The nature of true Christian righteousness in a sermon preached before the King and Queen at Whitehall, the 17th of November, 1689 / by Anthony Horneck ... Horneck, Anthony, 1641-1697. 1689 Approx. 42 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A44537 Wing H2846 ESTC R17538 12865976 ocm 12865976 94732 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44537) Transcribed from: (Early English Books Online ; image set 94732) Images scanned from microfilm: (Early English books, 1641-1700 ; 384:9) The nature of true Christian righteousness in a sermon preached before the King and Queen at Whitehall, the 17th of November, 1689 / by Anthony Horneck ... Horneck, Anthony, 1641-1697. [4], 32 p. Printed by E. Jones for Sam. Lowndes, and published by R. Taylor ..., In the Savoy : 1689. "Published by Her Majesties special command" Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Bible. -- N.T. -- Matthew V, 20 -- Sermons. Christian life -- Sermons. Sermons, English -- 17th century. 2005-03 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Mona Logarbo Sampled and proofread 2005-04 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Doctor HORNECK's SERMON Preached before the King and Queen At Whitehal , Nov. 17. 1689. THE NATURE OF True Christian Righteousness , IN A SERMON PREACHED before the King and Queen , At WHITEHAL , The 17th of November 1689. By ANTHONY HORNECK D. D. Chaplain in Ordinary to Their MAJESTIES . Published by Her Majesties Special Command . In the Savoy , Printed by E. Jones for Sam. Lowndes ; and Published by R. Taylor near Stationers-Hall . 1689. Matth. V. xx . For I say unto you , That except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven . A Preface , or Introduction , will be needless . It 's enough , that these Words are part of Christ's Famous Sermon on the Mount : The Method , I shall observe in handling them , shall be this following , to Enquire , and Consider , I. Who these Scribes and Pharisees were . II. What their Righteousness was , and wherein it consisted . III. How and in what our Righteousness is to exceed their Righteousness . IV. The danger , if we do not , ye shall in no case enter into the Kingdom of Heaven . I. Who these Scribes and Pharisees were . 1. The Pharisees . You have often heard of Three Famous Sects among the Jews , when Christ appeared in the World , the Pharisees , the Essenes , and the Sadducees . The Pharisees were an Order of Men , who distinguished themselves from the Vulgar , by certain Austerities and Mortifications , and a seemingly preciser way of Living ; yet they convers'd , and lived in Cities , and Towns , and were so far from avoiding , that they seemed to affect Places where there was a great Concourse of People . When they began , or , who was the first Founder of them , is uncertain ; but it 's probable , the Institution of the Nazarites of old , and the Order of the Rechabites afterward , or the strictness of the Hasideans , might give occasion to this peculiar way of living , though the Votaries , in progress of time , deviated and degenerated from those sober Patterns ; and , as it was with Monckery in the Christian Church , improved , or , rather abused , the preceding , pious , and well-meant Self-Denials , into Superstition . The Essenes were a kind of Hermits , who chose to dwell in the Country , as far from Crouds as they could ; and , though they had Procurators in Cities , and populous Places , to receive , and entertain , those of their Sect , whose Occasions led them to pass that way , yet , their chief abode was in a Wilderness not far from Jericho ; from whence , as they grew in number , they dispers'd themselves , and planted Colonies in other Places . These , were a Modester and Soberer sort of People , and studied Self-Denial too , but to better and greater Purposes than the Pharisees ; and therefore possibly it is , that Christ passes no censure upon them , because , their Service for the most part was reasonable , and in their Morals , they came very near the Christian Institution ; and it 's likely , that most of them turned Christians afterward , being so well qualified , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prepared for that excellent Discipline ; and this might give occasion to Eusebius , and others , to think , that the Essenes , Philo speaks of , were Christian Asceticks . The Sadducees were Sensualists , and Epicureans , and denied the Being of another World ; pretended indeed to keep close to the Letter of the Law of Moses , rejected Traditions , and derided the Pharisees , who were great Admirers of it ; but were Men loose , and profane , debaucht and cruel , a temper agreeable enough to their Principle ; which was , That Men die like Beasts , and that there is no Resurrection of the Dead , though it must be confess'd , that these Impious Tenets took not much with the common People , the Persons who espoused these Doctrines , being chiefly Men of great Estates , and Dignities , who are apt , without very great Circumspection , from an over-admiration of Things Present and Visible , to be drawn into contempt of Things Invisible and Eternal . To return to the Pharisees , the Men the Text speaks of ; this Order was subdivided into Seven Sects , who all obliged themselves to several sorts of Austerities , too tedious to be told here ; and so taking , it seems , were these External Rigors , that there were Women Pharisees , as well as Men Pharisees . The Name Pharisee , is as much as a Separatist , for so the Pharisees were , separating themselves from the rest of Mankind , by an affected Piety , which passed for great strictness in that Age , and gave occasion to the Apostle , to say , That before his Conversion , he lived after the strictest way of the Jewish Religion , a Pharisee , Act. xxvi . 