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I. Let as place in this balance the pretensions and characters of those who hope for Heaven because they were born in a Christian country, are descended from pious parents, and were by them in their infancy given up to God in the ordinance of baptism, and have enjoyed the advantages of a religious education. Think not, says John the Baptist to the Jews, who trusted in their religious privileges — think not to say within yourselves, we have Abraham to our father; that is, trust not in your descent from that pious patriarch, nor to your covenant relation to God; for I say unto you, that God is able, of these stones, to raise up children unto Abraham. To the same purpose St. Paul writes to the Philippian Christians. If any man, says he, thinketh that he hath whereof he might trust in the flesh, I have more: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrew; as touching the law, a Pharisee. But, be adds, what things more gain to me, those I counted loss for Christ.

II. Let us bring to the test of the law and the testimony the characters and hopes of these who are trusting for salvation to a good natural disposition, and a harmless, inoffensive life. But if you can plead nothing more than this, you will most certainly be found wanting in the sight of that God by whom actions are weighed. He will not be satisfied with a bare negative goodness, if we may be allowed the expression. He will not think it sufficient that you have abstained from outward offences, or avoided overt acts of sin, while you have failed to perform what He has commanded. It was part of the heavy charge brought against the king of Babylon that he had not glorified the God in whose hands his life was, and whose were all his ways. You want the one thing needful; and were our blessed Saviour now on earth, He would say to each of you, as He did to the amiable young ruler, One thing thou lackest. Go, and sell all that thou hast, and give to the poor, and come, take up thy cross and follow me.

III. Another class, perhaps, will boldly come forward and say, though these characters are justly considered as deficient, yet we do not fear that we shall be found wanting for we have something more than mere negative goodness to plead. Instead of misimproving, or abasing our time and talents, we have improved them with diligence and faithfulness. Instead of injuring our fellow creatures, we have endeavoured to promote their happiness by every means in our power. In short, we have been useful members of society, and have faithfully discharged the various duties which we owed to our parents, our children, our friends, and our country. We do not, indeed, pretend to be perfect, and confess that in the course of our lives we have sometimes been induced by strong and sudden temptations to say or do things which were perhaps improper and sinful. But we have always been sorry for these offences, and they are but few and trifling compared with our good actions. We, therefore, trust that a merciful God has forgiven them, and are ready to appear cheerfully at His tribunal whenever He shall think proper to summon us away. But we cannot allow the truth of these pleas. We cannot allow that any of you have perfectly discharged the duties which you owe your fellow creatures. You know, you must know, that you have not loved your neighbours as yourselves, and that, therefore, in this respect also, you will be found wanting. Whosoever, therefore, shall break one of the least of these commandments and shall teach men so, the same shall be called least in the kingdom of heaven; that is, shall never enter it; for I say unto you, that except your righteousness exceed the righteousness of the scribes and pharisees, ye shall, in no wise, enter into the kingdom of heaven.

IV. Perhaps another class will come forward and say, we allow that those who trust to their own moral duties for salvation will be justly condemned; but we have carefully obeyed the commands of the first table; we do not trust to our moral duties, and, therefore, hope to escape. We have never worshipped false gods; we have made no graven images; we have never taken God's name in vain, nor do we profane His holy sabbath. But permit me to ask — are you equally careful to perform all the duties which you owe to your fellow creatures? Does not your whole religion consist in the observances of external forms, prayer, reading and bearing the word? Are you not among the number of forgetful hearers, rather than the doers of the word; and do you not hope, by your religious duties, to atone for your moral deficiencies? Are you not hard and unmerciful in your dealings; peevish, fretful and morose in your families, or indolent in performing the proper duties of the station in which you are placed? In vain do you pretend to obey the commands of the first table, while you neglect those of the second: for piety, without morality, is even worse than morality without piety.

V. Perhaps some may be found who will say, notwithstanding these observations, still our hope remains unshaken; for we have both piety and morality. We not only deal justly and love mercy, as it respects our fellow creatures, but also walk humbly with our God. I answer, if you have nothing more than this, you want many things. You want that new heart, without which no man can see the Kingdom of God. You want that faith, without which you must be condemned. You want that repentance, without which you must inevitably perish. You want that holiness, without which no man shall see the Lord. All these things are everywhere represented as indispensably necessary to salvation; and yet persons may do everything which you profess to have done, without either regeneration, faith, repentance, or holiness.

(E. Payson.)

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KJV: TEKEL; Thou art weighed in the balances, and art found wanting.

WEB: TEKEL; you are weighed in the balances, and are found wanting.