One Hundred Select Sermons, New Testament · Sermon 1
Sermon I.
MATTHEW 5.20.
That except your Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdom of Heaven.
It was that which was laid to the charge of our Bleſſed Saviour, whilſt he converſt here upon Earth, (as is alſo ſince to ſome of his ſervants in conformity to him) that whiles he preacht the Doctrine of the Goſpel, he did nullifie the vigour of the Law, and the Precepts of it. That which the Phariſees were more eſpecially guilty of themſelves, which was to make the Commandment of God of none effect by their Traditions; they moſt falſly, and injuriouſly, and unhappily object to Chriſt, as if he came into the world for this purpoſe, to deſtroy the Law and the Prophets. Now therefore did it very much concern him to clear himſelf of this accuſation, which we find him to do in this preſent Scripture, by ſhewing that he was ſo far from nullifying or deſtroying the Law, as that he did ſo much the rather ſtrengthen it, and confirm it, and further inforce it by the ſenſe which he put upon it, as leading men to a ſtricter and exacter obſervation of it, than as yet they had been acquainted withall; and this is the ſcope in particular of this Text which we have now in hand. Our Saviour had for the general profeſt it in the 17th. verſe of this Chapter: Think not (ſaith he) I am come to deſtroy the Law or the Prophets; I am not come to deſtroy, but to fulfil. Now in this verſe before us he proves and demonſtrates what he there profeſt; For I ſay unto you, That except your Righteouſneſs exceed the Righteouſneſs, &c.
IN the Text it ſelf there are two general Parts; Firſt, The Preface or Introduction. Secondly, The Doctrine, or principal matter which is delivered in it. The Introductory Preface, that's expreſt in theſe words, For I ſay unto you. The Truth and Doctrine which is delivered in theſe words, Except your Righteouſneſs, &c.
We ſhall a little invert the Order of theſe words in the handling, and begin firſt of all with the ſecond Branch of them, as that which is principally intended; and that is the Doctrine or Truth it ſelf which is here propounded and delivered to us, Except your Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, &c. Wherein we have a diſparagement of the Righteouſneſs of ſuch and ſuch perſons in order to Eternal Salvation, ſo as that theſe who do partake of no more but only that, ſhall never partake of this. The word Scribes is the name of an Office amongſt the Jews, who were noted eſpecially for their Learning and Knowledge in the Law. The word Phariſees, that is the name of a Sect who were noted eſpecially for their life and converſation. Now the Righteouſneſs of either, or both together, is here declared to be very defective: And the point which ariſes from hence is briefly this, That Phariſaical Righteouſneſs is unſufficient to bring a man to Heaven. If a man have no more Righteouſneſs in him than of the Scribes and Phariſees, he ſhall never enter into the Kingdom of God. For the better opening of the preſent point unto us, there are two things to be done by us: Firſt, To ſhew what this Phariſaical Righteouſneſs is, and wherein it conſiſts. Secondly, To ſhew the Defectiveneſs and Inſufficiency of this Righteouſneſs in reference to Eternal Salvation; and what it is which makes it ſo to be, as is here by our Bleſſed Saviour declared concerning it.
Firſt, What this Righteouſneſs of the Scribes and Phariſees was, or is, which is thus inſufficient. Now this may be reduced to theſe two heads; either firſt, the matter and ſubſtance of their Righteouſneſs; or ſecondly, the manner and circumſtances. Their Righteouſneſs it was obſervable and remarkable in either of theſe particulars, but yet defective in each. Firſt, For the matter and ſubſtance of their Righteouſneſs it was conſiderable in that; and that as it may be drawn out by us into theſe branches. Firſt, A ſpeculative knowledge of the Truths and Doctrines of Religion. This was the Righteouſneſs eſpecially of the Scribes, which were famous (as I hinted before) in this reſpect. They were men of great knowledge and underſtanding in Divine matters: And this I call Righteouſneſs in them, by taking this word in the Text with Chryſoſtom in the greateſt latitude, for the whole compaſs and extent of Vertue, whether in reference to Judgment or Practice. But yet ſuch as will not ſerve the turn to bring a man to Heaven. A man may have a great deal of Illumination, and yet never be partaker of Salvation: He may know very much of the Scriptures, & Word of God, and of the Theory of Religion, and yet for all tha go to Hell. We ſhall find if we look into Rom. 2.17. how the Apoſtle takes up ſuch a perſon as this is, Behold thouart called a Jew, and reſteſt in the Law, and makeſt thy boaſt of God; and knoweſt his will, and approveſt the things that are more excellent, being inſtructed out of the Law, and art confident, that thou thy ſelf art a guide of the blind, a light of them which are in darkneſs, an inſtructor of the fooliſh, a teacher of babes; which haſt the form of knowledge, and of the Truth in the Law. See here what a company of expreſſions are here joyned and gathered together, for the deſcription of ſuch a kind of perſon, whereof we now ſpeak, but yet ſtill with a diſparagement upon him, where there is nothing elſe beſides, which accordingly is obſervable of us. And ſo the Apoſtle James he argues after the like manner againſt thoſe who preended to Faith and Knowledge without the fruit of it in good works, is a vanity and conceit in them; and wherein they went no further than even the Devil and evil Angels themſelves, who had more knowledge than any men in the world; and that alſo even in the things of Religion, yet not having hearts anſwerable to their knowledge, nor wills or affections ſuitable and agreeable to their underſtandings; but rather fighting and rebelling againſt them, are from hence damned Creatures. And that's one branch of this Righteouſneſs of the Scribes and Phariſees to us, viz. a ſpeculative knowledge of Religion, and the Truths of the Scripture.
