A sermon preached at the publiquf [sic] fast, March the eight in the afternoon, at St. Maries Oxford, before the members of the Honourable House of Commons there assembled by Henry Vaughan ... ; and printed by their order. Vaughan, Henry, 1617 or 18-1661. This text is an enriched version of the TCP digital transcription A64750 of text R233020 in the English Short Title Catalog (Wing V128). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 80 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64750 Wing V128 ESTC R233020 13314476 ocm 13314476 99017 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64750) Transcribed from: (Early English Books Online ; image set 99017) Images scanned from microfilm: (Early English books, 1641-1700 ; 441:13) A sermon preached at the publiquf [sic] fast, March the eight in the afternoon, at St. Maries Oxford, before the members of the Honourable House of Commons there assembled by Henry Vaughan ... ; and printed by their order. Vaughan, Henry, 1617 or 18-1661. [3], 30 p. Printed by Leonard Lichfield ..., Oxford : 1644. Reproduction of original in Huntington Library. Marginal notes. eng Bible. -- N.T. -- Matthew V, 20 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A64750 R233020 (Wing V128). civilwar no A sermon preached at the publique fast, March the eight in the afternoone, at St Maries Oxford, before the members of the Honourable House o Vaughan, Henry 1644 14436 30 365 0 0 0 0 274 F The rate of 274 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-07 Apex CoVantage Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2005-06 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON PREACHED AT THE PUBLIQUE FAST , MARCH the Eight in the afternoon , At St MARIES OXFORD , BEFORE THE MEMBERS OF THE HONOURABLE HOUSE OF COMMONS There Assembled ; By HENRY VAUGHAN , Mr. in Arts , and Fellow of Iesus Colledge . And Printed by their Order . PROV. 14. 34. Righteousnesse exalteth a Nation : but sinne is a reproach to any People . OXFORD , Printed by LEONORD LICHI●●●● , Printer to the Vniversity , 1644. Die Sabbati nono Martij . 1643. ORdered that Master Bodvill and Master Watkins give Master Vaughan Thankes , and desire him to Print his Sermon . Noah Bridges . MATTH. 5. V. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven . THe Law in the beginning was given by God to perfect and regulate the Actions of Man . Now to the end it might be the better accommodated to the nature of this creature , the Law , like man , was made up ( as it were ) of two parts , 2 Body and a Spirit . The bodily Law served as a curbe to the inordinate motions of the outward members of the Body , restraining the licentious tongue , and the violent hand , by working in the transgressours a feare of the severest punishments . Every disobedience being to receive a just recompence of reward , Heb. 2. v. 2. This therefore is stiled by the Apostle , The law of the carnall commandement , Heb. 7. 16. The spirituall and more purely divine part of the Law respected the soule of man , purifying it from all the stains & pollutions of thought . For the law of the Lord is an undefiled law converting the soule , Psal. 19. v. 17. This part was the very soule and spirit of the law , and in this sense Saint Paul termeth it , the spirisnall , Rom. 7. 14. and Clemens of Alexandria , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the elivened , animated law . Now the Phatisees , & generally the whole Leviticall Priesthood , though they seemed accurate both in the knowledge and practice of that Corpus Iuris of theirs , even unto supersticion , yet could not they out of their besotted dulnesse reach or pierce ininto the spirit & soule , thereof , their fight terminating in the outward 〈◊〉 ; and though they bragged of acquaintance with its most abstruse and involved mysteries , yet kn●w they indeed no more of it , then as it respected the outward acts and carriage of the hand or tongue . For by their Divinity the most deliberately vicious of thoughts carried no guilt with it . 〈◊〉 even this carnall law they had strangely deformed ; here they 〈◊〉 it on the rack by glosles so restrictive of the precept , and so indulgent , that they even contradicted the Canon , so forced and unnaturall , that their deductions 〈◊〉 that , which should have been the measure and rule of all their actions 〈◊〉 the Philosophers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a crooked rule ; there they daube it so with the Traditions of their Fathers and their owne , that it had even lost the face and visage which it received from God in the beginning . For the Priests said not , where is the Lord , and they that handled the Law knew him 〈◊〉 . ler. 2. v. 8. Thus the expresse image of Gods will , which at the first had its exact proportion , consormity and resemblance , like that picture which Polycletes exposed to the censure and correction of the vulgar , became 〈◊〉 , the true lines defaced , the proportions by unnaturall and unseemly additions marred , and indeed all over 〈◊〉 and mangled . Full time was it then that another Priest should rise from 〈◊〉 , who was made not after the law of a carnal 〈◊〉 mem , but after the power of an endlesse life , Heb. 7. v. 16. This was he ( spoken of by Malachy . 3. v. 3. ) who was to sit as a refiner and purifier of silver , who should purifie the sons of 〈◊〉 and 〈◊〉 them as 〈◊〉 and silver , that they may offer into the Lord an offering in righteousnesse . And here he 〈◊〉 to lay Iudgement to the line and righteousnesse to the plummet in this Chapter , and part cularly in these words . I say unto you , Except your righteousnesse shall 〈◊〉 the 〈◊〉 , &c. Herein you may be pleased to observe with me two generall parts . 1. The Condition , wherein you have these particulars . 1. The matter of it , righteousnesse . 2. The Subject , your righteousnesse . 3. Both the quality and latitude thereof , it must exceed that of the Scribes and Pharisees . 2. The Commination or Penalty upon the not performance of the Condition , Non intrabitis , ye shall not enter into the Kingdome of Heaven . I shall begin with the first particular in the Condition , namely the matter of it , righteousnesse . God who created the World and hung every moving creature in its proper Spheare , requireth as from 〈◊〉 Naturall Agents , a peremptory uniforme course of operation without swerving or desisting , so likewise from the Voluntary a constant and exact obedience to his will . Though these two sorts of causes differ much in their manner of working , in that the former is urged and driven by some secret swinge and blind instinct ; the latter guided by the free unforced motions of its owne will , yet in respect of the regularity and constancy in operation , there ought to be a neare agreement ; so that look how necessary it is for the 〈◊〉 to shine , so necessary is it for thy light to shine before men ; for that Planet to walke under the line without the least deviation , for thee to runne the way of Gods Com̄mandements without errour acd deflection . What the Philosopher termeth 〈◊〉 , or prodigy in nature , namely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the same is the terme of Transgression in thee ; so that thy preduction of sinne is but the generation and birth of a Monster . For other creatures to intermit their native operations , is but 〈◊〉 in Nature , for thee to desist from duty , absurdity in Reason . Man by nature is as active and 〈◊〉 as the Heavens themselves ; his soule being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an ever-moving substance , which neither sleep nor death it selfe can fetter ; his life is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( as the Pythagorean ) a collection of actions ; it consists in action , with Aristetle , which was the sole end , not onely of his first , but also of his second Creation . For we are his workmanship created in Christ 〈◊〉 for good workes , Eph. 2. v 10. They that have looked narrowly into the composition and texture of his body , have sound that there is not the least 〈◊〉 there , but is 〈◊〉 for forty severall employments ; not a 〈◊〉 , but is entwisted with its artery to conveigh the 〈◊〉 , those Instruments of action , into each joynt and particle . A Ship hastening towards Heaven was an excellent Emblem of a Christian , who must not lye hulling in the harbour of some 〈◊〉 sinne fixed upon an Anchor of security , but in St. Pauls expression ( drawne hence as 't is conceived ) must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be carried with full expansive saile to the 〈◊〉 where he would be . He must be in continuall motion and progresse , without the least pause & intermission , ever walking in the law of God , and casting his meditations thereon 〈◊〉 in the morning , at noon-day , and even at midnight . Our stayes and refreshments must set forward our spirituall as our naturall life . Caesar could sleepe in a moving chariot , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ordering his very rest for action . As there is a running of the way of Gods commandements in the Psalme , so Rom. 2. v. 17. there is an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a resting in the law . The Starres move , governe , and impart influence when they seeme most fixed . A constant motion , as it is the strongest evidence , so likewise the firmest preserver of livelinesse and