The Sermons of John Wesley
1872 Edition
(Thomas Jackson, editor)
SERMON TWENTY-FIVE
Upon Our Lord's
Sermon On The Mount: Discourse Five
"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: That except your righteousness shall exceed
the righteousness of the Scribes and Pharisees, ye shall in no case enter
into the kingdom of heaven." Matt. 5:17-20
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 it is 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 ought
"to keep the law of Moses;" (Acts 15:5;) not only St. Peter, who
termed the insisting on this, on the observance of the ritual law, a "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,
(Acts 15:22,) declared, that to command them to keep this law, was to "subvert
their souls;" and that "it seemed good to the Holy Ghost" and
to them, to lay no such burden upon them. (Acts 15:28.) 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 enforced 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 fullness, 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 show 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," mia keraia, -- 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
any one, however inconsiderable it might seem, should ever be disannulled.
"Shall in no wise pass from the law:" ou mh parelqh apo tou nomou.
The double negative, here used, strengthens the sense, so as to admit of no
contradiction: And the word parelqh, 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 expressed immediately after, evs an panta genhtai, -- 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 of 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 enjoined 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 their 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 expressly, 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 enforced 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 on 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 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
do not 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 soothe 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 (lusai, 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 surprising 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 anyone 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
anywise, 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 [Gal. 5:6];
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, That 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; although the word nomikoi 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 ancient sect, or body of men, among the Jews;
originally so called from the Hebrew word PRS -- 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, "I am a Pharisee, the son of a Pharisee;" (Acts 23:6;)
and before King Agrippa, "After the straitest sect of our religion, I
lived a Pharisee." (Acts 26:5.) 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 it
is 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,
"I 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 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 ajusted 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 possessed.
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, "Herein
do I exercise myself, to have always a conscience void of offence toward God
and toward men;" (Acts 24:16;) but even concerning the time when he was
a Pharisee, "Men and brethren, I have lived in all good conscience before
God until this day." (Acts 23:1) He was therefore sincere when he was
a Pharisee, as well when he was a Christian. He was no more a 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 inquire 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 of 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. It is 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
wouldst 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 anyone's ignorance
or necessity; neither in buying nor selling? Suppose you are 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 only can 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 possessed.
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 entitled to the blessings annexed 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 mayst 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 men."
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 mayst, 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 athirst? 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 strengthening 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 gulf, 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 athirst 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."
Edited by Dekek and
Beryl Johnson (semi-retired Methodist pastor and wife in Meadpark, UK) with
corrections by Ryan Danker and George Lyons for the Wesley Center for Applied
Theology.
Copyright © 1999 by
the Wesley Center for Applied Theology. Text may be freely used for personal
or scholarly purposes or mirrored on other web sites, provided this notice
is left intact. Any use of this material for commercial purposes of any kind
is strictly forbidden without the express permission of the Wesley Center
at Northwest Nazarene University, Nampa, ID 83686. Contact the webmaster for
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