Dekas embolimaios a supplement to the Eniautos, or, Course of sermons for the whole year : being ten sermons explaining the nature of faith, and obedience, in relation to God, and the ecclesiastical and secular powers respectively : all that have been preached and published (since the Restauration) / by the Right Reverend Father in God Jeremy Lord Bishop of Down and Connor ; with his advice to the clergy of his diocess.

THE Righteousness Evangelical DESCRIB'D.

SERMON I.

MATTH. V. 20.

For I say unto you, that except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.

REwards and Punishments are the best Sanction of Laws; and although the Guardians of Laws strike somtimes with the softest part of the hand in their Executions of sad Sen∣tences, yet in the Sanction they make no abatements, but so proportion the Duty to the Reward, and the Punish∣ment to the Crime, that by these we can best tell what Value the Law-giver puts upon the Obedience. Joshuah put a great rate upon the ta∣king of Kiriath-Sepher, when the Reward of the Service was his Daugh∣ter and a Dower. But when the Young men ventur'd to fetch David the waters of Bethlehem, they had nothing but the praise of their Bold∣ness, because their Service was no more than the satisfaction of a Cu∣riosity. But as Law-givers by their Rewards declare the Value of the Obedience, so do Subjects also by the grandeur of what they expect, set a value on the Law and the Law-giver, and do their Services accord∣ingly.

And therefore the Law of Moses, whose endearment was nothing but temporal goods and transient evils, could never make the comers there∣unto perfect: but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Superinduction of a better Hope hath endeared a more perfect Obedience. When Christ brought Life and Immortality to light through the Gospel, and hath pro∣mised to us things greater than all our explicite Desires, bigger than the thoughts of our heart, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Apostle, then we draw neer to God; and by these we are enabled to do all that God re∣quires, and then he requires all that we can do; more Love, and more Obedience than he did of those who for want of these Helps, and these Revelations, and these Promises, which we have, but they had not, were but imperfect persons, and could do but little more than humane Services. Christ hath taught us more, and given us more, and promised to us more than ever was in the world known or believed before him; and by the strengths and confidence of these, thrusts us forward in a holy

and wise Oeconomy, and plainly declares that we must serve him by the measures of a new Love, do him Honour by wise and material Glo∣rifications, be united to God by a new Nature, and made alive by a new Birth, and fulfil all Righteousness; to be humble and meek as Christ, to be merciful as our heavenly Father is, to be pure as God is pure, to be partakers of the Divine Nature, to be wholly renewed in the frame and temper of our mind, to become people of a new heart, a direct new Creation, new Principles, and a new being, to do better than all the world before us ever did, to love God more perfectly, to despise the World more generously, to contend for the Faith more earnestly; for all this is but a proper and a just consequent of the great Promises which our Blessed Law-giver came to publish and effect for all the world of Believers and Disciples.

The matter which is here requir'd is certainly very great; for it is to be more righteous than the Scribes and Pharisees; more holy than the Doctors of the Law, than the Leaders of the Synagogue, than the wise Princes of the Sanhedrim; more righteous than some that were Pro∣phets and High Priests, than some that kept the Ordinances of the Law without blame; men that lay in Sackcloth, and fasted much, and pray∣ed more, and made Religion and the Study of the Law the work of their lives: This was very much; but Christians must do more.

Nuncte marmoreum pro tempore fecimus; at tu, Si foetura gregem suppleverit, aureus esto.

They did well, and we must do better; their houses were Marble, but our roofs must be gilded and fuller of Glory. * But as the matter is very great, so the necessity of it is the greatest in the world. It must be so, or it will be much worse: unless it be thus, we shall never see the glorious Face of God. Here it concerns us to be wise and fearful; for the matter is not a question of an Oaken Garland, or a Circle of Bays, and a Yellow Ribband: it is not a question of Money or Land, nor of the vainer rewards of popular noises, and the undiscerning Suffrages of the people, who are contingent Judges of good and evil: but it is the great stake of Life Eternal. We cannot be Christians, unless we be righteous by the new measures: the Righteousness of the Kingdom is now the only way to enter into it; for the Sentence is fix'd, and the Judgment is decretory, and the Judge infallible, and the Decree irrever∣sible: For I say unto you, said Christ, unless your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven.

Here then we have two things to consider. 1. What was the righte∣ousness of the Scribes and Pharisees. 2. How far that is to be exceeded by the Righteousness of Christians.

1. Concerning the first. I will not be so nice in the Observation of these words, as to take notice that Christ does not name the Sadduces, but the Scribes and Pharisees, though there may be something in it: the Sadduces were called Caraim from Cara, to read; for they thought it Religion to spend one third part of their day in reading their Scriptures, whose fulness they so admired, they would admit of no suppletory Tra∣ditions: But the Pharisees were called Thanaim, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they added to the Word of God words of their own, as the Church of Rome does at this day; they and these fell into an equal fate; while they taught for Doctrines the Commandments of men, they prevaricated the Righteousuess of God: What the Church of Rome to evil purposes hath

done in this particular, may be demonstrated in due time and place; but what false and corrupt glosses, under the specious Title of the Tra∣dition of their Fathers, the Pharisees had introduc'd, our Blessed Sa∣viour reproves; and are now to be represented as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that you may see that Righteousness beyond which all they must go that in∣tend that Heaven should be their Journeys end.