vigour . Those members which are most frequently exercised , are most sound and firme ; whereas the palsyed limbes , which doe not so much move as are pushed forward , prove but burthens to themselves . What is it that keepeth the streame in its native chrystall purenes , but a constant course ; whereas standing waters breed but serpents and corruption ? When rust seizeth upon the wheeles of a curious Watch , we look upon it as upon an artificiall well wrought piece of disorder and confusion : and he that contemplateth upon the fallow unmanured Soule , must apprehend it as the decayes and ruines of the glorious image of its Creator , a distracted wildernesse , a perplexed maze of iniquity , a Theater where one rude passion encountereth with another , one extreame of vertue assaulteth its opposite , with much hurry , confusion and distraction . Hence it is that 〈◊〉 Alexand. and St. Ambrose make righteousnesse to be a Harmony and Symphony in the Soule , a right tuning of its faculties with admirable consent , and perpetuall subordination to the will of God , so that the want of it occasioneth jarring and discomposure ( as what impious man is there , whose heart is not sometimes grated with the harsh closes of a self-convincing conscience ? ) Nor is this all . The desect of righteousnesse doth not only 〈◊〉 and distract the soule in it's faculties , but even in a sort annihilateth it in it's essence . For if sinne which is the absence of righteousnesse be likewise a privation of life , as the Scripture 〈◊〉 , the 〈◊〉 man , like the voluptuous Widdow , is dead while he liveth , 1 Tim. 5 , 6. For the spirit is life because of 〈◊〉 , Rom. 8. 10. If then I cannot produce those flowing rivers of living water , a stream of good and pious works 〈◊〉 from the spring of graces within . I am but 〈◊〉 〈◊〉 , a dead Sea & it is 〈◊〉 malorum , with the Stoick , the last and greatest of evills to dye before I be departed . Of material substances there is none that beareth a nearer resemblance to the minde of man then the flame , whose motion when ever you represse , you plainly extinguish . Even the grossest of Bodies by want of Agitation , become onely heapes and masses of their owne corruption . And since there is not a Power or Habit in the Soule but 〈◊〉 its extrinsecall perfection from the actions whereunto they are designed , there is not a faculty , not a grace , be it never so rich and noble in the soule , which receiveth not it 's proportionable perfection according as it is more or lesse exercised . And if you please let us cast our eye upon 〈◊〉 , which a great part of men are used to set in that opposition to good workes , even this excellent and so much magnified vertue without the worke of Faith , and labour of love , is but a Carcasse . For as the Body without the Spirit is dead , so Faith without workes is dead also , Iames 2. 26. You see here what is the Soule as it were that quickneth it , viz. this righteousnesse in the Text or good works . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Pelusio . Though I cannot affirme 〈◊〉 to be form of Faith , yet I find them ever inseparable , and so closely linked together in that streight nearenes , that they often exchange names , & in a sort mix natures also . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which usually implyeth Faith , 〈◊〉 . 4. 2. expresseth obedience . The Ninevites beliefe , Ion. 3. is described by their ready performance of the workes of humiliation at the Prophers summons . Our Saviour is most express ; This is the workc of God that we believe on him whom he hath sent , Ioh. 6. 26. We read Rom. 3. of a Law of Faith , now every law hath its 〈◊〉 〈◊〉 , a directive vertue , and prescribeth obedience by a rule . What Saint Paul , Gal. 5 v. 6. calleth Faith . 1 Cor. 7. 19. he termeth the keeping of the Commandements of God . For with the heart man beleiveth unto righteousnesse , as the same Apostle Rom. 10. 10. For if Faith resideth in the heart , it must needs discover it selfe by the even tenour of the pulses beat in the arms , it cannot but breake forth into action . The scattered graines on the surface will betray the hidden Oare . Doubtlesse the life of all vertue ( and to we call Faith ) consisteth in the Pythagorean , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the right inclination and election of the Will , joyned with a stirring vehement 〈◊〉 to act and execute her commands . If any vertue could be content to lurke in the soule , and not impart it selfe by action , it would better become a Melancholicke Anachorite in a Cell , then a 〈◊〉 in a Common wealth . It is incident to the nature of all more refined essences to betray themselves by their operations , God in the Production and Administration of the world , the Soule by her reasening , and Faith by her effects . Even the dullcst and most unactive of substances have their Emanation of Spirits and Transient acts , if the speculations of some more retired Naturalists misinsorme us not . Who is Christs faithfull servent , but he whom his Master when he commeth shall find doing , who with a serious case 〈◊〉 〈◊〉 acteth and executeth what was enjoyned him ? 〈◊〉 〈◊〉 〈◊〉 the Enge in the Gospell , and 〈◊〉 admission to his 〈◊〉 . If then this heavenly vertue hath such a stirring , 〈◊〉 power to obedience and righteousnesse , it is not enough 〈◊〉 beleeving men like Melancholike Fantastickes , to 〈◊〉 themselves Princes to dreame of Crownes , 〈◊〉 and glory . The Beatificall Vision commeth not with such Dreames . A fond fancying of Heaven , and a groundlesse contemplation of what 〈◊〉 thy bare presumption shall suggest , can transport nought of thee 〈◊〉 , save a deluded thought . It is not the highest part of impudence for a man to extend his hopes as farre as his wishes , and these as farre as his fond fancie and imagination , But perhaps thou 〈◊〉 perswaded thy selfe thou art even from eternity inrolled in the Book of life , and fearest no sponge to wipe thee thence . That is a strong faith indeed . But make it appear thou art so by thy righteousnesse , make that election sure . Iacchiades tells us there is no man written there , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for his righteousnesse sake . He spoke like a Jew or a Jesuite : none I beleeve without it , though not for it . There is certainly a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Heaven , a scroll wherein all our actions good and evill are written downe . Nazianzen is very expresse . We shall be all inscribed [ in that Book ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but according to the quality of our workes past hit herto . Thou needest not trouble thy doubting soule with an overcurious search into Decrees and Mysteries , but fixe thine eye upon the lower rounds of the ladder , and assure thy self with much confidence , that if thy good works here below be 〈◊〉 at all , thou art wiped out of the book of the living , thou art not written among the righteous . It hath been alwayes observable that the most earthy soules have with greatest presumption and confidence ever pretended to the more raised and highest agitations of the mind , even unto rapture and extasie , as the Gnostickes and Valentinians of old , who though they were of men the most brutishly carnall , yet conceited themselves to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} spirituall , so farre exalted above the ordinary spheare of mortalls , that they disdained to make use of the body for any vertuous action , fancying themselves saved by the refined speculation of some hidden mysteries ; not much unlike the Antinomians and Euthusiasts of our times , who building meerly upon the whisperings of their private spirit , and their skill in the many scores of abused Texts , with so little scruple break through all the barres of Law and Gospell , and yet professe themselves the onely Christians . It seemeth it was Christs businesse to ease our shoulders not only from that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the insupportable burthen of Ceremonies , and the Malediction of the Law , but to disengage us like wise from the observance of the Morall precepts ; not to fulfill but disanull the Law ; to introduce and authorise not a sober liberty , but meere humane licentiousnesse . There is with the Apostle a Wisdom of the flesh , and a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a kind of flesh , and fleshines in the very mind and spirit . This is the Godly wisdome , & the Spirit the Men vaunt of . These be they which separate themselves , sensuall , having not the spirit , Iude v. 19. The curious Affectation of knowledge , joyned with a neglect of righteousnesse spreadeth it selfe farther , and is indeed the Epidemicall disease of this age . For whereas Religion is the knowledge of the truth which is after Godlinesse , we are so much for the knowledge and the ever learning , that we have lost the godlines : we know not what is to visit the fatherles & Widdows in their afflictions , to cloath the naked , and to feed the hungry , to doe good and distribute , which makeup the better halfe of Religion . Therefore Nazianz. well defineth it by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a right obedience , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is to be religious , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with the Etymologist the reaching forth of the hand , to put ones life in his hands , as Iob puts his 〈◊〉 . 