AS soone as our SAVIOVR had wonne certaine Dis­ciples and followers to himselfe, some, by his Word and expresse com­mandement, as Peter, An­drew, Iames, and Iohn, whom he called from their Nettes to follow him, that he might make them fishers of men, as it is in the fourth Chapter of this Gospell, verse 22. and some, by his Doctrine, teaching in their Syna­gogues, and Preaching the Gospell of the King­dome, verse 23. and other some, by his Miracles, hea­ling [Page] the Lunaticke, curing the Palsie, dispossessing the Devils, and helping every sicknesse, and every disease among the people, as it is vers. 24. so that there followed him great multitudes out of Galilee, and Decapolis, and Ierusalem, and Iudea, and from beyond Iordan, as it is in the 25. verse of that Chap­ter: As soone (I say) as he had so done, he went vp into a Mountaine; and his Disciples thither re­sorting to him, he opened his mouth, and made a Sermon to them, as it is in the beginning of this Chapter.

In which his Sermon, having first proposed vnto them whole troupes and multitudes of blessings, and withall, shewed them how to attaine thereunto, he giues them certaine necessary instructions for their vocation, and that especially they should be carefull in doing good workes: that, whereas they were the Salt of the earth, they must not be vnsa­voury, but by their good example season the hearts of the people; and whereas they were the light of the world, they should so shine before men, that they seeing their good workes, might glorifie their Father which is in heaven, as it is vers. 16. And be­cause the Law and the Prophets of God, are the onely rule of good workes, therefore vers. 17. hee puts them in mind of them both, shewing, that he is not come to destroy them, but to fulfill them; and therefore howsoever he preaches faith, and the free remission of sins, and the glad tydings of the Gos­pell, yet he is so farre from abrogating the Law, from disanulling good workes, that contrariwise, the chiefe end of his comming was to establish [Page 3] good workes, and to fulfill the Law. For as a Pain­ter, that hath first cast his ground, of white or black, or any such colour, when afterward he staines it a­gaine in sundry places with sundry other colours, to fashion his worke, cannot be sayd to destroy or quite deface his ground, but rather to garnish it, and fill it vp, and make it perfect: even so our Savi­our, comming to teach vs the right sense and vse, and end of the Law, cannot be sayd to destroy the Law, but rather garnishes, as it were, the ground of the Law with his true Interpretations, and right v­ses, supplying all the imperfections thereof, and fil­ling it vp in every poynt, so that, as it is in the 18. verse, not one iot or title thereof should escape vn­fulfilled. And whereas the Law was, before, depra­ved, and so the people seduced and deluded by the Scribes and Pharisees, therefore in this his Sermon he examines their false glosses from point to point, and reformes all their depravation of the Law, lay­ing this Verse, which I haue read vnto you, as the ground of that which followeth: wherein he dis­swades, and brings his Disciples out of conceit with their former Teachers; he seekes to purge them of the old leaven of the Pharisees, and would not haue them retaine the least smatch or relish thereof; the very righteousnesse of the Scribes and Pharisees must become odious to Christs Disciples;Text. Your righ­teousnesse, sayth he, must exceed the righteousnesse of the Scribes and Pharisees. Neither was this onely a counsell or exhortation, as though it onely were a thing meete and convenient for his Disciples to be better then the Pharisees, and he would faine haue [Page 4] them so to be; but this is an absolute Precept, of great waight and importance, it is as much as their soules are worth;Text. for, except this be so, they shall ne­ver enter into the Kingdome of heaven. And that they might consider the better of it, and beleeue it more certainely, he tells them, that this Doctrine is not from earth but from heaven, it comes not from man but from God,Text. I say vnto you, sayth our Saviour, that it is so indeed. For I say vnto you, except your righteous­nesse, &c. So then this Scripture is a kind of Inter­mination or Threatning, which our Saviour makes to his Disciples. Wherein we may obserue; First, the Asseverant manner of speech here vsed; Christ sayth, I say vnto you. Why, all this Chapter is spo­ken by Christ, for it is a Sermon that he Preached to his Disciples; but he would haue this Doctrine sticke more closely to their hearts, and throughly considered aboue all other poynts, therefore he layes it before them, nay, he fastens it vpon them with speciall termes of Asseveration, I say vnto you. Secondly, the Dutie which here is required of them and in them of vs, their righteousnesse must exceed the righteousnesse of the Scribes and Pharisees. Thirdly, the Penaltie here threatned them vpon default of the performance of that Dutie, even the losse of Heaven it selfe, you shall not enter into the Kingdome of Heaven.