Secondly, This Phariſaical Righteouſneſs it conſiſts in a freedom from groſs and notorious ſins, ſuch as are Whoredom, Theft, Drunkenneſs, Murther, and ſuch like. This we may ſee in the account which that Phariſee there in the Goſpel gives of himſelf, as a ground of his Juſtification, Luk. 18.11. God, I thank thee that I am not as other men are, extorioners, unjuſt, adulterers, or even as this Publican. And ſo it is with many others beſides: They glory and reſt themſelves in this, that they keep themſelves free from greater and more ſcandalous ſins, and think that from hence they have a very good title to Heaven; but they are miſtaken in ſo thinking: It is not this which will ſerve the turn to bring them thither. Though it is their duty to keep from ſuch ſins, and commendable in them whenever they do ſo, yet this is not enough for them, nor all which is required of them; they muſt have ſomewhat more in them than ſo, as ever they deſire to come and enter into that holy place.
Thirdly, In Acts of Devotion, and the external part and practice of Religion. Thoſe Phariſees, they were very famons for this; and it was a great part of their Righteouſneſs to conform hereunte. Prayers, and Faſting, and Reading, and Hearing, and the ceremonious obſervation of the Sabbath, they were very ſtrict and exact in ſuch things as theſe are, and more than any others beſides: and yet all this was very ſhort and defective in their being nothing elſe with it; and is likewiſe in any others whatſoever. Though ſuch duties as theſe are to be performed, and they are accountable which are neglective of them; yet if men have nothing to ſay for themſelves but only theſe, they may for all that be but in a ſad condition, and ſtill liable to eternal condemnation, as theſe Phariſees were. Men may be very diligent in publick and in private prayers, in hearing, and converſing, and repeating of Sermons, in keeping up family-duties, and the performance of all the exerciſes of Religion in all kinds whatſoever, which I do by no means ſpeak againſt, or detract from, but rather incourage, and think them to be highly guilty and obnoxious who are careleſs and omitting of them; and yet for all that they may never know what belongs to ſalvation, but may periſh eternally in the midſt of all theſe Religious Performances.
Fourthly, In Acts of Juſtice and Equity betwixt man and man, and the duties of the Second Table of the Law. The Phariſees, they were alſo obſervant of theſe; in paying of debts, in giving of alms, in yielding to every one that which was his due; and it was commendable in them to be ſo. There was no fault to be found in them for it, but rather the contrary. God required and expected this from them, as he does alſo from others with them: But this was that which undid them, that they took care of nothing elſe beſides; that the weightier matters of the Law, foreign, they were but little regarded by them: and eſpecially that their hearts in all theſe things were not right in them. And ſo much may be ſpoken of the Righteouſneſs of theſe Phariſees as to the matter and ſubſtance of it.
The ſecond is as to the manner and circumſtances, which was alſo very remarkable: For they carried this their Righteouſneſs in a very great and high ſtrain; in the frequency and multitudes of their performances; in the accurateneſs and exactneſs; in the tranſcendency and ſupererrogation, doing a reat deal more than was indeed required of them; for ſo did they; as we have it recorded to us both in Scripture and other writings of them. They were (as I may ſay) exceſſive in their Righteouſneſs; and yet for all that, were defective: And this Righteouſneſs was ſuch as is to be exceeded by all that will be ſaved. Though it carried a great ſpeciouſneſs and ſhew of excellency with it, yet it was ſuch as did not render them who were the ſubjects of it acceptable or wellpleaſing to God. No more does any other Righteouſneſs of the like nature or condition with it; the Righteouſneſs of meer civil and moral perſons; it is not that which will do the deed, or ſerve the turn at God's Tribunal, ſo that any ſhould reſt themſelves in it; and that the firſt thing that I here propounded to be conſidered now of us, what this Phariſaical Righteouſneſs is, and wherein it conſiſts, both for matter and manner.
