of the heart, the first is abhominable, the second is laudable, the third is admiraable.
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.
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Carnall wisdome is the cunning, which is in the children of this world, whereby they are wise to doe evill; this our Apostle divideth in the preceding verses into earthly, which is a moth-eaten policy sensual which is a voluptuous provision; and divelish, which is a mischievous subtilty, all which he plainly denyeth to be from above.
Carnal Wisdom is the cunning, which is in the children of this world, whereby they Are wise to do evil; this our Apostle divides in the preceding Verses into earthly, which is a moth-eaten policy sensual which is a voluptuous provision; and devilish, which is a mischievous subtlety, all which he plainly denyeth to be from above.
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,
and though it is improved by Education, industry, Art, yet it depends principally upon a Divine influence. It is by Men that many rare crafts Are found out,
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Sacred is the wisdome either of Science, or of operation, the former is that whereby the minde is savingly enlightned, to discerne the things of God, and the mysteries of Salvation, sapientia quasi sapida scientia, a savoury, and cordiall knowledge of supernaturall objects, doth well deserve the name of Wisdome: The latter is that whereby a man is enabled to fixe a right end of all his actions,
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 Mysteres of Salvation, sapientia quasi sapida scientia, a savoury, and cordial knowledge of supernatural objects, does well deserve the name of Wisdom: The latter is that whereby a man is enabled to fix a right end of all his actions,
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and to make choyce of the fit meanes conducing to that end, this is called by the Latines Prudentia, and though the other be not excluded, yet doubtlesse this is principally intended in this Scripture.
and to make choice of the fit means conducing to that end, this is called by the Latins Prudence, and though the other be not excluded, yet doubtless this is principally intended in this Scripture.
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1. In as much as it is no where taught but in Gods Word, the Schools of Philosophers give many excellent documents of morall prudence, but Religious wisdome is onely to be learned in the school of the Scriptures. To aime with a single eye at Gods glory, and our own Salvation as the supream end, To walke in those paths of faith, repentance and obedience, selfe denyall, induring the Crosse, and imitation of Christ, which lead to these ends, are lessons onely to be found in Holy Writ, these are they (saith the Apostle Paul) which are able to make wise unto Salvation;
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 led to these ends, Are Lessons only to be found in Holy Writ, these Are they (Says the Apostle Paul) which Are able to make wise unto Salvation;
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.
2. In as much as it is a singular gift of the Sanctifying Spirit, the Epithet by which Saint Paul characterizeth this Wisdom is, Spiritual, and that for this reason (Says the Learned Davenint) Quia per spiritum Christ generatur, non ingenio nostro comparatur, Because it is not acquired by our Wit, but infused by God's Spirit.
whereas humane is attained Deo aspirante, God assisting, this Divine wisdome is onely to be obtained Deo inspirante, God inspiring with an especiall grace.
whereas humane is attained God aspirante, God assisting, this Divine Wisdom is only to be obtained God inspirante, God inspiring with an especial 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.
I shut up this with that Counsel or our Apostle, If any of you lack Wisdom, let him ask of God it comes down from above, let us lift up our eyes, and hands, and hearts above for it.
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This wisdome (as Clemens Alexandrinus elegantly) NONLATINALPHABET, 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;
This Wisdom (as Clemens Alexandrian elegantly), is not sold on earth but in Heaven, and if you will know the price it is prayer. Solomon in his Proverbs Says in one verse, The Lord gives Wisdom, and in the next, The Lord Layeth up found 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; aske and he will give, let our requests ascend to him,
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,
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 working in us those graces of purity, peace, mercy, which resemble him. And so I am fallen upon the Utility of wisdoms effects, It is First pure, then peaceable, 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 built the house where she vouchsafeth to dwell.
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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) pu•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.
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) pu•ity, 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.
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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.
If you desire a Logical disposing of these effects, you may Consider Wisdom in Referente 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 severall letters, and then clap on the sheets, or as Gardiners first gather the flowers apart,
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 Gardiners First gather the flowers apart,
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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!
Indeed when we observe what precedeth, we may well infer that which follows, 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 then the water, the fire then the air, the Stars then the fire; how pure then must Wisdom needs be which is from above the Stars, even from the highest Heavens!
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The Adverb NONLATINALPHABET, 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,
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 wisdoms school, the Richest jewel in her Cabinet, and the Sweetest flower in her Garden; if you observe, you will find it both the α,
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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;
and the ω, the First and the last of wisdoms 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;
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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,
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,
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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.
without purity, peaceableness is pusillanimity, gentleness stupidity, tractableness simplicity, mercifulness foolish pity, yea our best fruits but Sodom Apples. In a word, purity is wisdoms best friend, and Choicest Companion.
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;
indeed on the one hand, as uncleanness is folly, and Therefore often called by that name, and the young man whom the harlot tempts to her wanton embraces;
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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,
is said to be void of understanding; Yea Saint Chrysostom compareth him to the mad Demoniac in 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 men Advice, My Son, say unto Wisdom, Thou art my sister,
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.
and conceive Wisdom as a chaste Virgae, espoused to christ the King of glory, to whom having plighted her faith, she Proves faithful, renouncing the pleasures of the world, contemning the dalliances of Satan, defying the Lustiest of the Flesh, that she may approve her Fidis to her Husband christ.
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;
1. There is a purity of Doctrine, and a purity of practice, the one from error, the other from since: Wisdom 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,
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 Lustiest, other Are Sobrium in regard of sensual 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 the mysterie of faith in a pure conscience.
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.
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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,
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,
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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;
and purify your hearts you double-minded; and Saint Paul, when he exhorteth to cleanse our selves from all filthiness of Flesh and Spirit: nor does Wisdom neglect either;
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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.
Some pretend to have good hearts, and yet led 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, while they retain sinful affections: but what a madness is it for men to content themselves with washing the outside of the cup or platter, while the inside is full of filth, nay poison? true Wisdom Takes 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.
So much is intimated according to Some Expositors by Christ geminated phrase Concerning his Spouse, Behold thou art fair, my love, behold thou art fair.
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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;
some resolve to turn from since, 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;
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and weepeth bitterly, this is NONLATINALPHABET, wisdomes after wit, and having bathed himselfe in his teares, he walketh circumspectly that he be no more defiled,
and weeps bitterly, this is, wisdoms After wit, and having bathed himself in his tears, he walks circumspectly that he be no more defiled,
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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.
and seeing the flies from it, as from a snare that would entangle her, mud that would defile her, poison that would destroy her, she makes a Covenant with her eyes, sets a watch before the door of her lips, Takes 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.
and as the Poet aptly, — Plurima faelix Paulatim vitia at { que } errcres exuit omnes Prima docens rectum sapientia — By little and little she casts off all those filthy rags of sinne and wickednesse.
and as the Poet aptly, — Many Felix Gradually Vices At { que } errcres Exhale omnes Prima Teaching rectum sapientia — By little and little she Cast off all those filthy rags of sin and wickedness.
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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 NONLATINALPHABET, An unblameable life is the best wisdome, according to this of our Apostle, The wisdome that is from above is first pure.
Innocency with them is reputed foolish simplicity, Repentance a peevish melancholy, and conscientiousness a Nicaenae scupulofity; but in the end it will be found that, an unblameable life is the best Wisdom, according to this of our Apostle, The Wisdom that is from above is First pure.
2. Having thus practised purity, wisdomes next study is peace, for so it followeth NONLATINALPHABET, then peaceable, and here both the nature. and the order of this property would be considered:
2. Having thus practised purity, wisdoms next study is peace, for so it follows, then peaceable, and Here both the nature. and the order of this property would be considered:
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and this is wisdomes continuall f•ast; Finally, there is pax temporis, a peace with men, and this is wisdomes endeavour, and of this no doubt here our Apostle speaketh.
and this is wisdoms continual f•ast; Finally, there is pax Temporis, a peace with men, and this is wisdoms endeavour, and of this no doubt Here our Apostle speaks.
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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,
Salt is an emblem of discretion, which leads to peace, for as Salt prevents putrefaction, so does Wisdom, contention. If Salt be thrown into the water, it kindly melts; 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,
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;
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 comes;
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.
