Chapter VI: Part 6

*I answer, God is a Spirit, and they that worship him, must worship him in Spirit and in truth. Yea, and this is enough: we ought to employ the whole strength of our mind therein. But then I would ask, What is it to worship God, a Spirit, in spirit and in truth? Why, it is to worship him with our spirit; to worship him in that manner, which none but spirits are capable of. It is, to believe in him, as a wise, just, holy being, of purer eyes than to behold iniquity: and yet merciful, gracious and long-suffering; forgiving iniquity and transgression and sin: casting all our sins behind his back, and accepting us in the beloved. It is, to love him, to delight in him, to desire him, with all our heart and mind and soul and strength: to imitate him we love, by purifying ourselves, even as he is pure; and to obey him whom we love and in whom we believe, both in thought and word and work. Consequently, one branch of the worshipping God in spirit and in truth, is the keeping his outward commandments. To glorify him therefore with our bodies as well as with our spirits, to go through outward work with hearts lifted up to him, to make our daily employment a sacrifice to God; to buy and sell, to eat and drink to his glory: this is worshipping God in spirit and in truth, as much as the praying to him in a wilderness.

5. *But if so, then contemplation is only one way of worshipping God in spirit and in truth. Therefore to give ourselves up entirely to this, would be to destroy many branches of spiritual worship, all equally acceptable to God, and equally profitable, not hurtful to the soul. For it is a great mistake to suppose, That an attention to those outward things, whereto the providence of God hath called us, is any clog to a Christian, or any hindrance at all to his always seeing him that is invisible. It does not at all damp the ardor of his thought, it does not incumber or distract his mind; it gives him no uneasy or hurtful care, who does it all as unto the Lord: who hath learned, whatsoever he doth in word or deed, to do all in the name of the Lord Jesus: having only one eye of the soul, which moves round on outward things, and one immoveably fixt on God. Learn what this meaneth, ye poor recluses, that you may clearly discern your own littleness of faith. Yea, that you may no longer judge others by yourselves, go and learn what that meaneth:

Thou, O Lord, in tender love
Dost all my burdens bear;
Lift my heart to things above,
And fix it ever there.
Calm on tumult’s wheel I sit;
Midst busy multitudes alone,
Sweetly waiting at thy feet,
Till all thy will be done.

6. But the grand objection is still behind. “We appeal, say they, to experience. Our light did shine: we used outward things many years: and yet they profited nothing. We attended on all the ordinances: but we were no better for it; nor indeed any one else: nay we were the worse. For we fancied ourselves Christians for so doing, when we knew not what Christianity meant.”

I allow the fact. I allow that you and ten thousand more have thus abused the ordinances of God: mistaking the means for the end: supposing that the doing these, or some other outward works, either was the religion of _Jesus Christ_, or would be accepted in the place of it. But let the abuse be taken away and the use remain. Now use all outward things; but use them with a constant eye to the renewal of your soul in righteousness and true holiness.

7. But this is not all. They affirm, “Experience likewise shews, That the trying to do good is but lost labour: what does it avail to feed or cloath men’s bodies, if they are just dropping into everlasting fire? And what good can any man do to their souls? If these are changed, God doth it himself. Besides, all men are either good, at least desirous so to be, or obstinately evil. Now the former have no need of us. Let them ask help of God, and it shall be given them. And the latter will receive no help from us. Nay, and our Lord forbids, to _cast our pearls before swine_.”

I answer, 1. Whether they will finally be lost or saved, you are expresly commanded to feed the hungry and cloath the naked. If you can, and do not, whatever becomes of them, you shall go away into everlasting fire. 2. Though it is God only changes hearts, yet he generally doth it by man. It is our part to do all that in us lies, as diligently as if we could change them ourselves, and then to leave the event to him. 3. God in answer to their prayers, builds up his children by each other in every good gift; nourishing and strengthning the whole _body, by that which every joint supplieth_. So that _the eye cannot say to the hand, I have no need of thee_; no, nor even _the head to the feet, I have no need of you_. Lastly, how are you assured, that the persons before you are dogs or swine? Judge them not, until you have tried. _How knowest thou, O man, but thou mayest gain thy brother?_ But thou mayest, under God, save his soul from death? When he spurns thy love and blasphemes the good word, then it is time to give him up to God.

8. “We have tried. We have laboured to reform sinners. And what did it avail? On many we could make no impression at all: and if some were changed for a while, yet their goodness was but as the morning dew; and they were soon as bad, nay worse than ever. So that we only hurt them――and ourselves too; for our minds were hurried and discomposed: perhaps filled with anger instead of love. Therefore we had better have kept our religion to ourselves.”

