Wisdoms Character, Text 2
MAT. 2. 8.
And he sent them to Bethlehem, and said, Goe and search diligently for the young childe, and when you have found him, bring me word againe, that I may come and worship him also.
THis Chapter beginneth with the blest news Magnifica coeli lingua. Aug. de Temp. Serm. 30.of a new borne Saviour proclaimed to the wise men of the East, by a coelestiall tongue; and surely this clear Revelation of the Messtah to them, is no small consolation to us. Christ borne and not known, would have been as a Book clasped, Fountain sealed, and Treasure hid, no comfort in, nor profit by him: Or had this light (though come into the world) only shined in Jury, we must still have sate in darknesse, and the shadow of death. But behold (the Evangelist would have us Ver. 1.doe it, and well we may) behold with joy and wonder, a Star appeareth to the wise men in a far Countrey, and Apparuit stella non volens, sed jussa; on coeli …, sed Divini tatis impulsu; non lege syderum sed novitate fignorum. Ch ysol. Serm. 156.this no ordinary, but extraordinary light; not by Natures course, but Divine appointment, made onelyonly for this end, to be the morning Star to this Sun of Righteousnesse. This Star proveth a Load Star, seeing they follow it, following they come to Jerusalem, and coming enquire for this Royall Babe. Vae torpori nostro; Oh our sluggishnesse! one Star is observed and followed by the Magi, whilst we, instead of following, endeavour to extinguish those many Starres, with which the Heaven of our Church is bespangled. But how could they be assured this Starre was Christs? and by its appearing conclude his comming? Doubtlesse as they had a Starre without, so they had a light within, the Spirits Revelation accompanyed the Starres apparition, upon which they are resolved on their journey, and emboldned in the enquiry, saying, Where is he that is born King of the Ver. 2.Jewes?
They askt not whether, but where he was born, not doubting of the thing, though ignorant of the place; and, which argueth the strength of their Faith and boldnesse of their Spirits, they enquire of him as a King of the Jewes, and publish their intent to Worship him. Here was Faith of the right stamp; not suppressed in their bosomes, but expressed to the world: I believed therefore I spake, saith David; and these wise men, not onelyonly believe Psal. 116. 10.with their hearts, but confesse with their mouthes Christ Jesus the Lord.
This strange newes of their coming, and stranger erraud is brought to Herods eares, and speedily flyeth through the whole City, whereat both he, and all Jerusalem is troubled: Herod for fear Ver. 3.of losing his Kingdome, Jerusalem for fear of new commotions; he, lest he should be dispossessed of his throne, they, left they should be disquieted in their peace: But why (O Herod) doe those timerous thoughts perplexe thee? It is true, a King of the Jewes is borne, but such an one whose Kingdome is not of this world, one that here was Joh. 18. 36.to have no other Crown then of Thornes, not Scepter but a Reed, nor Throne then a Crosse. One that is come, Non Granat. iu loc.reges destituere, sed constituere, not to depose, but stablish Non cripit mortalia qui regna dat coelestia. Chemnit. ibid.King; in their lawfull rights, whose commands excite not Rebellion, but require Allegiance; one whose intent is to purchase an Heavenly, not take away Earthly Kingdomes. Indeed his false apprehension concerning Christ, was the true cause of his perturbation. The greatest enmities have for the most part arose from causelesse fears, and groundlesse jealousies, and mis conceits have still been guilty of all wrongs and persecutions. But though Herod were troubled (as Tyra…ie is ever suspicious, and Guilt jealous yee why Jerusalem? who had more reason to rejoyce at the opportune approach of her Redeemer. Alas they had already been warn out with changes, and over toyled with troubles, no worder, if now being somewhat setled in a condition quietly euill, the newes of a better, probably trouble some, prove an welcome. Thus He who was the Angles song, the Magies joy, and Israels consolation, becometh Herods feare, and Jerusalems terrour.
Yet Herod determineth to use Wit in his anger, ubi Leonina pellis non sufficia assuenda est Vulpina. Lysand.he suppresseth his trouble, dissembleth his intention, and according to Lysanders maxime, covereth His Lyons with a Foxes skin. He conveneth an Assembly of the Ver. 4.Chief Priests and Scribes of the people, acknowledgeth a Christ the Lords Annointed, and religiously demandeth Ver. 5, 6.of them the plate of his birth. Being informed by them Ver. 7.where this Sun should arise, with the same shew of Devotion he enquireth of the wise men, when the Star appeared, and without any more adoe, dispatcheth them away about search of the person; so it followeth in the Text, And be sent, &c.
The summe of the verse is Herods politique compliance with the wise men, and his crafty endeavour by their means to get Christ into his owne hands. Wherein we have considerable these Generalls:
1. His ready Mission, And he sent them to Bethlehem.
2. His subtile Commission, Saying, Goe search diligently for the young childe, and when you have found him, bring me word againe.
3. His ample Promission, That I may (which is as much as, then I will) come and worship him also.
These are the plain parts of that Sacred Message, with which God hath sent me to you this day, into which I have laboured by Divine light to search diligently, what profitable lessons are contained in each, I am come by Divine assistance to bring you word; through each of these, I shall goe with speed and plainenesse, heartily desiring that the end of our coming hither this day to worship God, may be glory to him, and profit to our selves. Beginning with,
His ready Mission, And he sent them to Bethlehem.I. Gen.
In which part we have three circumstances observable:
Quò, whither? to Bethlehem. Quis, who? Herod. Quos, them.
1. The Magi, seeking Christ come to Jerusalem, but they are sent to Bethlehem. Where (might they well imagine) was it more likely to finde the Jewes King, then in the Royall City? But alas there is great deceit in Probabilities, especially when we meddle with Divine matters. God usually goeth a way by himselfe, neither are his thoughts as our thoughts. Jerusalem was to be the place of Christs death, Bethlehem of his birth, that of his Passion, this of his Incarnation, that of his Setting, this of his Rising, He sent them to Bethlehem.