5. 2. The Scribes ; These were in the Nature of Secretaries , or Clerks , or Publick Notaries to the Sanhedrin , or Great Council of the Jews ; which Council , in those Days , consisting of Sadducees and Pharisees , these Two Factions had their distinct Secretaries , or Notaries , as appears from Act. xxiii . 9. The Scribes , or Advocates , who were of the Pharisees side , having entirely addicted themselves to their Cause , and Service , were of the same Opinion with the Pharisees in all things ; stifly maintaining their Doctrines , Principles , and Traditions , and being commonly Men of Learning , were in equal esteem with the Pharisees ; the rather , because what the Pharisees boldly and proudly asserted , the Scribes endeavoured to prove from Records , and Monuments of Antiquity , and such Writings , as they judged proper for their purpose : I know some think , they were the Elders of the Sanhedrin , and the Chief Expositors of the Law ; but if we compare the Account , the Scripture gives of them , with what the Talmudists say of them , they seem to have been such Men , as I have described them ; nor did their Office , and Learning debar them from being Interpreters of the Law , but qualifie them rather for that Employment . In a word , What the Canonists are , and have been of late Years to the Pope , the same were the Scribes to the Pharisees , defending their pretended Rights , and Priviledges , and Authority and Traditions , with all the Zeal , and Passion , as is common to Men , who designedly espouse an Interest or Faction ; and indeed , one Egg is not liker another , than Pharisaism , and Popery are , as were an easie Matter to prove in several Instances , but that I have more material Thing to tell You. Let us go on therefore , and II. Consider , What their Righteousness was , and wherein it consisted . And to understand the Mystery of it , I shall in the first place , represent to You the Particulars of their Righteousness , as they are Recorded by the Evangelists ; and then shew , wherein it was defective , that we may be the better able to distinguish , and see , how our Righteousness is to exceed theirs . 1. The Particulars of their Righteousness ; and they were these following . They gave Alms , Matth. vi . 2. They pray'd , Matth. vi . 5. and pray'd very long , Matth. xxiii . 14. They fasted , and when they fasted , disfigured their Faces , and looked ruefully , Matth. vi . 16. They fasted two days in a week , Luc. xviii . 12. They praised God , and gave him thanks for his Mercies , Luc. xviii . 12. They were no scandalous Offenders , Extortiorers , Unjust , Adulterers , Luc. xviii . 11. They were very ready to resolve Cases of Conscience , Matth. xxiii . 16. They taught the Doctrine , and maintained the Law of Moses , Matth. xxiii . 2 , 3. They Garnish'd , Adorned , and Beautified the Sepulchres of the Prophets of old , Matth. xxiii . 29. They had a great Veneration for the Traditions of their Church , Marc. vii . 2 , 3 , 4. They were very punctual in paying Tithes , or the tenth part of the Fruits of the Earth , that fell to their share , Matth. xxiii . 23. They carried their Phylacteries about with them , where-ever they went , which were certain pieces of Parchment , wherein were written some Sentences , or Sections of the Law , particularly of Exod xii . and xiii . and Deut. vi . and xi . and these they tied to their Wrists and Foreheads , and made them very broad , Matth. xxiii . 5. They were often Purifying and Washing themselves , not only their Hands and Wrists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Theophylact speaks , up to the Elbow , but their whole Bodies too , especially , when they came from the Market-place , being fearful , lest some filthiness , contracted by converse , should stick to them , Mark vii . 3. They took great pains to make Proselytes , and Converts to their Religion , for they compassed Sea and Land to do it , Matth. xxiii . 15. They were so strict , or so nice rather , that they were afraid of touching a Person , who was counted an open , and scandalous Sinner ; would not only not Eat with him , but not so much , as Touch him , which was the reason , why the Pharisee , in whose House Christ Dined , found fault with our Saviour , for suffering himself to be touch'd by a Woman , who had been a notorious Sinner , Luc. vii . 