THE Apostle intending to treat of Spiritual and Hea­venly Wisdom, that he might the better acquaint us with the Nature of it, and enable us to distin­guish it from that Earthly, Sensual, and Devilish Wisdom, which is too much taught and practis'd amongst men, pro­pounds this Question, at vers. 13. Who is a wise man, and endued with Knowledge among you? Let him shew, out of a good Conversation, his Works with Meekness of Wisdom. As if he had said, Besides the Sect of Gnosticks, crept lately into the Church, who are great Pretenders to Wisdom; There are, no doubt, some of you that pass for Wise Men, in your own, and the Worlds Account. Now, it concerns [Page 2]you to make good the Opinion the World hath of you, and you of your selves, by being fruitful in Works of Pi­ety, Justice and Charity, with all Meekness and Humility which are the proper and genuine Effects of true Christian Wisdom. But, saith he, if you have [...], bitter Envyings and Strife, if it suffer any of those evil Spirits of Envy, Hatred, Malice, Uncharitableness, Wrath, Strife, Sedition, &c. to take possession of you, glory not in the opinion of your Wisdom, neither lye against the Truth, since you are yet Strangers to any Wisdom, but that which deserves not the Name, even the Wisdom of the World, the Flesh, and the Devil. For, saith he, vers. 16. Where En­vying and Strife is, there is [...], nothing but Tumult and Disorder, Confusion, and every Evil Work: Which, that he might the better convince them of, he here pro­ceeds to give them a lively Character of that true spiritual Wisdom, which cometh down from the Father of Lights: [...], &c. But the Wisdom, &c.

In which words, we have observable, 1. the Dignity of Wis­doms Original; she is [...], from above. 2. The Properties by which she may be known and distinguished from that [...], Wisdom falsly so called; she is first pure, then peaceable, &c. In both which, the Apostle presents Wisdom to us as a beautiful Virgin; and that he may the more endear our Affections to her, he describes her to us, First, by the Eminency of her Extraction, she is of no less than Divine Parentage and Descent. Secondly, By the Beauty and Loveliness of her Person, first pure, then peace­able, gentle, &c. And who can behold such a Beauty, and not be ravished with it? And surely, the Reason why so few do fall in Love with her, is, because they do not right­ly know her. They look upon her through the false Spe­ctacles of the World, the Flesh and the Devil, which re­present her to them as a Creature in whom is no Form or Comeliness, for which she should be desired. The Apostle [Page 3]therefore doth here draw her Picture to the Life, in all the several Lineaments thereof, and sets it before us, that we, having our Eyes anointed with the Eye-salve of Gods Holy Spirit, may become enamoured of her Beauty.

I begin to speak briefly (as I must to each Particular) of the Dignity of Wisdoms Original. She is [...], from above.

The Apostle in the first Chap. of this Epistle, vers, 17. assures us, that [...], That every good Gift, and every perfect Gift, whether a temporal or a spiritual, a Gift of Nature or of Grace, is from above; and though all Gifts are not of the same size, yet they all come down from the same Father of Lights: and Wisdom is one of the brightest of those Lights whereof God is the Father. 'Tis one of the Attributes wherewith God is dignified in Sacred Scripture, that he is the Only Wise God. Rom. 16.27. both because he is perfectly and infinitely wise in himself; and also, the Author and Fountain of all Wisdom (truly so called) that is in the Creature. There is indeed a great deal of false and sinful Wisdom, whereof, God, who is Light, and in whom is no Darkness at all, cannot be the Author, whereby men are wise to do Evil, to contrive Mischief, to defraud and over-reach a harmless Neighbour, to entangle and involve a Church or Kingdom in a Laby­rinth of Troubles and Miseries. Now, this sinful Wisdom is either Earthly and Worldly, consisting in politick Fetches to get the good things of this Life, Riches and Honours into our Possession, and that per fas & nefas, it matters not whether, rem, rem, quocunque modo rem: The Pro­fessors of this Wisdom, St. Paul calls, [...], Philip. 3.19. Minders of Earthly things; If you anatomize them, you shall find the World close at their Heart, as Queen Mary said Calice was at hers, after it was lost. Or secondly, It is a Sensual Wisdom, consisting in the subtle Methods of Lust, and cunning Contrivances of voluptuous [Page 4]and sensual Men, for the accomplishing of their carnal and brutish Desires; this is call'd by St. Paul, [...], Rom. 13. ult. a making Provision for the Flesh, to fulfill the Lusts thereof. Or thirdly, It is [...], a Devilish Wisdom, whereof, the World at this Day is very full, which consists not only in the knowledge and practice of those unlawful Arts of Witchcraft, Sorcery, Necromancy, &c. which the Devil most commonly teacheth his Votaries; but also, in the imagining, contriving, and putting in Ex­ecution, mischievous Plots and Designs against the Peace and Safety of Kings and Kingdoms, Churches, and Civil Societies; of which pernicious Wisdom, none but the Prince of Darkness, the first Traytor and Conspirator against Heaven, can be the Author. The Apostle expresly affirms, that none of these three kinds of Wisdom are from above, vers. 15.

But there is a fourth kind of Wisdom, which fetcheth it's Pedigree from Heaven; and this is fourfold; 1. Intellectu­al, consisting in the Activity of the Rational Powers of the Mind, in the knowledge of Languages, and of the Liberal Arts and Sciences, and generally, in the improving of our natural Endowments, by Education, Art, Industry, and Experience: In this kind of Wisdom, St. Stephen affirms Moses to have been famous, Act. 7.22. And St. Paul was well studied in the Wisdom of the Graecians, as appears by his frequent Quotations of their Poets in his Writings. 2. Moral Wif­dom, consisting in a sober, discreet, and unblameable Car­riage and Behaviour of ourselves towards those with whom we have to do. The Apostle Paul seems to point at this, in Eph. 5.15. See that ye walk circumspectly, not as Fools, but as Wise; and more plainly, Coloss. 4.5. Walk in Wisdom to­wards them that are without (the unconverted Gentiles) redeeming the Time. 3. Civil Wisdom, consisting in a wise Management of our Civil Affairs both publick and private, in using lawful means of avoiding such Dangers as threaten [Page 5]to assault us, and escaping the Snares laid for us by a ma­licious Adversary; of this Wisdom our Saviour speaks, when he bids his Disciples, Matt. 10.16, 17. To beware of Men, and to be wise as Serpents. 4. Spiritual Wisdom, consisting in the right Knowledge of the only true God and Jesus Christ whom he hath sent, and in the worship­ping and serving of him after a right manner.