It is very possible this fact also may be true: That you have tried to do good and have not succeeded; yea, that those who seemed reformed, relapsed into sin, and their last state was worse than the first. And what marvel? Is the servant above his Master? But how often did he strive to save sinners; and they would not hear: or when they had followed him a while, they turned back as a dog to his vomit. But he did not therefore desist from striving to do good: no more should you, whatever your success be. It is your part, to do as you are commanded: the event is in the hand of God. You are not accountable for this: leave it to him, who orders all things well. _In the morning sow thy seed, and in the evening with-hold not thy hand; for thou knowest not whether shall prosper_, Eccles. ♦xi. 6.

“But the trial hurries and frets your own soul.” Perhaps it did so for this very reason, because you thought you was accountable for the event, which no man is, nor indeed can be. Or perhaps, because you was off your guard; you was not watchful over your own spirit. But this is no reason for disobeying God. Try again; but try more warily than before. Do good (as you forgive) _not seven times only; but until seventy times seven_. Only be wiser by experience: attempt it every time more cautiously than before. Be more humbled before God, more deeply convinced, that of yourself you can do nothing. Be more jealous over your own spirit: more gentle and watchful unto prayer. Thus _cast your bread upon the waters, and you shall find it again after many days_.

IV. 1. Notwithstanding all these plausible pretences for hiding it, _Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven_. This is the practical application which our Lord himself makes of the foregoing considerations.

_Let your light so shine_――Your lowliness of heart, your gentleness and meekness of wisdom: your serious, weighty concern for the things of eternity, and sorrow for the sins and miseries of men: your earnest desire of universal holiness and full happiness in God: your tender good-will to all mankind, and fervent love to your supreme benefactor. Endeavour not to conceal this light, wherewith God hath enlightened your soul: but let it _shine before men_, before all with whom you are, in the whole tenor of your conversation. Let it shine still more eminently in your actions, in your doing all possible good to all men: and in your suffering for righteousness sake, while you _rejoice and are exceeding glad, knowing that great is your reward in heaven_.

2. _Let your light so shine before men, that they may see your good works_: so far let a Christian be from ever designing, or desiring to conceal his religion. On the contrary, let it be your desire, not to conceal it; not to put the _light under a bushel_. Let it be your care, to place it _on a candlestick, that it may give light to all that are in the house_. Only take heed, not to seek your own praise herein, not to desire any honour to yourselves. But let it be your sole aim, that all, who see your good works, may _glorify your Father which is in heaven_.

3. *Be this your one ultimate end in all things. With this view, be plain, open, undisguised, let your love be without dissimulation: why should you hide fair, disinterested love? Let there be no guile found in your mouth: let your words be the genuine picture of your heart. Let there be no darkness or reservedness in your conversation, no disguise in your behaviour. Leave this to those who have other designs in view; designs which will not bear the light. Be ye artless and simple to all mankind; that all may see the grace of God which is in you. And although some will harden their hearts, yet others will take knowledge, that ye have been with _Jesus_, and by returning themselves _to the great Bishop of their souls, glorify your Father which is in heaven_.

4. *With this one design, that men may _glorify_ God _in you_, go on in his name, and in the power of his might. Be not ashamed, even to stand alone, so it be in the ways of God. Let the light which is in your heart, shine in all good works, both works of piety and works of mercy. And in order to enlarge your ability of doing good, renounce all superfluities. Cut off all unnecessary expence, in food, in furniture, in apparel. Be a good steward of every gift of God, even of these his lowest gifts. Cutoff all unnecessary expence of time, all needless or useless employments. And _whatsoever thy hand findeth to do, do it with thy might_. In a word, be thou full of faith and love: do good: suffer evil. And herein be thou _stedfast, unmoveable_: yea, _always abounding in the work of the_ Lord; _forasmuch as thou knowest that thy labour is not in vain in the_ Lord.

SERMON XXV.

UPON OUR LORD’S SERMON ON THE MOUNT.
DISCOURSE V.
MATT. v. 17, 18, 19, 20.

_Think not that I am come to destroy the law or the prophets; I
am not come to destroy, but to fulfil.

For verily I say unto you, ’till heaven and earth pass, one jot
or one tittle shall in no wise pass from the law, ’till all be
fulfilled.