1 First, of the Asseveration. I say vnto you. As if our Saviour should thus haue spoken to his Disciples;1. I. The Scribes and Pharisees haue seduced you, and taught you all this while erronious Doctrine; they were blind Leaders of the blind, but I that am the [Page 5] light of the World, I teach you better Doctrine; I say vnto you otherwise then they did. The Scribes and Pharisees taught you, that externall and out­ward righteousnesse was sufficient to salvation; they are lyers: but I that am the Truth, I say vnto you otherwise. The Scribes and Pharisees taught you, that the Law goeth no farther then to the out­ward man, it speakes nothing to the inward moti­ons and affections of the heart; they are destroyers and corrupters of the Law: but I that came not to destroy the Law, but to fulfill it, I that was present at the making of the Law, I that was an agent in the publishing of the Law, I that came out of the bo­some of my Father, to teach the right sense, and the true vse of the Law, I say vnto you otherwise, that except your righteousnesse exceed, &c. Or, as if our Saviour should thus haue spoken to his Disciples: See that you make no doubt of the truth of this Doctrine, for it is I that speake it, therefore beleeue it certainely; I say. You need not suspect any dan­ger in it, for it is I that speake it, therefore receiue it ioyfully; I say. Let it not slip you without due meditation, for it is I that speake it, therefore re­member it carefully; I say. See that you faile not to yeeld present obedience to this Doctrine, for it is I that speake it, therefore practise it dutifully, I say vnto you.

I say. Very fitly doth this word, Say, agree with 2 the person of him that speaks it. He sayth here [...],Say. I say, who is indeed properly [...] verbum, the Substantiall Word himselfe. This is peculiar to Ie­sus Christ, the Sonne of God, the second person in [Page 6] the ever-blessed Trinitie, to reveale vnto vs the se­crecies of God, and by the words of his mouth, to teach vs the way of our salvation. At sundry times and in divers manners, saith the Apostle, God spake in old time to our Fathers by the Prophets, but in these dayes he hath spoken vnto vs by his owne Sonne, Heb. cap. I. ver. 1, 2. He hath spoken, sayth the Text, not onely by his Messengers, but even mouth to mouth, and face to face, as we see in this place, I say vnto you.

Many things our Saviour knew within himselfe, which were not meete to be imparted to his Disci­ples; but this was a matter that concerned them very neere, and therefore he telles them of it, I say vnto you. Many things our Saviour was to tell his Disciples, but they must first be growne to some better perfection, according to that, Ioh. 16.12. I haue many things to say vnto you, but you cannot beare them as yet: but this was a principall ground­worke of that holy Religion which he was after­ward to build vp in his Disciples hearts, and there­fore it is one of the first lessons he teaches them, one of the first things that he sayth vnto them. Many things our Saviour would haue his Disciples acquainted withall, even whilest they were novices in the Faith, whereof he giues them but onely as it were an inkling, to whet on their witts by some Pa­rables and darke speeches, leaving it to be found out by their owne industrie: but this was a mayne poynt of their salvation, and therefore without any Parable, without any circumlocution, without any trope or figure at all, he telles them of it openly [Page 7] and plainely, in very expresse termes, I say vnto you.

