The necessitie of righteousnes. Or A profitable and fruitfull sermon vpon the fift chapter of the Gospell of S. Mathew. vers. 20. Preached and penned by that famous, learned, iudicious, orthodoxall, holy, wise, and skilfull preacher and servant of God, now deceased, and with his God triumphing in Heaven, Iohn Randall, Batchelour of Divinitie, pastour of St Andrewes Hubbart in little East-cheape London, sometimes fellow of Lincolne Colledge in Oxford. And now published, to the glory of God, the edification of his Church, and the honourable memoriall of the author, by William Holbrooke, preacher of the Word of God in the church aforesaid
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 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 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:
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 Ierusalem, and Iudea, and from beyond Iordan, as it is in the 25. verse of that Chapter:
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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,
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,
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.
yet he is so Far 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.
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,
when afterwards 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,
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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,
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,
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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,
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,
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the very righteousnesse of the Scribes and Pharisees must become odious to Christs Disciples; Your righteousnesse, sayth he, must exceed the righteousnesse of the Scribes and Pharisees.
the very righteousness of the Scribes and Pharisees must become odious to Christ Disciples; Your righteousness, say he, must exceed the righteousness 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,
Neither was this only a counsel or exhortation, as though it only were a thing meet and convenient for his Disciples to be better then the Pharisees,
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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, I say vnto you, sayth our Saviour, that it is so indeed.
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, I say unto you, say our Saviour, that it is so indeed.
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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;
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;
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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.
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 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.
Thirdly, the Penalty Here threatened them upon default of the performance of that Duty, even the loss of Heaven it self, you shall not enter into the Kingdom of Heaven. First, of the Asseveration.
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I say vnto you. As if our Saviour should thus haue spoken to his Disciples; The Scribes and Pharisees haue seduced you, and taught you all this while erronious Doctrine;
I say unto you. As if our Saviour should thus have spoken to his Disciples; The Scribes and Pharisees have seduced you, and taught you all this while erroneous Doctrine;
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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:
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:
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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;
The Scribes and Pharisees taught you, that the Law Goes no farther then to the outward man, it speaks nothing to the inward motions and affections of the heart;
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,
but I that Come 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 Come out of the bosom of my Father, to teach the right sense,
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:
Many things our Saviour was to tell his Disciples, but they must First be grown to Some better perfection, according to that, John 16.12. I have many things to say unto you, but you cannot bear them as yet:
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:
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:
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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.
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.
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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;
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 your selves;
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;
and gave First to his Disciples, and the Disciples gave to them that were Set down, as it is John 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, say he, that his Disciples might afterwards deliver and impart the same unto Others, Briefly understand him thus;
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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,
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,
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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.
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.
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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:
And First, Concerning the Author and Teacher of this Doctrine, which is Iesus christ himself, who Here say, I say. Behold Here, beloved, the wonderful love of God towards mankind:
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all the foundations of the earth being out of course, as the Psalmist speakes, and the whole world then, lying downe in wickednesse, as the Apostle speakes:
all the foundations of the earth being out of course, as the Psalmist speaks, and the Whole world then, lying down in wickedness, as the Apostle speaks:
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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;
Now the eye being wicked, and the Light being darkened, o, how great was the darkness of the Whole body? In the midst of this darkness Come 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;
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;
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;
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.
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.
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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:
how deer and precious ought it to be unto us? This is the Use which the Apostle makes of it, Hebrew 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:
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,
how shall we escape if we neglect the great salvation, even the Gospel whereof christ himself was a Messenger, who is much more excellent then all the Angels Are,
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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 the former chapter? So, likewise he compares it in the same terms of amplification with the word of Moses, Hebrew 10.28.29. He that despises the law of Moses, he Dieth without mercy;
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,
and the Gospel whereof he is a Messenger? For as he had showed before, cap. 3. ver. 3. christ was Far greater then Moses. Were this imprinted thoroughly in our hearts,
And whensoever we feele any ignorāce or blindnes to possesse our hearts, 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.
And whensoever we feel any ignorance or blindness to possess our hearts, he alone it is to whom we must pray with David, Oh Lord, open thou mine eyes, that I may see the wondrous things of thy Law.