Whosoever therefore shall break one of these least commandments,
and shall teach men so, he shall be called the least in the
kingdom of heaven; but whosoever shall do and teach them, the
same shall be called great in the kingdom of heaven.

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._

1. AMONG the multitude of reproaches which fell upon him who _was despised and rejected of men_, it could not fail to be one, that he was a teacher of novelties, an introducer of a _new religion_. This might be affirmed with the more colour, because many of the expressions he had used, were not common among the _Jews_: either they did not use them at all, or not in the same sense, not in so full and strong a meaning. Add to this, that the worshipping God _in spirit and in truth_, must always appear a new religion, to those who have hitherto known nothing but outside worship, nothing but the _form of godliness_.

2. And ’tis not improbable, some might hope it was so: that he was abolishing the old religion, and bringing in another; one which they might flatter themselves, would be an easier way to heaven. But our Lord refutes in these words both the vain hopes of the one, and the groundless calumnies of the other.

I shall consider them in the same order as they lie, taking each verse for a distinct head of discourse.

I. 1. And, first, _Think not that I am come to destroy the law or the prophets. I am not come to destroy but to fulfil._

The ritual or ceremonial law, delivered by _Moses_ to the children of _Israel_, containing all the injunctions and ordinances which related to the old sacrifices and service of the temple, our Lord indeed did come to destroy, to dissolve and utterly abolish. To this bear all the apostles witness: not only _Barnabas_ and _Paul_, who vehemently withstood those who taught, that Christians [90]_ought to keep the law of_ Moses; not only St. _Peter_, who termed the insisting on this, on the observance of the ritual law, a [91]_tempting_ God, _and putting a yoke upon the neck of the disciples, which neither our fathers_, saith he, _nor we were able to bear_: but _all the apostles, elders and brethren, being assembled with one accord_, declared, that to command them to keep this law, was to [92]_subvert their souls_; and that _it seemed good to the Holy Ghost and to them, to lay no_ such _burthen upon_ them. This _hand-writing of ordinances our_ Lord did _blot out, take away and nail to his cross_.

2. But the moral law, contained in the ten commandments, and inforced by the prophets, he did not take away. It was not the design of his coming, to revoke any part of this. This is a law which never can be broken, which _stands fast as the faithful witness in heaven_. The moral stands on an entirely different foundation, from the ceremonial or ritual law; which was only designed for a temporary restraint upon a disobedient and stiff-necked people: whereas this was from the beginning of the world; being _written not on tables of stone_, but on the hearts of all the children of men, when they came out of the hands of the Creator. And however the letters once wrote by the finger of God, are now in a great measure defaced by sin, yet can they not wholly be blotted out, while we have any consciousness of good and evil. Every part of this law must remain in force, upon all mankind, and in all ages: as not depending either on time or place, or any other circumstances liable to change; but on the nature of God, and the nature of man, and their unchangeable relation to each other.

3. _I am not come to destroy but to fulfil._ Some have conceived our Lord to mean, I am come to fulfil this, by my entire and perfect obedience to it. And it cannot be doubted but he did, in this sense, fulfil every part of it. But this does not appear to be what he intends here, being foreign to the scope of his present discourse. Without question his meaning in this place is, (consistently with all that goes before and follows after) _I am come_ to establish it in its fulness, in spite of all the glosses of men. I am come to place in a full and clear view, whatsoever was dark or obscure therein. I am come to declare the true and full import of every part of it: to shew the length and breadth, the entire extent of every commandment contained therein: and the height and depth, the inconceivable purity and spirituality of it in all its branches.

4. And this our Lord has abundantly performed in the preceding and subsequent parts of the discourse before us: in which he has not introduced a new religion into the world, but the same which was from the beginning: a religion, the substance of which is without question, “as old as the creation:” being coeval with man, and having proceeded from God, at the very time when _man became a living soul_: (the substance, I say, for some circumstances of it, now relate to man as a fallen creature.) A religion witnessed to both by the law, and by the prophets in all succeeding generations. Yet was it never so fully explained, nor so thoroughly understood, ’till the great Author of it himself, condescended to give mankind this authentic comment on all the essential branches of it: at the same time declaring it should never be changed, but remain in force to the end of the world.

II. 1. _For verily I say unto you_ (a solemn preface, which denotes both the importance and certainty of what is spoken) _’till heaven and earth pass, one jot or one tittle shall in no wise pass from the law ’till all be fulfilled_.

