THis is gracious condescension of Wisdom (by which name all the World imagines an high Soverain, or a kind of Deity to be intended) to tell us where she dwelleth. Every one might think, that he knew before; yet all are in the quest still, and few do find it, because she dwells with Prudence, A Lady that doth often change her seats, and delight her self in labyrinths, which are in-accessible, without a certain clue. But since Wisdom seeme to be (as it were) at board with Prudence, whether is the greater? which of these is the Dowager, and which the Daughter? might it not as well have been said, I prudence dwell with wisdom, as I wis­dom dwell with prudence? if the King say, I dwell in my Court: and the Court say, I am wheresoever the King is; which is the readiest enquiry to bring us into the presence of the Royal Majesty? so when wisdom tells us, that she dwells with prudence, and an imprudent man knows not where that is, what is he the wiser for this direction?

The truth is, it is not fit, that the man which want­eth wisdom, should find it without some certain travel: for, Chap. 2. 4. she is to be sought for as Silver, and searched for as [Page 2] hidden treasures. Nay, to be concealed too, after find­ing; as the Merchant did by the rich pearl, Math. 13. 45. found in the midst of a Field, till he could purchase all together; least another man should come between him, and his prize.

What shall we do? shall we preserve the state of wis­dom any longer? or put the clue immediately into your hands, that we may all proceed together, to wait at the gates of wisdom? we are in hast; let me loose no time to do it!

Wisdom is the same, that we call Religion, the way of happiness here, and hereafter; and she dwells with Prudence, that is, in the breasts of such as will obey her. For, Job 28. 28. unto man he said, Behold, the fear of the Lord, that is wisdom, and to depart from evil, that is understanding, or a right Prudence. In Philosophy, Wisdom is the knowledge of choice things, and Prudence is a practi­cal disposition of applying so much of it unto use, as may do a man good, when the case requireth. This maketh men to enlarge their studies; that if it be possi­ble, they may not be to seek in any case to know, when they should be ready to do. So though wisdom be the greater, [...]? yet Prudence entertains her, to her own profit, and is never able to exhaust her treasures. What availeth knowledge, if a man have not a present mind to do him­self good by it?

So likewise in Divinity, wisdom is the knowledge of the Word of God, which is unsearchable: and Pru­dence is a right obedience to it, which hath no bounds, nor limits. Let us therefore measure our steps from hence, from one degree to another; and when we come near enough to be informed; no doubt, but we may find our selves to be arrived unto some attainment higher, then to what the world doth call its own wis­dom, or its own pretended vertues whatsoever. And the first hint to be observ'd is this.

[Page 3] Point. 1. That Religion is no carnal Policy, or wis­dom; but Wisdom of God himself.

Distinguish of Religion natural, or Christian: it holds in either of them. Be it true or degenerous, so much as there is of Religion in the breasts of men, it is of God and not of men, and it is the first Wisdom in the World.

Let us put this first principle out of doubt, because it has been questioned, whether there be any religion at all by nature, or whether that which is, hath entred meerly thorough Art, and Policy, the wiser taking advantage of the ignorance; and the stronger of the fears of the simpler sort, for ends of their own. Let me pitch my banner here a little, while I labour to reduce this skonce, which it is not safe to leave behind me.

I say then, that there are certain common Principles, or notions of religion, imprinted by nature (which is the immediate work, or protoplasm of the Divine wis­dom, and power) in the hearts of all men indelebly. Which notions, though possibly they may be tainted at the very spring-head, by idolatrous, or erroneous education; yet so much as there is of religion, to be discerned thorough these, it is of God, that did at first implant it, and ever since maintain it, in the hearts of men; that he himself might be justifyed; and such as obey it not, may be judged by it, and left without excuse. So that, this must needs be the Wisdom of God in men, and no humane policy.

For else, Primus in orbe deos secit ti­mor. whereas it hath been said, that fear at first, brought in all religion, it might have been shewed by such, as have written de primis rerum inventoribus, of the Authors, and beginnings of all Arts, and Sciences; [Page 4] when religion also had its first beginning. But this they could not do, though they could tell when Saturn, Jupi­ter, and the rest of their greater Deities began to be worshipped: an argument, that worship, or religion was before Idolatry.

Much less, can they tell when such fear began, as they conceive to have been the cause of religion: as sure an argument, that it had no beginning, but in that na­ture, which God created at the first, after his own image. Of this Moses alone hath given us the right knowledge, but if any one had rather credit the Hea­then Poets, Hesiod. &c. Quae est gens, aut quod genus homi­num, quod non habeat sine do­ctrina, antici­pationem quandam deo­rum, Cic. 1. de nat. deorum, Nulla gens tam fera, cujusimen­tem non imbu­erit deorum o­pinio. Tusc. qu. 1. or Historians (which are many ages junior unto him) the eldest of them describe unto us the superstition of the Gentiles, which was their religion; and their superstition ever was meticulous: but I say, which of these hath shewed us, when this tardy humor had its first Original? Therefore it was ab origine.