Now, though it be true of the three former kinds of Wisdom, that they are [...], from above; ( [...]; who made thee to differ? or what hast thou that thou hast not received? 1 Cor. 4.7.) Yet it is much more true of this Spiritual Wisdom, whereof St. James here treat­eth: And this also is two-fold: First, Speculative, where­by the Mind is savingly inlightned to discern the things of God, and the great Mystery of Man's Salvation by Je­sus Christ. Secondly, Practical, whereby a man is ina­bled to propound a right End to himself in all his Actings, making God the Centre of all his Desires and Delights; and (in order to the happy Fruition of him) the Du­ties of Religion his main Business and Concern; giving all diligence in the use of means set before him, to make his Calling and Election sure, and to work out his Salva­tion with fear and trembling. This Practical Wisdom teacheth us so to love God, as to keep his Command­ments; so to fear him, as to depart from Evil; so to re­pent for Sin, as to loath and forsake it; so to believe the Gospel, as to obey it, in its most difficult Precepts; so to call upon God, as to lift up pure hands unto him, and wrestle with him, as Jacob with the Angel of the Cove­nant, for a Blessing. This Practical Wisdom is absolute­ly necessary, without which, though we speak with the Tongue of men and Angels, and understand all Mysteries, and all Knowledge, we are but as sounding Brass, or a tinkling Cymbal. Of this Wisdom David speaks, Psal. 111.10. The fear of the Lord is the beginning of Wisdom; [Page 6]A good understanding have all they that do his Command­ments. And Job 28.28. Behold the fear of the Lord, that is Wisdom, and to depart from evil is Ʋnderstanding. And this Wisdom is from above, and owes its descent from the Father of Lights, after a peculiar manner. First, because it is no where taught but in the Holy Scriptures, which are of Divine Inspiration, 2 Tim. 3.16. The Schools of Heathen Philosophers have taught us many excellent Do­cuments of Civil and Moral Wisdom; but to aim with a single Eye, and sincere heart, at God's Glory in all our actings, as our Supreme and ultimate End; and to walk in the paths of Faith and Obedience, Repentance, Mor­tification, Self-denial, and taking up the Cross, which on­ly lead us to the happy enjoyment of that End, these are Lessons only taught in the Schools of the Prophets and Apo­stles; and St. Paul expresly assures us, that the Holy Scri­ptures are able to make us perfect and wise unto Salvation. Secondly, It is from above, because it is the singular Gift of God's Sanctifying Spirit, and therefore it's called Spiri­tual Wisdom and Ʋnderstanding, Col. 1.9. Quia per Spiri­tum Christi generatur, non ingenio nostro comparatur, saith the Learned Bishop Davenant on the place, because it is not acquired by our Wit and Industry, but wrought in us by God's Holy Spirit. A man can receive nothing, saith St. John Baptist, unless it be given him from above, Joh. 3.27. And Cathedram in Caelo habet qui corda docet, He that teacheth mens Hearts this wisdom, hath his Chair in Hea­ven. Now then, since the Merchandize of this Wisdom is better than the Merchandize of Silver, and the Gain thereof than fine Gold; since she is more precious than Rubies, and all the things we can desire are not to be compared to her, Prov. 3.14. since this is the Wisdom that causes a mans face to shine, and makes him more ex­cellent than his Neighbour; In a word, since she is a Tree of Life to all that lay hold upon her, and every one is [Page 7]happy that retaineth her; happy in Life, in Death, and after Death, to all Eternity; Let us take the counsel of this Apostle, Jam. 1.5. If any man lack Wisdom, let him ask it of God, who giveth to all men liberally, and upbraideth not, and it shall be given him. And let him accompany his Prayers with a diligent study and search of holy Scriptures, by means whereof David professeth himself to have been wiser than his Enemies, his Teachers or the Ancients, Psal. 119.98, 99, 100. And lastly, If any man want this Wisdom, let him (as St. Paul adviseth him) become a Fool, that he may be wise, 1 Cor. 3.18. Lay aside all lof­ty and high-flown Conceits of himself, all proud reason­ings, and perverse disputings of Flesh and Blood; let him cast away every Imagination, and every high thing that exalts it self within him against the Truth, being rea­dy to believe whatsoever Christ propounds, and obey whatsoever he commands, though never so contrary to his worldly Interests, or his corrupt and fleshly Principles.

And now, if any of you think you have already at­tained this Heavenly Wisdom, take heed you do not sa­crifice to your own Nets, or look, like Swans, upon your own Bosom, as if it grew there; but acknowledge with all thankfulness, your gracious Benefactor, and let him that glories, glory in the Lord, who teacheth us the way of his Statutes, and makes us to understand Wisdom secret­ly, Psal. 51.6.

Now, as the Rivers that come from the Sea, return thi­ther back again; so this Wisdom coming to us from God, will at last bring us up to the enjoyment of him, by working in us those Graces of Purity, Peaceableness, Gen­tleness, Mercy, and Goodness, which do so lively resemble him; and by making us like him, will bring us to the enjoyment of his Beatifical Vision, 1 Joh. 3.2. And this leads me, in the second place, to speak of the Characteri­stical Properties of this Heavenly Wisdom, by which it [Page 8]may be distinguish'd from that which is Earthly, Sensu­al, and Devilish. Of each of which something, though of all briefly.

First then, she is pure; indeed coming down from above, she must needs be so: for, as is the Cause, such is the Effect it produceth, Now God, (the Fountain of all true Wisdom in the Creature) he is Light, and in him is no darkness at all, 1 Joh. 1.5. and therefore it is im­possible that any darkness of Sin or Error should pro­ceed from him.

The Adverb [...], first pure, doth not obscurely inti­mate to us, That Purity and Holiness is the richest Jewel in Wisdoms Cabinet, the chiefest and most excellent Les­son that she can teach us, and that all the other Properties here set down, would not have added a Cubit to her Praise, if Purity had not been their Guide and Leader. The Greek word [...], translated pure, signifieth also chaste: And indeed, Christianity (the true VVisdom from above) is, of all other, the most chaste Religion, far beyond that of the Jew or Mahumetan, requiring every man to possess his Vessel in Sanctification and Honour, not in the Lusts of Concupiscence, as the Gentiles which know not God: For, saith the Apostle, God hath not called us to Ʋnclean­ness, but unto Holiness. 1 Thessal. 4.7. And those Sects of pretended Christians (the Gnosticks and Nicolaitans of old, and the Familists, and others of late) that have taught and practised unlawful Mixtures and shameful Lusts, they are of their Father the Unclean Spirit, and their Wisdom is Sen­sual and Diabolical. Indeed, Wantonness is frequently brand­ed in the Scriptures with the name of Lewdness and Folly; particularly, Judges 20.6. Such Folly as had like to have cost the Extirpation of the Tribe of Benjamin, and met with a sudden Stab from the hand of Phineas, upon the Persons of Zimri and Cosbi. But, I shall not confine the [Page 9]VVord to Chastity alone, but taking it in a larger Sense, observe,

First, There is a Purity of Doctrine and of Practice, and the Wisdom from above is pure both these ways. First, She holds fast the form of Sound Words, (as the Apostle chargeth Timothy) and earnestly contendeth for the Faith which was once delivered to the Saints. Jude v. 3. She hates all chopping and changing in Religion and Worship, and accounts it the greatest Folly imaginable, to run after every new-fangled Guide, (like Children after Butter-flyes) and to be like a Ship without Lading or Ballast, whiffled about with every Wind of Doctrine. Secondly, This Wisdom keeps us not only pure from Error and Heresie, but also, from Iniquity. It hath been ever the malicious Policy of the Devil, to divide and separate (what he can) between a pure Faith and an holy Life; to make those who are sound in Judgment, to be impure and vicious in Con­versation; and those whose Conversation is unblameable, to be unsound in Judgment: But, neither of these are Wis­doms Children, who accounts both these to be equally bad, the Erroneous Mind, and the Vicious Life; and therefore she studies to hold fast the Mystery of Faith in a pure Conscience, 1 Tim. 3.9. We may with Truth and Confidence affirm, that we enjoy the purest and best Re­ligion in the Christian World. But alas! How great and general is the Decay of Christian Piety amongst us, and how few, very few, make it their Business to adorn their Religion with an holy Life.

