A Serious Exhortation TO AN Holy Life. OR A Plea for the absolute necessity of Inherent Righteousness in those that hope to be saved. By Tho. Wadsworth, Preacher to the Church at Newington-Butts in Surrey. Heb. 12.14. Fellow peace with a●l men, and holiness, without which no man shall see the Lord. LONDON, Printed by R. I. for Andrew Kembe, at St. Margaret's Hill in Southwark; And are to be sold under St. Marga●ets Church on New-Fishstreet Hill. 1660. TO My poor Parishioners of Newington-Butts, Whose souls are precious to my God and Saviour, and I dare say to me. SIRS, THe remembrance of the strange Providences of my God, that were apparent in bringing me to be your Teacher, and have bearn me company ever since in the work of my Ministry amongst you, makes me think, I was born, and still continue in the Land of the living for your sakes, for the service of your immortal souls, to help forward your salvation from that consuming burning wrath that hangs over your heads, till Christ be form in you, and your natur●s changed from what is earthly and sensual, to that which is divine; This Exhortation to an Holy life I send you, as being very confident, that without it, not one of you shall ever see the face of God but to your shame and confusion; if I press it hard upon your consciences, blame me not, for it is my full belief, you must be damned without is, and my love and pity to you constrains me to do my best to prevent so sad a judgement. If you wonder how I dare venture to speak so much to you in Print; I tell you I dare do any thing for your sakes, yea hazard the reputation of my discretion, rather than be thought defective in my care to your never dying spirits. It comes not seldom to my thoughts, and lieth not a little pressing on my spirits, Ah what shall I do more for poor Newington to help them towards Heaven before I die? somewhat I have done already, as many of you can bear me witness, when with prayers and tears, not only publicly, but from one house to another, I have beseeched you to be reconciled unto God, and it is my greatest grief I have found these six years since my coming amongst you, that I have done no more; but alas, what shall I, or what can I do more? I would you could but tell me; shall I come and live in all your Families, that I may be continually present to instruct, pray with, comfort, reprove, and oversee you? this is all impossible, I am but one man, and can no more multiply my presence, than I can my persons; or shall I daily follow you from house to house? How can it be? my more public work is great abroad, and not small at home, besides the care of a selected people lies upon me, that presseth more than most men imagine, except them that feel it, and I am but a man, and have but the strength of man, subject to bodily infirmities with my brethren. But however, I shall promise to do my best in this kind as I have begun, & to supply the want of my constant presence with you, I have sent you my whole heart in Print, that it may speak to you when I am absent; it is but little, yet I intended it should have been less, but it is well it is no more. Do but you accept it as kindly as it is offered, and improve it as faithfully, as it was conscientiously penned, and I shall desire no more, being very confident it will then run and prosper; Which is the thing that is most earnestly prayed for, By him whom the Lord hath made your Teacher, Tho. Wadsworth. A serious Exhortation to an Holy Life. OR, A Plea for the absolute necessity of Inherent Righteousness in those that hope to be saved. Matth. 5.20. I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven. STay Reader, Thou hast perused the Text, and canst not but see that it concerns thy eternal life, or death. I prithee answer me this one Question, and then in the fear of God read on. Reader, Thou art a dying man, or woman, Tell me when thy breath is gone, thy eyes closed, thy bell hath towled, and thy body coffined up for the grave, Then, Then, wouldst thou rather have thy soul in Heaven, or Hell, in joy, or torment, with God, or Devils? For God's sake make a pause, and give me thine answer before thou dost proceed. Tell me, art thou one that carest not whither thou goest, or makest no matter whether it be to heaven or hell? Is either of them to thee indifferent? And art thou resolved to persist in this indifferency? If it be so, Sinner, I advise thee throw down the book, and as thou lovest thy soul, read not a letter more; For I so love and pity thee, as to those sorrows, that within a few days, nay a few hours thou must certainly endure, that I am loath that this sheetshould help to wind thee up for Hell, or any ways conduce to increase thy pains, or augment thy torments: For know Sinner, This is the nature of that Gospel of Christ which we preach or write, that it either softens or hardens; It is a savour of life to life, or of death to death, to him that reads or hears it: It will either prepare thee for Heaven, or ripen thee for Hell? for of that very Jesus by whom only thou canst hope for salvation, it was prophesied, Luke 20.34. Behold this child is set for the fall and rising again of many in Israel. Reader, persuade thyself of this, That Jesus Christ, and his written or preached Gospel, if they prove not means to the raising thee from that state of sin and death, wherein by nature thou liest, they will prove the instruments of that fatal fall, that thou shalt never recover to eternity: and of this very nature are these lines thou art now perusing (being I am confident according to the mind of God) I say therefore again, if thou art one that haste lived an unrighteous, ungodly life, and resolvest not to change, I beseech thee cast by the book, and do not read it, for why should it do any thing to promote thy ruin? But if thou are a man or woman that canst not dare to think of being damned, but tremblest at the very name or thought of it; if thou dost hearty desire, when thou leavest this poor, empty, miserable world, to exchange it for that full, rich, and glorious Kingdom of God above, then come away, and I will lead thee into the path of life, and tell thee what a man or woman thou must be, and what a life thou mayest and must live, if ever thou hopest to live in that desired and incomparably blessed inheritance of the Saints. Hoping now I have got a serious attentive soul to speak to, for such Reader, I presume thovart, let me first make bold to press thee to a revew of the text. I say unto you, Except your Righteousness exceed the righteousness of the Scribes and Pharisees, ye can in no case enter into the Kingdom of Heaven. This verse is a part of that Bible, that thou and I, and all the Christian world do take to be the word of God, which is as free from any lie or falsehood as the Sunbeams are from darkness; I shall not therefore injure thee so much (as if I did mistrust thee) to ask whether thou believest this portion of Scripture to be true or false, but rather dost thou believe, that it is so written there as here it is transcribed, if thou doubtest, take thy Bible, and turn to the Chapter and the Verse: if thou wilt take it for granted, on my word, I profess, I have not, I would not deceive thee for a world. The first part of the Text opened. (I say unto you) To you, Who are those? Why those that were present at that time, in which Christ was preaching this Sermon; they were his Disciples, his followers, such as owned him for their Saviour, and called him Lord and Christ; in a word, they were such as thou professest thyself to be that art my Reader. 