13. 14. that is in S. Gregories Allegorie , Cordis intentionē in opere ostendere , to shew forth the intention of the heart in the work . Now it is our common malady , that the vitall spirits are not naturally dispensed from the heart into the hands and feet , but fly upwards to the brain . The Vines in the Naturalist are perfect emblems of us , which were more fruitfull above , more barren beneath . The Platonists among their many excellent discourses that the Soule ought to be purified ; that this purgation was to be wrought according to its principles ( so they terme faculties ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the reason understanding and will , not them without this . The Scripture faith the same Act. 15. God purifying their hearts by faith ; by faith , a divine virtue affecting and seated in both the faculties of the Soule , purifying both . Thus 2 Cor. 4. 6. God hath shined in our hearts , there is the will , to give the light of knowledge , there is the understanding purged . For this , like some transparent body , transmitteth the beams when once they have chased away those , its grosse mists of dulnesse and ignorance into the Will , where they unite and concentring produce heat , which strongly worketh out the corruptions thence , and disposeth it thus purified , chafed , and suppled with charity , for good works . Consider now what a worthlesse thing is light without heat , it is but the splendor of a putrid Gloworme , or the blaze of an empty Meteor . The wisdom of the Prudent is to understand his way , saith the wisest of men , Prov. 14. 8. This is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the wisdom of the Iust , Luc. 1. 17. and that which is seated in the very heart-roots , 〈◊〉 . 38. 36. The Philosopher that defined Science by Prudence , which is a Practick habit , was not much mistaken . Iamblicus describeth true Wisdom by righteousnesse , nor was that known in Plato's schoole , whereby men were assimilated to the divine nature , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to become righteous and holy . The knowledge of God is to judgement and righteousnesse , as appeareth out of Ierem. 22. v. 15 , 16. Thus Hos. 6. 3. where it is ut cognoscamus Dominum , that we may know the Lord , the Hebrew Scholiacs read it that we may worship and serve God . Meer speculation without practice , be it never so cleare and refined , is but vaine and fruitlesse ; it is but like the wearing of a glazen eye , which though it be resplendent , yet is it altogether vnserviceable for the guidance of our motions . The Pharisees here were knowledge & broad Phylacteries of Law from their foreheads down to the very skirts and frienges of their garments , and yet our Saviour termeth them Fooles and Blind . For what greater argument could there be of ignorance , either exceeding grosse or most pernitiously wilfull in them , then to offend with so much conjoyned light , and like Charon in Lucian , therefore to stumble because arrived from the darknesse of Hell in sight of the Sunne . I told you out of S. Paul of a Wisdome ( or rather prudence ) of the flesh , a great bane of Piety , S. Austin expounds it of an unrighteous Civill Prudence . And because I am told by some learned Interpreters , that the Scribes and Pharisees here , had they joyned righteousnesse and prudence together , might have sate in Moses his chaire uncontrolled , & have escaped the sharp reproof of my Text , I shall speak something of the necessary conjunction of these two . Inevery laudable Counsell and Resolve as there must be Prudence to chuse the Subject , & meanes with their Proportion , so likewise Iustice and Righteousnesse to levell and direct these meanes to a due end . The prudent man is alwayes the good man in Aristotle . For how is it possible that a Soule troubled and clouded with the fumes and mists of vicious affections can discover ought aright through that even glasse of corrupt passion , which presenteth things unto us with the same Obliquities and Deformities as it selfe is affected with ; how can it fixe it selfe on the steady consideration of those infinite accidents , consequences , conjectures , oppositions , those intricacies and perplexities , those small particularities and circumstances that occurre in publique affaires ? Saint Paul , Rom. 1. speaking of the Gentiles who withheld the Truth ( i. e. ) the light of nature and conscience in unrighteousnesse , saith , v. 21. That they became vaine in their imaginations , and their foolish heart was darkened . Thus doth vice pervert and deprave the habit of Practick-Principles in us , yea and in a sort destroyeth even Rationall Nature it selfe , which ( as the Schoole-men rightly ) doth illuminate that Habit and informeth us in the test Expedients for the 〈◊〉 age of Warre , the recovery of Peace , for the regulating and preserving of humane societies . The Lacedemonian Magistrates rejected wholsome advice , because it proceeded from a loose Liver . It cannot be denyed indeed but an impious man may at sometimes produce good Counsell ; but it is likely to a perverse unjust end . Who is it but admireth the subtilty of Achitophel ? but it was for the deposing of a good King ; or the cunning of leroboam to keep the People from going to lerusalem to worship ? but it was to make the breach more wide and desperate , and to establish his usurped Throne . There is a Prudence of Serpents , which as Basill observeth , preserve and benefit themselves , but themselves onely : such as is to be seene in those who were about Stratocles and Demiclides who invite one another to State-Employments as to a golden Harvest , where you shall reape that mans honours , the second's Mannours , and the thirds great Office . The wise mans eyes are in his head , saith the Preacher , c. 2. 14. where are the fooles then , saith Nyssen . are they in his heeles ? yes , or as Solomon , in the ends of the earth , Prov. 17. 24. to regard the inlargement of his owne worldly profits , pleasures , and terrene happinesse ; whereas the wise man casteth one Eye upon the Helme , and lifteth the other to the Starre in Heaven , by which he steereth his course in the midst of the Billowes . There is besides the Municipall Law and Statutes , a Law and Testimony , whereby Men should direct their Determinations . For we cannot pronounce a right judgement of actions and affaires , but by considering their dependance , and relation with the prime Cause and rule of all our 〈◊〉 , namely the Will of God . Whatsoever recedeth from that rule is unjust , what is unjust is founded not upon equity but violence ; and because such Constitutions and Mandates are not imposed on Men without Tyranny , they are never happily executed . Have we then a recourse to the Law and will of God , & we shall not need those unnatuall Instruments of the Machiavellians , Perjury , Lying , Deceit , Dissimulation , Vnjustice and the like . It was in the Porch of the Temple , that those two maine Pillars of a State , lachin and Boaz , Stability and Strength were erected . The Jewes deliver that their supreme Court of Iudicature was in the South part of the Temple ; and that their Kings Palace joyned with it . For Religion must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the foundation of Law-giving ; and ought to be , saith 〈◊〉 , the first of publique cares . The Christian Emperours therefore were wont to advise with the Governours of the Church , that nothing might be done contrary to the precepts of Religion , or to the prudence of Gods Church : as the Romans like wise with their Foeciales . The Scepter of Minos in Homer , is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Plato , the Doctrine and Discipline of God . Hence was it that the Ancients cloathed God and Prudence with the same Armour ; now the Armour of God in Is. 59. is the Helmet of Salvation and the Breast-plate of righteousnesse . When a Nation manageth its affaires by the Dictates of private spirits and desires contrary to the knowne rules of Piety , Vertue , and Obedience , it becommeth like the lsraelites , 〈◊〉 Nation voyd of Councell , neither is there any understanding in them . Deut. 32. 28. 〈◊〉 their meek Leader Characters them . Then through the wrath of the Lord of 〈◊〉 is the Land darkened , and the people shall be as the fuell of the fire : no man shall spare his brother . Is. 9. 19. darkened with clouds of Iealousies and vaine feares which their owne guilt shall suggest unto them ; and will streight gush into a storme . And when their pathes are made darke and slippery enough , they proceed , like the Heathen of old , in performance of their ridiculous rites to Consus the God of Councells , Equos & Asinos Coronare ; or like blinded Samson to lay hold on the goodly Pillars , them of Church or State ; and in stead of strengthening and confirming to overthrow the whole House . But sometimes , that they may the more certainly arrive at their deserved perdition , the Devill , he hangeth forth a light , such a one as I have seen in a Lampe burning and fed with a sophisticated and strangely tempered Oyle , which presented the Beholders with uncouth Serpents , Beasts , Antick shapes , and new-fangled Formes : or like him in the Gospell , they beginne to see men walking like Trees ( i. e. ) with the head , which beareth analogie with the root in the Tree , downewards ; the King below the People . S. Ambrose evinceth the necessary conjunction of civill Prudence and Righteousnesse from what is delivered of Solomon . That the wisdome of God was in him to doe judgement . 