Vnto you. I speake not to the Scribes and Phari­sees; 3 they are ignorant,You. and let them be ignorant still; but it is you that I desire to instruct, and there­fore I say vnto you. You, that looke for a portion in my Kingdome, this is a lesson for you. You, that I haue made speciall choise of to preach my Gospell, this is a lesson for you. I say it to you, first, that you might learne it and practise it your selues; and I say it to you, that afterwards, you may teach it to others. For as it was in that miraculous banket, when fiue thousand people were fedde with fiue Barly loaues and two fishes, our Saviour tooke the victuals, and gaue first to his Disciples, and the Disciples gaue to them that were set downe, as it is Ioh. 6.11. even so in this spirituall banquet of feeding soules, our Sa­viour first giues this heavenly food to his Disciples, I say vnto you, sayth he, that his Disciples might af­terward deliver and impart the same vnto others, Briefly vnderstand him thus; I say vnto you; as if he should familiarly conferre with them on this man­ner; I am your Master, and you are my Disciples, and I would faine haue you to be saved, howsoever all the world speedes besides, therefore I say vnto you; young beginners and petie Schollers are taught by those that are of a higher fourme, and of longer standing then themselues are, but the greatest and best Schollers are taught by the Master himselfe: and therefore, howsoever your predecessours being but (as it were) young Schollers, haue beene taught by Moses or Elias, or some one of the Prophets and [Page] Priests, yet you, as being the highest Schollers in the Schoole of my Gospell, you I teach in my owne per­son, I say vnto you, that except your righteousnesse, &c. And so much for the opening of the true meaning of the Asleveration. Now let vs see what profitable Observations may hence be gathered for our In­struction.

1 And first, concerning the Author and Teacher of this Doctrine, which is Iesus Christ himselfe, who here sayth, I say. Behold here, Beloved, the wonder­full loue of God towards mankinde: He had vsed the Ministery of the Patriarkes to instruct their Fa­milies; but that did not satisfie him. He had vsed the Ministery of Moses in the Law, to instruct his people; but that did not satisfie him. He had vsed the Ministery of the Prophets to instruct them; but that did not satisfie him. He had vsed the Ministe­ry of the Priests and Levites to instruct them, but that did not satisfie him: yea, he had vsed the Mini­stery of Iohn Baptist, one that was greater then a Pro­phet, and yet that did not satisfie him. And there­fore after all those, he sent downe his owne Sonne into the world, to speake vnto men, face to face, and to instruct them in the matters of their salvati­on. And this his loue will appeare yet to be the greater, if we consider the desperate estate which the world in those times was come vnto; all the foundations of the earth being out of course,Psal. 82.5. as the Psalmist speakes,1 Ioh. 5.9. and the whole world then, lying downe in wickednesse, as the Apostle speakes: and there is as much here insinuated by our Saviour, when he withdrawes his Disciples from the Scribes [Page 9] and Pharisees, as being corrupted themselues and corrupting others. They sate in the chaire of Mo­ses, and from their mouthes the people were to re­quire the Law, and the whole substance of salvation both for life and doctrine: they were the very light and the eye of the body, of the Church that then was. Now the eye being wicked, and the light being darkned, oh, how great was the darkenesse of the whole body? In the middest of this darkenesse came the true light of the world, to cleare the Law, to cleare the Doctrine of salvation, to loose the workes of the Devill, as himselfe speakes;1 Ioh. 3.8. that whereas the Scribes and Pharisees, Sathans instru­ments, had taught the people hypocrisie, he might convert them from being hypocrites, and teach them true righteousnesse; and whereas they had seduced the world into the pathes of destruction, he might rectifie their course, and shew and lead them the ready way to everlasting life.