Again, if religion were but of humane policy; it could not have passed thorow all Nations, and that, thorow all ages hitherto. Quae regio in terris? ubi gen­tium? ubi temporis, aut loci? in what Countrey, or at what time, was there no religion amongst the inhabi­tants of the Earth? as for his own age, and all before, which he had ever heard, Nulla gens us­quam est adeo extra leges, moresque pro­jecta, ut non aliquos deos credat. Sen. Ep. 117. or read of, Cicero hath testi­fied; that although some barbarous people wanted walls and Laws; yet none were without some sort of Religion. Be­fore him, the great Stagyrite, unworthily suspected of Atheism; and below him, Seneca, and Plutarch; and indeed, [...] Arist [...] de coe­lo. [...] Plut. in amator. &c. as many before, and after, as have written any thing at all only, of later times, since new discoveries, a few barbarous people have been questioned; but the relators are not agreed.

But suppose the generality of the vulgar could have been imposed upon in this kind; certainly, some of [Page 5] the Philosophers, who had searched into Nature, and the Policies of States, could easily have discovered this imposture; and would have adventured to atchieve so great a glory, as to have redeemed their own sects, & fol­lowers from the muffler of the common people: yet, we meet with none so bold, as to deny a Deity, besides one Diagoras, who could not make a Sect; but affect­ed rather (like that mad-fellow, who burnt the Tem­ple of Diana, only that he might be talked of, after he was dead, whatsoever he suffered for it,) to be infamous for ever, among the Heathen themselves, then to dye in his obscurity. And one Epicurus only, denyed a spe­cial providence; making a Sect in other Tenents, but never able to prevail with any of them, not to pray in a storm, Plut. adv. epi­cur. or tempest, which Plutarch doth retort upon them. But rather, as the Poet did observe. Hi sunt qui trepidant, quos omnia sulgura terrent.

Now, Ut passim est videre in Lu­cretio. some of these have looked upon religion, as a great trouble unto States, and private persons; and la­boured to set men free from the apprehensions of it: had it been but of Art, or humane Wisdom, what should hinder but they might have done it, one time or another, since the lower Sects, as the humour of re­spective ages took, did oft surmount the reputation of the greater? but it could never go this way.

If it be suggested, that the Philosophers were deter­red by the example of Socrates, from intermeddling with this mystery of Government, what deterr'd the Martial men, and Politicians, from age to age, why they durst not meddle with it; why were they held by these cob-webs? nay, why more fast then others? not to speak of the Grecians (because the time will not permit) who were more superstitious then the Romans. Among these later, who so superstitious, as Camillus, and the [Page 6] Decij, and the Curij, and the Fabij, and the Scipio's, and the Catoes; and the rest of greater note? only, Caesar seemed to despise the auguries, yet, he was not a little troubled at the little river Rubicon. Lucan l. 1.

Numa, Plut. in vitis and Lycurgus founded their estates, and go­vernments by superstitious rites, using them only as an hank upon the people; and dissembling things that were not true; which they themselves neither feared, nor beleived. It may be so: doth it hence follow, that religion is but a stalking horse, or stratagem of Policy? nay, it rather followeth, that if the sense of some religi­on had not been before, most strongly grounded in the minds of the generality of men, there could have been no policy (of which the Atheist would seem to be more fond then any other) in laying that upon them, which either would not take, or could not hold. It had been in vain to go about to establish a religion, if there had not been such a disposition in the people before, as we have hinted, Certainly, Numa could not infuse such a disposition into the minds of men, that were born before him (many of which he governed) but had he brought the people to a form, for a time; it had dyed with him: or, when that form of policy had ceased, either that form of religion, or all religion, if it had been but a meer im­posture, had ceased with it.

In the issue it remains, that as men were never of any other mind, but that by force, or choice, they must have some religion; so, they are never like to have any other power, or inclination, for the future: let the Atheist try his art, or power to the utmost! but, though more may be made of religion, then there should; yet there is so much of it written in humane nature; that as the statuary engraved his own name in his work, so that no one could efface it, without the demollishing [Page 7] of the whole; so no humane wit, or malice, can oblite­rate religion out of humane nature, without the de­struction of humanity together with it, because it is of an higher impress; even the devise, and the motto of Almigh­ty God in all his reasonable Creatures. To come to the Christian religion in particular. In this indeed was the ma­nifold wisdom of God made manifest above the rest. A­mong the Gentiles there were as many Gods, as Nations, as many Idols as there were Hills, and Vallies. And they worshipped one anothers Gods, when they came into one anothers Country (even as some of our gentile Pro­testant-travellers make no matter, to bow to every Popish Relique where they passe) there was no enmity betwixt Idolaters upon the account of their religions (only all abhorred the true worshippers) but rather, Athens sent to Egypt to learn what they could of their absurd Rites, Livy. and Mysteries: and the great Philoso­phers commented upon their hieroglyphicks or [...]acred sphinges; even as wise men make morals upon some foo­lish fable. Rome again translated her laws, and rites from Athens first, and then from other places, till the City began to be so full of religions, that the Senate was sain to take order against admitting more. But when the Christian religion come to be set on foot, it soon re­duced all to one.

That you may perceive the wisdome, and the power of God therein, and have the better prospect into won­der: take account in what posture the world stood, when the Gospel first began to be divulged.