_One jot_――It is literally, _not one Iota_, not the most inconsiderable vowel, _or one tittle_, μία κεραία, one corner, or point of a consonant. It is a proverbial expression, which signifies that no one commandment contained in the moral law, nor the least part of one, however inconsiderable it might seem, should ever be disannulled.

_Shall in no wise pass from the law_: οὐ μὴ παρέλθη ἀπὸ τοῦ νόμου· The double negative here used, strengthens the sense, so as to admit of no contradiction. And the word παρέλθη, it may be observed, is not barely _future_; declaring what _will_ be: but has likewise the force of an _imperative_; ordering what _shall_ be. It is a word of authority, expressing the sovereign will and power of him that spake: of him whose word is the law of heaven and earth, and stands fast for ever and ever.

_One jot or one tittle shall in no wise pass, ’till heaven and earth pass_; or as it is exprest immediately after, ἕως ἄν πάντᾳ γένηται· _’till all_, (or rather _all things_) _be fulfilled_, ’till the consummation of all things. Here is therefore no room for that poor evasion (with which some have delighted themselves greatly.) That “no part of the law was to pass away, ’till _all the law_ was fulfilled: but it has been fulfilled by _Christ_; and therefore now must pass, for the gospel to be established.” Not so; the word _all_ does not mean all the law, but all things in the universe: as neither has the term _fulfilled_, any reference to the law, but to all things in heaven and earth.

2. From all this we may learn, that there is no contrariety at all, between the law and the gospel; that there is no need for the law to pass away, in order to the establishing the gospel. Indeed neither of them supersedes the other, but they agree perfectly well together. Yea, the very same words, considered in different respects, are parts both of the law and of the gospel: if they are considered as commandments, they are parts of the law; if as promises, of the gospel. Thus, _Thou shalt love the_ Lord _thy_ God _with all thy heart_, when considered as a commandment, is a branch of the law: when regarded as a promise, is an essential part of the gospel: the gospel being no other than the commands of the law, proposed by way of promises. Accordingly poverty of spirit, purity of heart, and whatever else is injoined in the holy law of God, are no other, when viewed in a gospel light, than so many great and precious promises.

3. There is therefore the closest connexion that can be conceived, between the law and the gospel. On the one hand, the law continually makes way for, and points us to the gospel: on the other, the gospel continually leads us to a more exact fulfilling of the law. The law, for instance, requires us to love God, to love our neighbour, to be meek, humble or holy: we feel that we are not sufficient for these things: yea, that _with man this is impossible_. But we see a promise of God, to give us that love, and to make us humble, meek and holy. We lay hold of this gospel, of these glad tidings: it is done unto us according to our faith: And _the righteousness of the law is fulfilled in us_, through faith which is in _Christ Jesus_.

*We may yet farther observe, that every command in holy writ, is only a covered promise. For by that solemn declaration, _This is the covenant I will make after those days, saith the_ Lord, _I will put my laws in your minds, and write them in your hearts_, God hath engaged to give whatsoever he commands. Does he command us then to _pray without ceasing_? To _rejoice evermore_? To be _holy as he is holy_? It is enough. He will work in us this very thing. It shall be unto us according to his word.

4. But if these things are so, we cannot be at a loss, what to think of those who in all ages of the church, have undertaken to change or supersede some commands of God, as they professed, by the peculiar direction of his Spirit. _Christ_ has here given us an infallible rule, whereby to judge of all such pretensions. Christianity, as it includes the whole moral law of God, both by way of injunction and of promise, if we will hear him, is designed of God, to be the last of all his dispensations. There is no other to come after this. This is to endure ’till the consummation of all things. Of consequence all such new revelations, are of _Satan_ and not of God; and all pretences to another more perfect dispensation, fall to the ground of course. _Heaven and earth shall pass away: but_ this _word shall not pass away_.

III. 1. _Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven._

*Who, what are they, that make “The preaching of the law,” a character of reproach? Do they not see on whom the reproach must fall? On whose head it must light at last? Whosoever on this ground despiseth us, despiseth him that sent us. For did ever any man preach the law like him? Even when he _came, not to condemn but to save the world_: when he came purposely to _bring life and immortality to light through the gospel_? Can any “preach the law” more expresly, more rigorously, than _Christ does_ in these words? And who is he that shall amend them? Who is he that shall instruct the Son of God, how to preach? Who will teach him a better way of delivering the message which he hath received of the Father?