39. And this is the account the Scripture gives of them . St. Epiphanius adds , that many of them would Vow very strict Chastity , and Abstinence from the Partners of their Beds , some for Four years , some for Eight , and some for Ten. They were very watchful against all Nocturnal Accidents , and partly to prevent them , and partly to awake the sooner to Prayer , they would Sleep upon Boards not above nine Inches broad , that falling or rolling off from those Boards on the Ground , they might go to their Devotion ; some would stuff their Pillows with Stones and Pebles , and some would venture even upon Thorns , for that purpose . Besides their Tythes , they separated their First-Fruits , and the Thirtieth , and Fiftieth part of their Incomes to Pious Uses ; and , as to all Vows , and Sacrifices , no Persons were more punctual to pay or discharge them , than they . This was the Righteousness of the Scribes and Pharisees . All this looks well , and hath a very good Gloss. And one would wonder at first sight , how Christ could find fault with these Performances . One would think , that in stead of blaming , he should have commended them for so doing : How many Thousands are there in the World , that do not do half so much in matters of Religion ; and some would look upon themselves as extraordinary Saints , if they came up to what the Scribes and Pharisees did , so far are they from dreaming of going beyond them . But have not You seen some counterfeit Pearls , so Artificiously contrived , that the ignorant Spectator hath taken them for truly Oriental ? Have not you seen some curious Limner , draw Infects and Butterflies , with that Life , that one would take them for Living Animals ? The same may be said of the Righteousness of the Scribes and Pharisees . As specious , as glorious as it look'd , it was perfectly of the Nature of the Glow-Worm , and shined bright in that dark Night of Ignorance , but view'd by Day-light was nothing but a squallid Worm , a mere Skeleton of Devotion ; which leads me , 2. To shew You the Defects of their Righousness , and they will appear from the following Particulars . 1. They laid the Stress of their Devotion upon the Opus Operatum , the bare Outward Task and Performance , without any regard to the Inward Frame ; very indifferent whether their Minds at the same time were season'd with a due sense of Gods Greatness , and their own Imperfections : Just as the People of the Church of Rome at this Day will say so many Credo's , so many Pater Noster's , so many Ave Maria's , and fancy , they have done admirably well , when they have absolved their Task , though their Minds , or Thoughts all the while , like the Evil Spirit in Job , have been wandring to and fro in the Earth : And I wish , too many , who profess themselves Members of the best Church in the World. I mean , the Church of England , did not split their Vessel against this Rock ; I am sure , the Scribes and Pharisees did : They made no account of the inward Frame , but rested in the Shell , and thought God would be pleased with the staying of a Bullock , or Lamb , or He-Goat ; and they measured the Goodness of their Prayers by their Length and Number more , than by the great Sense they had of the Shekinah , or Divine Presence , whereas an humble and devout Mind in the Religious Service , was the thing God required at their Hands , Matth. xv . 8. 2. They were very Zealous for the Ceremonial part of Religion , but very reguardless of the Moral , and more Substantial part of it , hot as Fire , for the one , cold as Ice , with respect to the other . The neglect of a Ceremony , anger'd them more , than the omission of a sober , and pious Conversation , much as the Greeks at this day look upon breaking a Fast of the Church , as a more heinous Crime , then Killing , or Murthering a Man , and to this purpose Christ tells the Pharisees , Matth. xxiii . 22 , 23. Wo to you Scribes , and Pharisees , Hypocrites , who strain at a Gnat , and swallow a Camel : Ye pay Tithe of Mint , and Cummin , and Anise , and have omitted the weightier matters of the Law , Judgment , Mercy and Faith. 3. They were abominably selfish in all their Religious Undertakings , for , all their Works they do to be seen of Men , saith our Saviour , Matth. xxiii . 5. This was the Worm that corrupted their Alms , their Prayers , their Fasts , their Self-Denials , their Mortifications , and all they did , even a design to advance , and promote their profit , interest and credit , and to gain the Applauses , and Admirations of Men , and though they made long Prayers , yet it seems , it was to devour Widows Houses , Matth. xxiii . 14. Their very Doctrines were suited to their Profit and Interest , as Transubstantiation , Purgatory , Private Masses , Indulgences , Auricular Confession , &c. in the Church of Rome are invented to aggrandize the Honour and Profit of the Priest , so the Tenents , they held , were accommodated to their gain and Lucre , for they taught the People , that there was greater Holiness in the Gold of the Temple , than in the Temple , and greater Sanctity in the Gift upon the Altar , than in the Altar it self , thereby to oblige the People , to bring Gold , and Gifts into the Temple , whereby the Priests , who were of the Order of the Pharisees , suckt no small advantage , Matth. xxiii . 