which is required to such a work as that is If ye ask what is required else I answer a competent understanding in the whole Body of Divinity and Religion a Genius which I know not how to express to you a particular faculty for the understanding and interpreting of Scripture a Theological and Ministerial frame and disposition of mind a spirit of discerning in reference both to persons and truths together with a mind wholly imployed and taken up in such things as these are and given up altogether to them The whole frame and bent of a mans course is to be inclined and carried on this way and dedicated to it an ability rightly to divide the word of truth and to give every one his portion in due season as Paul to Timothy 1 Tim. 4.15 Meditate on these things give thy self wholly to them that thy preaching may appear unto all or in all things as some interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them wholly The work of the Ministry is such as it requires the whole man and all his time to be taken up in it or else in such things as do border and confine upon it and belong unto it at least not such as are alterius generis or do divert from it This in other and private Christians of other callings is not nor cannot be which yet is necessary to be And this we speak of the intrinsecal and immediate qualifications hereunto Besides all this to say nothing now at this time of the setting apart hereunto by the Church if there be any which have real gifts for it and approved of though of other callings I should not be sorry but close with you with all my heart but this is sooner presumed than to be hoped But so much for that And so now I have done with the first General part of the Text viz. the Counsel or Exhortation which is here given by the Apostle Covet earnestly the best gifts The second is the Additional Regulation of the said counsel and yet here the Apostle raises his note a little higher than in the former he had done He would not have the Corinthians rest in the common gifts of the Spirit of God and to content themselves only with them but to proceed somewhat further than so as he does here intimate and imply unto them that it was possible for them to do In this second Branch of the Text we have two parts more considerable First The thing propounded The more excellent may Secondly The Proposition of it I shew it unto you We have each of these observable of us First Here 's the thing it self propounded The more excellent way The more excellent way what way do ye call that why surely that will quickly appear if we do but read on to the following Chapter which there are some Interpreters of very good note that would make these words of the Text to be the beginning of And there we shall find charity to be especially commended unto us Charity it is a large word of large extent as large as the whole Decalogue no less than so It is as the Apostle calls it the fulfulling of the Law whatever we can imagine as required in Gods Commandments we have it epitomized and comprehended unto us in this one word of Charity or Love love to God and love to our neighbour and our selves in a due manner and in reference to God this is Charity And so indeed and in effect and conclusion the more excellent way it is nothing else but Piety and Religion Grace and Holiness and Goodness the sanctifying and saving gifts of Gods Spirit both for the habit and operation of them in us these are that excellent way which the Holy Ghost by this advice to the Corinthians does commend unto us There are three points especially which are here observable of us First That Religion it is a Way Secondly That it is an excellent way and more excellent than all other ways and abilities and accomplishments besides Thirdly That it is such a way as we are to pursue and follow after in the most principal manner First I say Religion it is a way and so it is here represented unto us This distinguishes it from a mere sitt or some transient act and no more which abides only for some particular time True Grace and Holiness it is not so it is not only the doing of one or two good Duties and away and for such a season as we may judg most expedient but it is a fixt and setled course through the whole time of our lives Therefore we may from hence judg and conclude of our selves what we are examine what our course is and what it is that we do for the most part apply and bend our selves to and how one part of our lives is suitable and agreeable to the other This is the best discovery of us Even Saul himself may be sometimes among the Prophets and there is not the worst man that is but he may be now and then found in a good action But this is not his way and course and so from thence he cannot be concluded to be good It is the question which Job puts about the Hypocrite Will he delight himself in the Almighty will be always call upon God no he will not in Job 27.10 Secondly As Godliness and Religion is a way so it is the most excellent way of all others it is via per eminentiam as it is here exprest unto us it 's via Regia although it be not via publica a way which has a transcendency in it above any other So the Arabick Interpreter another way which is more excellent One would have thought that when the Apostle had made mention of the best gists he could now have gone no higher for what can be the better than the best But yet he does for all that here 's a superlative beyond a superlative and that 's the most excellent way which belongs to Religion True Grace and Holiness it has an excellency and transcendency in it above all learning and common Gifts whatsoever This will be easily cleared unto us upon this account First Because it is that which does bringus into a nearer likeness and similitude to God himself that 's undoubtedly the most excellent way and carries he preheminence to all other which does make us most conformable to him who is the chiefest excellency Now this we are not so much by our gifts and parts and such accomplishments as those as we are by the work of Grace in our bearts The most exact Image of God it does consist in righteousness and true holiness as the Scripture expresses it to us Indeed it is true that we are made like unto God in some sort in the natural faculties and powers of our Soul our Reason and Understanding c. But this is not all nor the chiefest no but so far forth as we are new created and made over again by the sanctifying work