Vse. 1 Here then we learne, with what reverence to em­brace, and in what price to esteeme the Gospell, Christ himselfe being both the Author, and the Messenger thereof. If there were no further reason, but onely because it is the wholesome Doctrine of our owne salvation, we were to esteeme of it very highly: but now that we see it comes from heaven, that Christ himselfe is both the Author and Mes­senger of it, oh, how deare and precious ought it to be vnto vs? This is the Vse which the Apostle makes of it, Heb. 2. cap. the three first verses, where he compares the Gospell with the word of Angels, that is, with the Law, which was given by the hands [Page 10] of Angels: If it were such great danger to neglect the word whereof the Angels were the Messengers, how shall we escape if we neglect the great salvation, even the Gospell wherof Christ himselfe was a Messenger, who is much more excellent then all the Angels are, as he had shewed in the 4. ver. of the former chapter? So, likewise he compares it in the same terms of am­plification with the word of Moses, Heb. 10.28.29. He that despiseth the law of Moses, he dieth without mercy; of how much sorer punishment shall he be worthy, which treadeth vnder foot the Son of God, and the Gospell whereof he is a Messenger? For as he had shewed before, cap. 3. ver. 3. Christ was far greater then Moses. Were this imprinted throughly in our hearts, as it ought to be, that it is the word of Christ, we would be more eager and desirous of it then now a dayes we are. Consider, who is the Author of it, and what great danger there is in refusing and neglecting it. We should flock to Christ, as to our prey, if we were true Eagles, and resort to him in great abundance; as we reade in the Gospell, that the people still preased vpon him, and ran after him, & thronged him, for the earnest desire they had to heare him: but now, if Christ come to vs, so it is, but we will scarce so much as step out of our doores to heare him; or if we doe, it is but scatteringly, and sparingly, as if a man should gather Grapes after the Vintage. Is this the fruit of so many happy yeares of the preaching of the Gospel amongst vs? And as this warnes vs to thirst after the word more earnestly, so also to embrace it more reverently; as be­ing not the word of any mortall man, but (as it is in­deed) the word of the true & ever-living God. Thinke [Page 11] not, when you heare the word Preached, that it is the Minister only which speaks it; for it is the Lord that speakes it; and it is he that fayth as here to his Disci­ples, I say vnto you. Vse. 2 Againe, here we see, when we are in any error, whither we must goe to be reformed; e­ven to Christ himselfe, by whom the Disciples are here reclaimed; for he is our only shepherd, that must bring vs home againe, when wee like lost sheepe are gone astray. He is our only Master, as he is called Mat. 23.8. who must correct all our errors. And whensoe­ver we feele any ignorāce or blindnes to possesse our hearts,Psal. 119.1 [...]. he alone it is to whom we must pray with Da­vid, O Lord, open thou mine eyes, that I may see the won­drous things of thy Law. 2 Secondly, concerning his de­livery of this Doctrine. He saith it. Wherein he giues vnto all the Ministers of God, a notable patterne of that duty which is laid vpon them; they must not be tongue-tied, nor dumbe, but they must Preach & de­liver the Lords Message vnto his people.1 Cor. 9.16. A necessitie is laid vpon vs, and woe vnto vs if we doe not Preach the Gospell. It is the liuely voice of the Minister w^ch God hath ordained as an effectuall instrument, wher­with to fasten his word vpon the hearts of those that shall be saved;Isaiah 42.1. and therefore for Sions sake wee must not hold our peace, nor be either afraid, or vnreadie to speake. Our Saviour here by his example in spea­king to his Disciples, doth shew vs our dutie, that we ought to Preach, and withall, that he cannot away with a dumbe Ministery. 3 Thirdly, & lastly, cōcerning his auditors; you, that is, his disciples. Wherein we are to obserue; 1 first, that our Saviour had a very especiall care over his disciples, that wheras they were separated [Page] to such an excellent office, as to Preach the Gospell; and retayning to such an excellent Master as he was; therefore he would haue them to be more ex­cellently instructed, both for life and doctrine, then others were. He had placed them in the world, as a Cittie vpon the top of an hill; they were in open view, and every mans eye would be fastened vpon them; and if any grosse imperfection could be e­spied in them, it would be a scandall to the Word, a reproch to their Master, a discredite to their cal­ling, and their evill example would spread it selfe like a running sore to the infection of many others; and therfore he would haue them to be better then ordinary, their righteousnesse to exceed the righte­ousnesse of the Scribes and Pharisees. Now as our Saviour said, Mark. 13.37. Those things that I say vnto you, I say vnto all men: so, the same which is here spoken to his Disciples, he saith it also vnto you, beloved Brethren, and to as many of vs as suc­ceede them in the worke of the Ministery. Let vs carry a watchfull eye over all our wayes, that we a­boue all others may be good examples. And as the Lord exhorts his people, Hos. 4.15. Though Israel play the Harlot, yet let not Iudah; so, let vs beware that (howsoever the Scribes & Pharisees doe walke amisse, howsoever the common people be negli­gent in their wayes) yet we that are of the Ministe­ry be carefull to liue without giuing any iust oc­casion of reproofe. We are, or should be, the lights of the world; let not our misdemeanour blemish that light of God that is within vs. We are, or should be, the Salt of the earth; let vs not be vnsauoury, [Page 13] least we be cast out vpon the dung-hill, among the filth and trash of the world; let vs duely consider, that the Lords owne credite doth in some sort rest vpon our shoulders; and that many other mens soules doe hang vpon our neckes; and that the Lord having giuen more vnto vs then vnto others, will require much more of vs then of others; there­fore, for the good example of others; or, if that doe not moue vs, yet for the saving of our owne soules; or, if we regard not that, yet at the least for the glo­rifying of Gods most blessed name, in whose stead we are, I beseech you, let vs euery one looke vnto our selues, as the Apostle counsels vs, and striue to a greater measure of righteousnesse then ordinary, as our Saviour here willeth his Disciples to doe.

