science, he returned to it with the burden lifted clear away. Now, he could lift his eyes to heaven. Now, he need beat upon his breast no more. Now, for him, there was no condemnation. For the Pharisee there romained-what there had been before"a fearful looking for of wrath and of fiery indignation!" I cannot pursue the history of these men further. The parable has served its purpose, and our Lord tells us no more. I may, however, suggest an issue, in the words of one of our recent religious poets: : "The Pharisee informed the Lord The publican shrunk back in shame, The hypocrite, with heart unchanged, "Says he, "The man who says he's worst, Is by the Lord thought best;' So next when he to worship went, His unfelt sins he owned. "The publican-an altered man- 66 And now, I have to ask you to consider with me, in a word or two, the lessons that are to be learnt from this parable. The first lesson is contained in the words of our Lord, Beware of the leaven of the Pharisees, which is hypocrisy." It would be a sad mistake to suppose that Pharisaism had passed away with the time of ourLord. Perhaps there never was a time when Pharisaism was more rife than it is now. For, consider again, just for a moment, what Pharisaism is. It is described by our Lord, as "trusting in ourselves that wo are righteous, and despising others." Is this a fault into which are in no danger of falling? Nay, is it not a fault into which we fall, every one of us, every day? When we think that the truth lies wholly with us, and when we decry or contemn those who differ from us,-that is Pharistin When we shut ourselves up in our little cliques, and look round contemptuoush upon the Church or the world, fancy ing that the Lord has revealed Himsel to us only, that "we are the people and that wisdom will die with us," -that is Pharisaism. When we lool coldly or sternly upon an erring bro ther or sister,-unloving, unforgiving -that is Pharisaism. When we have r sympathy for the weaknesses of ou fellow-creatures, forgetting ourselves lest we also be tempted,—that is Ph risaism. When we are willing to be lieve the worst of those who are around us, readily receiving, gladly retailing any stories that we may hear to their disparagement, that is Pharisa's When we put on a long face and a sou countenance, simulating a sanctity that we do not possess,-that is Pharisaie. When we pray at prayer-meetings, or even in the closet, asking with apparent earnestness for things for which we care nothing,-that is Pharisais.. When we plead that God's kingdom may come, and that His will may be done, and when yet we fold our hands. and do nothing to hasten the coming of His kingdom,-that is Pharisais When we are very religious on Sundays, and very irreligious, or very moderately religious, on Mondays.that is Pharisaism. When we are profoundly pious in the church or in pub lic, and go home to be cross with our wives, and ill-natured with our children, and harsh and overbearing to our servants and dependants, that Pharisaism. When we give strangers reason to say what good people we are, and when those who know us most intimately have reason to shrug their shoulders, and to doubt whether we have any goodness in us at all, * T. T. Lynch, at is Pharisaism. Now, my readers, do you doubt whether Pharisaism exists in the present day? It is here; it is in this place; it is in my heart; it is in your hearts! "Beware of the leaven of the Pharisees, which is hypocrisy!" To those who feel themselves to be sinners, how much comfort should this parable bring! "This man went down to his house justified." And so may you! If you confess your sins as he did,-if you are contrite as he was, -you may be "justified" this very But that thy blood was shed for me, "Just as I am-though tossed about, "Just as I am-thou wilt receive, "IS IT PEACE?" BY THE LATE REV. JAMES CUBITT. PEACE is confessedly a great blessing, and one whose prevalence anywhere supplies an occasion for unfeigned thankfulness and joy. How essential to the security of states-to the prosperity of churchesto the comfort of families-is this blessing of peace! In those countries which are unhappily at this moment the scene of intestine strife, what multitudes, we may presume, do earnestly desire the restoration of peace! In Christian societies, a sound, scriptural, healthy peace cannot be too highly valued, nor its loss too greatly deprecated: "Where envying and strite is, there is confusion and every evil work." The loss of peace in the Church seldom comes alone, usually manifold evils follow in its train; the Spirit is grieved, the brethren are wounded, prosperity is at an end. And, as for the family circle, the blessedness of domestic peace, and the wretchedness of domestic turmoil, are too obvicus to require comment. In states, in churches, in families, then, peace cannot be too devoutly desired, too sacredly cherished. Hence the frequency of the exhortation in Scripture, to "pray for peace," to "strive for peace," to "cultivate peace." But interesting and important as is social peace, there is a peace which to me, as an individual, is yet more important; and that is, my owln peace. It is then as a personal question, that we wish, in this place, particularly to urge the inquiry, "Is it peace?"