Our Lord himself, the Son of a Carpenter (as he was reputed) preached three years; and then was so disgra­ced by the crosse, and the malice of his own Countrey­men; that one would have thought, there had been an end of him, and of all his new Doctrine; yet he left [Page 8] twelve Fishermen behind him to uphold it, for which they were to dye too. The Jews hated these, beyond any patience: the Gentiles had them at first, in derision, after in suspicion. Whither should they go? or what should they do? must they perswade the Jews against the Law of Moses? this they must do. Must they perswade the Gentiles to abandon their Idolatry? the Gods which they feared, and lov'd; the magnificence of sumptuous shews, and Temples, and such feastings as they cheifly used after sacrifice and oblations? this they must do. A likely matter to take effect, or to take the world by so much as by the little finger.

Could these, or any of their followers raise an army? it is hard to imagine out of what quarters: but what if they could? had they then been but once beaten ( as Gamaliel did observe) they had been for ever quelled: Act. 5. 37. or, if they had prevailed, and attained to an Empire (as some have arose from small beginnings) yet their fate might have been like that of all before, and since. Which did you ever read of, that hath lasted 1600 years with advantage, and rooted it self so invinci­bly in Asia, Europe, Africa, and America, still proceeding conquering, and to conquer? which besides, did ever possesse any one of these; and, next consider how and what way Christianity is bound to subdue them all.

By Faith, and patience; by prayers, and interces­sions for all men: Rev. 13. 10. especially for Kings and all that were in Authority over Christians, that under them, they might lead a quiet, 1 Tim. 2. 1. 2. and peaceable life in all Godliness, and ho­nesty. O ridiculous Wisdom in the eye of carnal poli­cy; and yet it over-swayed all!

In above 300 years we read of no insurrection of theirs against oppression, though they swarmed in all Provinces of the Empire long before that: the Roman [Page 9] legions were full of Christian Soldiers, and never muti­nied; though He began his reign A. D. 310 Constantine came with the greater fa­vour to the Imperial Crown, because he was a Chri­stian, and so many of his Veterans of the same profession.

So that Prophecy was accomplished: Not by might, or army, Zech. 4. 6. (as the Turkish Empire, and religion) but by my Spirit, Saith the Lord. Which turned the heart of the Fa­thers to the Children, Mal. 4. 6. and the heart of the Children to the Fathers, and the disobedient to the wisdom of the just, to make ready a people, Luk. 1. 17. prepared for the Lord.

But it may be, that which was wanting in an army might be supplyed by policy?

One might think so indeed, if the greater number of the wise, and potent men of the world had taken this way. But St. Paul (who had his hand from the begin­ning in this work, and had the best experience of it) wit­nesseth after this manner. The foolishness of God is wiser then men: 1 Cor. 1. 25. for ye see your calling, Brethren, how that not many wise men after the Flesh; not many mighty, not many noble are called, though some of all these.

Instead of aids therefore, put into the contrary ba­lance; that all the might, and policy of the world; all that enraged Jews, and Idolaters could do, was set a­gainst it. And yet, (by a new example) men delight­ted to dye for religion, which was never known before, at least, amongst the Gentiles: and out of their blood (as out of the Teeth that Cadmus sowed) an innumerable power of supplies rose out of the earth. Of which it was foretold, Rev. 12. 16. that it should befriend the Woman, and help her, swallowing up that stood, which the dragon cast out of his mouth to drown her. Like Hydra's heads cut off one, and more started up in the stead of it: per­secution wrought nothing but encrease, as mowing maketh the grasse to grow. It wrought nothing else [Page 10] but a sweeter smell, and savour to Christianity: even as when a roller is driven o're a walk of Camomil, what could it avail to hinder?

I have said but little yet (though it tend to admirati­on) let the unbeliever mark, and be astonished at that, which follows.

Said not the proud Assyrian to the servants of King Hezekiah; 1 Kings 18. 33. Have any of the Gods of the Nations delivered at all his Land (for every Nation then made choice of some especial Numen to be their Protector) out of the hand of the King of Assyria: where are the Gods of Hamath and of Arphad? where are the Gods of Sepharvaim? but now, where are the Gods of Assyria it self? We need such a learned Antiquary as your Selden, Libro de Djs Syris. to let us know their names. Where are the Gods that Greece, and Rome adored; why is there never a Temple (at the least) of Jupiter's remaining, who was styled the Father of Gods, and men? what ailed thee, O thou dreadful Oracle at Delphos, that thou madest such pitiful excuses (as thou didst) and then retired'st with the rest (who made none) to everlasting silence, Plut. de orac. to deceive the world no more? it was not because ye were dis-obliged by the Heathen all the world over, at the same time. It was because ye could not choose: it was not because there was an earthly power to depresse ye; but another spirit, which ye were not able to with-stand. Rise again, if ye are able, to answer these reproaches! that part of the world is forced to bow with you, which is not ready to adore!

More closely to the case in hand still: how came the despised Land of Jewry to send a Law forth to all the world, and yet themselves to be dissipated so, as never people were and this has lasted above these 1600 years, wherein (however) as there is not a Roman left, so there [Page 11] is not a Jew lost; but there is a mark upon them. A mighty people, if they could be gathered: but they are cast far back for that, Rom. 11. 25. for it is not like to be, till the ful­ness of the Gentiles is come in.