16 , 17. 4. They took care to purifie the outward Man , but took none to cleanse the Heart and the Soul. Such Acts of Piety and Devotion , as were stately , and savour'd of Pomp , and served to attract the Eyes of Spectators , they were for , and of this Nature were all their External Severities , and Rigors , and Revenges , they used upon themselves . But , as to Mortifying their inward Pride , and Rancour , and Hatred , and Malice , and Covetousness , and love of the World , they were so great Strangers to it , that they did not think it part of their Religion , which makes Christ tell them , Thou blind Pharisee , cleanse first that which is within the Cup and Platter , that the out side of them may be clean also : Wo unto you Scribes and Pharisees ; for ye are like unto whited Sepulchres , which appear fair unto Men , but within are full of Rotten Bones ; even so , ye appear outwardly Righteous unto Men , but within , are full of Covetousness , Matth. xxiii . 26 , 27. 5. Though they own'd , professed , and taught the Law of Moses ; yet in effect , they preferr'd their wild and phantastick Traditions before it . Not to mention their common Proverb , That the Words of the Scribes , i. e. of their Traditionary Divines , were more Lovely than the Words of the Law , where it was so , that the Law , and the Tradition clasht , they Interpreted the Law by the Tradition , not the Tradition by the Law , and hearken'd more to the dictate , and suggestion of a groundless and whimsical Tradition , then to an express Text of the Written Word of God ; as is evident from what Christ tells them , Matth. xv . 3. Why do ye Transgress the Commandment of God , by your Tradition , for God Commanded , saying , Honour thy Father and thy Mother ; and , he that Curses Father and Mother , let him die the Death ; but ye say , Whosoever shall say to his Father , or to his Mother , though ready to Starve and Perish , for want of Necessaries , it is Corban , it is a Gift , I have Dedicated it to the Temple , by whatsoever thou mightest be profitted by me , and Honour not his Father , or his Mother , he shall be Free. Thus have ye made the Commandment of God of no effect , by your Tradition . Indeed , where Men invent new Doctrines and Articles of Faith , there the good Old Word of God will do them no Service , but they are forced to make , and run to Traditions , and broken Cisterns which can hold no Water . 6. To Sum up all . They were very severe and strict in keeping some Commandments of God , but very supine and negligent as to others . They hated Extortion , but were Malicious to a Prodigy ; they would not be Drunk , but were abominably Proud ; they were for giving Alms to People of their own Sect , but look'd upon it as Sinful , to releive a poor Samaritan . They were for strictness of Life , before People , and Spectators , but loose and wicked in Secret , they abhorred Adultery , but were Slaves to Ambition and Vain-Glory : They bound heavy burthens on other Mens Shoulders , but would not touch them with one of their Fingers , and while they pressed a severe observance of the Sabbath Day , forgot , they were to rest from Sin , and Envy , as well , as from servile Labour , Matth. xii . 12 , 13 , 14. Indeed this was one of their pernicious Traditionary Principles , That if a Man or Woman were but industrious in the Practice of any one Command of God , though they neglected the other Precepts , that service was sufficient to entitle them to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Portion of the Blessed in another World. To be short , they served God at the best , by halves , were quick-sighted as Eagles , in spying out other Mens faults ; but blind as Moles in discovering their own , and while they divided their Affections , betwixt God and the World , allow'd the World the far greater share . These were the Distempers and Diseases of the Righteousness of the Scribes and Pharisees , and how we are to exceed them , is the third particular , I am to speak to . III. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ; and how , or , in what Things we are to exceed them , is soon guess'd at ; for 't is evident from the preceding Discourse , that it must be in Sincerity , in Simplicity , in Humility , in Charity , and in Universality of Obedience . 1. In Sincerity , in being that within , which we seem to be without . Christ is not against external Devotion , hath no dislike of an outward Profession , never declared against decent external Ceremonies ; but he requires , we should be Devout and Serious within , as well as without , and take care that what we do without , do arise from a sense of God within ; and that a rellish of Spiritual Things in the Soul within , do put us upon Devotion without ; that the Heart and the Lips , and the Hands , be all of a piece ; and moreover , that we use the same diligence to Mortifie our inward Lusts , which we use to restrain our selves from evil Actions in Company , or , in the presence of Men. In a Word , that we do not only pretend to Religion , but Practice it ; not only talk and dispute , and entertain our selves with Speculations , and Discourses of it , but Live up to the Holy Rules of it ; not only make Profession of it , but shew out of a good Conversation , our good Works with Meekness of Wisdom , as it is said , Jam. iii. 13. 