all we can. But fome may fay, we can never be certain of doing all we can. A man hardly knows what he can do; and to be always on the ftretch to

do our utmost, is more than can be expected from human nature.

Then God does not expect it from you. No doubt, if we go to the rigour of the case, no man does his utmoft. We muft all therefore truft in God to make merciful allowances for our infirmities; and in the merits of Chrift to make atonement for them. But though it is true, no man does the utmost he can, yet it behoves him not to make this an excufe for doing less than he might. If the poor widow had faid, as I have but little, God cannot expect any thing from me, she would have fallen fhort of the commendation she received. And we may always be fure we do less than we might, when we offend against our known duty. Though a man cannot always, perhaps, practise what he knows he ought to do, yet he may always leave undone what he knows he ought not to do. He is under no neceffity to swear, for instance-to drink-to cheat-to break the fabbath.-What difference is there among men! Some with much, do little: others with little, do much. When we fee a labouring man carrying with him a sense of

religion through his bufy day-when we fee him induftrious and content-not looking beyond his station, but behaving properly in it-when we fee him careful to inftruct his family as well as he can, conftant at church, and generally finding a little time in an evening to read his Bible, we fee a character of as much dignity as human nature can exhibit. What a contraft between him and numbers whom we fee daily abufing the abundance God hath given them, merely in gratifying themselves; and going out of the world without leaving one trace behind them of any good they have done in it! With a fingle mite the humble labourer has done more than they all,

Let us then all do what may reasonably be supposed the utmost we can. Our gracious Master hath fet us all our tasks-our several stations in life are our tasks-talents they are fometimes called in fcripture-and God expects nothing from us beyond the abilities he hath given. If he expect bounty from the rich man; from the poor man he expects only his mite. All we have is of God's giving. Our best returns are of course his due.

But we farther fee, my brethren, that if we wish to please God, we are not only to do all we can, but we are to do it on a good motive. The

very famé action may be done with a good inten tion, or a bad intention-it may be done to ferve fome felfish purpofe; or it may be done to serve a poor neighbour, which God confiders as if done to himself. But unless our intention be good, we have seen the action alone can never be pleasing to God. It is what, according to fome falfe ideas of religion, is called the work done the form or ceremony ftands for the duty. The prayer is. enough, though the heart is unconcerned. The alms-deed is fufficient, whatever the motive is. And thus, it is to be feared, we dignify many actions with the name of good, when perhaps not the leaft good belongs to them.

action which you

wifh to be a religious one, confider on what motive you do it. Your heart will tell you its value. As you bring gold to the touchstone, bring the action to the heart. If you are there affured you do it with a good intention; that is, without any defign of ferving yourfelf, or gaining praife, but merely to please God, or affift your neighbour, you may hope it will be pleafing to God. But ftill you muft not prefume, upon it, and fuppofe you derive any merit from doing it. That will again fpoil all-Befides, the heart is

very

de

6

ceitful;

ceitful; and you may eafily deceive yourself. A bad motive, without care in examining it, may eafily pafs for a good one. I have known many unthrifty people spend much of their money in trifles; and when they have been checked, would anfwer, they did it to encourage trade and indaftry. Is that your real motive, real motive, my friend? If not, do not add hypocrify to folly.

Let it then always be our care to ask ourselves what is our intention in every action which we mean to be religious. For what purpose do I go to church? Is it really out of confcience to pay my devotion to God?-For what purpose do I go to the facrament? Is it really to remember the death of my blessed Saviour, and to make refolutions against fin? With what view do I give alms to a poor neighbour? Is it really to relieve him, without any other intention but that of pleafing God? In this way let us call ourselves to account, endeavouring always to please God by the fecret motive, rather than man by the outward action.—Į will not say, that a perfon need think his actions disagreeable to God, if he have not the religious motive continually in his mind. When the benevolent, and religious habit is formed, the action follows of course; and, if we are fure we

have no interested motive in view, it may be enough.

Having thus feen what gave value to the widow's mite-and how we ought to apply her cafe to ourfelves, I fhall draw the whole to a conclufion, by obferving, how very comfortable a doctrine this portion of scripture holds out to people in low condition. We fee they have it juft as much in their power to render an acceptable service to God, as thofe in the richest circumftances. If God Almighty accepted the fervices of those only, who had much to give, the case of the poor would be hard. But he hath enabled the poor, you fee, to give a value even to a mite. And in another place, the fame doctrine is inculcated, where we are told, even of a cup of cold water given in the name of a difciple, fhall have its reward; the motive, not the value of the gift, is confidered.

Who would not endeavour then to please his gracious Mafter, when he can do it at so easy a price? When he has it in his power to give a value to a mere trifle. You fow your corn for increase, and are rejoiced if you have a good harvest. But what abundant increase may your good actions produce?