Secondly, There is a Purity of the inward, and of the outward Man, and this Wisdom takes especial Care of both; according to St. Paul's Exhortation, 2 Corinth. 7.1. Let us cleanse our selves from all Pollutions both of the Flesh and Spirit; and that of St. James 4.8. Cleanse your Hands, you Sinners, and purifie your Hearts, ye double-minded. First, This Wisdom keeps the Heart with all diligence, [Page 10]will not suffer it to give any welcome Entertainment un­to Sin. Though Corruptions beset us, and intice us dai­ly, yet Wisdom so keeps the Heart, as that it will not close with them; and if it be overcome with the Preva­lency and Importunity of Temptation, it can truly say with St. Paul, It is the Evil that I hate. This Wisdom also purifies the Life, and causeth us to obey from the Heart, the form of Doctrine whereunto we are deli­vered. Rom. 6.17. To dedicate our selves intirely to the Service of God, and to walk before him in Holiness and Righteousness all the days of our Life. Many, with the old hypocritical Pharisees, Make clean the outside of the Cup and Platter, whilst within they are full of Extortion and Excess: But Wisdom teacheth us to cleanse first the inside of the Cup and Platter, that the out-side may be clean also. Mat. 23.26. And it is one part of pure and undefiled Reli­gion, to keep our selves unspotted from the World. Jam. 1.27.

Thirdly, There is a Purity of Contrition, washing the Soul with the Tears of godly Sorrow for Sins past; and a Purity of Conversion, cleansing the Soul by a real forsa­king of Sin for the Time to come; and the Wisdom that is from above, joyns both these together: it opens our Eyes, to behold the Vileness of Sin, the Opposition it car­ries in it to the pure Nature of God, and to his holy and righteous Laws; and so not only causeth us to mourn for our past Transgressions, but also, to fly from Sin as from the Plague, or from the Face of a Serpent that would destroy us. And this Purity that ariseth from sound Re­pentance, is the younger Brother to Innocency it self. Quem poenitet peccasse penè est innocens, says Seneca. Yea, this Wisdom, teacheth us not only to abstain from Sin, but from all Occasions that may lead us to it, as knowing well, how expedient it is for him that would not fall in­to a Pit, not to come near the Brink of it.

There are yet two Properties by which this Wisdom from above discovers it's Purity.

First, It will not mix it self with Worldly Ends and Designs. It is not turn'd about with the Gales of Cove­tousness, Ambition, Popularity, or Vain-glory. She scorns to turn her Sails to receive such Winds as these: She looks not asquint at a Kingdom, as Jehu did, whilst he pretend­ed Zeal for the Lord of Hosts: But, it aims with a single Eye, at the Glory of God, the Welfare of Religion, the Prosperity of the Church, the Peace and Happiness of the Kingdom, and the Good of all Christian and Civil Socie­ties; and although in times of Danger she takes in Civil Wisdom for her Assistant, and teacheth us thereby our Saviour's Lesson, To beware of Men, and be wise as Serpents; not suffering us rashly to cast our selves into Danger, or expose our selves to the Tyranny of an Enemy, that would fain ride over our Heads; yet, she will not allow us any unlawful Arts of Safety, not any lying Subterfuges, or Prevarications about the Truth; which is, indeed, a plain betraying of our Religion when we are called to defend it, a forsaking of our Colours, and flying over to the Ene­my. He that will thus save his Life in this World, is in danger of losing it hereafter to all Eternity. Mat. 16.25. When the Christians in the Primitive Times had learned that Trick of giving Money for Certificates from the Hea­then Priests, that they had sacrificed to their Idols, when indeed they had not done it, they hereby brought Disho­nour upon their Religion, and were justly cast out of the Communion of the Church, and not restored again, till they had testified the Sincerity of their Repentance by a severe course of Penance and Mortification. True Chri­stian Wisdom, as it forbids us to court or provoke a Dan­ger, (for this is to lead our selves into Temptation) so it forbids us to decline it, when we are called to encoun­ter it.

Secondly, this pure Wisdom will not dare to do Evil, that Good may come thereof: She will not suffer a Man to [Page 12]come near this Rock, lest he wrack first his Conscience, and after his Soul upon it: No pretence of doing Evil, In ordine ad Deum & Ecclesiam, for the Glory of God, or the advancing or securing the True Religion, or any other good End, can minister the least Umbrage of an Ex­cuse to them that shall presume to do Evil in order to those good Ends: neither may we seek to avoid the great­est Evil of Punishment, by committing the least Evil of Sin. The Martyrs would not cast a Grain of Incense into the Fire, though it were to save their Lives; and Atha­nasius resolved rather, Mutare Sedem quam Syllabam, to part with his Bishoprick, (the second, at that Time, in the Christian World) than give way to the changing a Sylla­ble of the Nicene Creed, composed against the Arrians. In a Word, no Intention of any good End, can warrant the choice of any sinful means to accomplish it. God will have no breaking of one Commandment to secure another; no Treason or Rebellion to prevent Idolatry or Supersti­tion; no throwing away Religion, as the simple Travel­ler doth his Purse, for fear of losing it by the hand of the High-way man. He that dares trust God and his Re­ligion, (which is God's also as well as ours) he will not be so jaded with the Fear of Popery, as to act any thing contrary to the Principles of his own far sounder Professi­on: and therefore, if we pretend to pure Wisdom, let us have no deposing and murthering Kings and Sovereign Princes; no changing of a Monarchy into a Common­wealth; no doing any act of Injustice to save the Stake of Religion, which is the highest Affront we can offer to the Providence of the Almighty, as if he were not able to succour us in our greatest Streights, and work out Delive­rance for us, unless we piece up his Providence by unwar­rantable Means. Will ye talk wickedly for God? Job. 13.7. And may not I add, Will ye act wickedly for him? Let mens Zeal for Religion be as great as is pretended; Let [Page 13]us charitably believe, there lurks no Snake in the smooth Grass, no Cloak of Godliness to cover mens Maliciousness, but that their Intentions are really the same they appear to be; yet sure I am, if they cannot secure Religion by good means, they ought not to attempt it by bad; for, if they will do Evil that Good may come thereof, the Apostle assures me, their Damnation is just. Rom. 3.8.

You have seen wherein the Purity of this Heavenly Wisdom doth consist. And oh! that we would all betake our selves to the serious Study and Practice thereof. In­deed, the prophane Sons of Belial, and those that sit in the Seat of the Scornful, may account this pure and unde­filed Religion to be no better than Folly and nice Scrupu­losity: But, the Time will come, when it will be an un­deniable Truth, that the pious, honest, and unblameable Life is the best Wisdom; and that the Wicked Achitophel, whose Counsel is now taken for an Oracle, will be found at last, to be a Cousin-German to a Fool, as his Name sig­nifies, and he be forced to cry out with Cicero, when he was forsaken by Augustus, and exposed to the Fury of Mark Anthony, his implacable Enemy, O me Miserum! O me nunquam Sapientem! For, this is the glorious Triumph of pure Wisdom, That she gets her self to be justified, not only by her own Children, but also, by her very Enemies; and not only good Men speak well of her, but wicked Men also, are forced, from the Conviction of their own Con­sciences, sometimes to praise her in the Gates: Yea, this is that heavenly Wisdom which not only brings us to the Sight and Fruition of God, Mat. 5.8. but also, it fits and prepares the Soul for Heaven, without which, Heaven would be no Paradise or place of Pleasure to us. Could a wicked man be in Heaven with all his impure Lusts about him, he would no more endure the Brightness of that glo­rious Place, or the Blessed Communion of Saints and Angels there, than Bats and Owls can endure the bright shining Light of the Sun.

