THE NECESSITY OF RIGHTEOUSNESS.  
OR A PROFITABLE AND FRVITFULL SERMON Upon the fift Chapter of the Gospel of S. Matthew. vers. 20. Preached and Penned by that famous, learned, judicious, Orthodoxal, holy, wise, and skilful Preacher and servant of God, now deceased, and with his God triumphing in Heaven, JOHN RANDALL, Bachelor of Divinity, Pastor of St Andrew's Hubbart in little Eastcheap LONDON, Sometimes Fellow of Lincoln College in OXFORD.  
And now published, to the glory of God, the edification of his Church, and the honourable Memorial of the Author, by WILLIAM HOLBROOKE, Preacher of the Word of God in the Church aforesaid.  
LONDON Printed by I. D. for Nathaniel Newberry and William Sheffard, and are to be sold at their Shops in Popes-head Alley. 1622.   

TO THE RELIGIOUSLY AFFECTED LADY THE LADY BENNET, Wife to Sir john Bennet, all happiness here, and hereafter be multiplied.  
MADAM;  
AS you were a great loser by the death of that servant of God, master Randall, who was to you (whilst he lived) a faithful and able counsellor, both spiritually and bodily, and from whom you received great satisfaction, direction, and comfort in all distresses, whensoever you resorted to him, as you have oft confessed, to the glory of God. And as your love was great to him, manifested many ways, whilst he lived, and in his sickness, and since his death, by your much lamenting, and weeping for the death of him, that a man may say of you, and your love to this man departed, as the jews did of our Saviour, concerning his love to Lazarus, when he wept over him, Behold, how he loved him, joh. 11.36. So I know your Ladyship will be ready to receive, and yield your best countenance to whatsoever was his; whereupon I have made bold, in testimony of my thankfulness to your Ladyship, for your readiness (lately) to do me good, here to Dedicate unto you a Sermon of his, Preached and penned by his own hand, as it cometh to your view: I need not persuade your Ladyship to accept it, I know the child shall be welcome, both for it own and Father's sake, especially, considering, that it will (in some sort) supply, the loss and absence of a profitable and dear friend, whom though you cannot hear, nor see any more speaking unto you, and counselling viva voce, yet you may hear and see counselling you by this and other of his writings; for friends absent, whether living or dead, speak by writing, when they cannot be personally present, and viva voce speak. Consider then (good Madam) when you read this, and other of this man's writings, you hear him speaking unto you, and counselling you, and this will be motive enough, to persuade your Ladyship to entertain what is here presented unto you. The Lord jesus, that Counsellor of his Church and People, by his Spirit counsel, direct, and comfort you, and so supply the lack of this, and other friends: he being in stead of all; To him I do and will commend your Ladyship for every good blessing by Prayer:  
And in Him I rest, and acknowledge myself, your Ladyships much bounden friend, WILLIAM HOLBROOKE.   

TO THE RELIGIOUS GENTLEWOMAN, Mris THOMASIN OWEFIELD, All happiness in this life, and that which is to come be multiplied.  
GOod Mris Owefield;  
Considering your case to be the same with the Lady Bennets aforesaid, both in respect of your loss in Mr Randall, who was, as to her, so to you, a faithful Counsellor every way, as you have often confessed, and also in respect of your love to him, both in life, sickness, death, and since, only the odds is on your side, in that you have not only in your own particular, sustained a loss, but your Family also, by the death of that worthy servant of God, who oft instructed them in the way of the Lord: considering, I say, your case to be like unto the foresaid Ladies, in the foresaid respects, I have made bold, as a testimony of my thankfulness, for your love diverse times showed unto me, to Dedicate this Work also to you, that your loss may (in some sort) be supplied, by seeing and hearing him speaking to, and counselling you, in Print, whom you so rejoiced to see and hear speak, when he was living by word of mouth, I make no question of your acceptance of what was his, as this was both penned and Preached by him, as here it cometh to your View: My desire shall be to God for you, to bless this and all the labours of his, which you have enjoyed, any way, to the furthering, edifying, and confirming of you and yours unmoveably in your present faith, which God grant for his Christ's sake, in whom I am,  
And rest your much bounden Friend WILLIAM HOLBROOKE.   