2. In Simplicity , and having pure and holy Ends in our Religious Actions , and particularly in our Religious Severities , and Self-Denials , ends suitable to the Holiness of God , and the Edification of our Neighbours ; in a word , ends Rational , and such as may be justified before God and Man. This is part of the single Eye , we read of , Matth. vi . 22. Indeed , the Ends and Designs of Actions , make a strange alteration in their Worth and Value , render them either Good or Bad , either Commendable or Abominable , either Sacrifices of Righteousness , or , Sacrifices of Fools . Christ is so far from discouraging his Followers from Religious Self-Denials and Severities , that his Doctrine and Discipline presses nothing more , insomuch , that the greater Your Self-Denials are , the better Christians You are . But , the right end , is the thing our Master presses , and insists upon . Fast and Pray , and continue in Prayer a long time , spend whole hours in it , if Your Strength , and Sense , and Affections will serve ; give Alms , and give very liberally ; deny Your selves in a Thousand Vanities , the World doats upon ; Mortifie Your Bodies in a decent manner , but take heed of secret hopes of Meriting by all this , and of secret Designs , either to promote Your Worldly Profit and Interest , or , to gain the Commendations and Admiration of Your Neighbours , or , to make God amends for some Sins , You are loath to part withal . Have no Worldly Ends in all this , but let a Sense of Your Duty , and Your Gratitude to God , and and an earnest desire to Crucifie the Flesh , to die to the World , to imitate the Saints of Old , to encourage Your selves in a Spiritual Life , and to prepare for Heaven and Happiness . Let these be the Principles and Motives that put You upon all this , and You will undoubtedly exceed the Righteousness of the Scribes and Pharisees . 3. In Humility ; not only in having a just Sense of our Errors , and many Infirmities , which render us unworthy to appear before God , without the Assistance and Intercession of a Mediator ; not only in abhorring our selves for those many defects , which cleave to our best Services , not only in accusing our selves before the All-seeing Eye , as Wretched , Naked , Poor , Blind and Miserable , from a Sense of his Infinite Majesty and Purity , but also in having low and humble Thoughts of our Religious Performances , acknowledging that by the Grace of God , we are what we are , and that by the Influence of that Grace , those Performances are wrought , and confessing from the Heart , when we have done all that we are Commanded to do , that we are unprofitable Servants , and have done no more , then what was our Duty to do . This humble Temper the Scribes and Pharisees were very great strangers to , who look'd upon their Religious Services , as Things which God was obliged in Honour , and Equity to look upon and Reward ; Pride , Self-Conceitedness , and Self-Admiration , mingling with almost all they did ; and they did not , would not know , what a contrite and humble Heart meant , and what it was to lie low before God , with a deep Sense of their Un-worthiness , and of the great Imperfection of their Services ; and though they Fasted often , yet that was not so much to arrive to an humble Sense of their Corruptions and Infirmities , as to increase their Merits , and to do Things which might Challenge Gods kinder Inclinations ; and this was the Rock against which these Men stumbled : And , as they were unacquainted with true Humility toward God , so they understood not , what it was to condescend to Men of low Estate . In Humility therefore we are to exceed them ; in Humility toward God and Man ; for , as there is nothing that separates more betwixt the Creator , and the Creature , than Pride and Self-Conceitedness , for which reason , God is said to behold the Proud afar off , so nothing unites Heaven and Earth , God and the Soul , more than Humility ; for thus saith the High and Lofty One , who inhabiteth Eternity , I dwell in the High and Holy Place , with him also , that is of a contrite , and humble Spirit , Es. lvii . 15. 4. In Charity , or , a compassionate Temper toward all sorts of distressed Persons , I say , all sorts , for that of the Pharisees was narrow and sneaking , and confined to People of their own Sect. I need not tell you , that Charity consists not only in giving Alms , that 's but one part of it ; nay , it may happen so , that it may not be so much , as a part of it , according to the case St. Paul puts , 1 Cor xiii . 