But secondly, As the Wisdom which is from above is first pure, so it is also peaceable. And no marvel she is so, since she is always attended upon with Charity, which is the Bond of Peace. Jerusalem which is above, the place whence this Wisdom descends, signifies a Vision of Peace; and God the Father of Lights, from whom she is sent, is frequently stiled the God of Peace; and Christ, the Wisdom of the Father, is called the Prince of Peace, Isa. 9.6. and was honoured at his Birth with the shutting up of Janus his Temple, the Romans Emblem of an universal Peace throughout their Empire, and with an Antheme of Peace, sung by a Quire of Angels, Glory to God on high, and on Earth Peace. Luc. 2.14. and went out of the World with a Legacy of Peace. Joh. 14.27. Peace I leave with you, My Peace I give unto you. And the Holy Ghost, the Donor of all true Wisdom, he is the Spirit of Love and Peace, and fills our Hearts with Joy and Peace in believing. And the Book wherein this Wisdom is taught, is stiled the Gospel of Peace, not only revealing to us the glad Tydings of our Peace and Reconciliation with God, purchased for us by the Death of his Son, but also strictly enjoyning us, if it be possible, as much as in us lies, to live peaceably with all men. Rom. 12.8. No marvel then, if Wisdoms Motto be one of Christs Beatitudes, Beati pacifici; or that of David, Psal. 120.6. I am for Peace, for Peace in the Church, that there be no Rent in Christs seamless Coat, no Schisms amongst those that have all one Lord, one Faith, one Bap­tism; no Crumblings of the Church into Factions and Sects, whereby she is become both ridiculous to her Ene­mies, and unable to defend her self: Again, she is for Peace in Kingdoms, States, and Civil Societies, that all that are in Authority may prefer a safe and well-grounded Peace before a thousand Victories and Triumphs, and that all that are under the Yoak of Government, may submit themselves to every Ordinance of Man, for the Lords sake, [Page 15]that they may all fear God and the King, and not meddle with them that are given to Change. Prov. 24.21. Some, as the Learned Bishop Andrews observes, interpret the Word [...] Shonim, Seditious Persons, that with Sheba blow the Trumpet of Rebellion, and say, We have no part in David: Others render the Word, Detractors, meddle not with those that have Teeth in their Tongues to gnaw the Name and Honour of their Rulers, that take Pleasure in despising Dominion, and speaking Evil of Dignities. Thus is Wisdom for Peace in Church and State, that all men may study to be quiet, and may do their own Business, and may in that Station wherein they are called, therein abide with God. 1 Cor. 7.24. Nor doth she only employ her Tongue to praise Peace, or pray for it, but she useth her best Endeavours to procure it where it is wanting, and to continue it where 'tis begun; And to that end, she strict­ly binds all her Scholars not to do the least Wrong or In­jury unto any, but to practice that golden Rule which our Saviour commends, as the Sum of the Law and the Prophets, Whatsoever you would that Men should do to you, do ye even so to them. Matt. 7.12. Yea, she is so great a Lover of Peace, that she is a Peace-maker amongst those that are at Variance, stepping in between them, as Moses did between the two contending Hebrews, and saying, Sirs, Ye are Brethren, Why do ye Wrong one to another?

Now then, since it is the inseparable Property of true Wisdom, to be Peaceable, How far are they from Wisdom that are turbulent and factious? That instead of studying to be quiet, (as the Apostle enjoyns us) study to be unqui­et, and make it their Business to disturb our Waters, be­cause their best fishing is in them, when they run muddy and troubled? Again, How far are they from Purity, not­withstanding all their Pretences to it, that are not Peace­able, since the Wisdom from above is both? There are a sort of Men, that would needs be accounted religious; [Page 16]and yet do so behave themselves, as if their Religion con­sisted in nothing but a factious Opposition to Authority, and Disturbance of the publick Peace. But, as the Em­perour Frederick sent this Message to the Pope, together with the Coat-armour of one of his Bishops, taken in actu­al Rebellion against him: Vide an haec sit tunica filii tui? Is this your Sons Coat? Is this a becoming Garb for him, who, by his Profession, ought to be a Messenger of Peace? So I may say to those that pretend to Piety and Purity, and yet are restless and unpeaceable, Is this the Badg and Livery of a Christian? Doth our holy and immaculate Re­ligion abett or countenance such factious, and unpeaceable Doings? Far be it from our Thoughts! For, this were to transform the Prince of Peace into a Moloch, a Delighter in Humane Sacrifices. Are not Peace and Holiness joyn'd together by St. Paul, Hebr. 12.14. as well as here by St. James? And if we will be Christians indeed, and enjoy the Blessed Vision of God, we must joyn them both in our Practice, and follow them both. I heartily wish all Men were as godly as some pretend to be; for, then I am sure, they would be more peaceable, and not dare to put asunder what God hath joyned together. Our Blessed Sa­viour, whose Example ought to be our Copy, was Harm­less as well as Holy. Heb. 7.26. And, I would have all men who pretend to Piety, to search the Records of Sacred Scripture, to find (if they can) any Person registred for a Saint, that was of a turbulent and unpeaceable Spirit; and if they shall pitch upon Elias his Spirit for their Warrant, let them remember the Check which Christ gave his Dis­ciples for doing so, Ye know not what manner of Spirit ye are of. Christians are to live in a cooler Element than that of Fire. You are to partake of my meek and peaceable Spi­rit, that descended upon me at my Baptism, in the Shape of a Dove, an Emblem of Peace, and not in the Shape of an Eagle, that carries (as the Poets fabled) Jupiter's Thun­derbolt [Page 17]in her Beak. Therefore, unless we will be called Christians in Contumeliam Christi, as Salvian saith, to the Reproach and Dishonour of Christ our Master, let us study and practise this Wisdom which is pure and peaceable.

The next property of Wisdom is, she is [...], gentle, so our Translators render it; but the Word admits of a various Construction. 1. She is Courteous, so the Word is render'd, Act. 24.4. [...] I beseech thee of thy Courtesie or Clemency, hear us a few Words. And indeed, heavenly Wisdom cannot but be an Enemy to all Rudeness, Roughness, and Uncivility: It calls upon us to be courteous, 1 Pet. 3.8. And this Apostle assures us, That if any man seem to be religious, and bridles not his Tongue, that man's Re­ligion is vain.

2. She is equitable, so is the Word [...] gene­rally used among prophane Authors, Homer, Aristotle, Plutarch, &c. And indeed, Wisdom cannot but be a Friend to Equity, since Christ, the Wisdom of the Fa­ther, hath commended to our constant Practice, this Rule Equity, as the Sum of the Law and the Pro­phets, or the whole Duty of Man, in reference to the Second Table, Whatsoever ye would that men, &c. a Rule so excellent, that the Emperour Alexander Severus (tho' an Heathen) is said to have reverenced Christ and Chri­stianity for it, and caused it to be engraven on the Doors of his Palace, and on all publick Places of the City of Rome, Quod tibi fieri non vis, alteri ne feceris: How much below that Heathen shall we Christians be, if we practise not what he so highly commended!

