A SERMON PREACHED AT THE public FAST, MARCH the Eight in the afternoon, At St Mary's OXFORD, BEFORE THE MEMBERS OF THE HONOURABLE HOUSE OF COMMONS There Assembled; By HENRY VAUGHAN, Mr. in Arts, and Fellow of Jesus college. And Printed by their Order. PROV. 14. 34. righteousness exalteth a Nation: but sin is a reproach to any People. OXFORD, Printed by LEONORD LICHI●●●●, Printer to the university, 1644. Die Sabbati nono Martij. 1643. ORdered that Master Bodvill and Master Watkins give Master Vaughan thanks, and desire him to Print his Sermon. Noah Bridges. MATTH. 5. V. 20. Except your righteousness shall exceed the righteousness 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 curb to the inordinate motions of the outward members of the Body, restraining the licentious tongue, and the violent hand, by working in the transgressors a fear of the severest punishments. Every disobedience being to receive a just recompense of reward, Heb. 2. v. 2. This therefore is styled by the Apostle, The law of the carnal commandment, Heb. 7. 16. The spiritual and more purely divine part of the Law respected the soul of man, purifying it from all the stains & pollutions of thought. For the law of the Lord is an undefiled law converting the soul, Psal. 19 v. 17. This part was the very soul 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} stir. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. the elivened, animated law. Now the Phatisees, & generally the whole levitical Priesthood, though they seemed accurate both in the knowledge and practice of that Corpus Iuris of theirs, even unto superstition, yet could not they out of their besotted dulness reach or pierce ininto the spirit & soul, 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 carnal 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 unnatural, 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 daub it so 1. Rhet. 〈◊〉. with the Traditions of their Fathers and their own, 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 express image of God's 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 unnatural 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 endless 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 purify the sons of 〈◊〉 and 〈◊〉 them as 〈◊〉 and silver, that they may offer into the Lord an offering in righteousness. And here he 〈◊〉 to lay judgement to the line and righteousness to the plummet in this Chapter, and part cularly in these words. If. 〈◊〉. 17. I say unto you, Except your righteousness shall 〈◊〉 the 〈◊〉, &c. Herein you may be pleased to observe with me two general parts. 1. The Condition, wherein you have these particulars. 1. The matter of it, righteousness. 2. The Subject, your righteousness. 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 kingdom of Heaven. I shall begin with the first particular in the Condition, namely the matter of it, righteousness. God who created the World and hung every moving creature in its proper sphere, requireth as from 〈◊〉 natural Agents, a peremptory uniform 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 swing and blind instinct; the latter guided by the free unforced motions of its own will, yet in respect of the regularity and constancy in operation, there ought to be a near 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 walk under the line without the least deviation, for thee to run the way of God's commmandements without error acd deflection. What the Philosopher 〈◊〉. 4. de 〈◊〉 〈◊〉. 〈◊〉. 4. termeth 〈◊〉, or prodigy in nature, namely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the same is the term of Transgression in thee; so that thy preduction of sin 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; 〈◊〉. de Natura hominis. 〈◊〉. 1. his soul being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an ever-moving substance, which neither sleep nor death itself can fetter; his life is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (as the Pythagorean) a collection of actions; it Hippodamus 〈◊〉. de 〈◊〉. c. 1. consists in action, with Aristetle, which was the sole end, not only of his first, but also of his second Creation. For we are his 〈◊〉. workmanship created in Christ 〈◊〉 for good works, Eph. 2. l. 1. 〈◊〉. c 3. 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 several employments; not a 〈◊〉, but is entwisted with its artery to convey the 〈◊〉, those Instruments of action, into each joint and particle. A Ship hastening towards Heaven was an excellent Emblem of a Christian, who must not lie hulling in the harbour of some 〈◊〉 sin fixed upon an Anchor of security, but in St. Paul's expression (Drawn hence as 'tis conceived) must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be carried with full expansive sail to the 〈◊〉 where he would be. He must be in continual motion and progress, without the least pause & intermission, ever walking in the law of God, and casting his meditations thereon 〈◊〉 in the morning, at noonday, and even at midnight. Our stays and refreshments must set forward our spiritual as our natural life. Caesar could 〈◊〉. vita sleep in a moving chariot, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Cas. ordering his very rest for action. As there is a running of the way of God's commandments in the psalm, so Rom. 2. v. 17. there is an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a resting in the law. The stars move, govern, and impart influence when they seem most fixed. A constant motion, as it is the strongest evidence, so likewise the firmest preserver of liveliness and vigour. Those members which are most frequently exercised, are most sound and firm; whereas the palsied limbs, which do not so much move as are pushed forward, prove but burdens to themselves. What is it that keepeth the stream in its native crystal pureness, but a constant course; whereas standing waters breed but serpents and corruption? When rust seizeth upon the wheels of a curious Watch, we look upon it as upon an artificial well wrought piece of disorder and confusion: and he that contemplateth upon the fallow unmanured soul, must apprehend it as the decays and ruins of the glorious image of its Creator, a distracted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. wilderness, a perplexed maze of iniquity, a theatre where one rude passion encountereth with another, one extreme of virtue assaulteth its opposite, with much hurry, confusion and distraction. Hence it is that 〈◊〉 Alexand. and St. Ambrose Strom. 4. make righteousness to be a Harmony and Symphony in the Harmoniam & 〈◊〉 〈◊〉 operum. 〈◊〉. 〈◊〉. soul, a right tuning of its faculties with admirable consent, and perpetual 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 righteousness doth not only 〈◊〉 and distract the soul in its faculties, but even in a sort annihilateth it in its essence. For if sin which is the absence of righteousness be likewise a privation of life, as the Scripture 〈◊〉, the 〈◊〉 man, like the voluptuous widow, 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 & 〈◊〉 〈◊〉 est ex 〈◊〉 〈◊〉 exire antequam 〈◊〉 aris. 