There is now but one God, and where Mahomet is professed, Christ is also acknowledged to have been a great Prophet before Him: and they have the history of the Gospel, upon which they raise their damned Idol, which is confounding evidence against these Apostates from the Faith; and together with it, confounders of that civility, that was in the world before.

This one God is worshipped according to the Law, which he gave from the beginning of the world, which no false religion can pretend to in the least. Before, there was no enmity betwixt nations on the account of religion: but now, it is the greatest point, and ground of amity, Gen. 3. or enmity. As it was said in Genesis, I will put enmity between thy Seed, and between her Seed. So more expressely in the Gospel, our Lord himself doth testifye, saying, I came not to send Peace upon the Earth, but a Sword, Matth. 10. 34. and to set men at variance upon this account of religion only. Which many States-men, having well observed, would fain have taken another order with religion, if they had been able; but it was too far above them. Christianity hath abolished Idolatry, Phi­losophy, Policy, and brought in other orders, and Go­vernments among the Nations, then the wise-men of the world allowed. All which doth shew, and prove; that the Christian religion is the wisdom of God above all; and not of man: that as it was rais'd at first, so it doth still subsist by miracles, and therefore is invincible; so that the gates of Hell shall not prevail against it. Matth. 16. 18.

But, since we have said so much concerning this wis­dom, viz. that it hath abolished, not Idolatry only, [Page 12] but Philosophy; not the Jewish Law alone, but the civil; not established governments, but subverted them not brought in peace but war, it is high time, that we take some caution concerning prudence, with which this wisdom is said to dwell; least she be misprised for a de­stroyer of the house, wherein she liveth; since such things as these cannot consist with prudence. Let us therefore passe to the second, and the last point, to shew.

Point. 2. That this wisdom dwells with prudence, and is the best policy: for so saith the context, and find out the knowledge of witty inventions, that is, the choice ex­pedients of felicity for all estates.

What though the Christian religion hath beaten down the galleries of the Cynicks, Stoicks, Skepticks, Epicure­ans, and all other heresies of true Philosophy, as well as the Altars of the Idols? yet, it hath no more abolished Philosophy, rightly so called, then it hath religion. But rather, since the spreading of Christianity, multi transie­runt, & aucta est scientia. Many have travelled to augment learning, and to redeem Philosophy from all the errours, wherein it was before entangled.

St. Paul exhorteth the Colossians, Col. 2. 8. to beware least any man should spoil them through Philosophy, and vain deceit, after the rudiments of the world, and not after Christ: for though all the Sects called themselves the Philosophers, and theirs the Philosophy; even as our Sects in religion do imitate the ancient usurpation; yet it is plain, that the Apostle cautions them against no other Philosophy, but such as is vain deceit, and opposite unto the simplici­ty of the Faith of Christ; which no real knowledge is.

Again, he admonisheth them against a shew of wisdom in will worship, verse 22. and humility, and neglecting of the body. It is but the shew of wisdom, which really is not such, [Page 13] that he cautions them against; especially such a shew, as ministred before to heathen superstition, and being brought into the Christian Church, might tend to corrupt it with the old leaven, the rudiments of the world.

In the mean time, he himself disputed with the Stoicks, and Epicureans, and other Philosophers, ac­cording to their own Notions, which he had learned at the feet of Gamaliel; being as conversant in the Learning of the Greeks, as Moses had been before in that of the Egyptians. Acts 7. 22. The rest of the Apostles were endued from above with tongues, and all knowledge; so that they were reputed at the first, amongst the Gentiles, as a new sect of Philosophers.

In the next succession, the prime Fathers of the Church were of the converted Rhetors, and Philoso­phers, as Ignatius, Clemens, Irenaeus, Justin Martyr, Athenagoras, Tertullian, Origen, Lactantius, and di­vers others. What hath since been added to the maga­zine of learning, I may safely leave to be demonstra­ted by the ROYAL SOCIETY.

What if the Christian religion hath almost antiqua­ted the Civil Law in divers Countries? it is only so far as it hath abolish't slavery, and brought in Christian liberty, even in civil things, wheresoever a Christian Government has been established. Neither has it sub­verted any other, but to bring in better, and a sweeter order. As may appear at this day, by comparing Christendome, howsoever corrupted, with the Turkish, or Pagan dominations. Wheresoever the Christian yoke lyeth not on Princes, and their Governments, they are barbarous, and cruel: whereas in Christen­dom, [Page 14] (especially amongst the Princes, and the States of the Reformation) there is more property, immunity, and priviledge to the lower states: and in case of tres­passe, there are more pardons, and impunities: in case of punishment, more mercy, Malefactors are chastised, or put to death with the lesse severity, and horrour; and the poor are not exposed.