1. King. 3. 28. no gift from God descendeth upon an impious soule . The rayes of the Sunne , though they kindle starres and enlighten the ayre , yet require some preexistent light in those Starres and in that ayre ; and ere the beame of Wisedome be shot into men from the Father of Lights , there is necessary in them a Light , even that of good works and piety to shine before men . Indeed true righteousnesse hath much of that quality of light with it , that it must needs discover its glory to others benefit , it cannot be dammed up and smothered : it is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} another mans good , yea , and more anothers then its owner , and therefore aptly resembled ty Oyle , which doth the outward parts of the party anointed more good , then the inward . And though it hath this diffusive imparting nature with it , yet hath it this common too with every other more particular vertue , that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , every mans owne possession , and claimeth a Seate in each Soule . And so I come unto the Subject , your righteousnesse . No quality can perfect or adorne the mind , save what is seated and inhereth therein . For he that glorieth in anothers rich endowments , betrayeth but his owne poverty in them . It is the most silly pride and ostentation to bragge of borrowed plumes . For nothing certainly can place us in the least degree of happinesse , but what we can call our owne ; Felicity being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} something we our selves possesse . Therefore as the just shall live by his faith , Habac. 2. 4. so by his owne righteousnesse too : for every man shall receive his owne reward according to his owne labour , 1 Cor. 3. 8. We are placed in this world , as in S. Chrysostomes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in a Taske-roome . Every mans worke shall be made 〈◊〉 — and the fire shall try every mans work of what sort it is , saith S. Paul , 1 Cor. 3. 11. The allusion here , according to S. 〈◊〉 , is unto severe Mint-masters , who required a strict account from their Refiners , & took an exact survey and tryall of each mans performance , to see whether the gold was brought to its just straine of purity or no . God requireth no lesse a care from us in that great worke of our sanctification , and purging out the corruptions of the Old man . Therefore let every man prove his owne worke , and then he shall have rejoycing in himselfe alone , and not in another , Gal. 6. 4. And since there is not a Soule , but must give an account to God for it selfe , not to be essoin'd or excused by a Dedimus potestatem , relation , dependence or pretence whatsoever , not to answer by other Proxie then its owne convicted conscience ; thinke not to be covered under the supposed Mountaines of others merits ( those Mountains will melt in the presence of God ) or a supply from the Saints and Martyrs righteousnesse . This were contrary to course for thee to graffe thy slip of wild Olive on the good Olives stock . There is an inestimable disproportion betwixt the afflictions of the severest Penitentiarie and celestiall blisse . For , non sunt condignae passiones , The Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us , Rom. 8. v. 18. Look what pressures soever the Saints endured in this life , they were in respect of themselves necessary , to consummate their owne vertue , and to prepare them for a greater weight of glory . That Cloath which is to receive the more illustrious Die , as that of Purple , must be steeped in the foulest colours ; it requireth more wringing and stretching then what was intended for an obscurer hue . Out of our afflictions we weave those Crownes of righteousnesse ; and the most adorned is most thorny , they are Crownes of Equity and Goodnesse , as the Syriacke Text readeth it in 2. Tim. 4. 8. for in exact equality the least graine of 〈◊〉 overballanceth the most Transeendent and heaviest Passions . How should man be iust with God ? saith Iob. 9. 2. and if not just himselfe , his bankrupt Store cannot supply my wants . The wise Virgins in the Gospell gave good reason for their deniall of Oyle to the foolish ; Not so ( say they ) least there be not enough for us and you , Mat. 25. 9. It must be then Vestrajustitia , your righteousnesse , yet , there was a feare , you see , in the wise Virgins , that there was not enough of this Oyle ; the Lamps in the Sanctuary had no secret spring in the bottome , but were replenished from abroad , with that which distilled from the Olive-branch . Our own inherent righteousnesse is too narrow a garment to cover nakednesse , it is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a cloathing of Figge-leaves , as Macarius , like that of our first Parents , which betrayeth the Sinne and Shame together . When we view those which proceed from our own naturall strength and arme of flesh , we find the best of them to be but the Prophets soure grapes and evill figgs ; yea , our most religious Actions , which are crowned with an influence of grace as they issue from depraved Principles , and mingle with that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Epiphanius , that streame of Brimstone , which runneth through the channells of the Soule , must needs contract if not an inherent staine and tincture thence , at leastwise much imperfection . It appeareth by the Law , that the Lame and Blind were not to be offered in sacrifice ; now if werespect our own inherent righteousnesse ; as it proceedeth from a seduced Reason there , it is blind ; as it is the issue of a perverted destorted Will , there it is Lame . This then cannot be the sacrifice of righteousnesse wherewith God is pleased , Psal. 51. 19. it is but the Sacrifice of the corrupt thing , Mal. 1. 14. For God who cannot behold iniquity , requireth a righteousnesse as untainted as his own justice , as streight as his own will without the least obi●quity . To whom shall we have recourse for that ? Who eve● arrived at such perfection ? Only the Lamb without spot and blemish , our blesse● Saviour , who on the Crosse bore our iniq●ities , yea and our vertues to , like Aaron taking away the in ●n●qu●●y of the Holy ●hings . Thus was he made unto us righteousn●sse , 1C 〈◊〉 . 30. In him are men blessed , 〈◊〉 . 72. 17. that 〈◊〉 , saith the ●haldes 〈◊〉 〈◊〉 〈◊〉 in the Messiahs righte●ousn●sse . But , what need then 〈◊〉 V●stra●ust 〈◊〉 a the the text , if his sa●isfactions sufficiently absolve us from gui●t and punishment ? Much every way . For to this end were we redeemed , that we might be a people zealous of good workes The Sc●p●goate say the Jewes , made atonement 〈◊〉 〈◊〉 〈◊〉 n , of the Law , but still upon c●n●●tion of repentance . 〈◊〉 never yet did a true faith in Christs merits exclude penitenti●●l and charitable workes . Beside the propit●●to●y Sacrifices , which shadowed ●orth Christs 〈◊〉 of himself , the La●● ordained also Peace offerings , or offerings , of Holinesse , as the C●aldee on Levit. 3 calleth them ; these are to be off red by us in our good works . Therefore Revel 1. 5. 6. is Christ said to have washed us in his blood , there is his pr●pi●iation : & to have made in Priests , there he imposeth on us a sacrifice , namely , to present our bodies a living sacrifice holy and acceptable un o him . He indeed is our High-priest , who like him in the Law s●ts a value on our oblations . sanctifieth and accepteth them though they be but a paire of Turtle Doves and two young Pigeons , the poor womans offe●ing be they never so mean and contemptible . He stampeth our Brasse and Copper money , and maketh the 〈◊〉 〈◊〉 . He crowneth our righteousnesse with mercy and loving kindnesse . We which were before those Empty Vine , Hos. 10. 1. by the vertue , s●ccou● , and ●nfl●ence , communicated from Christs sufferings prove loaden with fu●l clusters and fruitfull in good workes . His grace addeth life and colour to the 〈◊〉 ●●eament of our morall actions , which are 〈◊〉 〈◊〉 〈◊〉 with so much darknesse and thos me●struous raggges n 〈◊〉 64. 6. become that fine Linnen clean and w●●te , which 〈◊〉 righteousnesse of the Saints . Rev. 19. 8. However we are , 〈◊〉 by Faith of our Saviours obedience , we are sanctified certainly by our own good works , which deriving an expiatory nature from his blood , wash off the deepest staines of concupiscence , & cure all lamenesse and imperfection in us . The wither'd hand is restored by a discreet chearfull liberality ; the rash by a repressive lenity ; the loose emissions and glances of the eye stayed by a grave 〈◊〉 ; the crooked foote rectified by prudence . Thus doe our vertues mitigate and abate our excesses , supply our defects , correct and qualifie the malignancy in our affections , exalting the whole man both in body and soule , to that strain of perfection , that the grossenesse of his nature will admit . To keep the Commandements , this is the whole man , Eccl. 12. 