1. The Pharisees obeyed the Commandments in the Letter, not in the Spirit: They minded what God spake, but not what he intended. They were busie in the outward work of the hand, but incurious of the affe∣ctions and choice of the heart. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said Justin Martyr to Tryphon the Jew, Ye understand all things carnally 3 that is, they rested 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Nazianzen calls it, in the outward work of Piety, which not only Justin Martyr, but St. Paul calls Carnality, not meaning a carnal Appetite, but a carnal Service. Their errour was plainly this; they never distinguish'd Duties natural from Duties rela∣tive; that is, whether it were commanded for it self, or in order to something that was better; whether it were a principal Grace, or an in∣strumental Action: So God was served in the Letter, they did not much inquire into his Purpose: And therefore they were curious to wash their hands, but cared not to purifie the hearts; They would give Alms, but hate him that received it; They would go to the Temple, but did not revere the Glory of God that dwelt there between the Cherubins; They would fast, but not mortifie their Lusts; They would say good Prayers, but not labour for the Grace they prayed for. This was just as if a man should run on his Masters errand, and do no busi∣ness when he came there. They might easily have thought that by the Soul only a man approaches to God, and draws the Body after it; but that no washing or corporal Services could unite them and the Shechina together, no such thing could make them like to God, who is the Prince of Spirits. * They did as the Dunces in Pythagoras School, who when their Master had said, Fabis abstineto, by which he intended they should not ambitiously seek for Magistracy, they thought themselves good Py∣thagoreans if they did not eat Beans, and they would be sure to put their Right foot first into the shooe, and their Left foot into the water, and supposed they had done enough; though if they had not been Fools they would have understood their Masters meaning to have been, that they should put more affections to labour and travel, and less to their plea∣sure and recreation; and so it was with the Pharisee: For as the Chal∣dees taught their Mora••••••y by mystick words, and the Aegyptians by Hi∣eroglyphicks, and the Greeks by Fables; so did God by Rites and Cere∣monies external, leading them by the Hand to the Purities of the Heart, and by the Services of the Body to the Obedience of the Spirit; which because they would not understand, they thought they had done enough in the observation of the Letter.

2. In moral Duties, where God express'd Himself more plainly, they made no Commentary of kindness; but regarded the Prohibition so nakedly, and divested of all Antecedents, Consequents, Similitudes, and Proportions, that if they stood clear of that hated name which was set down in Moses Tables, they gave themselves liberty in many in∣stances of the same kindred and alliance: If they abstained from mur∣der, they thought it very well, though they made no scruple of mur∣dering their Brothers Fame; they would not cut his throat, but they would call him Fool, or invent lies in secret, and publish his disgrace openly; they would not dash out his brains, but they would be ex∣tremely

and unreasonably angry with him; they would not steal their brothers money, but they would oppress him in crafty and cruel bargains. The Commandment forbade them to commit Adultery, but because Fornication was not named, they made no scruple of that; and being commanded to Honour their Father and their Mother, they would give them good words and fair observances; but because it was not named that they should maintain them in their need, they thought they did well enough to pretend Corban, and let their Father starve.

3. The Scribes and Pharisees placed their Righteousness in Negatives; they would not commit what was forbidden, but they car'd but little for the included positive, and the omissions of good Actions did not much trouble them; they would not hurt their brother in a forbidden instance, but neither would they do him good according to the intention of the Commandment: It was a great innocence if they did not rob the poor, then they were righteous men; but they thought themselves not much concerned to acquire that god-like excellency, a Philanthropy and love to all mankind: Whosoever blasphem'd God was to be put to death; but he that did not glorifie God as he ought, they were unconcern'd for him, and let him alone: He that spake against Moses was to die without mer∣cy; but against the ambitious and the covetous, against the proud man and the unmerciful, they made no provisions.

Virtus est vitium fugere, & sapientia prima Stultitiâ caruisse.

They accounted themselves good, not for doing good, but for doing no evil; that was the sum of their Theology.

4. They had one thing more as bad all this: They broke Moses Tables into pieces, and gathering up the fragments took to themselves what part of Duty they pleased, and let the rest alone: For it was a Proverb amongst the Jews, Qui operam dat praecepto, liber est à praecepto; that is, If he chuses one positive Commandment for his business, he may be less careful in any of the rest. Indeed they said also, Qui multiplicat Legem, multiplicat Vitam; He that multiplies the Law increa••••s Life; that is, if he did attend to more good things, it was so much the b••tter; but the other was well enough: but as for Universal Obedience, that was not the measure of their righ∣teousness; for they taught that God would put our good works and bad into the balance, and according to the heavier scale give a portion in the world to come; so that some evil they would allow to themselves and their Disciples, always provided it was less than the good they did. They would devour Widows houses, and make it up by long Prayers: They would love their Nation, and hate their Prince; offer Sacrifice, and curse Caesar in their heart; advance Judaism, and destroy Humanity.

Lastly, St. Austin summ'd up the difference between the Pharisaical and Evangelical Righteousness in two words; Brevis differentia inter Legem & Evangelium; timor & amor. They serv'd the God of their Fathers in the spirit of Fear, and we worship the Father of our Lord Je∣sus in the Spirit of Love, and by the Spirit of Adoption. And as this slavish Principle of theirs was the cause of all their former Imperfections, so it finally and chiefly express'd it self in these two particulars. 1. They would do all that they thought they lawfully could do. 2. They would do nothing but what was expresly commanded.