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.
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.
Her Motio• 〈 ◊ 〉 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 Ecclesiasticall peace, to that end she knoweth how to distinguish between substantialls and ceremonialls; nor dareth she rent Christs seamelesse coat because the •ringe is not every way compleat.
She is studious of Ecclesiastical peace, to that end she Knoweth how to distinguish between substantials and ceremonials; nor dareth she rend Christ Seamless coat Because the •ringe is not every Way complete.
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Between fundamentalls and circumstantialls, 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 errour, so to disturbe the peace of the Church by schisme.
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.
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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 in terrâ, peace on earth, and whilest the Sword is in her hand, the Motto upon her Sword is, sic quaero pacem, by this meanes I seek for peace.
She is solicitous for civil peace, to that end, she resolves 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 lyeth with all men, and to that end she will not injuriam inferre, offer any the least wrong to others;
She is Industria for private peace with, and among her neighbours, yea, as much as in her lies with all men, and to that end she will not Injuriam infer, offer any the least wrong to Others;
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or repaire an intollerable losse by Law, it is with a minde 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,
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 sees variance, steppeth in to make up the breach,
By all these just and good meanes, she seeketh peace, and if at any time her endeavours want successe among men, she then 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
By all these just and good means, she seeks peace, and if At any time her endeavours want success among men, she then resolves, 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 o Lord
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From whence come warres and fighting's among you, come they not hence, even from your lusts? and that of the Orator fitly correspondeth with it, Ex cupiditatibus, odia, dissidia, discerdiae, seditiones, bella, nascuntur, the bitter fruits of hatred, variance, discord, sedition, warre spring out of the root of evill desires; indeed Relegion and Reformation are oft-times the pretended, but ambition, covetousnesse and revenge, are for the most part, the reall causes of Warre and commotion. True, there is a purity which is the Mother of Pride, and so of contention, I mean pharisaicall, selfe conceited purity,
From whence come wars and fighting's among you, come they not hence, even from your Lustiest? and that of the Orator fitly correspondeth with it, Ex cupiditatibus, Odia, Dissidia, discerdiae, Seditiones, Bella, nascuntur, the bitter fruits of hatred, variance, discord, sedition, war spring out of the root of evil Desires; indeed Religion 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,
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but it is onely in his owne eyes, and so in the wise mans verdict worse then a fool: I shall ever suspect that purity which inclineth to Separation in the Church, and Sedition in the State. Wisdomes purity inclineth to humility, •mity, unity and concord; yea,
but it is only in his own eyes, and so in the wise men verdict Worse then 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, •mity, unity and concord; yea,
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therefore she desireth peace, that she may preserve purity, as well knowing, that Warre was never yet a friend to Vertue, nor Contention to Religion; the truth is,
Therefore she Desires 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,
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as Lusts cause Warres, so Warres cherish Lusts. What purity can be expected from them whose hands are defiled with blood? Inter arma silent leges, neither Gods Law, nor Mans can easily be heard, when the noyse of Trumpets and drums prevaileth;
as Lustiest 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 men can Easily be herd, when the noise of Trumpets and drums prevails;
2. Wisdome is peaceable, so farre as consists with purity, she is a friend to peace, but only usque ad Aras according to Saint Pauls caution, If it be possible, that is, consistent with Gods 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 wisdome abhor it:
2. Wisdom is peaceable, so Far as consists with purity, she is a friend to peace, but only usque ad Aras according 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:
and cannot long stand, is onely 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 sinne, no not to make peace, her maximes are those of Gregory Nazianzen, NONLATINALPHABET, A commendable War is better then an agreement which seperateth from God;
and cannot long stand, is only the skinning of the soar, 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 Nazianzen,, A commendable War is better then an agreement which separateth from God;
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In one word, she earnestly desireth and endeavoureth both purity and peace, purity as wine to make glad the heart, and peace as oyle to make the face to shine;
In one word, she earnestly Desires and endeavoureth both purity and peace, purity as wine to make glad the heart, and peace as oil to make the face to shine;
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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 sinne, in one word, she leaveth peace to embrace purity, because she is first pure, and then peaceable;
But if it so fallen out, that these two must be severed, she prefers the Altar before the gold, she chooses 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;
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and thus I have discussed the two principall effects of wisdome, I see the time, and I know the occasion call for a dispatch, and therefore I shall onely give you an account of what might be said of the rest,
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,
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3. The next effect of wisdome is gentlenesse, a vertue which is temper in the minde, tendernesse in the heart, calmenesse in the affections, smoothnesse in the language, and sweetnesse in the behaviour:
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, NONLATINALPHABET, which examineth all things by the rule of extream right, and is far distant from that austerity which will bear with nothing.
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.
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It teacheth the Judge an aequitable moderation of the letter of severe Lawes, the creditour a forbearance of due debts, where there is not ability to pay;
It Teaches the Judge an equitable moderation of the Letter of severe Laws, the creditor a forbearance of due debts, where there is not ability to pay;
This grace of gentlenesse is the Sister of Modesty, Mother of Patience, and Daughter of Wisdome. Moses as he excelled in wisdome, so he was the meekest man upon the earth, what the Poet saith of the ingenious Arts, — Ingenuas didicisse fideliter artes, Emollit mores nec sinit esse •eros;
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 upon the earth, what the Poet Says of the ingenious Arts, — Ingenuas didicisse Fideliter arts, Softens mores nec sinit esse •eros;
may more truly be affirmed of this divine wisdome, she turneth Lions into Lambes, Leopards into Kids, and Hawks into Doves; there is no Vineger but Oyl mingled with her Sallets, no Crabs but Sweetings grow in her Garden, no blustring windes but a gentle aire 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 man is so far a fool, as his anger domineers, & a fool is never more foolish then in his anger, but Wisdome giveth a check to passion, allaying and moderating its fierceness with this gentle grace, which whilest the world counts an effeminate softnesse, a tame sheepishnesse, our Apostle calls the meeknesse of wisdome.
may more truly be affirmed of this divine Wisdom, she turns Lions into Lambs, Leopards into Kids, and Hawks into Dove; 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 man is so Far a fool, as his anger domineers, & a fool is never more foolish then in his anger, but Wisdom gives 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.
because peaceable, she considereth, that wrath engendereth strife, and therefore with soft answers she pacifieth wrath, that hard and hard cannot make a wall, and therefore among hard stones, she becometh soft morter, and to use Saint Gregories phrase, concerning Athanasius, she is NONLATINALPHABET, An Adamant to them that smite her,
Because peaceable, she Considereth, that wrath engendereth strife, and Therefore with soft answers she pacifieth wrath, that hard and hard cannot make a wall, and Therefore among hard stones, she Becometh soft mortar, and to use Saint Gregories phrase, Concerning Athanasius, she is, an Adamant to them that smite her,
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She is so much in love with peace, that (as Abraham did by Lot) she is oft-times willing to recede from her right, and so (according to the Etimologie of the word NONLATINALPHABET from NONLATINALPHABET and NONLATINALPHABET cedo) gently yeeldeth when she might rigidly require, that she might preserve amity.
She is so much in love with peace, that (as 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 yields when she might rigidly require, that she might preserve amity.
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But still this gentlenesse is to be constrned salvâ puritate, with respect to purity, and therefore though wisdome be not furious, yet she is zealous. In matters of secular concernment she is a yeelding willow, but of religious importance a stiffe Oake. Moses, a pattern of meeknesse, is yet incensed against the Israelites Idolatry, and will not condescend against Gods commandement to Pharoah, so farre as to leave an hoof behinde. Caesars Souldiers were milde in their own quarrels, but resolute in their Generals engagements,
But still this gentleness is to be constrned salvâ 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. Caesars Soldiers were mild in their own quarrels, but resolute in their Generals engagements,
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The wisdome from above, that she may preserve peace, and so far, as is consistent with purity is gentle, not easily provoked, nay which next followeth,
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 follows,
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Non vi & contentione sed suavitate, & ratione, & quasi blanditiis utitur; She had rather lead then draw, allure then enforce. Romish policy teacheth her Schollars to conclude their Syllogismes in Barbara and Ferio, but Divine wisdome instructeth her children in that of the Poet, Cuncta prius tentanda — To use all faire meanes of perswasion:
Non vi & contention said suavitate, & ratione, & quasi blanditiis utitur; She had rather led then draw, allure then enforce. Romish policy Teaches her Scholars to conclude their Syllogisms in Barbara and Ferio, but Divine Wisdom Instructeth her children in that of the Poet, Everything prius tentanda — To use all fair means of persuasion:
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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. Gregories advice) she doth blandimentis non asperitatibus studere, study soft and smooth blandishments.
but if roughly crushed, breeds Scorpions. That ingenious nature's 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. Gregories Advice) she does blandimentis non asperitatibus studere, study soft and smooth blandishments.