2 I say unto you, who is this (I)? It was he● that preached the Sermon, Jesus Christ, it was Christ and not Matthew that did record it; it was Christ, and not I, that am about to plead withthee at this time for thy life. And now thou knowest the Author, I presume the Text will have some authority upon thy heart. I hope thou wilt not say of Jesus Christ, as the profane worldlings say of us, his Ministers, that we are a company of prating saucy fellows, and they hope, that all is not true that we say, and they are confident that God is more merciful than we Preachers would make them believe. But think Reader, it is not I, nor any Minister on earth, that is the Preacher in my Text, it is Jesus Christ the Master of us all, and canst thou hope it is not true that Christ here tells thee? were not this all one, as to hope Jesus Christ is a liar, and is not this to make thyself a blasphemer? or darest thou be so impudent to say, or think, that God is more merciful than Christ hath made him? what canst thou think thy gracious Saviour would deceive thee, or that the Son of God would make false reports of God his Father, he tells thee the contrary, if thou hast a mind to believe him, Joh. 12.49. I have not spokex of myself, but the Father which sent me, he gave me Commandment what I should say, and what I should speak. And wilt thou dare yet to unsay all his say, though he tells thee, he says nothing, but what God his Father commanded him? If he tells thee plainly, Except thy righteousness exceed the righteousness of the Scribes and Pharisees, thou shalt in no case enter into the Kingdom of heaven, Wilt thou boldly contradict all, and say, that notwithstanding what ever Jesus Christ hath said, I yet hope to be saved? yea though thou hast no righteousness at all, or such as falls short of what the Pharisees had; wilt thou give the lie both to God the Father, and the Son? No sinner, no, I know thou hast not such hard thoughts of the Saviour of the world, to think he is a liar. Thou callest him Jesus Christ, and confessest him to be the Son of God, and that it is impossible he should lie; yea I know thou wilt confess he here speaks true, and what he speaks, he speaks to thee, That except thy righteousness exceeds that of the Pharisees, thou canst by no means be saved. Dost thou believe it? Answer me: Dost thou verily believe, That except thou A. B. by name, provest a more righteous man or woman than ever any Scribe or Pharisee was, thou canst in no case enter into heaven? Come Come, I know thou believest it; as thou lovest heaven, then, and thine own soul, I entreat thee pronounce these words after me, but speak them seriously to thine own conscience. I, A, B, Who am reading this book, do in the presence of God, that searcheth my heart, and will judge me at the last day, do unfeignedly believe, that except I am by the power of the Spirit, through the preaching of the Word, made a more righteous man or woman than ever any Scribe or Pharisee, yea and this before I die, I never hope by any means to enter into the Kingdom of heaven, but must assuredly, as now I am reading, within a few days be in everlasting torments, where I shall weep and wail, and gnash my teeth without all remedy. Hast thou confessed so much? yea, and unfeignedly? yea, as in the presence of God the searcher of thy heart? Yea. Well said: Now let me tell thee, thou hast taken one step towards heaven, thou art half way there already. Ah sinner, be not so much thine own enemy, as to withdraw thy foot, and recall thy words! why shouldest thou repent that step that is taken towards a Kingdom that is so blessed, or draw in that breath that hath filled thysails, and will make thy voyage to heaven both quick and easy, if it continue? For know Reader, that when thy soul is once throughly convinced of that righteousness that is absolutely necessary to salvation, half the work of thy conversion is done, the new creature is half form in thee, and thy soul half saved: but when that righteousness is attained, that is, when it is brought down into thy conversation, and thou livest righteously, then is conversion finished, the new creature perfected, thy salvation secured, and thou art made a blessed man or woman. But thou wilt say, What am I the nearer for all this, if I neither know how righteous these Pharisees were, nor what a righteousness it is, wherein I must exceed them; pray will you tell me how righteous they were, and how much more righteous I must be than they. Answ. I will tell thee, but if I do, I must have another promise from thee, and I profess, as in the presence of the living God, if I thought that thou wouldst not grant it to me, I would not tell thee what those things mean, but rather out of pity to thee, suffer thee to lie and die in thy ignorance; tell me, wilt thou promise God and me, that when I have told thee what the righteousness is that thou must seek, wilt thou by the help of God endeavour with all thy soul and strength to live that righteous life this Doctrine will call for. But stay (sayest thou) There is no haste, tell me what it is first. Answ. What dost thou scruple? Art thou afraid I will deceive thee, and make it harder than it is. Reader, to put thee out of doubt from that, I protest solemnly, as I shall answer it before the Judge of quick and dead, before whom I am confident I must give an account of what I say or write, I will to the best of my understanding, make it to be a righteousness, neither more nor less than what Jesus Christ hath made it, nor will I show thee any thing but what I will give thee sufficient Scripture-proof for. What sayest thou now, wilt thou promise? What dost thou stick at man? Remember what thou hast confessed already: Didst thou not confess just now, that thou didst verily believe, that thou canst not possibly be saved, except thou shalt become more righteous than any Pharisee, and dost thou now doubt whether it is best for thee to endeavour to exceed them? What, art thou resolved to sit down short of heaven? Ah sinner, this is not ignorantly, but wilfully to destroy thyself. Tell me then, wilt thou resolve to live a more righteous life, or wilt thou not? thou dying man or woman, either resolve, or read no more. I profess I did not write these lines to dally with thy soul, if I had thought that all my Readers would have proved so obstinate, I would not have lost that little time I spent in writing what thou now art viewing, nor created thee the trouble of so much reading. Let God bear witness betwixt thy soul and mine, whether I am not more desirous to have thee saved, than thou art to save thyself. The Sinners Resolve. Why then, I do resolve, as God shall help me, I will endeavour for the future, with all my soul and strength, to seek that righteousness, what ever it be, you shall discover from the Word of God, to be his Will, and so my duty. Nay I further do resolve, That neither flesh nor blood, nor any sin, nor lust, or worldly interest whatever, shall hinder me from seeking a portion in the Kingdom of my Saviour. Bear witness, O God, I am in as good earnest as ever I was in all my life. I, sayest thou so, Let me then tell thee for thy comfort, thou art not far from the Kingdom of God. But to keep thee fast to thy resolution, that thou mayest neither give thy God nor me the slip, I do here adjure thee by thy God and Saviour, by thy immortal and precious soul, by Heaven, the Crown, and all the weights of glory that are there, yea by every thing that is, or should be dear and precious to thee, not to dare to draw back, and eat thy words again. And to tie thee yet up faster to thy resolved vow, read Heb. 10.38. But the just shall live by faith, and if any man draw back, my soul shall have no pleasure in him. Oh that now it might be spoken of thee what follows in the next verse, 39 But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul. Mark finner, if thou drawst back from so just, righteous, and holy resolution thou hast made, thou wilt fall into perdition if thou holdest on, thou art passing forward to the salvation of thy soul, if hell doth not affright thee, let heaven persuade thee to keep fast to what thou hast just now promised. The second part of the Text lies in the discovery of two particulars. 1 Wherein did the righteousness of the Pharisees consist, which thou must resolve to exceed. 2 What is that righteousness of life, that will set thee above the Pharisees, and put thee into a saving condition. Of the first, What the Pharisees righteousness was. 1 The Pharisees was one of the strictest sect, or the most precise society of men among the Jews, they were most nice observers of all the outward points of worship, according to the Law of Moses, and therefore had the esteem of their Countrymen for the most Religious people amongst them; I know thou wilt believe the Apostle Paul if he tells thee so much, for he was one of them himself before he left them by being converted to Jesus Christ. Take his own words. Act. 26.4, 5. My manner of life from my youth, which was at first among mine own Nation, at Jerusalem, know all the Jews, which knew me from the beginning (if they would testify) that after the most straightest sect of our Religion, I lived a Pharisee. Mark that well, the Pharisees (says Paul) were Religious, yea straightly Religious, yea most straightly Religious, that is, as to the outward parts of the Jewish Religion, which consisted in being natural-born Jews, children of believing Abraham, admitted into the visible Church by Circumcision the eighth day, in being constant Preachers or Hearers in their Synagogues. But all this was not enough to speak them righteous enough for the Kingdom of heaven, for remember, Except thy righteousness exceed theirs, thou canst in no case enter. Christ hath said it, and thou must believe it. 2 The Pharisees were right in their judgements in many or most of the practical truths in Religion, they held that the only true God of Israel was to be worshipped: That it was a most heinous sin to theeve, to commit murder or adultery, or to forswear a man's self, to lie, or bear false witness against a neighbour, or to be drunk, or to be a glutton. This must be all true of them that they held these things as sins, yea and that they did forbear those grosser sins; I prove it thus, 1 Because Jesus Christ permitted his own followers to hear them preach, yea and bid them do what they taught, Matth. 