2 Secondly, we may here obserue the wisedome of our Saviour, in making speciall choise of tractable and towardly minds, to whom he doth deliver this Doctrine. If he had vttered it to the Scribes and Pharisees, he had but striven against the streame: they would haue beene so farre from beleeving it, that contrariwise, they would haue withstood it with all their power, and defied the Teacher, and beene more incensed against him, as afterward they were in the like case. If he had Preached it to the common people, they would haue murmured a­gainst it, as being a new Doctrine, quite contrary to the wisedome of their forefathers. If he had spoken it to the high Priests and Elders, they would haue accused him, spit on him, condemned him, cruci­fied him, as afterward they did. Therfore he makes choise of better spirits then those were; even such [Page] as he knew, would be fitter to receiue, readier to be­leeue, and forwarder to practise his wholesome In­structions; he speakes it to his Disciples. Neither is our Saviour vnlike himselfe in this course, for it was the ordinary tenour of his proceedings; he was alwayes very wise and wary in disposing of the my­steries of God. We reade of the high Priest, Mar. 14. 60. that he questioned with our Saviour about the destroying of the Temple, and building it againe in three dayes: but our Saviour would answere him nothing: he knew that the high Priest was not a fit man to heare of such a matter. Likewise, of Herod Luk. 23.9. that he questioned with our Saviour a­bout many things, but our Saviour answered him nothing: he knew that Herod was not a fit Auditor for such matters. Likewise of Pilate, Ioh. 8.38. that he asked our Saviour, what was Truth? But our Saviour, though he never was wont to smoother or suppresse the truth, giues him no answere: he knew that Pilate was not a fit Scholler to learne the truth. But aboue all other, he makes himselfe most nice to the woman of Canaan, Mar. 15.26. Where he giues the reason of that action, and of all other of the same kind, because it was not meet to take the childrens bread and to giue it vnto dogges. In the fourth of Luke, ver. 23. there we may see, that our Saviour had done many things in Capernaum of his owne accord, which he refused to doe in his owne Countrey, though they requested him earnestly. What was the reason hereof? Chrysostome telles you; it was incre­dulitas populi sui, the vnbeliefe of the people. Nay, Christ himselfe telles you, vers. 24. that it was the [Page 15] way wardnesse and perversenesse of his owne Nati­on, who would not accept of a Prophet in his owne Country. You see therefore that our Saviour in great wisedome doth here separate and take his dis­ciples apart from the multitude into a mountaine, as it is in the first verse of this Chapter, and there by themselues alone, doth communicate these hea­venly mysteries vnto them, as being fittest for each other; they fittest for those mysteries, and those mysteries fittest for them.