The ſecond is the Defectiveneſs or Inſufficiency of it, in order to Eternal Salvation, and that which makes it to be ſo. Now this we may likewiſe take notice of in theſe following explications, &c.
Firſt, It is defective in the Principle from whence it doth proceed. Phariſaical Righteouſneſs is not enough to bring a man to Heaven, becauſe it hath not a ſufficient ground and foundation for it; and that is a changed and renewed heart. The Tree muſt be good before the fruit can be good that comes from it, as our Saviour himſelf has told us. Now this Righteouſneſs of the Scribes and Phariſees, it was ſuch a Righteouſneſs as did iſſue from ſuch perſons as had none of this change wrought in them. And ſo may likewiſe do from any others of the ſame ſtamp with them: Therefore of it ſelf it is ineffectual to bring men into the Kingdom of God. Whereſoever there is not Regeneration, there cannot be Salvation; and whatever falls ſhort of the one, falls conſequently ſhort of the other. Now this is that which is here obſervable of us as to this particular: Men may abound in all the outward duties both of piety and juſtice, and yet remain in their natural eſtate, and unconverted. And ſo 'tis defective in the Principle.
There are divers falſe and ſiniſter Principles, which Phariſaical Righteouſneſs may proced from, which are far ſhort of the New Creature, and the work of ſaving grace in the heart. As 1. firſt of all, the want of Temptation, and pravation to evil. The reaſon why many are not ſo bad as otherwiſe they would be, is becauſe they have not thoſe inſtigations in them to evil as ſome others have. It is not becauſe they are in themſelves any thing better, but becauſe that evil which is in them is not drawn out, as poſſibly it might be were theſe perſons in ſuch company, had ſuch Arguments propounded to them, and ſuch perſwaſions faſtened upon them, as others have, they would be as bad as others are; ſhould God but let Satan looſe upon them, and expoſe them to his fiery darts, we know not what would become of them no more than of any others beſides, whom perhaps they moſt diſdain.
Secondly, The want of opportunity and occaſion to be afforded unto them. We uſe to ſay, that opportunity makes a Thief: And ſo it does any other ſins beſides that we can think of. The reaſon why many perſons do no more miſchief than they do, is becauſe they have not thoſe means and advantages for it, but are outwardly reſtrained from it. As good men do not alwaies that good which they would do for want of an opportunity; ſo evil men do not that evil: But this does not therefore make them to be any thing better in themſelves; it being no thanks to any man to abſtain from that evil which he has not ability to commit. Impotency is not Innocency; nor want of opportunity, Grace.
Thirdly, Natural Ingenuity, and the principles of moral honeſty; theſe are ſuch as go very far to the producing of this Phariſaical Righteouſneſs. There are many who by the common light of Nature, and the dictates thereof, are convinced that ſuch ſins are to be avoided, and ſuch duties are to be practiſed, who yet in the mean time do retain evil hearts in themſelves; loving even that evil which they abſtain from, and hating the good which they do. The Phariſees they did all things to be ſeen of men, Matth. 23.5.
Laſtly, Self-love, in fear of ſhame, and puniſhment, and the like; this is that which hath an influence upon them, and makes them to be that which they are. The Laws of Men are ſuch as prevail upon many perſons more than the Laws of God; and the fear of Men, more than the fear of God. It is not renewing Grace, but reſtraining, that keeps them in order, and which is productive of Righteouſneſs in them, which is one ground of the defectiveneſs and inſufficiency of it; the principle from whence it proceeds.
But ſecondly, As it is defective in it from its Principles, ſo it is defective alſo from its Concomitants, and the conſiſtencies of it. A man may be much in the outward duties of Religion, and yet for all that favour himſelf in the baſeſt and vileſt luſts, pride, and malice, and envy, and covetouſneſs, and hatred both of goodneſs it ſelf, and thoſe which are good. The Scribes and Phariſees, they were the greateſt enemies to Chriſt and his Doctrine; and that ſometimes a great deal more than ſome perſons of a more looſe converſation; ſuch perſons as theſe think both to cover, and alſo to excuſe their ſecret and inwad abominations by outward and glorious practices, which are ſeen in the eyes of the world.
Thirdly, This Phariſaical Righteouſneſs, it is alſo defective in regard of its Effects, in that it does not reach to theſe things which are deſirable in it. As firſt, it is ſuch as do not ſatisfie the Juſtice of God. That Righteouſneſs which does not ſatisfie God's Juſtice, it cannot bring a man to Heaven, becauſe notwithſtanding that Righteouſneſs he is liable to eternal condemnation. Where the Debt is not paid, the Debter cannot be diſcharged. All a man's external Righteouſneſs, it will never make a ſatisfaction to God's Juſtice, neither to God's Preceptive Juſtice in commanding, nor to God's Vindictive Juſtice in puniſhing. This Righteouſneſs it falls ſhort of both; and ſo consequently makes him that hath nothing elſe in him, to fall ſhort of Eternal Life and Salvation.