23.1, 2. Then spoke Jesus to the multitude, and to his Disciples, saying, The Scribes and Pharisees sit in Moses seat (the meaning is, that they were Preachers of the Commands of God delivered by Moses) all therefore whatsoever they bid you observe, that observe and do, but do not after their works. But secondly, I prove that they abstained from grosser sins, at least to the outward act, 1 They abstained from drunkenness, and gluttony, I gather from that blasphemous reproach they cast upon our blessed Saviour, in calling him a Winebibber and a Glutton, which speaks that they accounted them most disgraceful sins. 2 If they had not abominated the act of murder, adultery, perjury, with drunkenness, and the like, and so refrained from them in their lives, it were impossible they could ever have got that repute amongst the Jews of being the most strict religious sort of people in all their Country; who would ever have thought a society of Drunkards, or Gluttons, or Whoremongers, or perjured persons a strict religious sect? as the Apostle Paul confesseth they were reputed. From this that hath been said, thou mayest easily see, that thou mayest be neither Rogue nor Whore, nor Thief, nor Drunkard, nor Liar, and yet be out of a state of salvation, as these Scribes and Pharisees were, though guilty of none of these sins. 3 These Pharisees were more righteous yet, for they were strict observers of the Sabbath day, so far as to abstain from all bodily labour, and to attend on the worship of God, in reading, praying, preaching, or expounding the Word of God, this was their Sabbath days employment in their Synagogues or Churches, and Christ permitted (as I shown before) his own Disciples to hear them, and to observe their Doctrine, and do it; but as for doing any servile work on this day, they reckoned it a grievous sin, yea if it were but dressing any provision to eat; and therefore you have them quartelling with the Disciples of Christ for pulling ears of Corn on this day, and rubbing them in their hands to satisfy their hunger, Luke 6.1. And i● came to pass on the Sabbath, after the first, that Jesus went through the Cornfields, and his Disciples plucked the ears of Corn, and did eat. And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the Sabbath day? Mark Reader, See how strictly righteous they were? Sabbaths must be kept, strictly kept, nothing must take up the day with them but reading, preaching, praying, expounding, no one must dress meat on that day, though to satisfy his hunger, thou wilt say perhaps, Is it possible for men to be more righteous? Nay stay there, for I will show thee presently, wherein thou must exceed them in all this, or in no case shalt thou enter into Heaven. 4 Yet farther, they were a sort of men, that for the encouragement of Religion, and upholding the external form o● worship, in paying Tithes (commanded by God in the Law of Moses) were precisely just or righteous, and Jesus Christ confesseth as much unto them, Matth. 23.23. woe unto you Scribes, Pharisees, Hypocrites, for ye pay tithe of Mint, and Anise, and Cummin. These were the least of herbs that were titheable, and it was disputable by many of their Lawyers whether they were titheable or not, yet the Pharisees for their part, lest they might seem to ●ob God and his Church in the least, resolved to pay them, and Christ approves of them in that particular, b● telling them, These things ye ought to have done; but he adds withal, by way of reproof, Ye have omitted the weightier matters of the Law, Judgement, Mercy, and Faith; and here their righteousness fell short. So Reader think, thou mayest be an incourager of Religion in the place where thou art, mayest give freely and liberally to the maintaining of a godly Minister where thou livest, which the Lord Christ approves of, and commends, yet except thou dost somewhat more, this will not do, thou mayest still remain in a state of perdition. 5 They were charitable to the poor; This likewise thou hast acknowledged from the mouth of Christ, Matth. 6.2. When thou dost thine alms, do not sound a trumpet before thee, as the Hypocrites do (meaning the Pharisees) in the Synagogues, and in the streets, that they may have praise of men, verily, I say unto you they have their reward; that is, the value of many a penny, or shilling they threw into the poors box at Church, and many piece of bread at their doors, many a penny, or taster they distributed by the high ways and streets, and many a beggar cried out after them, God bless you Master, and yet they were all this while but Pharisees, and cursed of God, for the text is plain, that they shall never be saved, it says, They have their reward already. Oh therefore Reader, dare not to sit down here, unless thou intendest to bear them company to the gates of hell, where thou mayest easily enter with them, but it is impossible ever to get out. 6 They were more righteous yet, for they were a praying people, and Christ confesseth as much, Matth. 6.5. And when thou prayest, thou shalt not be as the Hypocrites are (meaning still the Pharisees) for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men, verily I say unto you they have their reward. See here again, the Pharisees pray, love to pray, and yet Christ is peremptory, that they shall have no reward but that on earth, which speaks him resolved to deny them heaven. Reader, still consider, thou mayest be one that prayest in thy Family to stop the mouths of thy friends and servants, thy godly neighbours, and Minister, that none of them may think or say, thou art an ungodly man or woman; thou mayest come to Church, and clap thy hat or hand before thy face to be seen of men to pray, yet thou mayest be no better than an hypocritical Pharisee, out of a state of salvation. 7 Lastly, The Pharisees believed the Resurrection of the dead, the blessed or miserable state of souls after this life (wherein they exceeded the Sadduces, who believed no Resurrection) yea and hoped, or were confident if it fared well with any at the Resurrection, it would with them. Concerning their beleeef, in the great Article of the Christian faith, I mean the resurrection, thou needest no other proof of it, than their taking the Apostle Paul's part against the Sadduces (Acts 23.6, 7, 8.) says Paul, I am a Pharisee, the son of a Pharisee, of the hope and resurrection of the dead I am called in Question. Object. But was Paul a Pharisee? How could Paul then be saved, if no Pharisees are saved? Ans. Paul calls himself a Pharisee, because he was one, & his father was such an one, till he was converted to Christ. But says he, I am still such an one. Answ. True, he was so, but not absolutely in all parts, for he preached Christ, whom the Pharisees crucified, but in this single point he kept still a Pharisee, in holding the Resurrection of the dead, which the Sadduces denied, and therefore the Pharisees strike in with Paul against them, saying, vers. 9 We find no evil in this man, but if a Spirit or Angel hath spoken to him, let us not fight against God. Who would but think that such men as these were good? 1 How tender do they seem to be in opposing God in any revelation of his will and mind? 2 They take an Apostles part for teaching the true doctrine of the Resurrection. 3 They express much zeal in opposing the Sadduces for their Heresy. 