A Key Opening Mysterious Texts of Scripture, Collection of sermons 1 · Sermon 8

A Key Opening Mysterious Texts of Scripture · Collection of sermons 1 · Sermon 8

p. 93THE CHARACTERS OF HEAVENLY WISEDOME. A Sermon preached before his Grace, and divers other Lords and Judges ſpirituall and temporall, in Lambeth. THE EIGHTH SERMON.

PSAL. 2.10.

Be wiſe now therefore, O yee Kings: be inſtructed yee Judges of the earth.

Moſt Reverend, Right Honourable, Right Worſhipfull, &c.

THe mirrour of humane eloquence apologizing for his undertaking the defence of Murena againſt Cato the elder pertinently demandethaaCic. pro Muren. A quo tandem Marce Cato aequius eſt defendi Conſulem quam a Conſule? who ſo fit a patron of a Conſull as a conſull himſelfe? The like may be ſaid in the juſtification of King Davids leſſon read in my text to Princes and Judges; a quo tandem aequius eſt doceri Reges quam a Rege? erudiri Judices quam a Judice? Who ſo proper to tutour Kings as a King? who might better give Judges their charge than the chiefe Judge and Soveraigne Juſtice in his Kingdome? Not onelyonly nature and bloud, but arts alſo and profeſſions make a kinde of brotherhood: and an admonition that commeth from a man in place to another in like place and office, (that is, ſpoken by authority to authority) carrieth a double authority, and cannot but be entertained with due reſpect and carefull regard. Therefore God in his wiſedome inſtructed the Prophet David bybb2. Sam. 7.3.5.2 Sam 7:32 Sam 7:5 Nathan a Prophet, reproved the Apoſtle SaintccGal. 2.14.Gal 2:14 Peter by Paul an Apoſtle, informed John theddApoc. 7.14.Rev 7:14 Elder by an Elder, and here adviſeth p. 94Kings by a King. Be wiſe now therefore, O ye Kings: be learned yee Judges of the earth.

In this verſe we have

1. A leſſon applied,

Of wiſedome to Kings.

Of inſtruction to Judges.

2. A reaſon implied in the words of the earth; that is,

Either Kings and Judges made of earth,

Or made Kings and Judges of earth.

Kings and Judges are but men of earth, earthly and therefore in ſubjection to the God of heaven: and they are made Kings and Judges onelyonly of the earth, that is, earthly and humane affaires, and therefore in ſubordination to divine and heavenly Lawes. For the order, firſt King David commendeth wiſedome to Kings, and then inſtruction or learning, viz. in the Lawes, to Judges. Kings are above Judges, and wiſedome, the glorie of a Prince, above learning, the honour of a Judge. Kings make Judges, and wiſdome makes learned: as the power of Kings is the ſource of the authoritie of Judges, ſo wiſedome is the fountaine of all lawes, and conſequently of all inſtruction and learning in them. Firſt therefore be wiſe O ye Kings to make good Lawes, and then be learned O ye Judges in theſe Lawes, and found

Yee your wiſedome,

Yee your learning in humility:

for it is earth not onelyonly upon which your conſiſtory ſtands, but alſo of which you your ſelves conſiſt. As the tongue is moved partly by a muſcle in it ſelfe, partly by an artery from the heart: ſo beſides the motive to theſe vertues in this verſe it ſelfe, there is a reaſon drawne by the ſpirit to enforce theſe duties from the heart of this Pſalme, ver. 6. which is like an artery conveying ſpirit and life to this admonition here: Yet have I ſet my King, &c. as if the Prophet had ſaid, Behold, O Kings, a throne above yours ſet in the ſtarres: behold, O Judges of the earth, a tribunall or judgement ſeat above yours eſtabliſhed in the clouds. There is a King of heaven by whom all earthly Kings reigne, and a Judge of quicke and dead to whom all Judges of the earth are accountable.

eeHorat. od. car. l. 3. od. 1.Regum timendorum in proprios greges,

Reges in ipſos imperium eſt Jovis.

Kings are dreadfull to their ſubjects, God to Kings: Judges call other men to the barre, but Chriſt Jeſus ſhall ſummon all Judges one day to his tribunall,ffCyp. de mortal. juſtiſsimè judicaturus a quibus eſt injuſtiſsimè judicatus, moſt juſtly to judge Judges by whom both in himſelfe and in his members he hath beene moſt unjuſtly judged.

O Kings. The more excellent the office the more eminent the qualitie ought to be: no vertue ſo befits a Prince as religious wiſedome, the Queen of all vertues: be wiſe therefore O yee Kings, excell in the grace which p. 95excelleth all others: crowne your royall dignitie with all Princely vertues, and chaine them all together in prudence with the linkes following. Serve the Lord with feare, feare him with joy, rejoyce in him with love, and love him with confidence. Firſt, ſerve him not careleſly, but ſollicitouſly, fearing to diſpleaſe him. Secondly, feare him, not ſervilely, but filially, with joy. Thirdly, rejoyce in him, not preſumptuouſly, but awfully, with trembling. Fourthly, Tremble before him, not deſperately, but hopefully; ſo feare him in his judgements, that ye embrace him in his mercies, and kiſſe him in the face of Jeſus Chriſt. Though he frowne on you in his anger, yet ſtill ſeeke to pleaſe him: yea, though he ſmite you in his wrath, and kill you all the day long, yet put your truſt in him and you ſhall be happie.