This was the Righteousness of the Scribes and Pharisees, and their Disciples the Jews; which because our Blessed Saviour reproves, not only as imperfect then, but as criminal now, calling us on to a new Righ∣teousness, the Righteousness of God, to the Law of the Spirit of Life,

to the Kingdom of God and the proper Righteousness thereof, it con∣cerns us in the next place to look after the measures of this, ever remem∣bring that it is infinitely necessary that we should do so; and men do not generally know, or not consider what it is to be a Christian; they un∣derstand not what the Christian Law forbiddeth or commandeth. But as for this in my Text, it is indeed our great measure: but it is not a question of good and better, but of Good and Evil, Life and Death, Salvation and Damnation; for unless our Righteousness be weighed by new Weights, we shall be found too light, when God comes to weigh the Actions of all the World: and unless we be more righteous than they, we shall in no wise, that is, upon no other terms in the world, enter into the Kingdom of Heaven.

Now concerning this, we shall do very much amiss, if we take our measures by the Manners and Practises of the many who call themselves Christians; for there are, as Nazianzen expresses it, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the old and the new Pharisees. I wish it were no worse amongst us; and that all Christians were indeed Righteous as they were; est aliquid prodire tenus; it would not be just nothing. But I am sure that to bid defiance to the Laws of Christ, to laugh at Religion, to make a merri∣ment at the debauchery and damnation of our Brother, is a state of evil worse than that of the Scribes and Pharisees: and yet even among such men how impatient would they be, and how unreasonable would they think you to be, if you should tell them, that there is no present hopes or possibility that in this state they are in they can be saved!

〈…〉〈…〉 ••demur nobis esse belluli 〈…〉〈…〉, Saperdae cum simus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈…〉〈…〉 world is too full of Christians whose Righteousness is very little 〈…〉〈…〉 their Iniquities very great; and now adays, a Christian is a man 〈…〉〈…〉 to Church on Sundays, and on the week following will do 〈…〉〈…〉 things;

〈◊〉〈◊〉 corvos sequitur, testâque lutoque 〈…〉〈…〉 quo pes ferat, atque ex tempore vivit,

being ••••••ording to the Jewish proverbial reproof, as so many Mephibo∣sheths: discipuli sapientum qui incessu pudefaciunt praeceptorem suum; their Master teaches them to go uprightly; but they still show their lame leg, and shame their Master; as if a man might be a Christian, and yet be the vilest person in the world, doing such things for which the Laws of men have provided smart and shame, and the Laws of God have threatned the intolerable pains of an insufferable and never ending dam∣nation. Example here cannot be our rule unless men were much bet∣ter, and as long as men live at the rate they do, it will be to little pur∣pose to talk of exceeding the Righteousness of the Scribes and Pharisees: but because it must be much better with us all, or it will be very much worse with us at the latter end, I shall leave complaining and go to the Rule, and describe the necessary and unavoidable measures of the Righ∣teousness Evangelical, without which we can never be saved.

1. Therefore when it is said our Righteousness must exceed that of the Scribes and Pharisees, let us first take notice by way of praecognition, that it must at least be so much: we must keep the Letter of the whole Moral Law; we must do all that lies before us, all that is in our hand: and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to be Religious, the Grammari∣ans derive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from reaching forth the hand: the out∣ward

work must be done; and it is not enough to say, My heart is right, but my hand went aside. Prudentius saith, that St. Peter wept so bitterly, because he did not confess Christ openly, whom he lov'd secretly.

Flevit negator denique Ex ore prolapsum nefas, Cum mens maneret innocens, Animusque servârit fidem.

A right heart alone will not do it; or rather the heart is not right when the hand is wrong. If a man strikes his Neighbor, and sayes, Am not I in jest? It is folly and shame to him, said Solomon. For, once for all; Let us remember this, that Christianity is the most profitable, the most useful, and the most bountiful institution in the whole world, and the best definition I can give of it is this; It is the Wisdom of God brought down among us to do good to men; and therefore we must not do less than the Pharisees, who did the outward work; at least let us be sure to do all the work that is laid before us in the Commandments. And it is strange that this should be needful to be press'd amongst Christians whose Religion requires so very much more. But so it is, upon a pretence that we must serve God with the mind, some are such fools as to think that it is enough to have a good meaning. Iniquum perpol verbum est, bene vult, nis•• qui bene facit. And because we must serve God in the Spirit, therefore they will not serve God with their Bodies; and because they are called upon to have the power and the life of Godliness, they abominate all external works as mere forms; and 〈◊〉〈◊〉 the true fast is to abstain from Sin, therefore they will not abstain 〈◊〉〈◊〉 meat and drink, even when they are commanded; which is 〈◊〉〈◊〉 if a Pharisee being taught the Circumcision of the heart shou•••• 〈◊〉〈◊〉 to Circumcise his Flesh; and as if a Christian, being instructed in the Excellencies of Spiritual Communion, should wholly neglect 〈◊〉〈◊〉 Sacra∣mental; that is, because the Soul is the life of man, therefore 〈◊〉〈◊〉 fitting to die in a humour, and lay aside the Body. *This is a taking away the Subject of the Question; for our inquiry is, How we should keep the Commandments; how we are to do the work that lyes before us, by what Principles, with what Intention, in what Degrees, after what man∣ner, ut bonum bene fiat, that the good thing be done well. This therefore must be presupposed; we must take care that even our Bodies bear a part in our Spiritual Services. Our voice and tongue, our hands and our Feet, and our very bowels must be servants of God, and do the work of the Commandments.