13. For righteousnesse is not a colouring of the skinne and painting of the outwards , but if true and sincere , must issue from the heart and purify the soule likewise . And so I passe to the quality of our Righteousnesse . It must exceed that of the Scribes and Pharesees . Not to 〈◊〉 time about the Originall distinction , ( which was not great ) Rites , and Institutes of lives of the Scribes and Pharisees , whereof the Historians & Criticks give you just account , give me leave to glance at some few particular Vices and Practises of theirs which more concerne us , as being taken up in our times ; though even herein I find my selfe prevented by the accurate labours of a late 〈◊〉 in this Church ; yet I shall gleane some_what after his harvest . The Pharisees were not confined to one Age or Nation . Nazian. orat . 34. hath his . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they were as rife in his as in the former age , in respect of Conditions and manners , though not of Profession and Discipline . To beginne with the name : I should incline to Epiphanius his opinion , who interpreteth the word Pharisee by Separatist . For thus St. Paul , Rom. 1. 1. who received his education in that Sect , being now called to be an Apostle , saith , with allusion to his former condition , that he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} separated for the Gospell . For they were such as the Prophet Esay speaketh of , c. 65. v. 5. who were used to say , Stand by thy selfe , come not 〈◊〉 to me , for I am holier then thou . It was part of their Vow to withdraw from the Sonnes of the Earth , who were but Scabellum pedum Pharisaeorum ( as the Proverb ran ) and the contagion of common breath , and fancying themselves Men of that transcendent Holinesse , by way of eminency entitled themselves the Holy-Congregation ; a stile familiarly abused by each prophane Conventicle , and in this part of the World first usurped by the intemperate Reformer of the Neighbour Kingdome and his seditious rabble . It was an Argument of a low sordid spirit with them to stoope to received Customes , and therefore were singular in each gesture , insomuch that to pray with a bended knee ( which yet l conceive the light of Nature instructeth us to do ) was a signe of a crest - 〈◊〉 and over guilty soule ; we find him in the Gospell standing , as judging Prayer to be a familiar salute and compellation , rather then a dutie . If you look upon them as interessed in publique affairs , they of all others were the most active and prevalent men in the Great Court of Sanhedrim ; the Gospell maketh them still the leading men , as who had gained such an opinion of Sanctity with the People , that they only bore the sway in matters of Civill & even of meer Ecclesiasticall cognizance . They call the Councell against Christ , Iohn 11. still dispute his Doctrine , and 〈◊〉 him even to his Consummatumest . Saint Paula Ben 〈◊〉 , and therefore neither Priest nor Levite , and before his Conversion a 〈◊〉 ; hee the 〈◊〉 persecutor of the Saints . If we but consider them in reference to the Civil government . History mentions not more turbulent and seditious dispositions , nor greater opposers of the Regall Dignity ; Men so obstinarely resolved to disobedience , that they could by no means be induced to sweare Allegiance to the Roman Emperour , to whose Scepter Conquest had long before subjected the Nation . Here , I must confesse , the comparison falls short . They will 〈◊〉 in judgment one day against those Christians that have sworn Allegiance to their Soveraigne , and yet so often violated that sacred Oath . To goe on . They 〈◊〉 men skilled in all the Mysteries of exciting the ignorant to 〈◊〉 , as Methodicall in this work as the 〈◊〉 himselfe , and like him in his first stratagem on Mankind , first insiuuated themselves into the mindes of 〈◊〉 Women , as appears by their practise to supplant Herod , having with no 〈◊〉 〈◊〉 and malice endeavoured the deposing of 〈◊〉 before . Nor wanted they their Scribes and Instruments among that Sexe , such as was Huldah the Woman Scribe . I need not tell you of their exquisite Dissimulation and artificiall 〈◊〉 of the most impious designs under the most specious colour , who could 〈◊〉 Christ in the Gospell , and St. Paul in the Acts , out of pure zeal to the Law of God , & his Temple . I could wish they were not imitated , by such as can render the most impious practices smooth and 〈◊〉 , who can pull downe the Church with Gospell in their 〈◊〉 ; as the Vine - 〈◊〉 wrap themselves in the leaves of the Vine , when they goeabout to devoure the fruit . Here the comparison commeth infinitely short again : the Pharisee ( having ignorance for his excuse ) will be one day justified before such Christians , who maligne none for destroying , but for edifying the Temple for rearing it out of its dust & Cobwebs , into the beauty of holinesse . It were endlesse to trace them through all their crooked paths . The Summe of what I have delivered of them , and somewhat more , you may be pleased to receive in a short and pithy Character , from the pen of the industrious Annalist . They were ( saith he ) Regibus 〈◊〉 & infesti , 〈◊〉 , 〈◊〉 , perfidi , &c. Faithlesse and malitious to Kings , factious , restlest ; perfidious , immoderate , ambitious , all which vices they palliated with a Mercenary Sanctity . But to consider them with something a nearer relation to this Text , they are ( in the judgement of most men ) under the iash here for these two respects . 1. For their Hypocriticall and meerly externall righteousnesse . Woe unto you Scribes and Pharisees hypocrites , seaven times in the Gospell for this day . 2. For their superstitious Will-worship , grounded either upon their own new 〈◊〉 fancyes , or the unwarranted Traditions of the Elders . The word in the Arabick Text for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seems to touch upon both these defects of their 〈◊〉 , which signifieth , saith Kirstenius , excellere 〈◊〉 & copiâ , to exceed in goodnes , there is the quality , in plenty , there is the extent and latitude . To begin with the quality : ours must not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Pharisaicall Miniature , a cleansing of the outside of the cuppe , the specious outwards of a whited 〈◊〉 , but sincere in the mind , heart , and affections . If we first search into the ground of their Hypocrisy , we shall find it to be that , which I mention'd in the beginning , the corrupt Interpretation of the Precept to a meere carnall sense , though there wanted not the common outward motives , as to gaine the reputation of Pious and Iust with the People : and the like . This was the pure Jewish piety , even the bereaving of Religion of its very life and essence , which is the purifying of the soule , as Iustin Martyr in his Dialogue with Trypho fully chargeth them ; Thus had they sunk into a dulnesse more grosse than ever clouded Pagans eies ; For the Heathen Lawgivers though it was impossible for them to impose a penalty on vitious thoughts which by the advantage neither of Art , nor rack , they could looke into , yet every where prescribe most wholsome rules and admonitions , tending to the uprightnesse of the mind and intentions ; it being the end and scope of all Lawes whatsoever , not so much to punish the offender , as to make men unwilling to offend . Though it be not a difficult matter to impose upon the sense and judgement of men , with whom Tynne may passe for silver ( as the Phylosopher ) or a baser Mettall dipped in gall for Gold ; it is not so with the Judge and Searcher of the Heart ; he soon discovers our adulterate coyne , and 〈◊〉 by the severe Touchstone of his Law . He who as the Prophet Esay c. 45. v. 7. 〈◊〉 , createth the light and darknesse , must needs know both ; The darknesse and light to him are both alike ; He seeth the exteriour Acts , thy light before men , he vieweth the hidden vaults and recesses of the mind , the darknesse of thy heart ; yea he looketh beyond that secret spring of thy irregular actions , for even when our heart cannot condemne us , he can . Therefore is his Law Spirituall , Rom. 7. a Law of fire , Deut. 33. 