THE NECESSITY OF RIGHTEOUSNESS.  MATHEW 5.20. 
For I say unto you, Except your righteousness exceed the righteousness of the Scribes and Pharises, you shall not enter into the Kingdom of Heaven.  
AS soon as our SAVIOUR had won certain Disciples and followers to himself, some, by his Word and express commandment, as Peter, Andrew, james, and john, whom he called from their Nets to follow him, that he might make them fishers of men, as it is in the fourth Chapter of this Gospel, verse 22. and some, by his Doctrine, teaching in their Synagogues, and Preaching the Gospel of the Kingdom, verse 23. and other some, by his Miracles, healing the Lunatic, curing the Palsy, dispossessing the Devils, and helping every sickness, and every disease among the people, as it is vers. 24. so that there followed him great multitudes out of Galilee, and Decapolis, and jerusalem, and judea, and from beyond jordan, as it is in the 25. verse of that Chapter: As soon (I say) as he had so done, he went up into a Mountain; 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 unto them whole troops and multitudes of blessings, and withal, shown them how to attain thereunto, he gives them certain necessary instructions for their vocation, and that especially they should be careful in doing good works: that, whereas they were the Salt of the earth, they must not be unsavoury, 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 works, might glorify their Father which is in heaven, as it is vers. 16. And because the Law and the Prophets of God, are the only rule of good works, therefore vers. 17. he puts them in mind of them both, showing, that he is not come to destroy them, but to fulfil them; and therefore howsoever he preaches faith, and the free remission of sins, and the glad tidings of the Gospel, yet he is so fare from abrogating the Law, from disannulling good works, that contrariwise, the chief end of his coming was to establish good works, and to fulfil the Law. For as a Painter, that hath first cast his ground, of white or black, or any such colour, when afterward he stains it again in sundry places with sundry other colours, to fashion his work, cannot be said to destroy or quite deface his ground, but rather to garnish it, and fill it up, and make it perfect: even so our Saviour, coming to teach us the right sense and use, and end of the Law, cannot be said to destroy the Law, but rather garnishes, as it were, the ground of the Law with his true Interpretations, and right uses, supplying all the imperfections thereof, and filling it up in every point, so that, as it is in the 18. verse, not one jot or title thereof should escape unfulfilled. 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 reforms all their depravation of the Law, laying this Verse, which I have read unto you, as the ground of that which followeth: wherein he dissuades, and brings his Disciples out of conceit with their former Teachers; he seeks to purge them of the old leaven of the Pharisees, and would not have them retain the least smatch or relish thereof; the very righteousness of the Scribes and Pharisees must become odious to Christ's Disciples; 
Text.  Your righteousness, saith he, must exceed the righteousness of the Scribes and Pharisees. Neither was this only a counsel or exhortation, as though it only were a thing meet and convenient for his Disciples to be better than the Pharisees, and he would fain have them so to be; but this is an absolute Precept, of great weight and importance, it is as much as their souls are worth; 
Text.  for, except this be so, they shall never enter into the Kingdom of heaven. And that they might consider the better of it, and believe it more certainly, he tells them, that this Doctrine is not from earth but from heaven, it comes not from man but from God, 
Text.  I say unto you, saith our Saviour, that it is so indeed. For I say unto you, except your righteousness, etc. So then this Scripture is a kind of Intermination or Threatening, which our Saviour makes to his Disciples. Wherein we may observe; First, the Asseverant manner of speech here used; Christ saith, I say unto you. Why, all this Chapter is spoken by Christ, for it is a Sermon that he Preached to his Disciples; but he would have this Doctrine stick more closely to their hearts, and throughly considered above all other points, therefore he lays it before them, nay, he fastens it upon them with special terms of Asseveration, I say unto you. Secondly, the Duty which here is required of them and in them of us, their righteousness must exceed the righteousness of the Scribes and Pharisees. Thirdly, the Penalty here threatened them upon default of the performance of that Duty, even the loss of Heaven itself, you shall not enter into the Kingdom of Heaven.  
