Part 13

3. What _the righteousness of the Scribes and Pharisees_ really was, it is not difficult to determine. Our Lord has preserved an authentic account, which one of them gave of himself. And he is clear and full in describing his own righteousness; and cannot be supposed to have omitted any part of it. He _went up_ indeed _into the temple to pray_: but was so intent upon his own virtues, that he forgot the design upon which he came. For ’tis remarkable, he does not properly pray at all. He only tells God, how wise and good he was. God, _I thank thee, that I am not as other men are; extortioners, unjust, adulterers; or even as this Publican. I fast twice in the week; I give tithes of all that I possess._ His righteousness therefore consisted of three parts, first, saith he, _I am not as other men are_. I am not an _extortioner_, not _unjust_, not an _adulterer_; not _even as this Publican_. Secondly, _I fast twice in the week_; and thirdly, _give tithes of all that I possess_.

_I am not as other men are._ This is not a small point. It is not every man that can say this. It is as if he had said, I do not suffer myself to be carried away by that great torrent, custom. I live not by custom, but by reason; not by the examples of men, but by the word of God. _I am not an extortioner, not unjust, not an adulterer_: however common these sins are even among those who are called the people of God: (extortion, in particular, a kind of legal injustice: not punishable by any human law, the making gain of another’s ignorance or necessity, having filled every corner of the land) _nor even as this Publican_; not guilty of any open or presumptuous sin: not an outward sinner: but a fair, honest man, of blameless life and conversation.

4. _I fast twice in the week._ There is more implied in this, than we may at first be sensible of. All the stricter Pharisees observed the weekly fasts; namely, every _Monday_ and _Thursday_. On the former day, they fasted in memory of _Moses_ receiving on that day (as their tradition taught) the two tables of stone written by the finger of God: on the latter, in memory of his casting them out of his hand, when he saw the people dancing round the golden calf. On these days, they took no sustenance at all till three in the afternoon; the hour at which they began to offer up the evening sacrifice in the temple. Till that hour it was their custom to remain in the temple, in some of the corners, apartments or courts thereof; that they might be ready to assist at all the sacrifices, and to join in all the public prayers. The time between, they were accustomed to employ, partly in private addresses to God, partly in searching the scriptures, in reading the law and the prophets, and in meditating thereon. Thus much is implied in, _I fast twice in the week_, the second branch of the righteousness of a Pharisee.

5. _I give tithes of all that I possess._ This the Pharisees did with the utmost exactness. They would not except the most inconsiderable thing, no, not mint, anise and cummin. They would not keep back the least part of what they believed properly to belong to God; but gave a full tenth of their whole substance yearly, and of all their increase, whatsoever it was.

Yea, the stricter Pharisees (as has been often observed, by those who are versed in the ancient _Jewish_ writings) not content with giving one tenth of their substance to God, in his priests and Levites, gave another tenth to God in the poor, and that continually. They gave the same proportion of all they had in alms, as they were accustomed to give in tithes. And this likewise they adjusted with the utmost exactness, that they might not keep back any part, but might fully render unto God the things which were God’s, as they accounted this to be. So that, upon the whole, they gave away, from year to year, an entire fifth of all that they possest.

6. This was _the righteousness of the Scribes and Pharisees_: a righteousness, which in many respects, went far beyond the conception which many have been accustomed to entertain concerning it. But perhaps, it will be said, it was all false and feigned; for they were all a company of hypocrites.――Some of them doubtless were; men who had really no religion at all; no fear of God, or desire to please him: who had no concern for the honour that cometh of God, but only for the praise of men. And these are they whom our Lord so severely condemns, so sharply reproves on many occasions. But we must not suppose, because many Pharisees were hypocrites, therefore all were so. Nor indeed is hypocrisy by any means essential to the character of a Pharisee. This is not the distinguishing mark of their sect. It is rather this, (according to our Lord’s account) _They trusted in themselves that they were righteous, and despised others_. This is their genuine badge. But the Pharisee of this kind cannot be a hypocrite. He must be, in the common sense, sincere: otherwise he could not _trust in himself that he is righteous_. The man who was here commending himself to God, unquestionably thought himself righteous. Consequently, he was no hypocrite: he was not conscious to himself of any insincerity. He now spoke to God just what he thought, namely, that he was abundantly better than other men.

But the example of St. _Paul_, were there no other, is sufficient, to put this out of all question. He could not only say, when he was a Christian, [95]_Herein do I exercise myself to have always a conscience void of offence, toward_ God _and toward men_: but even concerning the time when he was a Pharisee; [96]_Men and brethren, I have lived in all good conscience before_ God _until this day_. He was therefore sincere when he was a Pharisee, as well as when he was a Christian. He was no more an hypocrite when he persecuted the church, than when he preached the faith which once he persecuted. Let this then be added to _the righteousness of the Scribes and Pharisees_, a sincere belief that they are righteous, and in all things _doing_ God _service_.