This Doctrine doth affoord vs a twofold Vse. Vse. 1 First, here is matter of Imitation for vs that are of the Ministery, teaching vs, after the example of our Saviour, not to impart the mysteries of salvation to all men indifferently, but rather in wisedome to make choise of our Auditors, as neere as wee can, to whom wee deliver them. A practise which our Saviour doth not onely countenance, by his exam­ple, in the execution of his owne office, but he giues the same also in charge, by way of precept vn­to his Disciples in their Commission. For so wee reade Mat. 10.11. Into whatsoeuer Cittie or Towne you enter, enquire who is worthy in it: As if he should say, As many as you find to be vnworthy, and vnfit to heare your words, haue no dealing with such per­sons, but depart from them, and shake off the very dust of your feete, for a witnesse against them. For as the Israelites when they were amongst the Babylo­nians, did hang vp their Harpes vpon the Willow trees, and would not sing the songs of Sion in a strange land, as it is, Psal. 137.2, 3. Even so, the my­steries of God are very sparingly to be handled in [Page 16] the presence of those that are prophane and wilfull, who will be ready to scoffe at such holy things, and to open their blasphemous mouthes against them. And as Ezechias should not haue shewed the King of Babylon his golden Vestments;Isaiah 39.2.3. So, neither ought the precious mysteries of God to be committed to wil­full vnbeleevers. I seeke not hereby to enforce an absolute necessitie of this practise, as to be alwayes observed, as though every one of vs should be bound to make speciall choise of our Auditors for every thing we speake, for this is a thing impossible; and, if it could be alwayes performed, yet there is no absolute necessitie in it: for, Moses must speake to Pharaoh, though he know before hand, and be certified from the Lords owne mouth,Exod. 3.19. Exod. 7.2.3.4. that Pharaohs heart is hardened, and he will not heare him: And Ezechiel must speake the words of the Lord vnto the Iewes, Ezech. 2.4.5.7. though the Lord haue certainly forewarned him, that they are a stiff-necked, and rebellious peo­ple, and such as will not heare him. But this is that which I would shew you, what an excellent and ne­cessary a thing discretion is in the Ministers of God, and how chary we ought to be in delivering the mysteries of God, that we doe not giue such holy things vnto dogs, nor cast his precious pearles be­fore swine. And seeing it is not in our power, still to make choise of such Auditors as shall be fit for our instructions, therefore wee must be wise in making choise of such instructions as shall be fit for our Au­ditors. If thou doest light vpon those that are pro­phane and wilfull, to them, if thou speakest any thing, thou must speake of the judgements of God; [Page 17] but when thou meetest with more towardly & trac­table spirits, such as these Disciples were, these thou must entertaine with such a kindly lesson, as this is which our Saviour here vseth to his Disciples.

Vse. 2 The second Vse of this Doctrine is for the peo­ple, for seeing our Saviour doth here make speciall choise of those to whom he doth reveale these my­steries, here is an Item for the people, that if they do not feele the message of salvation in themselues, nor their hearts inwardly admonished in some mea­sure to true obedience, they are to take a strong pre­iudice against themselues, that surely the Lord doth as yet esteeme them to be vtterly vnworthy and vn­fit for all goodnesse, that (like dogs and swine) they are not admitted to such holy Pearles. If the Gospell be hid, sayth the Apostle, it is hid to them that are lost, 2 Cor. 4.3. And they whom the Lord hath not made acquainted with the matters of their owne salvation, they are as yet in a very hard and damna­ble estate. It is a fearefull thing to be debarred of the meanes of our salvation, as these Scribes and Pha­risees in some sort were debarred; in that the Lord doth not vtter the course of salvation within their hearing. On the other side, it is a very ioyfull and comfortable blessing, that the Lord should teach vs how we may be saved, as here he teacheth his Disci­ples, acquainting them in private, and very famili­arly with the ready way to the kingdome of Hea­ven. Let therefore every man throughly sift and examine himselfe, whether, by all the hearing that ever he hath had benefit of, he findes this fruit within himselfe, that he is inwardly admoni­shed, and inclined in his owne soule, to leaue the [Page 18] common and ordinary way of the world, and be­take himselfe to a more strict and severe course of life, such as is peculiar but to few, and yet to all Gods children. For this indeed is the very present case of these Disciples; whom our Saviour would weane from the ordinary course of the Scribes and Pharisees, and advise them a Peculiar course of his owne direction. And when thou hast thus examined thy selfe, if thou doest find any such effect within thy soule, then thou must record and magnifie the infinite mercies of Almightie God, to thy owne endlesse comfort: but if thou doe not feele this fruit within thy selfe, then must thou know that as yet thou art in the feareful estate of condemnation, and that God hath left thee to take the ordinary courses that the world is wont to take, that so thou maist be condemned togither with the world. And this consideration will make thee, if thou hast any spar­kles of grace in thee at all, to rowse vp thy selfe, and continually to striue with Almightie God in hearty Prayer, that for his owne glory sake, he will vouch­safe at the length to reveale and open vnto thee the mystery of thy salvation, and withall, to open thy heart, that thou maiest vnderstand the same, and be­leeue it, and yeeld ready obedience thereunto. And thus much concerning the first principall point that I propounded to your godly consideration, out of this Scripture, namely, the manner of his speech, or the termes of Asseveration, whereby our Saviour would fasten this lesson vpon his Disciples. I haue stood vpon it the longer, because (as you see) it hath ministred vnto me good store of such matter as is fit and very pertinent to this present Assembly. [Page 19] Now proceed we to that which followes, so farre forth as the time shall permit.