3. She is moderate; so is the Word used, Philip. 4.5. [...], Let your Moderation be known to all Men. And indeed, heavenly Wisdom teacheth us to keep a Decorum in all things, especially in Religion: [Page 18]and to that purpose, though it allows and encourageth our Zeal for it; yet first, It suffers it not to fly at the Throat of any thing, till it be fully assured, that it is an Evil, and such an one as is not to be borne, lest we fall into the rash Error of the Israelites, that would punish the Reubenites for erecting an Idolatrous Altar, when at last it proved to be but an harmless Altar of Witness. Josh. 22.21. Secondly, It guides our Zeal with Discre­tion, and suffers it not with Jehu to drive on furiously, but where there is just Cause; nor to handle her Razor rashly or inadvisedly, lest whilst it aims at the Destru­ction of Vice or Error, the Life of Truth and Religion be endanger'd by it; and least by her Eagerness against the Tares, the Wheat in God's Field be pluck'd up with them. Thirdly, It obligeth all men to act within the Sphere of their proper Callings; and allows not every one to turn Church or State-Menders, or take the Sword into their hands, to punish or reform, but those only who are thereunto lawfully called. The Church of England hath on this account, more just cause of glory­ing, than many Reformed Churches in Christendom; viz. That her Reformation was every way regular, being begun and carried on by Publick Authority, and con­firmed by Laws and Royal Sanctions; and had nothing of Tumult or Disorder in it, as all Reformations must necessarily have, more or less in them, that have not up­on them the Stamp and Impression of Royal or Sovereign Authority.

But Lastly, It is a gentle Wisdom, as our Translators render it, and that in three Respects. First, As it stands in Opposition to strict and rigorous Justice: It teacheth the Judge not to be just overmuch, as Solomon adviseth, Eccles. 7.16. but to suffer Mercy to step in, and mode­rate the Severity of some Penal Laws, especially where there is just cause of their Mitigation, in reference to [Page 19]the Parties offending; or where the Law was made at first, rather in terrorem, to keep unruly Spirits in Or­der, than for a constant standing Rule of Obedience. Secondly, It is gentle, as it stands in Opposition to rash Anger; for, though that surprizing Passion may pass sometimes through the Heart of a Wise Man, yet it rests only in the Bosom of Fools. Eccles. 7.9. A Wise Man in­tends to use Anger only as his proper Physick, though sometimes he may mistake the Quantity or Frequency of his Dose; but the Fool useth it as his constant Diet: Wisdom therefore teacheth us to be angry, and not to sin, or at least, it keeps us from giving way to the De­vil, and making him our Bed-fellow, by suffering the Sun to go down upon our Wrath. Thirdly, It's gen­tle, as it stands in Opposition to Revenge. It will not suffer a Man to be overcome of Evil, but it teacheth us to conquer by Suffering, to overcome Evil with Good, and so to heap Coals of Fire upon an Enemies Head. And though this be an hard Lesson, yet this Wisdom from above will effectually teach it to those that give up themselves to be ruled and guided by her, by setting be­fore them not only the Commands of the Gospel to this purpose, (and what do we fool our selves, by professing a Religion which we will not obey?) but also the Copy of Christs Example, who was meek and lowly in Heart, and expresly told his Disciples, that he came not into the World to call down Fire from Heaven to destroy mens Lives, much less to fetch it up from Hell, but to save them. Luke 9.55. &c.

The next Branch of Wisdoms Character is, she is [...]; which Word, I find among Interpreters ren­dered sometimes in the Active, but more frequently in the Passive Sense. Lorinus renders it actively, gently entreating or persuading: And indeed, the proper way of Wisdoms teaching is by the mild way of Persuasion, [Page 20]and not the rigorous way of Compulsion: Non vi, sed suavitate, & (quasi) blanditiis utitur. Indeed, she is an Enemy to willful Obstinacy, and can­not endure (after having used all rational and gentle means of Conviction in vain) to see her Laws and Law­makers trampled upon with the Foot of scornful Pride and Contradiction: But, though she lay a just re­straint upon the outward Man, and sometimes (as her last Refuge) inflicts her Censures upon the stubborn Schisma­tick, and hath Recourse to Secular Authority for her Assistance herein, without which, no Order or Govern­ment can be maintained; yet she is far from imposing a new Creed upon the Consciences of Men, as the late Council of Trent did; or requiring any thing to be be­lieved or practised, as necessary to Salvation, but what Gods Word either particularly, or by general Conse­quence propoundeth or enjoyneth; and useth no other Arguments but those of Reason and Persuasion, to cause us to embrace her Tenents. Romish Policy is all for Force and Violence, and would have her Religion eve­ry where to ride triumphant upon the Top of a Lance. She teacheth all her Scholars to conclude all their Syl­logisms in Ferio; if the Heretick will not turn and re­cant, to the Stake with him, and let him be confuted with Fire and Faggot; being herein, like the Tyrant Nabis of Lacedaemon, who, when he could not persuade his Citizens to part with their Money, sent them to his Wife Apega, which was a terrible Engine, framed on purpose, by him, to squeeze and force them to it. But, how contrary is this to the Pattern of our Blessed Je­sus! who, in the days of his Fleshly Abode with us, made it his Business to draw men to the Profession of his Truth, with the Cords of Love, and easie Bonds of Reason and Perswasion, but not to propagate Religion by the Sword, or to beat out mens Brains with a Pole-Axe, [Page 21]for refusing it. The Doctrine de Haeretico Combu­rendo was unknown to the Primitive Christians, who instead of compelling men to believe the Gospel, did not once draw the Sword so much as in defence of it, for three hundred Years: and yet it prosper'd then more by suffering, than afterward by fighting for it.

But secondly, We will take the Word [...], as In­terpreters generally render it, in the Passive Sense: She is easie to be intreated. Facilè bonis rationibus persua­deri se sinit, saith Estius; She suffers her self to be easily persuaded by good Arguments and Reasons: she stands in a direct Opposition to those whom the Apostle Peter calls [...], 2 Pet. 2.10. Self-willed and inflexible Persons, of whom the World is at this day very full; Men that are resolved to please themselves in every thing, to abound in their own Sense, and sing their own Song, though their Note be to others, as harsh as that of the Screech-Owl.

But the Wisdom from above is tractable and yielding, especially in these two Cases:

First, If any thing that is Pious, Just, or Charitable, be propounded to her, she readily closes with it, and con­tributes her best assistance to it: She hath not her Ears in her Feet, to run away from the poor distressed Sup­plicant, (as it was said of Dionysius junior) but she hath them in her Head, alwayes open to hear the Cryes of the Poor and Needy; Especially, she is careful still to reserve one Ear to the Accused Party, and never to conclude any thing against him, till she hath heard him speak for himself.