〈◊〉. Tranquil. c. 3. it is 〈◊〉 malorum, with the Stoic, the last and greatest of evils to die before I be departed. Of material substances there is none that beareth a nearer resemblance to the mind of man then the flame, whose motion when ever you repress, you plainly extinguish. Even the grossest of Bodies by want of Agitation, become only heaps and masses of their own corruption. And since there is not a Power or Habit in the soul but 〈◊〉 its extrinsical 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 soul, which receiveth not it's proportionable perfection according as it is more or less 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 works, even this excellent and so much magnified virtue without the work of Faith, and labour of love, is but a carcase. For as the Body without the Spirit is dead, so Faith without works is 1 Thes. 1. 3. dead also, James 2. 26. You see here what is the soul as it were that quickeneth it, viz. this righteousness in the Text or good works. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Pelusio. Though l. 4. 〈◊〉. I cannot affirm 〈◊〉 to be form of Faith, yet I find them ever inseparable, and so closely linked together in that straight nearness, 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 implieth Faith, 〈◊〉. Rom. 1. 5. 16, 16. 4. 2. expresseth obedience. The Ninevites belief, Ion. 3. is described by their ready performance of the works of humiliation at the prophet's 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 virtue, 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 commandments of God. For with the heart man beleiveth unto righteousness, as the same Apostle Rom. 10. 10. For if Faith resideth in the heart, it must needs discover itself by the even tenor of the pulses beat in the arms, it cannot but break forth into action. The scattered grains on the surface will betray the hidden oar. Doubtless the life of all virtue (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, joined with a stirring vehement 〈◊〉 to act and execute her commands. If any virtue could be content to lurk in the soul, and not impart itself by action, it would better become a melancholic Anachorite in a Cell, than a 〈◊〉 in a Common wealth. It is incident to the nature of all more refined effences to betray themselves by their operations, God in the Production and Administration of the world, the soul 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 Christ's faithful servant, but he whom his Master when he cometh shall find doing, who with a serious case 〈◊〉 〈◊〉 acteth and executeth what was enjoined him? 〈◊〉 〈◊〉 〈◊〉 the Enge in the gospel, and 〈◊〉 admission to his 〈◊〉. If then this heavenly virtue hath such a stirring, 〈◊〉 power to obedience and righteousness, it is not enough 〈◊〉 believing men like melancholic fantastics, to 〈◊〉 themselves Princes to dream of crowns, 〈◊〉 and glory. The beatifical Vision cometh not with such dreams. A fond fancying of Heaven, and a groundless 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 far as his wishes, and these as far as his fond fancy and imagination, But perhaps thou 〈◊〉 persuaded thyself thou art even from eternity enrolled 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 righteousness, make that election sure. In Dan. 12. Jacchiades tells us there is no man written there, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for his righteousness sake. He spoke like a Jew or a Jesuit: none I believe 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 〈◊〉. 〈◊〉. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. evil are written down. Nazianzen is very express. 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 works past hit herto. Thou needest not trouble thy doubting soul with an overcurious search into Decrees and Mysteries, but fix thine eye upon the lower rounds of the ladder, and assure thyself 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 always observable that the most earthy souls have with greatest presumption and confidence ever pretended to the more raised and highest agitations of the mind, even unto rapture and ecstasy, as the gnostics and Valentinians of old, who though they were of men the most brutishly carnal, yet conceited themselves to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} spiritual, so far exalted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Epiph. Haeref. 31. above the ordinary sphere of mortals, that they disdained to make use of the body for any virtuous action, fancying themselves saved by the refined speculation of some hidden mysteries; not much unlike the Antinomians and Euthusiasts of our times, who building merely 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 bars of Law and gospel, and yet profess themselves the only Christians. It seemeth it was Christ's business to ease our shoulders not only from that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the insupportable burden of Ceremonies, and Iud. 16. the Malediction of the Law, but to disengage us like wise from the observance of the moral precepts; not to fulfil but disannul the Law; to introduce and authorise not a sober liberty, but mere human licentiousness. There is with the Apostle a Wisdom Rom. 8. 6. of the flesh, and a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a kind of flesh, and fleshines 1 Cor. 1. 26. in the very mind and spirit. This is the Godly wisdom, & the 2 Cor. 1. 12. Spirit the Men vaunt of. These be they which separate themselves, sensual, having not the spirit, Jude v. 19 The curious Affectation of knowledge, joined with a neglect of righteousness spreadeth itself farther, and is indeed the epidemical disease of this age. For whereas Religion is the knowledge of the truth which is after godliness, we are so much 〈◊〉. 1. 1. for the knowledge and the ever learning, that we have lost the godliness: we know not what is to visit the fatherless & widows in their afflictions, to clothe the naked, and to feed the hungry, to do good and distribute, which makeup the better half of Religion. Therefore Nazianz. well defineth it by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a right 〈◊〉. 1. 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 one's life in his hands, as Job puts his 〈◊〉. 13. 14. that is in S. Gregory's allegory, Cordis intentionem in opere ostendere, to show forth Greg. in 〈◊〉. the intention of the heart in the work. Now it is our common malady, that the vital 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. 14. 〈◊〉 2. were more fruitful above, more barren beneath. The Platonists among their many excellent discourses that the soul ought to be purified; that this purgation was to be wrought according to its principles (so they term 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 soul, 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 gross mists of dulness 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 worthless thing is light without heat, it is but the splendour of a putrid glow-worm, or the blaze of an empty Meteor. The wisdom of the Prudent is to ` H {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Anton. 