minated, and in what sense," by their words they " will be justified or condemned."

The thoughts also of every heart shall be disclosed. Men generally imagine, that these at least are free and subject to no control; so that they allow their memory and imagination to excite and feed corrupt affections: representing to themselves, with all the ingenuity of invention, scenes that accord to their predominant propensities: and by these speculative indulgences they try to make themselves amends for the restrictions, which regard to reputation, interest, or health may impose. But God especially requires purity of heart, and "truth in the inward parts," by which real religion is distinguished from hypocrisy. "Ye fools," says our Lord, to some of these "whited sepulchres," "did not he that made "that which is without make that which is within "also? Thou blind Pharisee, first cleanse that "which is within the cup and platter, that the out"side may be clean also."1 How would it astonish us, if we could see all that passes in the thoughts of many very virtuous persons, during a single day! and, as to the imaginations of the profligate, they are the very residence of evil spirits, in which they forge all manner of abominable crimes, previously to the actual commission of them. Instead therefore of men's hearts being better than their lives, as self-flattery often suggests, they are uniformly far worse: for every sinful word and action was at first an evil thought and desire; but ten thousand evil thoughts and desires,

1 Matt. xxiii. 25-28. Luke xi. 39, 40.

conceived and cherished in the heart, proceed no further; because men have not opportunity, courage, or ability to realize them in practice.

Every man, however, must judge for himself in this matter: but let us ask ourselves, whether we should feel comfortable, at the idea of all our secret thoughts being disclosed, I do not say to the whole world, but to our intimate friends and acquaintance? Yet they must all be disclosed to men and angels, at the great day of righteous retribution! "Let then the wicked forsake his way, and the unrighteous man his thoughts:" for, unless evil thoughts are excluded or opposed, every apparent reformation must be hypocritical. “O Jerusalem, wash thy heart from wickedness, "how long shall vain thoughts lodge within "thee?" Peter seems even to intimate a doubt whether the thought of Simon Magus's heart did not constitute the unpardonable sin: "Pray God, "if perhaps the thought of thine heart may be forgiven thee."2 This is therefore a matter of the greatest importance: and the discovery of those secret thoughts which no human eye could reach, and which were scarcely ever suspected, will exceedingly help to discriminate characters at the great day. Nay, the countless multitude of vile imaginations and desires, which are the spontaneous production of our depraved nature, will greatly illustrate the truth and justice of God, in all his declarations and decisions concerning the workers of iniquity.

66

On the other hand, the thoughts of believers

1 Jer. iv. 14.

2 Acts viii. 20-24.

also will be made known, when the Lord shall come. Then it will appear that they abhorred, and laboured to exclude, every evil imagination, and to repress all sinful desires; that they humbly mourned over the vain-glorious, envious, impatient, and peevish emotions of their hearts; and that they endeavoured to employ their minds, during their retired hours, in holy contemplations. It will then be known how much their thoughts were occupied in considering by what means they might best glorify God, and serve their generation; and what desires they felt, and what plans they formed, which they could not accomplish. Their affectionate longings after the salvation of their relatives, neighbours, and persecutors; and the anguish of heart which they felt on their account, even when censured as severe and harsh in reproving and warning them, will be brought to light; with all other pious, holy, and benevolent thoughts and desires and these discoveries will evidence them to have been the genuine followers of the holy Jesus.

We must even go farther still in this matter: the state of every man's heart, and the motives of his actions will then be fully disclosed. The admired morality of numbers will then be demonstrated to have been only a modification of selflove; without any real regard to the authority or glory of God. The Pharisee's prayers, fasting, and almsgiving will be shewn to have resulted solely from pride and ostentation. Many will be proved to have preached the gospel "from envy and "strife," from avarice or ambition; and to have professed it, as a step to emolument or distinction,

In short every mask will then be taken off; many admired characters will appear completely odious and contemptible; and "the things which have "been highly esteemed among men" will appear to have been "abomination in the sight of God." Need I say, how tremendous this must be to dissemblers of every description, who now act a plausible part, and exhibit on the stage of the world in an assumed character?

But, on the other hand, the humility, gratitude, zealous love, and holy affections of true believers will be made manifest to the universe. The pure motives of those actions, which were censured or calumniated, will be demonstrated; every accusation will be silenced, and all misapprehensions removed; and it will be undeniably evident that, from the time when they made an explicit profession of the gospel, their repentance, faith, love and habitual conduct were answerable to that profession. We proceed therefore,

III. To advert to the consequences of these discoveries.

By them the immense difference of character, between the righteous and the wicked, will be undeniably manifested. In this world, numbers find it convenient to varnish over their crimes, to palliate or excuse many parts of their conduct, and to cast other parts, as it were, into the back ground, where they are little observed: while regardless of their hearts, they have leisure to place their counterfeit virtues in a conspicuous light, and to make them appear immensely better than they really are. On the contrary, the believer has many infirmities; and is engaged in a sharp con

flict with "the sin that dwelleth in him," and with the temptations of Satan. The world rigorously scrutinizes his conduct; and the Lord tries his faith and grace, " as silver is tried" in the furnace. He is so afraid of hypocrisy and ostentation, that he carefully conceals many things which might exalt his character, and scrupulously shuns the appearance of good before men, when he but suspects that there is not the reality of it in the sight of God. On these and other accounts, the apparent difference betwixt true Christians and specious hypocrites or moralists, bears no manner of proportion to the degree in which their characters do really differ. But the discoveries of the great day will perfectly distinguish them, and all the world will "discern between the righteous and the wicked, between him that serveth God and him that serveth him not."

When the Lord shall thus "bring to light the "hidden things of darkness," every mouth will be stopped, and all the world will become guilty "before God; for by the works of the law shall "no flesh be justified in the sight of God."2 The discoveries of the great decisive day will completely elucidate this fundamental doctrine of Christianity, which is now so generally misunderstood or opposed: for the whole of men's thoughts, words and works will appear so contrary to the holy precepts of God, or so far short of their spiritual perfection; that all must then feel the force of David's words, "If thou, Lord, shouldest mark iniquity, O Lord, who shall stand?" As therefore "all have

12 Cor. xii. 6.

2 Rom. iii. 19, 20.