3. where he makes it possible , for a Man to bestow all his Goods to Feed the Poor , and yet to have no Charity . Had Almsgiving been all the Charity , that was necessary to Salvation , the Scribes and Pharisees had been considerable Men , for they were free and liberal enough of their Purses toward Men of their own Party ; but Charity is a larger and nobler Virtue ; if it be of the true Eagle-kind , an unfeigned Love of God is the cause of it , and the effect is ever answerable to the Beauty which produces it . St. Paul hath given so genuine a Character of it , 1 Cor. xiii . that it 's impossible to mistake the Nature of it , except Men be willfully Blind . It extends its Arms not only to all sorts of Objects , whether Friends or Foes , whether Relations or Strangers , but as far as its Ability reaches , and opportunity offers it self to all sorts of Distresses : It doth not only Feed and give Drink , and Cloath and Visit , but Admonish too , and Reprove , and Teach , and Entreat , and Counsel and Advise , and help and assist , and sometimes Correct and Punish . It embraces Enemies , and like the wounded Earth , receives even those that cut , and digg'd it , into its Bosom ; and like the kind Balsom Tree , heals those , that made Incisions upon it . It Judges favourably of Pious Heathens , much more of Pious Christians , though differing from it in Opinion ; it Damns none , whom God hath not Damned ; in a word , it works no Evil to its Neighbour , but is ready unto every good Word and Work. And in this Charity , we are to exceed the Righteousness of the Scribes and Pharisees . 5. In Universality of Obedience ; or , in making Conscience of the several Commands of the Gospel , of one , as well as of another . Then , we exceed them , without any danger of being over much Righteous , when at the same time , that we are fervent for Circumstances in Gods Worship , we are not forgetful of the substantial part of Religion , when we do not let our Publick Devotion justle out our private , nor the private the publick ; when we do not make the Practice of one Precept , an argument to justifie our neglect of another , nor excuse our not doing Good , by our not committing of Evil , but are impartial in our Obedience , and cheerfully submit , not only to the gentler , but harder Injunctions of the Gospel , not only to such as are agreeable , but to those also , which are contrary to our natural Temper and Inclination . The Pious Christian will not easily get the better of the Righteousness of the Scribes and Pharisees , except his Obedience becomes larger , and spreads more than theirs . Had these Men carried on their Obedience to that Extent , I speak of , as St. Paul , a Pharisee , and the Son of a Pharisee afterward did , there would not have been greater Men in the World then they ; and the Proverb , which was unjustly made concerning them , would not have been altogether Palse , viz. If there were but two Men to be Saved , the one would be a Scribe , the other a Pharisee . And these are the particulars in which our Righteousness is to exceed that of the Scribes and Pharisees . If it doth not , we shall in no case enter into the Kingdom of Heaven . The Danger , and the Last Part , which will deserve our Examination . IV. The Danger . Except Your Righteousness shall exceed the Righteousness of the Scribes , and Pharisees , Ye shall in no case enter into the Kingdom of Heaven . This Word , one would think , should rouze every Soul here present , and put us all upon a serious Inquiry , Whether our Righteousness doth actually exceed the Righteousness of the Scribes , and Pharisees : If it doth not , we hear our Doom . And can any Man think , Christ was very serious in saying so , without being concerned , how to prevent , and escape that fatal Exit ? All Ye , that have any Care of your Salvation , and beleive another World , and know , what the Terrors of the Lord mean , and what it is , not to enter into the Kingdom of Heaven ; Awake , awake , ( why should you not , when Your Great Redeemer calls ? ) and take this Threatning into serious Consideration . Either it will be fulfilled , or not : If it will not be fulfilled , where is Christ's Veracity ? If it be , where is Your Security ? I say unto You ; Thus the Commination begins ; which shews , the Thing is firm , and like the Laws of Medes and Persians , unalterable . Our Master , even He whom we believe to be God , as well as Man , hath spoke the Word . He that is Truth it self , hath said it , and thus it must be , nor will all the Intreaties of Men and Angels oblige him to depart from his peremptory Declaration . You that hear , and now read all this , cannot pretend Ignorance , that you did not know the dreadful Consequence of this Neglect . We suggest , we intimate so much to you ; we pull you by the Sleeve , we proclaim these Words in your Ears , as poor , as mean , as inconsiderable Creatures , as we are ; I would to God , they might sink into your Hearts ! We beg of You , to lay aside your Divertisements , and your Businesses for a while , and allow this Threatning some Attention of Mind . If you go no farther in your Righteousness , than these unhappy Men did , not all your Cries at last , Lord , Lord , open to us ; Not all your Tears , and Calls , Lord , have Mercy upon us ! Not all your Arguings , and Pleadings with God ; Not all your Dying Groans , not all your Mournful Accents , will open the Kingdom of Heaven to you If you go no farther than these Men , by this Rule of Christ , you must inevitably be Miserable , and all your Wealth and Grandeur and Estates and Relatives , cannot help you : If you go no farther , you sink into a State of Hypocrisie , and I need not tell you , that the Portion of Hypocrites , is a very sad Portion , for it is to be cast into outward Darkness , where there is Howling and Gnashing of Teeth , so saith your Master and mine , Matth. xxiv . 