-peace within, peace with conscienec, peace with God. The Bible says a great deal about this personal peace; it is, in fact, the grand theme of divine revelation, "Peace on earth, and good will towards men." It cannot, then, but be desirable, that I should entertain the question with seriousness and in earnest, "Is it peace?" And that which invests this question with amazing importance is the fact, that the inquiry evidently implies an alternative; an alternative which is not only barely possible, but exceedingly probable; an alternative which actually exists in a multitude of cases, and may therefore exist in mine. All have not peace with God; all have not peace of conscience. There are some who do not like to retain the thought of God; whose every feeling is enmity against Him; yea, whose whole life is one continued course of hostility and resist ance; and who, in consequence, are the subjects of disquietude, apprehension, and alarm. Is it thus with me? And with a view of making out this inquiry, let me ask-Is it peace with me, in regard to the character of God? In reflecting on his perfections, think ing on Him as a Spirit pervading the universe with his essence, to whom all things are naked and open, whose eyes are upon the ways of a man, yea, who scrutinises into the secrets of the heart; who is pure, and cannot bear that which is evil; just, and will render unto every man according to his works mighty, and will perform all his pleasure; true, and cannot deceive; faithful, and will not revoke his word, nor alter the thing which is gone out of his mouth-do I experience satisfaction and pleasure, or hatred and disgust! Is it peace in reference to his law? Considering the law of God under which I am placed, and which I am bound to obey in its "exceeding breadth," as taking notice not only of actions but of thoughts and principles of actions and as denouncing wrath on every transgressor, do I approve of it notwithstanding, delight in it after the inward man, consent to it that it is good? er am I dissatisfied with it; do I complain of its strictness and severity, and long to be free from the restraints which it imposes on me? Is it peace in relation to the gospel of God? The gospel reveals God's, method of saving sinners; but this method is opposed to the pride and self-⠀ sufficiency of the human heart. It requires me to become a fool that I may be wise; to renounce myself, my works, my worthiness, every ground of boasting, that I may win the Saviour. It sets before me Christ crucified, and points to His perfect righteousness as the only way by which God wil be just and yet the justifier of the guilty, as the only medium through which pardon flows, and reconciliation is secured. It expects me to receive salvation as a free gift-an undeserved favour; and it positively denies to me its blessings on any other terms. Do I cordially accept them on these terms? or am I offended in being thus ranked, in the affair of my salvation, with the vilest and the worst of men? And with regard to the Divine Government, is it peace? The arrangements and proceedings of God's government are in many respects perplexing and inscrutable: they are far above, out of sight, and not unfrequently such as to involve suffering where we should have expected enjoyment, or to grant apparent immunity where we should have looked for immediate punishment. If we attempt to judge of them by the principles which regulate ourselves, we are entirely at a loss to account for them; they bewilder and confound us; and like Asaph, we shall be exceedingly apt to exclaim, "Verily, I have cleansed my heart in vain; I have washed my hands in innocency;" or with the impious in the days of Job, "What is the Almighty that we should serve him, or what profit should we have if we pray unto him?" The ungodly do in fact thus feel and speak; they are at enmity against God; and among the ways in which that enmity displays itself, disaffection, distrust, resistance in regard to His government, are some of them. Does such a state of mind and conduct characterise me or can I cordially approve of, and heerfully submit to, that government, having an unwavering confidence in #wisdom, rectitude, and love which preside in it; and an assured hope at, with all its mysteries, it wears towards me, through the Mediator, a nignant aspect, and that its acts will all be rendered subservient to my ippiness? Now, these are interesting inquiries, and such surely as ought not to be ily and summarily dismissed. And why should they be thus dismissed? rather, why should they not be entertained, and that in a manner becomtheir acknowledged importance, and the magnitude of