2. He pleadeth in flames , Is. 66. By these he examineth thy dissembled humiliation & repentance , thy solemne Devotions , the stubble and trash of thy Performances . His word is a Discerner of the Thoughts , privy to our most retired motions , yea our very first suggestions . He hateth , saith Iustin Martyr , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the first fumes and 〈◊〉 of the appetite ; he loaths our whole progresse in sinne ; our first conceptions of it , when it is a Cockatuce in the Egge , our Articulation of it , when the Will rests and delights in the unlawfull fancied pleasures ; in the consummation of it by the act of consent , and lastly in the production when it is hatched a d brought 〈◊〉 . In Amos , we find the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Working used for thinking , the Thought and Fact being equally 〈◊〉 and guilty with God . In this Chapter we are bid to cut our right eye , and hand off , if they offend us ; that is , the rising affections of the Concupiscible , and the rash bublings of the Irascible faculty . Dost thou then bridle thy angry thought ? dost thou cast off thy offencive hand ? stay the locle evibrations and glances of the eye ? thou 〈◊〉 it out from thee for thy lascivious fight , though thou goe no farther , hath its condemnation . How strict a Covenant ought we then to make with our eyes , 〈◊〉 Iob did , and with 〈◊〉 care should we shut up the windowes of the sences , that no alluring object shoote through with its gilded beames into the soule ? It is a famous saying among the Jewes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou Nazarite whom a religious vow hath abridged of wine , depart , look not thou on any side upon the Vine . As we must with the best diligence repell the assaults of those rude beasts from without , that would come and trouble the waters , so especially let us remove those poysoned rods from within the fountaine , and the streame will run pure and cleare . Now the sourse and fountaine of all our actions is the Heart . It is Solomons Counsell that we keep this with all diligence , or as the Originall , above all keeping , for out of it are the issues of life . Therefore hath nature fenced it with certaine swords , to protect it from the gentle 〈◊〉 and smoothed violence of enticeing delights . The heart in the middest of the body is like the Spring in a watch , so that we must diligently preserve it from that 〈◊〉 pulvere in Gregory , from the smallest dust of wickednesse , else the motions will be irregular . And if the 〈◊〉 Theoreme be true , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the heart wounded will dye , and the least pinch there be 〈◊〉 , how inevitably killing is that which the Schoolemen terme Aberratio cordis in peccato , which is not the bare admission of a vitious thought , but the recalling of it and the reflecting on that thought anew with fresh delight ? This like their percussion of the ill spirits in the bloud ( according to late observation ) breedeth a serpent in the heart . Besides , seeing our actions are in themselves but meere agitations of the body or minde , or both , signifying nothing 〈◊〉 the intentions of the Heart stamp and distinguish them , conferre life and difference on them ; should 〈◊〉 not be our first and chiefest care to set the heart aright ? This is that the Law requireth , that Cubit of the Sanctuary which measureth out judgements or rewards , not according to the pompe , shew , event and substance , but the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the manner , intention and the Scope of our workes . A forme and visage of Godlinesse serves not the turne , it would better become one of those Pagan Mimicks in time of persecution to act and personate the Christian , then a devout worshipper , which serveth his God in Spirit and in Truth . And yet not in spirit onely , as some would deduce from those words in S. Iohn 4. 23. as if their bodies before the Resurrection were become spirituall . God who gave us both body and soule doth in justice expect worship from both . He will not be pleased with a halfe service and lame Sacrifice . Again , not in spirit only , but in all outward conversation . For as in Plato , so in Saint Paul , we read of an inner & outward man ; and the heathens rule holds good in our worship of God it must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} both with the outward and inward ; for besides that hidden man of the Heart , he must have thee in all outward relations and capacities , as Master of a family , as member of the Church or state . As there was Thummim , integrity on 〈◊〉 breast , 〈◊〉 Vrim Light to display it forth , and Sanctitas 〈◊〉 written in his forehead , The 〈◊〉 of life ( as 't is well observed ) is described in the old Testament for the most part by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 sound and streight , Metaphors 〈◊〉 Timber , which must be sound not hollow , and that is to be 〈◊〉 in the sight of God : then streight not crooked , and that is to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 . unblameable before Men . Our cloathing of 〈◊〉 like the 〈◊〉 of the Law 〈◊〉 of Vest : mentum and Stola an upper and neather garment . The 〈◊〉 of God was overla'd with Gold within and without . Our glory and 〈◊〉 must be like that of the Kings daughter , which 〈◊〉 all glorious within yet had her cloathing of 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 of 〈◊〉 ke 〈◊〉 〈◊〉 with a ve sc colours , Psal. 45. . Moses had glory inhis face and 〈◊〉 ce comming down from the Mount . The 〈◊〉 is 〈◊〉 ; 〈◊〉 od in you body and 〈◊〉 spirit which a e God , 1 〈◊〉 6. 28. but with the 〈◊〉 〈◊〉 , because it is the more noble 〈◊〉 of man , and 〈◊〉 the judgement of some Philosophers , the whole man . Gregor. Nazi 〈◊〉 . 〈◊〉 of his Father , that he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , That he was great in appearance but the 〈◊〉 of him was the richer . The Temple we 〈◊〉 was overlaid with Gold , and that Gold was 〈◊〉 ated by the Temple under it . Therefore say some , it is said , that the Kingdome of Heaven must begin within us , Luc. 17. The Heart indeed is Primum Vivens in the method of Grace as well as nature . That light which now sheddeth 〈◊〉 its glories , was 〈◊〉 like that of the Eagles in the Revelat. 4 8. hidden within , else were it but as the shining of a Marble 〈◊〉 over the Tombe of corruption and 〈◊〉 . 〈◊〉 it is observable that Religion which b idleth the thought , 〈◊〉 many hundreds of 〈◊〉 before Lawes and Civill 〈◊〉 which are onely 〈◊〉 to 〈◊〉 the 〈◊〉 . As in the 〈◊〉 〈◊〉 , Col. 3. 5. 〈◊〉 uncleannes &c. are our 〈◊〉 upon earth , So in St. Gregories , 〈◊〉 est 〈◊〉 〈◊〉 , 〈◊〉 is a 〈◊〉 〈◊〉 that goeth to the very 〈◊〉 〈◊〉 of the Mind ; there I am 〈◊〉 , it is originally fixed and seated , and thencc sends forth its beames through the Body as through a 〈◊〉 cloud , Hence is it that the Syriack usually 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Righteousnes by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sincerity of Mind . He worshippeth God aright ; that brings himselfe the sacrifice , and 〈◊〉 his own soule into a Temple . The Persian sacrificed the soule , conceiving that God wanted no other 〈◊〉 . And indeed what gift more proper , which more befitting the spirituall Essence of God ; then our most immateriall part ? A Philosopher giveth you the reason ; it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is that which alone can be united to the Divine Nature . Scripture affords not a precept or Testimony for the Divine Institution of the oblation either of Beast or Graine at the first ; such sacrifices beeing meerly taken up by the Patriarkes as sensible acknowledgements of homage to the great Lord of the Earth , though in succeeding times these and other rituals were enjoyned the Israelites as Types or 〈◊〉 avocations from Idolatry , ( as Iustin Martyr and Mannonie conceive ) they being as prone to the Aegyptians Idols as to their Flesh-pots . The Heathens well saw that Oblations {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} without the Intentions of the mind were ineffectuall , but a needlesse Butchery , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Fuell not Sacrifice : nor could it be imagined that men of their knowledge should conceive their Gods to be like Flyes taken meerly with the steame of flesh or as dead carcasses , whose ill sent you keepe off with a precious oyntment or a rich persume . The sacrifices of God are a troubled spirit , a broken and a contrite heart , O God , wilt thou not despise . It must be contrite , for if we offer aright and according to the rule , Exod. 30. We must conterere bruise our spices that we may examine subtilly the soundnesse and savour of them withinLooke we then to the Inside of our gifts , that we present not our God mith the Philistins Trespasse-offerings , Mice and Emrods set forth in Gold . The sacrifice of the body by Abstinence and Mortification is best performed , when we seriously asflict the Soule , and rent the heart . It is such a Fast that I have chosen , a day for a man to afflict his Soule , it is to bow downe his head as a bulrush to spread sack-cloath and ashes under him , wilt thou call this a Fast , and an acceptable day to the Lord ? Is. 58. v 5. Godly sorrow consisteth not in a Phatisaicall disfiguring and sad composing of the Countenance , but must affect each faculty and affection as Saint Paul describeth that of the 〈◊〉 , 2. Cor. 7. 11. which produced that general change , which wrought that 〈◊〉 , that feare , that vehement desire , that zeale , &c. and through renovation of the mind . The Conversion of a Proselyte according to the Iews was to be wrought by the admission of a New Soule , that of a Sinner , certainly by the Creation of a cleare heart . Tell me not then of those 〈◊〉 and contingent Symptomes of Penitence and Devotion as of thy flowing teares ; there is not an Hypocrite or Actour but hath more command over his eyes ; or of a Macerated Countenance : occasioned perhaps by thy frequent furseits ; of thy abstinence for a whole day ; it may be it is with them in Basil ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be revenged of this day at Supper , and so not lose , but shist a Meale by making two together . Dost thou keepe downe a lust to day ? is it not to give it some pause and intermission , that it may become more vigorous the day following ? is it not to pen it in , that it may burst forth with greater flame ? But admit thy rigour over thy lusts greater , it is but for one day in a whole moneth , and then onely when miseries or commands of Authority cast thee upon thy knees ; the Pharisee fasted two daies every week at night contented himselfe with a few Sallets , and these to enable him to endure more fasting and 〈◊〉 ; his rest was either upon the bare ground , or else on Thornes , a Bed of languishing , that he might take no rest . Doth thy righteousnesse exceed his ? Had they exercised this severity to elevate the Mind for pious Contemplations , and for to give wing to their prayers aswell as for the humbling of their bodies , and not for vaine pomp and 〈◊〉 , it had been extreme laudable in them . But with us since the choice of Meates , the whip and haireloth are laid aside , to avoyd Iudaisme and Popery , are not we wisely become 〈◊〉 ? Bodily Exercise profit eth though little , little in respect of the godly end inward contrition of the Heart ; for unlesse this be piously affected with humiliation and penitence , a bed of Ivory would doe better then thy ashes , and thy robes of Purple then the rough garment , seeing in thy 〈◊〉 mournfull guise without the 〈◊〉 weed thou art but a contradiction to thy selfe ; thou art but possessed like those in Matth 8. out of whose mouth the Divolls confessed Christ , but still they were Divells within . Thou dost warre with Vertue against Vertue , with Devotion against Devotion , and fallest even by those Vices and Lusts thou wouldest seeme to 〈◊〉 . Are we Temples of the living God ? 