In a word; though by accident, Christianity draw the hatred of the un-beleiving world, as being oppo­sed to the power of Satan, Eph. 2. 2. who worketh in the children of disobedience: yet, it hath made even wars them­selves more gentle, then they were before, both in sieges, and in battels, sparing the effusion of blood (which the Qui praemia, & triumphos decrevere, se­cundum nu­merum hosti­um occisorum. Romans glorified in) affording ransom, enslaving none of the Christian profession. And where they trespasse (possibly) upon Christian tenderness in enslaving Turkes, or Infidels; they seem to make some amends by better usage of them, then our own poor Captives do expect in Barbary.

Content (may some one say) we are for religion, and for the Christian too above all; but not with such hankes as are put upon us, under this pretence, to the preju­dice of civil life; and thefore, contrary unto common prudence.

And first, because it is an hindrance to preferment, to be held to such rules as may be given us: Si violandum est jus, regnan­di causa. Caesar ex Eurip. if a King­dome, or a great estate or fortune, lye before me; must I let another carry them before me, if there be but a scruple about the title, or the circumstances of pro­ceeding? if I have made a promise; must I keep it to my own wrong?

[Page 15] Machiavel observes, de principe. that those Princes have been but unfortunate, who have suffered themselves to be ham­pered by a word, or to be in earnest, too religious [but he is very unfortunate himself in the instances, which he giveth of some, that seemed to have prospered by their false­nesse, and impiety.] What shall we return to this?

We say first, that, that which hath been called vertue (for the most part) is a certain strain of natural piety, even in the Heathens, so far as it can go: and that such of those (whether private men, or Princes) as lived most according unto true vertue, were the most prospe­rous, and glorious. But because the lives of private men are apt to be buried in obscurity▪ after a small time; let us take account of Princes, whose memories remain sacred, when they have done vertuously; as their per­sons were before (whether they were Pagan, or whether they were Christian) while the issues hung in suspence, and the ages under awe, wherein they lived.

Who can be compared with Augustus, Titus, Trajan, Antoninus, Constantine the great, and the rest of bet­ter note? as for the vitious monsters of the Empire, who by ambition, and deceit attain'd, and managed the sway for a time; which of them came to a timely end? as for those that retained wicked policies with a shew, and some pretence of vertue: which of these did not spoil all the rest thereby? I cannot stand to speak of Tiberius, Galba, Severus, Julian, and others of them. Much lesse, to verifie the same from our own Chronicles (which might seem to exceed the lists of my profession) to leave to every one their own.

[Page 16]We say again, that looking upon examples in the Scripture; we have found none to have flourished like those, that had the zeal of true religion; as David, So. lomon, Asa, Jehosaphat, Hezekiah, &c. Only, good Josiah perished at the last, by admitting a little policy, to be temper'd with his piety: and out of a Princely emulation (as it might be thought) in his youth, to shew his valor.

On the other side, the wicked Princes fell by their own vices: and had been likely so to do, though there had been none but men to punish them. The Princes that compounded, or confounded their pretences to religion with other policies, fell ever short of their own designs, which they pursued, under the veil, or mask of hypocrisie; as Saul, and Jeroboam, and Jehu, and Amaziah, and the rest.

Then comes another in, with such a complaint as this, to render this pretended prudence of ours to be but fool­ishnesse (according to their shallow reasonings) shall I part with a certainty for an uncertainty? quit my de­lights, and pleasures to embrace Melancholy, and to solace my self with deaths-heads, and Coffins set before me, while I walk in youth, or strength? shall I bind a carcase to my living body, and go about with it, like a ghost, through the terrour of a resurrection, and a fu­ture judgment, whilst it seems to common observation, that death is but a meer extinction; and as such, despised by the bravest men?

First, it is Popish superstition, that hath painted out re­ligion in solitudes, and penances: and it is the modern Ca­tharism only, that hath sequestred it from society, and [Page 17] civility; wherein the highest satisfactions of life consist; and certainly, men are rendred the more civil, and not the less, by a right temper of religion, which is wisdom dwelling in the Court of prudence, the bond of all hu­manity. So that impiety doth but put an ugly visard on religion, or cloath it in a Bears-skin, to work its preju­dice, when it sets it forth after this manner. It is far from being sad, and melancholy, when it is rightly un­derstood; but is rather to be described, Boeth. de consolat. philosophiae. l. 1. Mulier reverendi admodum vul­tus, oculis ardentibus, colo­re vivido, at­que in exhau­sti vigoris, quamvis ita ae­vi plena soret, ut nullo modo nostrae crede­retur aetatis. as the Christian Philosopher describeth wisdom, to be like a woman of a Matronly-look, having piercing eyes, and a lively co­lour; and though far above our age, seeming yet to retain the flower of her youth.

Again, there is no certainty to be parted with by a religious life, seeing all other things are uncertain here, unless it be this truth; that all good things are the cer­tain free gifts of God, dispensed much according to meet rewards of piety and vertue: and so it often goeth, whilst all the superfluity of divine bounty, being no way prodigal, is unaccountable unto men. But uncer­tainty there can be none about the future hopes, and fears, till any man hath answered the evidence, which we have given in before of the Christian religion. Which we also presume to be un answerable by all the wits of men, though they were even granted a Bac­chanalian liberty.

Let us cast up the compt (if you please) on either hand, what mischief comes by irreligion, and what benefits do accompany an unfeigned Christian Piety.