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She saith not as Philip to the woman, I am not at leisure to heare complaints, but like Vespasian, who was therefore called deliciae humani generis, she is facile in accepting requests,
She Says 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,
2. If any information be presented to her concerning any truths, whereof she was ignorant, or controversie about which she was mistaken, she is easily intreated to receive it.
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.
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though unwelcome truth, and unlearn any, though darling errour, nor doth she thinke it a d shonour to strike sayl to convincing reason when it is laid before her.
though unwelcome truth, and unlearn any, though darling error, nor does she think it a worser shonour to strike sail to convincing reason when it is laid before her.
That of the wise man, with the lowly is wisdome, may well be inverted, with the wise is lowlinesse, and the lowly minde will not scorne to light her Candle at anothers Torch, and so (as Hugo well) makes that common to her, which before was proper to another.
That of the wise man, with the lowly is Wisdom, may well be inverted, with the wise is lowliness, and the lowly mind will not scorn to Light her Candle At another's Torch, and so (as Hugo well) makes that Common to her, which before was proper to Another.
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Indeed (according to Saint Jeromes expression) he is ineruditè sapiens, ignorantly wise, or (according to Horace his phrase which he there quoteth) prudens pravè, wickedly prudent, who will not learne what yet he doth not know: Divine wisdome is not ashamed to confesse her ignorance, acknowledge her mistake,
Indeed (according to Saint Jerome's expression) he is ineruditè sapiens, ignorantly wise, or (according to Horace his phrase which he there quoteth) Prudens pravè, wickedly prudent, who will not Learn what yet he does not know: Divine Wisdom is not ashamed to confess her ignorance, acknowledge her mistake,
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3. If any good counsell be offered her for the managing of her affaires, she is easily intreated to follow it, as knowing that Aliquando bonus dormitat Homerus, and according to our English proverb, Two eyes can see more then one.
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 then one.
This made Jethro's counsell 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 our proverb well englisheth, A word is enough to the wise, to divert him from any thing that is evill, 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 onely of Superiors, but sometimes even of Inferiors. And no wonder if wisdome be so tractable, since she is gentle. Man naturally is compared by Zophar to an Asse, a wild asse, nay a wild Asses 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 easie to be perswaded, the foole is like the stone, of a rough substance, whereby it is hard to engrave upon,
This made Jethro's 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 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 Sages, ut dictis majorum auscultent, aliquando Minorum, A prudent man regards the admonition, not only of Superiors, but sometime even of Inferiors. And no wonder if Wisdom be so tractable, since she is gentle. Man naturally is compared by Zophar to an Ass, a wild Ass, nay a wild Asses 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 withall it is to be remembred that wisdome is first pure, and therefore is easie to be intreated onely to what is good, for which reason the Vulgar here addeth, bonis consentiens, saith Justinian. Indeed the foole is NONLATINALPHABET, easily seduced to what is evill, so was the young man by the whor•sh woman, but hardly drawn to what is good, so that though you bray him in a morter (as Solomons phrase is) yet will not his foolishnesse depart from him, whereas the truly wise man is deaf to all satanicall suggestions, fleshly solicitations, and wicked insinuations, but whatsoever things are true, honest, just, or charitable, he readily hearkens to, and freely complyes with.
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 adds, bonis consentiens, Says Justinian. Indeed the fool is, Easily seduced to what is evil, so was the young man by the whor•sh woman, but hardly drawn to what is good, so that though you bray him in a mortar (as Solomons phrase is) yet will not his foolishness depart from him, whereas the 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 complies with.
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Mercy in its proper notion is a compass onate sence of our Brothers evills, and this by the Stoicks is counted a piece of folly, both because it argueth a man subject to passion;
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 argue a man Subject to passion;
which is by them accounted aliene from a wise man, and likewise because it renders a man doubly miserable, first with his own, and then with others misfortunes;
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;
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but Divine wisdome, 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 pitty she may ease another. She well knoweth,
but Divine Wisdom, as she permits the use of passion, so she prescribeth the exercise of compassion, nor does she account it an addition to her own burden, if by her pity she may ease Another. She well Knoweth,
And as mercy is the quality, so fulnesse is the quantity, whilest though it be cheefly seated in the will, which sympathizeth by willing anothers good, and nilling his evill, yet it hath an influence upon the minde and memory, by continuall presenting his dolefull estate,
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,
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and contriving the best wayes of his succour: nor doth it confine it selfe to the chamber of the heart, but looketh out at the windows, the eyes by seeing the necessities, the eares by hearing the plaints;
and contriving the best ways of his succour: nor does it confine it self to the chamber of the heart, but looks out At the windows, the eyes by seeing the necessities, the ears by hearing the plaints;
so that wisdome 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.
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.
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More particularly, Expositors conceive that the mercy here intended, respects rather them that doe, then them that suffer evill, and accordingly the act of this mercy is, not donare, but condonare, to give to the indigent, but pardon the delinquent.
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.
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Hence it is, that if wisdome dwell in an equall, she inclineth to mutuall forgivenesse of injuries, and if in a superior, she perswadeth to a gracious remitting of offences, and this not once but often, a few,
Hence it is, that if Wisdom dwell in an equal, she Inclineth to mutual forgiveness of injuries, and if in a superior, she Persuadeth to a gracious remitting of offences, and this not once but often, a few,
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but many, as being full of mercy. Tacitus saith of Agricola, Non paenâ semper, saepè penitentiâ contentus fuit, he did not alwaies exact the punishment, but sometimes accepted an humble acknowledgment. The like is every wise Christians temper, who as he abhor•eth revenge, so he delighteth not in the rigour of justice, but joyneth the raine of clemency with the lightning of severity.
but many, as being full of mercy. Tacitus Says of Agricola, Non paenâ semper, saepè penitentiâ Contentus fuit, he did not always exact the punishment, but sometime accepted an humble acknowledgment. The like is every wise Christians temper, who as he abhor•eth revenge, so he delights 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 wisdome distinguisheth between offences, some are light stains, and others foul spots, & though she conniveth at those,
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,
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and though she spare those, she will not these. She well knoweth, that insceleratos lenitas, is in bonos crudelitas, lenity to he bad, is cruelty to the good, and to let notorious Malefactors goe 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,
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,
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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 weaknesse, expresse 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.
but draws 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.
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Fruit is a metaphoricall expression, by and it, though sometimes the reward is signified, according to which notion in the next verse, we read of the fruit of righteousnesse, yet usually (and so here) it signifieth the worke. Thus thoughts are as the blossomes, words the leaves, and works the fruits: true wisdome is never idle, nor is she meerly speculative, but operative, as she hath an eye to behold,
Fruit is a metaphorical expression, by and it, though sometime 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 signifies 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,
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Indeed sometimes she imposeth silence on the tongue, but she never permitteth idlenesse to the hand; she remembreth that he who came to the Figtree, will one day come to her, seeking fruit, and she trembleth to hear that sharp check, Why stand you all the day idle in the market place?
Indeed sometime she Imposes silence on the tongue, but she never permitteth idleness to the hand; she Remember that he who Come to the Fig tree, will one day come to her, seeking fruit, and she Trembleth to hear that sharp check, Why stand you all the day idle in the market place?
