ing, we must labor principally to secure our heavenly interest.

In all our works, whether secular or spiritual, charity must, direct us. In the exercises of social religion, we we must study the things which may edify others, as well as ourselves. In our worldly calling, we must work with our hands, that we may give to such as need, and may walk honestly toward all men. Every one will say, "The ruler in his station must seek the public happiness, and the minister in his profession must watch for men's salvation; and that their callings must not be used merely as a trade to get a livelihood." This is very true; and it is just as true of men in every other profession. The scripture plainly enjoins public spirit on the magistrate, and love to souls on the minister, as principles which ought to govern them in their respective offices; and it just as plainly enjoins piety to God and benevolence to men on all others, as principles which should govern them in their worldly occupations. When it can be shewn, that the farmer in his field, the artificer in his shop, and the merchant in his store, may labor for the sole pur pose of acquiring a fortune, and without any view to the happiness of mankind; then it can be shewn, that a minister may preach in the pulpit, and a magistrate may judge on the bench, merely for the sake of lucre, and without any regard to the rights of men in this world, or their happiness in the next,

Religion is a common concern, and equally incumbent on all men. Love is an essential principle of it, and as essential in one man as another. Without a spirit of benevolence, the husbandman, physician, lawyer, merchant or mechanic, can no more be religious, than the minister can. We are not to suppose, that religion must be a spiritual and disinterested thing in. some people only, and may be a selfish and worldly thing in all others. It must be the same in all; and the general nature of it is not in the least altered by the

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particular business we pursue in life. One man is as much bound as another to regard the temporal happiness and eternal salvation of his fellow mortals, and to contribute, in his place and according to his ability, to the promotion of them. This command of the gospel respects not merely particular characters, but Chris tians in general. "Whatever ye do, do all to the glo ry of God-give no offence-please all men in all things, not seeking your own profit but the profit of many, that they may be saved."

SERMON XXX.

Pure and Edifying Conversation.

EPHESIANS iv. 29.

Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers.

IN this, and in the preceding and following verses, the Apostle instructs us, how the renewed Christian ought to walk, that he may prove the sin cerity of his heart, do honor to the religion of Christ, and serve the interest of his fellow men.

Having assumed the new man, which is created after the image of God, he must put away lying, speak the truth to his neighbor, rule well his passions, and give no place to the devil: He must defraud no man; but by industry in his calling, provide an honest supply for his own wants, and a charitable relief for the needy and helpless He must govern his tongue with wisdom, and order his speech with gravity, that he may not corrupt the manners, but assist the virtue of those with whom he is conversant.

The general end to which we must direct our speech is," that it be good to the use of edifying." In pur suance of this design, we must avoid such communication, as would corrupt the minds and manners of

others; and, on the other hand, we must so speak as to minister grace to, the hearers.

We will shew, first, what is this corrupt communication, which we must avoid; and, secondly, in what manner we may minister to the edification of those whom we converse with.

I. We will, first, consider, what the communication is, which the Apostle cautions us against.

Corrupt communication stands here opposed to that which is profitable for edifying, and which ministers grace to the hearers. It must therefore intend such discourse, as would corrupt the principles, and vitiate the manners of those who hear us.

As it was the design of the Creator, that we should live together in society, so he has made us, not only capable of communicating our thoughts, but susceptible of impressions from the thoughts which are communicated to us. The mind is influenced to a virtuous or vicious choice by the thoughts. And as good thoughts suggested to us, aid a virtuous choice, so the suggestion of evil thoughts tends to a vicious choice. Every kind of discourse, which offers arguments in favor of sin, which strengthens the operation of dangerous sentiments-which excites evil desires and inclinations-or weakens the motives to virtue and piety, may be called corrupt communication, because it tends to corrupt good manners.

David says, "I hate vain thoughts, but thy law do I love." He considers the indulgence of vain thoughts as inconsistent with a real love of, and sincere obedience to the law of God. Now if evil thoughts, however suggested, are dangerous, peculiarly so are those suggested in conversation; for these we receive as thoughts which have already existed in the minds of others-in the minds of Christian professors. If we esteem the person who suggested them, there is then a presumption in their favor. They come to us, not simply as thoughts, but as thoughts recommended by

example. Christians, therefore, should be careful that no corrupt communication proceed out of their mouth; for, coming from them, it tends much more to corrupt the hearers, than if it came from persons of a dif ferent character and profession.

1. We may understand the Apostle as cautioning us against all loose and licentious language.

The precepts, institutions and doctrines of the gos pel uniformly dissuade from vice, and urge to purity of heart and manners- If, in our conversation, we throw out sentiments, which contradict this holy design-sentiments which lower the terms of salvation, weaken the obligations to virtue, and make vice appear less infamous or dangerous, than the gospel represents it-if we call in question the important truths of relig= ion, make light of divine institutions, and treat with an air of contempt a strictly virtuous and godly charac ter, our communication is corrupt in its nature, and pernicious in its tendency.

2. Enticing language is forbidden.

"They who themselves rejoice to do evil, delight in the frowardness of the wicked." The number of transgressors is some defence against the reproaches of the world, and some security against the upbraidings of conscience. Hence determined sinners are industrious to draw others into a partnership with them. But Christians profess to have put off the old man, and to have put on the new man. It may therefore be expected of them, that they should be grieved when they behold the transgressions of the wicked, and be humbled when they see the falling of their fellow Christians. Surely they will not lie in wait to deceivethey will not strengthen the hands of evil doers-they will not cause a brother to offend, nor rejoice even when an enemy falleth.

3. Corrupt communication includes all kinds of gain discourse-all such language as offends Christian sobriety, seriousness and gravity, savors of profaneness