Be wiſe. Wiſedome is the mindesggAriſt. Eth. foreign eye, by which ſhe pryeth into all the ſecrets of nature, and myſteries of State, and diſcerneth betweene good and evill, and prudently guideth all the affaires of life, as the helme doth a ſhip. No good can be done without her direction, nor evill bee avoyded but by her forecaſt. She is the chiefe of the foure cardinall vertues, and may rightly be ſtiled Cardinalium cardo, the hinge that turnes them all about. They advance not till ſhe ſtrikes an alarum, nor retire till ſhe ſound a retreat. What the Apoſtle ſpeakes of the three heavenly graces, now there hh1 Cor. 13.13.1 Cor 13:13remaine theſe three, faith, hope, and charity, but the greateſt of theſe is charitie; may be in like manner affirmed concerning the preheminence of wiſedome in reſpect of the other cardinall vertues, now there remaine theſe foure:

1. Wiſedome to direct,

2. Juſtice to correct,

3. Temperance to abſtaine,

4. Fortitude to ſuſtaine;

but the greateſt of theſe is wiſedome. For wiſedome informeth juſtice, moderateth temperance, and leadeth fortitude. Wiſedome giveth rules to juſtice, ſetteth bounds to temperance, putteth reines on fortitude. Without wiſedome juſtice hurteth others, temperance our ſelves,iiHorat. od. car. l. fortitude both our ſelves and others.

kkIſoc. ad Demon. foreign.Vis conſili expers mole ruit ſua.

SaintllBernard. ſer. 85. in cant. Sapientia a ſapore dicta eſt quia virtuti velut condimentum accedens ſapidam reddit. Bernard deriveth ſapientia a ſapore, ſapience from ſapour, becauſe wiſedome giveth a good relliſh to vertue. Diſcretion is the ſalt of all our actions, without which nothing that is done or ſpoken is ſavourie. What doth pregnancie of wit, or maturitie of judgement, or felicitie of memorie, or varietie of reading, or multiplicitie of obſervation, or gracefulneſſe of deliverie ſteed a man that wanteth wiſedome and diſcretion to uſe them? In theſe reſpects and many more Solomon the wiſeſt King that ever wore corruptible Crowne, in his prayer to God preferreth wiſedome to all other gifts whatſoever. And indeed ſo admirable a vertue, ſo rare a perfection, ſo ineſtimable a treaſure it is, that the heathen who had but a glimpſe of it, diſcover it to be a beame of that light which no man can approach unto, p. 96mmCic. Tuſ. quaeſt.haec eſt una hominis ſapientia, non arbitrarite ſcire quod neſcias: this is the chiefeſt point of mans wiſedome, ſaith Tully out of Socrates his mouth, to have no opinion of his wiſedome, but to know that undoubtedly he knoweth nothing, at leaſt as he ought to know. Juſtinian, though a great Emperour, could not avoid the cenſure of folly for calling his wife by the name of Sapientia; becauſe, ſaith Saint Auſtin, nomen illud auguſtius eſt quam ut homini conveniat: becauſe the name of wiſe, and much more of wiſedome in the abſtract, is too high a title for any on earth to beare. What greater folly then can be imagined in any man or woman to aſſume wiſedome to themſelves, whoſe greateſt wiſedome conſiſteth in the humble acknowledgement of their follies and manifold overſights? Therefore Lactantius wittily comes over the ſeven wiſe maſters, as they are called, whom antiquity no leſſe obſerved than Sea-men doe the ſeven Starres about the North Pole. When, ſaith he,nnLact. …. 4. divin. inſtit…. 1. Sicaeter… omnes praeter ipſos ſtulti fuer…nt, ne illi quidem ſapientes, qu…ane… ſapiens ve…e ſt…ltorum judicio eſſe poteſt. there were but ſeven wiſe men in all the world, I would faine know in whoſe judgement they were held ſo, in their owne or the judgement of others; if in the judgement of others, then of fooles, by their owne ſuppoſition empaling all wiſedome within the breaſts of thoſe ſeven: if in their owne judgement they were eſteemed the onelyonly wiſe of that age, then muſt they needs be fooles; for no ſuch foole as he who is wiſe in his owne conceit. This conſideration induced Socrates to pull downe his creſt, and renounce the name of a wiſe man, and exchange Sophon into Philoſophon, the name of Sophiſter into Philoſopher, of wiſe into a lover of wiſedome, with which title all that ſucceeded him in his Schoole of wiſedome contented themſelves. When theooSphinx Philoſoph. c. 7. Gryphus. Mileſian Fiſhermen drew up in their net a maſſie piece of gold in the forme of a Table or planke, there grew a great ſtrife and contention in Law whoſe that draught ſhould be, whether the Fiſhermens who rented the fiſhing in that river, or the Lords of the ſoyle and water. In the end, fearing on all hands leſt this Altar of gold ſhould melt away in law charges, they deferre the judgement of this controverſie to Apollo, who by his Oracle anſwered, that it neither appertained to the Fiſhermen, nor to the Lord of the Mannor, but ought to bee delivered as a preſent to the wiſeſt man then living. Whereupon this golden Table was firſt tendered to Thales the Mileſian, who ſendeth it to Bias, Bias to Solon, Solon in the end to Apollo, whom the heathen adored as the God of wiſdome. By this ſhoving of the Table from wiſe man to wiſe man, and in the end fixing it in the Temple of Apollo, they all in effect ſubſcribed to the judgement of him who thus concludes his Epiſtle, To ppRom 16.27. 1 Tim. 1.17. To the King immortall, inviſible, the onelyonly wiſe God be honour and glory for ever and ever.Rom 16:271 Tim 1:17God onelyonly wiſe bee glory for ever. And queſtionleſſe, if wee ſpeake of perfect and abſolute wiſedome, it muſt bee adored in heaven, not ſought for on the earth. Hee alone knoweth all things, who made all things: hee comprehendeth them in his ſcience, who containeth them in his eſſence. Yet ought we to ſeeke for the wiſedome here meant as for treaſure: and although wee may not hope in this life to be wiſe unto perfection, yet may we and ought we to know the holy Scriptures which are able to make usqq2 Tim. 3.15.2 Tim 3:15 wiſe unto ſalvation. In theſe we find a fourefold wiſedome mentioned:

1. Godly wiſedome is here meant, as the words following make it evident, Serve the Lord with feare; and reaſon makes it yet more evident. For the Prophet needed not to exhort Princes to worldly wiſdome, the point of Policie is too well ſtudied by them: nor to fleſhly wiſdome, for they moſtly take but too much care to fulfill their luſts, and maintain their Port, and provide for their temporall peace and ſafetie. As for divelliſh wiſedome, which makes men wiſe to doerrJer. 4.22.Jer 4:22 evill, ſo holy a Prophet as David was would not ſo much as have taken it in his lips, unleſſe peradventure to brand it with the note of perpetuall infamie. The wiſedome therefore which he here commendeth to Kings is a godly, a holy, and a heavenly wiſedome. A wiſedome which beginneth in the feare of God, and endeth in the ſalvation of man. A wiſedome that rebuketh the wiſedome of the fleſh, and deſpiſeth the wiſedome of the world, and confoundeth the wiſedome of the Divell. A wiſedome that advertiſeth us of a life after this life, and a death after this death, and ſheweth us the meanes to attaine the one, and avoid the other. Morall or civill wiſedome is as the eye of the ſoule, but this wiſedome the Spirit here preferreth to Kings, is the eye of the ſpirit. Ubi deſinit Philoſophus ibi incipit Medicus, where the Philoſopher ends there the ſpirituall Phyſician begins. The higheſt ſtep of humane wiſedome is but the loweſt and firſt of divine. As Moſes his face ſhined after he communed with God, ſo all morall and intellectuall vertues, after we have communion with Chriſt, and he commeth neere to us by his ſpirit, receive a new luſtre from ſupernaturall grace. Prudence or civill wiſedome is in the ſoule as a precious diamond in a ring; but ſpirituall wiſedome is like Solis jubar, the Sunnes rayes falling upon this Diamond, wonderfully beautifying and illuſtrating it. Of this heavenly light, at this time by the eye-ſalve of the Spirit cleering our ſight, wee will diſplay five beames.

1. The firſt, to beginne with our end, and to provide for our eternall eſtate after this life in the firſt place. For here we ſtay but a while, and be our condition what it will be, it may be altered: there wee muſt abide by it, without any hope of change. Here wee ſlide over the Sea of glaſſe mentioned in theſſApoc. 15.2. And I ſaw as it were a ſea of glaſſe.Rev 15:2 Apocalyps, but there we ſtand immoveable in our ſtations: here we are like wandring ſtarres erraticke in our motions, there we are fixed for ever, either as ſtarres in heaven to ſhine in glorie, or as brandirons in hell to glowe in flames. Therefore undoubtedly the unum neceſſarium, the one thing above all things to be thought upon is, what ſhall become of us after we goe hence, and be no more ſeene. The heathen ſaw the light of this truth at a chincke as it were, who being demanded why they built for themſelves glorious ſepulchres, but low and baſe houſes, anſwered, becauſe in the one they ſojourned but for a ſhort ſpace, in the other they dwelt. To this Solomon had an eye when hee termeth p. 98the grave mansttEccleſ. 12.5. Man goeth to his long home, and the mo…rners goe about the ſtreets.Eccl 12:5 long home; and a greater than Solomon, when he informeth his Diſciples that in hisuuJoh 14.2.John 14:2 Fathers houſe there are many manſions, that is, ſtanding or abiding places. Such are many in heaven built upon precious ſtones, but none on earth: here we have onelyonly ſtands for an houre, or boothes for a Faire, or bowers for a dance, or at the moſt Innes for a bait. xxEccleſ. 3.2.Eccl 3:2There is a time, ſaith the wiſe man, to bee borne, and a time to die: what, and no time betwixt? ſometimes none at all, as in thoſe that are ſtill-borne: if it be any, as ſometimes it is, he makes no reckoning of it, but joynes death immediately to our birth, as if they were contiguous, and our cradles ſtood in our grave. The ſpace betweene our birth and death, be it extended to the longeſt period, is but a moment in reſpect of eternity, and yet ex hoc momento pendet aeternitas, upon the well or ill employing of this moment dependeth our eternitie. I will tell you a ſtrange thing ſaithyySen ep. ad Lucil. Seneca, Many die before they begin to live. I can tell you a ſtranger thing, many die before ever they thinke of the true life. Theſe, howſoever they may carry the name of wiſe and great Stateſ-men, yet when it will be too late they ſhall ſee their folly farre to exceed that of the ſimpleſt Idiot in the world: when at the houre of their death finding that they have laid out their whole ſtocke of wealth and wit in purchaſing and furniſhing a chamber in a thorough fare, and provided themſelves no houſe in the Citie, where they are for ever to abide, ſhall cry out in the bitterneſſe of their ſoule, either withzzCarion. in Cron. Severus, Omnia fui, & nihil profui; I have beene all things, and yet have done no good at all: or with Adrian,