Nor yet will every kinde of fruit serve her turne, she accounts it as good to be idle, as to be ill imployed, nay better to doe nothing, then that which is worse then nothing, and therefore she looketh that her fruits be good, beautifull to the eye, pleasant to the palate,
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 then nothing, and Therefore she looks that her fruits be good, beautiful to the eye, pleasant to the palate,
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 yeeldeth all the year long. She aboundeth in workes of piety, of equity, of sobriety, and of charity, to which last our Apostle more especially refers. Divine wisdome hath not only pity but bounty, viscera but opera, bowells, but workes 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 performe all offices of love and mercy to her neighbour.
but she brings forth good works, as the vine does grapes in clusters, she is full in every branch, of all sort of fruit, which she yields 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 actium, she is full of good fruits, ready to perform all Offices of love and mercy to her neighbour.
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7. That which our Apostle next affirmeth concerning wisdome, is, that she is without partiality. The Greek word NONLATINALPHABET, is capable of severall constructions, each of which may not unfitly be made use of.
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.
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1. Some read it passively, and so it is true of wisdome, She is not judged, that is, she valueth not what others judge of her wayes, and approving her selfe 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 reall worth and excellency.
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 her self 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.
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2. The most suitable reading of the word is active, and yet this with some variety, according to the severall significations of the verbe, NONLATINALPHABET, especially those four of wavering, disputing, judging, and making a difference.
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.
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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 NONLATINALPHABET in the first chapter, without wavering and inconstancy. In this sence it is well joyned with NONLATINALPHABET, inconstancy being the daughter of Hypocrisie, Nil fictum diuturnum, paint is easily washed off,
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, 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,
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and maintenance of the Faith, notwithstanding the greatest persecution she abhorreth the NONLATINALPHABET 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.
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 resolves with David, to stick to God's 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 mut•ri, to be changed as the Moon, is the fools property, whereas you may sooner stop the Sun in its course,
Indeed she is deliberate in her choice, and will not fix without just reason, but she is no less resolute then deliberate, and what she Embraceth she retaineth. Ut luna mut•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.
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 Unmovable.
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.
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 Cam 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.
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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;
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;
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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 temerar•us •udex, either a curious inquirer into other mens faults,
it is one of those three things which Wisdom hates, as destructive to humane society, odious comparisons, malicious contradictions, and censorious judging. Indeed she is not (to use Saint Bernards ex pression) Or curtosus explorator, Or temerar•us •udex, either a curious inquirer into other men's Faults,
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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,
a fool is Easily induced to condemn all beside 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 sees any thing amiss, he resolves to judge the best he can,
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 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 requires,
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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 prudence alloweth, namely a Reverence of men according to their place and dignity; but that respect of Persons, which flows 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 since or error in the greatest, not 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, indiscreet though most prudent,
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Taking the word in this sense, NONLATINALPHABET, 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,
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 looks At a men own party with favour, and At the opposites, either with envy if they be above,
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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 how can such a man choose but be partial? Hypocrisy looks upon it self and party in a flattering, upon the opposites in a disfiguring glass, baulketh beams in its own,
and spyeth motes in anothers eye, no wonder if it be partiall, •ut wisdome being both humble and upright, will not admit this mischievous vice of partiality to dwell with her.
and spieth 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.
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If you please put the two last constructions of NONLATINALPHABET 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,
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 awe. I charge thee before God and the Lord jesus,
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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;
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 Teaches 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, flows from Some sinister affection;
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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:
especially those of carnal pity, or carnal Fear, the one Says, he is a poor man, the other Says, he is a great man, and so the current of justice is stopped:
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but Wisdome is an excellent bridle of all carnall and corrupt affe•tions, and so enableth to discerne and judge aright between person & person, laying aside all externall respects.
but Wisdom is an excellent bridle of all carnal and corrupt affe•tions, and so enableth to discern and judge aright between person & person, laying aside all external respects.
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8. Finally, •hat which is asserted in the close concerning wisdome, is, that she is NONLATINALPHABET, without Hypocrisie •he Greek word NONLATINALPHABET, 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.
8. Finally, •hat which is asserted in the close Concerning Wisdom, is, that she is, without Hypocrisy •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.
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,
2. A Stage-Player seems to be what he is not, he appears oft times as a Lord, a King, when he is but a Servant, a Beggar; so does 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,
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,
but Divine Wisdom accounts Sincerity the only true policy, and Hypocrisy a mere folly. Indeed she sometime forbeareth, to show her self what she is,
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yet he cannot delude Gods piercing eye, that whilest he cheats others, the worst cheate is of himselfe, and therefore in the end, he must needs appeare to be a foole, when his counierfeit devotion, affection, shall meet with a reall hell of torment.
yet he cannot delude God's 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.
but alas where shall we finde it in the concrete? It is our Apostles question at the thirteenth verse of this chapter, Who is a wise man, and indued with knowledge among you? and the questionary proposall argueth, that such men are very rare. Indeed St•ltorum numerus innumerus, the world is peopled with fooles; but truly wise men are Vix totidem quot Thebarum portae, rarely to be found.
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 man, and endued with knowledge among you? and the questionary proposal argue, 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.
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Wisdome is said in the Text to be from above, I would there were no cause to bewaile that she is gone, whence she came, and as he said of Justice, — terras Astraea reliquit, she hath forsaken the earth.
Wisdom is said in the Text to be from above, I would there were no cause to bewail that she is gone, whence she Come, and as he said of justice, — terras Astraea reliquit, she hath forsaken the earth.
If we may conclude the absence of wisdome by the want of her hand-maids, I am sure there will too just cause appeare of this complaint; for tell me I beseech you;
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 heare the vaine and cursed Oathes, which are belched from the black mouthes of common swearers, the da•nable positions, and horrid Blasphemies which are uttered by the poysonous lips of false teachers, may we not conclude there is none of that wisdome which is first pure?
when we hear the vain and cursed Oaths, which Are belched from the black mouths of Common swearers, the da•nable 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?
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how many not troubled (would God there were more of them) but troublous spirits there are among us, who would be accounted Angells, though it be but for troubling the waters, what betraying, backbiting, slandering and devouring there is one of another,
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, Tygers and Dragons each to other, may we not infer there is none of that wisdome which is first pure, and then peaceable and gentle?
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?
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Againe, when we take notice how presumptuous and selfe-willed the most are, how tenacious, some of erroneous opinions, and others of vitious practices;
Again, when we take notice how presumptuous and self-willed the most Are, how tenacious, Some of erroneous opinions, and Others of vicious practices;
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those shutting their eyes against cleare convictions, and these stopping their eares against moving disswasions, so that you may as well speak to a deafe adder, or a dead man, it is not manifest there is none of that wisdome which is easie to be intreated.
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.
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when men are so severe to those whom they account offenders, and heard harted 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 owne nation, religion, function, exposed to misery and ruine.
when men Are so severe to those whom they account offenders, and herd 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.
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Yet further, is there not a sad decay of that wisdome 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,
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,
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Finally, is there not an evident dearth of that wisdome, which is without partiality and hypocrisie, when as indeed these are become Epidemicall diseases, and the predominant sins of the age we live in?
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?
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It was the charge Almighty God once layed against Israel, When I looked that it should bring forth grapes, brought it forth wilde 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,
It was the charge Almighty God once laid against Israel, When I looked that it should bring forth 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,
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May not God take up the same complaint against the Inhabitants of this land? I looked for purity, but behold uncleannesse; for peaceablenesse, but behold contention; for gentlenesse, but behold fiercenesse; for tractablenesse, but loe obstinacy; for mercy, but loe cruelty;
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;
but their impure, contentious, obstinate, cruell, unjust and hypocriticall lives proclaime them strangers to it, to whom I may justly say in the words of our Apostle, to the arrogant believer, Shew us your wisdome by your workes.
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.