This being ever supposed, our Question is, how much more we must do; and the first measure is this; Whatsoever can be signified and ministred to by the Body, the Heart and the Spirit of a man must be the principal Actor. We must not give Alms without a charitable Soul, nor suffer Martyrdom but in Love and in Obedience; and when we say our Prayers, we do but mispend our time unless our mind ascend up to God upon the wings of desire.

Desire is the life of prayer; and if you indeed desire what you pray for, you will also labour for what you desire; and if you find it otherwise with your selves, your coming to Church is but like the Pharisees going up to the Temple to pray. If your heart be not present, neither will God; and then there is a sound of men and women between a pair of dead walls, from whence because neither God nor your Souls are present, you must needs go home without a Blessing.

But this measure of Evangelical Righteousness is of principal remark in all the rites and solemnities of Religion; and intends to say this, that Christian Religion is something that is not seen, it is the hidden man of the heart; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is God that dwels within; and true Christi∣ans are men, who, as the Chaldee Oracle said, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clothed with a great deal of mind. And therefore those words of the Prophet Ho∣sea, Et loquar ad cor ejus, I will speak unto their heart; is a proverbial expres∣sion, signifying to speak spiritual comforts, and in the mystical sence signi∣fies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to preach the Gospel; where the Spirit is the Preacher, and the Heart is the Disciple, and the Sermon is of Righteousness and Peace, and Joy in the Holy Ghost. Our Service to God must not be in outward works and Scenes of Religion, it must be something by which we become like to God; the Divine Prerogative must extend beyond the outward man; nay, even beyond the mortification of Corporal vices; the Spirit of God must go in trabis crassitudinem, and mollify all our secret pride, and ingenerate in us a true humility, and a Christian meekness of Spirit, and a Divine Charity. For in the Gospel, when God enjoyns any external Rite or Ceremony, the outward work is always the less principal. For there is a bodily and a carnal part, an outside and a Cabinet of Religion in Christianity it self. When we are baptized, the purpose of God is that we cleanse our selves from all pollution of the Flesh and Spirit, and then we are indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clean all over. And when we communicate, the Commandment means that we should be made one Spirit with Christ, and should live on him, believing his Word, praying for his Spirit, support∣ed with his Hope, refreshed by his Promises, recreated by his Comforts, and wholly and in all things conformable to his Life; that is the true Communion. The Sacraments are not made for Sinners until they do re∣pent; they are the food of our Souls, but our Souls must be alive unto God, or else they cannot eat; It is good to confess our sins, as St. James sayes, and to open our wounds to the Ministers of Religion, but they absolve none but such as are are truly penitent.

Solemn Prayers, and the Sacraments, and the Assemblies of the Faithful, and fasting days, and acts of external worship, are the solemnities and rites of Religion; but the Religion of a Christian is in the Heart and Spirit. And this is that by which Clemens Alexandrinus defined the Righteousness of a Christian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: all the parts and faculties that make up a man, must make up our Religion; but the heart is Domus prin∣cipalis, it is the Court of the great King; and he is properly served with interior graces and moral Vertues, with a humble and a good mind, with a bountiful heart, and a willing Soul, and these will command the eye, and give laws to the hand, and make the shoulders stoop; but anima cujusque est quisque; a mans soul is the man, and so is his Religion; and so you are bound to understand it.

True it is, God works in us his Graces by the Sacrament; but we must dispose our selves to a reception of the Divine blessing by Moral instru∣ments. The Soul is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it must work together with God, and the body works together with the soul: But no external action can purifie the soul, because its Nature and Operations being Spiritual it can no more be changed by a Ceremony or an external Solemnity, than an Angel can be caressed with sweet Meats, or a a Mans belly can be filled with Musick or long Orations. The sum is this: No Christian does his Duty to God but he that serves him with all his heart: And although it becomes us to fulfil all righteousness, even the external also; yet that which makes us gracious in his Eyes is not the external, it is the love of

the heart and the real change of the mind and obedience of the spirit; that's the first great measure of the Righteousness Evangelical.

2. The Righteousness Evangelical must exceed that of the Scribes and Pharisees by extension of our Obedience to things of the same signification; Leges non ex verbis, sed ex mente intelligendas, sayes the Law. There must be a Commentary of kindness in the understand∣ing the Laws of Christ. We must understand all Gods meaning; we must secure his service, we must be far removed from the dangers of his displeasure. And therefore our Righteousness must be the purification and the perfection of the Spirit. So that it will be nothing for us not to commit Adultery, unless our Eyes and Hands be chast, and the desires be clean. A Christian must not look upon a woman to lust after her. He must hate Sin in all dimensions, and in all distances, and in every angle of its reception. A Christian must not sin, and he must not be willing to sin if he durst. He must not be lustful, and therefore he must not feed high, nor drink deep, for these make provisions for lust: and amongst Christians, great eatings and drinkings are acts of uncleanness as well as of intemperance, and whatever ministers to sin, and is the way of it; partakes of its nature and its curse.