2. _Whosoever shall break one of these least commandments_, or one of the least of these commandments――_These commandments_, we may observe, is a term used by our Lord as equivalent with _the law_: or the _law and the prophets_, which is the same thing, seeing the prophets added nothing to the law; but only declared, explained, or inforced it, as they were moved by the Holy Ghost.

_Whosoever shall break one of these least commandments_――especially if it be done wilfully or presumptuously: _one_:――for _he that keepeth the whole law and_ thus _offends in one point, is guilty of all_: the wrath of God abideth on him, as surely as if he had broken every one. So that no allowance is made for one darling lust; no reserve for one idol: no excuse for refraining from all besides, and only giving way to one bosom sin. What God demands is, an entire obedience: we are to have an eye to all his commandments: otherwise we lose all the labour we take in keeping some, and our poor souls for ever and ever.

_One of these least_, or one of the least of these _commandments_.―― Here is another excuse cut off, whereby many, who cannot deceive God, miserably deceive their own souls. “This sin, saith the sinner, is it not a little one? Will not the Lord spare me in this thing? Surely he will not be extreme to mark this, since I do not offend in the greater matters of the law.” Vain hope! Speaking after the manner of men, we may term these great and those little commandments. But in reality, they are not so. If we use propriety of speech, there is no such thing as a little sin: every sin being a transgression of the holy and perfect law, and an affront of the great Majesty of heaven.

3. _And shall teach men so_――In some sense it may be said, that whosoever openly breaks any commandment, teaches others to do the same: for example speaks, and many times louder than precept. In this sense it is apparent every open drunkard, is a teacher of drunkenness: every sabbath-breaker is constantly teaching his neighbour, to profane the day of the Lord. But this is not all: an habitual breaker of the law, is seldom content to stop here. He generally teaches other men to do so too, by word as well as example: especially when he hardens his neck, and hateth to be reproved. Such a sinner soon commences an advocate for sin: he defends what he is resolved not to forsake. He excuses the sin which he will not leave, and thus directly teaches every sin which he commits.

_He shall be called least in the kingdom of heaven_: that is, shall have no part therein. He is a stranger to the kingdom of heaven which is on earth; he hath no portion in that inheritance; no share of that righteousness and peace and joy in the Holy Ghost. Nor by consequence can he have any part, in the glory which shall be revealed.

4. But if those who even thus _break and teach_ others to break, _one of the least of these commandments, shall be called least in the kingdom of heaven_, shall have no part in the kingdom of _Christ_ and of God; if even these shall be cast into _outer darkness, where is wailing and gnashing of teeth_: then where will they appear, whom our Lord chiefly and primarily intends in these words? They who bearing the character of teachers sent from God, do nevertheless themselves break his commandments, yea and openly teach others so to do: being corrupt both in life and doctrine.

5. *These are of several sorts. Of the first sort are they, who live in some wilful, habitual sin. Now if an ordinary sinner teaches by his example, how much more a sinful minister? Even if he does not attempt to defend, excuse or extenuate his sin. If he does, he is a murderer indeed, yea, the murderer-general of his congregation. He peoples the regions of death. He is the choicest instrument of the prince of darkness. When he goes hence, _Hell from beneath is moved to meet him at his coming_. Nor can he sink into the bottomless pit, without dragging a multitude after him.

6. *Next to these are the good-natured, good sort of men: who live an easy, harmless life, neither troubling themselves with outward sin, nor with inward holiness: men who are remarkable neither one way nor the other; neither for religion nor irreligion: who are very regular both in public and private; but don’t pretend to be any stricter than their neighbours. A minister of this kind breaks, not one, or a few only of the least commandments of God; but all the great and weighty branches of his law, which relate to the power of godliness: and all that require us to _pass the time of our sojourning in fear_, to _work out our salvation with fear and trembling_; to have our _loins always girt and our lights burning_; to strive or _agonize to enter in at the strait gate_. And he _teaches men so_, by the whole form of his life, and the general tenor of his preaching: which uniformly tends to sooth those in their pleasing dream, who imagine themselves Christians and are not; to persuade all who attend upon his ministry, to sleep on and take their rest. No marvel therefore if both he and they that follow him, wake together in everlasting burnings.