1. 4. 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 just, Luc. 1. 17. and that which is seated in the very heart-roots, 〈◊〉. 38. 36. The Philosopher 〈◊〉 apud 〈◊〉. de 〈◊〉 te 〈◊〉. that defined Science by Prudence, which is a practic habit, was not much mistaken. Jamblicus describeth true Wisdom by righteousness, nor was that known in Plato's school, 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}. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to become righteous and holy. The knowledge of God is to judgement and righteousness, as appeareth out of I 〈◊〉. de rat. Ierem. 22. v. 15, 16. Thus Hos. 6. 3. where it is ut cognoscamus Imp. Vid. Plat. Dominum, that we may know the Lord, the Hebrew Scholiacs in 〈◊〉. apud Drusum. read it that we may worship and serve God. mere speculation without practice, be it never so clear and refined, is but vain and fruitless; it is but like the wearing of a glazen eye, which though it be resplendent, yet is it altogether unserviceable for the guidance of our motions. The Pharisees here were knowledge & broad Phylacteries of Law from their foreheads down to the very skirts and fringes of their garments, and yet our Saviour termeth them fools and Blind. For what greater argument 〈◊〉. 23. 17. could there be of ignorance, either exceeding gross or 〈◊〉. 9 41. most perniciously wilful in them, then to offend with so much conjoined light, and like Charon in Lucian, therefore to stumble In' E {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dial. because arrived from the darkness of Hell in sight of the sun. I told you out of S. Paul of a wisdom (or rather prudence) of the flesh, a great bane of Piety, S. Austin expounds it of an unrighteous Ep. 26. civil Prudence. And because I am told by some learned Interpreters, that the Scribes and Pharisees here, had they joined righteousness and prudence together, might have sat in Moses his chair uncontrolled, & have escaped the sharp {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} reproof of my Text, I shall speak something of the necessary conjunction of these two. Inevery laudable counsel and Resolve as there must be Prudence Aristot. l. 6. to choose the Subject, & means with their Proportion, so Eth. 12. likewise justice and righteousness to level and direct these means to a due end. The prudent man is always the good 〈◊〉 man in Aristotle. For how is it possible that a soul troubled 1 Ibid. and clouded with the fumes and mists of vicious affections can 2 discover aught aright through that even glass of corrupt passion, which presenteth things unto us with the same Obliquities and Deformities as itself is affected with; how can it fix itself on the steady consideration of those infinite accidents, consequences, conjectures, oppositions, those intricacies and perplexities, those small particularities and circumstances that occur in public affairs? Saint Paul, Rom. 1. speaking of the Gentiles who withheld the Truth (i. e.) the light of nature and conscience in unrighteousness, saith, v. 21. That they became vain in their imaginations, and their foolish heart was darkened. Vid. 〈◊〉. ut 〈◊〉. item 〈◊〉. 5. Thus doth vice pervert and deprave the habit of Practick-Principles in us, yea and in a sort destroyeth even rational Nature itself, which (as the schoolmen rightly) doth illuminate Aquin. 1. 〈◊〉ae. q. 5 1. a. 1. 〈◊〉 〈◊〉 p that Habit and informeth us in the test Expedients for the 〈◊〉 age of war, the recovery of Peace, for the regulating and Plut. de A 〈◊〉 preserving of human societies. The Lacedaemonian Magistrates rejected wholesome advice, because it proceeded from a loose Liver. It cannot be denied indeed but an impious man may at sometimes produce good counsel; but it is likely to a perverse unjust end. Who is it but admireth the subtlety 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, 〈◊〉. 5. 〈◊〉 〈◊〉. 〈◊〉. but themselves only: such as is to be seen in those Plut. 〈◊〉 〈◊〉. 〈◊〉. who were about Stratocles and Demiclides who invite one another to State-Employments as to a golden Harvest, where you shall reap that man's honours, the second manors, and the thirds great Office. The wise man's eyes are in his head, saith the Preacher, c. 2. 14. where are the fools then, saith Nyssen. are they in his heels? yes, or as Solomon, in the ends of the earth, Prov. 17. 24. to regard the enlargement of his own worldly profits, pleasures, and terrene happiness; whereas the wise man casteth one Eye upon the helm, and lifteth the other to the star in Heaven, by which he steereth his course in the midst of the billows. There is besides the municipal Law and Statutes, a Law and Testimony, whereby Men should direct their Determinations. For we cannot pronounce a right judgement of actions and affairs, but by considering their dependence, 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, unjustice and the like. It was in the Porch of the Temple, that those two main Pillars of a State, lachin and Boaz, Stability and Strength were erected. The 1. Kings. 7. Jews deliver that their supreme Court of judicature was in the South part of the Temple; and that their King's Palace joined with it. For Religion must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the foundation Plut. of Law-giving; and aught to be, saith 〈◊〉, the first of 7. Pol. c. 11. public cares. The Christian Emperors therefore were wont to advise with the governors of the Church, that nothing might be done contrary to the precepts of Religion, or to the prudence of God's Church: as the Romans like wise with their Foeciales. The sceptre of Minos in Homer, is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, In Minoe. in Plato, the Doctrine and Discipline of God. Hence was it that the Ancients clothed God and Prudence with the same Armour; now the Armour of God in Is. 59 is the Helmet of Salvation and the breastplate of righteousness. When a Nation manageth its affairs by the Dictates of private spirits and desires contrary to the known rules of Piety, virtue, and Obedience, it becometh like the lsraelites, 〈◊〉 Nation void of council, 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 fuel of the fire: no man shall spare his brother. Is. 9 19 darkened with clouds of jealousies and vain fears which their own guilt shall suggest unto them; and will straight gush into a storm. And when their paths are made dark and slippery enough, they proceed, like the Heathen Boxhorn. of old, in performance of their ridiculous rites to Consus the God Quest. of counsels, Equos & Asinos Coronare; or like blinded Samson Rom. 39 to lay hold on the goodly Pillars, them of Church or State; and in Iud. 16. stead of strengthening and confirming to overthrow the whole House. But sometimes, that they may the more certainly arrive at their deserved perdition, the devil, he hangeth forth a light, such a one as I have seen in a lamp burning and fed with a sophisticated and strangely tempered oil, which presented the Beholders with uncouth Serpents, Beasts, antic shapes, and new-fangled forms: or like him in the gospel, they begin to see men walking like Trees (i. e.) with the head, which beareth Mark. 8. 