Power, and the Use they made of it, as well with regard to their Enemies, as their Friends, and what fort of Perfons they chiefly exerted their Enmity against that the High Priesthood itself was under their Influence; and that all the righteous Blood shed upon the Earth, was to come upon them: If we take these things together, we muft conclude that the Publican or Harlot must be harmless and inoffenfive Creatures, in comparison of the Pharifee. No History intimates to us that these notorious Sinners, as fuch, were ever Perfecutors of the Righteous. It is here we see these Serpents, this Generation of Vipers, in their true Colours; and from this View, what could be expected but that Train of Woes which our Lord has denounced against them?

I come, in the laft Place, to confider the Pharifee and Publican in their more immediate Relation to God.

Those

Those internal Habits and external Manners, which appear thus full of Iniquity and Injury to the Reafon of all unprejudiced Men, must appear much more odious and abominable to the most perfect Reason. To suppose that thofe Habits or Actions, which appear to the Understandings of Mankind, and are even felt by their Senfes, to be evil, that these can be overlooked, or rank'd among leffer Offences by Almighty God, is to remove every Foundation, and to introduce and establish universal Scepticism. The notorious Sins, which make up the Publican's Character, must necessarily render him exceeding odious in the Sight of God, as of Men. His opposing the Dictates of his own Mind, his allowing himself in that Thing which he condemns, is a Circumstance which, at the first View, discovers the great Iniquity of this Conduct. But till the Pharifee, who does the fame

things,

things, and who has filenced or feared his Confcience, fo as to have no Senfe of Guilt in doing them, but instead of it is proud of his own Attainments, and trufts in himself, that he is righteous, must be allowed to be much farther advanced in Iniquity. Was I to draw forth the Difciple's Character, and fhew you the excellent and defirable Relation he ftands in to God, the unnatural and dreadful State both of the Pharifee and Publican would appear in a stronger Light; but this is not my present Business. Our own Reafon will inform us, that these cannot partake in the future Rewards of good Men. And the Scriptures do, in the most exprefs Terms affert, that neither Fornicators, nor Idolaters, nor Adulterers, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners fhall inherit the Kingdom of God *. That fuch Perfons fhall have their Por

1 Cor. vi. 9, 10.

tion with the Hypocrite, the most distinguish'd of all Sinners.

From what has been faid, it evidently appears, that Pharifaifm or Hypocrify, by which we understand a fubftituting a falfe Righteousness in the Room of a true, a Resting in the external Observances of Religion, without any due Regard to internal Rectitude, and real Virtue, is the most defperate and irreclaimable State we can fall into; and that therefore there is the highest Reason for all, those especially who are led, no matter by what Occafion, to endeavour after uncommon Characters of Sanctity, to retire into themselves, and examine their innermoft Difpofitions and Affections, those first Intentions from whence every thing of a moral and religious Nature derives its Value; left under all their Shew fhould be concealed the most abominable Rottennefs and Corruption, and whilft

they

they are recommending themselves unto Men, they be only increasing their own Damnation. True Piety and fincere Virtue is humble and modeft; so far from making any unneceffary Oftentation, or launching out into Self-Commendations, or being pleafed with the Flattery of others, that they industrioufly withdraw themfelves from all fuch Occafions, and their left Hand does not know what their tight Hand does: So far from defpifing others, that they pity their Weakneffes, plead their Caufe, and admit every reasonable Circumftance in Favour of them.

But Secondly, let not the Publican, the profligate Sinner take Advantage from any thing, that has been now faid, to encourage him to continue in his Sins. It is true, his State is better than the Pharifees; but it is chiefly upon this Account, that being fenfible of his Sins, and felf-condemned in his

Be