7. And yet, _Except your righteousness_, saith our Lord, _shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven_. A solemn and weighty declaration! And which it behoves all who are called by the name of _Christ_, seriously and deeply to consider. But before we enquire, how our righteousness may exceed theirs, let us examine, whether at present we come up to it?

*First, a Pharisee was _not as other men are_. In externals he was singularly good. Are we so? Do we dare to be singular at all? Do we not rather swim with the stream? Do we not many times dispense with religion and reason together, because we would not _look particular_? Are we not often more afraid of being out of the fashion, than being out of the way of salvation? Have we courage to stem the tide? To run counter to the world? _To obey_ God _rather than man_? Otherwise the Pharisee leaves us behind at the very first step. ’Tis well if we overtake him any more.

But to come closer. Can we use his first plea with God, which is in substance, “I do no harm. I live in no outward sin; I do nothing, for which my own heart condemns me.” Do you not? Are you sure of that? Do you live in no practice, for which your own heart condemns you? If you are not an adulterer, if you are not unchaste, either in word or deed, are you not unjust? The grand measure of justice, as well as of mercy, is, Do unto others as thou wouldest they should do unto thee. Do you walk by this rule? Do you never do unto any what you would not they should do unto you? Nay, are you not grossly unjust? Are you not an extortioner? Do you not make a gain of any one’s ignorance or necessity? Neither in buying nor selling? Suppose you were engaged in trade, do you demand, do you receive no more than the real value of what you sell? Do you demand, do you receive no more of the ignorant than of the knowing; of a little child, than of an experienced trader? If you do, why does not your heart condemn you? You are a barefaced extortioner. Do you demand no more than the usual price of goods, of any who is in pressing want? Who must have, and that without delay, the things which you can only furnish him with? If you do, this also is flat extortion. Indeed you do not come up to the righteousness of a Pharisee.

8. A Pharisee, secondly, (to express his sense in our common way) used all the means of grace. As he fasted _often and much, twice in_ every _week_, so he attended all the sacrifices. He was constant in public and private prayer, and in reading and hearing the scriptures. Do you go as far as this? Do you fast _much and often_? Twice in the week? I fear not. Once, at least; “on all _Fridays_ in the year?” (So our church clearly and peremptorily enjoins all her members to do: to observe all these, as well as the vigils and the forty days of lent, as “days of fasting or abstinence.”) Do you fast twice in the year? I am afraid, some among us cannot plead even this!――Do you neglect no opportunity of attending and partaking of the Christian Sacrifice? How many are they, who call themselves Christians, and yet are utterly regardless of it? Yet do not eat of that bread, or drink of that cup, for months, perhaps years, together? Do you every day, either hear the scriptures, or read them and meditate thereon? Do you join in prayer with the great congregation? Daily, if you have opportunity: if not whenever you can, particularly on that day, which you _remember, to keep it holy_? Do you strive to _make_ opportunities? Are you _glad when they say unto you, we will go into the house of the_ Lord? Are you zealous of, and diligent in private prayer? Do you suffer no day to pass without it? Rather, are not some of you so far, from spending therein (with the Pharisee) several hours in one day, that you think one hour full enough, if not too much? Do you spend an hour in a day, or in a week, in praying to your Father which is in secret? Yea, an hour in a month? Have you spent one hour together in private prayer ever since you was born? Ah poor Christian! Shall not the Pharisee rise up in the judgment against thee and condemn thee? His righteousness is as far above thine, as the heaven is above the earth.

9. The Pharisee, thirdly, _paid tithes_ and gave alms _of all that he possest_. And in how ample a manner? So that he was (as we phrase it) “a man that did much good.” Do we come up to him here? Which of us is so abundant as he was, in good works? Which of us gives a fifth of all his substance to God? Both of the principal, and of the increase? Who of us, out of (suppose) an hundred pounds a year, gives twenty to God and the poor: out of fifty, ten; and so in a larger or a smaller proportion? When shall our righteousness, in using all the means of grace, in attending all the ordinances of God, in avoiding evil and doing good, equal at least the righteousness of the Scribes and Pharisees?

10. Although if it only equalled theirs, what would that profit? _For verily I say unto you except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven._ But how can it exceed theirs? Wherein does the righteousness of a Christian exceed that of a Scribe or Pharisee?