Secondly, If any better Information be presented to her, touching any Matter, than she had before, she is easily wrought upon to entertain it. If any Controver­sie be clear'd up to her Judgment, wherein she was be­fore [Page 22]mistaken, she presently layes down her weapons of Disputation, and is ready to say, Errare possum, Haereti­cus esse nolo; Though I have been in an Errour, I will not be an Heretick: Nor doth she think it any Dispa­ragement to her self, to strike Sail, and submit to con­vincing Reason, when it's laid before her; but is wil­ling to undeceive her deluded Proselytes, though with the hazard of her own Reputation, and is ready with good St. Augustin, to write Retractations, and is now as much pleased in confessing her Error, as she was before in maintaining it. But, alas! Men are generally too proud to be thus ingenious, and too wise to think them­selves in an Errour; They love to fix that Infallibility in their own Breasts, which they have justly denied to the Chair of St. Peter. Too many are of the old Va­lentinians Resolution, Quod volumus justum sanctumque esse debet; That which we will have, shall be true and good, whoever gainsayes it. And rather than they will yield to any thing you can alledge, they are resolved not to read what is written against their Errour, nor come near those Places where they may meet with Re­proof, or feel the edge of Conviction; and, when un­willingly they meet with it, they cry out, Hast thou found me, O mine Enemy? and wish it lay in their pow­er to confute the plain-dealing Micaiah, as the Jews did St. Stephen, with Stony Arguments. Nay, rather than suffer themselves to be persuaded, they are resolved to maintain Contradictions: And those very men that late­ly inveighed against Toleration, as the ready way to bring in Popery, shall afterward turn Advocates to plead for this Baal, or Babel (which you please) as the best means to keep it out: And if the Satyr could not endure the man that breathed Hot and Cold out of the same Mouth, how shall Wisdom do it? So that the Con­version [Page 23]of some men from the Errour of their Wayes, may be expected with as much hope of Success, as the Countrey-man in Horace expected when the Ri­ver would run dry: At ille labitur & labetur in omne volubilis aevum.

I dare not inlarge upon the following Characters of Wisdom. She is merciful, full of compassion to all that are in misery, and ready both to give and forgive. For she well knows, that by giving to the Necessities of others, we make God our Debtor, to repay us with Interest; and by forgiving our Brother his hundred pence, we may procure the ten thousand Talents which we owe to God, to be struck off our Tally, and char­ged upon the perfect and satisfactory Account of our dear Redeemer. She sets before us that exact Copy to write after, Be ye merciful, as your Heavenly Father is merciful, Luke 6.36. and threatneth Judgment without Mercy to them that shew none, James 2.13. She knows, that the best Use we can put our Riches to, is to make them our Friends, Luke 16.9. and to traffick with them for a far better Merchandize than that of Silver and Gold: to sow Temporal and transitory things, and reap the Harvest of a blessed Eternity: She is therefore full of Mercy; doth not confine it only to the Heart, or the Bowels of Compassion, but she opens her Eyes to be­hold the Necessities of the Afflicted, and her Ears to hear their Complaints, and makes her Tongue the Pen of a ready Writer, to speak comfortably to them, yea, and to plead their Cause for them. And lastly, she stretcheth out her hand to lift them up, and opens it in Bounty to relieve and Succour them, according to her Ability. And this Mercy she extends to all; she loves not to be confined, or shut up with Distinctions, or Li­mitations; And though the Apostle direct her to in­large [Page 24]her Bounty to the Houshold of Faith, yet she is willing to take every one that hath the Christian Sig­nature upon him, as one of that Houshold; and not (as is the manner of some straight-lac'd Schismaticks) to confine it to such a Sect or Party. But if he be a Man, much more, if a Christian, and miserable, she makes haste to relieve him; She is so full of Mercy, that she loves it as God requires, Micah 6.8. She is glad of any occasion or opportunity to shew it. Is there any yet left of the House of Saul, to whom I may shew kindness for Jonathan's sake? 2 Sam. 9.1. So saith Wisdom, Is there no Lazar to feed and cloath, no Widdow to visit, no Wounds to bind up, no weak Brother to be restored, none that sit in the Darkness of Errour, to be conver­ted and brought to the Light? These are the Quaeries, and this the Dialect of merciful Wisdom. Again, she is full of Mercy, in forgiving Offences, knowing that it is the glory of a man to pass them by, and that which makes way for his future Happiness: For, Blessed are the Merciful, for they shall obtain Mercy, Mat. 5.7. Yet this Heavenly Wisdom exerciseth forgiveness towards Offen­ders, alwayes with respect to Purity; as well knowing how to put a difference between the stubborn and penitent Offenders, and though she spare the one, she will not the other: She knows that Lenity to the Presumptuous Rebel is Cruelty to the truly Loyal Subject: And there­fore, if she be armed with a just Authority, she draws out the Sword to punish the notorious and incorri­gible Offender, but still is compassionate to those that offend out of Ignorance and Weakness, and so useth the Sword for their Correction, but not for their Destru­ction.

Next, This Wisdom is full of Good Fruits, Fruits of Holiness and Righteousness, Charity and Benignity; she [Page 25]is never idle, but still putting us upon doing what good we can in our Generation, and working the Works of him that sent us, whilst it is called to day, and so making an end of our Salvation with Fear and Trembling. Phil. 2.12. She is still pressing upon our Consciences such Precepts as these, Bring forth Fruits meet for Repentance, Mat. 3.8. and be filled with the Fruits of Righteousness, to the Praise and Glory of God. Phil. 1.11. and, whilst ye have Op­portunity do Good unto all, and be not weary of well do­ing, for in due Season we shall reap, if we faint not. She knows, that by Fruitfulness we adorn our Holy Pro­fession, and bring Glory to God. John 15.8. Herein is my Father glorified, if you bring forth much Fruit: And with­all, that nothing is more beneficial to a Christian in the Conclusion; for, If we have our Fruit unto Holiness, our End shall be Everlasting Life. Rom. 6.22.

Again, the Wisdom that is from above, is [...], which I find variously rendred. She is without Waver­ing and Inconstancy, so the Learned Hammond. And so the Syriack and Arabick Versions, absque haesitatione. Indeed she is alwayes stedfast and immoveable in the Profession of the Truth, and in the Defence of that Ho­ly Faith which was once delivered to the Saints: She knows there cannot be a greater Demonstration of a Man's Folly, than to be a Weather-cock in Religion, inconstant, and changeable as the Moon: whereas you may as soon stop the course of the Sun, as divert a tru­ly wise man from his just and pious purposes.