7. *But above all these, in the highest rank of the enemies of the gospel of _Christ_, are they who openly and explicitly _judge the law_ itself, and _speak evil of the law_: who teach men to break (λῦσαι· to dissolve, to loose, to untie the obligation of) not one only, whether of the least, or of the greatest, but all the commandments at a stroke: who teach, without any cover, in so many words, “What did our Lord do with the law? He abolished it.” “There is but one duty, which is that of believing.” “All commands are unfit for our times.” “From any demand of the law no man is obliged now to go one step, to give away one farthing, to eat or omit one morsel.” This is indeed carrying matters with a high hand. This is withstanding our Lord to the face, and telling him, that he understood not how to deliver the message on which he was sent. O Lord, lay not this sin to their charge! Father, forgive them; for they know not what they do!

8. *The most surprizing of all the circumstances, that attend this strong delusion, is that they who are given up to it really believe, that they honour _Christ_, by overthrowing his law, and that they are magnifying his office, while they are destroying his doctrine! Yea, they honour him just as _Judas_ did, when he _said, Hail, Master, and kissed him_. And he may as justly say, to every one of them, _Betrayest thou the Son of man with a kiss_? It is no other than betraying him with a kiss, to talk of his blood and take away his crown: to set light by any part of his law, under pretence of advancing his gospel. Nor indeed can any one escape this charge, who preaches faith in any such manner, as either directly or indirectly tends, to set aside any branch of obedience: who preaches _Christ_ so as to disannul, or weaken in any wise the least of the commandments of God.

9. It is impossible indeed to have too high an esteem for _the faith of_ God’s _elect_. And we must all declare, _By grace ye are saved through faith:――not of works, lest any man should boast_. We must cry aloud to every penitent sinner, _Believe in the_ Lord Jesus Christ, _and thou shalt be saved_. But at the same time we must take care to let all men know, we esteem no faith but that _which worketh by love_: and that we are not _saved by faith_, unless so far as we are delivered from the power as well as the guilt of sin. And when we say, _Believe and thou shalt be saved_; we do not mean, “Believe and thou shalt step from sin to heaven; without any holiness coming between; faith supplying the place of holiness:” but, believe and thou shalt be holy: believe in the Lord Jesus, and thou shalt have peace and power together. Thou shalt have power from him in whom thou believest, to trample sin under thy feet; power to love the Lord thy God with all thy heart, and to serve him with all thy strength. Thou shalt have power, _by patient continuance in well-doing_, to _seek for glory and honour and immortality_. Thou shalt both _do and teach_ all the commandments of God, from the least even to the greatest. Thou shalt teach them by thy life as well as thy words, and so _be called great in the kingdom of heaven_.

IV. 1. Whatever other way we teach to the kingdom of heaven, to glory, honour and immortality, be it called the way of faith, or by any other name, it is in truth, the way to destruction. It will not bring a man peace at the last. For thus saith the Lord, _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_.

_The Scribes_, mentioned so often in the New Testament as some of the most constant and vehement opposers of our Lord, were not secretaries, or men, employed in writing only, as that term might incline us to believe. Neither were they _lawyers_, in our common sense of the word (altho’ the word νομικοί is so ♦rendered in our translation.) Their employment had no affinity at all, to that of a lawyer among us. They were conversant with the laws of God, and not with the laws of man. These were their study: it was their proper and peculiar business, to read and expound the law and the prophets; particularly in the synagogues. They were the ordinary, stated preachers among the _Jews_. So that if the sense of the original word was attended to, we might render it, the divines. For these were the men who made divinity their profession; and they were generally (as their name literally imports) men of letters; men of the greatest account for learning that were then in the Jewish nation.

2. The Pharisees were a very antient sect, or body of men, among the _Jews_: originally so called from the _Hebrew_ word פרש, which signifies, to separate or divide. Not that they made any formal separation from, or division in the national church. They were only distinguished from others, by greater strictness of life, by more exactness of conversation. For they were zealous of the law in the minutest points; paying tithes of mint, anise and cummin. And hence they were had in honour of all the people, and generally esteemed the holiest of men.

Many of the Scribes were of the sect of the Pharisees. Thus St. _Paul_ himself, who was educated for a Scribe, first at the university of _Tarsus_, and after that in _Jerusalem_, at the feet of _Gamaliel_ (one of the most learned Scribes or doctors of the law that were then in the nation) declares of himself before the council, [93]_I am a Pharisee the son of a Pharisee_: and before king _Agrippa, [94]After the straitest sect of our religion I lived a Pharisee_. And the whole body of the Scribes generally esteemed and acted in concert with the Pharisees. Hence we find our Saviour so frequently coupling them together, as coming in many respects under the same consideration. In this place they seem to be mentioned together, as the most eminent professors of religion: the former of whom were accounted the wisest, the latter the holiest of men.

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_.