The Ubi then where Herod sent them was right, there surely and only was this new-born King to be found. Bethlehem was the town of David, & this King was the Son of Luk. 2. 11.David. Bethlehem by interpretation is the house of Bread, & Christ is the Bread of Life. At Bethlehem was heard the Psal. 132. 6.first newes of the Temple, and he is the Lord of the Temple. Finally, Bethlehem was novissima oppidorum, the Mich. 5. 2. Isa. 53. 3. Vulg.least of townes, and the Messiah was, novissimus virorum, the lowest of men; what could better fit his humble state, then so meane a place?
And truly to Bethlehem we must still be sent, if we intend to finde Christ: as he made choice of a little Village to be born at, so of lowly spirits to dwell in; as he came forth of a poor City, so he resideth usually among the poorer sort. Seek not then for Christ among the great, but little ones of the world, look not for him on the Mountaines, but the Vallyes. In this sorry despised Village is the Messiah born.
2. He sent them, It would not here be omitted that He, though a wicked person, directs the wise men to Christ: Bad men may instruct others in good. How often have you seen a leaden Cisterne convey pleasant water, an iron key open a golden Treasury, and choice fruit served up in a woodden platter? God sometimes maketh use of a Balaam to point at the Star, of a Raven to carry Eliah his food, and here of an Herod to send the wise men to Bethlehem.
Despise not then the Honey combe, because found in a Lyons carkase, refuse not the curious picture, because drawn by a crooked Painter; contemne not wholsome directions, though given by a foul mouth. We like not the Sun the worse when it breaketh through a dark cloud, nor Gold the lesse, though sent in a leatherne purse, nor a friends letter the worse, because brought by a dirty Carrier, though the man be an Herod, yet if he send thee to Christ, follow his advice.
But that which is especially considerable is the serviceableness En rex Impius pio Magorum studio licet aliud agat bactenus inservit, ut lo…ū illis nati regis indicet. Musc; Gullia: in loc. Musc. ibid.of Herod, to the Magies designe, he resolveth their doubt, acquainteth them with the place, instructeth them in the way, and incourageth them to the journey, so much Beza conceiveth included in the word foreign, blandè iter commonstrasse, that in a friendly manner he furthered their progresse, directed them to Bethlehem, and by this means helped them in their pious endeavours. Ita etiam impii suis conatibus prodesse bonis coguntur; Thus are the wicked though against their wills, assistant to the godly. There are two things which ungodly men are forced to serve, Gods Greg.Sacred Decrees, the Saints godly purposes. Dei consili… humana facta etiam tunc congruè serviunt, cùm resistunt. Gods counsells are then effecting, when most opposed, and though his enemies meane not so, they are full accomplishing his worke. And as Gods ends are alwaies fulfilled, so good mens aimes are oft-times furthered by the wicked. and whilst intentionally they drive on their owne designes, accidentally they are assistant to the Saints enterprizes. Those Carpenters in Noahs time aimed only at their owne gaine, yet they built that Arke which saved his life. Lahans, intentions in allotting Jacob the speckled shee…, were not cordially good, and yet by that meanes Jacobs labours are prospered, and his store increased. Little thought Pharaohs daughter of rescuing the children of Israel from her Fathers yoak, and behold she chertsheth that childe, who proved their deliverer. Pharaoh himselfe let the Israelites goe out of no good meaning, witnesse the speedy pursuit, and yet thereby a passage is opened for fulfilling both Gods promises of, and their desires after the Land of Canaan.
Oh let us behold with joy and view with wonder the over-ruling wisdome of the Almighty, which maketh his and his servants adversaries, instrumentall both of his glory and their good. When a mans wayes please the Lord he maketh his enemies, not onelyonly to be at peace with, but subservient to him, and as Christ caused the Fish (though unwittingly) to bring him money in its mouth for paying tribute; so God maketh the wicked (though unwillingly) contribute assistance to his people in their holy undertakings. So did Herod in the Text, his aime in sending the wise men to Bethlehem, was to compasse his owne mischievous designe, of killing, and yet by sending them he furthered their religious desire of finding and Worshiping Christ.
3. He sent them, I might here take notice of the impiety of Herod, in that he sent ethers, but went not himselfe; he sheweth them the ready way to Christ, but sets not a foot forward himselfe. Thus they may lead others to Heaven, who yet neglect it themselves. The Whetstone that sharpeneth the knife remaineth blunt it selfe, the Bell calleth others to heare, and yet is deafe it selfe, the Signe sheweth the passenger an Inne for harbor, whilst it selfe is weather-beaten, the Nightingale that is restlesse her selfe, sings another into a sweet sleep, finally, the Statue points a traveller his way, but stirreth not it selfe, and many who care not for Christ themselves, may be instrumentall in bringing others to him. Some there are so vile that they will neither goe themselves, nor send others; such was our Saviours just complaint of the Pharisees, that they would neither enter into the Kingdome Mat. 23. 13.of Heaven themselves, nor suffer others. The most are so bad that they will not act themselves, though they are Novar. in loc.so good, as to permit, yea, excite others to the worke of finding Christ. But surely, non meretur Christum invenire qui per alios quaerit, this sacred service cannot be performed by a proxie, nor shall he ever finde Christ, who onelyonly sets others about it, as Herod in the Text, He sent them to Bethlehem.
But that which is especially observable in this particular of his sending them to Christ, is, how Herods policy failed him. Subtilty would have taught him not at all to have sent them, but others, why did he not imploy his owne Courtiers, rather then trust strangers? why did he not rather prevent their journey, then hazard his own disappointment? or, if his detaining them might have raised a suspicion, yet since the matter so neerly concerned him, and the journey was so small, why did he not goe himselfe with them? or if not so, why did he not, together with them, send messengers of his owne, of whose fidelity to his designe, he might have assured confidence? Nothing had been more easie and plausible then sub officii praetextu, in a way of Complement, under pretence of Courtesie, Par. in loc.to have sent some assasinates with them, who might have dispatched the childe immediately; Some say the reoson of all this was to avoid suspicion. But doubtlesse herein the wisdome of God was remarkable, who so far blindes him, ne consilium quod ante pedes erat, arriperet, Par. ibid.that he did not lay hold on so obvious and probable a way of accomplishing his designe. Divino nutu actun… Cajet. in loc.ut Herodes confideret in simplicitate Magorum, Gods providence so ordered it, that Herod should confide in the wise mens returne, and so deceive himselfe. Had either Herod or any of his instruments accompanied them, either they must not have found the childe, or these must have found him also; that had been inconvenient for them, this had been dangerous for Christ. Divine prudence provideth against both, by infatuating Herod in Non omnia mali…iosa pe…i…ie Deus diabolo. Nat. Com. in loc.his plot, in which, whilst he carryed it on with various policy, he discovered a sottish simplicity. Such a fool is the craftiest Politician, when God will defeat him. The Germanes have a proverb, When God intends to destroy any man, he first closeth up his eyes, agreeing with that of the Poet, Quos Jupiter vult perdere dementat; So he did by Herod, he doth oft-times by the wicked, shut their eyes that they shall not see the things which make for their greatest advantage.