Firſt, God's Preceptive Juſtice in commanding, it does not ſatisfie that: For God's Law and Command, it reaches farther than this; not only to the outward man, but to the inward; not only to the body, but to the heart; not only to the matter or ſubſance of the action, but to the manner and circumſtances; the latter whereof this Righteouſneſs whereof we now ſpeak, does not reach or attain to; not to the Law in the Spirituality of it, and as our Bleſſed Saviour here expounds and interprets it in the preſent chapter.
Secondly, For God's Vindictive Juſtice in puniſhing; it does not ſatisfie that neither. All that a man can do in a way of obedience, cannot ſatisfie or make amends for what he has not done, or done otherwiſe than he ſhould do in a way of Tranſgreſſion. Phariſaical Righteouſneſs, it is no way expiatory of ſin, and therefore no way productive of Salvation.
Secondly, As it does not ſatisfie the Juſtice of God, ſo neither does it ſatisfie the clamours of conſcience, and ſo it is defective in that of conſcience, that is, if conſcience awakened, and thoroughly inlightened. Indeed ſome kind of conſciences, and according to the circumſtances which they may be in, this Righteouſneſs, it does abundantly ſatisfie, and give contentment unto them. There are a great many of people in the world, with that Phariſee which I before mentioned in the Goſpel, who ſit down very confidently with ſuch a Riheouſneſs as this is, and think their ſtate and condition to be very good occaſionally from it But alas! it is ſuch kind of perſons as know no better, who never had ſin ſet home upon their hearts, nor their conſciences ever enlightened to ſee the wretchedneſs of their natural condition: Surely ſuch as ever were ſo, they would be otherwiſe affected. However men may be haply perſwaded, in an ignorant and ſecure condition, when they have no ſight or view of ſin, or of the wrath of God againſt it, ſo as to reſt ſatisfied in ſuch a Righeouſneſs as this is, yet when their conſciences are opened and awakened, they will have other thoughts of it, and diſcern the inſufficiency which is in it. In the time of ſickneſs, in the hour of death, in the approaches of Judgment, when they are leaving and forſaking the world, going to give up their accounts to God at his Tribunal, then this confidence in their Phariſaical Righteouſneſs will vaniſh and come to nothing: then they will ſee what little ſtreſs, or ſtrength is to be put in it, as that which will not be able to afford them any peace of conſcience, or ſatisfaction of ſpirit.
Thirdly, It does occaſionally deprive men of the means of Salvation, and ſet them ſo much the further off from true happineſs. The Righteouſneſs of the Scribes and Phariſees meeting together with the corruption which was ſtil inherent in them, it was thus far prejudicial to them: Therefore our Saviour tells them. That the Publicans and Harlots went into the Kingdom of God before them, Matth. 21.31. Not as if Whoredom and Oppreſſion were better abſtractly conſidered than moral Righteouſneſs, or in their own nature did more diſpoſe unto ſalvation, But that in regard of the Subjects in which they were, they had accidentally a more happy effect for Publicans and Harlots being convinced of their own unrighteouſneſs, did from hence ſo much the more eagerly look after the Righteouſneſs of Chriſt, whiles Scribes & Phariſees being conceited of their own righteouſneſs, had the Righteouſneſs of Chriſt hereupon in greater contempt, and contemning Chriſt's Righteouſneſs, did thereby put away from them eternal life. And thus have we ſeen the point explained and enlarged unto us: That Phariſaical Righteouſneſs is inſufficient to everlaſting ſalvation.