For it is remarkable that in good and evil the case is greatly different. Mortification (e. g) is a duty of Christianity; but there is no Law concerning the Instruments of it. We are not commanded to roll our selves on thorns, as St. Benedict did; or to burn our flesh, like St. Martini∣an; or to tumble in Snows with St. Francis; or in pools of water with St. Bernard. A man may chew Aloes, or ly upon the ground, or wear sackcloth if he have a mind to it, and if he finds it good in his circumstances and to his purposes of mortification; but it may be he may do it alone by the Instrumentalities of Fear and Love; and so the thing be done, no special Instrument is under a command. *But although the Instruments of vertue are free, yet the Instruments and ministeries of vice are not. Not only the sin is forbidden, but all the wayes that lead to it. The Instruments of vertue are of themselves indifferent, that is, not naturally, but good only for their relation sake, and in order to their end. But the Instruments of vice are of themselves vitious; they are part of the sin, they have a share in the phantastick pleasure, and they begin to estrange a mans heart from God, and are directly in the prohibition. For we are commanded to fly from temptation, to pray against it, to abstain from all appearances of evil, to make a covenant with our eyes, to pluck them out if there be need. And if Christians do not understand the Commandments to this extension of signification, they will be innocent only by the measures of humane Laws, but not by the righteousness of God.

3. Of the same consideration it is also that we understand Christs Commandments to extend our Duty, not only to what is named, and what is not named of the same nature and design; but that we abstain from all such things as are like to sins. * Of this nature there are many. All violences of Passion, Irregularities in Gaming, Prodigality of our time, Undecency of action, doing things unworthy of our Birth or our Profession, aptness to go to Law; Ambitus, or a fierce prosecution even of honourable employments; misconstruction of the words and actions of our brother; easiness to believe evil of others, willingness to report the evil which we hear; curiosity of Dyet, peevishness toward servants, indiscreet and importune standing for place, and all excess in ornaments; for even this little instance is directly prohibited by the Christian and

Royal Law of Charity. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith S. Paul; the word is a word hard to be understood; we render it well enough; Charity vaunteth not it self; and upon this S. Basil says, that an Ecclesiastick person (and so every Christian in his proportion) ought not to go in splendid and vain Ornaments; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Every thing that is not wisely useful or proporti∣oned to the state of the Christian, but ministers only to vanity, is a part of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is a vaunting, which the Charity and the Grace of a Christian does not well endure. * These things are like to sins, they are of a suspicious nature, and not easily to be reconcil'd to the Righteous∣ness Evangelical. It is no wonder if Christianity be nice and curious; it is the cleanness and the purification of the Soul, and Christ intends to present his Church to God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without spot or wrinkle, or any such thing. N. B. or any such thing. If there be any irregularity that is less than a wrinkle, the Evangelical Righteousness does not allow it. * These are such things which if men will stand to defend, possibly a modest Reprover be more ashamed than an impudent Offender. * If I see a person apt to quarrel, to take every thing in an ill sence, to resent an error deeply, to reprove it bitterly, to remember it tenaciously, to repeat it frequently, to upbraid it unhandsomly, I think I have great rea∣son to say, that this person does not do what becomes the sweetness of a Christian Spirit. If it be replied, It is no where forbidden to chide an offending person, and that it cannot be a fault to understand when a thing is said or done amiss. I cannot return an answer, but by saying, That sup∣pose nothing of it were a sin, yet that every thing of it is so like a sin, that it is the worse for it; and that it were better not to do so; at least I think so, and so ought you too, if you be curious of your eternal interest: a little more tenderness here would do well. I cannot say that this dress, or this garment, or this standing for place is the direct sin of pride; but I am sure it looks like it in some persons; at least the letting it alone is much better, and is very like humility. And certain it is, that he is dull of hearing who understands not the voice of God, unless it be clamorous in an express and a loud Commandment, proclaimed with Trumpets and Clarions upon mount Sinai; but a willing and an obedient ear understands the still voice of Christ, and is ready to obey his meaning at half a word; and that is the Righteousness Evangelical. It not only abstains from sins named, and sins implied, but from the beginnings and instruments of sin; and from what∣soever is like it. The Jews were so great haters of Swine upon pretensi∣ons of the Mosacik rites, that they would not so much as name a Swine, but called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Daber Acher, another thing. And thus the Romans in their Auguries us'd alterum for non bonum. The simile of this St. Paul translates to a Christian duty. Let not fornication be so much as named amongst you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as is comely amongst Christians, that is, come not neer a foul thing; speak not of it, let it be wholly banished from all your conversation; for this niceness and curiosity of duty becom∣eth Saints, and is an instance of the Righteousness Evangelical.

I have now done with the first sort of measures of the Christian Right∣eousness; these which are the matter of our negative duty; these are the measures of our caution and our first innocence. But there are great∣er things behind, which although I must croud up into a narrow room, yet I must not wholly omit them: therefore,

4. The fourth thing I shall note to you is, that whereas the righteous∣ness of the Pharisees was but a fragment of the broken Tables of Moses; the pursuance of some one Grace, laoinia sanctitatis, a piece of the robe

