MANY express their regret, that religion is so generally neglected; and doubtless, a considerate man cannot reflect upon it but with grief. But it is common also to substitute a formal and mistaken religion in the place of that which is spiritual and saving. Nor is there sufficient jealousy entertained on this subject. The Pharisees of old were extremely diligent in the observance of outward duties: but, while they "trusted in themselves that they were righteous," they were as far from the kingdom of God as if they had been openly profane. For the conviction of such persons, our Lord contrasted, in a parable, the spirit of a self-righteous Pharisee with that of a repenting Publican. He represented them as engaged in prayer, which is a season when most of all they discover their true character. He then declared the very different acceptance they met with from God. In pursuance of our Lord's design, we will open more fully,

I. The different dispositions they manifested in prayerThe Pharisee, with apparent devotion, gave thanks to God

[The Pharisee might with propriety bless God for his preventing grace, and acknowledge with gratitude whatever God had wrought in him. Nor was it sinful to feel a pleasure in reviewing his past life. St. Paul, on proper occasions, spake of his disinterestedness and generosity. He thanked God also that he had laboured more than all the Apostles, and received much satisfaction in reflecting on his own integrity.]

But on a more attentive survey of his spirit we shall find him actuated by a most hateful disposition. Mark,

1. His pride

[He came professedly with an intention to pray to God; but he was so full of his virtues that he forgat all his wants. His acknowledgment of God was manifestly no more than a mere compliment. His thanksgiving was one continued. eulogium upon himself: yet, after all, his freedom from gross sins was but a small matter to boast of, and the duties he had practised were only the means of gratifying his vanity.]

a Acts xx. 33, 34.

b 1 Cor. xv. 10.

c 2 Cor. i. 12.

2. His uncharitableness

[Not satisfied with commending himself, he poured contempt on all others. He arrogantly presumed to judge the Publican in particular: but what concern had he with the state of other men? Their greater degrees of sinfulness could not make him less sinful: nor should it have been a subject of boast, but of lamentation. He should have taken occasion from it, not to insult over them, but to intercede for them: but the guilt and misery of his fellow-creatures were to him a source of gratification rather than of grief: nor did he care how many might perish, provided he could have the satisfaction of contemplating his own superior goodness.]

3. His self-dependence

[He confessed no sins, because he thought he had none to confess; or that they were far overbalanced by his virtues. He implored no help, because he felt no need of divine assistance. He entertained no doubt of his own ability to do the will of God. The whole of his deportment shewed the thought of his heart to be, "In myself have I righteousness and strength."]

The Publican manifested a spirit altogether the reverse of this

[He was of a profession that was generally and perhaps justly execrated and it is probable he had yielded to the temptations that beset him; but now, "what had been sweet in his mouth, was become gall in his bowels."]

He approached God with deep humility and contrition

[He came into the temple with a holy fear and trembling. While the Pharisee boldly walked up to the highest part, he stood, as it were, at the very threshold. While the Pharisee ostentatiously spread forth his hands, he did not presume to "lift up so much as his eyes" to heaven. Instead of boasting of his goodness, he humbled himself as "a sinner.” He confessed himself to be deserving of God's wrath and indignation. With much anguish of spirit he "smote upon his breast," and cried for mercy as one who felt himself the chief of sinners.]

He placed all his confidence in God alone

d Oi Xorol, the rest of the world.

e The Publicans were tax-gatherers; and, under pretence of gathering the legal imposts, generally extorted more than was due : hence their very employment was held odious, and all who engaged in it were detested.

[He did not attempt to extenuate his guilt, or promise amendment as a reparation for his offences. He renounced all self-righteous methods of recommending himself to God, and cast himself entirely upon the Divine mercy.]

Services performed in so different a spirit could not find equal acceptance

II. The different success with which their prayers were attended

The Pharisee could not reasonably expect a blessing

[Many humble persons indeed would envy his conscious rectitude, and wish that they could lay claim to such purity as his. But, what could he obtain who did not condescend to ask any thing? His pride would set God at a greater distance from him. Had he been able to boast of far greater things than he possessed, his uncharitableness had rendered them all of no value, and his self-dependence cut him off from all hope in the Divine mercyh. Hence, though full of self-applause, he departed without a blessing from God. Though justified in his own conceit, he was under condemnation for sin. He was odious in God's eyes in proportion as he was amiable in his own. This is asserted, not in the text only, but in other passages of Scripture. Jehovah himself declares this in very significant and awful terms.]