aaSphinx Philoſ.O animula vagula blandula

hoſpes comeſ que corporis,

quae nunc abibis in loca! &c.

O my pretty ſoule, the pleaſant gueſt and companion of my bodie, into what places ſhalt thou now goe, naked, cold, and trembling! or with the afflicters of the righteous;bbWiſd. 5.8, 9, 10.13.Wis 5:8Wis 5:9Wis 5:10Wis 5:13 What hath pride profited us? or what good hath riches with our vaunting brought us? All theſe things are paſſed away like a ſhadow, and like a poſt that haſteth by. And as a Ship that paſſeth over the waves of the water, which when it is gone by, the trace thereof cannot bee found, neither the path-way of the keele in the waves: Even ſo wee in like manner, as ſoone as wee were borne, began to draw to our end, and had no ſigne of vertue to ſhew, but were conſumed in our owne wickedneſſe. I like well of his reſolution who ſaid, foreign, I hate that wiſe man, whoſe wiſedome reflects not upon himſelfe, who is no whit bettered by his wiſedome. Hee cannot bee wiſe who is not provident: hee is not provident who prepares not a place for his ſoule after ſhee is diſlodged of the bodie. Hee is no thriftie man who laviſheth out his time, and ſpendeth his ſtrength in purſuing ſhadowes, when with leſſe paine and coſt hee might have purchaſed a ſubſtantiall and indefeiſable eſtate: hee is no good husband who taketh perpetuall care for his temporall affaires, and taketh little or none at any p. 99time for his ſpirituall and eternall; who gathereth treaſure upon earth, where ruſt and aaMatth. 7.19.Matt 7:19moth doth corrupt, and theeves breake thorough and ſteale; and laye… up no treaſure in heaven, where neither ruſt nor moth doth corrupt, and theeves doe not breake thorough and ſteale: who drives a great and rich trade in forraine parts, and returnes no money by letters of exchange, ſent by the hands of the poore, to be repaid him upon his return into his country in heaven: who travels ſea and land to dig into the bowels of the earth, yea and ſometimes rakes hell alſo for unrighteousbbLuke 16.9.Luke 16:9 Mammon, and when he hath great ſtore of it, makes no friends with it, that when he failes they may receive him into everlaſting habitations.