24. analogy with the root in the Tree, downwards; the King below the People. S. Ambrose evinceth the necessary conjunction of civil 2. Offic. c. 8. Prudence and righteousness from what is delivered of Solomon. That the wisdom of God was in him to do judgement. 1. King. 3. 28. no gift from God descendeth upon an impious soul. The rays of the sun, though they kindle stars and enlighten the air, yet require some preexistent light in those stars and in that air; and ere the beam of wisdom 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 righteousness 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 man's good, yea, and more another's Aristot. 5. Eth. than its owner, and therefore aptly resembled tie oil, which doth the outward parts of the party anointed more good, than the inward. And though it hath this diffusive imparting nature with it, yet hath it this common too with every other more particular virtue, that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, every man's own possession, and claimeth a seat in each soul. And so I come unto the Subject, your righteousness. No quality can perfect or adorn the mind, save what is seated and inhereth therein. For he that glorieth in another's rich endowments, betrayeth but his own poverty in them. It is the most silly pride and ostentation to brag of borrowed plumes. For nothing certainly can place us in the least degree of happiness, but what we can call our own; Felicity being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1. Eth. 〈◊〉. 5. something we ourselves possess. Therefore as the just shall live by his faith, Habac. 2. 4. so by his own righteousness too: for every man shall receive his own reward according to his own labour, 1 Cor. 3. 8. We are placed in this world, as in S. Chrysostom's {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in a task-room. Every man's work {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall be made 〈◊〉— and the fire shall try every man's work of what sort it is, saith S. Paul, 1 Cor. 3. 11. The allusion here, T. 7. Savil. vid. according to S. 〈◊〉, is unto severe Mint-masters, who required De lo is 〈◊〉ae i 〈◊〉. a strict account from their Refiners, & took an exact survey and trial of each man's performance, to see whether the gold was brought to its just strain of purity or no. God requireth no less a care from us in that great work of our sanctification, and purging out the corruptions of the Old man. Therefore let every man prove his own work, and then he shall have rejoicing in himself alone, and not in another, Gal. 6. 4. And since there is not a soul, but must give an account to God for itself, not to be essoined or excused by a Dedimus potestatem, Iob. 19 27. relation, dependence or pretence whatsoever, not to answer by other proxy than its own convicted conscience; think not to be covered under the supposed mountains of others merits (those Mountains will melt in the presence of God) or a supply from the Saints and martyr's righteousness. This were contrary to course for thee to graft thy slip of wild Olive on the good Olives stock. There is an inestimable disproportion betwixt the afflictions of the severest penitentiary and celestial bliss. 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 own virtue, and to prepare them for a greater weight of glory. That cloth 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 crowns of righteousness; and the most adorned is most thorny, they are crowns of Equity and goodness, as the Syriac Text readeth it in 2. Tim. 4. 8. for in exact equality the least grain of 〈◊〉 overballanceth the most Transeendent and heaviest Passions. How should man be just with God? saith Iob. 9 2. and if not just himself, his bankrupt Store cannot supply my wants. The wise Virgins in the gospel gave good reason for their denial of oil to the foolish; Not so (say they) lest there be not enough for us and you, Mat. 25. 9 It must be then Vestrajustitia, your righteousness, yet, there was a fear, you see, in the wise Virgins, that there was not enough of this oil; the Lamps in the Sanctuary had no secret spring in the bottom, but were replenished from abroad, with that which distilled from the Olive-branch. Our own inherent righteousness is too narrow a garment to cover nakedness, it is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a clothing of figleaves, as Macarius, Homil. 20. like that of our first Parents, which betrayeth the sin and Shame together. When we view those which proceed from our own natural strength and arm of flesh, we find the best of them to be but the Prophets sour grapes and evil figs; Ezek. 18. yea, our most religious Actions, which are crowned with an 〈◊〉. 24. 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 stream Haeres. 64. of Brimstone, which runneth through the channels of the soul, must needs contract if not an inherent stain and tincture thence, at leastwise much imperfection. It appeareth by the Law, that the Lame and Blind were not to be offered in sacrifice; Deut. 15: now if werespect our own inherent righteousness; as it Levit. 22. proceedeth from a seduced Reason there, it is blind; as it is the issue of a perverted destorted Will, there it is Lame. This than cannot be the sacrifice of righteousness 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 righteousness as untainted as his own justice, as straight 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 cross bore our iniq●ities, yea and our virtues to, like Aaron taking away the in ●n●qu●●y of the Holy things. Thus was he made Exod. 23 〈◊〉. 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 works The Sc●p●goate 〈◊〉. 2. 〈◊〉. say the Jews, made atonement 〈◊〉 〈◊〉 〈◊〉 n, 〈◊〉. de 〈◊〉. c. 〈◊〉. of the Law, but still upon c●n●●tion of repentance. 〈◊〉 never yet did a true faith in Christ's merits exclude penitenti●●l and charitable works. Beside the propit●●to●y Sacrifices, which shadowed ●orth Christ's 〈◊〉 of himself, the La●● ordained also Peace offerings, or offerings, of holiness, 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 Rom 12. 1. High-priest, who like him in the Law s●ts a value on our oblations. sanctifieth and accepteth them though they be but a pair of Turtle Doves and two young Pigeons, the poor woman's offe●ing be they never so mean and contemptible. He stampeth our brass and Copper money, and maketh the 〈◊〉 〈◊〉. He crowneth our righteousness with mercy and loving kindness. We which were before those Empty Vine, Hos. 10. 