The Necessity of Righteousness, Sermon
THE NECESSITIE OF RIGHTEOVSNES.
MATHEVV 5.20.
For I ſay vntounto you, Except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſes, you ſhall not enter into the Kingdome of Heaven.
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 vntounto 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 onelyonly 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 vsus 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 hauehave read vntounto 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 hauehave 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 onelyonly a counſell or exhortation, as though it onelyonly were a thing meete and convenient for his Diſciples to be better then the Phariſees, and he would faine hauehave 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 vntounto you, ſayth our Saviour, that it is ſo indeed. For I ſay vntounto 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 vntounto you. Why, all this Chapter is ſpoken by Chriſt, for it is a Sermon that he Preached to his Diſciples; but he would hauehave 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 vponupon them with ſpeciall termes of Aſſeveration, I ſay vntounto you. Secondly, the Dutie which here is required of them and in them of vsus, their righteouſneſſe muſt exceed the righteouſneſſe of the Scribes and Phariſees. Thirdly, the Penaltie here threatned them vponupon 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 vntounto you. As if our Saviour ſhould thus hauehave ſpoken to his Diſciples;1. I. The Scribes and Phariſees hauehave 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 vntounto 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 vntounto 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 vntounto you otherwiſe, that except your righteouſneſſe exceed, &c. Or, as if our Saviour ſhould thus hauehave 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 vntounto you.
I ſay. Very fitly doth this word, Say, agree with the perſon of him that ſpeaks it. He ſayth here foreign,Say. I ſay, who is indeed properly foreign 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 vntounto vsus the ſecrecies of God, and by the words of his mouth, to teach vsus 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 vntounto vsus by his owne Sonne, Heb. cap. I. ver. 1, 2. He hath ſpoken, ſayth the Text, not onelyonly by his Meſſengers, but even mouth to mouth, and face to face, as we ſee in this place, I ſay vntounto 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 vntounto 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 hauehave many things to ſay vntounto 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 vntounto them. Many things our Saviour would hauehave his Diſciples acquainted withall, even whileſt they were novices in the Faith, whereof he giues them but onelyonly 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 vntounto you.
VntoUnto 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 vntounto you. You, that looke for a portion in my Kingdome, this is a leſſon for you. You, that I hauehave 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 vntounto you, ſayth he, that his Diſciples might afterward deliver and impart the ſame vntounto others, Briefly vnderſtand him thus; I ſay vntounto 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 hauehave you to be ſaved, howſoever all the world ſpeedes beſides, therefore I ſay vntounto 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, hauehave 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 vntounto you, that except your righteouſneſſe, &c. And ſo much for the opening of the true meaning of the Aſleveration. Now let vsus 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 louelove 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 vntounto men, face to face, and to inſtruct them in the matters of their ſalvation. And this his louelove will appeare yet to be the greater, if we conſider the deſperate eſtate which the world in thoſe times was come vntounto; 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 onelyonly 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 vntounto vsus? 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 vnderunder 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 vponupon him, and ran after him, & thronged him, for the earneſt deſire they had to heare him: but now, if Chriſt come to vsus, 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 vsus? And as this warnes vsus 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 vntounto 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 vsus 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. Secondly, concerning his delivery of this Doctrine. He ſaith it. Wherein he giues vntounto all the Miniſters of God, a notable patterne of that duty which is laid vponupon them; they muſt not be tongue-tied, nor dumbe, but they muſt Preach & deliver the Lords Meſſage vntounto his people.1 Cor. 9.16. A neceſſitie is laid vponupon vsus, and woe vntounto vsus if we doe not Preach the Goſpell. It is the liuely voice of the Miniſter wch God hath ordained as an effectuall inſtrument, wherwith to faſten his word vponupon 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 vsus our dutie, that we ought to Preach, and withall, that he cannot away with a dumbe Miniſtery. Thirdly, & laſtly, cōcerning 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 hauehave them to be more excellently inſtructed, both for life and doctrine, then others were. He had placed them in the world, as a Cittie vponupon the top of an hill; they were in open view, and every mans eye would be faſtened vponupon 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 hauehave 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 vntounto you, I ſay vntounto all men: ſo, the ſame which is here ſpoken to his Diſciples, he ſaith it alſo vntounto you, beloved Brethren, and to as many of vsus as ſucceede them in the worke of the Miniſtery. Let vsus 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 vsus 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 vsus. We are, or ſhould be, the Salt of the earth; let vsus not be vnſauoury, leaſt we be caſt out vponupon the dung-hill, among the filth and traſh of the world; let vsus duely conſider, that the Lords owne credite doth in ſome ſort reſt vponupon our ſhoulders; and that many other mens ſoules doe hang vponupon our neckes; and that the Lord having giuen more vntounto vsus then vntounto others, will require much more of vsus then of others; therefore, for the good example of others; or, if that doe not moue vsus, 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 vsus eueryevery one looke vntounto our ſelues, as the Apoſtle counſels vsus, 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 hauehave beene ſo farre from beleeving it, that contrariwiſe, they would hauehave 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 hauehave 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 hauehave 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 giuegive it vntounto 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 vntounto them, as being fitteſt for each other; they fitteſt for thoſe myſteries, and thoſe myſteries fitteſt for them.
This Doctrine doth affoord vsus a twofold Vſe. Vſe. 1 Firſt, here is matter of Imitation for vsus that are of the Miniſtery, teaching vsus, 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 onelyonly countenance, by his example, in the execution of his owne office, but he giues the ſame alſo in charge, by way of precept vntounto 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, hauehave 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 vponupon 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 hauehave 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 vsus 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 vntounto the Iewes, Ezech. 2.4.5.7.though the Lord hauehave 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 giuegive ſuch holy things vntounto 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 vponupon 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 vsus 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 vntounto 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 vponupon his Diſciples. I hauehave ſtood vponupon it the longer, becauſe (as you ſee) it hath miniſtred vntounto 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 vsus;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 vntounto 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 hauehave 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 vsus 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 vsus, 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 vsus, which being inherent in Chriſt, is apprehended of vsus by a true and a liuely faith, and ſo is imputed vntounto vsus, & accounted ours, as really, as if it were within vsus. 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 vntounto, 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 merciemercy 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 onelyonly hath fulfilled the Law in every point: which if we faithfully lay hold vponupon, perſwading our ſelues aſſuredly, that whatſoever Chriſt hath done, he hath done it for vsus, 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 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 hauehave 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 vsus & the Church of Rome, concerning the neceſſitie of good workes; they charge vsus, that we teach the doctrine of faith alone, & trample the doctrine of good workes vnderunder our feet, and that we proclaime a Goſpel of liberty and ſecurity. But this is a manifeſt ſlander againſt vsus; 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 vsus 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 vsus, 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 vntounto men the ſingular louelove 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 louelove 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 hauehave in hand. Our Saviour here exhorting his Diſciples to righteouſneſſe, ſhewes vsus 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 vsus, 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 vponupon all thoſe that profeſſe the name of Ieſus Chriſt, ſo it concernes vsus of the Miniſtery more then any other; let vsus not content our ſelues with a vaine ſhaddow of Faith, and let not vsus thinke, that it is our knowledge that can ſaue vsus; for vnleſſe we hauehave righteouſnes, …
End of the text · John Randall, The Necessity of Righteousness (1622)