Christian righteousness exceeds theirs, first, in the extent of it. Most of the Pharisees, though they were rigorously exact in many things, yet were emboldened by the traditions of the elders to dispense with others of equal importance. Thus they were extremely punctual in keeping the fourth commandment; they would not even _rub an ear of corn_ on the sabbath day: But not at all in keeping the third, making little account of light, or even false swearing. So that their righteousness was partial: whereas the righteousness of a real Christian is universal. He does not observe one, or some parts of the law of God, and neglect the rest; but keeps all his commandments, loves them all, values them above gold or precious stones.

11. It may be indeed, that some of the Scribes and Pharisees, endeavoured to keep all the commandments, and consequently were, as touching the righteousness of the law, that is, according to the letter of it, blameless. But still the righteousness of a Christian exceeds all this righteousness of a Scribe or Pharisee, by fulfilling the Spirit as well as the letter of the law, by inward as well as outward obedience. In this, in the spirituality of it, it admits of no comparison. This is the point which our Lord has so largely proved, in the whole tenor of this discourse. Their righteousness was external only: Christian righteousness is in the inner man. The Pharisee _cleansed the outside of the cup and the platter_; the Christian is clean within. The Pharisee laboured to present God with a good life; the Christian with a holy heart. The one shook off the leaves, perhaps the fruits of sin; the other _lays the axe to the root_: as not being content with the outward form of godliness, how exact soever it be, unless the life, the Spirit, the power of God unto salvation, be felt in the inmost soul.

Thus, to do no harm, to do good, to attend the ordinances of God, (the righteousness of a Pharisee) are all external: whereas, on the contrary, poverty of spirit, mourning, meekness, hunger and thirst after righteousness, the love of our neighbour, and purity of heart, (the righteousness of a Christian) are all internal. And even peace-making (or doing good) and suffering for righteousness sake, stand intitled to the blessings annext to them, only as they imply these inward dispositions, as they spring from, exercise and confirm them. So that whereas the righteousness of the Scribes and Pharisees was external only, it may be said, in some sense that the righteousness of a Christian is internal only: all his actions and sufferings being as nothing in themselves, being estimated before God only by the tempers from which they spring.

12. *Whosoever therefore thou art, who bearest the holy and venerable name of a Christian, see, first that thy righteousness fall not short of the righteousness of the Scribes and Pharisees. Be _not_ thou _as other men are_. Dare to stand alone, to be

“Against example, singularly good?”

If thou _follow a multitude_ at all, it must be, _to do evil_. Let not custom or fashion be thy guide; but reason and religion. The practice of others is nothing to thee: _every man_ must _give an account of himself to_ God. Indeed if thou canst save the soul of another, do: but at least, save one, thy own. Walk not in the path of death, because it is broad, and many walk therein. Nay, by this very token thou mayest know it. Is the way wherein thou now walkest, a broad, well-frequented, fashionable way? Then it infallibly leads to destruction. O be not thou “damned for company:” cease from evil; fly from sin as from the face of a serpent. At least, do no harm. _He that committeth sin is of the devil._ Be not thou found in that number. Touching outward sins, surely the grace of God is even now sufficient for thee. _Herein_ at least, _exercise_ thyself _to have a conscience void of offence, toward_ God _and toward man_.

Secondly, Let not thy righteousness fall short of theirs, with regard to the ordinances of God. If thy labour or bodily strength will not allow of thy fasting _twice in the week_, however deal faithfully with thy own soul, and fast as often as thy strength will permit. Omit no public, no private opportunity, of pouring out thy soul in prayer. Neglect no occasion of eating that bread and drinking that cup, which is the communion of the body and blood of _Christ_. Be diligent in searching the scriptures; read as thou mayest, and meditate therein day and night. Rejoice to embrace every opportunity, of hearing _the word of reconciliation_ declared by _the ambassadors of_ Christ, _the stewards of the mysteries of_ God. In using all the means of grace, in a constant and careful attendance on every ordinance of God, live up to (at least, till thou canst go beyond) _the righteousness of the Scribes and Pharisees_.

Thirdly, Fall not short of a Pharisee in doing good. Give alms of all thou dost possess. Is any hungry? Feed him. Is he a-thirst? Give him drink. Naked? Cover him with a garment. If thou hast this world’s goods, do not limit thy beneficence to a scanty proportion. Be merciful to the uttermost of thy power. Why not, even as this Pharisee? Now _make thyself friends_, while the time is, _of the mammon of unrighteousness, that when_ thou _failest_, when this earthly tabernacle is dissolved, they _may receive thee into everlasting habitations_.

13. But rest not here. Let thy _righteousness exceed the righteousness of the Scribes and Pharisees_. Be not thou content, to _keep the whole law, and offend in one point. Hold thou fast all his commandments, and all false ways_ do thou _utterly abhor_. Do all the things, whatsoever he hath commanded, and that with all thy might. Thou canst do all things through _Christ_ strengthning thee, though without him thou canst do nothing.