The verity of this doctrine be pleased to observe in a double parallel, the one eminent in Sacred, the other in Prophane history. Let the one be Jezabell, a woman of no lesse politick a brain then haughty spirit, and yet in that passage concerning Eliah, she at once discovered both 1 R…g. 19, 23.abundance of fury, and defect of subtilty. How deep her malice was, let the message speak, wherein she threatneth the Prophet with losse of life, and that with a curse upon her selfe, if her intent were not performed; how shallow her wit was, let the sending of a Messenger and her delay of execution speak. What policy more plaine and common then to strike before we speak, and seize on an Enemy unawares? Whereas she (befooled no doubt by God) warned him both of the thing and time, whereby he had opportunity, and found meanes of escape. Let Andronicus be the other, who though he caused the Royall Blood to be let forth of the veynes of many, to get and preserve the Kingdome, yet suffered it to run in Isaacius his body, who at length dispossessed him of his usurped Empire. Thus the most expert gamesters doe sometimes oversee, and the most cunning Polititians are oft confounded by God in their own devices.
See then the truth of Eliphaz his assertion concerning God, He taketh the wise in their craft, and the counsell of the froward is carried headlong; so that what Jethro affirmed concerning the Aegyptians insolent carriage Job 5. 13.towards the Israelites, may be applyed to the fraudulent practices of the wicked against the Church, In the thing wherein they dealt proudly, and those deal wisely, God is above them. Let not then any divellish Achitophels Exod. 19. 11.flatter themselves in their dark designes, close contrivances, as if there were no power to crosse their projects, or wisdome to defeat their counsells. While they conspire on Earth, God laugheth in Heaven; while they sooth up themselves in their subtilties, God mocketh at their simplicity. The foolishnesse of God (saith St. Paul) is wiser then men, and the wisdome of men is foolishnesse 1 Cor. 1. 25.with God; nay, when they thinke all the crannies are stopped, a wide door is left open for Gods providence to evacuate their policies. We have a common proverb, When men thinke to doe for the best, it commonly falls out to be the worst: it may fitly be applyed to crafty Machiavelians, when they suppose that they have done the wisest, they prove themselves starke fools, so was it with Herod in sending these Magi, (without associates) to Bethlehem. And so I passe from his ready Mission to
His crafty Commission, Goe and search, &c.2. Gen.
In this part of the Text, two things offer themselves to our consideration. De quo, and quid.
The person to whom these Magi are directed.
The errand about which they are sent.
Whom the Commission concerneth, the young childe.
What it requireth, Goe search diligently, and bring me word againe.
1. The person they are sent to enquire after is the young child. And if you please a while let us leave hunting the Foxe, and view the lineaments of this childe. A young childe indeed he is called by Herod, but such a childe as never any was before him, nor will be after him, like to him; Consult the Prophet Isay, and you shall finde a glorious Isa 9. 6.description of this childe, such a childe as is a Son, Maryes childe, but Gods Sonne; such a childe who is a Father and that of eternity: a childe, but of no meane ranke, no lesse then a Prince of peace: a childe indeed in yeares, not in understanding, for he is a Counsellour; in summe, a feeble childe, and yet a mighty God, well may he be called Wonderfull.
O let us admire with thankfulnesse the gracious condescension of our Redeemer, who being so high, vouchsafed to stoop so low, qui fecit nos, quantillus factus pro nobis? he that made us, how little is he made for us? Majesty is cloathed in vilenesse, Power appeareth in weaknesse, the founder of Heaven is rocked in a cradle, and he that swayeth the world, is swathed in clouts. Was there ever humility like this? that foreign should become foreign, the great God, a little childe, the ancient of dayes, a tender infant, he who is immensè magnus, so great, as that he fils Heaven and Earth, to be palmaris, a child of a span long. Finally, that he who is regens sydera, should become sugens ubera, the governour of the stars to be nourished by a dug. O the depth of this abasement… the height of this lowlinesse! Behold and wonder.
But to return to Herod. It is a note not unworthy our Ch…yse Theoph Cy…ll. in loc.observation, that whereas the Magi call him a King, Herod onelyonly stileth him a childe, foreign, he could not bear the thing, not brook the title.
—Nec Caesar ferre priorem, Pompeiusve parem,—
Royalty cannot endure a partner, no more then Love a corrivall. No doubt in his heart he conceived him a King, else why so perplexed at the newes of his birth? why so jealous of the losse of his Crowne? had he fancied the wise mens words as fables, either that no childe was born, or if born, not a King, he would never have harboured so ill a ghest as feare in his breast. But see, though he know, he will not acknowledge; though he strongly imagine, he will not expresse his thoughts, nor give him the title of a King, as fearing, no doubt, lest by this meanes he should obscure his own Honour. And truly I am afraid, we are too many of us of Herods temper, in this regard, backward to acknowledge the dignities, and publish the excellencies of others. There are two things we are loath to confesse, our own Infirmities, others eminencies, our defects and their worth. The truth is, our proud natures thinke that others beames darken our light, their excellencie staineth our beauty, and their vertue eclipseth our splendour; hence it is, Peacock like, we spread our own gay feathers, Pharisee like, we boast of our own perfections, but as for the dignities of others, we either speak of them with an undervaluing diminution, or bury them in a neglectfull silence. Oh beware of inordinate selfelove, which maketh us speak too highly of our selves, and exorbitant pride, which maketh us speak too meanly of others, as Herod here did of Christ, affording him no other appellation then this of a young childe.