It is the liuely voice of the Minister wch God hath ordained as an effectuall instrument, wherwith to fasten his word vpon the hearts of those that shall be saved;
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;
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;
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;
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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;
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 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.
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, then Others were.
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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.
Though Israel play the Harlot, yet let not Iudah; 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.
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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,
or, if we regard not that, yet At the least for the glorifying of God's most blessed name, in whose stead we Are, I beseech you, let us every one look unto our selves,
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.
Secondly, we may Here observe the Wisdom of our Saviour, in making special choice of tractable and towardly minds, to whom he does deliver this Doctrine.
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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 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.
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 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, 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 Herod was not a fit Auditor for such matters. Likewise of Pilate, John 8.38. that he asked our Saviour, what was Truth? But our Saviour, though he never was wont to smoother or suppress the truth, gives him no answer:
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.
But above all other, he makes himself most Nicaenae to the woman of Canaan, Mar. 15.26. Where he gives the reason of that actium, and of all other of the same kind, Because it was not meet to take the Children's bred and to give it unto Dogs.
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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.
In the fourth of Lycia, 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.
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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.
Nay, christ himself tells you, vers. 24. that it was the Way wardnesse and perverseness of his own nation, who would not accept of a Prophet in his own Country.
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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 would not sing the songs of Sion in a strange land, as it is, Psalm 137.2, 3. Even so, the Mysteres 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,
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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,
The second Use of this Doctrine is for the people, for seeing our Saviour does Here make special choice of those to whom he does reveal these Mysteres, Here is an Item for the people, that if they do not feel the message of salvation in themselves,
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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.
nor their hearts inwardly admonished in Some measure to true Obedience, they Are to take a strong prejudice against themselves, that surely the Lord does 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.
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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,
Let Therefore every man thoroughly sift and examine himself, whither, by all the hearing that ever he hath had benefit of, he finds this fruit within himself, that he is inwardly admonished,
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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 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,
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.
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.
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;
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;
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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;
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;
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and partly, by way of Affirmation, but such as beseemes the Disciples of Christ, the true Children of God, your righteousnesse; and thirdly, the measure of that righteousnesse so qualified, it must not be scant,
and partly, by Way of Affirmation, but such as beseems the Disciples of christ, the true Children of God, your righteousness; and Thirdly, the measure of that righteousness so qualified, it must not be scant,
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First, their righteousnesse, it was but counterfeit, it was not good enough, and therefore the righteousnesse of Christs Disciples must be a better righteousnesse:
First, their righteousness, it was but counterfeit, it was not good enough, and Therefore the righteousness of Christ Disciples must be a better righteousness:
ord, po32 n1, pn31 vbds cc-acp n-jn, pn31 vbds xx j av-d, cc av dt n1 pp-f npg1 n2 vmb vbi dt jc n1:
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,
First, of the matter of this Duty, which is righteousness: whereby we Are to understand the Whole Obedience which a man does owe unto God, both in respect of his faith,
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 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.
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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,
Therefore exception being taken against them both, it is very plain that our Saviour would have his Disciples, both to know the Law better then the Scribes,
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:
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:
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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.
and Therefore the Lord requires that every one that would enter therein, should be righteous and holy; according to that Psalm 118.20. This is the gate of the Lord, the righteous shall enter into it.
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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.
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.
so that our adversaries doe very deceitfully change the state of the questiō that is betwixt vs, bearing the world in hand that we deny all good works, therby to discredit & reproch our religion.
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.
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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.
but do we thereby disannul the Doctrine of good works? God forbid, Says the Apostle: Nay, rather we establish the law of works, by establishing the law of 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.
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.
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.
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.
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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;
A thing which the Apostle hath Set down in more plain and express terms, Tit. 2.11. where he Says, the grace of God which brings salvation to all men, hath appeared;
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.
but to this end, that we should deny all ungodliness, and worldly Lustiest; and that we should live soberly, & righteously, and godly in this present world.
cc-acp p-acp d n1, cst pns12 vmd vvi d n1, cc j n2; cc cst pns12 vmd vvi av-j, cc av-j, cc j p-acp d j n1.