Now the conſideration of this Truth may be thus far uſefully improved. Firſt, We ſee here the miſery and unhappineſs of all ſuch perſons as are defective, and coming ſhort of this Righteouſneſs: If they cannot come to Heaven, who do not go beyond ſuch perſons as the Scribes and Phariſees were, what may we think of ſuch as do not indeed go ſo far? If thoſe who are no more than merely Civil ſhall be ſhut out of Heaven, what ſhall we ſay to thoſe who are abſolutely wicked and prophane? What room will there be found in that holy place for ſuch as theſe? ſurely ſuch as they muſt needs periſh without recovery whiles they continue in ſuch a condition. Our Saviour by this compariſon does not take men off from Moral Righteouſneſs, which is very requiſite and neceſſary for them, and comely and commendable in them whereſoever it is: No, but he does rather carry them on to ſomewhat further. As the Apoſtle Paul ſpeaking of Miniſterial qualifications, Covet earneſtly the beſt gifts; but yet ſhew I unto you a more excellent way. So our Saviour here ſpeaking of Chriſtian qualifications, he does not ſimply diſparage Morality, or Civility, no more do we with him: But he requires ſomewhat elſe beſides to be joyned with it, which is ſuperiour and tranſcendent to it. Therefore abſolutely to be deprived of it, does admit of no excuſe, whoſoever they be that live in waies of wickedneſs and prophaneneſs, in murther and drunkenneſs, and uncleanneſs, and injuſtice, and oppreſſion, and ſuch ſins as theſe are, they are ſad and miſerable creatures. They which do ſuch things, they ſhall not inherit the Kingdom of God; as the Scripture has peremptorily told us. And they ſhall ſo much the harder inherit it, as ſuch as are better than they are, are (as if we heard) excluded from it, which therefore ſhould ſo much the more effectually work upon them to bring them to reformation, and amendment of life. If Formality ſhall be ſhut out of Heaven, what will become of prophaneneſs? If coldneſs in Religion ſhall be puniſht, what ſhall become of Atheiſm, and no Religion at all? If thoſe who keep the Law in the letter of it, celebrate the Sabbath, heat the Word, receive the Sacrament, give alms to the poor, and perform ſuch outward duties as theſe, ſhall notwithſtanding ſome of them be debarred of eternal ſalvation, what will become of thee, that never mindeſt any of theſe things? that liveſt as if there were no God, or Hell, or Heaven, or day of Judgment? ſurely thy caſe muſt needs e deſperate whileſt thou ſo continueſt.
For we muſt take in this with it, that there are differences and degrees of puniſhment, as there is alſo of ſin: for the preventing of an objection, which may be truly made to this purpoſe; for ſome people perhaps when they hear this, that Phariſees with their Civil Righteouſneſs ſhall be kept out of Heaven, may be ready to make this Reply, that then we had as good be abſolutely prophane, for we can then be but ſo excluded. But ſuch as theſe muſt know that their puniſhment ſhall be ſo much the greater, as their wickedneſs is the more. And though both ſhall be caſt into Hell, both one and the other; yet theſe latter ſhall have greater damnation, and ſhall be more the children of Hell, as the Scripture expreſſes it. And that's the firſt Uſe which may be made of this Point.
Secondly, This ſerves to call men to an account for the righteouſneſs which is in them, and to humble them under the reflections of it: If ſuch righteouſneſs as this which we have now mentioned will not ſerve to bring men to Heaven, then we ſee here the ſad condition of ſuch perſons as have no more to ſay for themſelves than this comes to; that think their caſe to be good, in reference to Eternal Salvation, becauſe they come up to ſome formalities of external obedience; becauſe, it may be, they have ſome knowledg in the Doctrine of Religion; or becauſe, it may be, they abound in ſome outward performances; therefore they think that they are preſently heirs of Heaven, and have the Kingdom of God belonging to them as theirs. Alas, if it be no more than ſo with them, their righteouſneſs does not exceed the righteouſneſs of the Scribes and Phariſees: And if it does not ſo, we ſee here what a cenſure our Bleſſed Saviour paſſes upon them, as thoſe who ſhall in no caſe enter into the Kingdom of Heaven. That ſo they may be taken off from a condition of carnal ſecurity, wherein at preſent they ſeem to be involv'd.
It is true, that civil righteouſneſs, it has many other accommodations with it, which are not to be depoſed. It keeps up Order, and Peace, and Unity betwixt men and men. It preſerves Families, and Societies, and States, and the like; without which men would be no beter than ſo many Salvages, and Tygers, and Bears, and wild creatures: there would be no living and ſubſiſting in the world. But yet, as to matter of Salvation, and the concernments of a beter life; take it ſingly, and alone by it ſelf, and it does not reach thereunto.
Therefore, Thirdly, and in the laſt place, let this be the Uſe of this Doctrine; to perſwade men to look after ſuch a righteouſneſs as does indeed exceed the righteouſneſs of the Scribes and Phariſees. What (may we ſay) is that? and what does our Saviour mean here by it? I anſwer brieſly thus; That it may be reduc'd to two Heads; both to imputed righteouſneſs, and to inherent. The righteouſneſs of Christ's Perſon without us, which is made ours by Faith; and the righteouſneſs of Chriſt's Spirit within us, which does change and alter our natures, and make us in part conformable to him. Each of theſe are the righteouſneſs here intended.