1. by the virtue, s●ccou●, and ●nfl●ence, communicated from Christ's sufferings prove loaden with fu●l clusters and fruitful in good works. His grace addeth life and colour to the 〈◊〉 ●●eament of our moral actions, which are 〈◊〉 〈◊〉 〈◊〉 with so much darkness and those me●struous raggges n 〈◊〉 64. 6. become that fine linen clean and w●●te, which 〈◊〉 righteousness of the Saints. Rev. 19 8. However we are, 〈◊〉 by Faith of our saviour's obedience, we are sanctified certainly by our own good works, which deriving an expiatory nature from his blood, wash off the deepest stains of concupiscence, & cure all lameness and imperfection in us. The withered hand is restored by a discreet cheerful liberality; the rash by a repressive lenity; the loose emissions and glances of the eye stayed by a grave 〈◊〉; the crooked foot rectified by prudence. Thus do our virtues mitigate and abate our excesses, supply our defects, correct and qualify the malignancy in our affections, exalting the whole man both in body and soul, to that strain of perfection, that the grossness of his nature will admit. To keep the commandments, this is the whole man, Eccl. 12. 13. For righteousness is not a colouring of the skin and painting of the outwards, but if true and sincere, must issue from the heart and purify the soul likewise. And so I pass to the quality of our righteousness. It must exceed that of the Scribes and Pharisees. Not to 〈◊〉 time about the original distinction, (which was not great) Rites, and Institutes of lives of the Scribes and Pharisees, whereof the Historians & critics give you just account, give me leave to glance at some few particular Vices and practices of theirs which more concern us, as being taken up in our times; though even herein I find myself prevented by the accurate labours of a late 〈◊〉 in this Church; yet I shall Bishop 〈◊〉 〈◊〉. glean somewhat 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 begin with the name: I should incline to Epiphanius 〈◊〉. 16. 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 gospel. For they were such as the Prophet Esay speaketh of, c. 65. v. 5. who were used to say, Stand by thyself, come not 〈◊〉 to me, for I am holier than thou. It was part of their Vow to withdraw from the sons 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 holiness, by way of eminency entitled themselves the Holy-Congregation; a stile familiarly abused by each profane Conventicle, and in this part of the World first usurped by the intemperate Reformer of the Neighbour kingdom and his seditious rabble. It was an Argument of a low sordid spirit with them to stoop to received customs, 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 sign of a crest- 〈◊〉 and over guilty soul; we find him in the gospel standing, as judging Prayer to be a familiar salute and compellation, rather than a duty. If you look upon them as interessed in public affairs, they of all others were the most active and prevalent men in the Great Court of Sanhedrim; the gospel 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 civil & even of mere ecclesiastical cognizance. They call the council against Christ, John 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 〈◊〉; he 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 regal Dignity; Men so obstinarely resolved to disobedience, that they could by no means be induced to swear Allegiance to the Roman Emperor, to whose sceptre Conquest had long before subjected the Nation. Here, I must confess, the comparison falls short. They will 〈◊〉 in judgement one day against those Christians that have sworn Allegiance to their sovereign, and yet so often violated that sacred Oath. To go on. They 〈◊〉 men skilled in all the Mysteries of exciting the ignorant to 〈◊〉, as methodical in this work as the 〈◊〉 himself, and like him in his first stratagem on Mankind, first insiwated themselves into the minds of 〈◊〉 Women, as appears by their practice to supplant Herod, 〈◊〉 〈◊〉. 7. c. 3. having with no 〈◊〉 〈◊〉 and malice endeavoured the deposing of 〈◊〉 before. Nor wanted they their Scribes and Instruments among that sex, such as was Huldah the Woman Scribe. I need not tell you of their exquisite Dissimulation and artificial 〈◊〉 of the most impious designs under the most specious colour, who could 〈◊〉 Christ in the gospel, and St. Paul in the Acts, out of pure zeal to the Law of God, & his 〈◊〉. 14 58. Acts 24 6 Temple. I could wish they were not imitated, by such as can render the most impious practices smooth and 〈◊〉, who can pull down the Church with gospel in their 〈◊〉; as 〈◊〉. in 〈◊〉. 〈◊〉. the Vine- 〈◊〉 wrap themselves in the leaves of the Vine, when they goeabout to devour the fruit. Here the comparison cometh infinitely short again: the Pharisee (having ignorance for his excuse) will be one day justified before such Christians, who malign none for destroying, but for edifying the Temple for rearing it out of its dust & Cobwebs, into the beauty of holiness. It were endless to trace them through all their crooked paths. The sum 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. faithless and malicious 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 hypocritical and merely external righteousness. Woe unto you Scribes and Pharisees hypocrites, seven times in the gospel for this day. 2. For their superstitious Will-worship, grounded either upon Math. 23. their own new 〈◊〉 fancies, or the unwarranted Traditions of the Elders. The word in the Arabic 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 goodness, 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} Vide 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉. 〈◊〉. 1. a pharisaical Miniature, a cleansing of the outside of the cup, 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 mentioned in the beginning, the corrupt Interpretation of the Precept to a mere carnal sense, though there wanted not the common outward motives, as to gain the reputation of Pious and just 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 soul, as Justin Martyr in his Dialogue with Trypho fully {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} chargeth them; Thus had they sunk into a dulness more gross than ever clouded pagan's eyes; For the Heathen Lawgivers though it was impossible for them to impose a penalty on vicious thoughts which by the advantage neither of Art, nor rack, they could look into, yet everywhere prescribe most wholesome Vid Plat. 4. rules and admonitions, tending to the uprightness of the mind Legum. and intentions; it being the end and scope of all laws 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 tin may Elench. 2. pass for silver (as the philosopher) or a baser mettle dipped in gall for Gold; it is not so with the Judge and Searcher of the Heart; he soon discovers our adulterate coin, and 〈◊〉 by the severe Touchstone of his Law. He who as the Prophet Esay c. 45. v. 7. 〈◊〉, createth the light and darkness, must needs Psal. 139. 