What then remaineth, but that every one of us, according to Solomons counsell, Cry after this wisdome, and lift up our voice for understanding, that we seek her as silver, and search for her as for bid treasure, and having found her, let us according to our Apostles advice, shew out of a good conversation our works, even those workes which may testifie that our wisdome is of the right stampe, ever remembring that of Gregory Nazianzen, As that Beauty is best, not which is painted with Speech,
What then remains, but that every one of us, according to Solomons counsel, Cry After this Wisdom, and lift up our voice for understanding, that we seek 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,
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On the one hand a Judge must be impartiall 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 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 injurie. May but wisdome stand at the Judges right hand, and it will prompt him to both these,
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,
The great imployments of inferiour Justices of the Peace, is, to incourage godlinesse and virtue, discountenance vice and wickednesse suppresse 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 imployed,
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,
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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 wisdome in my Text engage, as being pure and peaceable.
and that houses of disorder, (the Springs of those filthy waters which defile the land) may be either wholly stopped up, or thoroughly purged, to all this does the Wisdom in my Text engage, as being pure and peaceable.
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Let the Lawyers make this wisdome which is without Hypocrisie their Counsellor, and then I am sure they will not dare either to put a soule glosse upon a fair Text, or a fair glove upon a foule hand, by calling good evill, or evill good, putting darknesse for light,
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,
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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 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.
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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,
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,
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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,
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,
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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,
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,
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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:
and surely this clear Revelation of the Messtah to them, is no small consolation to us. christ born and not known, would have been as a Book clasped, Fountain sealed, and Treasure hid, no Comfort in, nor profit by him:
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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,
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 doe it,
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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.
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 Proves a Load Star, seeing they follow it, following they come to Jerusalem, and coming inquire for this Royal Babe.
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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,
one Star is observed and followed by the Magi, while 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? 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,
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.
They asked not whither, but where he was born, not doubting of the thing, though ignorant of the place; and, which argue 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.
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.
I believed Therefore I spoke, Says David; and these wise men, not only believe with their hearts, but confess with their mouths christ jesus the Lord.
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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:
This strange news of their coming, and stranger erraud is brought to Herods ears, and speedily flies through the Whole city, whereat both he, and all Jerusalem is troubled:
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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,
Herod for Fear 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 (Oh Herod) do those timorous thoughts perplex thee? It is true, a King of the Jews is born, but such an one whose Kingdom is not of this world, one that Here was to have no other Crown then of Thorns, not Sceptre but a Reed, nor Throne then a Cross. One that is come, Non reges destituere, sed constituere, not to depose,
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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 establish 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 miss conceits have still been guilty of all wrongs and persecutions.
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But though Herod were troubled (as Tyra••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,
But though Herod were troubled (as Tyra••ie is ever suspicious, and Gilded 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,
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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.
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 Angles song, the Magies joy, and Israel's consolation, Becometh Herods Fear, and Jerusalems terror.
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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,
He conveneth an Assembly of the Chief Priests and Scribes of the people, acknowledgeth a christ the lords Anointed, and religiously demandeth of them the plate of his birth. Being informed by them 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 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.
and without any more ado, dispatcheth them away about search of the person; so it follows in the Text, And be sent, etc. The sum of the verse is Herods politic compliance with the wise men, and his crafty endeavour by their means to get christ into his own hands.
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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,
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,
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,
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 our selves. Beginning with,
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.
1. The Magi, 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.
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.
Jerusalem was to be the place of Christ 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?
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 David. Bethlehem by Interpretation is the house of Bred, & christ is the Bred of Life. At Bethlehem was herd the First news of the Temple, and he is the Lord of the Temple. Finally, Bethlehem was novissima oppidorum, the least of Towns, and the Messiah was, Newest virorum, the lowest of men; what could better fit his humble state, then so mean a place?
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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.
as he Come 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.
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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.
and choice fruit served up in a wooden platter? God sometime makes use of a balaam to point At the Star, of a Raven to carry Elijah 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,
Despise not then the Honey comb, Because found in a Lyons carcase, refuse not the curious picture, Because drawn by a crooked Painter; contemn not wholesome directions,
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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,
But that which is especially considerable is the serviceableness of Herod, to the Magies Design, he resolves 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 NONLATINALPHABET, 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;
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 Impious suis conatibus Profits bonis coguntur;
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There are two things which ungodly men are forced to serve, Gods Sacred Decrees, the Saints godly purposes. Dei consili• humana facta etiam tunc congruè serviunt, cùm resistunt.
There Are two things which ungodly men Are forced to serve, God's Sacred Decrees, the Saints godly Purposes. Dei consili• Humana facta etiam tunc congruè serviunt, cùm resistunt.
And as Gods ends are alwaies fulfilled, so good mens aimes are oft-times furthered by the wicked. and whilst intentionally they drive on their owne designes, accidentally they are assistant to the Saints enterprizes.
And as God's ends Are always fulfilled, so good men's aims Are ofttimes furthered by the wicked. and while intentionally they drive on their own designs, accidentally they Are assistant to the Saints Enterprises.
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Those Carpenters in Noahs time aimed only at their owne gaine, yet they built that Arke which saved his life. Lahans, intentions in allotting Jacob the speckled shee•, were not cordially good,
Those Carpenters in Noahs 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,
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Little thought Pharaohs daughter of rescuing the children of Israel from her Fathers yoak, and behold she chertsheth that childe, who proved their deliverer. Pharaoh himselfe let the Israelites goe out of no good meaning, witnesse the speedy pursuit,
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,
Oh let us behold with joy and view with wonder the over-ruling wisdome of the Almighty, which maketh his and his servants adversaries, instrumentall both of his glory and their good. When a mans wayes please the Lord he maketh his enemies, not onely to be at peace with,
O let us behold with joy and view with wonder the overruling Wisdom of the Almighty, which makes his and his Servants Adversaries, instrumental both of his glory and their good. When a men ways please the Lord he makes his enemies, not only to be At peace with,
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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 undertakings. So did Herod in the Text, his aime in sending the wise men to Bethlehem, was to compasse his owne mischievous designe, of killing, and yet by sending them he furthered their religious desire of finding and Worshiping Christ.
but subservient to him, and as christ caused the Fish (though unwittingly) to bring him money in its Mouth for paying tribute; so God makes the wicked (though unwillingly) contribute assistance to his people in their holy undertakings. 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.
and yet is deafe it selfe, the Signe sheweth the passenger an Inne for harbor, whilst it selfe is weather-beaten, the Nightingale that is restlesse her selfe, sings another into a sweet sleep, finally, the Statue points a traveller his way,
and yet is deaf it self, the Signen shows the Passenger an Inn for harbour, while it self is Weather-beaten, the Nightingale that is restless her self, sings Another into a sweet sleep, finally, the Statue points a traveller his Way,
The most are so bad that they will not act themselves, though they are so good, as to permit, yea, excite others to the worke of finding Christ. But surely, non meretur Christum invenire qui per alios quaerit, this sacred service cannot be performed by a proxie, nor shall he ever finde Christ, who onely sets others about it,
The most Are so bad that they will not act themselves, though they Are so good, as to permit, yea, excite Others to the work of finding christ. But surely, non meretur Christ invenire qui per Alioth Query, this sacred service cannot be performed by a proxy, nor shall he ever find christ, who only sets Others about it,
how Herods policy failed him. Subtilty would have taught him not at all to have sent them, but others, why did he not imploy his owne Courtiers, rather then trust strangers? why did he not rather prevent their journey,
how Herods policy failed him. Subtlety would have taught him not At all to have sent them, but Others, why did he not employ his own Courtiers, rather then trust Strangers? why did he not rather prevent their journey,
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why did he not, together with them, send messengers of his owne, of whose fidelity to his designe, he might have assured confidence? Nothing had been more easie and plausible then sub officii praetextu, in a way of Complement, under pretence of Courtesie, to have sent some assasinates with them, who might have dispatched the childe immediately;
why did he not, together with them, send messengers of his own, of whose Fidis 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, to have sent Some assassinates with them, who might have dispatched the child immediately;
Some say the reoson of all this was to avoid suspicion. But doubtlesse herein the wisdome of God was remarkable, who so far blindes him, ne consilium quod ante pedes erat, arriperet, that he did not lay hold on so obvious and probable a way of accomplishing his designe.
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, that he did not lay hold on so obvious and probable a Way of accomplishing his Design.