The Publican, on the contrary, was blessed beyond his expectation

[Many would have reprobated his downcast look and solemn attitude, and have judged him to be a melancholy enthusiast or a designing hypocrite. But God regarded him with complacency and delight. Such humility and contrition could not fail of engaging his care'; and such affiance in him obliged him, as it were, to display his mercy m. Hence the Publican went home justified, while the Pharisee returned in a state of condemnation". Thus it is that God will deal with every humble suppliant. He will assuredly exalt us in proportion as we abase ourselves.]

f Ps. cxxxviii. 6.

h Gal. v. 2, 4.

g 1 Cor. xiii. 1—3.
i Prov. xvi. 5.

k Isai. lxv. 5. Here the Pharisee's character is described in perfect correspondence with the text: and God's indignation against him is very strongly painted.

1 Isai. lvii. 15. Ps. li. 17. m Ps. cxxv. 1. Isai. xxvi. 3, 4. n This is the import of that which the text expresses in a way of comparison.

Job xxxiii. 27, 28.

VOL. XIII.

D

ADDRESS

1. Those who trust in themselves that they are righteous

[Almost all, when interrogated about their souls, reply as this Pharisee P. But we shall not stand or fall by a comparison with other men. If we have been free from some sins, we have committed many others; and if we have practised some duties, we have neglected many others. As sinners we must all humble ourselves like the Publican: nor is there a possibility of obtaining mercy in any other way ".]

2. Those who are of a contemptuous spirit while they profess to believe in Christ

[Many pride themselves on the knowledge of the Gospel, as the Pharisee did on his virtues, and speak as contemptuously of the unenlightened world as he did of the Publican. Conceited, arrogant, contentious, they make the Gospel itself an occasion of sin. Well did St. Paul reprove such persons in the Corinthian Church. Let them remember that humility and love are the very essence of religion; and beware, lest the higher they are exalted in privileges, the deeper they fall into destruction.]

3. Those who are low and vile in their own esteem

[Never are you higher in God's esteem than when you are lowest in your own. Fear not but that they who trust in God's mercy shall find mercy at his hands. Let that faithful saying of the Apostle's sink deep into your hearts.-Look truly to the Saviour, and you may "go down to your house justified." To every believing penitent he speaks as he did to that repenting sinner"]

"I am not the worst of sinners," &c. &c.

9 Prov. xxviii. 13. 1 John i. 8, 9. r 1 Cor. iii. 3. and iv. 7. s 1 Tim. i. 15.

t Christ emphatically says, "I say unto you," &c.

u Luke vii. 48, 50.

MDLIX.

CHRIST FORETELLS HIS OWN SUFFERINGS.

Luke xviii. 31-34. Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated,

and spitted on: and they shall scourge him, and put him to death: and the third day he shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.

WE are informed respecting some of the heathen philosophers, that they had a doctrine for the vulgar, and a different doctrine for their own immediate disciples. Not so our blessed Lord; he had the same doctrine for all: but he communicated some things more plainly to his select followers, because they had, by reason of their constant attendance upon him, a clearer conception of his meaning, and because they were afterwards to become the instructors of the world. Hence we find that he explained to them in private what he had spoken to the public in parables and in these private, no less than in his public, instructions, he was indefatigable; embracing every opportunity, whether when sitting in the house, or when walking by the way. He was now walking with his Disciples towards Jerusalem; and, as his death was speedily approaching, he judged it right to apprise them what they were to expect. He knew how great a stumbling-block his sufferings were likely to prove to those who did not understand the reason and necessity of them; and therefore he determined once more to inform them, that the sufferings were not unexpected casualties, but events foreseen by him and fore-ordained by God.

In this passage there are two things to be noticed; I. The minuteness of our Lord's prophecy

We can scarcely conceive a prophecy to be more circumstantial than that before us: and in this view it reflects peculiar light on,

1. His character as a man

[The particular sufferings here specified are most terrible to flesh and blood: yet behold, he speaks of them with as much composure as if they were light and insignificant. But in regarding them with such indifference, he shewed how undaunted was his fortitude, how ardent his zeal, how unquenchable his love. Previous to his specifying these things, when he did but manifest a readiness to go up to Jerusalem, where the