2. The charge he giveth them about this child is double,
Sedulous Inquisition, Goe and search diligently.
Speedy Information, and bring me word again.
1. Goe and search diligently, the originall words want foreign.not a singular emphasis, the verbe signifieth such a search as is used, Examinibus & questionibus, by putting interrogatories, asking questions; the adverbe noteth accuracy in the search, going to the utmost of a thing; it is as if he foreign. Leigh. Crit.had said, Let there be no delay in your journey, nor default in your inquiry, leave no stone unrolled, way unassayed, meanes unattempted to finde out the young childe. How zealous Herod seemeth in a good worke, how industrious would he have the Magi in the search, when as his end in all this was desperately wicked! Thus may hypocrites be very earnest in promoting, and performing good actions for bad ends, and selfe respects: Who more vehement then Jehu in execution of justice on Baals Idols, Ahabs posterity? but his aime was onelyonly to establish himselfe in the Kingdome. Who more forward then Absalom to heare causes, doe the people right? but his intention was thereby to thrust his Father from his throne: Finally, who more zealous then the Pharisees in good duties? but their end was onelyonly to be seen of men.
Oh remember, non actibus sed finibus pensantur officia, our actions are measured by our intentions; it is not quid agas, but quid quaeras, our doing, but aime in doing, that is regarded. If the Eye be single, the whole body is full of light, saith our Saviour; the Father moralizeth it aptly Mat. 6. 22.to this purpose, Oculum debemus accipere ipsam intentionem Aug. de Serm. Dom. in Mons.quâ rectè agimus quicquid facimus, By the Eye we are to understand the intention, according to which, our performances are either rejected or accepted.
Before I leave this Branch, I cannot omit the significancy of the praeposition, foreign, it is not interrogate puerum, but de puero, seek the childe, but concerning the childe, that they should throughly inquire all circumstances about the childe, of what Parents, in what Family, after what manner, the reason whereof is rendred by one to be this, Ut uno Christo comprehenso reliquae multitudini Musc. in loc.parceret, that he might surprize him and spare the rest. Rather then his perplexed minde should not be satisfied, all the children of the Messiahs age must be sacrificed to his malice. But yet so bloudy a designe could not but startle his conscience, Est impiis morsus quidam conscientiae, Ibid.Even wicked men have sometimes secret bitings, this sacred Monitor will speak in bad mens eares, though against their wills; a tender conscience scrupleth at the least sinne, and obdurate mindes have some kinde of remorse at great sinnes. It is true, they lull their consciences asleep, at last, as being resolved to goe through with their designes in despite of Law, Conscience, yea God himself. Thus Herod, when disappointed of his plot, maliciously murdered all the innocents in Bethlehem; but such mischievous attempts are seldome brought forth without some throws of conscience, and pangs of terrour, these it is likely this bloody Monster felt, which made him desire so particular a search, that sparing the rest, he might single out Christ, as the prime object of his envy.
2. And bring me word againe, the word here used is applyed to Ambassadors returning back with their message. About this imployment Herod pretended to send these Magi, with a command to return with an account of their journey, and it is observable that he saith not bring word onelyonly, but bring me word, he would not Renun…iate mibi.have them divulge it among the people, but first come and acquaint him with the newes; for this reason doubtlesse, that the childe might be slain before it should be certainly known that he was borne. And now before I close up this part of the Text, I cannot but present you with a double observation.
1. See how exquisitely Herod layeth his plot, he desireth them to enquire of the childe throughly, and then to informe him privately; which desire of his, had it been fulfilled by them, his enterprize had in a short time been accomplished without any hinderance; by their diligent search, mistake would have been avoided, in regard of the childe, by bringing word first to him, all opposition would have been prevented, in regard of the people. How fitly may that terme be applyed to him, which Christ gave another of that name, Goe tell that Foxe. Luk. 13. 31.Thus witty and cunning are wicked men to doe mischiefe, hence it is, their plots are called Devices, a word in the Job 5. 12.originall very significant, noting not onelyonly cogitation, but excogitation, naturall but artificiall thoughts, its elsewhere used to expresse the skill and curiosity of water workes, so some translate it pooles artificially made, and the exquisite Cant. 7. 4. Ainsw. Exod. 28. 8.embroyderies of the Priests girdle, so that it signifieth the very spirits and quintessence of sinfull wit, drawn out for the devising of evill: and as their plots are called devices, so themselves are stiled crafty, being the seed of the Serpent, the most subtill of all the beasts of the field; for this reason they are resembled to fowlers, who use both secrecy and subtilty in catching the birds, and oft-times Psal. 124. 6.the snare is so closely laid, that there is no escape, but by breaking through. It is the expression of Jeremies enemies, Come let us devise devices against Jeremiah, a significant Jer. 18. 18.expression, noting more then ordinary skill in the black art, as to worke a worke intimateth exceeding industry, so to devise a device, surpassing subtilty; the venemous Spider spins not a finer thred out of her bowels, then malicious men doe out of their Braines. But oh let such remember, that to be wise in doing evill, is the worst wisdome, it is better to be a meer fool then so wise; every sinfull act, the more skill there is in it, the more sinne; and wit, which sets off other things, maketh sinne the more ugly.
2. See how dangerously the wise men were ensnared, how cunningly Herod had almost drawn them into his Vide Chrysost. i… loc.designe, so that in all probability, had not a gracious warning by a dream diverted them, these friends of Christ had betrayed him into his enemies hands. Observe what a piece of service the wise men were to have done for Herod, they should have been his spies, in searching out, and his informers in bringing word; they should have taken a great deale of paines in going, seeking, returning, and thereby (though ignorantly) have furthered Herods bloudy intent, and hazarded the childes life.