of Righteousness; the Righteousness Evangelical must be like Christs seamless Coat, all of a piece from the top to the bottom; it must invest the whole Soul: Misma, Dumah, Massah, said the Proverb of the Rab∣bins, It is this, and it is the other, and it must be all, it must be an Uni∣versal Righteousness; not a little knot of holy actions scattered in our lives, and drawn into a sum at the day of Judgment, but it must be a state of holiness. It was said of the Paphlagonian Pigeons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every one of them had two hearts; but that in our mystical Theology signifies a wicked man. So said Solomon, The perverse or wick∣ed man, derachaim, he is a man of two wayes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so St. James expresses an unbeliever; a man that will and will not; something he does for God, and something for the world; he hath two minds, and in a good fit, in his well dayes he is full of Repentance, and overflows in piety; but the Paroxism will return in the day of temptation, and then he is gone infallibly. But know this, that in the Righteousness Evange∣lical, one duty cannot be exchanged for another, and three vertues will not make amends for one remaining vice. He that oppresses the poor, cannot make amends by giving good Counsel; and if a Priest be Simo∣naical, he cannot be esteemed righteous before God by preaching well, and taking care of his Charge. To be zealous for God and for Reli∣gion is good, but that will not legitimate cruelty to our Brother. It is not enough for a man to be a good Citizen, unless he be also a good man; but some men build their houses with half a dozen cross sticks, and turfe is the foundation, and straw is the covering, and they think they dwell securely; their Religion is made up of two or three vertues, and they think to commute with God, some good for some bad, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if one deadly wound were not enough to de∣stroy the most healthful constitution in the world. Deceive not your selves. It is all one on which hand we fall:

—Ʋnum operantur Et calor & frigus, sic hoc, sic illud adurit; Sic tenebrae visum, sic sol contrarius aufert.

The Moon may burn us by night as well as the Sun by day: and a man may be made blind by the light of the Sun as well as by the darkness of the evening, and any one great mischief is enough to destroy one man. Some men are very meek and gentle naturally, and that they serve God withal; they pursue the vertue of their nature: that is, they tye a stone at the bottom of the well, and that's more than needs; the stone will stay there without that trouble; and this good inclination will of it self easily proceed to issue; and therefore our care and caution should be more carefully employed in mortification of our natures, and acquist of such vertues to which we are more refractory, and then cherish the other too, even as much as we please: but at the same time we are busie in this, it may be we are secret Adulterers, and that will spoil our confi∣dences in the goodness of the other instance: others are greatly boun∣tiful to the poor, and love all mankind, and hurt no body but them∣selves; but it is a thousand pities to see such loving good natured per∣sons to perish infinitely by one crime, and to see such excellent good things thrown away to please an uncontrolled and a stubborn lust; but so do some escape out of a pit, and are taken in a trap at their going forth; and stepping aside to avoid the hoar Frost, fall into a Valley full of Snow. The Righteousness Evangelical is another kind of thing: it is a holy Conversation, a God-like life, an Universal Obedience, a keep∣ing

nothing back from God, a Sanctification of the whole man, and keeps not the Body only, but the Soul and the Spirit unblamable to the coming of the Lord Jesus.

5. And lastly; The Pharisaical Righteousness was the product of fear, and therefore what they must needs do, that they would do; but no more: But the Righteousness Evangelical is produced by Love, it is managed by Choice, and cherished by Delight and fair Experiences. Christians are a willing people; homines bonae voluntatis, men of good will; arbores Domini. So they are mystically represented in Scripture; the Trees of the Lord are full of Sap: among the Hebrews the Trees of the Lord did signifie such trees as grew of themselves, and all that are of Gods plant∣ing, are such as have a vital principal within, and grow without con∣straint. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one said it of Christians; they obey the Laws, and by the goodness of their lives exceed the Laws; and certain it is, no man hath the Righteous∣ness Evangelical if he resolves alwayes to take all his liberty in every thing that is meerly lawful; or if he purpose to do no more than he must needs, that is, no more than he is just commanded. For the Rea∣sons are plain.

1. The Christian that resolves to do every thing that is Lawful, will many times run into danger and inconvenience; because the utmost ex∣tremity of Lawful is so near to that which is Unlawful, that he will of∣ten pass into Unlawful undiscernably. Vertues and Vices have not in all their instances a great Land-mark set between them, like warlike Nati∣ons separate by prodigious Walls, vast Seas, and portentous Hills; but they are oftentimes like the bounds of a Parish; men are fain to cut a cross upon the turf, and make little marks and annual per∣ambulations for memorials: so it is in Lawful and Unlawful, by a lit∣tle mistake a man may be greatly ruined. He that drinks till his tongue is full as a spunge, and his speech a little stammering and tripping, hasty and disorderly, though he be not gone as far as drunken∣ness, yet he is gone beyond the severity of a Christian; and when he is just past into Unlawful, if he disputes too curiously he will certainly deceive himself for want of a wiser curiosity.

But 2. He that will do all that he thinks he may lawfully, had need have an infallible guide always by him, who should without error be able to answer all cases of Conscience, which will happen every day in a life so careless and insecure; for if he should be mistaken, his error is his crime, and not his excuse. A man in this case had need be very sure of his Proposition; which because he cannot be, in charity to himself he will quickly find that he is bound to abstain from all things that are un∣certainly good, and from all disputable evils, from things which although they may be in themselves lawful, yet accidentally, and that from a thou∣sand causes may become unlawful. Pavidus quippe & formidolosus est Christianus, saith Salvian,—atque in tantum peccare metuens, ut inter∣dum & non timenda formidet. A Christian is afraid of every little thing: and he sometimes greatly fea•• that he hath sinned, even then when he hath no other reason to be afraid, but because he would not do so for all the world.

3. He that resolves to use all his liberty cannot be innocent, so long as there are in the world so many bold temptations, and presump∣tuous actions, so many scandals, and so much ignorance in the things of God, so many things that are suspicious, and so many things that are of evil report; so many ill customs and disguises in the world, with

which if we resolve to comply in all that is supposed lawful, a man may be in the regions of death, before he perceive his head to ake; and instead of a staff in his hand, may have a splinter in his Elbow.