2. The ſecond precept is to informe our ſelves certainely how we ſtand in the Court of heaven, whether recti in curia or no: to know by the reflection of grace in our ſoules, whether Gods countenance ſhine upon us, or there be a cloud betweene it and us. For as theccPlin. nat. hiſt. l. 9. c. 35. Coeli iis major ſocietas eſt quam maris, inde nubilum trahunt colorem aut pro claritate matutina ſerenum. Margarite or pearle hath ſuch affinity with the skie, that if it be bred at the opening of the ſhell fiſh in a cleere morning, the colour thereof is cleere, and the ſtone moſt orient: but if in a duskie evening, or when the heaven is over-caſt with clouds, the colour thereof is darker, and the ſtone leſſe precious: ſo the hidden man of the heart is lightſome and cheerefull when Gods face ſhines upon him, but ſad and dejected when heaven lowres upon him. Without aſſurance that we are in the ſtate of grace, and reconciled to God in Chriſt, there is no comfort in life and death, becauſe no ſound joy, nor ſettled peace within. Neither is it ſo eaſie a matter as ſome imagine to get this aſſurance, or the knowledge thereof. For not onelyonly the ſicke patient, but alſo ſometimes the skilfull Phyſician is deceived in the ſtate of our bodie, though all ordinary diſeaſes have their certaine ſymptomes by which they may be knowne, even to ſenſe: how much more difficult a thing is it certainely to judge of the ſtate of our ſoule? A man may ſet a good face on it, as Tiberius did, and brave it out, yea and riot alſo, who yet hath ſuch a ſecret diſeaſe which will make an end of him in a few houres. Nay, a man may take infection, or receive ſome bruiſe inwardly, or ſpring ſome veine, and yet not know of it till it be too late to cure it: in like maner, a man that maketh great profeſſion of Religion, and carrieth a great appearance of piety and ſanctity, both at Church and in his owne houſe, feeling no inward gripe of conſcience, may yet have taken ſome infection of Hereſie, or have ſtill in him ſome poyſon of malice, or bruiſe of faction, or rupture of ſchiſme, or corrupt humours of luxurie, and daily decay in grace, and be in a ſpirituall conſumption, and yet perceive it not. I have no commiſſion to ranſacke any mans conſcience, nor to make privie ſearch for concealed Idols, or maſqued hypocriſie, or vailed impudencie, or cloſely conveyed bribery, or ſecretly vented luxurie, or ſtatutable uſurie, or legall ſimonie, or cuſtomary ſacriledge. OnelyOnly I will bee bold to ſay the leaſt breach which any of the above named ſinnes make in the conſcience, is like a ſmall leake in the bottome of a Ship, which, if it be not ſtopped in time, will drowne the greateſt veſſell, fraught with the richeſt merchandiſe. Your experience ſheweth you that Briſtow and Corniſh ſtones, and many other falſe gems, have ſuch a luſtre in them, and ſo ſparkle like true jewels, that a cunning Lapidarie, if he be not carefull, may be cheated with them: p. 100ſuch are the enlightning graces which ſhine in hypocrites, they ſo neerly reſemble the true ſanctifying and ſaving graces of the Elect, that the eye of ſpirituall wiſedome it ſelfe may miſtake them, if it be not ſingle, and looke narrowly into them. Are not repentance from dead workes, faith in Chriſt, peace of conſcience, and joy in the holy Ghoſt, the proper characters of a regenerate Chriſtian and an elect childe of God? Yet Eſau counterfeited the firſt: (theddHeb 12.17.Heb 12:17 Apoſtle ſaith that after he had ſold his birth-right he ſought it with teares.) Simon Magus the ſecond: (St. Luke ſaith heeeActs 8.13.Acts 8:13 beleeved.) The man poſſeſſed in the Goſpell the third: (our Saviour ſaith all things were inffLuke 11.21.Luke 11:21 peace in his houſe.) The Jewes the fourth: (the text ſaith theyggJoh. 5 35.John 5:35 rejoyced at St. Johns preaching.) Here then is worke for ſpirituall wiſedome to diſcernehhGib. in Cant. Qualis unguentorum artifex eſt ſatanas qui de mortis olla vitae vapores exire ſimulat, & venenum quaſi balſamum facit ſp…are! a ſented poyſon from Balſamum, to diſtinguiſh tears of repentance, ſuch as Peters were, from teares of diſcontent and revenge, ſuch as**Heb. 12.17.Heb 12:17 Eſau's were: a temporarie faith, ſuch asiiAct. 8.13.Acts 8:13 Simon Magus his was, from a juſtifying, ſuch askkLuke 9.9.Luke 9:9 Zacheus his was: a feared conſcience, ſuch as thellLuke 11.21. When a ſtrong man armed keepeth his Palace, his goods are in peace.Luke 11:21 poſſeſſed man had, from a ſecured conſcience, ſuch as St.mmActs 24.16.Acts 24:16 Pauls was: laſtly, a ſudden exultation of the ſpirit, ſuch as thennJohn 5 …5 Ye were willing for a ſeaſon to rejoyce in his light.John 5:5 Jewes was, from true joy in the holy Ghoſt, ſuch asooPſal. 4.7.Ps 4:7 Davids was.

