the prejudices of others; when we desist from a conduct, which is attended with no present risk either of interest or reputation; in such a case, there can hardly remain a doubt, that we are indeed actuated by the motives of futurity, and the great principle of duty to God. How much, in the present state of religion, this principle wants strengthening, we need not observe; and how much it may be strengthened and improved by continual exercise, even in the minuter morals, we need not stop to compute for whatever the degree of improvement may be, the importance of the principle itself will alone suffice to render it of serious and essential moment.

The command then given by the apostle, which was thoughtlessly accused of unmeaning rigor, appears, when duly considered, to be in many ways highly beneficial. Obedience in this article is one of the clearest evidences we are able to give, that our conduct is really directed by the great and only steadfast principle of human virtue: it increases the influence of that principle on our minds, it displays our zeal for the cause of goodness in the most unambitious and inoffensive manner, it is itself an instance of diligent self-government, it forms a considerable part of what may be called moral prudence, and is not the least engaging expression of Christian charity.

The same spirit of forbearance and charity pervades every precept of religion, and is equally recommended to all ranks and distinctions of men. As those who are strong ought thus to bear the infirmities of the weak;' so weak and timid tempers, who see difficulties in the easiest observances, and duties in the most indifferent performances, are in their turn forbidden to censure and condemn those who are less delicately scrupulous. The grounds of opinions and the motives of actions cannot always be discovered without difficulty, nor can they be hastily or harshly censured, consistently either with charity to others or safety to ourselves. To examine the truth of doctrines is the privilege of a candid and enlightened mind; but to discern the intentions and inclinations of the heart, and assign to each motive its just and distinct weight, requires nothing less than infinite wisdom directed by infinite goodness. And little as it is in our power, it is still less in our province: Who art thou that judgest another man's servant? to his own master he standeth

or falleth." Your little fretful censures, it is certain, will have no effect on his future destiny; and it is as certain, they can have no good one on your own.

And as you must be cautious in judging of other men's conduct, so must you be careful in directing your own. Reason, however weak and unimproved, when aided by the word of God, and the suggestions of an honest conscience, will be your best and safest guide. No man's example should in any case be blindly and implicitly followed. Say not the thing is a trifle to a moral agent, the difference between obedience and disobedience, vice and virtue, is always important. But a man of refined understanding is more likely to know the nature of human duty, and a man of acknowleged virtue to resist the allurements of sin. This is a truth, which, however obvious in itself, cannot be admitted as a rule of conduct but with great circumspection and reserve. You are to be judged, not by another man's conscience, but your own. Now conscience is an unpliant principle, which will not bend to the force of example, nor yield to the weight of authority. Your inclination may be increased, but your reason cannot be convinced; and a conduct which you inwardly condemn, cannot be sanctified by the united concurrence of saints, confessors, and martyrs : it might be innocent, it might be laudable in them, but it must be criminal in you. Still, however, so general a practice, if it does not prove the lawfulness of an action, may lead us to doubt of its being forbidden. So far may be granted; but at the same time it must never be forgotten, that to contradict a doubtful or a decided conscience are crimes of the same sort, though not of the same guilt: for if it be the highest disobedience to our heavenly Master, to do what we know will certainly provoke him; it must argue a want of due reverence, to do what we fear may probably displease him. Were this matter less evident from reason, it is abundantly clear from revelation. The apostolic decision is this: Happy is he, who condemneth not himself in that thing which he alloweth and he that doubteth,' if he act in opposition to that doubt, is condemned; for whatsoever is not of faith, is sin.'+

* Rom. xiv. 4.

+ Ib. xiv. 22, 23.

Let us then carefully avoid both extremes; let us not, from a weak imitation of a respected character, involve ourselves in guilt; nor, from a weaker attachment to trivial gratifications, destroy those for whom Christ died.'

But if the purity of the Christian character cannot be reconciled with these lighter offences; how must it be sullied and defiled with the pollution of grosser vices! If it be criminal to act in contradiction to the suggestions of a doubting conscience, to copy indiscriminately all even of the innocent parts of an amiable character, or to furnish materials and opportunity to such injudicious imitation; how highly disgraceful must it be, to act in direct opposition to the positive declarations of a decided conscience, to emulate the worst parts of the worst characters, or to seduce the weak and unwary to the participation of crimes, which, without such delusive arts, they would never have possessed either the courage or the folly to imitate!

It were to be wished, that all men would at least thus far abstain from the appearance of evil; that if they cannot be persuaded to resign their innocent indulgences, they would, however, forbear to triumph in their criminal excesses: if they will not aspire to the excellences of religion, it may surely be expected that they submit to the restraints of decency; and if they will not adorn and reform the world by an example of virtue, it may at least be required that they corrupt not human society by an open neglect of the divine laws, nor insult it by a studied contempt of its own institutions.

Thus much may be reasonably requested of all men; and if only this were effectually obtained, it would be attended with most favorable consequences to the interests of virtue and religion. External decorum, though not virtue, is one of her most useful allies; it requires the same attention, and imposes similar restraints; and he who pays this tribute to religion, cannot long be totally estranged from her service: but however inconsiderable its effects may be on the person himself, a general decency of conduct must greatly promote the gradual improvement of public morals. By rendering bad examples less glaring and conspicuous, it lessens their effects; and by forbidding the outward expressions of insult and contempt, it re

moves one of the principal discouragements of virtue; and thus leaves religion to exert her full influence on the human mind, which, in proportion as it is freed from undue bias, will recover its natural tendency to the love of virtue and the belief of religion.

SUMMARY OF DISCOURSE XI.

PROVERBS, CHAP. IV.-VERSE 23.

:

OBSERVATIONS on the care with which a reasonable being, and one endued with a moral nature, should cultivate his intellectual powers, and still more the good qualities of his heart. Many of our pursuits receive their color and character from external causes, and the circumstances in which they are undertaken, &c.; but the cultivation of our moral principle, being the performance of a duty which has its end and foundation in our very nature, will always maintain its intrinsic worth it is a pursuit too, in which sincerity is constantly followed by success, &c. It should be considered then, not merely as a matter of education, but as our best and most important concern. It will indeed demand our constant and undivided attention, whether we press on towards nobler attainments, or be contented to preserve those advantages which we may have already acquired: our principles will generally follow the current of our actions, &c.

The qualities of the heart being generally dependent on our external conduct, the danger to which they are first exposed, and which therefore demands our particular attention, arises from the careless commission of small faults, and the weak indulgence of vicious thoughts. Harmless as such habits may at first appear, they will hereafter exercise our utmost strength : this enlarged on. The moral habits of man will also lose much of their strength and gracefulness, not only if he despises the effects of unimportant actions, but if he omits or mismanages the direction of his most secret thoughts: the thought of fool