inal, for this obvious reason, because it is unprofitable; and what one gains by it another must lose. Both parties cannot be gainers, as they may in the employments which arise from human wants; and a business in which one must necessarily lose as much as the other gets, is for that reason immoral.

This leads us to another observation ;

IV. That in all our labors we should have a regard to the good of others. The Apostle says, "Let him labor—that he may have to give to them who need.”. "Work with your own hands, that ye may walk honestly toward them who are without, and that ye may have lack of nothing."

The man who is poor should aim to mend his circumstances, and to provide not only for his immediate support, but also for his future necessities. For this end he is bound as well to frugality and sobriety in his expenses, as to diligence and industry in his calling. They who labor strenuously, and spend profusely, take a part as inconsistent with reason and religion, as they who work not at all. If the Christian must work to serve the ends of charity, he must lay up something for the day of sickness and the time of old age, when he will be unable to work; for the first piece of charity to which every man is bound, is to keep himself from being a burthen on the charity of others.

Next to himself the Christian is to provide for them of his household. If he neglects these, he is worse than an infidel. Nor must he provide for their present maintenance only, but also for their future support and usefulness, This is best done by training them up to industry in some honest calling, and by forming them to early habits of virtue and piety.

Hence it appears that the Christian, in ordinary cases, is not bound to give to others all that he can save out of the fruits of his labor; for then he could not make that provision for future wants, to which justice and charity, as well as prudence, oblige him.

It appears also that the condition which subjects us to the necessity of labor, does not exempt us from the obligation to beneficence. The rich are indeed under the highest obligations; but the poor are not excused: And every one will be accepted according to that he has. The Apostle's direction is, "Let every man lay by him in store as God has prospered him." The command given to the Jews was, that " every third year they should bring forth all the tenth of their in crease that same year, and lay it up within their gates, that the stranger, the fatherless and the widow might come and eat and be satisfied." The tenth of the increase of every third year, was the thirtieth part of their yearly increase. The proportion required of all was the same; the benefaction therefore would be greater or less according to each one's ability." With hoid not good from them, to whom it is due, when it is in the power of thy hand to do it. Say not to thy neighbor, Go, and come again, and tomorrow I will give, when thou hast it by thee."-"Give to him that asketh; and from him that would borrow of thee, turn not thou away."-" As there is opportunity, do good to all men."

We see, that we may not neglect the needy, in pretence that we are not so able, as our neighbor is, to relieve them. Perhaps he will excuse himself in the same manner. Each one must attend to his own duty, and not wait to see whether another will do his. If we all wait for one another, nothing will be done at all. If we think our poverty exempts us from the common obligation to do good, let us enquire, whether we have used our time and substance with prudence and frugality. If our disability is the fruit of our own vice and folly, it will be but a miserable kind of exemption from the calls of charity.

The obligation to usefulness lies indiscriminately on all, whether in a public or private, in an affluent or mod erate condition. If one cannot be so useful as another

yet he may be useful; he may fill his smaller, as well as the other his larger circle.

That we may be useful, we must be quiet and peaceable; we must injure no man in his person, de fraud no man in his property, and wound no man in his reputation; we must govern our spirits, bridle our tongues, and render to all their dues.

We must confine ourselves within our own proper sphere, for here we can do more good than elsewhere. We must attend to our personal and domestic concerns, the labors of our profession, the order of our families and the education of our children; and never rashly invade the province, or officiously meddle in the affairs of other men. Charity, indeed, will look at the affairs of others; will study to relieve their wants, rectify their mistakes and redress their wrongs: But she will not pry into their secrets, take part in their contentions, obtrude her advice where it is not desired, nor pass her judgment where she has not information; she will not go up and down as a talebearer, disturbing the peace of neighbors and the harmony of families. Least of all will she quit her humble station to arrange the great affairs of communities, and regulate the deep politics of states. She will not exercise herself in great matters and in things too high for her. She will not clamor against public measures to display her own importance and awaken a spirit of discontent in others; but will employ her influence to preserve peace where it subsists, and to restore it where it is interrupted.

We must fill up our time with diligence in our proper businefs. Our usefulness depends not on our moving in a large circle, but on our filling well the cir cle assigned us. The moon is useful as an attendant on the earth; but in vain could she undertake the of fice of the sun, to enlighten and warm the system.

We are to do every duty in its season, and regard each branch of our business according to its importance. While we pursue the work of our secular call.

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 purpose 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

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."