4 They make a clear profession of their faith in the point of Angels, Spirits, and the Resurrection, and consequently of the immortality of their souls, and their hope of a blessedness after this life; yet still remember they were Pharisees, and that Christ hath said it, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye can in no case enter into the Kingdom of God. Oh Reader, take warning, and do not dare to venture thy eternal life upon such a shallow, sandy righteousness as the Pharisees did. Thus have I finished the first particular, in showing thee what the righteousness of the Pharisees was. Now Reader, pull up thy spirits, and gird up thy loins like a man, I will show thee now the mark that thou must shoot at, the Garland thou must run for, and the Crown thou must fight for, the righteousness that will bear thee up above the clouds, and set thee safe in the Kingdom of Heaven, among the spirits of just men made perfect, if thou resolvest to seek after it, which through the grace of God thou mayest assuredly attain to. Second Part, showing, what is the righteousness of the Saints, that exceeds that of the Pharisees. 1 THe Pharisees, as righteous as they were, did not acknowledge Jesus Christ, nor entertain him as the Son of God, and the Saviour of the world: Now if thou wilt acknowledge him as all this, and answerably resolve to believe in him, rely upon him for pardon and strength against sin; if thou wilt love him above thy father, mother, son, daughter, house, land, living, above thy sins and lusts, and wilt readily part with them all at his command, thou hast done something the Pharisees never did, thy righteousness shall be more than theirs, and thou shalt enter into heaven, when they shall be shut down into hell. 2 The Pharisees believed it a sin to commit Murder, but they did not count it murder to be angry with their brethren or neighbours without a cause, and to call them Fools or Racha. Now Reader, if thou wilt strive and struggle all revenge and unlawful passion out of thy heart, thou art more righteous than ever the Pharisees were. Reader, see thou to it, it must be done, without thou wilt be content to be no more righteous than the Pharisees were; do not dispute it, Christ will have it so, Matth. 5.22. I say unto you, that whosoever is angry with his brother, without a cause, shall be in danger of Judgement, and whosoever shall say. Thou Fool, shall be in danger of Hell fire. If thou wilt have it more clear, consider 1 Joh. 3.15. Whosoever hateth his brother is a murderer, and ye know that no murderer hath eternal life abiding in him. As thou likest the casting into hell fire, or being accounted a murderer, in the judgement of God, of being void of eternal life, give way hereafter to thy proud, peevish, revengeful passionate nature. 3 The righteousness of the Pharisees condemned the act of Adultery to be a sin, but they did not think that a lascivious look, and a lustful desire of the heart after a woman was a sin. Now Reader, if thou wilt resolve to conquer the desires of thy lustful eyes and heart, thou hast attained a righteousness the Pharisees never had; stick not at it sinner, this Command, as the whole yoke of Christ is easy, and may be born, Christ will have it, and thou must do it, if thou resolvest to exceed the Pharisees, Mat. 5.28. I say unto you (says Christ) whosoever looketh on a woman to lust after her, hath committed Adultery already with her in his heart. Now think, if thou wilt still give way to thy lustful eyes, and heart, know this, that the Adulterer God will judge, and thou mayest be such, though thounever dost commit the act. 4 The Pharisees thought it only a sin to forswear themselves; but the Command of Christ is, Swear not at all, Mat. 5.34. except it be in cases that are true, certain, and certainly known, lawful, possible, and weighty, wherein the glory of God, and the welfare of thy neighbour, is considerably concerned, but ordinarily before a Magistrate, and then an oath is lawful. This I must prove, because it is so stiffly denied by some in this age, inconsiderately enough The only Objection which they have is founded on that of our Lord Christ's, Matth. 5.34. But I say unto you swear not at all; which saying I confess, if broken off from the scope of Christ in his whole discourse, seems to intimate so much, that it was not only the corrupt profane use of Oaths that he condemneth, but that he intended an utter abolition of the use of all, how ever circumstantiated. Ans. 1 I grant that from this Text, not only perjury, but that swearing is forbidden. 2 I farther grant that all manner of swearing by any creature is expressly forbidden, as by Heaven, Earth, Jerusalem, by thy head, and that in no case what ever is it lawful to use them, and the Lord Christ gives you the reason why. But 3 I deny, that from this Text may be proved, that it is unlawful to swear by God himself before a Magistrate, or in the cases above expressed; My reasons are these. 1 Because the Lord Christ doth not mention that oath which was only lawful amongst the Jews, but takes up in chiding them for perjury in general, and for oaths by creatures in particular, which Hierom noted long since. Considero (inquit) quod hic Salvator non per Deum jurare prohibuerit sed per Caelum, per terram, etc. 2 Because the God and Father of our Lord Jesus did constitute the lawfulness of swearing by his Name, Deut. 6.6.13. and 10.20. Thou shalt swear by the Name of God. Exod. 22.1. The oath of Jehovah shall be between you. Now is it probable that the Son should make that unlawful, which the Father made lawful? Is not this to establish the old Manichaean heresy? That taught that the God of the Old Testament, and the God of the New, were as contrary as light and darkness, and their work was to contradict each other? If any reply, that it is a granted case, that Christ abolished the Ceremonial Law, that under the Mosaical dispensation was in force at the appointment of his Father, and why may he not then abolish this? I answer, But than it must be well proved that an oath was a ceremony, and then I pray tell me, what it was a type of? But secondly, I have far more ground to think it one of the Judicial Laws, as being highly subservient to put the other Laws in execution, which in many cases might have been suspended, or not with so clear justice executed, without an Oath to render the testimony evident. 3 Because he expressly says of himself, I came not too dost roy the Law, but to fulfil it; and can you persuade yourself, that he can say he will not, and yet o it? was not there once a Law for swearing, have I not proved it? But can Christ be said to fulfil that Law by an utter abolishing of it? he being the Substance, came in the room of all the Ceremonies, which were shadows; but prove that an Oath is a shadow, and I have done. 4 I argue à genere, from the nature of an Oath itself, (which if well understood) it is very unlikely that the Son of God should take away the use of it. An Oath is an appeal to God, wherein he is beseeched, as the only searcher of hearts, that he would bear testimony to the truth, and would punish the swearer if he know him to bear a false testimony: but that all such appeals to God should be prohibited and condemned by Christ, can hardly be affirmed without blasphemy. 5 Let me reason from the end and use of an Oath, which will farther discover it was never the intent of Christ utterly to abolish all oaths. 1 An Oath than is that whereby men give to God the praise of his highest Wisdom, that sees into the secrets of their hearts, and sees into every corner of them what truth or falsehood lodgeth there. 2 And it yields him the glory of his Omnipotency, whereby it is acknowledged, he is able to punish the perjured. 3 It honours his Justice and Mercy, because thereby men acknowledge that he will infallibly defend truth, and be a revenger of falsehood. Lastly, It is the bond of politic order, and humane society, neither of which can long continue without faithfulness and truth, nor could there be that dispatch of strifes and controversies, Exod. 22. Heb. 11.6. To condemn therefore every Oath, seems to detract from God's glory, and to destroy humane society, and we may be sure the Son of God would neither be the Author of the one, nor of the other. 6 Can it be thought without madness that Christ would condemn the commended examples of the Saints in Scriptures? not only of the Patriarches, but also of the Apostles, yea and God himself, their solemn Oaths so frequently recorded, as signs of their great zeal and devotion, that it were endless to enumerate them, see that of Paul's, Gal. 20. before God, I lie not. And so 2 Cor. 12.19. 