51. In speaking to You , I speak to Christians , even to Men , who believe , that to enter into the Kingdom of Heaven , is beyond all the Bliss , that this , or Ten Thousand Worlds do afford ; and , that not to enter into the Kingdom of Heaven , is to be Wretched and Miserable , Odious and Contemptible , beyond Expression , and to Groan in Torments to Eternal Ages : This is the Notion You have of these Things , as You own Your selves Christians . Men , Fathers and Brethren , Do you believe the Prophets ? Do you believe the Apostles ? Do you believe the Son of God , that came into the World to save Sinners ? I know you believe , and surely this is Motive sufficient to suffer the Word of Exhortation ▪ If therefore any of you have hitherto laid the stress of your Devotion , upon the External Task , and been Strangers to the inward frame of Mind , which is in the sight of God of great Price : If you have been Zealous for small , little , inconsiderable Things in Matters of Religion , and have wilfully neglected the more Substantial and Self-Denying part of it : If you have been Selfish in your Acts of Piety and Righteousness , and been Devout and Good , for Wordly Ends more than from a Sense of your Duty : If you have taken some carc to Purifie your outward Man , from Clamorous and Scandalous Sins , and have been careless of rectifying what is amiss within you , even of subduing that immoderate Love of the World , and Pride , and Revengefull Thoughts and Desires , and Anger , and wrathful Temper , and other secret Sins , which do so easily beset you : If you have thought it your Duty , to observe some of the greater Commandments of the Gospel , and made no Conscience of the lesser . All this Fabrick must be pulled down , undone and unravell'd , and you must turn over a new Leaf , and apply your selves to a true Gospel Life and Temper ; else , there is no entring into the Kingdom of Heaven . Flatter not your selves with the Merits and Sufferings , and Death of Christ Jesus , for poor Sinners . I grant , I own , this is a very Glorious , and comfortable Truth , and there is no sincere Beleiver , but confesses to thy Praise and Glory , O Blessed Jesu ! That there is no Name under Heaven given , whereby Men may be Saved , but thine alone . But still it is this exceeding the Scribes and Pharisees in their Righteousness , that must give you a Title to the benesits of the Death of Jesus Christ : By this the Pardon of your Sins , which was purchased by that Death , must be sued out , and applied , and rendred comfortable to your Souls ; and , if the Death of Christ doth not kill in you that Hypocrisie and Partiality , which made the Righteousness of the Pharisees defective , that Death cannot , will not , profit you . All the Christian World knows , that the design of Christ's dying for Sinners , was , That they which Live , should not henceforth Live unto themselves but unto him , that Died for them , and rose again . They are the express Words of the Holy Ghost , 2 Cor. v. 15. and it is as certain , that you cannot Live unto him , that Died for you , except your Righteousness be a Righteousness without Guile , and therefore beyond that of the Scribes and Pharisees . I suppose you are sensible , that Christ cannot contradict himself ; when he spake these Words , He knew he was to Die for Sinners , yet to these Sinners , for whom he was to Die , he protests , Except your Righteousness shall exceed , &c. And therefore certainly , the Mercies of his Death cannot clash with our Duty ; and whoever means to enjoy the benefits of that Death , must Die to the Righteousness of the Scribes and Pharisees , and a Righteousness more Rational , an Evangelical Righteousness must Live in him , even that which St. Paul speaks of , Phil. iii 9. And that 's the Life of God , as it is called , Ephes. iv . 