3. The third point of ſpirituall wiſedome is, to conſider what infirmities and maladies of minde our naturall conſtitution, ſtate, place, or profeſsion, or courſe of life maketh us moſt ſubject unto, and to furniſh our ſelves with ſtore of remedies againſt them; to mark where we lie moſt open to temptation, and there to have our ward readie. For Satan playeth alwayes upon advantage, and for the moſt part boweth us that way to which we incline of our ſelves, through the weakeneſſe of our nature: he ſailes ever with the wind. Is our knowledge in matter of faith deficient? he tempts us to error. Is our conſcience tender? he tempteth us to ſcrupuloſitie and too much preciſeneſſe. Hath our conſcience like the eclipticke line ſome latitude? he tempteth us to carnall libertie. Are we bold ſpirited? he tempteth us to preſumption. Are we timorous and diſtruſtfull? he tempteth us to deſperation? Are we of a flexible diſpoſition? he tempteth us to inconſtancie. Are we ſtiffe? he labours to make obſtinate Heretikes, Sciſmatikes, or Rebels of us. Are we of an auſtere temper? he tempteth us to crueltie? Are we ſoft and milde? he tempteth us to indulgence and fooliſh pitie. Are we hot in matter of Religion? he tempteth us to blind zeale and ſuperſtition. Are we cold? he tempteth us to Atheiſme and flat irreligion. Are we moderate? he tempteth us to Laodicean lukewarmedneſſe. The Camelion when he lieth on the graſſe to catch flies and graſhoppers, taketh upon him the colour of the graſſe; as the Polypus doth the colour of the rock, under which he lurketh, that the fiſh may boldly come neere him without any ſuſpition of danger: in like maner Sathan turnes himſelfe into that ſhape which we leaſt feare, and ſets before us ſuch objects of temptation as are moſt agreeable to our humours, naturall deſires, and inclinations, that ſo he may the ſooner draw us into his net. St.ppGreg. l. 29. mor. in Job. c. 38. Prius conſperſionem uniuſcujuſ que antiquus adverſarius perſpicit, & tunc tentationis laqueos apponit, alius nam que laeti…, alius triſtibus, alius timidis, alius claris moribus exiſtit. Qu… ergo occultus adverſarius facile capiat vicinas conſperſionibus deceptiones parat. Quia enim laetitiae voluptas juxta eſt, laetis moribus luxuriem proponit & quia triſtitia in i…am facile labitur, triſtibus poculum diſcordiae porr…git, paventibus terrores int…ntat, & quia ela os extolli laudibus conſpicit, eos blandis favoribus trahit: ſingulis igitur hominibus vitiis convenientibus inſidiatur.Job 38 Gregorie long agoe noted this ſubtle device of the wily ſerpent, he hath, ſaith he, fit allurements for all ſorts of men, as fiſhermen have baits for fiſhes: for the luxurious he baiteth his hooke with pleaſure; for the ambitious, with honor; for the covetous with gain; for the p. 101licentious with libertie, for the factious with ſchiſme, for the ſtudious with curioſity, for the vaine-glorious with popularity. Here then is our ſpirituall wiſedome ſeene to be ſtrong alwayes, there where our enemie is like to lie in ambuſh, and where he goeth about to undermine us, to meet him with a countermine. To unfold this precept of wiſdome even to the meaneſt capacity: Art thou by nature a lover of pleaſure? bend thy whole ſtrength againſt the ſin of luxurie. Art thou of a fiery diſpoſition? lay all upon it to bridle thy paſſion of anger, and deſire of revenge. Haſt thou too much earth in thy complexion, and art given to the world? furniſh thy ſelfe continually with ſpirituall levers to lift up thy heart, and raiſe thy thoughts and affections to heaven and heavenly objects. Doth the eminencie of thy place bring thee in danger of high mindedneſſe? let thy whole ſtudy bee humility. Doth thy profeſſion incline thee to contention? ſtudy peace: to diſſembling and couſening? ſtudy honeſty: to extortion and exaction? ſtudy charity, and practiſe reſtitution: to corruption and receiving the wages of iniquity? let all thy prayers and endeavours be for integrity.

Socrates was wont ſay, facile eſt Athenienſes Athenis laudare, that it was no unpleaſing argument to commend the vertues of the Athenians at Athens: neither will it ſeeme burthenſome I hope to recommend yet more inſtructions of wiſedome to you that are wiſe. God hath ſpread abroad the heaven and the earth as large ſamplars before our eyes, wherein every act of his ſpeciall providence in governing the affaires of the world is as a flower or curious piece of drawne-worke, which a wiſe man ought to take out by obſervation, and worke it in his owne life by imitation.