appear to be in it there are indeavours to put them out of it and to discourage them in it Satan and his Instruments are ready presently to do all they can to this purpose by their Inchantments and Seducements and Inticements Well but see here now how God orders it to his People Thou shalt hear a word behind thee c. There is none which are in any good way but as they had a word behind them which first brought them into it so there 's none which are in that way neither but they have a word behind them to continue them in it if they would hearken and listen unto it And if at any time they swerve from it it is because they are either wilful or negligent in this particular not attending to the Gracious strivings of Gods spirit in their Hearts as we shall have occasion to shew more hereafter For as God himself he does not neglect to speak unto them and that daily this word it is still sounding in their Eares And this God does as a part of his Covenant with them which is to perfect what he begins and to preserve that work of Grace in them which he has in part bestowed upon them Psal 1.6 And so now I have done also with the Second general part of the Text which is the matter of the Admonition it self This is the way walk ye in it as a word of Correction as a word of Direction as a word of Incouragement or Confirmation The Third and Last is the Occasion of it that we have Exprest in those words When ye hear c. This at the first hearing may seem to carry some difficulty in it Forasmuch as Moses when he is to instruct the people of Israel which way they should go he wishes them to turn neither to the right hand nor to the left Deut. 5.32 And Deut. 17.20 What then is the meaning of the Prophet here in this place that the word of God shall incourage them saying This is the way walk in it when they turn to either hand To this I answer that he means thus much That the word of God does reclaim and reform them in either of these alterrations when they turn to the right hand and so go out of the way in that then he shews them this is the way and orders them aright So again when they turn to the left hand and go out of the way so then he shews them this is the way and orders them aright so so that in whatsoever Errour they are whether upon the right hand or upon the left is he pleased graciously to reduce them This is the meaning of the Prophet Esay here in these words When ye turn to the right hand c. And that 's this which is here mainly Considerable Observe us here somewhat by the way that there are Errours on both hands upon the right as well as upon the left That 's here implied while 's the Prophet tells us that there is a Word behind us Correcting and Reforming us in Each And so indeed there is Virtue it consists in the middle betwixt two Extreams but partakes of neither It is not medium Particepationis but Negationis as we use to distinguish it This is that which is Considerable in it Now an Errour on the right hand is properly such an Errour as does least of all depart from the right Yea does resemble it and appear like unto it As to instance in a particular by way of Explication The doing of any thing which we have a mind to though never so Unlawful without any scruple that 's an Errour on the left hand Again the scrupling of the doing of some things which are indifferent and may be Lawfully done by us That 's an Errour on the right hand The just and direct way is betwixt them both which is to obstain from that which is sinfully and prudently to use our Liberty in things Indifferent Now here we have the word of God both in the Ministry and the Dictates of the Spirit guiding and directing of us that we fall into neither of these Extreams but walk in that path and way which is to be trodden by us when we turn either to the right hand or to the left Those which waite and depend upon him and are careful to lesten to him he will take care that they may be upright and sincere in each Particular This is the Blessing which God promises in this place and it is to be observ'd and regarded by us It is a great favour and mercy to be kept from the Extreams of any thing that we fall not into them Thus it is upon this account namely in regard of the hazard and danger of them for that there is There 's danger in every Errour whether it be on the left hand or on the right and so to be made account of by us Danger as to all those particulars wherein Sin it self is dangerous As First To the dishonour of God God may as truly though not as much be dishonoured by a Sinner on the right hand as on the left and that because even that also is a Breach and Transgression of his Law who in the places before used in Deuterenomie has commanded us to turn aside unto neither The Holy Law and Commandment of God it does not only proceed against sins of Presumption but as well also against sins of Infirmity not only against sins of knowledge but against sins of ignorance not only against errors on the left hand but on the right And where the Law of God is any where broken the honor of God is there dishonoured There 's danger in it therefore in that Secondly As to our own prejudice we may hurt and disaccommodate our selves by sins on one hand as well as on t'other contract a guilt to our own Souls and deprive our selves of many comforts which otherwise we might be partakers of whether temporal or spiritual Thirdly Wrong our Neighbours There may be injury done also to them in such cases as these are by Errors on the right hand as well as on the left And if left hand errors are more dangerous than when they are fallen into Yet right-hand errors are thus far here dangerous as that we easier fall into them and for want of heed are become the sooner guilty of them That which lies upon us is as much as may be to avoid them both And to this purpose to listen to the word behind us speaking to us Otherwise we shall hardly of our selves be able to do it In vitium ducit culpe fuga si caret arte as the Heathen man observed The avoiding of Error if there be not art and skill in it leads into more And again Stulti dum vitant vita in contra corruit Fools whiles they avoid one sin they commonly run into another But here the Word and Spirit of God does arm and prepare us with wisdom in this particular in that it speaks