First, An irreligious life, through private lusts, and passions, destroyeth bodies, and estates, and the pub­lick [Page 18] weal; which are all saved, and advanced by the prudence, and goodness of a Christian life, how many bodies have been ruined by intemperance, and lust? but who was ever hurt by Continence and Abstinence? How many men have perished by the persecution of revenge? but who ever came to any great disaster by gentleness, and patience? How many estates have been confounded by a prodigal profusion upon vanities? but what estate did ever suffer by frugality, with an abhor­rency from all vain-glory, and impertinent delights? what confusion hath it brought into States, and King­domes, when particular persons, having power in their hands, have dis-regarded, and hindred the publick good, for their private ends, and satisfactions? but when was the State ever hurt by a publick spirit, and by self-denyal? the ungodly life of a few men bringeth judgments on the land; but the Godly lie of fewer stinteth the divine wrath, and bringeth blessings, not only on themselves, but on many more.

2. An irreligious life bringeth men under great bon­dage; but a religious life (according unto this prudence) doth set them free, and far above all fears, or the causes of them. The one is in bondage unto meats, and drinks, to make provision for the Flesh; enough to fur­nish out a voyage: not (as it is usually pretended) for hospitality, but because he wants them: whereas na­ture is contented with a little, and piety with lesse. The one is tempted with the forbidden fruit, and is in bon­dage, because he will be satisfied; though it be through dishonour, and a cumble of inconveniences. But un­to purer minds there ariseth little trouble of this kind: either their mind is free from the power of such tempta­tions; or else, it is purged by repentance, and every [Page 19] lust is mortified. The one cannot live comfortably (as he conceives) without his lusts, and the other cannot live at all with them.

The weight of an ungodly mans bondage follows yet (as the wain must follow the wheels.) When an ungodly man hath pursued his ambition, pride, re­venge, covetize, or any of his pleasures to the height; he is still so far from being satisfyed, that he is rather sad and discomposed, partly through vanity of the Creature, and partly through the remorse of his Con­science, reflecting upon so much of the vanity of Sin, as he is sensible of, in the things that he hath acted, or wherewithal he was affected for the time. So, that instead of recovering himself by reason, and by resolu­tion, he is usually re-mitted to the same disease to be healed, as they say, that a second burning of the finger will cure the first. Now, if this part of a mans soul (if I may divide it into parts) troubled the Heathen them­selves (as I cannot stand to cite sentences, and instances, that might be quoted out of Authors) how much more, may I presume, it may do in such, as have heard the Go­spel preached all their dayes, from which they cannot choose, but to have received some impressions, howsoe­ver impregnable they may pretend to be.

In a word, whereas true religion pacifies the consci­ence, and alone is able to render that tranquillity of mind, which the Gentiles sought in vain; an irreligious life maketh men meticulous, as oft as the wind doth blow, or the clouds are rent with thunder. A religious man is in peace at home, impavidum ferient ruinae; The end of the world will be no amazement to him; though the heavens fall, or glow with fervent fire, as they must [Page 20] do at the last, he is not to be dismayed by it.

Thirdly and Lastly, There is as much latitude in Christian prudence, as a wise man could wish: For there is nothing in religion, that makes against a right pru­dence; nay, it comprehendeth all, and far excelleth human prudence: you cannot instance in a case, where­in you may not be, the best resolved. Hence Philosophers have prescribed much austerity, and Idolaters have used (and do use) great severity, but the Christian Religion required nothing, but what is gentle, and agreeable un­to nature, and civility. There is enough in it to pre­serve the Temporal felicity, and to augment it. Enjoy as much of the goods, that God hath given you, as will do you good: and be sure, if God had not known better then we, what was good for us, he would have allowed to us the larger size.

Some restraints indeed, we must acknowledge, but such as are for our greater priviledge, and enlargement ano­ther way. Some think it a restraint if they may not riot, but if they do, it spoileth bodies, and estates: others, that there is no Community; but where there is most impunity for that, the blood is most corrupted. Others, that Polygamy (at least) is not permitted; but where it is, it engendreth unto feuds, more then un­to love. And when community was once too much in­dulged, the Romans were fain to provide by law, that every man of such a quality, should have (at least) one wife. The Laws of God therefore are the basis of all other prudence, the establishment of the earth; such as far exceeded those of all other Nations, to make both the publick; and the private man the happier, so that every way it is the better policy.

[Page 21]I think our own Law approves of it, and hath this rule, Lex Dei est lex terrae; The Law of God is the Law of the Land: and that, there is no such preamble to any of our Statutes, as, nos mitigantes regorem juris divini, &c. do enact, Referente mihi nobili Polono de [...]ua gente. that it shall not be accounted murther in a Noble man, if he kill a Paisan. If it were so, it would not only be a violation of religion, but much against the policy of ENGLAND.

Certainly then this Christian prudence cannot interfere with the Civil, because it doth not only farre surmount, but comprehend it. [...]. It hath been said, that all vertue is comprised in justice: much more in piety, which is not only the greatest motive unto justice; but the pri­mum mobile, a superiour orbe, that doth contain, and carry it about with its own motion. Whatsoever there­fore makes against piety, makes as much against justice, and all other vertues, and as much against the felicity of mankind, even in this civil life.