Thus are the good sometimes abused by the crafty, and pious men apt to be ensnared by specious pretences, into desperately wicked designes. Credulity is the fault of honest hearts, because they are single themselves, they look to find all so too; nay, the best men are soonest deceived, being apt to think all gold that glistereth. It is not seldome seen that over-much charity betrayeth wellmeaning men into a good opinion of others, and so by being too charitable to others, foolishly ensnare themselves. Though charity be not with Bartimaeus starke blind, yet many times with Leah she is bleare-eyed, St. Paul saith of her She beareth all things, believeth all things, 1 Cor. 13. 7.hopeth all things, and in this she sometimes erreth on the right hand, believing and hoping too much of them, who indeed deserve little credit. These wise men might very well have suspected Herod in the secrecy of his dealing, in his negligence to goe himselfe, in the mean title he gave the Messiah, but their charity too much Eclipsed their wisdome, and so not misdoubting his intentions, they purpose to fulfill his charge. Nor was this like to have been their unhappy fate alone, it is too often seen, that through too much familiarity with, credulity of, charity towards dissembling Hypocrites, persons really well affected, are not onelyonly brought into an high conceit of their persons, but partnership in their designes. We need not goe farre for instances, the sad experience of these times may produce many, and those not onelyonly simple but knowing, whom the faire words of Herodians, and their own facile beliefe hath involved in mischievous undertakings.
1. To end this, Censure not, as all to be hereticall, who may be seduced to erroneous opinions, so neither all as rebellious, who may be accessary to traiterous practices. Hast thou been preserved from the inchantments of seditious Korahs? blesse God, but be not too unchariable towards those that have been deluded; some of them may possibly (with these in the Text) be both good and wise men. Nothing more easie then for those who can make Religion, Oathes and Lawes, the covers of oppression and rebellion, to deceive, and that the best of men, and therefore while we abborre those, let us pitty these, whom not w…lsuinesse but weaknesse hath betrayed; not badnesse of intention, but want of consideration hath made contributary to, and assistant in violent and virulent designes.
2. Learne we all that admonition of our Saviour, to be wise as Serpents, and innocent as Doves. Let us earnestly beg of God, that Wisdome from above, whereby we Mat 10. 16.may discerne of things that differ. Let us not be so simple as to believe every word, and let us walke circumspectly, that we be not entangled with specious wickednesse, and so much the rather let us feare and beware, considering how good men have been caught in such snares. Prophane story tells us of Theodorus, a godly and learned Bishop, whom Andronicus a wicked usurper won by faire shewes to be of his party, and the Text of wise men, who receive a Commission from Herod, and (had not God prevented it) would have executed it, to the ruine of Christ eventually, though not intentionally, and all because of their inconsideration, and his faire promise, which leads to
His ample promission, That I may come and Worship him also.3 Gen.
In which part of the Text, we have two considerables:
1. A racile insinuation of the wise mens Piety.
2. A plain demonstration of Herods Hypocrisie.
1. The kind of the Argument here used by Herod, is very observable. How doth he Wo…e the Magi to a returne, not by promise of ample rewards upon the faithfull discharge of their Commission, nor by threats of punishment upon their neglect, either of them might have begot a strong suspicion of the plot, but Mentitus pietatem, Guiliaud. in loc.captat Magorum benevolentiam, promising imitation of their vertues, he winneth upon their affections, this being that which would more rejayce them, then any gifts, to see Herod with them a Worshiper of Christ. It is indeed, next to Gods glory, and his own felicity the singular desire of a pious soule, that he may draw others to Christ. Sinne is infectious, and Grace is communicative, wicked men would have others as bad, the Saints others as good as themselves; Paul wished that all were like him in his Piety, though not in his sufferings: the Pharisees compasse Sea and Land to make a Proselyte, the wise men would willingly goe to Bethlehem, and returne to Jerusalem to make Herod a Christian. The Saints account it their Honour, know it their Duty to gaine soules, and therefore cause the light of their good workes to shine before others, that their feet may be directed into the way of peace.
2. But to let this goe, that which in this kinde of argument chiefly presents it selfe to us, is not the wise mens Piety, but Herods Hypocrisie. That I may come and worship him, who could have said better? what could the wise men desire more? words smooth as Oyle, sweet as Butter, if you please we will enlarge them in this paraphrase; Welcome you devout strangers, whom piety towards Christ hath brought from a farre Countrey to my Territories, your Devation is worthy not onelyonly of commendation, but imitation; acceptance, but resemblance; and as for my selfe, I am resolved to tread in your steps, and write after your Copy, onelyonly I would not be mistaken in my Homage, and Worship I know not whom. In what place to finde the childe I have been instructed by my Learned Counsell, it is Bethlehem; which of the children in Bethlehem is he, let it be your care to know, throughly informe your selves, and then acquaint me, and I shall readily follow your pattern, and though my selfe a King, become with you a fellow subject to this childe. These were his words, but what was his aime? cast your eyes on the thirteenth verse, and you shall finde the Angel declaring it to Joseph, Herod will seek the young childe to destroy him, Ver. 13.Nascenti mortem, scelus pio, nudo gladium, soli milites, vagienti necem praeparat, He intends death to this newborne Chrysol.Infant, and prepareth a Sword for this Innocent childe: The words which came from his mouth, never entred into his heart; yea, while Butter is in the one, Gall is in the other. Cogitabat Jesulum non colere, sed tollere, non adorare, sed necare, his purpose was not as a Saint, to worship him, but like a wolfe to worry him, Devotionem promittebat, gladium acu…bat, whilst he promiseth devotion, he purposeth destruction; Praetendit cultum, praeparat cultrum, he pretends Homage, and yet prepareth a Knife, his aime being not servire, but saevire, service, but slaughter. Dissembling Herod, hew grosse was thy Lie, odious thy Hypocrisie, and divellish thy deceit? Thou sayest thou wilt come, thou meanest to send; thou sayest thou wilt Worship, thou meanest to Murder; thy pretence is adoring, thy thought abhorring; thy promise is to give him honour, thy purpose is to take away his life; thy pretext amity, thy designe cruelty; thy expression religious, thy intention impious; thy profession to feare him as a King, thy resolution to execute him as a Traitor. Thy device was incomparably foule, thy pretence speciously faire, thy deceit must needs be unmeasurably great, in saying, Bring me word that I may come and worship him also.