7 I might add as farther proof, that the Prophets very often foretold, that God by his new Church under the reign of the Messiah, should be honoured by the Oaths of his people, as Isa. 65.16. He that sweareth in the earth shall swear by the God of truth. Isa. 19.15. In that day shall five Cities in the land of Egypt, speak the language of Canaan, and swear to the Lord of Hosts. And can it yet be imagined, that when Jesus Christ gave birth to all other Prophecies, he should render this abortive, and render that unlawful, which was foretold to be one of the glories of his Kingdom? But to conclude Reader, after all that hath been said, this is plain, that all manner of Oaths, except in the aforesaid cases, are unquestionably sinful, and must be refrained, if thou intendest to excel the Pharisees, which is certain, that thou must, or forgo all thy hopes in Heaven. 5 The Pharisees paid Tithe most justly for the maintaining the outward form of service to God, but in their more ordinary civil matters, they were most unconscionably unjust, and fraudulent, witness the poor widows houses they devoured, and to hid the matter from the world, they made long prayers. But if thou wouldst be more righteous than they, let thy purse be open for the promoting the service of thy God, but seek not to repair thy layings out, by unjust oppressive cozening ways of trading, this is to rob Churches to build Hospitals, or to pick thy Customers pocket to make an oblation to God, or to steal a sheep to make a sacrifice, be not such an one, lest God send thee to hell for thine offering. 6 The Pharisees, as thou hast heard, were strict observers of Sabbaths, but their covetous, proud lives spoke them disobedient to the God of Sabbaths; so that if thou conscientiously wilt endeavour to live over in the week days, what thou learnest of God on the Sabbath day, thy righteousness excels theirs. 7 They gave alms, but with an intent to be seen, and praised of men: Give thou thine alms, but out of an unfeigned love to God, and thy needy brethren, and still thy righteousness is greater. 8 They believe the immortality of the soul, and the resurrection of the dead, but yet their earthly, sensual living, spoke as if they understood no higher life than this that is merely mortal. But if thou wilt believe thy soul shall never die, and therefore always live here on earth, as if thou wert upon the borders of Eternity, expecting a departure into another world, in all temperance, justice, mercy, faithfulness, there is then as much difference betwixt thy righteousness, and theirs, as betwixt the clear Sun, or the brightest star, and a clod of clay or dirt. 9 Lastly, This rotten frame of external righteousness, they thought sufficient to answer the severest Law of God, and to bring them off acquitted, and fully justified at the final judgement; they dreamt not of a Saviour's blood, or any necessity for the bloody sacrifice of the Son of God for the expiation of sins. But if, sinner, thou wilt resolve for thy part to roll thy faith, and all the garments of thy inward righteousness in the blood of Christ, and never hope to find acceptance for the most precious life of faith, and holiness that can be lived by thee, but by the mediation of a Saviour, than hast thou hit the mark, and answered fully the expectations of thy Saviour's call, who called thee to a righteousness above the Pharisees; here it is, and here thou must resolve to live and die. And now I have showed thee what a man or woman thou mayest, and must be, if ever thou hopest to be saved; remember now the Vow thou madest to God before I shown thee what that Righteousness is that thou must seek. And I now claim thy promise, and challenge thee on thy Vow to tell me what thy purpose is to do in these particulars that I shall ask thee. Art thou resolved from thy soul to love the Lord Jesus with all thy heart and strength? Wilt thou reckon neither of sin, nor lust, nor life dear to part with for him? and in a way of obedience wilt thou trust to him for his free remitting all thy sins? Wilt thou endeavour to live a more strict life, and more spiritual than ever Pharisee did? Wilt thou not only account of Murder to be a sin, but wilt thou abhor all unlawful anger against thy brother, or the calling of him Fool without a cause, and wilt thou think so doing a degree of Murder? Wilt thou condemn Adultery, not only in the act, but likewise in the eye, and heart, and be rather willing to pull out thy right eye, than wound thy conscience and offend thy God? wilt thou keep the Sabbath, not only in the letter, but in the spirit, and in truth. In a word, wilt thou resolve to pray unto thy God, and bring thy heart in to thy prayers? wilt thou conscientiously endeavour in thy calling to maintain thyself and family, and to be able to relieve thy poor brother by thy charity, and wilt thou do both out of pure love to God, and thy neighbour, and not for the love of praise from men? wilt thou believe the immortality of thy soul, the resurrection of the dead, and the blessedness of those that die in the Lord? and wilt thou endeavour a fellowship in that Resurrection by walking with God, and living a holy, innocent, humble, chaste, sober, heavenly, believing life? What sayest thou man? What amazed! Sin. Ah I cannot, I dare not, I will not promise any such thing: Here is a task indeed, enough to break any man's heart, and to make me live miserably all my days; I would your book had been burnt, before it came into my hands, or within my doors: What, no hopes of entering heaven without such a righteous life! It is better you were hanged, and the whole generation, of such Preachers as you are. Answ. But sinner, Ah sinner, why so impatient, I am not thine enemy, I tell thee but the truth, I speak the truth in Christ, I lie not; Christ hath said it, and I dare say it again, Except thy righteousness exceed the righteousness of the Scribes and Pharisees, thou canst in no case enter into the Kingdom of heaven: If this single Text is not a witness sufficient, thou shalt have it confirmed by the mouths of one or two more, read Heb. 12.14. Fellow peace and holiness, without which no man shall see the Lord. So 1 Joh. 3.2, 3. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be, but he that hath this hope purifieth himself as he is pure. I could add an hundred Scriptures more, but here are witnesses enough to arraign and condemn thee: What sayest thou now? What wilt thou now yet wish me hanged, for telling nothing but what Christ, and Paul, and John hath told thee? No, no, thou wert but in a passion, I do freely forgive thee; But oh that my hanging could keep thee from damning; how far better that I were hanged, and a hundred such Preachers as I am, so we could expiate thy sins, and prevent the ruin of thy soul and body for ever. Were I tied to a Gibbet I should be quickly out of my pain, but if thou goest to hell thou wilt never be out of thine; I should be quickly dead but thou wilt never die as to thy torment; Sinner believe me, nothing but love to thy precious soul makes me deal so plainly with thee. Sin. But how can I persuade myself you love me, when you would put such a yoke of righteousness upon my neck, that I, nor my Fathers could ever bear? Answ. It makes no matter whether thou thinkest I love thee or not; if I do not, I am sure thou wilt confess that Jesus did; why man! it is not I, but he that doth thus endeavour to put this holy yoke upon thy neck, and doth entreat thee to wear it for his sake, Matth. 11.29, 30. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and you shall find rest to your souls, for my yoke is easy, and my burden is light. And what is this yoke, but the holy, righteous nature, and life, which I have been all this while explaining to thee? But sayest thou, Do I in conscience think that the Commands of Christ may be thus obeyed, & such a righteous life lived? Answ. Yea in my very conscience, I do think it, that both this life may, and is lived by thousands, yea by all that are in a present state of salvation: Nay, I verily think that all the Commands of Christ, may, and are by all sound Christians obeyed (excepting some particular acts that with them are not ordinary) yea and with such an obedience, that quoad speciem, though not quoad gradum, is perfect, that is, their love, or fear, or faith to God and Christ, have the true genuine nature of these graces, and such as the Command calls for yet I confess, none loves, or fears, or believes so much, but there might be several cubits added to the stature of these graces: But Reader, it is not my desire to trouble thy head with speculations, I have got unto thy heart, and there I will keep. If thou wilt then have thy question answered, when her the Commands of Christ may be obeyed in thy life, look 1 Joh. 5.2, 3. By this we know that we love the children of God when we love God, and keep his Commandments; for this is the love of God (or herein it consisteth) that we keep his Commandments, and his Commandments are not grievous. See how the Apostle tells thee, they may not only be obeyed, but that to them that love God, they are not grievous; if thou wilt neither believe Christ, nor his Apostles, I despair of finding credit with thee; but I will not cherish so hard an opinion of thee, I know thou believest them both: me thinks I see thy heart relenting, and about to yield the cause; D●th not thy heats begin to cool, and thy anger to me abate? Dost thou not begin to see how much thou hast been deceived in the matters of thy soul, and to tremble to think how many of thy neighbours have been deceived with thee? Art thou not ready to say to me as King Agrippa once did to Paul, Thou hast almost persuaded me to be a Christian? Me thinks I see thee kiss the book, bedew it with thy tears, and hear thee bless God that directed it to thee, or thank the friend that put it into thy hand. Tell me then, What is thy resolution? I cannot, must not let thee go, I have thy promise already, and God will have the performance, or will have thy life; I have already told thee wherein a greater, better, and far more noble righteousness consists, than ever the Pharisees understood, I expect thy answer. Sinner. Oh Sir, Pray have me excused, I am convinced there is truth in what you say, but I have such a Trade, such a Family to look after, such company and ways I have been many years engaged in, I can have neither time to read, or pray, or fast, to think of God, or Christ, or heaven, or hell, or death, judgement, or any thing else; my pride, my passion is so strong, and I so used to it, I cannot master them; If I lie not, nor equivocate, if I cheat not, nor overreach my brother, I cannot trade, and so I cannot live; though I have a good mind to what you say, and am convinced it is my duty, yet I do not think for my part, I shall ever attain to live, no not so righteously as the Pharisees did. Answ. Is this thy last, and utmost resolution? Will no reason, nor Scripture prevail with thee? Can neither man nor God persuade thee? then no more sinner, but expect thy doom, these excuses shall not, must not serve thy turn; read it in the last clause of my Text, Thou shalt in no case enter into the Kingdom of Heaven. Canst thou read so sad a sentence and find no tear to drop, nor groan to fetch? the poor Rogue at the Bar is more tender of his life, and afraid of the Gallows, than thou art of thy soul, or hell; What is thy heart a rock, or thy eyes flint? Art thou passed all sense or feeling? Thou shalt not enter into heaven, is that nothing? But perhaps thou dost not understand what shutting out of heaven means, lest thy ignorance should undo thee, I will instruct thee. The third part of my Text, showing the misery of being shut out of heaven, in three particulars. 1 TO be shut out of heaven means all this, Thou shalt not see thy God in heaven, nor behold his glory, thou shalt neither love him, nor be beloved of him; thou shalt not see, nor live with Jesus Christ, the best friend that ever thou hadst; thou shalt never see, nor understand the blessedness of those Angel-spirits that be there, nor enjoy the fellowship of the Saints on high; thou shalt never taste of the River of pleasures that run out of the throne of the Lamb, nor behold the sweet light that streams in floods from his countenance; thou shalt never hear him call thee blessed, or pronounce thee just, nor bid thee welcome to the joy of thy Master. Pish, sayest thou, And is this all? it is even as good as nothing, thou never heardest, or sawest, or tastedst, or didst enjoy any such things as these on earth, and yet thou sayest thou livedst happily enough without them, thou ever foundest more pleasure in an Alehouse, than in a Church, and admired the melody of a wanton lascivious song above the harmony of a Psalm; a cup of wine, and a good feast at a Tavern, hath ever been more delicious to thee than the blessed Sacrament of the body and blood of Christ; yea the smiles of a wanton Harlot have been more endearing than the love and kindness of a tender Saviour; if the loss of heaven be no more than the loss of seeing, or enjoying God, Christ, Angels, Saints, in a glorious union of the Spirit, far them well all, give me but the full streams of my sinful pleasures, though I swim in them to hell. Answ. But stay sinner, sure thou art not in good earnest, think again, thou darest not say so once more, I have better hopes of thee than so, thou art sure not so far gone, certainly thou hast some reason left, the light of thy conscience is not quite put out, surely thou art no Beast, nor Devil. Sinner. Well, it is no matter what I am, I am resolved to hazard all for this beloved gold, these pleasant cups and dishes of wines, meats, and sensual pleasures, if I should not say so, I am resolved to do so, for this sinful life I will not part with, though I lose an hundred Kingdoms of heaven, and as many Crowns as there are stars, and as rich a glory as God himself can pretend to give me: Give me to live on earth in sin, and what care I for God, or heaven, and all his happiness? Answ. Me thinks yet sinner, I cannot believe thee, this is but a bravado, thou darest not say so in cool blood, no nor if thou wert on thy deathbed; I never heard a Rogue at a Gallows say so (though while he was at liberty, was perhaps as desperate a wretch as thyself. If yet thou thinkest thou darest both say, and do so) hear me then once more, thou hast not heard the worst, at least not all that shutting out of Heaven implies, it signifies thus much more. 2 If thou art shut out of Heaven, thou must be shut out of earth too, the Paradise above shall not only be kept against thee with a flaming sword, but thou shalt lose the happiness of cursed Cain, of being a vagabond upon the earth. Sinner, the time is coming, and then will be, that all thy gold and silver, with rich apparel, with all thy house and lands, live, with all thy meats and drinks, thou must leave behind thee to be devoured by the merciless flames that shall consume the world, what wilt thou get then to delight thy liquorish palate, or to quench thy drunken thirst, or to cover thy rotten carcase, or to satisfy thy beastly unsatiate lust? I pray thee Reader think, am I telling thee a fable? or art thou a dying man or woman? Is not thy life most, or much of it spent already, how often more dost thou think will the clock strike round, before it strikes the hour that thou must die? art thou sure of the morrow? doth not the bell hang in thy Parish-steeple that must towl thy knell? doth not thy coffin and thy grave stare thee in the face, and tell thee we must shortly have thy body? and dost not thou then know for certain, that all the fuel of thy sensual pleasures, and so the pleasures themselves, must be left behind? What sayest thou now Reader, how dost thou like shutting out of heaven, when thou must not only lose the delights there, but all that are upon the earth? What is thy mind yet changed? speak man, thou hast time yet given thee to make thy choice; wilt thou endeavour to be more righteous than the Pharisees, or sit down content to be shut out of heaven? Thou foolish sinner, why dost thou delay thy answer, what difficulty can there be in the question that I ask thee? heaven thou knowest, and righteousness thou knowest, for I have told thee what they mean already: Ah that man's heart should be so sottish to make it a doubtful case, whether it is better to choose heaven with righteousness, or hell with wickedness! Me thinks I hear thee begin to cry out, Good Lord, what a straight hath this book driven me to: I did not think these foolish Preachers had half so much reason on their sides, I begin now to think it is hard to hear them, or to read them without being of their minds, though I care not much for heaven, yet I am loath to lose heaven and earth together. What shall I do? there is nothing can keep me out of heaven, but an unrighteous wicked life, but how shall I leave my sin? I know not, I am not used to read and pray, and repent in tears, and I care not to begin; but I am used to swear and lie, and drink, and whore, and them I cannot leave, but if