First, of the Asseveration. I say unto you. As if our Saviour should thus have spoken to his Disciples; 
1. I.  The Scribes and Pharisees have seduced you, and taught you all this while erroneous Doctrine; they were blind Leaders of the blind, but I that am the light of the World, I teach you better Doctrine; I say unto you otherwise then they did. The Scribes and Pharisees taught you, that external and outward righteousness was sufficient to salvation; they are liars: but I that am the Truth, I say unto you otherwise. The Scribes and Pharisees taught you, that the Law goeth no farther than to the outward man, it speaks 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 fulfil 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 bosom of my Father, to teach the right sense, and the true use of the Law, I say unto you otherwise, that except your righteousness exceed, etc. Or, as if our Saviour should thus have spoken to his Disciples: See that you make no doubt of the truth of this Doctrine, for it is I that speak it, therefore believe it certainly; I say. You need not suspect any danger in it, for it is I that speak it, therefore receive it joyfully; I say. Let it not slip you without due meditation, for it is I that speak it, therefore remember it carefully; I say. See that you fail not to yield present obedience to this Doctrine, for it is I that speak it, therefore practise it dutifully, I say unto you.  
I say. Very fitly doth this word, Say, agree with the person of him that speaks it. He saith here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Say.  I say, who is indeed properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum, the Substantial Word himself. This is peculiar to jesus Christ, the Son of God, the second person in the ever-blessed Trinity, to reveal unto us the secrecies of God, and by the words of his mouth, to teach us the way of our salvation. At sundry times and in diverse manners, saith the Apostle, God spoke in old time to our Fathers by the Prophets, but in these days he hath spoken unto us by his own Son, Heb. cap. I. ver. 1, 2. He hath spoken, saith the Text, not only by his Messengers, but even mouth to mouth, and face to face, as we see in this place, I say unto you.  
Many things our Saviour knew within himself, which were not meet to be imparted to his Disciples; but this was a matter that concerned them very near, and therefore he tells them of it, I say unto you. Many things our Saviour was to tell his Disciples, but they must first be grown to some better perfection, according to that, joh. 16.12. I have many things to say unto you, but you cannot bear them as yet: but this was a principal groundwork of that holy Religion which he was afterward to build up in his Disciples hearts, and therefore it is one of the first lessons he teaches them, one of the first things that he saith unto them. Many things our Saviour would have his Disciples acquainted withal, even whilst they were novices in the Faith, whereof he gives them but only as it were an inkling, to whet on their wits by some Parables and dark speeches, leaving it to be found out by their own industry: but this was a main point of their salvation, and therefore without any Parable, without any circumlocution, without any trope or figure at all, he tells them of it openly and plainly, in very express terms, I say unto you.  
Unto you. I speak 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 unto you. You, that look for a portion in my Kingdom, this is a lesson for you. You, that I have made special choice of to preach my Gospel, this is a lesson for you. I say it to you, first, that you might learn it and practise it yourselves; and I say it to you, that afterwards, you may teach it to others. For as it was in that miraculous banquet, when five thousand people were fed with five Barley loaves and two fishes, our Saviour took the victuals, and gave first to his Disciples, and the Disciples gave to them that were set down, as it is joh. 6.11. even so in this spiritual banquet of feeding souls, our Saviour first gives this heavenly food to his Disciples, I say unto you, saith he, that his Disciples might afterward deliver and impart the same unto others, Briefly understand him thus; I say unto you; as if he should familiarly confer with them on this manner; I am your Master, and you are my Disciples, and I would fain have you to be saved, howsoever all the world speeds beside, therefore I say unto you; young beginners and petty Scholars are taught by those that are of a higher form, and of longer standing then themselves are, but the greatest and best Scholars are taught by the Master himself: and therefore, howsoever your predecessors being but (as it were) young Scholars, have been taught by Moses or Elias, or some one of the Prophets and Priests, yet you, as being the highest Scholars in the School of my Gospel, you I teach in my own person, I say unto you, that except your righteousness, etc. And so much for the opening of the true meaning of the Asleveration. Now let us see what profitable Observations may hence be gathered for our Instruction.  