〈◊〉 know both; The darkness and light to him are both alike; He seeth the exterior Acts, thy light before men, he vieweth the hidden vaults and recesses of the mind, the darkness of thy heart; yea he looketh beyond that secret spring of thy irregular actions, for even when our heart cannot condemn us, he can. Therefore is his Law spiritual, Rom. 7. a Law of fire, Deut. 33. 2. He pleadeth in flames, Is. 66. By these he examineth thy dissembled humiliation & repentance, thy solemn 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 Heb. 4. 12. first suggestions. He hateth, saith Justin Martyr, that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ad Zonom & 〈◊〉 〈◊〉. the first fumes and 〈◊〉 of the appetite; he loathes our whole progress in sin; our first conceptions of it, when it is a Cockatuce in the egg, our Articulation of it, when the Will rests and delights in the unlawful 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 bubblings of the Irascible faculty. Dost thou then bridle thy angry thought? dost thou cast off thy offensive hand? stay the locle evibrations and glances of the eye? thou 〈◊〉 it out from thee for thy lascivious fight, though thou go no farther, 〈◊〉. 5. 〈◊〉. hath its condemnation. How strict a Covenant ought we then to make with our eyes, 〈◊〉 Job did, and with 〈◊〉 care should Job 〈◊〉. 8. we shut up the windows of the senses, that no alluring object shoot through with its gilded beams into the soul? It is a famous saying among the Jews {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou Nazarite whom opud 〈◊〉. in 〈◊〉. a religious vow hath abridged of wine, depart, look not thou on any side upon the Vine. As we must with the best diligence repel the assaults of those rude beasts from without, that would come and trouble the waters, so especially let us remove those poisoned rods from within the fountain, and the stream will run pure and clear. Now the source and fountain of all our actions is the Heart. It is Solomon's counsel that we keep this with all diligence, or as Prov. 4. v. 3. the original, above all keeping, for out of it are the issues of life. Therefore hath nature fenced it with certain swords, to protect it from the gentle 〈◊〉 and smoothed violence of enticing delights. The heart in the midst 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 Mor. 1. wickedness, else the motions will be irregular. And if the 〈◊〉 theorem be true, that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the heart wounded will die, and the least pinch there be 〈◊〉, how inevitably killing is that which the schoolmen term Aberratio cordis in peccato, which is not the bare admission of a vicious 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 blood (according to late observation) breedeth a serpent in the heart. Besides, seeing our actions are in themselves but mere agitations of the body or mind, or both, signifying nothing 〈◊〉 the intentions of the Heart stamp and distinguish them, confer 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 pomp, show, event and substance, but the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the manner, intention and the Scope of our works. A form and visage of godliness serves not the turn, it would better become one of those Pagan mimics in time of persecution to act and personate the Christian, than a devout worshipper, which serveth his God in Spirit and in Truth. And yet not in spirit only, as some would deduce from those words in S. John 4. 23. as if their bodies before the Resurrection were become spiritual. God who gave us both body and soul doth in justice expect worship from both. He will not be pleased with a half 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, 〈◊〉 urim Light to display it forth, and Sanctitas 〈◊〉 written in his forehead, The 〈◊〉 of life (as 'tis 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 straight, Metaphors 〈◊〉 Timber, which must be sound not hollow, and that is to be 〈◊〉 in the sight of God: then straight not crooked, and that is to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉. unblameable before Men. Our clothing of 〈◊〉 like the 〈◊〉 of the Law 〈◊〉 of Vest: mentum and Stola an upper and nether garment. The 〈◊〉 of God was overlaed with Gold within and without. Our glory and 〈◊〉 must be like that of the King's daughter, which 〈◊〉 all glorious within yet had her clothing of 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 of 〈◊〉ke 〈◊〉 〈◊〉 with a ve sc colours, Psal. 45.. Moses had glory inhis face and 〈◊〉 ce coming down from the Mount. The 〈◊〉 is 〈◊〉; 〈◊〉 odd 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}, Orat. 8. That he was great in appearance but the 〈◊〉 of him was the richer. The Temple we Math. 23. 17. 〈◊〉 was overlaid with Gold, and that Gold was 〈◊〉 ated by the Temple under it. Therefore say some, it is said, that the kingdom 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 tomb of corruption and 〈◊〉. 〈◊〉 it is observable that Religion which b idleth the thought, 〈◊〉 many hundreds of 〈◊〉 before laws and civil 〈◊〉 which are only 〈◊〉 to 〈◊〉 the 〈◊〉. As in the 〈◊〉 〈◊〉, Col. 3. 5. 〈◊〉 uncleanness &c. are our 〈◊〉 upon earth, So in St. Gregory's, 〈◊〉 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 beams through the Body as through a 〈◊〉 cloud, Hence is it that the Syriack usually 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} righteousness by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sincerity of Mind. He worshippeth God aright; that brings himself the sacrifice, and 〈◊〉 his own soul into a Temple. The Persian sacrificed the soul, conceiving that God wanted no other 〈◊〉. Strabo l. 16 And indeed what gift more proper, which more befitting the spiritual Essence of God; then our most immaterial 〈◊〉, 〈◊〉 cap. 2. 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 grain at the first; such sacrifices being merely taken up by the patriarchs as sensible acknowledgements of homage to the great Lord of the Earth, though in succeeding times these and other rituals were enjoined the Israelites as Types or 〈◊〉 avocations Dialog. cum 〈◊〉. from Idolatry, (as Justin Martyr and Mannonie conceive) they being as prone to the Egyptians Idols as to their fleshpots. De 〈◊〉. The Heathens well saw that Oblations {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} without the Intentions of the mind were ineffectual, but a needless Butchery, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fuel not Sacrifice: nor could it be Hierocles. imagined that men of their knowledge should conceive their Gods to be like flies taken merely with the steam of flesh or as dead carcases, whose ill sent you keep off with a precious ointment or a rich presume. The sacrifices of God are a troubled P 〈◊〉 51, 17. 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 Greg. moral. examine subtly the soundness and savour of them withinLooke l. r. c. 19 we then to the Inside of our gifts, that we present not our God mith the Philistines trespass-offerings, Mice and hemorrhoids 1 Sam. 6. 