6. This was _the righteousness of the Scribes and Pharisees_: a righteousness, which in many respects, went far beyond the conception which many have been accustomed to entertain concerning it. But perhaps, it will be said, it was all false and feigned; for they were all a company of hypocrites.――Some of them doubtless were; men who had really no religion at all; no fear of God, or desire to please him: who had no concern for the honour that cometh of God, but only for the praise of men. And these are they whom our Lord so severely condemns, so sharply reproves on many occasions. But we must not suppose, because many Pharisees were hypocrites, therefore all were so. Nor indeed is hypocrisy by any means essential to the character of a Pharisee. This is not the distinguishing mark of their sect. It is rather this, (according to our Lord’s account) _They trusted in themselves that they were righteous, and despised others_. This is their genuine badge. But the Pharisee of this kind cannot be a hypocrite. He must be, in the common sense, sincere: otherwise he could not _trust in himself that he is righteous_. The man who was here commending himself to God, unquestionably thought himself righteous. Consequently, he was no hypocrite: he was not conscious to himself of any insincerity. He now spoke to God just what he thought, namely, that he was abundantly better than other men.
But the example of St. _Paul_, were there no other, is sufficient, to put this out of all question. He could not only say, when he was a Christian, [95]_Herein do I exercise myself to have always a conscience void of offence, toward_ God _and toward men_: but even concerning the time when he was a Pharisee; [96]_Men and brethren, I have lived in all good conscience before_ God _until this day_. He was therefore sincere when he was a Pharisee, as well as when he was a Christian. He was no more an hypocrite when he persecuted the church, than when he preached the faith which once he persecuted. Let this then be added to _the righteousness of the Scribes and Pharisees_, a sincere belief that they are righteous, and in all things _doing_ God _service_.
7. And yet, _Except your righteousness_, saith our Lord, _shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven_. A solemn and weighty declaration! And which it behoves all who are called by the name of _Christ_, seriously and deeply to consider. But before we enquire, how our righteousness may exceed theirs, let us examine, whether at present we come up to it?
*First, a Pharisee was _not as other men are_. In externals he was singularly good. Are we so? Do we dare to be singular at all? Do we not rather swim with the stream? Do we not many times dispense with religion and reason together, because we would not _look particular_? Are we not often more afraid of being out of the fashion, than being out of the way of salvation? Have we courage to stem the tide? To run counter to the world? _To obey_ God _rather than man_? Otherwise the Pharisee leaves us behind at the very first step. ’Tis well if we overtake him any more.
But to come closer. Can we use his first plea with God, which is in substance, “I do no harm. I live in no outward sin; I do nothing, for which my own heart condemns me.” Do you not? Are you sure of that? Do you live in no practice, for which your own heart condemns you? If you are not an adulterer, if you are not unchaste, either in word or deed, are you not unjust? The grand measure of justice, as well as of mercy, is, Do unto others as thou wouldest they should do unto thee. Do you walk by this rule? Do you never do unto any what you would not they should do unto you? Nay, are you not grossly unjust? Are you not an extortioner? Do you not make a gain of any one’s ignorance or necessity? Neither in buying nor selling? Suppose you were engaged in trade, do you demand, do you receive no more than the real value of what you sell? Do you demand, do you receive no more of the ignorant than of the knowing; of a little child, than of an experienced trader? If you do, why does not your heart condemn you? You are a barefaced extortioner. Do you demand no more than the usual price of goods, of any who is in pressing want? Who must have, and that without delay, the things which you can only furnish him with? If you do, this also is flat extortion. Indeed you do not come up to the righteousness of a Pharisee.