4. Besides all this; he that thus stands on his terms with God, and so carefully husbands his duty, and thinks to make so good a market of obedience, that he will quit nothing which he thinks he may lawfully keep, shall never be exemplar in his life, and shall never grow in grace, and therefore shall never enter into glory. He therefore that will be righteous by the measures Evangelical, must consider not only what is lawful, but what is expedient; not only what is barely safe, but what is worthy, that which may secure, and that which may do advantage to that concern that is the greatest in the world.

And 2. The case is very like with them that resolve to do no more good than is commanded them. For 1. It is infinitely unprofitable as to our eternal interest, because no man does do all that is commanded at all times; and therefore he that will not sometimes do more, besides that he hath no love, no zeal of duty, no holy fires in his soul; besides this, I say, he can never make any amends towards the reparation of his Conscience. Let him that stole steal no more; that's well; but that's not well enough, for he must, if he can, make restitution of what he stole, or he shall never be pardoned; and so it is in all our entercourse with God. To do what is commanded is the duty of the present; we are tyed to this in every present, in every period of our lives; but there∣fore if we never do any more than just the present duty, who shall sup∣ply the dificiencies, and fill up the gaps, and redeem what is past? This is a material consideration in the Righteousness Evangelical.

But then 2. We must know that in keeping of Gods Commandments every degree of internal duty is under the Commandments; and there∣fore whatever we do, we must do it is as well as we can. Now he that does his Duty with the biggest affection he can, will also do all that he can; and he can never know that he hath done what is commanded, unless he does all that is in his power. For God hath put no limit but love and possibility, and therefore whoever says, Hither will I go and no further, This I will do and no more, Thus much will I serve God, but that shall be all; he hath the affections of a Slave, and the religion of a Pharisee, the craft of a Merchant, and the falseness of a Broker; but he hath not the proper measures of the Righteousness Evangelical. But so it happens in the mud and slime of the River Borborus, when the eye of the Sun hath long dwelt upon it, and produces Frogs and Mice which begin to move a little under a thin cover of its own parental matter, and if they can get loose to live half a life, that is all; but the hinder parts, which are not formed before the setting of the Sun, stick fast in their beds of mud, and the little moyety of a creature dies before it could be well said to live: so it is with those Christians, who will do all that they think lawful, and will do no more than what they suppose necessary; they do but peep into the light of the Sun of righte∣ousness; they have the beginnings of life; but their hinder parts, their passions and affections, and the desires of the lower man are still unform∣ed; and he that dwells in this state is just so much of a Christian as a Spunge is of a plant, and a mushrom of a shrub: they may be as sensible as an oyster, and discourse at the rate of a child, but are greatly short of the Righteousness Evangelical.

I have now done with those parts of the Christian Righteousness, which were not only an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or excess, but an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Pharisaical:

but because I ought not to conceal any thing from you that must inte∣grate our duty, and secure our title to the Kingdom of Heaven; there is this to be added, that this precept of our blessed Saviour is to be ex∣tended to the direct degrees of our duty. We must do more duties, and we must do them better. And in this, although we can have no posi∣tive measures, because they are potentially infinite, yet therefore we ought to take the best, because we are sure the greatest is not too big; and we are not sure that God will accept a worse, when we can do a bet∣ter. Now although this is to be understood of the internal affection only; because that must never be abated, but God is at all times to be loved and served with all our heart, yet concerning the degrees of ex∣ternal duty, as Prayers, and Alms, and the like, we are certainly tyed to a greater excellency in the degree, than was that of the Scribes and Pharisees. I am obliged to speak one word for the determination of this inquiry, viz. to how much more of external duty Christians are oblig∣ed, than was in the righteousness of the Scribes and Pharisees. In or∣der to this, briefly thus.

I remember that Salvian speaking of old men summing up their Re∣pentances, and making amends for the sins of their whole life, exhorts them to Alms and works of Piety. But inquiring how much they should do towards the redeeming of their Souls, answers with a little Sarcasm, but plainly enough to give a wise man an answer. A man, sayes he, is not bound to give away all his goods, unless peradventure he owes all to God; but in that case I cannot tell what to say; for then the case is altered. A man is not bound to part with all his estate; that is, un∣less his sins be greater than his estate; but if they be, then he may con∣sider of it again, and consider better. And he need not part with it all, unless pardon be more precious to him than his money, and un∣less Heaven be worth it all, and unless he knows justly how much less will do it. If he does let him try his skill, and pay just so much and no more than he owes to God: but if he does not know, let him be sure to do enough. His meaning is this: Not that a man is bound to give all he hath, and leave his children beggars; he is bound from that by another obligation. But as when we are tyed to pray continually, the meaning is, we should consecrate all our time by taking good porti∣ons out of all our time for that duty; the devoutest person being like the waters of Siloam, a perpetual Spring, but not a perpetual Current; that is alwayes in readiness, but actually thrusting forth his waters at certain periods every day. So out of all our estate we must take for Religion and Repentance such portions as the whole estate can al∣low; so much as will consecrate the rest; so much as is fit to bring when we pray for a great pardon, and deprecate a mighty anger, and turn aside an intolerable fear, and will purchase an excellent peace, and will reconcile a sinner. Now in this case a Christian is to take his measures according to the rate of his contrition and his love, his Religion and his fear, his danger and his expectation, and let him measure his amends wise∣ly; his sorrow pouring in, and his fear thrusting it down, and it were very well, if his love also would make it run over. For deceive not your selves, there is no other measure but this; So much good as a man does, or so much as he would do, if he could, so much of Religion and so much of repentance he hath, and no more: and a man cannot ordinarily know that he is in a saveable condition, but by the Testimony which a Divine Philanthropy and a good mind alwaies gives, which is to omit no opportunity of doing good in our several proportions and possibi∣lities.