4. The fourth leſſon therefore which wiſedome readeth to all thoſe that have eares to heare, is to obſerve the carriage of all affaires in this great City of the world, and to ſet a marke upon Gods wonderfull protection and care over the godly, and his fearefull judgements upon the wicked. From the former ſpirituall wiſdome gathereth the ſweet fruit of comfort, from the latter the bitter fruit of terror, from both the moſt wholeſome fruit of inſtruction. The fruit of comfort ſhe gathereth by uſing Jacobs ladder to reſt upon, when ſhe is weary, Hagars fountaine to quench her thirſt, the widowes meale to ſuſtaine her in famine, Jonah's gourd to ſhade her in heat, Jonathans hony to cleere her eye-ſight, Hezekia's figs to heale her plague-ſores, the Samaritan's oyle to ſupple her wounds, and Chriſts Croſſe to ſupport her in all. The bitter fruit of terrour ſhe gathereth when ſhe maketh the drowning of the old world a warning to her for ſecurity, the confuſion of Languages at Babel for pride, the burning of Sodome for unnaturall luſt, the pillar of ſalt into which Lot's wife was turned for backſliding and diſobedience, the plagues of Egypt for hardneſs of heart, the captivity of Iſrael and Judah for Idolatry, and the finall deſtruction of the City and Temple for infidelity, and perſecution of Chriſt and his Goſpell. When the Divell offereth us any forbidden fruit, ſeem it never ſo pleaſant to the eye, let us thinke of Adam; when a wedge of gold, of Achan; when red broth, of Eſau; when a pleaſant vineyard lying neere to our houſe, of Ahab; when a bribe, of Gehazi; when holy veſſels to carouſe in, of Belſhazzar; when mony for the gifts of the holy Ghoſt, of Simon Magus; when the price of innocent bloud, of Judas; when a ſhare in ſacriledge, of Ananias. Let us learn by Adams fall p. 102to ſhut our eares againſt evill counſell; by Noahs ſhame, to abhorre drunkenneſſe; by Davids adultery, to fly idleneſſe; by Joſephs ſwearing by the life of Pharaoh, to avoid ill company; by Peters deniall, to beware of preſuming on our owne ſtrength; by Pauls buffetting, to take heed of ſpirituall pride. Doe the ſtudents at the law follow all Courts, and are ready at all aſſizes with their table-books to note what paſſeth in all trials, to put downe the caſes, and take the ſentences of the Judges: and ſhall we neglect the judgements of the Almighty, and not write downe in the tables of our memories ſuch caſes as are ruled in the Court of heaven? There is nothing will more deject us in the opinion of our own wiſdome, and ſtir us up to the admiration of Gods wiſedome, juſtice, and power, than to obſerve how he compaſſeth the wiſe of the world in their owne wayes, and ſhooteth beyond them in their owne bow, and over-reacheth them in their higheſt deſignes: how he chuſeth the fooliſh things of the world to convince and rebuke the wiſe; the weake things of the world to conquer the mighty; the ignoble things of the world to obſcure the glorious; and the things that are not to confound the things that are. When we ſee him draw light out of darkneſſe, ſweet out of ſower, comfort out of miſery, joy out of ſorrow, and life out of death, how can we diſtruſt his goodneſſe? Again, when we ſee on the ſudden how he turneth day into night, liberty into captivity, beauty into aſhes, joy into heavineſſe, honour into ſhame, wealth into want, rule into ſervitude, life into death, how can we but feare his power? When we ſee Scepters made of mattocks, and mattocks of Scepters; hovils of Palaces, and Palaces of hovils; valleyes raiſed high, and hils brought low, Kings caſt out of their thrones to the ground, and poore raiſed out of the dunghill to ſit with Princes; how can we be proud? When we obſerve the godly man like the Oxe that goeth to plow, worn out with labour and pain, and the wicked like beaſts fatted for the ſlaughter, abound with riotous ſuperfluity, how can we but be patient? When we ſee daily ſtars riſe and fall in the firmament of the Church, how can we then but be ſolicitous? Laſtly, when we ſee our wants as well as our wealth, our defects as well as our exceedings, our falls as well as our riſings, our ſorrowes as well as our joyes, our faſts as well as our feaſts, our ſickneſſe as well as our health, our terrors as well as our comforts, our croſſes and afflictions as well as thoſe we call bleſſings worke for the beſt for us, how can we but be content? This rule of wiſedome every man by his experience can eaſily draw out at length, and the time calls upon me to cut the threed of this diſcourſe: wherefore in a word I will now deliver that precept of wiſedome in the laſt place which in practice muſt challenge the firſt, viz. that in all ſerious and weighty affaires, eſpecially ſuch as concerne our ſpirituall eſtate, we aske counſell of God, who among other glorious attributes, deſcribed by the Prophet Iſaiah, is ſtiled the wonderfullppEſay 9.6. His name ſhalbe called the wonderfull counſeller. A…oc. 3.18. I counſell thee to buy of me gold, &c.Isa 9:6 Counſeller, who freely gives us that counſell which cannot be got by any fee from mortall man. Succeſſe crowneth no great attempt which wiſdome undertaketh not: wiſdome undertaketh nothing but by the advice of counſell, and no counſell ſafe in deliberations of this kind but from the ſpirit of God. The Iſraelites uſually asked counſell of God by the Ephod, the Grecians by their Oracles, the Perſians by their Magi, the Egyptians by their Hirophantae, the Indians by their Gymnoſophiſtae, the ancient Gaules and p. 103Brittaines by their Druides, the Romans by their Augures or Soothſayers. It was not lawfull to propoſe any matter of moment in the Senate,qqCic. de Aruſp. reſp. priuſquam de coelo ſervatum erat, before their wiſards had made their obſervations from the heaven or skie. That which they did impiouſly and ſuperſtitiouſly, we may, nay we ought to doe in another ſenſe piouſly, (viz.) not to imbark our ſelves into any action of great importance and conſequence, priuſquam de coelo ſervavimus, before we have obſerved from heaven, not the flight of birds, or houſes of planets, or their aſpects or conjuncti…ns, ſuch fowle or ſtar-gazing is forbid by a voice from heaven; but the countenance of God, whether it ſhineth upon our enterpriſes or not, whether he approve of our endeavours, projects, and deſignes, or diſlike them: if he approve of them we need not feare the ſucceſſe: for if it be not good for the preſent, it ſhall be good: if he diſlike them we may not hope for ſucceſſe; for if the iſſue be not bad for the preſent, it ſhalbe bad in the end. Tullies reſolution is good;rrCic. ep. ad Att. ſapientis eſt nihil praeſtare praeter culpam, a wiſe man is to looke to his intentions, and to anſwer for his actions, that they be without blame, not to undertake for the events. Let us make good our ends, and the meanes we uſe, and God will make good the iſſue, and turne all to the beſt. A Pilot, as Quintilian obſerveth, cannot be denied his lawfull plea dum clavum rectum teneam, though the ſhip be caſt away or drowned he is not to make ſatisfaction, ſo long as he held the ſterne right, and guided it by the compaſſe: in like maner, though our actions and good intentions miſcarrie in the event, we are not to be blamed if we ſteered our courſe by the compaſſe of Gods word: though the barke be caſt away, as St. Pauls was, the lives of all in it ſhall be ſafe: and our temporall loſſes ſhall alway turne to our ſpirituall and eternall advantage. Yea, but God is in heaven, we are upon earth, how may we come to have ſpeech with him, or open our caſe to him, or receive anſwer from him? The Jewes had two meanes to receive anſwer from him, either by the mouth of the Prophets, when the ſpirit was on them, or from the Prieſts, when they had put on the breaſt-plate of judgement: we have no ſuch meanes now to enquire the will of God, neither are viſions nor dreames by which men in former times underſtood the pleaſure of God, now either frequent, or undoubted oracles of truth; yet have we ſtill meanes to adviſe with God both by prayer and conſulting the holy Scriptures. Of the former St. James ſpeaketh;ſſJam. 1.5.Jas 1:5 If any man lacke wiſedome, that is, counſell and direction in his affaires, let his aske it of God, that giveth to all men liberally, and upbraideth not, and it ſhalbe given him. But let him aske in faith nothing wavering, &c. Of the ſecond the Prophet David: ttPſal. 119.24.Ps 119:24Thy teſtimonies are my delight and my counſellers; in the Hebrew, men of my counſell.