And first, concerning the Author and Teacher of this Doctrine, which is jesus Christ himself, who here saith, I say. Behold here, Beloved, the wonderful love of God towards mankind: He had used the Ministry of the Patriarches to instruct their Families; but that did not satisfy him. He had used the Ministry of Moses in the Law, to instruct his people; but that did not satisfy him. He had used the Ministry of the Prophets to instruct them; but that did not satisfy him. He had used the Ministry of the Priests and Levites to instruct them, but that did not satisfy him: yea, he had used the Ministry of john Baptist, one that was greater than a Prophet, and yet that did not satisfy him. And therefore after all those, he sent down his own Son into the world, to speak unto men, face to face, and to instruct them in the matters of their salvation. And this his love will appear yet to be the greater, if we consider the desperate estate which the world in those times was come unto; all the foundations of the earth being out of course, 
Psal. 82.5.  as the Psalmist speaks, 
1 joh. 5.9.  and the whole world then, lying down in wickedness, as the Apostle speaks: and there is as much here insinuated by our Saviour, when he withdraws his Disciples from the Scribes and Pharisees, as being corrupted themselves and corrupting others. They sat in the chair of Moses, and from their mouths 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 darkened, oh, how great was the darkness of the whole body? In the midst of this darkness came the true light of the world, to clear the Law, to clear the Doctrine of salvation, to lose the works of the Devil, as himself speaks; 
1 joh. 3.8.  that whereas the Scribes and Pharisees, Satan's instruments, had taught the people hypocrisy, he might convert them from being hypocrites, and teach them true righteousness; and whereas they had seduced the world into the paths of destruction, he might rectify their course, and show and lead them the ready way to everlasting life.  
Use. 1 Here then we learn, with what reverence to embrace, and in what price to esteem the Gospel, Christ himself being both the Author, and the Messenger thereof. If there were no further reason, but only because it is the wholesome Doctrine of our own salvation, we were to esteem of it very highly: but now that we see it comes from heaven, that Christ himself is both the Author and Messenger of it, oh, how dear and precious ought it to be unto us? This is the Use which the Apostle makes of it, Heb. 2. cap. the three first verses, where he compares the Gospel 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 Gospel whereof Christ himself was a Messenger, who is much more excellent than all the Angels are, as he had showed 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 under foot the Son of God, and the Gospel whereof he is a Messenger? For as he had showed before, cap. 3. ver. 3. Christ was far greater than 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 days 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 read in the Gospel, that the people still pressed upon him, and ran after him, & thronged him, for the earnest desire they had to hear him: but now, if Christ come to us, so it is, but we will scarce so much as step out of our doors to hear him; or if we do, it is but scatteringly, and sparingly, as if a man should gather Grapes after the Vintage. Is this the fruit of so many happy years of the preaching of the Gospel amongst us? And as this warns us to thirst after the word more earnestly, so also to embrace it more reverently; as being not the word of any mortal man, but (as it is indeed) the word of the true & everliving God. Think not, when you hear the word Preached, that it is the Minister only which speaks it; for it is the Lord that speaks it; and it is he that faith as here to his Disciples, I say unto you. Use. 2 Again, here we see, when we are in any error, whither we must go to be reform; even to Christ himself, by whom the Disciples are here reclaimed; for he is our only shepherd, that must bring us home again, when we like lost sheep are gone astray. He is our only Master, as he is called Mat. 23.8. who must correct all our errors. And whensoever we feel any ignorance or blindness to possess 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 gives unto all the Ministers of God, a notable pattern of that duty which is laid upon them; they must not be tonguetied, nor dumb, but they must Preach & deliver the Lords Message unto his people. 
