This then is the test by which we ought to examine ourselves, and by which alone our characters are, or can be fixed, in the judgment of mankind; a tribunal, which may be often deceived, but which no man of sense ever despised.

But there is another tribunal, at which we must all one day stand, the decisions of which are followed by more awful consequences, and directed by severer maxims: 'God seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."* He collects not our principles by slow and doubtful inference from our mixed actions, but is a discerner of the thoughts and intents of the heart; and values our most splendid performances, only as they are derived from the genuine motives or habits of duty. All things are naked and opened unto the eyes of him with whom we have to do:' in his sight the form of godliness' cannot conceal the absence of its inward power; and the disposition to goodness, however unexercised, is not undistinguished. He sees and approves the resignation, which is yet untried by sufferings, and the spirit of generosity, which droops in the shade of poverty and as the specious actions, which are performed from ostentatious and worldly motives, will hereafter be divested of their false lustre, and meet with their due recompense; so the milder virtues, which have increased the happiness of men without courting their applause, and even the most hidden excellences of the heart, which want of opportunity or power have doomed to unwilling inactivity, shall then be displayed, accepted, and rewarded, in the sight of men and angels: and while they who have prophesied in the name of Christ, and in his name done many wonderful works,' + shall find that their forward zeal for the public honor of religion will not atone for their contempt of its private duties; they, on the contrary, whose obscure virtues have never dazzled the eyes of men, shall by no means lose their reward; for their Father, which seeth in secret, himself shall reward them openly.'t

* 1 Sam. xvi. 7.

+ Matth. vii. 22.

↑ Ib. vi. 4.

SUMMARY OF DISCOURSE XII.

MATTHEW, CHAP. XXIII.-VERSE 23.

It was a point much labored among the ancient Jews, to establish the distinction between the weighty and lighter duties, and to settle which was the great commandment of the law: this enlarged on. In opposition to these absurd opinions, founded on prejudice and passion, our Saviour tells them, that the great precepts of revealed religion are the precepts of nature, the love of God, and the love of man; that positive institutions must not be wantonly neglected, but that moral and religious duties are invariably and indispensably necessary.

If we considered the conduct only of Christians, we should not think that their sentiments on this subject were, in general, much more reasonable than those of the Jews: this enlarged on. It is not meant, that the greater vices are ever seriously defended, though even this disgraceful part has been acted; for it is of small moment what our opinions may be, while they fail to direct our conduct: this topic enlarged on.

Instead of attempting to trace out the nice line which separates faults from vices, &c. it is the business of this discourse to show the importance of unremitted attention to the least duties. Three points to be considered in treating this subject. I. That the limits of these lighter offences are vague and indeterminate.

Even the boundaries of virtue and vice are not always distinctly marked, so that we can tell where generosity expands

into prodigality, or frugality degenerates into avarice: the same difficulty also holds in comparing the different degrees of the same vice: this enlarged on.

The vices increase, by slow and imperceptible gradations, from little faults to dreadful crimes. Where then shall we place the line of separation? Most men would place it just beyond the point which they themselves have reached: the imaginary limit flies before them, and they go on with heedless steps, &c. Other difficulties in this case arise from the very nature of man: we are all partial to our own defects, &c. Also to the mistakes insinuated by self-deceit must be added the more numerous and fatal errors obtruded by public opinion: man is the slave of habit; and what he sees constantly, he sees without concern: this topic dilated on and illustrated. Since then the limits of these lighter offences are so uncertain, so subject to the caprice of private affection and public opinion, the only alternative left is to dismiss the whole train, and to resolve on an unreserved obedience; to which conduct there is farther inducement, if we consider,

II. That the commission even of light offences is in itself dangerous, as exposing us to punishment.

Does the law, which declares them crimes, also declare them to be such crimes as will be punished? From revelation, which is our rule of conduct, we learn, that on certain conditions the greatest crimes will be forgiven; and without the performance of those conditions, on what authority can we say that the least will be wholly unpunished? The general assertion, that every vice requires repentance, must be understood with some reserve: this shown from the nature of man: but that, with such restriction, every deviation from moral rectitude will come under the notice and censure of the great Governor of the world, is not only clear from the general holiness of Christ's precepts, which require us to endeavor at least to be blameless and perfect in every good word and work;' but also

from the express declaration of their Author, who has said, that < for every idle word that men shall speak, they shall give an account thereof in the day of judgment:' this topic enlarged on. Hence we see that the least duties are seriously enjoined, and actions indifferent in themselves forbidden; and the constant neglect of these injunctions may surely produce a great accumulation of guilt.

III. The commissio of lighter offences is dangerous also, as it peculiarly exposes us to the allurements of greater vices.

The mind of man, from nature and education, is so commonly averse from vice, that it must have suffered many temptations and struggles, before it can consider the deeper crimes without horror: but when one vice has entered, another solicits admission, usually with the same success; and thus a door is opened for the greatest enormities. There is no principle of human action more powerful than custom: this fully enlarged

on.

Our first excesses are commonly either weakly excused as small, or presumptuously defended as innocent: in both cases our subsequent conduct is involved in peculiar difficulties; for if, on any principles, one vice be concluded harmless, the next in degree cannot be thought very noxious; and hence the effects of perverted reason will soon appear. If, on the other hand, we voluntarily yield to the temptation of any known sin, we surrender the arms which would best defend us in our future conflicts; our hopes are no longer animated with the same important object; our object now is not to preserve our innocence, but only to limit our guilt, &c.

The vices also are not only each of them capable of degrees, but many of them are so allied and riveted to each other, that if any one be incautiously admitted or unsuccessfully resisted, it will seldom fail to introduce a train more wicked and dangerous than itself: this illustrated. Hence the fruitless attempt to regulate our conduct by two principles; to divide our affec

tions between God and mammon. A glaring absurdity pointed out in this partial obedience.

Attention to small matters is one of the most indisputable signs of improvement in virtue: it is indeed the last labor that completes the trials of the returning sinner: happy is the man who thus finishes the toils of duty; but far happier he, who thus begins them: this topic enlarged on. Conclusion.