Except your righteousnesse, &c.] 2 The second prin­cipall poynt which hence I observed, was, the Du­tie which is here required of them, and in them of vs;Text. their righteousnesse must exceed the righteousnesse of the Scribes and Pharisees. Wherein we are to ob­serue, first, the matter of that Dutie, it is righteous­nesse: secondly, the qualitie of that righteousnesse, which is here expressed, partly, by way of Negati­on, not such a righteousnesse as is that of the Scribes and Pharisees; and partly, by way of Affirmation,Text. but such as beseemes the Disciples of Christ, the true Children of God, your righteousnesse; Text. and third­ly, the measure of that righteousnesse so qualified, it must not be scant, but abound, and exceede, your righteousnesse must exceede. Or els,Text. that we may draw it into a narrower Division; The thing requi­red, is righteousnesse; which our Saviour describes by way of comparison, with the righteousnesse of the Scribes and Pharisees: In whose righteousnesse he seemes to taxe a double defect, and requires in the righteousnesse of his Disciples, the supplying of both those defects. First, their righteousnesse, it was but counterfeit, it was not good enough, and there­fore the righteousnesse of Christs Disciples must be a better righteousnesse: and secondly, their righte­ousnesse was very scarse and sparing, and therefore the righteousnesse of Christs Disciples must be more; there must be greater store of righteousnesse in them then was in the Scribes and Pharisees, so that it must exceed, both in goodnes & in greatnes.

1 First, of the matter of this Dutie, which is righte­ousnesse: [Page 20] whereby we are to vnderstand the whole o­bedience which a man doth owe vnto God, both in respect of his faith, and in respect of his life, both for doctrine, and also for manners. For indeed, so much is enforced exactly by the Antithesis, or Op­position here specified, whereas exception is made both against the Scribes, and the Pharisees too. For, as it shall afterwards (God willing) more plain­ly appeare, the Scribes, they were skilfull in the knowledge of the Law; and the Pharisees, they were precise and formall in the practise of the Law: the Scribes were the men of greatest learning; and the Pharisees, the men of exactest living, that these times did affoord. Therefore exception being taken against them both, it is very plaine that our Saviour would haue his Disciples, both to know the Law better then the Scribes, and to practise the Law bet­ter then the Pharisees; Your righteousnesse, sayth he, must exceed the righteousnesse of the Scribes and Pharisees both. God, as he hath appointed and pre­pared a Kingdome in heaven, so, because that is the holy of holies, there is no way for any prophane or vncleane thing to enter into it: and therefore the Lord requires that every one that would enter ther­in, should be righteous and holy; according to that Psal. 118.20. This is the gate of the Lord, the righ­teous shall enter into it. It is the wedding garment which every one of vs must be covered withall, if we would be fit ghosts for that wedding feast which the Lord hath prepared in Heaven. The Scripture makes mention of a twofold righteousnesse, Righ­teousnesse inherent, and righteousnesse imputed. First, there is a righteousnesse that is within vs, our [Page 21] obedience to the will of God; or, at least, our ende­vour to performe it as neere as we can: and second­ly, there is a righteousnes that is without vs, which being inherent in Christ, is apprehended of vs by a true and a liuely faith, and so is imputed vnto vs, & accounted ours, as really, as if it were within vs. For true righteousnesse is nothing els but the fulfilling of the Law; as contrariwise, Sinne is nothing els but the transgression of the Law; and if we do performe the Law of God our selues, here is inherent righte­ousnesse, here is our sanctitie and holinesse of life. Nay, if we do not performe it to the full (for this ne­ver any mortall man could reach vnto, but the Son of God alone) yet if we endevour and striue to it the best we can, God, that accepts of the will as of the deed, as the Apostle speakes, doth in great mercie e­steeme it for righteousnesse. But because this our righteousnes is defectiue, & too light to be waighed in the ballance