Having now compoſed the preſſe, what remains but to clap it to the ſheets, and labour by a word of exhortation to print ſome of theſe rules in your harts? Be wiſe now, &c. Be wiſe, 1. In the choice of your wiſdome: 2. Be inſtructed in the means of your inſtruction, make choice of the wiſdome that commeth from above from the Father of lights, not that which commeth from beneath from the Prince of darkneſs: receive inſtruction from the ſpirit, not from the fleſh: from God, not from the world: ſo ſhall you be wiſe unto ſalvation and inſtructed to eternal life. Be your ſelves clients and ſutors to God before your clients and ſutors have acceſſe unto you; ask counſel of him before p. 104you give counſell to them: and content not your ſelves with the waters of the brooke or rivelet, but have recourſe to theuuCic. de orat. l. 2. Tard… eſt ingeni… rivulos conſectari, fontes rerum non videre. fountain. Now the fountaine of all law is the wiſedome of God, as the wiſeſt of the heathen Lawgivers in effect acknowledged it: Zamolxis aſcribing the lawes (he delivered to the people) to Veſta, Zoroaſter to Hormaſis, Triſmegiſtus to Mercurie, Lycurgus to Apollo, Solon to Minerva, Numa to the Nymph Aegeria, Minos to Jupiter. If time be well ſpent in ſearching records of Courts, and evidences of conveyances, and titles of lands, how much better in ſearching the holy Scriptures which are the records of heaven, the deeds of Almighty God, and evidences of our ſalvation? Who would not ſearch where he may be ſure to find treaſure? In Scriptures you may be ſure to finde it, wherein all the treaſures of wiſedome and knowledge are hid: the treaſures of naturall Philoſophy in Geneſis; of morall Philoſophy in Exodus, Deuteronomie, and Eccleſiaſtes; of the Politickes in the Judicials of Moſes, and the Proverbes of Solomon; of Poetry in the Pſalmes; of Hiſtory in the bookes of Chronicles, Judges, and Kings; of the Mathematickes in the dimenſions of the Arke and Temple; of the Metaphyſickes in the bookes of the Prophets and the Apocalyps. Doe you deſire that the tree of your knowledge in the Law ſhould ſpread farre and neere, and that all men ſhould ſhade themſelves under your boughes? Water the root of the tree which beareth up your lawes, and ſendeth ſap and life to all the branches thereof, and that is true religion: forxxPſal. 111.10.Ps 111:10 the feare of the Lord is the beginning of wiſedome: and a good underſtanding and care have all they that follow after it. Firſt, to look to the maine chance, and provide for their eternall eſtate in another world: next, to learne certainly that they are in ſtate of grace here: thirdly, to obſerve where they are weakeſt, and there to ſtrengthen themſelves againſt the aſſaults of the enemie: fourthly, to make uſe of the hiſtorie of the world, and comment upon the ſpeciall workes of Gods providence: laſtly, to entertaine God his Prophets and Apoſtles for their learned counſell, to direct them in all their ſuits in the Court of heaven, and managing all their weightieſt affaires on earth: ſo ſhall they be ſure to attain that which David ſo earneſtly ſought of God by prayer, ſaying,yyPſal. 73.24.Ps 73:24 Guide me by thy counſell, and after that receive me to thy glory. To whom, &c.