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
adorne the mind save what is seated and inhereth therein For he that glorieth in anothers rich endowments betrayeth but his owne poverty in them It is the most silly pride and ostentation to bragge of borrowed plumes For nothing certainly can place us in the least degree of happinesse but what we can call our owne Felicity being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} something we our selves possesse Therefore as the just shall live by his faith Habac. 2. 4. so by his owne righteousnesse too for every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. We are placed in this world as in S. Chrysostomes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in a Taske-roome Every mans worke shall be made 〈◊〉 and the fire shall try every mans work of what sort it is saith S. Paul 1 Cor. 3. 11. The allusion here according to S. 〈◊〉 is unto severe Mint-masters who required a strict account from their Refiners took an exact survey and tryall of each mans performance to see whether the gold was brought to its just straine of purity or no God requireth no lesse a care from us in that great worke of our sanctification and purging out the corruptions of the Old man Therefore let every man prove his owne worke and then he shall have rejoycing in himselfe alone and not in another Gal. 6. 4. And since there is not a Soule but must give an account to God for it selfe not to be essoin'd or excused by a Dedimus potestatem relation dependence or pretence whatsoever not to answer by other Proxie then its owne convicted conscience thinke not to be covered under the supposed Mountaines of others merits those Mountains will melt in the presence of God or a supply from the Saints and Martyrs righteousnesse This were contrary to course for thee to graffe thy slip of wild Olive on the good Olives stock There is an inestimable disproportion betwixt the afflictions of the severest Penitentiarie and celestiall blisse For non sunt condignae passiones The Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us Rom. 8. v. 18. Look what pressures soever the Saints endured in this life they were in respect of themselves necessary to consummate their owne vertue and to prepare them for a greater weight of glory That Cloath which is to receive the more illustrious Die as that of Purple must be steeped in the foulest colours it requireth more wringing and stretching then what was intended for an obscurer hue Out of our afflictions we weave those Crownes of righteousnesse and the most adorned is most thorny they are Crownes of Equity and Goodnesse as the Syriacke Text readeth it in 2. Tim. 4. 8. for in exact equality the least graine of 〈◊〉 overballanceth the most Transeendent and heaviest Passions How should man be iust with God saith Iob. 9. 2. and if not just himselfe his bankrupt Store cannot supply my wants The wise Virgins in the Gospell gave good reason for their deniall of Oyle to the foolish Not so say they least there be not enough for us and you Mat. 25. 9. It must be then Vestrajustitia your righteousnesse yet there was a feare you see in the wise Virgins that there was not enough of this Oyle the Lamps in the Sanctuary had no secret spring in the bottome but were replenished from abroad with that which distilled from the Olive-branch Our own inherent righteousnesse is too narrow a garment to cover nakednesse it is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a cloathing of Figge-leaves as Macarius like that of our first Parents which betrayeth the Sinne and Shame together When we view those which proceed from our own naturall strength and arme of flesh we find the best of them to be but the Prophets soure grapes and evill figgs yea our most religious Actions which are crowned with an influence of grace as they issue from depraved Principles and mingle with that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Epiphanius that streame of Brimstone which runneth through the channells of the Soule must needs contract if not an inherent staine and tincture thence at leastwise much imperfection It appeareth by the Law that the Lame and Blind were not to be offered in sacrifice now if werespect our own inherent righteousnesse as it proceedeth from a seduced Reason there it is blind as it is the issue of a perverted destorted Will there it is Lame This then cannot be the sacrifice of righteousnesse wherewith God is pleased Psal. 51. 19. it is but the Sacrifice of the corrupt thing Mal. 1. 14. For God who cannot behold iniquity requireth a righteousnesse as untainted as his own justice as streight as his own will without the least obiâ—quity To whom shall we have recourse for that Who eveâ— arrived at such perfection Only the Lamb without spot and blemish our blesseâ— Saviour who on the Crosse bore our iniqâ—ities yea and our vertues to like Aaron taking away the in â—nâ—quâ—â—y of the Holy â—hings Thus was he made unto us righteousnâ—sse 1C 〈◊〉 30. In him are men blessed 〈◊〉 72. 17. that 〈◊〉 saith the â—haldes 〈◊〉 〈◊〉 〈◊〉 in the Messiahs righteâ—ousnâ—sse But what need then 〈◊〉 Vâ—straâ—ust 〈◊〉 a the the text if his saâ—isfactions sufficiently absolve us from guiâ—t and punishment Much every way For to this end were we redeemed that we might be a people zealous of good workes The Scâ—pâ—goate say the Jewes made atonement 〈◊〉 〈◊〉 〈◊〉 n of the Law but still upon câ—nâ—â—tion of repentance 〈◊〉 never yet did a true faith in Christs merits exclude penitentiâ—â—l and charitable workes Beside the propitâ—â—toâ—y Sacrifices which shadowed â—orth Christs 〈◊〉 of himself the Laâ—â— ordained also Peace offerings or offerings of Holinesse as the Câ—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 prâ—piâ—iation to have made in Priests there he imposeth on us a sacrifice namely to present our bodies a living sacrifice holy and acceptable un o him He indeed is our High-priest who like him in the Law sâ—ts a value on our oblations sanctifieth and accepteth them though they be but a paire of Turtle Doves and two young Pigeons the poor womans offeâ—ing be they never so mean and contemptible He stampeth our Brasse and Copper money and maketh the 〈◊〉 〈◊〉 He crowneth our righteousnesse with mercy and loving kindnesse We which were before those Empty Vine Hos. 10. 1. by the vertue sâ—ccouâ— and â—nflâ—ence communicated from Christs sufferings prove loaden with fuâ—l clusters and fruitfull in good workes His grace addeth life and colour to the 〈◊〉 â—â—eament of our morall actions which are 〈◊〉 〈◊〉 〈◊〉 with so much darknesse and thos meâ—struous raggges n
〈◊〉 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