Vatablus, Piscator, Illiricus, and others, render the word, absque dijudicatione, without judging: that is, She is neither a curious Inquirer into other mens Faults, nor a captious Censurer of them: A proud malicious Fool, (of which sort of Cattel the World is very full) is still prying into the Actions of others, and shooting his [Page 26]Bolt at them, being willing to pass the worst Constru­ction of them they are capable of: Being herein like to the Raven, that is pleased with nothing but Carrion, or like the Vultur, that can smell none but rank and foul Scents: But a truly wise man is loth to pass Judg­ment, much less that of Condemnation, upon any man but himself. He finds so much for him to do at home, that he hath no leisure to look abroad; And when he sees any thing amiss in the Actions of men, he resolves to judge of them the best he can; and though upon a Sober view he cannot but dislike the Sin, yet he still hopes the best of the Offender, and dares not pass any Sentence, much less a final one, upon his Person; But he hath the Rebuke of the Apostle frequently in his Thoughts, Rom. 14.10. Why do'st thou judge thy Bro­ther? we shall all stand before the Judgment-seat of Christ. How apt men are to take this Prerogative of judg­ing out of Christ's hands, doth too evidently appear, by the rare Titles which the bitter zeal of some do fa­sten upon those that are not of their Persuasion, Time-servers, Neuters, Luke-warm Laodiceans, Popishly-affected, Tories, Papists in Masquerade, &c. And no marvel, if so many odious Nick-Names cast upon men without the least ground and foundation of truth, do meet with some answerable Returns: for it is an ea­sie matter with the froward to learn frowardness. I know not what these mens Faith may do for them; it may be a miraculous Faith, and so able to remove Mountains for them: But sure I am, their Charity will do very little toward the saving of them, (there's too much of the Gall of Bitterness in it) and as sure I am, that they are as far from Heavenly Wisdom as Light from Darkness: For true Wisdom and Religion ever go hand in hand together; and where Religion is, there [Page 27]is Charity, the Life and Soul of it; and where Cha­rity is, it suffers long, and is kind, envieth not, vaun­teth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, think­eth no Evil, rejoyceth not in Iniquity, but rejoyceth in the Truth. 1 Cor. 13.4, 5, 6. And where it is not, though we speak with the Tongue of Men and Angels, we are nothing.

But thirdly, Others render the Word sine Disceptatio­ne, without disputing, or, as it is in the Margin of some Bibles, without wrangling; and 'tis true indeed, that Divine Wisdom, though she will admit of calm Debates about doubtful Points, yet she is an Enemy to all brawling Disputes, especially about such Matters as are slight and trivial, being fully assured, that jangling Controversies tend not to Edification; but, for the most part, end in Contention and Confusion. And indeed, it is sad to see how the Life and Power of Re­ligion is eaten out by frivolous Disputes and vain Janglings; and how, by an unhappy kind of Magick, the Zeal of Christian Practice is transformed into an Itch of Unchristian Disputes, so that (as one well says) the Questions about our Creed are become as numerous as the Letters of it. So long as the Church retained the Simplicity of the Christian Faith and Doctrine, and con­formed thereto by a constant course of Obedience, so long she made good the Title which Christ gives her, of being his Love, his Dove, his undefiled One, Cant. 6. But, when the Serpent had got into this Paradise, and infused his nice and subtle Distinctions into Mens Heads, and his Venome of Malice into their Hearts, then arose perverse Disputings of Men of corrupt Minds; by means whereof, Contentions and Strifes arose, to the Destruction of the Churches Unity, Truth, and Peace. [Page 28]And from hence have arisen such a numerous Progeny of Sects and Schisms, as would puzzle an able Arithme­tician to reckon them up: And so this Disputandi Pru­rigo is become Ecclesiae Scabies, this Itch of Disputation (as Sir H. Wotton well said) is become the Scab and Plague of the Church: And Satan may now leave off his toilsome work of compassing the Earth to and fro, since wrangling Men will do his Business for him, and give him Leisure to fit still, and please himself in being a Spectator of our Divinity-Prizes, and Gladiatory Com­bats about Religion; by which, we have almost driven her out of the World, whilst every side pretends to plead her Cause. Well, Brethren, if we would be in­spired with Wisdom from above, let us labour to have our Hearts established with Grace, and not our Heads filled with Notions, which may enable us to dispute and wrangle; let us seriously consider the mischievous Consequences hereof. How much precious time is tri­fled away in sleeveless Quarrels, de Lana Caprina, about Habits, Gestures, Days, and other Ceremonials, which might have been much better employed in working out our Salvation, and making our Calling and Election sure. He that thus idely busieth himself, will find at last, he hath, with Sisyphus, rolled the Stone, espoused a Labour that may make him weary, but never afford any solid Comfort or Satisfaction to his Soul: Let him also consi­der, how great an Obstruction this wrangling Humour doth put to Christian Practice, and how the confused Noise of Pro and Con, Ob and Sol, quite drowns the Voice behind us, which saith to us, This is the way, walk in it. Did we but wisely consider, that the Inte­rest of our Souls, the avoiding of Eternal Misery, and acquiring of endless Bliss for them, is not so easie a matter as to be purchased with a few yawning Wishes at [Page 29]last, but requires our whole Lives, and the Intention of our whole Powers, to secure them; we should not suf­fer any thing to interpose it self, or interrupt us in so great and necessary a Work. Now, if we busie our selves with Disputes and Janglings about Religion, our Attendance upon Christian Practice must thereby be in­terrupted; and so whilst we quarrel with one another, we give our great Lord and Master just ground of quar­relling with us all, for neglecting the Great Business for which he sent us into the World, the glorifying of God in our Generations, and the working out of our own Salvation.

But lastly, this Wisdom is without Partiality, so our English Translation renders it. She knows, that to re­spect Persons, or as the Hebrew signifies, to know Faces, regarding not so much the Matter, as the Man, and hearing him speak, and not his Cause, this hath long since been condemned by the Wise man, Prov. 24.23. She knoweth also, that God is no Respecter of Persons, Colos. 3. ult. and therefore, she dares not be one, far­ther than Civility and common Prudence allows of, and Religion obligeth us to, of honouring and reve­rencing all men according to their Natural Qualifications and Endowments, or according to the Personal Excellen­cies and Dignities conferr'd upon them: But, it con­demns that Respect of Persons, that flows from Prejudice, or Interest, or misplaced Affection; when we aggravate some Mens Frailties, and excuse other Mens Crimes; when we extoll some mens Vertues, and cry down others, though equally deserving; when Men, being engaged by Interest or Faction, can bring in an Ignoramus to a Bill of Indictment put up against a Friend, though the Evidence be never so clear against him; but can readily find the Bill against an Enemy, though never so weakly [Page 30]proved; or when of two Men involved in the same Guilt, one meets with a milder Sentence than the other; this is a sinful Partiality, which the Wisdom from above cannot but abhor. And it were well if men pretending to Wisdom would at length be ashamed of it, and not expose themselves and Follies herein, so pub­lickly to the World, in spying out Beams in the Eyes of an Enemy, but not so much as a Moat in their own. Alas! How much sinful Partiality is daily to be seen in most Mens Dealings! How partial are we in our Obedi­ence to Superiour Powers! If their Command be agree­able to our Humor, we can be content to please our selves as well as them, in obeying them; but, let them be never so just, if they run cross to our Fancy or Inte­rest, then we plead Liberty as our Christian Birth­right, and the danger of wronging our Consciences, as an Excuse for our Disobedience. In the Distribution of Rewards, how little Regard is had to any man's Virtue or Merit! How often hath the Rich Dunce been preferred (though Balaam's Ass can speak more Sense than he) whilst the Learned Man, that wants Confidence and Money, goes away without it! In the Distributions of Justice, How often are Jurors swayed more by Love or Hatred to the Person, than by the Conscience of their Oath, or true Insight into the Cause! So that Verdicts are too often rather the Language of Affection or Prejudice, or worldly Interest, than of Equity and Conscience. With what Zeal and Heat of Passion is the Rich Man's Cause pleaded, but the Poor Man's, coldly and faintly, though oftentimes the juster; as if the Advocate had [...], given him to be be silent! I would be loath to think that there should be among Christians, that Partiality in the publick Administrations of Justice, which the Poet [Page 31]complains of in his Time, Dat veniam Corvis, vexat censura Columbas. But, in the Private Censures which Men pass on one another, this Partiality is eve­ry where visible. How ready are we to construe every thing said or done, by some Men, in the worst Sense, whilst others shall be defended and justified, at least excused, for saying or doing the same things! How partial are Men in the choice of their Religi­on! Most Men have a Kindness, not for that which is truest, but that which is most in Fashion, or most like­ly to prosper in the World, or is most agreeable to the Interests they have espoused. A Plebeian Religion best suits with Men of Commonwealth Principles; and a Popish best with those that would live licenti­ously, and purchase their Pardons for Money; and those also that court Riches and Greatness more than Virtue. No marvel then, if the Religion of the Church of England, lying under so many Discouragements and Dangers, as now it doth, hath so few cordial Follow­ers. The Poet said it, and I fear 'tis too true, Quis virtutem amplectitur ipsam praemia si tollas? Let Virtue her self want the Dowry of Reward and Encourage­ment, and she will meet with few Suitors. Again, how partial are we in the choice of our Teachers! Hath he but the Tone, and the Twang, and the Words of the Quorum, this Cant sways more with many itching Ears, than all the Words of Truth and Soberness, which the Tongue of Men and Angels can utter. I might easily shew you how this sinful Partiality runs through every Vein, through the whole Scheme of Hu­mane Affairs, which is a plain Evidence against most men, that they are Strangers to this Heavenly Wisdom which is without Partiality.