2. Cor. 6. 6. there shall in no wise enter into that Temple , any thing that is 〈◊〉 Rev elat . 21. 27. and shall we make them like 〈◊〉 the Aegyptians Temple , which within a specious magnificent Structure contain'd a Crocodile , or some such venomous Creature ? what sinne can God more detest , which more injurious to his Omniscience then this self-obscuring , which more contrary to the simplicity of his Essence , then the having of a heart and a heart , this dcubling and simulation ? Is it not the extremest folly thus to becom a ridiculous Pageant before the Eyes of God , who seeth not as man seeth , the eyes of Angels , yea and of men ? The wisest of these can soone distinguish betwixt a strained , and an even unforced Piety . The counterfeit Cow of Myron could deceive other Cattell onely , but not Men . The Apes were never more Apes , then , when as Lucian speaketh , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they adventur'd to put on the Persons of Noble-men . There is nothing sooner betrayes thee , then thy exquisite art of imposing , as the deepe Tincture doth soon manifest the false Mettall . Consider what vanity is it to bestow so much paines to manage the outwards , whereas lesse by farre would serve to rule the Mind and Conscience , But would'st thou appear in the Saints innocent raiments , survey thy selse first with eyes , like the windowes of Solomons Temple , broad inwards ; put 〈◊〉 y hand with Moses 〈◊〉 thy bosome , it will returne thence perhaps like his 〈◊〉 even as snow , but yet Leprous . That Leprosy was most uncleane and pernitious which was most white . If , I say thou desircst that cloathing of brightnesse and glory from the Crowne of the Head , to the Soale of of the Foot , see thou be throughly sanctified with good works not in body only , but in Spirit also , else thou hast but the Scribes long cloathing on still . The quantity and latitude whereof I come now to examine in the next particular . To inveigh in this Age against Pharisaicall superstition and will-worship , I conceive would be but to humour and flatter ; the times are so averse from both , insomuch that the poor Christians humbling of his dust and ashes before the presence of his great God is as if he had kneeled and bowed in the Temple of Rimmon , and to view the blessed Virgin in Wood or Stone , as if he had paid devotion at Diana's shrine . For mine own part . I should prefer the grossest superstition , before the accustomed prophanation , as conceiving {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the flattery of the Gods as Plato defineth the former , to be more tolerable , then the irreligious contempt of so great a Majesty . That is but a luxurious branch shot forth through the strength and heat of Devotion & may deserve our charity : This is an effect of Atheisticall pride , and therfore calleth for our hate or contempt . But if there be any filth to be washed away from the daughters of Sion , I could wish it were to be done aswell by the spirit of Judgement as that of fire . For the Lord 〈◊〉 both , I say . 4. v. 4. He requireth a fire indeed , but to aire and cleanse the Church , and not to burne it as a leprous House . There is a wide difference between washing with Soape , and with Nitre , which vexeth , teareth and consumeth . The wringing of the Nose bringeth forth blood , saith Solomon , Experience hath confirmed this Truth in part . Certainly , if injuries done to the Temples even of Devils have not escaped unpunish'd ; Providence hath a judgement in store for the Sacrilegious attempts and irreverence of these times ; I pray God it be not this in the Text ; Ye shall not enter into the , &c. The Commination and the heaviest of any , even an Exclusion from the joyes of Heaven I am as unable to expresse the height of such a losse , as I am to corceive or utter the joyes themselves . It was but Non intrabitis Terrans , ye shall not enter into the Land , in the time of the Law . God who is the weigher of the spirits , was esteemed of then for the most part but as Iudge of the Earth . For the Actions of the Old Testament being more materiall and bodily as 〈◊〉 to the Genius of a Carnal People the Iewes , had their recompence proportion'd to their nature and quality , namely Terrene and sensible Benefits . But the New Covenant which was to be written in the Heart , Ier. 31. v. 31. seq. and did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Pelusiot speaketh , requiring a more abstracted , immateriall worship , proposeth rewards of a farre greater perfection , as being a better hope . Heb. 7. a better Covenant , & established upon better promises , Heb. 8. v. . 6. And certainly if the Old Covenant containeth in it any promises of eternall life , they are wrapt up in some obscure shadowes & dark Characters , which yet I confesse , men of greater Illumination have bin able to read , as the Patriark who looked for a City which hath foundations , Heb. 11. v. 10 , or which is probable , received some glimps of it by a rude Landskip of traditiō . For had Moses plainly propounded the Kingdom of Heaven as a reward , how was it possible that those grand Textuaries the Sadduces should deny a resurection ? The latter Iewes though they are used to flatter themselves with hopes & elisian discourses of the Messiah his Kingdom with the joyes therof , yet confesse this opinion grounded more upon tradition then text . S. Ierome hath rightly observed , perspicuum est , saith he Regnum Caelorum primum in Evangelio praedicari per Iohannem Baptistam , 〈◊〉 Salvatorem & Apostolos . Thefirst news of a kingdom of Heaven is in the Gospel . In the next place , we are to reflect on the condition to which this promise is made unto us , this righteousnesse or good works ; a condition to this new Covenant of grace so essentially requisite , that it is altogether indispensable in all those , who having been blessed with the means & oportunity , have yet nglected the performance thereof . Without holinesse no man shall see the Lord , saith S. Paul . Heb. 12. 14. Our blessed Saviour is as expresse , if thou wilt enter into life , keep the Commandements . Mat. 19. v. 17. Yea I am perswaded , that the thiefe on the Crosse , who made but one step from belief to sight enter'd not Paradise without the benefit of Righteousnesse . For though there were no odds between his Conversion & Translation & might want time for the production of any outward act and the bringing forth of fruit ; he could not want it to budde in . For after the contemplative Assent of Faith to divine verities , there ariseth immediatly an active one together with charity in the wil . As soon as Sion travelled she brought Children , Is. 66. 8. This young convert then , since becom a true Believer , must have had of necessity that root & ground-work of love a most firm resolve of obedience , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as S. Chrysostome , the vertue of the mind & sanctified intentions , which are good effects , only not blown out & disclosed , & therfore have their reward , the Kingdom of Heaven . A reward of that transcendent value indeed , that our maturest fruit & compleatest labours are infinitely disproportion'd therto in that they carry no merit and condignity of glory . with them ( as the Jesuits would evince hence ) but a vast inequality . The reward being reckoned of Grace , and the worke of debt , a debt to God who created 〈◊〉 〈◊〉 to 〈◊〉 him by our good works ; a debt to human nature that binds us to walke according to Season , and requireth from us that Reasonable service to our Maker . 〈◊〉 is rather a gift upon condition of obedience , then a deserved purchase , or exact compensation . The Scripture indeed and the Ancients are used to stile the Kingdom of Heaven a reward , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , though in somthing a wide exception even as the Hellenists doe in the old Testament , as Ezech. 