To draw it forth in a three-fold observation:
1. In generall, observe how seldome Hypocrites tongues and hearts goe together, Aliud corde tegit, aliud ore simulat, saith one upon the Text; Herod meaneth one thing, Guill. in loc.faineth another: so doe all Hypocrites, Sapientia hujus mundi, cor machinationibus tegere, sensum verb is velare, Chrysol.quae falsa, vera ostendere, quae vera, falsa demonstrare; It is esteemed by wicked men as a piece of policy to use Hypocrisie, and ever to keep a distance between intima cordis, and extima oris, their inward thoughts and outward speeches; so that whereas our Saviour saith, Out of the abundance of the heart, the mouth speaketh: Hypocrites speak not out of, but contrary to the abundance of their hearts. It was the brand set upon Alexander the sixth, and the Duke of Valentia his Son, that the one never spake what he meant, and the other never did what he spake, so truly did they, & all dissemblers do, deserve the Psalmists Epithetes, of lying flattering, and deceitfull lips.
There are some indeed who tell us of piae fraudes, Psal. 12. 2. 1…0. 3.a godly dissimulation, I like well the Christian, but not the Sir name, and I wonder how any dare joyne them together, when the parties are not agreed. It was not Rebeccahs aime, though pious, to obtain the blessing for Jacob, nor Jehues pretence, though Zealous, to doe execution on Baals Priests, will excuse either of them in their lyes, and make the meanes they used for accomplishing their designes to be lawfull; and surely if officious lyes be not warrantable, pernicious must be abhominable, such as Hypocrites usually are, and Herods was.
Indeed we must distinguish between concealing truth, & speaking falshood, it is one thing cum silendo absconditur verum, to keep in a truth, another, cum loquendo, promittitur falsum, to belch out a lye. I am not bound to say all I Greg M.thinke, and yet I must thinke all I say; the tongue is but the hearts herauld, and must proclaime the senders message; he that speaketh all he knowes is not wise, but he that speaketh what he doth not meane is not honest. I would not have my heart too near my mouth, lest I speak rashly, nor yet too farre from my tongue, lest I speak falsely. Indeed were there no God to search the heart, he were a foole that would not dissemble; but seeing there is, he is a fool that will. Oh let us take heed of committing this folly with our lips, rather let them be like the Spouses in the Canticles, which are resembled to Cant. 4. 3.a scarlet thread, in allusion (say some) to the thread which Rahab hung out at the window, as a token of her Josh. 2. 18.fidelity in keeping promise with the spies, such let our words and promises be. It was good advice which Fredrick gave the Senate, that simulation and dissimulation should be left at the door when they entred into the Senat house; far be it from Religion to allow of either. Let good David be our president, whose minde was the Secretary, and tongue the pen, or if you will, the virgins Psal. 45. 1.that follow the lambe, who have no guile in their mouths, Apoc. 14. 5.or rather the lambe it selfe, the young childe in the Text, of whom the Prophet saith, there was no deceit in his mouth, not Herod whose expressions are not onelyonly besides, Isa 53. 9.but contrary to his intentions.
2. More particularly observe, The matter of his promise is a courteous friendly visit, that I may come, whereas the intent of his minde is a cruell bloudy act to destroy. Such is the usuall practice of wicked men, to v…ile their enmity with a shew of amity, to put goodly paint on a rotten post, to hide then sharp teeth with soft gums, and deadly poison in a gaudy box;
Pacis verba ferunt & caedibus omnia miscent.
their pretences are a lasting peace, whilst their designe is a lingring Warre, like Absolom, whose name signifieth a Father of peace, and yet his endeavour was to be a fautor of Rebellion against his owne Father. Thus Joab takeing Abner aside, in dolo to talke with him, pulls out dol…nem a dagger to kill him, and maketh a kisse the preface to his stab of Amasa: thus Judas, Dum mulcet, mordet, by a courteous salute betrayeth his Master, And Nero kisses his Mother with his lips, when he intends to wash his hands in her blood; so true is that of all Hypocriticall friends, Mel in ore, verba lactis fel in corde, fraus in factis, whilst honey is in their mouth, gall is in their hearts, and venome in their hands. Indeed it is the policy of the wicked, though malice boyl in their hearts, to let no scumme run over their mouth, nay to have lips burning with affectionate expressions, and wicked hearts full of evious cogitations, mens atra, lingua alba, their tongues flame as the fire in charitable words, whilst their mindes are black as the coale with mischievous plots: What a friendly proffer was that which Saul made to M…litiose cogitabat ut ad consequendum hoc Matrimonium David audaciùs se periculis expon…et & si… periret. Lyr.David of his Daughter, upon the slaughter of an 100 Philistims, and yet his aime and hope was by that means …o have dispatched him, and instead of a Marriage, solemnized a Funerall. Herod in the Text was used to this dissembling art, he caused Aristobulus to be drowned, after a courteous invitation to a banquet: and Nicanor whom he received peaceably, to be slain secretly; indeed in all ages there have been, and will be ravenous wolves Vestem ex lino la…áque …oni…xunt, qui sub locutione innocentiae, intus sublimitatem celant. malitiae. Bed.in sheeps cloathing, such as are Neroes within, and Catoes without, such as according to the morall note, on that of wearing Linsey wolsey garments, under expressions of civility, hide intentions of cruelty.
