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
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 LICHIâ—â—â—â— 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 knâ—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 ComÌ„mandements 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
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
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
〈◊〉 64. 6. become that fine Linnen clean and wâ—â—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
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