cern our character through the thickest veil ; "he searcheth the hearts, and trieth the reins:" or, as it is yet more strongly expressed, "he weigheth the spirits:" he knows exactly the qualities of which every action is compounded, and can separate with infallible certainty its constituent parts and, when we shall stand before him in judgment, he will distinguish the upright Christian from the hypocritical and specious Pharisee, as easily "as a man divideth his sheep from the goats." Then shall the final separation take place; "the wheat shall be treasured up in the garner, and the tares shall be burnt with unquenchable fire." Here then is a further reason for the assertion in our text. If an outside religion would suffice, we might rest satisfied with it but if we have a Judge, "whose eyes are as a flame of fire," to whom the most secret recesses of the heart are "naked and open," just as the inwards of the sacrifices were to the priest appointed to examine them; and if, as he has told us," he will bring to light the hidden things of darkness, and make

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manifest the counsels of the heart," then must we be, not specious Pharisees, but real Christians, even "Israelites indeed, and without guile :" we must not be contented with being "Jews outwardly, but must be Jews inwardly, and have, not the mere circumcision of the flesh, but the inward circumcision of the heart, whose praise is not of men, but of God."*

The peculiar importance of the subject, we hope, will plead our excuse, if we trespass somewhat longer than usual on your time. In our statement we have been as concise as would consist with a clear exposition of the truth. In our application of it we shall also study brevity, as far as the nature of the subject will admit. An audience habituated to reflection, like this, will never grudge a few additional moments for an investigation so solemn, so weighty, so interesting as the present.

1. The first description of persons, then, to whom our subject is peculiarly applica*Rom. ii. 28, 29.

ble, and for whose benefit we are desirous to improve it, is that class of hearers who come short of the righteousness of the Scribes and Pharisees.

Many there are, it is to be feared, who, so far from "not being as other men are," cannot at all be distinguished from the generality of those around them: who, instead of "fasting twice a week," have never fasted twice, nor even once, in their whole lives for the purpose of devoting themselves more solemnly to God: who, instead of "making long prayers," never pray at all, or only in so slight, cursory, and formal a manner, as to shew that they have no pleasure in that holy exercise. Instead of keeping holy the Sabbath-day, they "speak their own words, do their own work, and find their own pleasure" almost as much as on other days; or if, for decency's sake, they impose a little restraint upon themselves, they find it the most wearisome day of all the seven. Instead of paying tithes with scrupulous exactness, they will withhold the payment

both of tithes and taxes, if they can do it without danger of detection; thus shewing, that they have not even a principle of honesty to "render unto Cæsar, the things that are Cæsar's, and unto God the things that are God's." Perhaps they may now and then give away somewhat in charity; but they do not consecrate a portion of their income to God as a religious act, nor even account it their duty so to do, notwithstanding "every man" is expressly commanded to "lay by him in store for charitable uses, according as God has prospered him." Instead of being able to appeal to God that they have never been guilty of whoredom or adultery, they stand condemned for one, or both, of these things in their own consciences; or, if they do not, their chastity has proceeded from other causes than either the fear of God, or the hatred of sin. Instead of honouring religion in the world, they have been ashamed of it, yea perhaps despised it, and held up to scorn and ridicule those who were its most distinguished advocates; thus, so far from labouring to

proselyte people to righteousness, they have used all their influence to deter men from it.

What shall we say then to these characters? Shall we encourage them with the hopes of heaven? Must we not rather adopt the Apostle's reasoning, "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" Yes; If the Pharisees, with all their righteousness, could not enter into heaven, how shall they come thither, who are destitute of their at tainments? If every one must perish who does not exceed their righteousness, what must become of those who fall so short of it? O that this argument might have its proper weight amongst us! O that men would not trifle with their souls, on the very brink and precipice of eternity! "Consider, Brethreu, what I say; and the Lord give you understanding in all things!"

2. Next we would solicit the attention of those who are resting in a pharisaical righteousness. This is the kind of religion