What counsell therefore can be more fit in this case, then that of our Saviour, Beware of men, a duty not more Mat. 10. 17.needfull then difficult, it being hard to discerne an enemy masked with friendship: A Dog that barketh may be prevented before he bites, the Serpent that …sseth before he stings, and the Fire that smoaketh before it burn; it is easie to avoid a known enemy, but difficult to discover a seeming friend. Learne therefore the advice of Solomon concerning such, When they speak faire, believe them not, for there are seven abominations in their heart; faire speech is Prov. 26. 25.oft times a strumpet, and maketh belief as light as her self; but remember that as too much suspicion is a badge of feare, so over-much credulity is a signe of folly. Many there are whose words speak them viros, men, affable men, who in their thoughts harbour virus, deadly poyson; and believe it that hatred is most venemous, which is covered with deceit, aperta malitia is hurtfull, but operta most dangerous; no malice so cutting as that which is smiling. Pessimum inimicitiae genus (saith Cassiodorus) it is the worst kinde of enmity to be an adversary in heart, and a friend in word, nothing so much to be abhorred, as inimica amicicia, this envious amity, and therefore when such say ave, thinke on cave, when their salute is domine, remember it is but nomine;
Fistula dulce canit, volucrem dum decipit auceps,
if the Fowler play sweetly, it is but to deceive the silly bird; the Panthers skin is fair, but his breath infects; & the friendship of Hypocrites is fatall. I shut up this with that short and fit prayer; A Joabi eloqui…, Thyestis convivio, Iscariotis Ave, Herodis redite, libera nos domine, From Joabs conference, Thyestes his banquet, Iscariots salute, and Herods promises, good Lord deliver us.
3. Most especially observe, This worship which Herod here promiseth, was not onelyonly a civill reverence, but a religious adoration: it cannot be imagined, Herod would have gone to worship another King of the Jewes, whilst himselfe sate upon the throne, unlesse as apprehending him more than a King. The worship which here he professeth, is probably the same with that which the Magi practised, and that was no lesse then Divine. And herein was the height of his Hypocrisie, that while mischiefe was his errand, Religion is his messenger, and piety is made the mask of his cruelty. The act he intends is bloudy, no lesse then the babes life will cure his jealousie, and bloudshed is a crying sinne, it was plotted against no other then a King, and that highly aggravateth the offence; and that there might be nothing wanting to compleat his wickednesse, Religion shall be the cover, and under the shew of worshipping, he resolveth to destroy him.
As Spiders suck poyson out of the sweetest flowers, so wicked men abuse the best things to the worst ends.
Salus populi, the publique good, then that, what more fit to be indeavoured? and yet Caiaphas the high Priest, made this a pretence for murdering the Prince of life, It is Joh. 11. 4….expedient that one should dye for the people.
Execution of justice on offenders, then this, what work more acceptable to God and good men? yet under this colour Jezabel falsely accuseth and condemneth innocent King. 21. 15.Naboth to death.
Liberty of the people, a pleasing pretext, and then just liberties, what more desirable? but under this vizard a Family in Florence raised a mutiny against their lawfull governour.
Charity towards the poor, then this, what more commendable? and yet under this mask, Judas hides his covetous desire of that oyntment, which the woman poured John. 12. …on Christs feet.
Piety towards God, then this, what more amiable? and yet Luther tells us of the Anabaptists in Germany, that abusing the name of God, and pretending the sincere Doctrine of the Gospell, they conspired the overthrow of Magistracy.
This last, is doubtlesse of all others the most odious, and yet no lesse usuall then the rest, to make Religion a pander to all vices. Consult either sacred or prophane stories, and you shall finde Pride and Ambition, Covetousnesse and Oppression, Malice and Revenge, Bloudshed and Murder, Conspiracy and Sedition, have still shrouded themselves under a religious babit.
How oft hath Ambition caught hold of Religion, and made it a stirrup whereby to mount into the saddle of honour? Absalon hath a great minde to graspe the scepter, maketh himselfe strong by popular insinuations, assuring the people of Justice, if he were ruler; and finding it expedient to retire for a while from Court, that he 2 Sam. 15. 7.might look better at a distance, he calls in a religious pretext to his aide, the performance of a vow at Hebron. Anastasius being suspected of Heresie by Euphemius, Patriarch of Constantinople, seemingly turneth Catholick, through which meanes he advanced himselfe; and afterward cast out the orthodoxe Patriarch; and it is a known story of the Monke, who being a fisher-mans Son, had a Net still spread over his Table, in a pious remembrance of his meane originall, till at last hereby advancing to the highest dignity, he threw away his Net, saying, the fish was caught; the morall is verified by too many, who onelyonly spread the Net of Religion, to catch the fish of Preferment.
And as Ambition hath advanced, so hath Covetousnesse advantaged it self by a seeming Religion; Demetrius the Silver-smith becomes Zealous for Diana, but it was to Acts 19. 34.prevent the decay of his trade; and Simon Magus, though he seem very desirous of the gift of the Holy Ghost, by the imposition of hands, that rather then misse, he will Acts. 8. 18.give money for it, yet it was but that he might make money of it.
Nor hath Covetousnesse onelyonly, but Oppression, marched under the banner of Religion. Jezabel maketh use of a Fast to feed her Husbands humor, of getting Naboths Audit a religio sis…imi sceler… ratione discessi. Salv.v…neyeard: the Pharisees under pretence of long prayers, devoure widdowes houses: and Salvian tells us of an oppressor, who scrupled the restitution of ill-gotten Mark. 12. 40.goods, because of the obligation of an Oath.
Will you see Rebellion weare the livery of Religion? observe Corah, Datha… and Abiram, murmuring against Moses his dignity, under pretext of pleading for the peoples sanctity.Numb. 16. 1.
Will you see revenge in a religious habit? view Simeon and Levi, who upon condition of Circumcision, offered the Marriage of their Sister to Hamor, when they Gen. 34. 15.intended a bloudy Sacrament, and a deceitfull Marriage, hiding their cruelty with policy, and their policy with piety.
Finally, Will you see murder the extremity of malice, and bloudshed the height of oppression, washed over with a zealous paint? call to minde Jezabels taking away Naboths life, under the shew of vindicating Gods honour; Horod making John Baptists head pay for the liberty of his tongue, with a pretence of keeping his Oath, Mark. 6. 26.and this Herod endeavouring through the fained promise of worship, to make this young childe a bloudy sacryfice.
Thus hath this grave Matron been made prostitute to all villany, as if she were a common strumpet, this beautifull virgin been defloured, and made to serve every base designe; so true is that common saying, In nomine domini incipit omne malum. What sin hath not been masked with Religion? and what part of Religion hath not been used as a cover for sinne? Let Jezabels Fast, Herods Oath, Absaloms Vow, Simeon and Levies Sacrament, the Pharisees Prayers, and Herods Worship here abundantly testifie.