1 Cor. 9.16.  A necessity is laid upon us, and woe unto us if we do not Preach the Gospel. It is the lively voice of the Minister which God hath ordained as an effectual instrument, wherewith to fasten his word upon the hearts of those that shall be saved; 
Isaiah 42.1.  and therefore for Zions sake we must not hold our peace, nor be either afraid, or unready to speak. Our Saviour here by his example in speaking to his Disciples, doth show us our duty, that we ought to Preach, and withal, that he cannot away with a dumb Ministry. Thirdly, & lastly, concerning his auditors; you, that is, his disciples. Wherein we are to observe; first, that our Saviour had a very especial care over his disciples, that whereas they were separated to such an excellent office, as to Preach the Gospel; and retaining to such an excellent Master as he was; therefore he would have them to be more excellently instructed, both for life and doctrine, than others were. He had placed them in the world, as a City upon the top of an hill; they were in open view, and every man's eye would be fastened upon them; and if any gross imperfection could be espied in them, it would be a scandal to the Word, a reproach to their Master, a discredit to their calling, and their evil example would spread itself like a running sore to the infection of many others; and therefore he would have them to be better than ordinary, their righteousness to exceed the righteousness of the Scribes and Pharisees. Now as our Saviour said, Mark. 13.37. Those things that I say unto you, I say unto all men: so, the same which is here spoken to his Disciples, he saith it also unto you, beloved Brethren, and to as many of us as succeed them in the work of the Ministry. Let us carry a watchful eye over all our ways, that we above all others may be good examples. And as the Lord exhorts his people, Hos. 4.15. Though Israel play the Harlot, yet let not judah; so, let us beware that (howsoever the Scribes & Pharisees do walk amiss, howsoever the common people be negligent in their ways) yet we that are of the Ministry be careful to live without giving any just occasion of reproof. We are, or should be, the lights of the world; let not our misdemeanour blemish that light of God that is within us. We are, or should be, the Salt of the earth; let us not be unsavoury, lest we be cast out upon the dunghill, among the filth and trash of the world; let us duly consider, that the Lords own credit doth in some sort rest upon our shoulders; and that many other men's souls do hang upon our necks; and that the Lord having given more unto us then unto others, will require much more of us then of others; therefore, for the good example of others; or, if that do not move us, yet for the saving of our own souls; 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 us every one look unto ourselves, as the Apostle counsels us, and strive to a greater measure of righteousness then ordinary, as our Saviour here willeth his Disciples to do.  
Secondly, we may here observe the wisdom of our Saviour, in making special choice of tractable and towardly minds, to whom he doth deliver this Doctrine. If he had uttered it to the Scribes and Pharisees, he had but striven against the stream: they would have been so fare from believing it, that contrariwise, they would have withstood it with all their power, and defied the Teacher, and been more incensed against him, as afterward they were in the like case. If he had Preached it to the common people, they would have murmured against it, as being a new Doctrine, quite contrary to the wisdom of their forefathers. If he had spoken it to the high Priests and Elders, they would have accused him, spit on him, condemned him, crucified him, as afterward they did. Therefore he makes choice of better spirits than those were; even such as he knew, would be fit to receive, readier to believe, and forwarder to practise his wholesome Instructions; he speaks it to his Disciples. Neither is our Saviour unlike himself in this course, for it was the ordinary tenor of his proceed; he was always very wise and wary in disposing of the mysteries of God. We read of the high Priest, Mar. 14. 60. that he questioned with our Saviour about the destroying of the Temple, and building it again in three days: but our Saviour would answer him nothing: he knew that the high Priest was not a fit man to hear 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, joh. 8.38. that he asked our Saviour, what was Truth? But our Saviour, though he never was wont to smother or suppress the truth, gives him no answer: he knew that Pilate was not a fit Scholar to learn the truth. But above all other, he makes himself most nice to the woman of Canaan, Mar. 15.26. Where he gives the reason of that action, and of all other of the same kind, because it was not meet to take the children's bread and to give it unto dogs. In the fourth of Luke, ver. 23. there we may see, that our Saviour had done many things in Capernaum of his own accord, which he refused to do in his own Country, though they requested him earnestly. What was the reason hereof? Chrysostome tells you; it was incredulitas populi sui, the unbelief of the people. Nay, Christ himself tells you, vers. 24. that it was the way wardness and perverseness of his own Nation, who would not accept of a Prophet in his own Country. You see therefore that our Saviour in great wisdom doth here separate and take his disciples apart from the multitude into a mountain, as it is in the first verse of this Chapter, and there by themselves alone, doth communicate these heavenly mysteries unto them, as being fittest for each other; they fittest for those mysteries, and those mysteries fittest for them.  