Yes, and without Hypocrisie also. She scorns to sail with every Wind, or Proteus-like, transform her self in­to such Shapes and Forms as Time and Occasion may seem to require: It is impossible she should ever in this sense become a Time-server, or Pleaser of men. An Hypocrite can [...], (as it was said of the Py­thian Oracle) Tune his Note in Religion so, as may best please the prevailing Party; He can be Protestant to day, and Papist to morrow, and Sectary a third, according as the Wind of Worldly Advancement turns about: Nay, his Conscience sits so loose to all Religi­ous Concerns, that he can readily exchange a Bible for the Alcoran, if he may but gain by it: But the Wisdom that is from above, like a true Eagle, scorns to stoop at so base a Quarry; She hates to change her Station, (as the Senators did upon Sejanus his down­fall) for Fear or Worldly Advantage, but in all E­states and Conditions that may befall her, her Motto is that of Queen Elizabeth of Famous Memory, Sem­per eadem, alwayes the same. Again, True Wisdom scorns to be a Stage-Player, as the Word Hypocrite, in its Native Language doth properly signifie: One that represents the Person and acts the part of some great King, or Lord, when he is a man of poor Extracti­on, and mean Rank and Quality. True Wisdom scorns to seem or appear other than what she really is. There are indeed (proh dolor!) many parts of Religion dai­ly acted among men, as upon a Stage, whereby they shew themselves true Disciples of that Arch-hypocrite the Devil, who, in the Old Testament, got on a Man­tle, and acted the part of a Prophet, 1 Sam. 28.14. and in the New Testament, comes forth transformed into an Angel of Light, 2 Corinth, 11.14. Indeed totus Mundus exercet Histrioniam, the World is become a [Page 33]Stage, whereon most men do Personate what they are not: There's scarce a true Face to be found in it, no­thing but Paints and Vizor-Masks: An Israelite indeed, in whom is no guile, would be a wonder to find, and such a sight as may well deserve an Ecce. But let men please themselves with their Treachery and False-heart­edness to God, and men, smooth'd and sleek'd over with a Theatrical Godliness, wherewith this Age aboun­deth, yet a truly Wise man will pray with Jacob, O my Soul, come not into their secrets, mine honour be not united to their Assemblies! Genes. 49.6. This Wisdom that de­scends from above will teach us ever to account Sin­cerity the best Policy, and Hypocrisie the greatest Fol­ly: Since, though the Hypocrite may for a time put a Cheat upon the dim-sighted World, yet he cannot de­ceive the Great Searcher of Hearts, nor cast a mist be­fore his All-piercing Eye; And, which is worst of all, whilst he cheats others, he putteth the greatest Cheat up­on himself; for what is the Hope of a Hypocrite, when God takes away his Soul, Job 27.8. and loads him with those dreadful Woes denounced against him by our blessed Saviour, Matth. 23. So that in the end he must needs ap­pear a most unsufferable Fool, when his counterfeit Godliness, by which he gained to himself an Heaven of Applause here, shall meet with a real Hell of Torment, even in the lowest part of that Infernal Prison.

I have run over, as briefly as I could, this Character of Heavenly Wisdom: I have no time to spend in be­wailing the great want of her company amongst the Sons of men, or in telling you that which hath been said long ago, Stultorum plena sunt omnia; but a truly Wise man is rarely to be found: Or that there are many Pretenders to this Wisdom, men that talk much of it, and boast of it, as the Gnosticks did of old, and confine it to themselves, as if [Page 34]it should onely live and dye with them; and yet when I compare their Actions with this Character of Wisdom, that she is pure and peaceable, &c. I may boldly say (with some alteration of Linacre's words) Aut haec non est Sa­cra Scriptura, aut hi non sunt Sapientes. Either this is not Sacred Scripture, or these are not the Wise men they take themselves to be. But I must wave this Discourse.

And now, Right Honourable, and Reverend Judges of this Circuit, It is, and shall be my hearty Prayer, that this Wisdom may alwayes stand at your Right hand, to prompt you to all Acts of Piety and Peace, of im­partial Justice to incorrigible Offenders, and yet of Gen­tleness and Mercy to those that are capable of it; and in a word, to all such things as may enable you to dis­charge with all Faithfulness the great Trust reposed in you, and in the end make you wise unto Salvation.

If the Gentlemen of the long Robe will be careful to make this Wisdom their Counsellor, I am sure none of them will dare to put a fair Gloss upon a foul Text, or gild over a rotten Post, by calling Evil Good, and Good Evil, by justifying the Wicked for Reward, and taking away the Righteousness of the Righteous from him.

If this Pure and Impartial Wisdom be the Guide of our Grand Inquests, and other Juries, I am sure they will not for Fear or Favour, connive at gross Offences, or bring in false or unjust Verdicts.

If this Wisdom, which is without Partiality and Hypo­crisie, be but set as a Watch to the door of those mens Lips, who are to give in Evidence in any Cause, Civil or Criminal, they will not dare to speak any thing but what is truth; and be so far from uttering any thing against their knowledge, that they will testifie nothing but what is exactly agreeable to it.

Finally, Would all Plaintiffs in any Court of Judi­cature, consult with this Heavenly Wisdom, which is peaceable, gentle, easie to be entreated, and full of Mercy; they would not go to Law for every Trifle, but be wil­ling to withdraw their Actions upon reasonable Offers, and hearken to fair and moderate terms of Accommoda­tion, whereby both Judge and Jury may be saved a great deal of Trouble.

To conclude, May this Ointment of Heavenly Wis­dom be at last poured out upon the whole Nation, and run down from the Head to the Beard, and from thence to the Skirts, from the greatest to the least amongst us; that so Purity may be restored to its former Splendor, base Partiality, and baser Hypocrisie, may be banished out of our Hearts; Justice and Mercy maintained, and Peace and Truth establish'd amongst us and our Posterities for ever. Which Almighty God in his Goodness grant unto us for Jesus Christ his sake: To whom with the Father and the Holy Ghost, be ascribed all Honour and Glory, now and for ever. Amen.