Firſt, That righteouſneſs of ours, which is thus tranſcendent, as is here implied, it is the righteouſneſs of Chriſt himſelf imputed to us, both of his nature, life, and death. This is our righteouſneſs ſo far forth as it is accounted for ours; and we have a ſhare and intereſt in it: whilſt, by Faith, we lay hold upon Chriſt's perſon, we partake of Chriſt's righteouſneſs; and this (to be ſure) is beyond the righteouſneſs of all Scribes and Phariſees, becauſe it is ſuch as is fully satisfactory to the juſtice of God, and will endure the ſevereſt and exacteſt trial at his Tribunal. But this, though it be here included, yet I conceive it not much intended in this preſent Text.
Therefore, Secondly; By this tranſcendent righteouſneſs of ours, we are to underſtand our inherent righteouſneſs, which by Chriſt's Spirit is beſtowed upon us, and wrought in us: and this is ſuch as muſt be beyond the righteouſneſs of Phariſees, or elſe will not ſerve our turn. This conſiſts principally in the changing and renewing of our natures, and transforming us in the ſpirit of our minds; in an hatred of ſin, as ſin; and in love of goodneſs, as goodneſs; in a ſight of our own unworthineſs, and renouncing of any conſidence in our ſelves, or the beſt of our performances, in a conſcionable endeavour and deſire to pleaſe God in all things, and a ſear and ſhyneſs of doing any thing which may be diſpleaſing unto him. This is ſuch a righteouſneſs as exceeds the righteouſneſs of the Scribes and Phariſees, with all their glorious and ſpecious performances; and muſt be endeavoured after by every one that makes account to come hereafter to Heaven.
And accordingly it ſhould perſwade every one to look after it. As nothing ſhould ſatisfy us but Salvation, ſo nothing ſhould ſatisfy us neither but ſuch means as do reach ſalvation: becauſe failing of the means, we muſt needs conſequently fail of the end; which hath a conjunction and connexion with it, and whereupon it depends; as it is with any thing elſe, which is of truth and regard. This hath been the temper and diſpoſition of all ſuch perſons as have underſtood themſelves, and that have known what has belong'd to Salvation. As we may ſee it for an inſtance of it in the Apoſtle Paul, who was a Phariſee; and, as he tells us himſelf, one of the ſtricteſt way and carriage amongſt them. One that went beyond many of his equals in the Jewiſh Religion; one that, as touching the righteouſneſs which is of the Law, was blameleſs. But yet, when he comes to be converted, and turn'd Chriſtian, he reckons all this as very defective and inſufficient. Phil. 3.8. What things were gain unto me, thoſe I counted loſs for Chriſt; yea doubtleſs, and I count all things to be but loſs, for the excellency of the knowledg of Chriſt Jeſus, my Lord; for whom I have ſuffer'd the loſs of all things; and do count them but dung, that I may win Chriſt, and may be found in him: Not having mine own righteouſneſs, which is of tke Law; but that which is through the Faith of Chriſt, the righteouſneſs which is of God by Faith. Thus it was with the Apoſtle Paul; and ſo it is likewiſe ready to be with all others which are in his condition. And ſo now I have done with the Firſt General Part of the Text, in the order in which I have now handled; to wit, the principal Doctrine here propounded and declar'd in theſe words; Except your righteouſneſs exceed the righteouſueſs of the Scribes and Phariſees, &c.
The Second is the Preface, or Introduction hereunto, in theſe words; For I ſay unto you: Where we may obſerve a ſpecial Emphaſis in every word, and that three-fold; Firſt, in the Speaker, I. Secondly, in the form of ſpeech, Say, Thirdly, in the perſons ſpoken to; You. There is ſomewhat in each of theſe, which is conſiderable of us.
Firſt, In the Speaker, I. Who was that? namely, Chriſt himſelf. It was He that ſaid it. We know that Speeches, they do frequently receive an impreſſion from the condition of the perſons that utter them. And ſo did this here now in the Text, ſo far forth, as it was uttered by Chriſt. The Scribes and Phariſees, they had cried up their own righteouſneſs as ſufficient, and ſomewhat more; and thereby had kept men off from the Kingdom of Heaven. They had taught men to reſt in an outward conformity to the Law, without any regard at all to the inward man; yea, but Chriſt now, when he comes, he teaches them another leſſon than this, and cauſes them to look further than the outward letter of the Commandment, even to the ſenſe and ſpirituality of it. I (ſays he) ſay thus and thus unto you. And I, as we may again take it, according to a threeſold reduplication. Firſt, I, that am your Law-giver. Secondly, I, that am your Prophet. Thirdly, I, that am your Judge.