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Divino nutu actun• ut Herodes confideret in simplicitate Magorum, Gods providence so ordered it, that Herod should confide in the wise mens returne, and so deceive himselfe.
Divino Nutu actun• ut Herod confideret in Simplicity Magorum, God's providence so ordered it, that Herod should confide in the wise men's return, and so deceive himself.
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that had been inconvenient for them, this had been dangerous for Christ. Divine prudence provideth against both, by infatuating Herod in his plot, in which,
that had been inconvenient for them, this had been dangerous for christ. Divine prudence Provideth against both, by infatuating Herod in his plot, in which,
The Germanes 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;
The Germane 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;
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and defect of subtilty. How deep her malice was, let the message speak, wherein she threatneth the Prophet with losse of life, and that with a curse upon her selfe,
and defect of subtlety. How deep her malice was, let the message speak, wherein she threatens the Prophet with loss of life, and that with a curse upon her self,
What policy more plaine 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 meanes of escape.
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.
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so that what Jethro affirmed concerning the Aegyptians insolent carriage towards the Israelites, may be applyed 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.
so that what Jethro affirmed Concerning the egyptians insolent carriage 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 divellish Achitophels flatter themselves in their dark designes, close contrivances, as if there were no power to crosse their projects,
Let not then any devilish Achitophels flatter themselves in their dark designs, close contrivances, as if there were no power to cross their projects,
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or wisdome to defeat their counsells. While they conspire on Earth, God laugheth in Heaven; while they sooth up themselves in their subtilties, God mocketh at their simplicity.
or Wisdom to defeat their Counsels. While they conspire on Earth, God Laugheth in Heaven; while they sooth up themselves in their subtleties, God mocks At their simplicity.
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
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 Magi, (without associates) to Bethlehem. And so I pass from his ready Mission to
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,
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,
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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,
Consult the Prophet Saiah, and you shall find a glorious description of this child, such a child as is a Son, Maryes 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 then a Prince of peace: a child indeed in Years, not in understanding, for he is a Counselor; in sum, a feeble child,
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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,
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 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.
how little is he made for us? Majesty is clothed in vileness, Power appears 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 NONLATINALPHABET should become NONLATINALPHABET, 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.
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 governour of the stars to be nourished by a dug. O the depth of this abasement• the height of this lowlinesse! Behold and wonder.
Finally, that he who is regens sydera, should become sugens ubera, the governor of the Stars to be nourished by a dug. Oh 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 observation, that whereas the Magi call him a King, Herod onely stileth him a childe, NONLATINALPHABET, he could not bear the thing, not brook the title.
But to return to Herod. It is a note not unworthy our observation, that whereas the Magi call him a King, Herod only styleth him a child,, 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,
— Nec Caesar Far priorem, Pompeius Parem, — Royalty cannot endure a partner, no more then 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,
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.
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 confess, our own Infirmities, Others Eminences, our defects and their worth.
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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 selfelove, which maketh us speak too highly of our selves,
The truth is, our proud nature's think that Others beams darken our Light, their excellency stains 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. O beware of inordinate Self-love, which makes 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.
and exorbitant pride, which makes us speak too meanly of Others, as Herod Here did of christ, affording him not other appellation then this of a young child.
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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;
1. Go and search diligently, the original words want not a singular emphasis, the verb signifies such a search as is used, Examinibus & questionibus, by putting interrogatories, asking questions;
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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,
How zealous Herod seems in a good work, how Industria 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,
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.
Who more forward then Absalom to hear Causes, do 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 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 aime in doing, that is regarded.
O Remember, non actibus sed finibus pensantur Offices, our actions Are measured by our intentions; it is not quid agas, but quid quaeras, our doing, but aim in doing, that is regarded.
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.
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, NONLATINALPHABET, 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.
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 thoroughly 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 Christ comprehenso reliquae multitudini parceret, that he might surprise him and spare the rest.
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, though against their wills;
But yet so bloody a Design could not but startle his conscience, Est impiis Morsus quidam conscientiae, Even wicked men have sometime secret bitings, this sacred Monitor will speak in bad men's ears, though against their wills;
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It is true, they lull their consciences asleep, at last, as being resolved to goe through with their designes in despite of Law, Conscience, yea God himself.
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 seldome brought forth without some throws of conscience,
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,
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and pangs of terrour, 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.
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.
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About this imployment Herod pretended to send these Magi, with a command to return with an account of their journey, and it is observable that he saith not bring word onely,
About this employment Herod pretended to send these Magi, with a command to return with an account of their journey, and it is observable that he Says not bring word only,
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but bring me word, he would not have them divulge it among the people, but first come and acquaint him with the newes; for this reason doubtlesse, that the childe 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.
but bring me word, he would not 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 slave before it should be Certainly known that he was born. And now before I close up this part of the Text, I cannot but present you with a double observation.
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by their diligent search, mistake would have been avoided, in regard of the childe, by bringing word first to him, all opposition would have been prevented, in regard of the people.
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 terme be applyed to him, which Christ gave another of that name, Goe tell that Foxe. Thus witty and cunning are wicked men to doe mischiefe, hence it is, their plots are called Devices, a word in the originall very significant, noting not onely cogitation, but excogitation, naturall but artificiall thoughts, its elsewhere used to expresse the skill and curiosity of water workes, so some translate it pooles artificially made, and the exquisite embroyderies of the Priests girdle,
How fitly may that term be applied to him, which christ gave Another of that name, Go tell that Fox. Thus witty and cunning Are wicked men to do mischief, hence it is, their plots Are called Devices, a word in the original very significant, noting not only cogitation, but excogitation, natural but artificial thoughts, its elsewhere used to express the skill and curiosity of water works, so Some translate it pools artificially made, and the exquisite embroideries of the Priests girdle,
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and as their plots are called devices, so themselves are stiled crafty, being the seed of the Serpent, the most subtill of all the beasts of the field;
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;
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It is the expression of Jeremies enemies, Come let us devise devices against Jeremiah, a significant expression, noting more then ordinary skill in the black art, as to worke a worke intimateth exceeding industry, so to devise a device, surpassing subtilty; the venemous Spider spins not a finer thred out of her bowels, then malicious men doe out of their Braines. But oh let such remember, that to be wise in doing evill, is the worst wisdome, it is better to be a meer fool then so wise; every sinfull act, the more skill there is in it, the more sinne; and wit, which sets off other things, maketh sinne the more ugly.
It is the expression of Jeremies enemies, Come let us devise devices against Jeremiah, a significant expression, noting more then 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 o 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, makes sin the more ugly.
2. See how dangerously the wise men were ensnared, how cunningly Herod had almost drawn them into his designe, so that in all probability, had not a gracious warning by a dream diverted them, these friends of Christ had betrayed him into his enemies hands.
2. See how dangerously the wise men were Ensnared, how cunningly Herod had almost drawn them into his 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 enemies hands.
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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 deale of paines in going, seeking, returning, and thereby (though ignorantly) have furthered Herods bloudy intent, and hazarded the childes life.
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 Herods bloody intent, and hazarded the child's life.
Credulity is the fault of honest hearts, because they are single themselves, they look to find all so too; nay, the best men are soonest deceived, being apt to think all gold that glistereth. It is not seldome seen that over-much charity betrayeth wellmeaning men into a good opinion of others,
Credulity is the fault of honest hearts, Because they Are single themselves, they look to find all so too; nay, the best men Are soonest deceived, being apt to think all gold that glistereth. It is not seldom seen that overmuch charity betrayeth wellmeaning men into a good opinion of Others,
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Though charity be not with Bartimaeus starke blind, yet many times with Leah she is bleare-eyed, St. Paul saith of her She beareth all things, believeth all things, 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.
Though charity be not with Bartimaeus stark blind, yet many times with Leah she is blear-eyed, Saint Paul Says of her She bears all things, Believeth all things, Hopes all things, and in this she sometime erreth on the right hand, believing and hoping too much of them, who indeed deserve little credit.
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These wise men might very well have suspected Herod in the secrecy of his dealing, in his negligence to goe himselfe, in the mean title he gave the Messiah, but their charity too much Eclipsed their wisdome, and so not misdoubting his intentions, they purpose to fulfill his charge.