This Doctrine doth afford us a twofold Use. Use. 1 First, here is matter of Imitation for us that are of the Ministry, teaching us, after the example of our Saviour, not to impart the mysteries of salvation to all men indifferently, but rather in wisdom to make choice of our Auditors, as near as we can, to whom we deliver them. A practice which our Saviour doth not only countenance, by his example, in the execution of his own office, but he gives the same also in charge, by way of precept unto his Disciples in their Commission. For so we read Mat. 10.11. Into whatsoever City or Town you enter, inquire who is worthy in it: As if he should say, As many as you find to be unworthy, and unfit to hear your words, have no dealing with such persons, but depart from them, and shake off the very dust of your feet, for a witness against them. For as the Israelites when they were amongst the Babylonians, did hang up their Harps upon the Willow trees, and would not sing the songs of Zion 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 profane and wilful, who will be ready to scoff at such holy things, and to open their blasphemous mouths against them. And as Ezechias should not have showed the King of Babylon his golden Vestments; 
Isaiah 39.2.3.  So, neither aught the precious mysteries of God to be committed to wilful unbelievers. I seek not hereby to enforce an absolute necessity of this practice, as to be always observed, as though every one of us should be bound to make special choice of our Auditors for every thing we speak, for this is a thing impossible; and, if it could be always performed, yet there is no absolute necessity in it: for, Moses must speak to Pharaoh, though he know before hand, and be certified from the Lords own mouth, 
Exod. 3.19. Exod. 7.2.3.4.  that Pharaohs heart is hardened, and he will not hear him: And Ezechiel must speak the words of the Lord unto the jews, 
Ezech. 2.4.5.7.  though the Lord have certainly forewarned him, that they are a stiffnecked, and rebellious people, and such as will not hear him. But this is that which I would show 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 do not give such holy things unto dogs, nor cast his precious pearls before swine. And seeing it is not in our power, still to make choice of such Auditors as shall be fit for our instructions, therefore we must be wise in making choice of such instructions as shall be fit for our Auditors. If thou dost light upon those that are profane and wilful, to them, if thou speakest any thing, thou must speak of the judgements of God; but when thou meetest with more towardly & tractable spirits, such as these Disciples were, these thou must entertain with such a kindly lesson, as this is which our Saviour here useth to his Disciples.  
