claims, are mutually dependent, and capable of being mutually beneficial. We are united in the same civil society-in families, vicinities, and larger communities, and are under the same natural and civil obligations. Mutual confidence is the band, that holds all society together; but there can be no mutual confidence without reciprocal fidelity. Falsehood is a perversion of that faculty, which is the great instrument of society, the faculty of speech; and it dissolves that confidence, which is the grand cement of social union. It renders property, reputation and life insecure. It subverts order, interrupts peace, separates friends, obstructs the course of justice, and, as far as it prevails, it spreads confusion and misery. Men, therefore, no longer treat one another, as fellow members of society, and fellow creatures sharing in the same rights, than they walk uprightly, work righteousness, and speak the truth in their hearts.

The argument applies, with superior force, to Christians.

As Christians, we are children of the same God, the God of truth; we are disciples of the same Lord, the faithful and true witness, who did no sin, neither was guile found in his mouth. We are partakers of that Spirit, who is called the Spirit of truth, and whose gracious work is in all goodness, righteousness and truth. We are members of the same spiritual head, even Christ. We are united to the same spiritual body, the church. We are called to the same heavenly hope, profess the same faith and worship the same great Parent in the name of the same Mediator. We acknowledge the same gospel, which uniformly requires sincerity and truth, forbids all unrighteousness and deceit, and denounces the wrath of God against every one that loveth and maketh a lie.

If then we walk in guile and deceit-if we practice the vile arts of dishonesty, we palpably contradict our human, and especially our Christian character.-We

act in opposition to the nature of God, the dictates of reason, the example of Christ, the influence of the Spirit, the precepts of the gospel, the peace of civil and religious society, our mutual relation, and the hopes of heaven.

Our subject leads us to reflect on the excellency of the Christian religion, which, while it points out the way to future glory, provides for the present peace and security of human society. If we would always speak with that candor and simplicity, and act with that fairness and probity, which the gospel recommends, there would be no angry contentions and bitter animosities; families would subsist in harmony; neighborhoods would enjoy tranquillity; communities would be free from disturbances; suits at law would rarely be known; and controversies, when they happened, would be peaceably adjusted and equitably terminated. It is the want of this undissembled goodness and undisguised friendship, which occasions most of the disquietudes attending the social life.

We see the danger of profane language, as it naturally leads to the grossest kind of falsehood, even to perjury in public testimony. The man who always speaks with a sacred regard to truth, establishes a character for veracity, which stamps a credit on his word, and, in ordinary cases, supercedes the necessity of an oath. If lying had never been known, oaths, for the decision of controversies, would never have been introduced. The man who accustoms himself to swearing in common discourse, acknowledges the insufficiency of his simple declaration, and holds up to the world a character of doubtful veracity. But if his veracity is doubtful, his oath will not command belief; for the man, who is accustomed to profaneness, may as easily learn to perjure himself, as the man habituated to little falsehoods can learn to prevaricate in important matters.

We see how dangerous it is to practice those diversions, which are attended with temptations to fraud. In this view, gaming for money must universally be condemned. Where any thing is depending on the issue, there is a strong inducement to artifice and de ception. Men excuse fraud in this case, because it is only gaming, not business. But a habit of deceit ac quired in gaming, is easily carried into more important transactions.

We should educate our children in a regard to truth, and exercise over them a government which may speak its sacred importance.

In a word this should be our resolution and care, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we will have our conversation in the world.

SERMON XXVIII,

Meekness in opposition to Sinful Anger.

EPHESIANS iv. s6, 27.

Be ye angry and sin not; let not the sun go down on your wrath neither give place to the devil.

THE Apostle, having taught the necessity of being renewed in the Spirit of the mind, proceeds to inculcate the several virtues which form the character of the new man. The first which he mentions is sincerity, or a strict regard to truth in our common conversation. The next is that contained in the words now read, which is meekness, or the government of our passions. "Ye have been taught that ye put on the new man, which after God is created in righteousness and true holiness. Wherefore putting away ly. ing, speak every man truth with his neighbor. Be angry, and sin not," This precept is very properly subjoined to the former. Falsehood in speech often proceeds from excess of passion. If we would govern. our tongues, we must rule our spirits. He who puts away lying, and speaks only truth with his neighbor, does not indulge immoderate anger, for this inflames the tongue, and thus sets on fire the course of nature; nor does he give place to the devil, for he was a liar from the beginning, and abode not in the truth.

We will, first, state the meaning of this precept, "Be angry, and sin not," and shew, in what cases we may innocently be angry-next, mention some instances of sinful anger-finally, consider in connexion with this precept, the caution, "not to give place to the devil."

"Be

I. We will state the meaning of this precept, angry, and sin not ;" and shew how far anger may

be innocent.

These words are not an injunction to be angry; but a caution not to sin, when. we are angry. Anger is one of the natural passions. There are occasions on which it will involuntarily arise. There seems to be no more necessity for commanding us, in general, to be, or not to be angry, than there is for enjoining, or forbidding hunger, thirst, desire, or fear. But as there is special danger of sin, when anger is awakened, so there was great propriety in the caution, "Sin not in your anger." This evidently is the Apostle's meaning,

That we may form a more accurate judgment, how far anger is innocent, and when it becomes sinful, it will be necessary to consider, what anger is in itself, separate from the excesses and irregularities, which usually attend it.

Anger is a displeasure and uneasiness of mind, arising from the apprehension of injury or wrong, and ac-. companied with a desire to prevent or remove it.

Mere evil or pain is not the proper object of anger; but it is evil designed, or supposed to be designed; or what we call injury. To be angry at providential calamities is impiety. To be angry at the inanimate instru. ments of mischief, or at the natural actions of brutes is peevishness. But the injuries done to us, or intended against us by rational creatures, justly cause displeasWhether the injury immediately fall on us or on others, it may be an object of displeasure; but, in the former case, the resentment will be more sensible and active, because the principle of

ure, or resentment.