*Above all, let thy righteousness exceed theirs in the purity and spirituality of it. What is the exactest form of religion to thee? The most perfect outside righteousness? Go thou higher and deeper than all this. Let thy religion be the religion of the heart. Be thou poor in spirit; little and base and mean and vile in thy own eyes; amazed and humbled to the dust at the love of God which is in _Christ Jesus_ thy Lord. Be serious: let the whole stream of thy thoughts, words and works, be such as flows from the deepest conviction, that thou standest on the edge of the great gulph, thou and all the children of men, just ready to drop in, either into everlasting glory, or everlasting burnings. Be meek: let thy soul be filled with mildness, gentleness, patience, long-suffering toward all men: at the same time that all which is in thee is a-thirst for God, the living God; longing to awake up after his likeness, and to be satisfied with it. Be thou a lover of God and of all mankind. In this spirit, do and suffer all things. Thus _exceed the righteousness of the Scribes and Pharisees_, and thou shalt be _called great in the kingdom of heaven_.

SERMON XXVI.

UPON OUR LORD’S SERMON ON THE MOUNT. DISCOURSE VI. MATT. vi. 1‒15.

_Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

Therefore when thou dost thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have praise of men. Verily I say unto you, they have their reward.

But when thou doest alms, let not thy left hand know what thy right hand doth: that thine alms may be in secret, and thy Father which seeth in secret, himself shall reward thee openly.

And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray, standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward.

But thou when thou prayest, enter into thy closet, and when thou hast shut the door, pray to thy Father which is in secret; and thy Father which seeth in secret, he shall reward thee openly.

But when ye pray, use not vain repetitions, as the Heathen do; for they think that they shall be heard for their much speaking.

Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before you ask him.

After this manner therefore pray ye: Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us, and lead us not into temptation, but deliver us from evil. For thine is the kingdom and the power and the glory, for ever and ever. Amen.

For if ye forgive men their trespasses, your heavenly Father will also forgive you.

But if ye forgive not men their trespasses, neither will your Father forgive your trespasses._

1. IN the preceding chapter our Lord has described inward religion, in its various branches. He has laid before us those dispositions of soul, which constitute real Christianity: the inward tempers contained in that holiness, _without_ which _no man shall see the_ Lord; the affections which, when flowing from their proper fountain, from a living faith in God thro’ _Christ Jesus_, are intrinsically and essentially good, and acceptable to God. He proceeds to shew in this chapter, how all our actions likewise, even those that are indifferent in their own nature, may be made holy and good and acceptable to God, by a pure and holy intention. Whatever is done without this, he largely declares, is of no value before God. Whereas, whatever outward works are thus consecrated to God, they are in his sight of great price.

2. The necessity of this purity of intention, he shews first, with regard to those, which are usually accounted religious actions, and indeed are such, when performed with a right intention. Some of these are commonly termed works of piety; the rest, works of charity or mercy. Of the latter sort, he particularly names almsgiving; of the former, prayer and fasting. But the directions given for these are equally to be applied to every work, whether of charity or mercy.

I. 1. And first, with regard to works of mercy. _Take heed_, saith he, _that ye do not your alms before men, to be seen of them. Otherwise ye have no reward of your Father which is in heaven. That ye do not your alms._ Altho’ this only is named, yet is every work of charity included, every thing which we give, or speak, or do, whereby our neighbour may be profited, whereby another man may receive any advantage, either in his body or soul. The feeding the hungry, the cloathing the naked, and entertaining or assisting the stranger, the visiting those that are sick or in prison, the comforting the afflicted; the instructing the ignorant, the reproving the wicked, the exhorting and encouraging the well-doer; and if there be any other work of mercy, it is equally included in this direction.

2. _Take heed that ye do not your alms before men, to be seen of them._ The thing which is here forbidden, is not, barely the doing good in the sight of men: this circumstance alone, that others see what we do, makes the action neither worse nor better: but the doing it before men, _to be seen of them_; with this view, from this intention only. I say, from _this intention only_; for this may, in some cases, be a part of our intention; we may design that some of our actions should be seen, and yet they may be acceptable to God. We may intend, that our _light should shine before men_, when our conscience bears us witness, in the Holy Ghost, that our ultimate end in designing they should _see our good works_, is, _That they may glorify our Father which is in heaven_. But take heed that ye do not the least thing with a view to your own glory. Take heed that a regard to the praise of men, have no place at all in your works of mercy. If ye seek your own glory, if you have any design to gain the honour that cometh of men, whatever is done with this view is nothing worth: it is not done unto the Lord: he accepteth it not; _ye have no reward_ for this _of your Father which is in heaven_.