Adde to this the vantage, we have shew'd, that true religion laies but few and light restraints; but it opens such enlargements of happiness, and fruition, on another hand, as are neither to be counted by curious observati­on; nor yet to be exprest, or uttered by the tongues of men, and Angels,

What if I should resume my text (but that it is too late) to be expounded mystically, and yet without an allegory? you see that wisdom and prudence are here set forth as two persons: and prudence for her part as if she had an house large enough to entertain wisdom. What if I should say, upon the whole, that it is not obscure­ly signified by this; that Christ, the Son of God, the [Page 22] wisdom of the father, dwelleth in them that do believe, by his own spirit? whereby he is as much the soul of their souls, as their souls are the life of their bodies: and so doth prompt, and inspire them by his grace, in such a manner, that they shall not only, not lightly forego, or so much as slip any point, that tendeth to their hap­piness temporal, Rom. 8. 18. or eternal (for, all things work together for good to them that love God) but doth also fill them full of such inward joys, as carnal wisdom is not able to conceive.

Such as have been addicted to their studies, have placed the chiefest felicity of life in contemplation (we must suppose that a man be of sufficiency to be vacant to it, [...] Ad Nicom. l. 10. cap. 7. and to make his choice of what he liketh) because this is the pleasure of the mind. So our master Aristotle, although his own speculations were but dry ( [...].) But Sencea distinguisheth betwixt that part of Philosophy, which is conversant about the natural questions, and that which riseth up to the researches, that are concerning God; speaking of this later as be­ing above the other, as much as the Heaven is above the Earth: yet he moveth only such remote questions of contemplation as these are, what the nature of God is; and whether he be wholly intent upon himself, or hath sometimes regard to us: pronouncing (notwith­standing) of this later part, that it is more Altior est haec, & animosi­or, & multo hanc caliginem in qua volutamur, excedit, & e tenebris creptos illo produ­cit, unde lucct. pri. nat. quaest. high, and spritely then the other: and such as wraps us up above this darkness, wherein we were mantled before as in thick clouds, and brings us near unto that light, [Page 23] from whence it self doth shine, Such pleasures did they pretend to take in their poor, and low sentiments of Philosophy, the highest of which do hardly reach the threshold of Divinity!

The Poets seemed to be full of one of the nine God­desses, the Muses, and to take great pleasure in it, when their Genius worked kindly towards verses: and there­fore used to begin their poems with a prayer to one, or other of them, which was counted most propitious unto such a vein, or strein of Poesy, as they then intend­ed. The Heathen Priests in their Temples gloryed in being possessed with the Daemon, strutting in the Pene­tralia, like the bird of Juno.

Cicero delighted in the notion of immortality: but it was of name only: that of the Soul he accounted as a problem. Of death he therefore maketh the less ac­count, (as other of the Heathens) who thought it but indifferent, In Parad. because it brought as much good, as evil with it.

Cato was much taken with Socrates his discourses about the immortality of the soul, when he was about to kill himself: Plutarch in vit. Cat. min. In Phaedone Platonio. Grandia morituri verba ca­tonis discere, ab insano mul­tùm Laudanda Magistro, Pers. Sat. 3. and uttered strange, and admirable sayings to the Heathen hearers: yet he dreamed not of a resurrecti­on, an Heaven; or but only of Elysian fields, or shades: and so he dyed, not so much out of good-will, as to save himself from falling into the hands of enemies, which he thought would use him con­tumeliously.

[Page 24]But when we come to contemplate one God, distin­guished (and not divided) into three persons, for our sakes: in the workes of creation, redemption, and san­ctification unto glory; how infinitely farre is our con­templation enlarged beyond theirs? when we meditate on the attributes of his glory, as that he is merciful, and bounteous, and the rest: in a word, that he is light and love,; which are unfolded only in the Scriptures: what an infinite of tenters arethere, to extend this wooff, untill there be no more place, nor space, but that which runs into eternity?

When we shall consider what he is in respect to us: In whom we live, Act. 1 [...]. Ps. 139. 15. &c. and move, and have our beings: who covered us, when we were made in secret; and in whose book our members were all written, being yet unperfect, who was not only the Father of our Fathers; but much more then a Father to every one of us in particu­lar; giving us all the good that ever we did enjoy, and is never weary of it: but above all, who is our re­deemer, and the Father of Our Lord, and husband, to­gether with himself, God blessed for ever. O admira­ble contemplations! O what peculiar pleasures do be­long to this adoption! O the ecstasies of study, love and wonder! what can there be wanting, if we think but of the least of these, to raise our soules up to a near alli­ance with the Angels, that are in Heaven? it is from this doctrine, that the soul comes to have her wings full summed, that were hardly impt before, that did but hover about (indeed) in clouds of dark­ness.