Firſt, Your Law-giver; I conſider'd ſo; It is I that ſay: who can better expound the Law, or his Authority ſo to do, than he that makes it; than he that gives it? Now, this is that which Chriſt has done: He was preſent at the making of the Law; He was an Agent in the publiſhing of it. It was ordain'd by Angels in the hand of a Mediator; and this Mediator was Chriſt: who, as he was the Mediator of Reconciliation, through whom we are accepted of God: And, as he was the Mediator of Interceſſion, through whom we have acceſs to God; ſo he was alſo the Mediator of Inſtruction, and Information, through whom we receive he commands and injunctions of God. And foraſmuch (I ſay) as 'tis he that propounds; it is he alſo that properly expounds them; and is the beſt expounder of them of any other elſe beſides.
Secondly, I, your Prophet: Chriſt is alſo conſiderable ſo, in reference hereunto: Chriſt, he was in the boſom of his Father, and beſt knew his Father's mind: and he was ordain'd to be the Prophet of his Church, for the revealing of this his mind unto them. Heb. 1.1, &c. God, that in time past ſpake to the Fathers by the Prophets; hath in theſe laſt days ſpoken to us by his Son, &c.
Thirdly, I, your Judge. It is I alſo that ſay it. That's very conſiderable in any Law, according as it is likely to be executed and required of thoſe to whom it is given: and ſo it is here with this Law of Obedience. Chriſt, that will one day call to an account for the performing or not performing of it, does here carry it higher than an outward and external compliance; and accordingly is it to be carried higher in the practiſe of all thoſe to whom it is given.
Well, if this be the ſenſe which Chriſt himſelf puts upon this matter as we have here declared, let us accordingly bring all Doctrines, and Teachers, and Inſtructors of others, to this note of difficulty; and examine how far they bear a conformity to this Doctrine of Chriſt. There are a great many Teachers ſometimes in the World of theſe Phariſaical humors, who make it their great buſineſs to neſtle men in a way of formality, and morality, and civility, and bare conformity to the outward letter of the Law of God, without any regard at all to the purer life of Religion, and ſpirituality of it. That there's as good Divinity ſometimes to be found in Seneca, or Epictetus, or Autonius, or Ariſtotles Ethicks, & the reſt of ſuch Heathen Writers, as in moſt of theſe Diſſenters; who, as for the Doctrinal part of Religion, they would reduce it all to natural Reaſon, and thereby deſtroy Faith. So, for the Practical part of Religion, they would conſine it all to Moral Philoſophy, and thereby diminiſh Obedience. But ſuch as theſe need no other than Chriſt himſelf to be a Counſellor of them; foreign is enough in this buſineſs. I ſay it. And no man beſides in the World hath ſo much efficacy or authority with it. Men may contradict one another, and their ſayings may be of equal validity, and ſo not prevail one above the other. But when Chriſt interpoſes, and puts in his ſaying, as he does here in the Text; this is enough to ſtop all, nothing to prevail. That's the firſt thing here conſiderable of us, to wit, the perſon ſpeaking; and that is I.
The ſecond is the form of ſpeech, Say: And this likewiſe hath its various ſignifications with it. Firſt, as a word of Intimation, I ſay; that is, I inform you. Secondly, as a word of Aſſeveration, I ſay; that is, I aſſure you. Thirdly, as a word of Comination, I ſay; i. e. I threaten you.
Firſt, it is a word of Intimation, I ſay; that is, I inform you: Chriſt would not hide or conceal ſuch a neceſſary truth from them, as this was; but would diſcover it, and reveal it to them for their greater good. He would not let them go away with a conceit of their own moral righteouſneſs; & outward conformity to the Law, ſo as to reſt themſelves ſatisfied in that; but would teach them, and inſtruct them better. Wherein he ſets alſo a pattern to all other Teachers beſides, who have to deal with the ſouls of men, even to acquaint them with ſuch matters as theſe are, as do tend to their eternal Salvation. As all Divine Truth in its place is to be revealed, & made known by us; ſo ſuch Truths more eſpecially above the reſt, as are of greateſt importance and concernment. In the nature of which, is this at preſent which we now mention. I ſay it, and I ſay it peremptorily: You ſhall in no caſe enter, &c.
Secondly, I ſay; It is a word of Aſſeveration; I aſſure you of it. As Chriſt was Faithful, ſo he was alſo Infallible: As faithful to reveal to the people that he reveal'd. He ſaid it, as knowing what he ſaid. Other men, they ſpeak ſometimes by rote, and by gueſs, and by conjecture; out of fancy, and conceit, and imagination; but Chriſt, he does not do ſo: His ſayings are certain Truths, and accordingly we may depend upon them. He that was the word of the Father, foreign, the ſubstantial word. Whatever word comes from him, it has weight with it: Heaven and earth ſhall paſs away, but his words ſhall not paſs away; as he tells ns even here in this Chapter, Matth. 5.18. and Luke 16.17. We may be confident of it.