the Apostle advises us in Rom. 13.13 14. Take heed of having too easy and favourable thoughts and apprehensions of such things as these are of death and judgment and calamity as if they had no great matter in them for it will not appear to be so when they shall come in good earnest Wo unto you that in this sense desire that is diminish and despise and disregard the day of the Lord which is a kind of desire interpretatively as being next to it for you have no ground or cause for it The day of the Lord being dark and not light yea very dark and no brightness in it as it is here exprest And further here consider the great difference which is betwixt man and man in this particular for whiles this day of the Lord is said to be thus and thus it is still to be taken in a variety of Emphasis according to the variety of Persons which are concern'd in it The same day being occasionally and respectively either one or t'other unusquisque sibi est aut tenebrae aut lumen says St. Austin Every one is to himself either darkness or light Si pius lumen si impius tenebrae Those which are gracious and truly religious to such the day of the Lord whether in death or judgment it is a day of light and joy and of comfort in death as it translates them to Glory and in Judgment as it finishes Glory to them On the other side to those which are wicked and ungodly and profane and atheistical to them it is a day of darkness and horror As the cloud which we read of in Exod. 14.20 It was light to the Israelites whiles it was darkness at the same time to the Egyptians A direction to one and an obstruction to the t'other Where by the way take notice of the unhappiness of all wicked and ungodly persons in the perverting of those things which in themselves have the greatest excellency by making a contrary use and improvement of them There 's nothing which wicked men partake of but it 's either the worse for them or they for it The Word of the Lord and the Table of the Lord and the Temple of the Lord and the Day of the Lord. The Word of the Lord they make it reproachful and instead of the savour of life to them to be the savour of death The Table of the Lord they make it to be vain and contemptible and instead of discerning the Lord's body eat and drink to themselves their own damnation The Temple of the Lord they make it execrable and instead of the house of Prayer a den of thieves The Day of the Lord they make it terrible and instead of a day of light a day of darkness As they profane the day of the Lord as it is taken for a day of devotion so they contemn the day of the Lord as it is taken for a day of judgment and visitation So much for that and so much also of the whole Text. SEVERAL SELECT SERMONS Upon Various Texts out of the NEW TESTAMENT Sermon I. MATTHEW 5.20 That except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven It was that which was laid to the charge of our Blessed Saviour whilst he converst here upon Earth as is also since to some of his servants in conformity to him that whiles he preacht the Doctrine of the Gospel he did nullifie the vigour of the Law and the Precepts of it That which the Pharisees were more especially guilty of themselves which was to make the Commandment of God of none effect by their Traditions they most falsly and injuriously and unhappily object to Christ as if he came into the world for this purpose to destroy the Law and the Prophets Now therefore did it very much concern him to clear himself of this accusation which we find him to do in this present Scripture by shewing that he was so far from nullifying or destroying the Law as that he did so much the rather strengthen it and confirm it and further inforce it by the sense which he put upon it as leading men to a stricter and exacter observation of it than as yet they had been acquainted withall and this is the scope in particular of this Text which we have now in hand Our Saviour had for the general profest it in the 17th verse of this Chapter Think not saith he I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil Now in this verse before us he proves and demonstrates what he there profest For I say unto you That except your Righteousness exceed the Righteousness c. IN the Text it self there are two general Parts First The Preface or Introduction Secondly The Doctrine or principal matter which is delivered in it The Introductory Preface that 's exprest in these words For I say unto you The Truth and Doctrine which is delivered in these words Except your Righteousness c. We shall a little invert the Order of these words in the handling and begin first of all with the second Branch of them as that which is principally intended and that is the Doctrine or Truth it self which is here propounded and delivered to us Except your Righteousness exceed the Righteousness of the Scribes and Pharisees c. Wherein we have a disparagement of the Righteousness of such and such persons in order to Eternal Salvation so as that these who do partake of no more but only that shall never partake of this The word Scribes is the name of an Office amongst the Jews who were noted especially for their Learning and Knowledge in the Law The word Pharisees that is the name of a Sect who were noted especially for their life and conversation Now the Righteousness of either or both together is here declared to be very defective And the point which arises from hence is briefly this That Pharisaical Righteousness is unsufficient to bring a man to Heaven If a man have no more Righteousness in him than of the Scribes and Pharisees he shall never enter into the Kingdom of God For the better opening of the present point unto us there are two things to be done by us First To shew what this Pharisaical Righteousness is and wherein it consists Secondly To shew the Defectiveness and Insufficiency of this Righteousness in reference to Eternal Salvation and what it is which makes it so to be as is here by our Blessed Saviour declared concerning it First What this Righteousness of the Scribes and Pharisees was or is which is thus insufficient Now this may be reduced to these two heads either first the matter and substance of their Righteousness or secondly the manner and circumstances Their Righteousness it was observable and remarkable in either of these particulars but yet defective in each First For the matter and substance of their Righteousness it
