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 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 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 obstinence.) 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? Yea, 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 were born? Ah poor Christian! Shall not the Pharises rise up in the judgment against thee and condemn thee? His righteousness is 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) a hundred pound 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 falseswearing. 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 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: flee 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 bearing "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." De 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 thine 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, that thou, and all the children of men, are 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."

SERMON XXVIII.

ON OUR LORD'S SERMON ON THE MOUNT.

DISCOURSE VI.

Take heed that ye do not your alms before men, to be seen of them; otherwise ye have no reward of your Father which is in heaven. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do, in the Synagogues, and in the streets, that they may have praise of men. Verily, I say unto you, they have their reward.

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

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

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

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

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

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

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

"But, if ye forgive not men their trespasses, neither will your Father forgive your trespasses."-MATTHEW VI. 1-15.

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

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

or mercy.

I. 1. And, First, with regard to works of mercy. "Take heed," saith he, "that ye do not your alms before men, to be seen of them. Otherwise ye have no reward of your Father which is in heaven." "That ye do not your alms." Although this only is named, yet is every work of charity included, every thing which we give, or speak, or do, whereby our neighbour may be profited, whereby another man may receive any advantage, either in his body or soul. The feeding the hungry, the clothing the naked, the entertaining or assisting the stranger, the visiting those that are sick or in prison, the