And truly no wonder they are such proficients in these black Arts, who have the Devill to be their teacher; Satans best trading is by Metamorphoses, and mutations, he once changed himselfe from an Angel of light to a Devill, …nd now many times he transformeth himselfe from a Devill to an Angel of light, it was the course he took with Christ, endeavouring to make him tempt and dishonour God, under pretence of manifesting himselfe to be God, If thou be the Son of God, cast thy selfe downe, and no wonder if wicked men being of the Devill, both learne Math. 4. 5.his skill, and fulfill his lusts.
Besides Hypocrites well know, that this is the surest way to speed their designes, G…liah his Sword lyeth wrapt up in an Ephod, no Sword to that, no cruelty to an Hypocrites, whose sword lurketh in an holy Garment, and malice is cloathed with seeming devotion; indeed this is that which both renders them in accomplishing more successefull, and when fulfilled the more plausible. Sedition, Oppression, Murder, are so foul faced and ugly in themselves, that every one who seeth them, would cast a stone at the actors of them, and therefore they never appeare but in the borrowed shapes of Religion, and a seeming Zeal of Reformation.
But surely no Devill to the white Devill, and if it be possible for him to be worse then himselfe, it is when he cometh in Samuels mantle. And let all such complexionmakers who daub over, not withered faces, but deformed vices with false colours, know that Jezabels paint maketh her the more ugly: sinne the better it sheweth, the worse it is, and so much the more odious in Gods sight, by how much the more it is adorned. And however vain men may thinke by these pretences to cozen the purblind world, yet they can never stop the mouth of conscience, when God wak…neth it, no… blind the eyes of Heaven before whom all things are naked, and the day is coming when all these vizard, shall be pulled off, this paint melt away at the fire of that great day, and all their villanies be laid open to the view of Men and Angels.
To winde up this discourse with this three-fold Consectary:
1. Let not Religion be despised, because she is thus abused, nor all that professe it, contemned, because some have perverted it. It is a bad consequence, Many professours are Hypocrites, therefore I will be Prophane; I confesse it is a sad stumbling block in wicked mens way to Heaven, when they see men seemingly Religious, abhominably vile, and under the pretence of Reformation, contemne all divine and humane Lawes; but oh remember it is not Religion, but the shew of it, which such men take up, since true Religion would learn them better lessons. Let this therefore be the conclusion thou makest from such praemises, abhor to be pious onelyonly in appearance, hate to make a shew without reality, let thy actions and thy profession accord, and (as Paulinus told Severus, when he sent for his picture, Erubesco pingere quod sum, non audeo pingere quod non sum) be ashamed to appeare what thou art not. It was an excellent reply of Livius Drusius to the Architect, who said he would build him an house free from all mens sight, nay rather, saith he, make it such as every man may see into it: Oh let us so order our words, according to our thoughts, our professions suitable to our intentions, and conversation answerable to our religion, that we need not care though all men see, as being sure that God seeth into our inmost thoughts.
2. What Christ had found from Herod, but that God prevented it, persecution under the shew of adoration, let the Church expect from her adversaries, both on the right and left hand; It is the note of Musculus upon the Text, speaking of the wicked one, Cupit nocere Ecclesiae, simulat profectum Ecclesiae, cupit extinctam gloriam Musc. in loc.Dei, & simulat studium gloriae, cupit è medio sublatum cultum dei, & simulat promotionem cultus. The Devill and his instruments are so politique, that when they endeavour the ruine, they pretend the purging of the Church, and when abolition is aimed at, reformation is professed. Indeed as Pyrates hang out their colours whom they intend to surprize, so Hereticks and Schismaticks, when they would destroy, lay the greatest claime to Religion. The adversaries of Judah and Benjamin, Ezra. 4. 2. Ecclesiae nomine armamini & contra ecclesiam dimicatis. Aug.say, Come let us build the house of God with you, when as their designe was to pull down. Celsus and Amtiphon writing against the truth, set forth their treatise cum titulo veritatis, and Conradus Vorstius entituleth his book De Deo, which is full of Atheisme and Blasphemy against God. The Papists under the name of the Church, fight against the Church; the Brownists, whilst they gather Churches into a seemingly purer communion, spoyl the Church of its union, and scatter it with division. It is a sad complaint of Dr…go Hostiensis, how many are there that say they are of the house of Christ, and the Church, and yet are of Caiphas! Quod Petrus negando, hoc illi faci…nt affirmando, they dishonour Christ, by professing him, God is in their mouths, and the Devil in their hearts; under the name of Christs Spouse, they act the part of a filthy harlot, and Herod like, they pretend to advance Religion, that they may more closely and effectually destroy it.
3. What Herod promised, let us performe, what he said deceitfully, let us act really, Come and worship Christ. Oh let us have high thoughts of this little childe, accounting him a great God, and therefore to be honoured and adored by us. We reade of a childe an 100 yeares old, this childe is as old as Eternity, born in time, but begotten before all time. Oh let us all reverence in our thoughts, embrace with our affections, serve with our soules, and adore with our bodies this holy childe Jesus.
Let us worship him, not as Herod, but as the wise men, goe we with them to Bethlehem, the Temple where the bread of life is distributed, follow we the Star of Gods Word, and finding him let us fall downe before him. Let us offer with them the gold of charity, Frankinsence of devotion, myrrhe of contrition, In auro regem, in thure Hil….deum, in myrrhâ hominem confitentes, Gold as to a King, Frankinsence as to a God, Mirrhe as to God-Man. Let our care be adorare corporibus, venerari officiis, honorare muner…bus, to honour him in our gifts, serve him Aug.in our worship, adore him with our bodies, glorifie him with all; so shall we demonstrate our selves, not Foxes but Sheep, not subtill Herodians, but wise men, not verball, but reall servants of Christ, every one of us saying from the bottom of our hearts, To this childe of Mary, yet Son of God, little Babe, but great Jehovah, together with the Father and the Holy Ghost, be honour, glory, praise, service and obedience yeilded of us, and the whole Church throughout all generations.
Amen.
FINIS.
End of the text · Nathaniel Hardy, Wisdoms Character (1656)