18. If we are to exceed these Men in their Righteousness , we must do more than they did and if we do more , can we do less , than what hath been hinted in the preceding Particulars of Sincerity , Simplicity , Humility , Charity , and Universality of Obedience ? for these Qualifications rectifie what was amiss in the Righteousness of these Men , and set us in the right way , from which those Self-Conceited Men deviated , and wandred in a Wilderness of Vulgar Errours . Should any of you be so Unfortunate , ( what I say here , is nothing but a plain and easie Comment upon the Commination of the Text ) I say , should any of you be so unfortunate , as to come before the Gate of the Kingdom of Heaven , and be denied entrance there ; how like a Thunderbolt would this strike you ! and yet I see not , how it is possible to prevent it , if these Words of Christ make no impression upon you , or do not oblige you to go beyond these Men in their Acts of Devotion and Piety . Their Righteousness was an External , Mechanical , starcht kind of Righteousness ; it was not Free , not Natural , and they took no care to reform their Thoughts , Desires , Lusts , Affections , and such Things as Human Laws take no notice of ; and it 's to be feared , that this is the Disease of too great a number of Christians : Nay , Thousands there are , which do not come up to so much , as the Negative Virtues of the Scribes and Pharirisees : They were no Drunkards , no Swearers , no Whoremongers , no Adulterers , and yet , how many that profess themselves Illuminated by the Gospel of Christ , are so , and worse than so ? and if even those , who do not exceed the Righteousness of these Men , shall not enter into the Kingdom of Heaven , how shall those , that are not so good as they ? And but that Unbelief , and Stupidity reigns so much in the Hearts of Men , certainly here is enough to fright them from the Carnal Life they lead . There stands before the Gate of the Kingdom of Heaven , an Angel with a Flaming Sword , as much , as there did before the Gate of Paradise , to keep out all those , who voluntarily chuse Death before Life , and do not you chuse Death before Life , when you had rather forfeit your share in the Kingdom of Heaven , then exceed the Scribes and Pharisees in their Righteousness ? Surely it must be a dismal and deplorable Condition , when Men have flattered themselves all their Life time , with hopes of entring into the Kingdom of Heaven , to find themselves at last thrust out , and may not this be the condition of some of you ? And is not the very possibility of it enough to oblige you to Purifie and Cleanse your Righteousness , and to take care , that none of the Leven of the Scribes and Pharisees stick to it ? Here on Earth , Men Fight for a great Estate , and venture Fortune , Friends , Interest , Honesty , Life , and all : Strange ! The Kingdom of Heaven should lie under that Misfortune , that Men must be entreated to enter into it , and yet will not be prevailed with after all to enter . Yes , you 'll say , we all are very ready to enter into it , were it not for the hard Conditions that are required ; and do you really think the Conditions so hard ? Would you think them so , if you lay Howling in Eternal Flames ? Certainly , nothing would seem hard then , and why should it seem so now , when it is evident and apparent , you are in danger of those Flames ? Behold ! God is ready and willing , to succour , to assist , to support , and to strengthen you , that your Righteousness may Triumph over Righteousness of these Hypocrites . The same Spirit , the same Grace , the same Influences , the same Assistances , he hath afforded to St. Paul , to St. Peter , to Lydia , to Martha , to Mary , to Magdalene , to the Jaylour , to the Penitent Publican , to Zachaeus , to others , the same he offers to you all . But then , if these kind offers be slighted and rejected , and a Farm , a Yoak of Oxan , or some thing worse be preferr'd before it , it is not God so much , that deprives you of the Kingdom of Heaven , as you your selves . Were you actually possess'd of this Kingdom of Heaven , you would wonder at the Folly and Madness of Men , who can complain , that the Conditions are hard , when such a Glory , such a Bliss , such a Kingdom is to be had , a Kingdom for which the Apostles , and the Primitive Beleivers , whose Faith , and Constancy , we Admire , forsook Father and Mother , and Lands , and Houses , and all that was dear to them in this World. I could give you such a Description of that Kingdom , as should make all the Glories of this World look pale , and dim , and dark , in Comparison of it : But I forbear . Were such Considerations as these , made use of in the cool of the Day , I mean , when your Thoughts are cool and composed , and the Grace of God upon your Endeavours , earnestly implored , they would inspire you with Courage Invincible , to go not only beyoud Heathens and Philosophers , but beyond Scribes and Pharisees in Righteousness , and in the serious Exercises of Virtue and Self-Denial . It 's possible , you may not remember all the Motives , I have given you , but one thing you will be able to Remember , which contains all that I have said , and that 's the Text , and therefore I repeat it once more , Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven . FINIS . Notes, typically marginal, from the original text Notes for div A44537-e190 Numb . 6. 2. Jerem. 35. 2. Euseb. Hist. l. 2. c. 16. 17. Vide Lights . in Matth. II 4. Maldon●in c 2. Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiph. l. 1. adv . Haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiph. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 17. 10. Joh. 15. 14.