27. v. 15. they render {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} usually implying a gift , by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a reward and elsew here frequently expresse Mercy & Bounty , by words that import Recompence & Iustice . We may content our selves with this ; That as God out of his meer grace and goodnesse was pleased to promise for our endeavours and performances such liberal rewards of joy and Blisse , so we may be confident , he will be just in observing his promises . He is not 〈◊〉 to forget your worke and labour of love . Heb , 6. 10. As the harshnes of this commination should awaken unto righteousnesse the most sleeping benummed soul so should the Mention & promise of a Kingdom here , excite & allure to it the most edged ambitious Appetite as being the only object , which can at once both provoke and fully satisfy without glutting . Give me leave to adde one motive 〈◊〉 righteousnesse more ; it shall be that of 〈◊〉 . the Baptist Mat. 3. v. 10. Now the Axe is laid to the root of the Tree , therefore every tree which 〈◊〉 not forth good fruit , is 〈◊〉 down , and cast into the fire . Every Tree , The tallest Cedars , those Princes of the Forrest as well as the shrubs and underwoods , The day that commeth shall burne them up , saith the Lord of Hosts ( by Malach. c. 4. ) that it shall leave them neither Root nor Branch . By the Law of Moses , when War was to be made on a City , the Tree which bare wholsome fruit and like that in the Vision grew , whose height reached unto Heaven , the leaves faire , the fruit much , and in which was meat for all , was not to be cut downe : but the Trees which were not for wholsom fruit & meat were to be felled . There is nothing , you see that can avert these Judgements of War , Flame and finall destruction but only a fructisying Righteousnesse . Sodom might have slourished yet , had there bin but five righteous persons in it . When the Land overfloweth with sinne and trespasseth grievously ; Noah , Job , and Daniel , were they in it , should deliver at least their owne Soules by their Righteousnesse , Ezech 14. v 14. Now then that the 〈◊〉 of confusion is stretched out , that the Axe is listed up not to lop off Boughes , or cut down 〈◊〉 , as in Is. 10. but to hew down at the very root ; when we are encompassed on al sides with calamities and miseries , on each hand with perils , & already involved welnigh in al them of the Apostles , in 〈◊〉 of Robbers , in perils by our Countrymen in perils in the City , in perills in the Sea in perils among our very false Brethren ; is it not time , think you as we tender the general good of our Country , and the Salvation of our own souls , that we bring forth fruit worthy of repentance , that we turn unto the Lord our God with all our Hearts , with fasting , and with weeping , and with mourning , that we break off our sinnes by righteousuesse , that habit of prophaning Gods holy Name with bloody execrable oathes , Riot , all manner of Luxury , pride , rapin , oppression , incontinence , & c ? These are our greatest enemies . The Civil War is in our own Bosomes . There is not a better or more certain Stratagem wherby to defeat the Enemy abroad , then by rendring our lives as righteous as is our cause . Then shal we like that Roman leader dazle & confound the eys of the adversaty with the light reflecting from our brighter armour , that Brest plate of righteousnes . Righteousnesse , saith Solomon , exalteth a : Nation , Pro. 14. especially that part of it which consisteth in humiliation & sorrow for fin . For when wee are rightly affected with this , wee 〈◊〉 up the foundations of many generatious , we become Repairers of the Breaches , and 〈◊〉 of the paths to dwell in . Is. 58. 12. Such a Fast resembleth the Coyne of that zealous Patriot 〈◊〉 , which ( as the Iewes report ) was stamped on one side with Sackecloath and Ashes , on the other with a Crowne of gold . Such is the blessed effect of Humiliation , especially when attended with Acts of charity , which are the Seales of the Covenant we make with God after our Fast ; which binds us to a new Obedience as you may see in Nehem. 9. and 10. c. and among these Acts none so necessary as them of Mercy , when we offer our goods to the poore , which is the third Holocaust of a Christian , as Aquinas . The Fast unto God is desctibed . 7. by executing true Iudgement , shewing Mercy and Compassion every man unto his Brother . This is the Fast that maketh thy light break forth as the morning , & thy righteousnesse to goe before thee . Quod ventri subtrahitur addatur pauperibus , was a good Canon , elle what do we but fast for our selves , and save the expence of a Meal ? Consider what Alms doth , & how righteousnesse doth deliver ( to wit from the snares of death ) was the last speech of dying Tobit c. 14. So great is the affinity betwixt almesgiving and and righteousnesse , that the former in Daniel is expressed by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} righteousnesse . Where it is Mat. 6. 2. When you doe Almes , the Orientall translations have it , when thou doest righteousnesse . And now I am to commend the poore , naked , and Maimed Souldiers as Objects for the best of your mercies and charity , so for your Iustice . For stands it not with all reason and equity , that we should relieve them who with so much alacrity have hazarded their 〈◊〉 ( and it is their misery that a more speedy death hath not quite dispatched them ) to preserve ours to whose valour and magnanimity we owe in part that the breath of true Religion is not quite exhaled ? Owe we not to them these faint shadowes ( and even 〈◊〉 most deare unto us ) of our Liberties and Proprieties , yea and ( for ought I know ) the life of our Pious Prince , with the defence of what ever can be precious either to good Christian or good Man ; And therefore doe , if not Alms yet Iustice to these 〈◊〉 Souls . But to conclude : If you desire that Plenteousnesse should once more visit your Palaces , and Peace your borders , with all the sweets that Blessed name carrieth with it bring forth that 〈◊〉 of Righteousnesse , which is sowen in Peace I am . 2. 18 , If you covet lastly all the fatnesse , the clouds can drop , and al the Blessings that Heaven can powre upon a Land , even the whole Catalogue in Lev. 26. then as you are required in that Chapter , Walke in Gods Statutes , keep his Commandements , and doe them . Then certainely will God withdraw his heavy arme , and deliver us from the hands of our enemies , that we may serve him without feare , in Holinesse and in Righteousnesse before him all the dayos of our Life . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A64750e-250 str . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1. Rhet. 〈◊〉 . If. 〈◊〉 . 17. 〈◊〉 . 4. de 〈◊〉 〈◊〉 . 〈◊〉 . 4. 〈◊〉 . de Natura hominis . 〈◊〉 . 1. Hippodamus 〈◊〉 . de 〈◊〉 . c. 1. 〈◊〉 . l. 1. 〈◊〉 . c 3. 〈◊〉 . vita Cas. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Strom. 4. Harmoniam & 〈◊〉 〈◊〉 operum . 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 est ex 〈◊〉 〈◊〉 exire antequam 〈◊〉 aris . 〈◊〉 . Tranquil . c. 3. 1 Thes. 1. 3. l. 4. 〈◊〉 . Rom. 1. 5. 16 , 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Dan. 12. 〈◊〉 . 〈◊〉 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Epiph. Haeref . 31. Iud. 16. Rom. 8. 6. 1 Cor. 1. 26. 2 Cor. 1. 12. 〈◊〉 . 1. 1. 〈◊〉 . 1. Greg. in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c 〈◊〉 . 〈◊〉 . 〈◊〉 . 〈◊〉 . 14. 〈◊〉 2. ` H {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Anton. 1. 4. 〈◊〉 apud 〈◊〉 . de 〈◊〉 te 〈◊〉 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I 〈◊〉 . de rat . Imp. Vid. Plat. in 〈◊〉 . apud Drusum . 〈◊〉 . 23. 17. 〈◊〉 . 9. 41. In ' E {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dial . Ep. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aristot. l. 6. Eth. 12. 〈◊〉 1 Ibid. 2 Vid. 〈◊〉 . ut 〈◊〉 . item 〈◊〉 . 5. Aquin. 1. 〈◊〉 ae . q. 5 1. a. 1. 〈◊〉 〈◊〉 p Plut. de A 〈◊〉 〈◊〉 . 5. 〈◊〉 〈◊〉 . 〈◊〉 . Plut. 〈◊〉 〈◊〉 . 〈◊〉 . 1. Kings . 7. Plut. 7. Pol. c. 11. In Minoe . Boxhorn . Quest . Rom. 39. Iud. 16. Mark . 8. 24. 2. Offic. c. 8. Aristot. 5. Eth. 1. Eth. 〈◊〉 . 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} T. 7. Savil . vid. De lo is 〈◊〉 ae i 〈◊〉 . Iob. 19. 27. Homil. 20. Ezek. 18. 〈◊〉 . 24. Haeres . 64. Deut. 15 : Levit. 22. Exod. 23 〈◊〉 . 〈◊〉 . 2. 〈◊〉 . 〈◊〉 . de 〈◊〉 . c. 〈◊〉 . Rom 12. 1. Bishop 〈◊〉 〈◊〉 . 〈◊〉 . 16. 〈◊〉 〈◊〉 . 7. c. 3. 〈◊〉 . 14 58. Acts 24 6 〈◊〉 . in 〈◊〉 . 〈◊〉 . Math. 23. Vide 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉 . 〈◊〉 . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vid Plat. 4. Legum . Elench . 2. Psal. 139. 〈◊〉 Heb. 4. 12. ad Zonom & 〈◊〉 〈◊〉 . 〈◊〉 . 5. 〈◊〉 . Iob 〈◊〉 . 8. opud 〈◊〉 . in 〈◊〉 . Prov. 4. v. 3. Mor. 1. Orat. 8. Math. 23. 17. Strabo l. 16 〈◊〉 , 〈◊〉 cap. 2. 〈◊〉 Dialog. cum 〈◊〉 . De 〈◊〉 . Hierocles . P 〈◊〉 51 , 17. Greg. moral . l. r. c. 19. 1 Sam. 6. 41. Apud V. Cl. Ioh Seldenum . de Iure Nat. & Gent. &c. 1. 〈◊〉 1 Tim 4. 8. Zach. 13. 4. Psal. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l 1. Exod. 4. Pro. 30. 33 : Lactant. l. 2. 〈◊〉 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrys. 〈◊〉 . ad Olym. 〈◊〉 missiones legis sunt obscure , Evangelii sale meridiano clariores . Kursus Piomissio 〈◊〉 est possessio 〈◊〉 Chanaan , 〈◊〉 Evangelii est vita beata in coelis drgenda Cameran , in 〈◊〉 . ad 〈◊〉 . s. v. 6. Diolog . 〈◊〉 contra Pelagium . Rom. 4. Deut. 20. 20. Dan. 4. 11. 2 Cor. 11. 26. 〈◊〉 2. 12. Din . 4. 27. Selden de Iure Nat. & Gent. lib. 2. c. 6. 22 q. 〈◊〉 . art . 3. ad 2. Is. 58. 8. Vid. Concil. Trib. can. 35. Es. 32. 17.