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 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 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 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 .

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 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 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 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 ground-worke 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 and plainely , in very expresse termes , I say vnto you .

Vnto you . I speake not to the Scribes and Pharisees ; 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 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 .

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 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 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 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 ignorance 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 . 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 which 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 . Thirdly , & lastly , concerning his auditors ; you , that is , his disciples . Wherein we are to obserue ; first , that our Saviour had a very especiall care over his disciples , that wheras they were separated 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 , 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 .

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 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 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 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 ; 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 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 . Now proceed we to that which followes , so farre forth as the time shall permit .

Except your righteousnesse , &c. ] 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 .

First , of the matter of this Dutie , which is righteousnesse : 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 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 , that is , our holinesse of life , wherein we must exceed the Scribes and Pharisees . So then you see , that this is an exhortation 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 question 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 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 , 〈…〉