[Page 25]What though the Poets boast of raptures? they ter­minate in a Woman: and for the most part, Sic Just. Mart. (ni malè me­mini) retundit Poetas Eth­nicos, quorum, [...]. Horat. de art. poet. desinit in piscem mulier formosa superne. What though the heathen Priests seemed to have some familiarity with the Gods, in whose Temples they did attend, and serve? they were usually deadly sick with it. Let Cicero please himself about an immortal name: we should not know him from another man, though we should meet him: though we talk of him, he cannot hear us: and if he be not, what is he the nearer, as Valla argueth. Let Cato speak bravely of the immortality of the soul it self, since he thought it better to dye, then to protract his misery: yet none of his admirers could sind in his heart to quit an indifferent life here, for the best that they could make of the other.

But since it is another kind of immortality, that the Christian faith doth grasp, and gaspe after: no wonder if the excellency of so sublime an object do draw them up far above the state of other men, that seem to have more in them, then themselves: and give them other manner of fruitions, which are unspeakable and full of glory, without deceit, or stilt: in a word, that it sill­eth them not only with a true contempt of death (which the other do but seign) but impelleth them to triumph over it, and often to provoke it in the way of Martyr­dome. Let us move yet but one step further, that we may reach the goal.

Others are not much addicted unto contemplation (but rather leave it as a fancy to them that like it better) yet they will not quit their own pretensions unto happi­nesse. [Page 26] They had rather have it placed in an active, or a quiet life, supported with such means, and aides, as may best administer unto either of them, as they them­selves should choose. Be it so, we are at all points rea­dy to shew where happiness is, sooner then any other, for Godliness is profitable unto all things, 1 Tim. 4. 8. having the pro­mises of this life, and of that which is to come.

Carnal wisdom seems to teach how to enjoy, and ma­nage the goods of fortune but it cannot get them: whereas the true wisdom hath length of dayes in her right hand, Prov. 3. 16. and in her left riches and honour.

Carnal wisdom teacheth to enjoy them alone, but this how to enjoy God together with them, which is much more. Carnal Wisdom teacheth a pretended e­quanimity, and indifference in adversity (which it cannot possibly prevent) but it can no more do it, then it can satisfie thirst, and hunger with dainty words; whereas this wisdome and prudence, whereof we speak, affords such a true support within, 2 Cor. 6. 10. 74 Rom. 5. 3. as hath really made many (and still doth) to rejoyce in tribulations.

And if you ask me what this inward support is. I answer, it is the spirit of Union, through faith, where­of I gave you but an hint before, indeed, how the Saints are united mystically unto Christ, and have there­by unspeakable enjoyments, 1 Pet. 1. 8. and full of glory: we cannot shew in Act, because it is internal, and a mystery: but it plainly appeareth by the effects: for, they are oft trans­ported in their private prayers, who have Communion with the Father, 1 Joh. 1. 3. 4. and with his Son Jesus Christ, they have admirable gifts when they come abroad. That Spirit, which we account as their higher souls or by way of [Page 27] eminence, sheweth wonders, when occasion draws it forth to outward observation. But it is not according to the will of man: neither of him that hath it, always to exert the power of it, nor of others to make collusi­on with it: but rather, it makes but little shew to the world (till God himself do set it forth to action, or to patience) because it aboundeth most in mortified men: who being filled with the Spirit, look never the fuller for it; Eph. 5. 18. and while they are invincible in the Faith, do but shew to be the meekest men. And so each one doth acknowledge for himself, when he professeth with St. Paul, Gal. 2. 20. Col 3, 3. The Life which I seem to live in the stesh, I live not; but my life is hid with Christ in God.

To conclude (since we must needs be reduced unto some bounds, though our subject cannot) here is the highest pitch of this excellency, which hath no pearch below the clouds; but pierceth into the Empyrean hea­vens. This wisdom doth secure us of a better life (while it is so far from diminishing, that it added unto this, as I have shewed you) but irreligion hazzards both, upon a fond supposition; what if there be no resurrection? yet, by piety, you shall live more happily here, then without it. The mad-man that had great joys to go unto the Port, and to see the Ships come in, conceiting that they were all his own, proved but melancholy, when he was cured. Better it were to be deceived with godliness, which is profitable unto all things, then to be deluded by the world, that yeildeth no security, or felicity to them, that stick the closest to it.

But what if there be a resurrection at the last? insipi­entis erit tum dicere, non putaram. It will be but folly to plead then; I had not thought, that it would have [Page 28] proved so. And it will be too late to put in any other plea: for this very wisdom will then come in, in evi­dence; and after speak like a judge from the bench, in this manner. Since ye have set at nought all my Counsel, and would none of my reproof, Prov, 1. 24. &c. I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction as a whirl­wind; when distresse, and anguish cometh on you. Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me.

This is the summe of my exhortation, and my argu­ment. To day while it is called to day, Heb 3. 15. 4. 7. let us hearken to the voice of wisdom, let us claspe this prudence, and ne­ver part with it: but let us keep it so, that it my keep us for ever. Phil. 4. 7. And the peace of God which passeth all un­derstanding, shall keep your hearts, and minds through Christ Jesus. Heb. 13. 20. Now the God of peace, that brought again from the dead our Lord Jesus, the great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you perfect in every good work, to do his will, working in you that, which is well-pleasing in his sight, through Jesus Christ. To whom with the Father and the Holy Ghost be praise and glory for ever and ever.

AMEN.