the interests inred in the issue? For is it not for my life? Are not my present fort, my eternal well-being, bound up in this one inquiry-"Is it Now, supposing the question to be met, and satisfactorily answered, soa s at to the inquiry, "Is it peace?" I am able, after careful, prayerful, liberate investigation, to reply, It is peace; through grace, God and I are one. hough He was angry, his anger is turned away. Confidence is restored. econciliation has been effected on honourable terms, and with an intelligent, aprehensive view of the character, the law, the government of God. "His errors do not make me afraid." I feel at home with Him. I can reflect on His perfections without alarm, on His law without apprehension, on His government without distrust. And as for conscience, sprinkled with the blood fatonement, it has ease; it is unburdened; it is at rest. It no longer ondemns me, but gives a consentaneous testimony with that of the Spirit f God that I am born of God. While all the faculties of my soul, #posing in God as their proper centre, find perpetual tranquillity, "perfect eace." I say, supposing this to be the issue of the inquiry, carefully conducted, that can be conceived of as more delightful- delightful under all circumtances, and at every season? I shall be able to reflect, that come what may tra without-whatever convulsions in society- whatever embarrassments in Emerce-whatever divisions in the church-whatever trials in my family --whatever losses in my business-whatever protracted or severe affliction in ay body, there is at least peace within, peace with God. That here, in the ctuary of my own soul, I shall experience quietness. That if trials come, come they unquestionably will, they will not be aggravated and embittered the thought that they are endured under the frown of God; that in this -ry furnace I am alone, not cheered by the presence of the Son of Man, for solaced with His smile. Nor in the midst of some almost insupportable chef, occasioned, it may be, by domestic trial or unlooked-for reverses, shall be lashed well-nigh to madness by the melancholy thought, This is but an stalment of grief, of grief in reserve, of grief inconceivably more bitter ich yet awaits me, if not in this world, at least in another, as the fruit of y sin; for there is no friendship between me and God. Hence I have everything to fear from One who is mighty to punish as to save, and under Lose hand I have not humbled myself that I might be exalted in due time. Nor if death should come and summon me unexpectedly to my last account, wil he be regarded as an unwelcome messenger-for "death is also mine;" and knowing whom I have believed, I shall realise a holy confidence in regar to its issue. But suppose the contrary to be true-that this inquiry respecting my in dividual peace should terminate unfavourably-that I find myself at varian with God, my heart at enmity, my life in rebellion, and, as the consequence my whole mind in anxiety and disquietude-so that whatever else in situation and circumstances is agreeable or joyous, there is at least this serio drawback to the pleasure I might derive from these sources-that there is me no solid, satisfactory, lasting peace-that that which I have been ready at times to take for it is but the lull of hostility-that the Divi Being does not view me with complacency, but with disapprobation and d pleasure that He is angry with me every day, and that sooner or later, in all probability at the very period when I am least anticipating it, the anger will display itselt by an outbreak of the most terrible and unappeasab vengeance. Admitting, I say, this to be my actual condition, can it known, realised, confessed too soon? Better, surely, better by far, to kn the worst, let it cost what it may of present anxiety or alarm, while it admi of a remedy, than to persist in self-flattery and delusion, until "fear shal come as a desolation, and destruction as a whirlwind." And come the unquestionably will, unless judgment be arrested by a speedy appeal t mercy; for while the presumptuous and self-confident are saying, "Peace peace," sudden destruction shall come upon them, and they shall not escape In the meanwhile let me bless God that, sad and fearful as it is for a creature to be found in rebellion against his Maker, the case even of such an one is not yet hopeless. Reconciliation is offered through the gospel to the chief of sinners. Yea, God himself condescends as yet to beseech such to be reconciled, declaring "that he hath made him to be sin for us who knew n sin, that we might be made the righteousness of God in him." And shall there, on my part, be no grateful response to such language no cordial acceptance of such overtures? or rather, amidst the "thoughts many things" which are always ready enough to crowd upon my attentio shall I not seize the present moment to entertain this at least as a personal an all-important, a practical question, "IS IT PEACE? |