rit, for only those who are emptied of self are conscious of their
need. They who, in humility and meekness, acknowledge their sins, are in
the way of holiness and are already partakers of the divine nature.

Christ's teaching in regard to righteousness has both a negative and a
positive aspect. It was inevitable that He should begin with a criticism
of the morality inculcated by the leaders of His day. The characteristic
feature of Pharisaism was, as Christ shows, its _externalism_. If a man
fulfilled the outward requirements of the law he was {143} regarded as
holy, by himself and others, whatever might be the state of his heart
towards God. This outwardness tended to create certain vices of
character. Foremost amongst these were (1) _Vanity_ or Ostentation. To
appear well in the opinion of others was the aim of pharisaic conduct.
Along with ostentation appears (2) _Self-complacency_. Flattery leads to
self-esteem. He who loves the praise of man naturally begins to praise
himself. As a result of self-esteem arises (3) _Censoriousness_, since
he who thinks well of himself is apt to think ill of others. As a system
Pharisaism was wanton hypocrisy--a character of seeming righteousness,
but too often of real viciousness.

But Christ came not to destroy but to fulfil the law.[47] His aim was to
proclaim the true principles of righteousness in contrast to the current
notions of it. This He proceeds to do by issuing the law in its ideal
and perfected form.[48] Hence Jesus unfolds its _positive_ content by
bringing into prominence the virtues of the godly character as opposed to
the pharisaic vices. _Modesty_ and _humility_ are set over against
ostentation and self-righteousness.[49] _Single-minded sincerity_ is
commended in opposition to hypocrisy.[50] The vice of censoriousness is
met by the duty of _self-judgment_ rather than the judgment of others.[51]

The two positive features of the new law of righteousness as expounded by
Jesus are--_inwardness_ and _spontaneity_. The righteousness of the
Gospel, so far from being laxer or easier of fulfilment, was actually to
exceed that of the Pharisees:[52] (_a_) in _depth and inwardness_. It is
not enough not to kill or steal or commit adultery. These commandments
may be outwardly kept yet inwardly broken. Something more radical is
expected of the man who has set before him the doing of God's will, a
righteousness not of appearance but of reality. (_b_) In _f