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.
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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 onely brought into an high conceit of their persons,
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,
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but partnership in their designes. We need not goe farre for instances, the sad experience of these times may produce many, and those not onely simple but knowing, whom the faire words of Herodians, and their own facile beliefe hath involved in mischievous undertakings.
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 undertakings.
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Hast thou been preserved from the inchantments of seditious Korahs? blesse 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 easie then for those who can make Religion, Oathes and Lawes, the covers of oppression and rebellion, to deceive, and that the best of men,
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,
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Let us earnestly beg of God, that Wisdome from above, whereby we may discerne of things that differ. Let us not be so simple as to believe every word, and let us walke circumspectly, that we be not entangled with specious wickednesse,
Let us earnestly beg of God, that Wisdom from above, whereby we 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,
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and so much the rather let us feare and beware, considering how good men have been caught in such snares. Prophane story tells us of Theodorus, a godly and learned Bishop, whom Andronicus a wicked usurper won by faire shewes 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 ruine of Christ eventually, though not intentionally, and all because of their inconsideration, and his faire promise, which leads to
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 wone 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
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1. The kind of the Argument here used by Herod, is very observable. How doth he Wo•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,
1. The kind of the Argument Here used by Herod, is very observable. How does he Wo•e the Magi to a return, not by promise of ample rewards upon the faithful discharge of their Commission, nor by Treats of punishment upon their neglect, either of them might have begotten a strong suspicion of the plot, but Mentitus pietatem, captat Magorum benevolentiam, promising imitation of their Virtues, he wins 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,
then 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,
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;
2. But to let this go, that which in this kind of argument chiefly presents it self to us, is not the wise men's Piety, but Herods 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 farre Countrey to my Territories, your Devation is worthy not onely of commendation, but imitation; acceptance, but resemblance;
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;
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 newborne Infant,
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, Nascenti mortem, scelus Pious, nudo Gladium, soli Militias, vagienti necem Praeparat, He intends death to this newborn Infant,
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,
Praetendit cultum, Praeparat cultrum, he pretends Homage, and yet Prepareth a Knife, his aim being not Serve, but saevire, service, but slaughter. Dissembling Herod, hew gross was thy Lie, odious thy Hypocrisy,
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.
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.
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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;
1. In general, observe how seldom Hypocrites tongues and hearts go together, Aliud cord tegit, Aliud over simulat, Says one upon the Text; Herod means one thing, feigneth Another: so do 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:
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 Says, Out of the abundance of the heart, the Mouth speaks:
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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.
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.
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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,
There Are Some indeed who tell us of Pious frauds, a godly dissimulation, I like well the Christian, but not the Sir name, and I wonder how any Dare join them together,
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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.
when the parties Are not agreed. It was not Rebeccahs aim, though pious, to obtain the blessing for Jacob, nor Jehu's 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 Herods was.
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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.
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 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,
I am not bound to say all I think, and yet I must think all I say; the tongue is but the hearts herald, and must proclaim the senders message; he that speaks all he knows is not wise, but he that speaks what he does not mean is not honest. I would not have my heart too near my Mouth,
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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.
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. O 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 Fidis 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.
It was good Advice which Frederick 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 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.
Let good David be our president, whose mind was the Secretary, and tongue the pen, or if you will, the Virgins that follow the lamb, who have no guile in their mouths, or rather the lamb it self, the young child in the Text, of whom the Prophet Says, there was no deceit in his Mouth, not Herod whose expressions Are not only beside, 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 v•ile their enmity with a shew of amity, to put goodly paint on a rotten post, to hide then sharp teeth with soft gums,
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 v•ile their enmity with a show of amity, to put goodly paint on a rotten post, to hide then sharp teeth with soft gums,
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 dol•nem a dagger to kill him,
their pretences Are a lasting peace, while their Design is a lingering War, like Absalom, whose name signifies a Father of peace, and yet his endeavour was to be a fautor of Rebellion against his own Father. Thus Joab taking Abner aside, in Dole to talk with him, pulls out dol•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,
and makes 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 over, verba Lactis fell in cord, fraus in factis, while honey is in their Mouth, Gall is in their hearts, and venom in their hands. Indeed it is the policy of the wicked,
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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 •o have dispatched him,
What a friendly proffer was that which Saul made to David of his Daughter, upon the slaughter of an 100 philistines, and yet his aim and hope was by that means •o have dispatched him,
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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.
and will be ravenous wolves in Sheep clothing, such as Are Neros within, and Catoes without, such as according to the moral note, on that of wearing Linsey Wolsey garments, under expressions of civility, hide intentions of cruelty.
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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 ••sseth before he stings,
What counsel Therefore can be more fit in this case, then that of our Saviour, Beware of men, a duty not more needful then difficult, it being hard to discern an enemy masked with friendship: A Dog that barks may be prevented before he bites, the Serpent that ••sseth before he stings,
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;
but Remember that as too much suspicion is a badge of Fear, so overmuch credulity is a Signen of folly. Many there Are whose words speak them viros, men, affable men, who in their thoughts harbour virus, deadly poison;
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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,
no malice so cutting as that which is smiling. Pessimum inimicitiae genus (Says 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,
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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,
as Inimical 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,
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A Joabi eloqui•, Thyestis convivio, Iscariotis Ave, Herodis redite, libera nos domine, From Joabs conference, Thyestes his banquet, Iscariots salute, and Herods promises, good Lord deliver us.
A Joabi eloqui•, Thyestis convivio, Iscariotis Have, Herod Go back, Libera nos domine, From Joabs conference, Thyestes his banquet, Iscariots salute, and Herods promises, good Lord deliver us.
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 that was no less then 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 then the babes life will cure his jealousy,
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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.
and bloodshed is a crying sin, it was plotted against no other then 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 resolves to destroy him.
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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.
Salus People, 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 expedient that one should die for the people.
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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.
Execution of Justice on offenders, then this, what work more acceptable to God and good men? yet under this colour Jezebel falsely Accuseth and Condemneth innocent Naboth to death.
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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.
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.
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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.
Charity towards the poor, then this, what more commendable? and yet under this mask, Judas hides his covetous desire of that ointment, which the woman poured on Christ feet.
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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.
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 Gospel, they conspired the overthrow of Magistracy.
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Consult either sacred or prophane stories, and you shall finde Pride and Ambition, Covetousnesse and Oppression, Malice and Revenge, Bloudshed and Murder, Conspiracy and Sedition, have still shrouded themselves under a religious babit.
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.
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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 minde to graspe the scepter, maketh himselfe 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 might look better at a distance, he calls in a religious pretext to his aide, the performance of a vow at Hebron. Anastasius being suspected of Heresie by Euphemius, Patriarch of Constantinople, seemingly turneth Catholick, through which meanes he advanced himselfe;
How oft hath Ambition caught hold of Religion, and made it a stirrup whereby to mount into the saddle of honour? Absalom hath a great mind to grasp the sceptre, makes 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 might look better At a distance, he calls in a religious pretext to his aid, the performance of a Voelli At Hebron. Anastasius being suspected of Heresy by Euphemius, Patriarch of Constantinople, seemingly turns Catholic, through which means he advanced himself;
and afterward cast out the orthodoxe Patriarch; and it is a known story of the Monke, who being a fisher-mans Son, had a Net still spread over his Table, in a pious remembrance of his meane originall, till at last hereby advancing to the highest dignity, he threw away his Net, saying, the fish was caught; the morall is verified by too many, who onely spread the Net of Religion, to catch the fish of Preferment.
and afterwards cast out the orthodox Patriarch; and it is a known story of the Monk, who being a fishermans 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.
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Demetrius the Silver-smith becomes Zealous for Diana, but it was to 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 then misse, he will give money for it, yet it was but that he might make money of it.
Demetrius the Silversmith becomes Zealous for Diana, but it was to 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 then miss, he will give money for it, yet it was but that he might make money of it.