41. set forth in Gold. The sacrifice of the body by Abstinence and Mortification is best performed, when we seriously asflict the soul, and rent the heart. It is such a Fast that I have chosen, a day for a man to afflict his soul, it is to bow down his head as a bulrush to spread sackcloth 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 Apud V. Cl. Ioh Seldenum. de Iure Nat. & Gent. &c. produced that general change, which wrought that 〈◊〉, that fear, that vehement desire, that zeal, &c. and through renovation of the mind. The Conversion of a Proselyte according 1. 〈◊〉 to the Jews was to be wrought by the admission of a New soul, that of a Sinner, certainly by the Creation of a clear heart. Tell me not then of those 〈◊〉 and contingent symptoms of Penitence and Devotion as of thy flowing tears; there is not an Hypocrite or actor 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 meal by making two together. Dost thou keep down 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 month, and then only when miseries or commands of Authority cast thee upon thy knees; the Pharisee fasted two days every week at night contented himself with a few salads, and these to enable him to endure more fasting and 〈◊〉; his rest was either upon the bare ground, or else on thorns, a Bed of languishing, that he might take no rest. Doth thy righteousness exceed his? Had they exercised this severity to elevate the Mind for pious Contemplations, and for to give wing to their prayers as well as for the humbling of their bodies, and not for vain pomp and 〈◊〉, it had been extreme laudable in them. But with us since the choice of meats, the whip and haireloth are laid aside, to avoid Judaism and Popery, are not we wisely become 〈◊〉? Bodily Exercise profit eth 1 Tim 4. 8. though little, little in respect of the godly end inward contrition of the Heart; for unless this be piously affected with humiliation and penitence, a bed of Ivory would do better than Zach. 13. 4. thy ashes, and thy robes of Purple than the rough garment, seeing in thy 〈◊〉 mournful guise without the 〈◊〉 weed thou art but a contradiction to thyself; thou art but possessed like those in Matth 8. out of whose mouth the Divolls confessed Christ, but still they were devils within. Thou dost war with virtue against virtue, with Devotion against Devotion, and fallest even by those Vices and Lusts thou wouldest seem 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 Egyptians Temple, which within a specious magnificent Structure contained a Crocodile, or some such venomous Creature? what sin can God more detest, which more injurious to his Omniscience then this self-obscuring, which more contrary to the simplicity of his Essence, than the having of a heart Psal. 12. and a heart, this dcubling and simulation? Is it not the extremest folly thus to become 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 soon distinguish betwixt a strained, and an even unforced Piety. The counterfeit Cow of Myron could deceive other cattle only, but not Men. The Apes were never more Apes, then, when as Lucian speaketh, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they adventured to put on the Persons of noblemen. There is nothing sooner betrays thee, than thy exquisite art of imposing, as the deep Tincture doth soon manifest the false mettle. Consider what vanity is it to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 bestow so much pains to manage the outwards, whereas less by far would serve to rule the Mind and Conscience, But wouldst thou appear in the Saints innocent raiments, survey thy self first with eyes, like the windows of Solomon's Temple, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l 1. Exod. 4. broad innards; put 〈◊〉 y hand with Moses 〈◊〉 thy bosom, it will return thence perhaps like his 〈◊〉 even as snow, but yet Leprous. That Leprosy was most unclean and pernicious which was most white. If, I say thou desircst that clothing of brightness and glory from the crown of the Head, to the sole 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 clothing on still. The quantity and latitude whereof I come now to examine in the next particular. To inveigh in this Age against pharisaical 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 profanation, 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, than 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 atheistical pride, and therefore calleth for our hate or contempt. But if there be any filth to be washed away from the daughters of Zion, I could wish it were to be done as well 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 air and cleanse the Church, and not to burn it as a leprous House. There is a wide difference between washing with soap, and with Nitre, Pro. 30. 33: which vexeth, teareth and consumeth. The wring 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 Lactant. have not escaped unpunished; Providence hath a judgement in l. 2. 〈◊〉 8. store for the Sacrilegious attempts and irreverence of these times; I pray God it be not this in the Text; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ye shall not enter into the, &c. The Commination and the heaviest of any, even an Exclusion from the joys of Heaven I am as unable to express the height of such a loss, as I am to corceive or utter the joys themselves. It was but Non intrabitis Terrans, ye shall not enter into the Chrys. 〈◊〉. ad Olym. 〈◊〉 missiones legis sunt obscure, Evangelii sale meridiano clariores. 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 judge of the Earth. For the Actions of the Old Testament being more material and bodily as 〈◊〉 to the Genius of a Carnal People the Jews, had their recompense proportioned to their nature and Kursus Piomissio 〈◊〉 est possessio 〈◊〉 Chanaan, 〈◊〉 Evangelii est vita beata in coelis drgenda Cameran, in 〈◊〉. ad 〈◊〉. s. v. 6. 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, immaterial worship, proposeth rewards of a far 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 eternal life, they are wrapped up in some obscure shadows & dark Characters, which yet I confess, men of greater Illumination have been able to read, as the patriarch who looked for a City which hath foundations, Heb. 11. v. 10, or which is probable, received some glimpse of it by a rude landscape of tradition. 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 resurrection? The latter Jews though they are used to flatter themselves with hopes & Elysian discourses of the Messiah his Kingdom with the joys thereof, yet confess this opinion grounded more upon tradition than text. S. Jerome hath rightly observed, perspicuum est, saith he Regnum Caelorum primum in Evangelio Diolog. 〈◊〉 contra Pelagium. praedicari per johannem 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 righteousness 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 & opportunity, have yet nglected the performance thereof. Without holiness no man shall see the Lord, saith S. Paul. Heb. 12. 