Use. 2 The second Use of this Doctrine is for the people, for seeing our Saviour doth here make special choice of those to whom he doth reveal these mysteries, here is an Item for the people, that if they do not feel the message of salvation in themselves, nor their hearts inwardly admonished in some measure to true obedience, they are to take a strong prejudice against themselves, that surely the Lord doth as yet esteem them to be utterly unworthy and unfit for all goodness, that (like dogs and swine) they are not admitted to such holy Pearls. If the Gospel be hid, saith 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 own salvation, they are as yet in a very hard and damnable estate. It is a fearful thing to be debarred of the means of our salvation, as these Scribes and Pharisees in some sort were debarred; in that the Lord doth not utter the course of salvation within their hearing. On the other side, it is a very joyful and comfortable blessing, that the Lord should teach us how we may be saved, as here he teacheth his Disciples, acquainting them in private, and very familiarly with the ready way to the kingdom of Heaven. Let therefore every man throughly sift and examine himself, whether, by all the hearing that ever he hath had benefit of, he finds this fruit within himself, that he is inwardly admonished, and inclined in his own soul, to leave the common and ordinary way of the world, and betake himself to a more strict and severe course of life, such as is peculiar but to few, and yet to all God's children. For this indeed is the very present case of these Disciples; whom our Saviour would wean from the ordinary course of the Scribes and Pharisees, and advise them a Peculiar course of his own direction. And when thou hast thus examined thyself, if thou dost find any such effect within thy soul, than thou must record and magnify the infinite mercies of Almighty God, to thy own endless comfort: but if thou do not feel this fruit within thyself, then must thou know that as yet thou art in the fearful estate of condemnation, and that God hath left thee to take the ordinary courses that the world is wont to take, that so thou mayst be condemned together with the world. And this consideration will make thee, if thou hast any sparkles of grace in thee at all, to rouse up thyself, and continually to strive with Almighty God in hearty Prayer, that for his own glory sake, he will vouchsafe at the length to reveal and open unto thee the mystery of thy salvation, and withal, to open thy heart, that thou mayest understand the same, and believe it, and yield ready obedience thereunto. And thus much concerning the first principal point that I propounded to your godly consideration, out of this Scripture, namely, the manner of his speech, or the terms of Asseveration, whereby our Saviour would fasten this lesson upon his Disciples. I have stood upon it the longer, because (as you see) it hath ministered unto me good store of such matter as is fit and very pertinent to this present Assembly. Now proceed we to that which follows, so fare forth as the time shall permit.  
Except your righteousness, etc.] The second principal point which hence I observed, was, the Duty which is here required of them, and in them of us; 
Text.  their righteousness must exceed the righteousness of the Scribes and Pharisees. Wherein we are to observe, first, the matter of that Duty, it is righteousness: secondly, the quality of that righteousness, which is here expressed, partly, by way of Negation, not such a righteousness as is that of the Scribes and Pharisees; and partly, by way of Affirmation, 
Text.  but such as beseems the Disciples of Christ, the true Children of God, your righteousness; 
Text.  and thirdly, the measure of that righteousness so qualified, it must not be scant, but abound, and exceed, your righteousness must exceed. Or else, 
Text.  that we may draw it into a narrower Division; The thing required, is righteousness; which our Saviour describes by way of comparison, with the righteousness of the Scribes and Pharisees: In whose righteousness he seems to tax a double defect, and requires in the righteousness of his Disciples, the supplying of both those defects. First, their righteousness, it was but counterfeit, it was not good enough, and therefore the righteousness of Christ's Disciples must be a better righteousness: and secondly, their righteousness was very scarce and sparing, and therefore the righteousness of Christ's Disciples must be more; there must be greater store of righteousness in them then was in the Scribes and Pharisees, so that it must exceed, both in goodness & in greatness.  
