Having enumerated the principal evils of a licentious tongue, I will close with some general rules for the due government of our speech.

1. Let us see that our hearts be truly and thoroughly sanctified. It is from the evil treasure of the heart, that the evil things above specified are produced. If the law of holy love to GoD and men were written in our hearts; if we were constantly governed by it, as a living, all controlling principle; we should not, we could not, willingly offend either the one or the other, with our lips: we could not indulge, nor even endure, the language of impiety or falsehood, of slander or reproach: it would not be a burdensome task, but our delight and glory to restrict our discourse within the bounds of Christian sobriety, benevolence, and piety, Our hearts being seasoned with grace, our speech would naturally be savory and edifying. Let it then be our first, our most anxious concern, that this inward fountain of our words and actions be purified by the word and spirit of GoD.

2. In dependence on divine grace let us enter into a solemn resolution and covenant against the sins above reproved, and all others connected with them. Let us adopt and bind on our souls David's vow, Ps. xxxix, 12. Let us make, and daily renew this engagement, in the presence and strength of Almighty GoD, without any equivocation or mental reserve. In this way we shall erect, and continually fortify a strong hold against temptation.

3. Let us studiously avoid evil company. We insensibly slide into a resemblance of our associates. This is remarkably verified in the facility, with which young persons of the most pious education catch the profane or indecent language of licentious companions. Let me then affectionately caution the children and youth of

his assembly to have no friendship, nor even society,

ith the ungodly and dissolute. tice thee, consent thou not. the wicked; avoid it; pass

"My son, if sinners Enter not into the path not by it; turn from it, d pass away, lest thou learn his ways, and get a snare thy soul." Let us also, who are parents and heads families, use the greatest vigilance and authority in Keeping our children, domestics, and houses pure from the dreadful contagion of evil company and conversation. Otherwise our personal examples and instructions, however excellent, will probably have but little effect.

4. Let us form a habit of deliberating, and seriously reviewing our thoughts, before we give them utterance. The author of the Psalms repeatedly mentions with contrition what he had spoken in his haste. Moses, that pattern of meekness, once "spake unadvisedly with his lips," and forfeited Canaan by it, because he did not solemnly reflect, before he expressed his feelings. Most of us have probably transgressed in a similar manner. Let this teach us the needful lesson of correcting our first impressions by deliberate reflection, before we give them the sanction of our lips. Let us likewise often meditate on the strict account which is kept of our vain and sinful speeches, by our omniscient Judge. He has assured us that for every idle word, which men shall speak, they shall give account in the day of judgment. Let us habituate ourselves to reflect with a tender conscience on our daily discourse, and to humble ourselves in the presence of God for every of, fensive or unguarded word, which escapes us. Finally, let us by fervent and constant prayer put ourselves under the gracious conduct and protection of Heaven: Let us daily offer the petition of David—“Set a watch, O Lord, before my mouth, keep the door of my lips.”

Let me especially recommend these friendly counsels to the rising generation. Begin early, my young friends, to devote your hearts, and lips, and lives to your Creator. Let your mouths be early accustomed to the language of purity and devotion, if you would hope to join in the holy conversation and praises of heaven; for there shall in no wise enter into that blessed place any thing that worketh, or speaketh abomination.

The Character of a Wise Man.

PSALM iii. 10.

The Fear of the Lord is the beginning of Wisdom. WISDOM is a quality so honourable, that almost

every man aspires to the reputation of possessing it and no character is generally accounted more disgraceful, than that of a fool. Many persons place a greater value upon reputed wisdom, than exemplary honesty, and esteem it a more grievous reproach to be taxed with weakness of understanding, than with badness of morals. But in the unerring judgment of Heaven, no man merits the appellation of wise, who is not truly good; for, says the text," the fear of the LORD is the beginning of wisdom." abc song menti

The fear of the Lord, in the scriptural style, is but another name for the principle and practice of piety. It imports such affectionate veneration for the Most High, as produces a filial and effectual fear of offending him by disobedience, and prompts the most tender and earnest endeavours to please and to honour him. It therefore includes the whole of virtue, at least in its inward spirit, or commanding principle. When this fear of God is called the beginning of wisdom, the idea is, that true piety is the first principle, or the highest ingredient of genuine wisdom.

The text, therefore, directly leads us to illustrate, confirm, and apply the following proposition.

T

He, and he only is a wise man, who regulates his heart and life by the doctrines and precepts of religion.

The man of religion acts upon these two great principles, First, that there is a God, who made and governs the world; and Secondly, that this Supreme Ruler will reward or punish men in a future state for their moral behaviour in the present. We must add, that the pious and virtuous man, if favoured with the light of revelation, will also pay a sacred practical attention to the peculiar doctrines, duties, and motives of Christianity. Deeply impressed with the momentous discoveries presented to him by reason and scripture, he feels it to be his great interest, and makes it his supreme care so to conduct in this world, as to secure everlasting happiness in the next. Does not everf rational mind instantly perceive and applaud the wisdom of such a character? Does it not pronounce the opposite to be a display of egregious folly?

But in order to place this subject in the most forcible point of view, we will make three different suppositions respecting the principles, on which the behaviour of the virtuous man proceeds; and we shall find that on either of those suppositions he acts a far wiser part, than the practical unbeliever. The great principles of natural and revealed religion may, for the sake of illustration, be considered either as false or doubtful, or as certainly

true.

In the first place, if we suppose for a few moments these principles to be false, as infidels and atheists pretend; yet in this case the man of piety and virtue ultimately loses nothing by his goodness, but evidently has the advantage. For his belief in God and providence, his contemplation and hope of immortality, though not finally realized, are a source of unspeakable comfort and benefit to him in the present state. They spread light, harmony, and beauty over the face of the natural and