when our selves are concerned in it this makes us to prick up our ears and to give attention to it now this is also in the Gospel it is our own interest it is that which we men are concerned in more than any other the Angels have share in it but by reflection we men in a more direct and immediate manner and we Gentiles also amongst the rest we ought to give the more heed to it for that also that it is not such a business as is limited and confined to one sort of people the people of the Jews but extended to all kind of Nations and people whatsoever which may have comfort and benefit by it Then again yet further possibly the sweetness of the observation of it there 's a great encouragement in that likewise there 's many things which are matters of profit and which a man also has good interest in them and title to them yea but they are hard to come by it is not so easie a matter to reach them and compass them and attain unto them yea but now this is here considerable in the Gospel that it carries a great deal of easiness and facility with it especially having the strength of the Spirit going along with it which does impart and communicate ability for the performance of those things which it commands and requires of us Therefore it is said 1 Joh. 5.3 His commandments are not grievous And again Mat. 11.30 My yoke is easie and my burden is light Whereas speaking of the Law he says It was such a yoke which neither we nor our fathers were able to bear and so was a discouragement to those upon whom it was imposed And that 's the third Argument included in this Connexion therefore and so much for the first branch of the Inforcement The second is from the danger of the contrary Lest at any time we should let them slip or fail that is either lose the things or lose our selves for the words may very well carry either sense and exposition in them according to the Original Text in which they run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne quando praeter fluamus It seems to contain a double Metaphor in it First From a leaking vessel which has some hole or other made in it from whence it is uncapable of holding that liquor which is put into it so shall we be as to the points of the Gospel if we do not give better heed unto them we shall no sooner hear them than we shall let them slip from us like vessels that run A careless and negligent hearer he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breaking and running vessel he is a bag with holes in it which lets out as fast as it receives This is that which we are to take care of that it be not so with us and so according to this sense these words Lest we should let them slip may not be so much a Motive or Argument as rather indeed a part of the Admonition and Instruction it self which he tenders unto us and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letting slip is opposed to giving heed we ought not to do this but that to give heed to those things which we have heard and not to let them slip Where again we have two rhings considerable First The supposed danger Secondly The care which is to be used for the avoiding of it The danger supposed that 's this that we are apt and ready to do so without better heed we are ready to let these things slip the care which is to be used for the avoiding of it that is by taking good heed we are to take heed lest we let them slip First I say here 's the supposed danger we are apt to do so to let them slip when we have heard any such points as these are to let them go from us otherwise the Apostle would not have laid such a strict charge and caution upon us as considering the danger and accordingly sets and applies himself what he can to the prevention of it in us Now the danger lies in these respects First In regard of the state and condition of our own minds themselves which are for the most part but very slight and superficial retainers we have but weak and slippery memories and we have but easie and shallow understandings and we have but hollow and empty hearts for the most part in us and these do very quickly let slip Those which have no Grace at all in them they are hallow quite thorow a bottle with the stopple out of it a tub full of holes indeed those which have Grace and are born again and have oyl in their vessels these vessels of theirs are very chary and tender and weak and impersect in them insomuch as they are ever and anon ready to run out if there be not the greater care and circumspection had about them and looking unto them So then that 's one account of this danger to wit from the state and condition of our own minds themselves The second is from the cares and pleasures and profits and businesses of the world mingling themselves with us These are another occasion of this breaking or over-flowing As a vessel when it has Wine in it if ye put too much water into it it will make it run over or if ye pierce it then it will run out This is the notion and condition of these worldly matters they are great piercers which make holes in the heart and let out that precious liquor which is put into them as it is said expresly in 1 Tim. 6.10 The love of money is the root of all evil which while some have coveted after they have erred from the faith and pierced themselves thorow with many sorrows The love of money and of the world it is a piercer and such as will have sorrow attend it in those persons which give themselves to it When men shall come to such performances as these are which we are now about and then presently when they come home to their houses fall to their thoughts and discourses of their gain and profit and commoditie and such things as these are how can they chuse but make holes in their hearts and let slip such kind of Doctrines and Truths as are Preached unto them Thirdly Satan he stands at our elbows and gives us a jog that 's another cause of this danger whereof we now speak though a cup or vessel be sound and whole no piercing at all of it yet if it be shaken it may chance to overflow to spill and let out that which is in it and so is it here as we have it in the parable of the sower Mat. 13.19 the place before alledged speaking of a mindless hearer Then cometh the wicked one and catcheth the word out of his heart Thus much for the danger supposed we are apt and ready to let slip those things which we have heard That 's