First, of the matter of this Duty, which is righteousness: whereby we are to understand the whole obedience which a man doth owe unto 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 appear, the Scribes, they were skilful in the knowledge of the Law; and the Pharisees, they were precise and formal in the practice of the Law: the Scribes were the men of greatest learning; and the Pharisees, the men of exactest living, that these times did afford. Therefore exception being taken against them both, it is very plain that our Saviour would have his Disciples, both to know the Law better than the Scribes, and to practise the Law better than the Pharisees; Your righteousness, saith he, must exceed the righteousness of the Scribes and Pharisees both. God, as he hath appointed and prepared a Kingdom in heaven, so, because that is the holy of holies, there is no way for any profane or unclean thing to enter into it: and therefore the Lord requires that every one that would enter therein, 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 us must be covered withal, if we would be fit ghosts for that wedding feast which the Lord hath prepared in Heaven. The Scripture makes mention of a twofold righteousness, Righteousness inherent, and righteousness imputed. First, there is a righteousness that is within us, our obedience to the will of God; or, at least, our endeavour to perform it as near as we can: and secondly, there is a righteousness that is without us, which being inherent in Christ, is apprehended of us by a true and a lively faith, and so is imputed unto us, & accounted ours, as really, as if it were within us. For true righteousness is nothing else but the fulfilling of the Law; as contrariwise, Sin is nothing else but the transgression of the Law; and if we do perform the Law of God ourselves, here is inherent righteousness, here is our sanctity and holiness of life. Nay, if we do not perform it to the full (for this never any mortal man could reach unto, but the Son of God alone) yet if we endeavour and strive to it the best we can, God, that accepts of the will as of the deed, as the Apostle speaks, doth in great mercy esteem it for righteousness. But because this our righteousness is defective, & too light to be weighed in the balance of God's justice, therefore we must go out of ourselves to seek for a better righteousness, such as may stand before God without controlment, and be admitted without any exception; and this is to be found in Christ alone, who only hath fulfilled the Law in every point: which if we faithfully lay hold upon, persuading ourselves assuredly, that whatsoever Christ hath done, he hath done it for us, than we make it become our righteousness. The inherent righteousness is the matter of our sanctification, & the imputed righteousness is the matter of our justification. Now our Saviour requires here of his Disciples, that they should be furnished with both these sorts of righteousness. Howbeit, he aimeth principally at our inherent righteousness, that is, our holiness of life, wherein we must exceed the Scribes and Pharisees. So than you see, that this is an exhortation to good works. For howsoever our Saviour came down from Heaven to Preach the Gospel, and the free remission of our sins through faith in his blood, yet he would not have men to think, that faith were enough to save them without good works, but as many as look to be partakers of his merits, they must be careful to avoid sin, and zealous of good works, and with all their power endeavour themselves to fulfil the Law of God. It is a controversy betwixt us & the Church of Rome, concerning the necessity of good works; they charge us, that we teach the doctrine of faith alone, & trample the doctrine of good works under our feet, and that we proclaim a Gospel of liberty and security. But this is a manifest slander against us; for we do teach the doctrine of good works, and exhort men to be careful in seeking to please God by holiness of life, as earnestly as they do. True indeed, that we deny good works to be necessary in the work of our justification; for it is faith alone that doth justify us in the sight of God: but we hold them to be absolutely necessary to our salvation: so that our adversaries do very deceitfully change the state of the question that is betwixt us, bearing the world in hand that we deny all good works, thereby to discredit & reproach our religion. No beloved we for our parts do very constantly hold against all the Libertines in the world, that there never was any man, nor ever can any man ordinarily be saved without good works. We do indeed magnify the doctrine of faith; but do we thereby disannul the doctrine of good works? God forbidden, saith the Apostle: Nay, rather we establish the law of works, by establishing the law of faith. For when we preach unto men the singular love of jesus Christ, wherewith he hath loved them, even above his own life, & his own precious blood, which is the matter of our faith: presently we make use hereof, as being a very forcible motive to persuade men, that they should endeavour themselves by all means possible to requite this love of Christ, with loving him again, which is the matter of our good works. But to leave our adversaries, and to come to the present matter itself, which we have in hand. Our Saviour here exhorting his Disciples to righteousness, shows us plainly, what an odious thing it is in his sight, for a man to be a professed Christian, and Scholar of his, when he hath no care to glorify the name of God, & to grace his own profession, by living righteously in this present world: nay, he shows further, that all that ever he hath done for us, he hath done it to this end, that we might still be conversant in the exercises of righteousness. A thing which the Apostle hath set down in more plain and express terms, Tit. 2.11. where he saith, the grace of God which bringeth salvation to all men, hath appeared; & to what end? that we should live in security, that we should turn it in wantonness? No; but to this end, that we should deny all ungodliness, and worldly lusts; and that we should live soberly, & righteously, and godly in this present world. And as this duty is laid upon all those that profess the name of jesus Christ, so it concerns us of the Ministry more than any other; let us not content ourselves with a vain shadow of Faith, and let not us think, that it is our knowledge that can save us; for unless we have righteousness, 〈…〉