Nor hath Covetousnesse onely, but Oppression, marched under the banner of Religion. Jezabel maketh use of a Fast to feed her Husbands humor, of getting Naboths v•neyeard:
Nor hath Covetousness only, but Oppression, marched under the banner of Religion. Jezebel makes use of a Fast to feed her Husbands humour, of getting Naboth's v•neyeard:
Will you see Rebellion weare the livery of Religion? observe Corah, Datha• and Abiram, murmuring against Moses his dignity, under pretext of pleading for the peoples sanctity.
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 peoples sanctity.
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 intended a bloudy Sacrament, and a deceitfull Marriage, hiding their cruelty with policy, and their policy with piety.
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 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 bloudshed the height of oppression, washed over with a zealous paint? call to minde Jezabels taking away Naboths life, under the shew of vindicating Gods honour; Horod making John Baptists head pay for the liberty of his tongue, with a pretence of keeping his Oath, and this Herod endeavouring through the fained promise of worship, to make this young childe a bloudy sacryfice.
Finally, Will you see murder the extremity of malice, and bloodshed the height of oppression, washed over with a zealous paint? call to mind Jezebel's 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, 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 villany, as if she were a common strumpet, this beautifull virgin been defloured, and made to serve every base designe; so true is that common saying, In nomine domini incipit omne malum.
Thus hath this grave Matron been made prostitute to all villainy, as if she were a Common strumpet, this beautiful Virgae been deflowered, and made to serve every base Design; so true is that Common saying, In nomine domini incipit omne malum.
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What sin hath not been masked with Religion? and what part of Religion hath not been used as a cover for sinne? Let Jezabels Fast, Herods Oath, Absaloms Vow, Simeon and Levies Sacrament, the Pharisees Prayers, and Herods Worship here abundantly testifie.
What sin hath not been masked with Religion? and what part of Religion hath not been used as a cover for sin? Let Jezebel's Fast, Herods Oath, Absaloms Voelli, Simeon and Levies Sacrament, the Pharisees Prayers, and Herods Worship Here abundantly testify.
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And truly no wonder they are such proficients in these black Arts, who have the Devill to be their teacher; Satans best trading is by Metamorphoses, and mutations, he once changed himselfe from an Angel of light to a Devill, •nd now many times he transformeth himselfe from a Devill 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 himselfe to be God, If thou be the Son of God, cast thy selfe downe, and no wonder if wicked men being of the Devill, both learne his skill, and fulfill his lusts.
And truly no wonder they Are such proficients in these black Arts, who have the devil to be their teacher; Satan 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 thy self down, and no wonder if wicked men being of the devil, both Learn his skill, and fulfil his Lustiest.
Besides Hypocrites well know, that this is the surest way to speed their designes, G•liah his Sword lyeth wrapt up in an Ephod, no Sword to that, no cruelty to an Hypocrites, whose sword lurketh in an holy Garment, and malice is cloathed with seeming devotion; indeed this is that which both renders them in accomplishing more successefull, 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,
Beside Hypocrites well know, that this is the Surest Way to speed their designs, G•liah his Sword lies wrapped up in an Ephod, no Sword to that, no cruelty to an Hypocrites, whose sword lurks 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 sees them, would cast a stone At the actors of them,
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But surely no Devill to the white Devill, and if it be possible for him to be worse then himselfe, it is when he cometh in Samuels mantle. And let all such complexionmakers who daub over, not withered faces, but deformed vices with false colours, know that Jezabels paint maketh her the more ugly: sinne the better it sheweth, the worse it is,
But surely no devil to the white devil, and if it be possible for him to be Worse then himself, it is when he comes in Samuels mantle. And let all such complexionmakers who daub over, not withered faces, but deformed vices with false colours, know that Jezebel's paint makes her the more ugly: sin the better it shows, the Worse it is,
and so much the more odious in Gods sight, by how much the more it is adorned. And however vain men may thinke 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 so much the more odious in God's sighed, 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,
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I confesse it is a sad stumbling block in wicked mens way to Heaven, when they see men seemingly Religious, abhominably vile, and under the pretence of Reformation, contemne all divine and humane Lawes; but oh remember it is not Religion, but the shew of it, which such men take up,
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 o Remember it is not Religion, but the show of it, which such men take up,
Let this therefore be the conclusion thou makest from such praemises, abhor to be pious onely in appearance, hate to make a shew without reality, let thy actions and thy profession accord,
Let this Therefore be the conclusion thou Makest from such premises, abhor to be pious only in appearance, hate to make a show without reality, let thy actions and thy profession accord,
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and (as Paulinus told Severus, when he sent for his picture, Erubesco pingere quod sum, non audeo pingere quod non sum) be ashamed to appeare 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 mens sight, nay rather, saith he, make it such as every man may see into it:
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 built him an house free from all men's sighed, nay rather, Says 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.
O 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 sees into our inmost thoughts.
2. What Christ had found from Herod, but that God prevented it, persecution under the shew of adoration, let the Church expect from her adversaries, both on the right and left hand;
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 Dei, & simulat studium gloriae, cupit è medio sublatum cultum dei, & simulat promotionem cultus.
It is the note of Musculus upon the Text, speaking of the wicked one, Cupit nocere Ecclesiae, simulat profectum Ecclesiae, Cupit extinctam gloriam Dei, & simulat studium Glory, Cupit è medio Sublatum cultum dei, & simulat promotionem cultus.
Indeed as Pyrates hang out their colours whom they intend to surprize, so Hereticks and Schismaticks, when they would destroy, lay the greatest claime to Religion. The adversaries of Judah and Benjamin, say, Come let us build the house of God with you, when as their designe was to pull down. Celsus and Amtiphon writing against the truth, set forth their treatise cum titulo veritatis, and Conradus Vorstius entituleth his book De Deo, which is full of Atheisme 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, spoyl 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,
Indeed as Pirates hang out their colours whom they intend to surprise, so Heretics and Schismatics, when they would destroy, lay the greatest claim to Religion. The Adversaries of Judah and Benjamin, say, Come let us built 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 Conrad Vorstius entitleth his book De God, which is full of Atheism and Blasphemy against God. The Papists under the name of the Church, fight against the Church; the Brownists, while 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 Caiaphas! Quod Peter negando, hoc illi faci•nt affirmando, they dishonour christ, by professing him, God is in their mouths,
under the name of Christs 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.
under the name of Christ 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 performe, what he said deceitfully, let us act really, Come and worship Christ. Oh let us have high thoughts of this little childe, accounting him a great God, and therefore to be honoured and adored by us.
3. What Herod promised, let us perform, what he said deceitfully, let us act really, Come and worship christ. O let us have high thoughts of this little child, accounting him a great God, and Therefore to be honoured and adored by us.
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We reade of a childe an 100 yeares old, this childe 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 soules,
We read of a child an 100 Years old, this child is as old as Eternity, born in time, but begotten before all time. O let us all Reverence in our thoughts, embrace with our affections, serve with our Souls,
Let us worship him, not as Herod, but as the wise men, goe we with them to Bethlehem, the Temple where the bread of life is distributed, follow we the Star of Gods Word,
Let us worship him, not as Herod, but as the wise men, go we with them to Bethlehem, the Temple where the bred of life is distributed, follow we the Star of God's Word,
Let us offer with them the gold of charity, Frankinsence of devotion, myrrhe of contrition, In auro regem, in thure deum, in myrrhâ hominem confitentes, Gold as to a King, Frankinsence as to a God, Mirrhe as to God-Man. Let our care be adorare corporibus, venerari officiis, honorare muner•bus, to honour him in our gifts, serve him in our worship, adore him with our bodies, glorifie him with all; so shall we demonstrate our selves, not Foxes but Sheep, not subtill Herodians, but wise men, not verball, but reall servants of Christ, every one of us saying from the bottom of our hearts, To this childe of Mary, yet Son of God, little Babe,
Let us offer with them the gold of charity, Frankincense of devotion, myrrh of contrition, In auro regem, in thure God, 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 Offices, honorare muner•bus, to honour him in our Gifts, serve him in our worship, adore him with our bodies, Glorify him with all; so shall we demonstrate our selves, 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 Marry, yet Son of God, little Babe,