I do not I cannot enter into heaven, what shall I do? Oh that I might die like a beast, and lie in a benumbed state of death for ever, free from all sense or feeling of any joy, so I might live on earth but as I list: Oh my dear works of darkness, I do so love you, that I could be willing to be a dog, or any other beast at death, so I might but have your company while I live. Reply. Ah Fool, Fool, Fool! What Devil hath been the Priest, to espouse thee so nearly to thy filthy, stinking, rotten sinful life, that neither Christ, nor his Ministers can persuade thee to a divorce? Thou senseless sinner, hast thou not too justly provoked thy Maker to repent that he made thee a man? what, content to die like a beast, and lose the glorious privilege of an immortal life, for a base filthy sin! how much pity is it that ever thou wert man or woman, and not rather a dog or toad? thou art a disgrace to the humane nature; but thou wretched desperate sinner, I tell thee thou shalt not have thy wish, because thou art so unwilling to live like a son or daughter of God on earth, thou shalt not have so much happiness to lie down in thy grave like a dog, thou shalt assuredly go to hell, and so to torment, therefore shutting out of heaven speaks more sadness than I have acquainted thee with. 3 Lastly, Consider this, if thou wilt not resolve to live more righteously than ever any Pharisee did, Assure thyself, that Jesus Christ that shuts thee out of heaven, shall shut thee up in Hell, that tongue that pronounceth the righteous blessed, shall pronounce thee cursed, and he that bids them enter into the joy of their Master, shall command thee to descend into torments with the Devils, there shalt thou receive the stroke of his iron rod, that shall dash thee in pieces, and bear the strokes of his revengeful arm for thy abusing of his tender and long-suffering mercy. There shalt thou feel the worrowing of an enraged conscience, and suffer the tortures of devouring flame, and this for ever and ever. Reader, If thou art obstinate, deceive not thyself, God will not be mocked, and in his punishing thee for sin, he will not seem to be in jest; for as the Lord liveth, and as thy soul liveth, there is not a tittle of what I say, but what is contained in thy Bible; if I show it thee to be there, thou wilt not sure question whether it be true; Read then, and let thine own eyes bear witness, Matth. 25.41. Then shall he say unto them on the left hand, Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels, Mark. 9.47. And if thine eye offend thee, that is, thy sin as dear as thy eye hinder thee in the way to heaven, pluck it out (that is, cast it away, and leave that sin) It is better for thee to enter into the Kingdom of God with one eye (yea with no eye) than having two eyes to be cast into hell fire, where their worm dyeth not, and the fire is not quenched. Rev. 21.8. but the fearful (that is, such as fear to part with sin, and life, and all for Christ) and unbelieving, and abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters (such are covetous men) and all liars, shall have their part in the lake which burneth with fire and brimstone, this is the second death. Rev. 20.10. And the Devil that deceived them, was cast into the lake of the fire, and the brimstone, where the Beast and the false Prophets are, and shall be tormented day and night for ever and ever, 2. Thess. 1.7, 8. When the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. Now thou hast read all these Texts, I cannot think thou wilt unsay them all, thou hast the witness both of John and Paul, and Christ himself; I am sure their testimony will pass in the Court of Heaven, and there it is, and only there, that thou must take thy trial, receive thy sentence, and be sent to this dreadful punishment; what hast thou more to say? The Sinners last Refuge. I have here read, sayest thou, That there is no salvation without I live an exceeding righteous life, it is plain Scripture, I cannot deny it; and surely my drunkenness, my swearing, lying, whoring, neglect of praying, reading, do not speak me an exceeding righteous man; What shall I do? shall I think myself in so miserable estate, that if I die before I change my life, I must go to hell? Oh I dare not; what then? to leave my sins? I will not, but how then? shall I keep them? if I do, the Scripture is plain, I cannot go to heaven; truly I know not what to say; but perhaps there may be some way to heaven that the Scripture doth not tell us of, I resolve to venture it at least, and I know I shall have many to bear me company, and thus I will satisfy myself, and continue as I am. Answ. A poor shift: Thou hopest God will find a way to save thee, that he hath not revealed, that is in plain English thus, thou hopest that God hath told thee by Jesus Christ, that except thou art more righteous than the Pharisees, thou canst not be saved, yet he intendeth the quite contrary, and will save thee and others, though thou livest more wickedly than ever the Pharisees did: What is this but to put God the Father and Jesus Christ at variance, and make them contradict each other? yea to think so impudently of God, that he sent his only Son into the world to deceive and cheat it in a company of untruths, as this would be one, if it should ever be, as thou art bold to hope. But I have somewhat in my Text still behind, that will spoil thy hopes, and convince thee of this wicked imagination; says my Text (Ye shall in no case enter) mark that (in no case) what do those three words mean? Do they not plainly signify, that God hath shut up all other ways to heaven, or that there are no means left by which thou canst possibly scape the misery of the damned, but only this of becoming righteous? 1 Perhaps thou thinkest to hid thyself in the Grave, and to lurk close in the corner of that dark room. But Fool, never think of it, for the doors of those chambers of death shall all fly open, the Trumpet shall sound, and thou amongst the rest shalt arise, and stand up before him. 2 Perhaps thou conceivest a way to escape by crying for mercy: Ah sinner, that will not do neither, for than it will be too late, there is no room for repentance, nor for mercy, when thou hast once left this earth. 3 What, dost thou think to plead the blood of Christ? It will be answered by Christ that shed it, that he shed it only for the penitent, believing, godly sinner, and thou art none of those. 4 Dost thou think then to fly from the Justice of God the Son, to the Mercy of God the Father? and if thou shouldest, I tell thee, he would send thee back again unto Christ his Son, and with all acquaint thee, that he hath committed all Judgement to his Son, and is resolved to spare none that his Child Jesus will not save, and thou art sure already of this, that Christ his Son will save none, but such whose righteousness hath exceeded that of the Pharisees. Read my Text, hath he not there said it, and canst thou think that upon his Judgement-seat he will deny this Sermon, or this part of it that he preached upon the earth? Shall so great a Judge as Christ, make a Law, and publish it on the earth, and then upon the Bench deny he never said so, or then repent it? no, no Sinner, it is impossible he should deny himself, or his word. Now Reader, if thou be a man or woman, whose heart and life is not yet changed, if thou hast not a righteousness above the Pharisees, in what a sad case dost thou see thyself, or at least thou mayest, if thou wert not blind; whither canst thou turn thyself, but thou must see hell and damnation before thee, and ready to devour thee? Sinner. Oh Sir, What shall I do to be saved? I tell thee how? there is one way left thee to salvation, and but one, and my Text hath told it, Endeavour to be exceeding righteous in thy life, and that is the way to life; let thy love and faith to God and Christ Jesus, let thy sincere obedience to all his Commands to the utmost that tou art able, let thy thoughts, thy words, thy prayers, thy alms speak thee a more righteous man or woman than the strictest Scribe and Pharisee that ever breathed upon the earth, this, this is the way to heaven. If after all this thou art resolved to continue as thou art, thy blood be on thine own head, I have discharged my duty. Sinner. Lord have mercy upon me! What a blind wretch have I been, thus to mistake my way! and think I have been going to heaven, when I now see plainly I am in the broad road to hell! Well, I thank God. I am not yet swallowed up of that gulf, Mercy hath hitherto