14. Our blessed Saviour is as express, if thou wilt enter into life, keep the commandments. Mat. 19 v. 17. Yea I am persuaded, that the thief on the cross, who made but one step from belief to sight entered not Paradise without the benefit of righteousness. 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 bud in. For after the contemplative Assent of Faith to divine verities, there ariseth immediately an active one together with charity in the will. As soon as Zion traveled she brought Children, Is. 66. 8. This young convert then, since become a true Believer, must have had of necessity that root & groundwork of love a most firm resolve of obedience, that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as S. Chrysostom, the virtue of the mind & sanctified intentions, which are good effects, only not blown out & disclosed, & therefore have their reward, the Kingdom of Heaven. A reward of that transcendent value indeed, that our maturest fruit & completest labours are infinitely disproportioned thereto 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 Rom. 4. of Grace, and the work of debt, a debt to God who created 〈◊〉 〈◊〉 to 〈◊〉 him by our good works; a debt to human nature that binds us to walk according to Season, and requireth from us that Reasonable service to our Maker. 〈◊〉 is rather a gift upon condition of obedience, than a deserved purchase, or exact compensation. The Scripture indeed and the Ancients are used to style the Kingdom of Heaven a reward, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, though in something a wide exception even as the Hellenists do 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 express Mercy & Bounty, by words that import recompense & justice. We may content ourselves with this; That as God out of his mere grace and goodness was pleased to promise for our endeavours and performances such liberal rewards of joy and bliss, so we may be confident, he will be just in observing his promises. He is not 〈◊〉 to forget your work and labour of love. Heb, 6. 10. As the harshness of this commination should awaken unto righteousness the most sleeping benumbed 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 add one motive 〈◊〉 righteousness 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 forest as well as the shrubs and underwoods, The day that cometh shall burn 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 Deut. 20. 20. bare wholesome fruit and like that in the Vision grew, whose Dan. 4. 11. height reached unto Heaven, the leaves fair, the fruit much, and in which was meat for all, was not to be cut down: but the Trees which were not for wholesome fruit & meat were to be felled. There is nothing, you see that can avert these Judgements of War, Flame and final destruction but only a fructisying righteousness. Sodom might have slourished yet, had there been but five righteous persons in it. When the Land overfloweth with sin and trespasseth grievously; Noah, Job, and Daniel, were they in it, should deliver at least their own souls by their righteousness, Ezech 14. v 14. Now than that the 〈◊〉 of confusion is stretched out, that the Axe is listed up not to land off boughs, or cut down 〈◊〉, as in Is. 10. but to hew down at the very root; when we are encompassed on all sides with calamities and miseries, on each hand with perils, & already involved well-nigh in all them of the Apostles, in 〈◊〉 of Robbers, in perils by our Countrymen in perils in the City, in perils in the Sea in perils among our very false Brethren; 2 Cor. 11. 26. 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 〈◊〉 2. 12. forth fruit worthy of repentance, that we turn unto the Lord our God with all our Hearts, with fasting, and with weeping, and with Din. 4. 27. mourning, that we break off our sins by righteousness, that habit of profaning God's holy Name with bloody execrable oaths, Riot, all manner of Luxury, pride, rapine, oppression, incontinence, & c? These are our greatest enemies. The Civil War is in our own bosoms. There is not a better or more certain Stratagem whereby to defeat the Enemy abroad, then by rendering our lives as righteous as is our cause. Then shall we like that Roman leader dazzle & confound the eyes of the adversaty with the light reflecting from our brighter armour, that breast plate of righteousness. righteousness, saith Solomon, exalteth a: Nation, Pro. 14. especially that part of it which consisteth in humiliation & sorrow for fin. For when we are rightly affected with this, we 〈◊〉 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 coin of that zealous Patriot 〈◊〉, which (as the Jews report) was stamped on one side Selden de Iure Nat. & Gent. with Sackecloath and Ashes, on the other with a crown of lib. 2. c. 6. gold. Such is the blessed effect of Humiliation, especially when attended with Acts of charity, which are the seals 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 22 q. 〈◊〉. art. offer our goods to the poor, which is the third Holocaust of 3. ad 2. a Christian, as Aquinas. The Fast unto God is desctibed. 7. by executing true judgement, showing Mercy and Compassion every man unto his Brother. This is the Fast that maketh thy light Is. 58. 8. break forth as the morning, & thy righteousness to go before thee. Quod ventri subtrahitur addatur pauperibus, was a good Canon, Vid. Concil. else what do we but fast for ourselves, and save the expense of a Trib. can. 35. Meal? Consider what Alms doth, & how righteousness doth deliver (to wit from the snares of death) was the last speech of dying Tobit c 14. So great is the affinity betwixt almsgiving and and righteousness, that the former in Daniel is expressed by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} righteousness. Where it is Mat. 6. 2. When you do alms, the Oriental translations have it, when thou dost righteousness. And now I am to commend the poor, naked, and Maimed soldiers as Objects for the best of your mercies and charity, so for your justice. 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 shadows (and even 〈◊〉 most dear unto us) of our Liberties and Proprieties, yea and (for aught 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 do, if not Alms yet justice to these 〈◊〉 Souls. But to conclude: If you desire that plenteousness should once more visit your Palaces, and Peace your borders, with all the sweets that Blessed name carrieth with it bring forth that 〈◊〉 of righteousness, which is sown in Peace I am. 2. 18, If you Es. 32. 17. covet lastly all the fatness, the clouds can drop, and all the Blessings that Heaven can pour upon a Land, even the whole Catalogue in Lev. 26. then as you are required in that Chapter, walk in God's Statutes, keep his commandments, and do them. Then certainly will God withdraw his heavy arm, and deliver us from the hands of our enemies, that we may serve him without fear, in holiness and in righteousness before him all the dayos of our Life. AMEN. FINIS.