time efpecially, after we are gone from it. Indeed, if we forget all we did, and all the

vows which we made there to almighty God; we are like to be the fame men ftill, and must not expect that it fhould amend us. For the facrament doth not better us without our own care, but by helping and engaging us to good endeavours after it is over. It works not as a natural, but as a moral means; and improves none, but fuch as remember what they did thereat, and labour after their own improvements.

So that if we think all our work was done at church, and fall into a careless and fecure ftate of mind, when we get home again; we fhall be held ftill in the fame fins, and the matter is not like to be much mended with us by fuch receiving.

But if afterwards we frequently remember what we promised there; if we set our own vows every day before our eyes, and call to mind our own engagements; that remembrance will give them force, and make them have their effect upon us. For the thought of our having promised, and folemnly undertaken for any duties, is the readiest way to have them all performed.

To

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To reap that benefit then which God defigned, and which we expect by it, we muft dwell much in our thoughts upon what paffed there, after the feaft is ended. We must maintain that acquaintance with our bleffed Lord, which then began; and look upon it, not as a tranfient act, but as an entrance on a lasting state, which ever after we are to continue in. We muft bethink our felves daily, that the refolutions and promifes which we are required to make at the holy facrament, must be religiously performed by us, during the remainder of our lives.

This courfe will render it an ordinance full of grace and heavenly benefits, which will fet us on mightily in our virtuous áttainments. And when we reap this profit by it, it will cure all our indifferency and averfion to it, and make us run to it the next time with earneftnefs and defire, as we would to a most delicious and enlivening entertainment. We shall no more account it a fruitless work, when once we have tafted these sweet and wholfome effects of it; but defire to fhare in it oftner, as it can be had, and bless the time that ever we came thereto.

SER

SERMON

XI.

To exceed the righteousness of the fcribes and pharifees.

[From HORNE C K's Difcourfes upon the Sermon on the Mount.]

M A T T. V. 20.

Except your righteousness shall exceed the righteoufnefs of the fcribes and pharifees, ye fhall in no cafe enter into the kingdom of heaven.

T

HE fcribes and pharifees were held in great eftimation among the Jews, and were looked upon as persons of the most exemplary life and converfation; nevertheless, our Saviour here pofitively affures us, that except our righteous nefs fhall exceed theirs, we fhall in no cafe enter into the kingdom of heaven. It concerns us therefore to inquire into this matter, in order to find, if we can, wherein their righteousness was defective; and confequently may learn how to make ours ex

VOL. III.

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ceed

ceed theirs; left for want thereof, we incur the heavy fentence here pronounced. To which purpose, I shall

I. Confider, who thefe fcribes and phari-
fees were.

II. What fuch was their righteousness.
III. How ours ought to exceed theirs.
And,

IV. The danger if it do not.

I. I am to confider, who these fcribes and pharifees were.

The fcribes were an order or degree of men that applied themselves to the studying of Mofes's law; and fo took upon them to write out, and to read the fcriptures of the old teftament, publickly, in the temple, and in the fynagogues; and to interpret and expound them to the people; to refolve all dubious questions about the ław, and to answer objections made against it; and to preserve the genealogies of every tribe, efpecially of the royal family. Thus Shaphan the scribe is faid to have read the law to king Jofiah, in the twenty-second chapter of the second book of Kings. And

Ezra,

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Ezra, in the book that bears his name, is faid to be a ready fcribe in the law of Mofes

In the new teftament, they are mentioned in places without number. They were the perfons, together with the chief priests, whom Herod confulted, to know where Christ should be born. They were the perfons who told the people, that Elias muft first come before the Meffiah. They fate, together with the pharifees, in Mofes's feat, and taught the people. And it was by them, that Mofes was preached in every city, and read in the fynagogues every fabbath day.

Hence they, being very converfant in the fcriptures, were ftill had in great esteem by the people, and particularly by the pharifees, with whom they commonly joined in their opinions and practices. And that they might not only preferve, but increase this esteem they had got, they were fo cunning and fubtle, as ftill to be finding out new notions to please the people with.

For which end, they were forced to lay afide the plain literal meaning of the fcriptures, as a thing much below them to mind; and to invent fpiritual and myftical N 2 fenfes