There was an Alms which the Scribes and Pharisees were obliged by the Law to give, the tenth of every third years encrease; this they al∣wayes paid, and this sort of Alms is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Righteousness or Justice, but the Alms which Christians ought to give is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is grace, and it is love, and it is abundance, and so the old Rabbins told: Justitia propriè dicitur in iis quae jure facimus; benignitas in iis quae praeter jus. It is more than righteousness, it is bounty and benignity, for that's the Christian measure. And so it is in the other parts and instances of the Righteousness Evangelical. And therefore it is remarkable that the Saints in the Old Testament were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, right men, and the Book of Genesis, as we find it twice attested by S. Hie∣rome, was called by the Ancient Hellenists, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Book of right or just men, the Book of Abraham, Isaac, and Jacob. But the word for Christians is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good men, harmless, and profitable. Men that are good, and men that do good. In pursuance of which it is fur∣ther observed by learned men, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or vertue, is not in the four Gospels; for the actions of Christs Disciples should not be in gradu virtutis only, vertuous and laudable, such as these Aristotle pres∣ses in his Magna Moralia; they must pass on to a further excellency than so: the same which he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; they must be sometimes, and as often as we can in gradu heroico, or, that I may use the Christian style, they must be actions of perfection. Righteousness was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for Alms in the Old Testament, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or perfection was the word for Alms in the New; as appears by comparing the fifth of St. Matthew, and the sixth of S. Luke together; and that is the full state of this dif∣ference in the inquiries of the Righteousness Pharisaical and Evange∣lical.

I have many more things to say, but ye cannot hear them now, be∣cause the time is past. One thing indeed were fit to be spoken of, if I had any time left; but I can only name it, and desire your consideration to make it up. This great Rule that Christ gives us, does also, and that principally too, concern Churches and Common-wealths, as well as every single Christian. Christian Parliaments must exceed the Reli∣gion and Government of the Sanhedrim. Your Laws must be more holy, the condition of the Subjects be made more tolerable, the Laws of Christ must be strictly enforced, you must not suffer your great Ma∣ster to be dishonoured, nor his Religion dismembred by Sects, or dis∣graced by impiety: you must give no impunity to vitious persons, and you must take care that no great example be greatly corrupted; you must make better provisions for your poor than they did, and take more care even of the external advantages of Christs Religion and his Ministers, than they did of the Priests and Levites; that is, in all things you must be more zealous to promote the Kingdom of Christ, than they were for the Ministeries of Moses.

The sum of all is this; The Righteousness Evangelical is the same with that which the Ancients called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to live an Apostolical life, that was the measure of Christians, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men that desired to please God; that is, as Apostolius most admirably describes it, men who are curious of their very eyes, temperate in their tongue, of a mortified body, and a humble spirit, pure in their intentions, masters of their passions. Men who when they are injured return honourable words; when they are lessened in

their estates, increase in their Charity; when they are abused, they yet are courteous & give intreaties; when they are hated, they pay love; men that are dull in contentions, and quick in loving kindnesses, swift as the feet of Asahel, and ready as the Chariots of Amminadib. True Christians are such as are crucified with Christ, and dead unto all sin; and finally place their whole love on God, and for his sake upon all mankind this is the descri∣ption of a Christian, and the true state of the Righteousness Evangelical; so that it was well said of Athenagoras, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no Christian is a wicked man, unless his life be a continual lie, unless he be false to God and his Religion. For the Righteousness of the Gospel is in short, nothing else but a transcript of the life of Christ; De matthana nahaliel; de nahaliel Bamoth, said R. Joshua; Christ is the image of God, and every Christian is the image of Christ, whose exam∣ple is imitable, but it is the best, and his laws are the most perfect, but the most easie, and the promises by which he invites our greater servi∣ces are most excellent, but most true; and the rewards shall be hereaf∣ter, but they shall abide for ever, and (that I may take notice of the last words of my Text) the threatnings to them that fall short of this Righteousness are most terrible, but most certainly shall come to pass; they shall never enter into the Kingdom of Heaven; that is, their portion shall be shame and an eternal Prison, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a flood of brim∣stone, and a cohabitation with Devils to eternal ages: and if this con∣sideration will not prevail, there is no place left for perswasion, and there is no use of reason; and the greatest hopes and the greatest fears can be no argument or sanction of laws; and the greatest good in the world is not considerable, and the greatest evil is not formidable; but if they be, there is no more to be said; if you would have your portion with Christ, you must be righteous by his measures; and these are they that I have told you.

Notes

• Heb. 7. 19.
• Ga. 3. 3. & Gal. 6. 12, 13. Phil. 3. 34.
• Sed Belzebulis callida Com∣menta Christus destruit.
• De legib•••• l, scire
• Prov: 28. 14.
• S. Hier. in comment. Isai. 8. Isidor. l. 13. Orig. cap. 13.
• Comman. in 12. Isai & l. 6. in Ezek. c. 18.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Legat. pro Christianis▪