Thirdly, I ſay; It is a word of Commination; it is a threatning word, as appears by the tenour and carriage; which is, by ſignifying the danger which follows upon this imperfect righteouſneſs; ſo, as excluding all thoſe from Heaven which have no more in them, And ſo it has a quickening and awakening efficacy with it, to rouſe men out of that carnal ſecurity and preſumption under which they are. And that's the ſecond thing. The form of ſpeech, I ſay.
The third, and laſt, is the perſons ſpoken to; and that's You; I ſay unto you. And this may admit of a twofold Explication: Firſt, You, which are my Members: and ſecondly, You, which are my Miniſters; You, my Diſciples; and You, my Apoſtles: you Believers, and you Preachers, I ſay it to You.
Firſt; You, which are my Members, I ſay it to you Chriſtians and Believers; to you, who underſtand ſuch ſayings as theſe are, and know what belongs to them. As for the Scribes and Phariſees, it was to little purpoſe to ſay it to them, who would have been ready to made a ſcorn of it. The Phariſees that were covetous, heard all theſe things, and they derided him; as it is ſaid in another place, Luke 16.14. And ſo our Saviour would not trouble himſelf with them, but to his Diſciples he declares it; To you it is given to know the myſteries of the Kingdom of Heaven; but to them it is not given, Matth. 13.11. I ſay unto you, my friends, Luke 12.4. Such as theſe are moſt capable of his inſtructions. Yea, and they are capable alſo of his threatnings and comminations, if they do not take it: as we may ſee in the cloſe of the verſe; where he tells them of being excluded from the Kingdom of Heaven, upon condition of their going no further than the out-ſides of obedience. This is a place even for ſevere truths, as well as comfortable; and theſe alſo he adminiſtred to the children of God. That's one notion of this You, wherein it may be taken: You, that is, you which are my Members.
The Second is You; that is, You which are my Miniſters, my Diſciples, and alſo my Apoſtles; I ſay it to you. As to you, Believers, for your own ſakes; ſo, to you Preachers, for the ſake of others, whom you have to deal and converſe withal. This is mainly deſirable in Miniſters above all others beſides, to be well acquainted with practical truths, and ſuch points as are of the eſſence of Religion; that ſo thereby they may be the better enabled both to ſave themſelves, and thoſe that hear them.
The ſum of all (to conclude) comes to this: To teach us, both Miniſters and People, eſpecially to mind ſuch things as theſe are, both for the teaching and learning of them, We do not abſolutely ſpeak againſt Civility and Morality, or againſt the Doctrines of them: nay, we think there was never more need of them than in ſuch times as theſe are, wherein all kind of wickedneſs is broken looſe, and the common principles of honeſty and civility ſeem in a manner to be extinguiſh'd, and quite aboliſh'd in ſundry perſons. But that which we intend, is this; Firſt, that men ſhould not content themſelves only with ſuch things as theſe are, but look after ſomewhat elſe, and ſomewhat more. They ſhould not do as our Saviour charges the Phariſees, be obſervant of ſmaller things, the mint and the cummin, and ſuch as them; and omit the weightier matters of the Law, Judgment, and Mercy, and Faith; theſe ought they to have done, and not to leave the other undone, Matth. 22.23. Their righteouſneſs muſt not only equal, but alſo exceed the Scribes and Phariſees. That's one thing conſiderable.
Secondly, That they ſhould look at the Principles from whence theſe moral and Chriſtian duties proceed in them; and that is not only from Nature, but from Grace: not only from the common principles of ingenuity, but from Faith in Chriſt, and a Nature renewed. For, look as the reaſonable ſoul in a man does produce the ſame acts of ſenſe, which the ſenſleſs foul does in a Beaſt: ſo the principle of Grace, and the new Creature in a Chriſtian, does produce the ſame acts of civility and morality in him, which the principles of morality and civility do in a common perſon. And theſe acts of morality and civility which expoſe themſelves in a Chriſtian, are ſo much the nobler from the principle from which they come in him.
This is that which we ſtill preſs; that we be careful not to miſtake, or to deceive our ſelves in a matter of ſo great conſequence as this is. Religion is a deep buſineſs, and another kind of thing than the World commonly takes it to be: it lies not in the head, or in the tongue, or in the profeſſion; but in the heart, and in the ſpirit and converſation, And it conſiſts not ſo much in outward performances, which yet are required in it, as in inward complyance. He is not a Jew which is one outwardly; neither is that circumciſion which is outward in the fleſh: but he is a Jew which is one inwardly, and circumciſion is that of the heart; of the ſpirit, and not of the letter; whoſe praiſe is not of men, but of God, Rom. 2.28, 29.