of Gods justice, therefore wee must goe out of our selues to seeke for a better righteous­nes, such as may stand before God without control­ment, and be admitted without any exception; and this is to be found in Christ alone, who onely hath fulfilled the Law in every point: which if we faith­fully lay hold vpon, perswading our selues assured­ly, that whatsoever Christ hath done, he hath done it for vs, then we make it become our righteousnesse. The inherent righteousnes is the matter of our san­ctification, & the imputed righteousnes is the mat­ter of our iustification. Now our Saviour requires here of his Disciples, that they should be furnished with both these sorts of righteousnes. Howbeit, he aymeth principally at our inherent righteousnesse, [Page 22] that is, our holinesse of life, wherein we must exceed the Scribes and Pharisees. So then you see, that this is an exhortatiō to good works. For howsoever our Saviour came downe from Heaven to Preach the Gospell, and the free remission of our sins through faith in his bloud, yet he would not haue men to think, that faith were enough to saue them without good workes, but as many as looke to be partakers of his merites, they must be careful to avoid sin, and zealous of good works, and with all their power en­devour themselues to fulfill the Law of God. It is a controversie betwixt vs & the Church of Rome, con­cerning the necessitie of good workes; they charge vs, that we teach the doctrine of faith alone, & tram­ple the doctrine of good workes vnder our feet, and that we proclaime a Gospel of liberty and security. But this is a manifest slander against vs; for we doe teach the doctrine of good workes, and exhort men to be careful in seeking to please God by holines of life, as earnestly as they doe. True indeed, that wee deny good workes to be necessary in the worke of our justification; for it is faith alone that doth iusti­fie vs in the sight of God: but wee hold them to be absolutely necessary to our salvation: so that our ad­versaries doe very deceitfully change the state of the questiō that is betwixt vs, bearing the world in hand that we deny all good works, therby to discredit & reproch our religion. No beloved we for our parts doe very constantly hold against all the Libertines in the world, that there never was any man, nor ever can any man ordinarily be saued without good works. We do indeed magnifie the doctrine of faith; but doe we thereby disanull the doctrine of good [Page 23] workes? God forbid, saith the Apostle: Nay, rather we establish the law of workes, by establishing the law of faith. For when we preach vnto men the singular loue of Iesus Christ, wherewith he hath loued them, even aboue his owne life, & his own precious bloud, which is the matter of our faith: presently we make vse here­of, as being a very forcible motiue to perswade men, that they should endevour themselues by all meanes possible to requite this loue of Christ, with loving him againe, which is the matter of our good works. But to leaue our adversaries, and to come to the present mat­ter it selfe, which we haue in hand. Our Saviour here exhorting his Disciples to righteousnesse, shewes vs plainely, what an odious thing it is in his sight, for a man to be a professed Christian, and Scholler of his, when he hath no care to glorifie the name of God, & to grace his owne profession, by liuing righteously in this present world: nay, he shews further, that all that ever he hath done for vs, he hath done it to this end, that we might still be conversant in the exercises of righteousnesse. A thing which the Apostle hath set downe in more plaine and expresse termes, Tit. 2.11. where he saith, the grace of God which bringeth saluation to all men, hath appeared; & to what end? that we should liue in security, that we should turne it in wantonnes? No; but to this end, that we should deny all vngodlines, and worldly lusts; and that we should liue soberly, & righ­teously, and godly in this present world. And as this duty is laid vpon all those that professe the name of Iesus Christ, so it concernes vs of the Ministery more then any other; let vs not content our selues with a vaine shaddow of Faith, and let not vs thinke, that it is our knowledge that can saue vs; for vnlesse we haue righ­teousnes, [...]