our declarations, let us "speak every one truth with his neighbour." Again, our obligation to the practice of honourable actions, and honesty in our dealings is no less indispensable. For, it is allowed by all, that there are certain modes of conduct which are becoming in men of every rank and station; that generosity and beneficence are expected of those who are exalted to high estate, and that any instance of meanness and selfishness is unsuitable to their character; because they are enabled by their wealth to contribute to the welfare of others around them. On the other hand, it is the duty of men in business to be fair and upright in their transactions, and to despise all fraud or dishonesty; because others are injured by withholding what is their due, and God is displeased with deceitful villainy. Moreover, as every one, however obscure his condition, is entrusted with some charge in which he should be faithful; therefore honesty requires diligence and activity," not with eye-service as men-pleasers, but in singleness of heart, pleasing God."-Our obligation to the practice of honesty in all its parts, is no less apparent, if we consider the several modifications of this virtue. Thus, is it not equitable to abstain from injuring others in their persons, from depriving them of their property, or calumniating their reputation, because every one has a right to enjoy these without molestation; and by infringing them in any respect, we commit such an act of unkindness, as we would deem unreasonable if done to ourselves? Is it not right that superiors should treat their dependents with humanity and tenderness, and inferiors obey and submit to their superiors; because the welfare of society requires such subordination to be preserved, and the law of God enjoins every one to render to all their due? Is it not reasonable to entertain a good opinion of our acquaintances, and behave towards them with affability; since they have many traits in their character which deserve our esteem, and since our mutual intercourse would be more agreeable by living peaceably with all men? If justice is obligatory as a virtue which we should practise towards men, purity is no less necessary as a quality which we should cultivate in our own hearts. For, if we suffer corrupt imaginations to pollute our minds, or sensual actions to stain our character; we thereby debase ourselves below our proper rank as rational creatures, and become assimilated to the beasts that perish. We lose all sense of moral principle, and disregard the rules of propriety and honour, till our hearts are hardened by the deceitfulness of sin. We are thereby indisposed for those exercises of piety and heavenly-mindedness, in which the noblest pleasures of the soul consist. For these reasons, every good man will keep his heart with all diligence, and mortify the flesh with its affections and lusts, that "he may be upright and innocent from this great transgression." He will consider, that the strictest purity is enjoined in the word of God, because "we must be cleansed from all filthiness of the flesh and spirit, perfecting holiness in his fear;" because "our bodies are temples of the Holy Ghost," who will not dwell in hearts that are polluted; and because only "the pure in heart shall see God, and be satisfied with his likeness." But we are not only obliged to maintain that selfgovernment, which consists in subduing our sensitive appetites by the controul of reason; we should also render ourselves agreeable as members of society. For this purpose, we shall find that condescension to every one with whom we converse is a most necessary quality, because thereby our mutual intercourse is carried on without restraint; that attention to others and compliance with their humours are requisite to gain their affection; that gentleness to the failings, and forgiveness of the injuries which the froward may commit, is the only way to live at peace with them; that sympathy with the afflicted, and beneficence to the needy, are the means of promoting their comfort and happiness.-In short, the practice of every amiable virtue recommends itself by its inherent excellence, and its tendency to do good to all men as we have opportunity. Moreover, every reputable practice which is approved of by the wise and good, becomes obligatory; because they are the persons who regulate the standard of manners among the sober classes of society. It has always been found necessary among civilized tribes of men, to introduce general rules for the direction of human conduct; to adopt certain regulations for domestic, social, and personal behaviour; and to avoid other practices which are base or dishonourable. These indeed do not comprehend the whole of our duty; and he would be a careless Christian who contented himself with adherence to the established rules of ordinary life. But he would be equally criminal, who disregarded all compliance with the modes and usages which are held sacred by the respectable and virtuous. If we would maintain our credit among those with whom we are connected, it will be found advisable to practise those things that are of good report, and conform to every ordinance of man for the Lord's sake, that in all things he may be glorified. Finally, if we would study to approve ourselves in welldoing, by employing every occasion for the exercise of virtue; we are obliged to have regard to every laudable action which is in our power to perform. Many duties arise out of particular circumstances in which we are placed; and if neglected at the time, we may never afterwards have an opportunity of executing them. There fore, if we would improve the dispensations of providence, and consider what virtue a present occasion or situation calls us to exercise; then shall we be led to abound in the work of the Lord, and proceed from one degree of goodness to another, till we be filled with all the fruits of righ teousness. In order that such an increase in holiness may be produced, the apostle exhorts us to think of these things. Let us then be persuaded, by way of application, III. To ponder the path of our feet, that our doings may be established. We need never expect to establish settled habits of these several virtues, without frequent consideration of their nature, utility, and the proper manner in which they should be practised. If we have not a natural aptitude to certain dispositions, they must be acquired by discipline and self-improvement. For this purpose, I know no exercise so conducive to cherish in our souls the amiable tempers of the Christian character, as a daily train of thought on such duties as we would wish to perform. If we represented to our minds, at our leisure moments, or even during our hours of employment, the excellence of truth, honesty, justice, purity, holiness, piety, contentment, patience, brotherly-kindness and charity; and reflected on the motives for each of these virtues, we would soon be induced to practise them in the course of our conduct. If we had a regular habit of meditation on the particular virtues in which we are defective, and considered with ourselves what are the occasions on which we fail in their observance, the advantages which would result from their acquisition, and form a resolution to engage in them as we have opportunity for the future; we would find ourselves disposed to run in the path of God's commandments, when he had thus enlarged our hearts. What subject is of such importance to engage our cogitations, as the state of our hearts, and the tenour of our actions! Surely, the world and the things thereof have a sufficient portion of our time allotted them; let us sometimes think what the Lord requires of us, in order to do his will and keep his commandments; let us reflect whether we are living in his fear, and walking in all his ordinances blameless; and let us consider that unless we renounce those sins which easily beset us, and acquire those virtues that are lovely and of good report; we shall fail in conformity to his statutes, and are in danger of falling short of his heavenly kingdom. Do such thoughts as these never engage your meditations? will you suffer every foolish idea to occupy your mind, but never inquire what you must do to be saved? never study how you may make your calling and election sure? Be persuaded, it is only by thinking on your ways, that you will be induced to turn your feet unto the divine testimonies; it is only by meditating on whatsoever things are true and honest, just and pure, lovely and of good report, that you |
