the whole of it, and some into a part alone. Thus, many a man may (as it were) divide the Pharisee's false judgment, and think within himself that he is righteous for his own punctuality in outward services, without despising others. It is most probable that many do this, without concern or thought for others any way.

That therefore we may gain a more distinct and fuller apprehension of what our own great danger is, let us not suppose an instance so extreme and so offensive as that of this most thoroughly ungentle Pharisee. We will not now conceive a man to build his credit, as the Pharisee here does, upon the ruin of his neighbour's character; although we cannot be too watchfully or constantly alive to the deceit, through which comparisons will steal into the minds of men, when they are judging of their own religious state. It is enough, that we suppose a person to describe his spiritual pretensions only on the ground of what he thinks to be his own good character and claim to praise, in some such terms as these that follow.

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"I am not guilty outwardly of any gross or grievous sins. I do my neighbour no wrong. I owe no man any thing. I constantly attend

See Sermon XIII.

"the church. I cause my family to do the same. I am not wanting in attendance at the

holy Sacrament. I therefore trust within my"self that I am no unrighteous person." And this is what a man may say, and many a one does say, without intention to speak falsely; neither need we think he does these things on purpose to deceive others, or with design to make a show of righteousness. He does no more than take a stinted and imperfect standard. He misjudges of the nature of religion, and thinks of it as if it really consisted in certain outward, separate acts and services, and were a work of times and seasons, instead of being what it is—an inward and abiding habit of the soul, of power to regulate and influence the whole life. And therefore this his outward punctuality is what such person too much rests in, and thinks himself in no danger; but is persuaded on the contrary that he has done well, and shown himself entitled to the praise of a religious character. And he would probably avow as much, to any one who should suggest to him a doubt of the sufficiency of his religion, or question whether he had yet attained to that righteousness which is alone acceptable with God. Nay, by and by it is too probable that he would wear a frown and be offended.

Now, this is no unfavourable specimen of that which is the thing intended by a formal religion, but rather the contrary. It is not to the present purpose to unravel the deceits which operate in such cases to make men think too easily of themselves that they are righteous; nor to examine how far such pretensions may ever be likely to be true. Upon the general statement, let it be sufficient for the present to give an answer to our own hearts in these two points that follow: first, is it certainly the fact, that there are Christians to be met with, who will give some account like this of their religion, and appear content with it? and (if we must too surely feel that there are many such, then) secondly, with what may our own knowledge and experience, at least in some instances, prove to us that so much of outward decency may be compatible? What may we for ourselves have known to be among the features of the real life-to be the week-day thoughts, or speech-the inconsiderateness, or worldly-mindedness-the private personal example to dependents or to others round about them-of some who can make full as fair a show as this in the mere outward act and pattern of religion? That is the question.

Let me not be thought to undervalue, or dis

courage outward acts and services of piety; the more, as it is manifestly one among the errors of the time to rob them even of their just value. Such services not only have their proper worth and praise belonging to them, but they are of such bounden obligation, that they will never be despised or left undone by faithful Christians. When joined with fit and dutiful observance of the weightier matters of the law-with exercise of truth, of mercy, and of judgment-they constitute the practical perfection of the Christian character. These ought we surely all to do, and not to leave the other undone.

Far be it from me, therefore, to speak to the undue disparagement of forms! I would not wilfully do that, nor yet affirm that such professions of religion as have been just described are even generally, much less uniformly, false or vain. All that is meant at present is, to give a warning that they may be vain; and will be vain, if unaccompanied by other necessary things. And where they are in any case thus accompanied, such case may serve to give us a complete notion of what is meant by a religion of forms, and may forewarn us what the danger is of trusting in ourselves that we are righteous on such grounds alone, whether we despise others or not. These

are the features of religion only which may be

seen of men ;" the fruits of it which constitute the evidence of true and living faith, are those alone which are agreeable to the will of God, and take their rise from love of Him and of his Son Jesus Christ established in the heart.

II. But we should greatly err, in thinking that the power of our Saviour's words began and ended with a condemnation of this formal pattern of religion. Punctuality in outward forms is not the only way in which we practically find that people think themselves religious, and despise others. There are great numbers who deceive themselves in quite another manner, which it shall be attempted to describe.

There is a numerous class of persons, more or less inclined to be religious, who, being weary of, or else disliking or despising outward forms, and seeing the entire vanity of making boast in these without substantial fruits of holiness, at once take up the word of condemnation or reproach against them, without scruple or forbearance. But many tempers of this kind are equally impatient of the burthen of a persevering, dutiful obedience. Hence they are apt-perhaps unwittingly, but still by very natural degrees to fall into, and grow contented with, that sort and