kept me out; and I am resolved to abuse long-suffering mercy not an hour longer. It is but leaving my drunken companions, and my filthy Harlots, and who would not leave them to gain the love of God, and my blessed Saviour? It is but leaving my lying, swearing, and turning my curses into prayers and blessings, and what harm is there in prayers and bessings? I am sure they will please my God better, and trouble my conference less. It is but loving my neighbour as myself, but especially my God and Saviour, with all my heart, soul, and strength; and to account of gold and silver, friends, credit, and my sins, as dung and dross in a compare to them, and I am sure, that they are better than them all, and so they deserve as much and more of love from me: It is but to pray, praise, and thank them for the offer of eternal life, and to rely upon the blood of Jesus for pardon and acceptance, and I am sure that Jesus Christ will prove my fastest friend. Well, my resolution is this, God, men, and Angels, shall see I am another man; Heaven shall see me more on my knees in my Closet; it shall be my next work when I have read out this book, my Family shall see and hear me more in reading, and praying, I and my house shall serve the Lord, and all my neighbours shall see me walk in those very ways that I have formerly most profanely laughed and scoffed at. I know it will be my turn now to be scorned, and derided by others, yea some of my familiar drunken companions; but what care I? Christ suffered more for my sake, and I remember holy Paul, that was once a persecuter of honest hearted Christians, was afterwards content to be persecuted for being such an one himself. But let them laugh on; I am sure, I am a dying man, and if I keep on to follow Christ, I shall shortly be in heaven, and then above their scorns, where I am sure they will never come, if they repent not, and seek a righteousness above the Pharisees. I have read what this righteousness is, and now I will try it in my life, there is no more time for talk, I will up and do. Caution. Yea, and do so, thou Son or Daughter of God, for so I dare call thee, if thou holdest this resolution to the death. Only let me caution thee 〈…〉 whilst thou art so set and resolved upon the work, Remember that of thy Saviour, Joh. 15.4, 5. As the branch cannot bear fruit of itself, except it abide in the Vine, no more can ye, except ye abide in me. I am the Vine, ye are the branches, he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. And so Phil. 2.13. For it is God that worketh in you, both to will and to do, of his good pleasure. Again, Rom. 8.26. Likewise the Spirit helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groan that cannot be uttered. 1 Cor. 10.12. Let him that thinketh he standeth, take heed lest he fall. By these Texts I would put thee in mind of thine own weakness, and self-insufficiency. Set to the working out thy salvation with fear and trembling, but look up to Christ thy treasury, that hath a stock of grace and strength for thee to spend upon till death, and to all eternity; and now let me entreat thee to form thy conclusion thus with the holy Apostle, Philip. 4.13. I can do all things through Christ that strengtheneth me. Thou mayest with Christ do wonders, but without him just nothing. Ask and thou shalt have, seek and thou shalt find, knock and it shall be opened. And lastly, I say unto thee, Watch and pray, lest thou enter into temptation. Now the Lord bless thee, and make thy root to spread on the Mountain of the Lord, let his dews fall upon thee, and give thee to flourish as a pleasant branch in the Vineyard of thy God. Let not that curse come ever near thee? It is a barren tree, cut it down, why cumbers it the ground? but be thou ever laden with fruit, that death may find thee mellow, and ripe for Heaven. A Postscript. I Am sufficiently ware of what exceptions the more curious may make against the management of this small Discourse, as 1 That I have observed a method somewhat too lose. 2 That I have handled the Species before the Genus, that is, spoken to the nature of inherent righteousness, without giving any account of righteousness in general. 3 That I have scarce touched upon the other species of righteousness, which lies in the active and passive obedience of our Lord and Saviour. 4 That I have not handled fully the nature of inherent righteousness, that is the subject of the whole, having neglected in a manner the explication of any of its affections. And lastly, that I have insisted too little on the Doctrinal part. Answ. It may be some satisfaction to thee that I know my defects before thou tellest me of them; but thou must know, 1 That I intended to have delivered my whole mind on this subject in one sheet, to make it as little chargeable as I could. 2 That I intended it for the meaner sort of my people, whom by long observation I have found them to understand me least, when I think I speak best, and most accurately. 3 I do not conceive my method so lose as thou mayest imagine, seeing I have all along kept close to the parts of the Text (and if I mistake not) they lie together in as good a posture as the nature of things in their dependency can well bear. 4 And as to my speaking so little to the righteousness of the Saints as is treasured up in the active and suffering life and death of the Lord Jesus, I reply thus, 1 I have not wholly omitted it, but have besprinkled the whole with blood, that the attentive Reader may plainly see, that I little dreamt that the purest inherent righteousness could be meritorious. 2 And I was bound to follow the intendments of the Text that points most directly at the righteousness of the souls and spirits of men that must act them in their lives. 3 And I knew, that it is this inward righteousness the common people I speak to, see less need of, and it is their ignorance of this, which is the ordinary rock on which they split, and it was my duty here to help to save them if I could. If this will not satisfy thee, I cannot help it, I writ not to please all, but to profit some; if the Lord shall please to bless it to that end, it will content me, though it doth not thee. FINIS. A Catalogue of some Books sold and Printed for Andrew Kembe; at his Shop at St. Margaret's Hill in Southwark. A View of holy Scriptures, by Mr. Hugh Broughton, Fol. Ancient Funeral Monuments within the united Monarchy of Great Britain, Ireland, and the Islands adjacent, their Founders, and what eminent persons have been interred. The Gospel-Covenant, or the Covenant of Grace opened, by Peter Buckly, sometimes Fellow of Christ's College in Cambridge. God's holy mind, in ten Words, or ten Commands, which he himself uttered, and taught his Disciples, by Questions and Answers, by the late learned and faithful Preacher Mr. Elton, late Pastor of St. Mary Magdalen Bermondsy, near London, 4ᵒ. Arraignment of Error, by Doct. Samuel Bolton, late Master of Christ's College in Cambridge. Bounds of Christian Freedom. The Exposition of the five first Chapters of Ezekiel, with the other three parts, 4ᵒ. All Mr. Henry smith's Sermons gathered into one Volume, with his Life ' and Picture. Mr. Dod on the Commandments, 4ᵒ. Military Discipline, the exactest way, or the young man's Artillery, wherein is shown the posture both of Musket and pike; Whereunto is added the postures and use of the half Pike joined with Musket, by Col. Wil Barriff. The Art of Dialling, or Court of Arts, By S. M. Mr. Slater on the fourth of the Romans, 4ᵒ. Also on the book of Malachy. Dariotts Judgement of the Stars; containing the whole Art of Astrology. Hudsons' Vindication of the Church Catholic visible, and the priority thereof, in regard of particular Churches. Also an Addition, or Postscript to the Church Catholic visible. Mr. Cradico●s Sermon preached at the Spittle, 4ᵒ. The Guard to the Tree of Life, by Dr. Samuel Bolton, late Master of Christ's College in Cambridge. Octavoes. Mr. Goodwin on the Sacrament. On Family Duties. On the Sabbath. Bradshaw on the Sacrament. Mr. Ford of the singing of Psalms. Baker's Arithmetic. Mr. Tippin of Eternity. Dr. Sibbs on Canticles. Amesius upon the whole Book of Psalms, & the two Epistles of Peter. Francis Spira. School-Books. Farnabies' Phrases. Farnaby on Seneca. Farnaby on Juvenal and Persius. Farnaby on Martial. Farnabies' Epigrams, Greek & Latin. Dux Grammaticus, by Mr. Clark. Matropedius de conscribend is Epistolis. Vigerius Idiotism. Graecae Lingua Ovid's Metamorphosis, Grammatically translated by Mr. Brinsly.