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felves members of civil fociety, the reason ftands in full force against this fin. Where truth is not maintained, effential injury accrues to the community. Hereby we destroy our ufefulness in the world, and expofe ourselves to the contempt of men. A liar is a nuifance in the commonwealth; and no character carries more odioufnefs, meannefs and bafcnefs than this.

Now, my hearers, let us avoid and abhor this vice, which is hateful in its nature and dreadful in its confequences.Wherefore to put away lying let us be directed to beware of guilt. A fenfibility of guilt will invent lies to fcreen its criminality. When perfons do that which they are afhanied fhould be discovered, they will employ falfhood for its concealment. They, as it were, repair to the devil to entreat him to defend and cover his own works. If we would avoid being reduced to fuch miferable fhifts, let us guard against deceit fulness, diflimulation, and every thing that wears the appear ance of a lie.

Let us be directed, to poffefs our hearts with an holy fear and reverence of God. The fear of man is often an induce nient to this fin. This makes children and fervants lye to efcape fhame and punishment. Whenever it is detected, they fhould be punifhed with marks of diftinction. We should confider that God is always prefent with us, his eye is upon us and to him we must give an account. We may deceive men, but we cannot impofe, upon the omnifcient God. "Fear him <who is able to destroy both foul and body in hell." Let us remember, when we attempt to escape any danger by a lye, we always expose ourselves to that which is infinitely greater.

Let us be directed to fubdue our pride and cultivate humili. ty, would we avoid this offenfive evil. Pride will tempt some to lye, to proffs knowledge they never had, to have perfor med exploits they never did, in order to exhibit themselves in an exalted point of light. Let us beware of covetoufnels

would we guard against this fin. A covetous man esteems a lye an easy way to the acquifition of gain. The prophet's fervant Gehazi, was it not covetoufnefs that formed him to be fuch an adept in lying? Pride and covetoufnefs confpired together to induce Annanias and Sapphira to lye to the Holy Ghost, even to God. They hoped to obtain the fame of most charitable chriftians, while they chofe to lye, rather than part with their property. The awful judgments of heaven fel! fuddenly upon them, to be a warning to all against pride, covetoufnefs and falfehood.

Another important direction fhould be to trust in God at all times. Diftruft in the Lord and lying, often accompany each other. Was it not this, which caufed Jacob to lye in order to obtain the bleffing? Had he trusted in the divine promife, he would have obtained it without that bafe and finful measure of practifing deccit upon a blind and aged parent. His lying and diffimulation both in words and actions are beyond the powers of defcription.-Would we avoid this fin let us maintain a tender confcience, a confcience void of offence towards God and man. Let us have our confciences made tender by the special grace of the gofpel; let us imbibe the temper of Christ Jefus ; ever live under the government of our holy religion; cloath ourselves with truth as with a garment;. dwell in her chambers, delight in her walks and take pleasure. in all her ways. Let us love the truth and continually adhere. to it. Let our text be impreffed upon our hearts, be written upon our memories, and never be forgotten or neglected by S. "Wherefore putting away lying, fpeak every man truth. "with his neighbour; for we are members one of another."

SERMON XVI.

The Horrid Evil of a Backbiting Tongue.

Pfalms xv. 3. He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.

AMONG the questions circulated in the world, certainly none can be proposed, which it is more our duty and intereft to be capable to answer than this, to wit, who are the favou rites of God, and shall dwell in heaven forever. The prefent friendship and eternal enjoyment of Jehovah is without controverfy a matter of the greatest importance. The treafures. of Cræfus, and the extenfive dominions of Alexander, when weighed in the fcales of the fanctuary, in this comparison, tekel must be their infcription. For what could it profit a man to gain the whole world and lofe his own foul? In this Pfalm we have the characters and heirs of heaven drawn by the pencil of perfection. The delineation is performed by God himself. He is here introduced answering this dignified queftion, "Lord, who fhall abide in thy tabernacle? Who fhall "dwell in thy holy hill?" By tabernacle here is undoubted

The tabernacle was built

ly meant the church in this world. for the worship of God in the wilderness, and continued the residence of the divine glory till the erection of the temple, therefore it here evidently intends the church militant. By holy hill is meant the holy hill of Zion, which was emblemati cal of the celeftial ftate, or the church triumphant in heaven. Hence the queftion divested of its figures is this, "What is the character of the perfon who is a true member of thy church on earth, and who is he that shall be admitted to dwell with thee in the regions of felicity forever?" To which the Moft High, vouchfafes to give the following reply. First, "He that walketh uprightly." He who refpects and loves and confcienciously endeavours to walk in all the commandments. Secondly, "And worketh righteoufnefs." He employs himfelf in thofe acts of duty, faithfulness and juftice which he ought to perform to God, himself, and his neighbour. Thirdly, "And speaketh the truth in his heart." He avoids lying lips, his words pronounce his intention, exprefs his purpofe and agree to his thoughts and judgment. Then our text is introduced as "He that backbiteth a further defcription of the good man.

"not with his tongue, nor doth evil to his neighbour, nor ta“keth up a reproach against his neighbour." He is not one who flanders his neighbour, or takes the advantage of his abfence to vilify or depreciate his character; he wilfully injures him not in name, perfon or property; he does not eafily take up tales of reproach, or propagate them to his neighbours hurt.

Whofoever fancys himself to be religious and his heart and life is not in a habitual measure conformed to this description, let him fear, tremble, repent and reform, left he should not be fit to enter into the tabernacle of God on earth, and be excluded from the glorious privilege of becoming a citizen of the heavenly hill of Zion. That which commands our attention at present is the evil and danger of a backbiting tongue. This

is not an evil peculiarly incident to the openly ungodly; but many who are ftrict in their morals, many profeffors of chriftianity, and fome who make a high profellion of an experimental acquaintance with religion, ftand in exceeding need of inftruction, correction and reproof upon this head. One branch of the character of him who is intitled to heaven is, that he backbiteth not with his tongue. Confider, this is only a part of the defcription of an holy perfon. Perhaps fome may be free from this vice, yet allow themfelves in others which muft ex. clude them from the celeftial blifs. But it is abfolutely certain, all who prevailingly indulge themselves in this iniquity, whatever their profeffion may be, or however orderly, regular and circumfpect in other refpects, they will never enter into the holy hill of Zion. The adjudication and cenfure may feem fevere, but it is not mine, but God's. Some will be ready here to exclaim, if this be true, who then can be faved? The fcriptures teach us that few are faved. The number of faints is comparatively fmall; and charity must have a broad mantle, and cover a multitude of infirmities and fins, even to. collect thefe few. We must hope favourably of many, who tranfgrefs in this matter, that it happens in the hurry of converfation, their inattention, and not from wilful and malignant defign. Desent chriftians will not commonly curfe or fwear, yet it is hardly known or confidered by them as an evil to backbite a neighbour. If a profeffor of religion, or even a man of common reputation was to steal his neighbour's goods, we would be furprifed and fhocked; but we fland by and hear him deftroy his neighbour's character and good name, and a feeling of disapprobation hardly arifes in our hearts. The old adage is, a common vice is commonly overlooked. He who fteals my money takes only trafh, but he that robs me of my good name is an affaffin and stabs me to the heart.

Wherefore to be explicit and plain upon this fubject, for our inftruction and reformation, I fhall endeavour to lay before you

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