are cherishing hard thoughts of God; that voice with which you are giving utterance to difcontented murmurs against Him? Having received fo much, is this your gra titude, to be indignant that you have not obtained more? Does not He, who knows all things, difcern whether it is better that you should enjoy a greater or a lefs portion of his gifts? Does not He discern whether the acquifition which you now defire would forward or obftruct your falvation? Has not He pledged his unalterable word that, if you truly love him, all things fhall in the end work together for your good? When the Lord Jefus, whofe fervant you affirm yourself, saw that the foxes had holes, that the birds of the air had nefts, but that He himself had not where to lay his head did he repine? When, after a faft of forty days he fuffered hunger; did He complain? He refigned himself to the good pleasure of his Father. He prayed that not his own will, but the will of his Father, might be done. When afflicted and oppreffed, he opened not his mouth. Even when dragged to the crofs, he was brought as a lamb, patient and filent, to the flaughter and as a fheep before her fhearers is dumb, so he opened not his mouth. If you profefs to be be the disciple of Chrift; follow his steps. If, in your daily fupplications, you pray that the will of God may be done in earth as it is in heaven; cheerfully acquiefce in his will. Take heed to thy ways, keep thy mouth as it were with a bridle, that thou fin not with thy tongue. The Lord is in His holy temple: let all the earth keep filence before him (e). HII. Let us now confider thofe tranf greffions of the lips, which may be regarded as the offspring of contention. Be ye angry, and fin not. If anger overtake you, beware of fin. Sin is the ufual confequence of anger; and among the first fins which arife from anger are fins of the tongue. The irritated mind unburthens itself in paffionate language. At first, perhaps, the expreffions preferve fome measure of moderation and the angry man, at the very time when he is offending God by intemperate words, is fecretly priding himself on his fuppofed forbearance. But the beginning of ftrife is as when one letteth out water; therefore leave off contention before it be meddled with (f). If once you draw (e) Pfalm xxxix. 1. Hab. ii. 23. Prov. xvii. 14: up the floodgates; you know not how fu rious actorrent may rush forth, nor how wide and deftructive may be its ravages. Bébold, faith the Scripture, illuftrating by another image the progreffive violence of contention; Bebold how great a matter a little fire kindleth! The tongue is a fire, and fetteth on fire the courfe of nature; and is it felf fet on fire of bell (g). When the heart glows with refentment, heat and vehemence of language betray the inward flame. Then follow eager accufations, opprobrious reflections, malicious infinuations, fpiteful upbraidings, fneers and taunts and farcafms and revilings. The beginning of the words of his mouth is foolisbnefs: and the end of his talk is mifchievous madness (b). The tongue of rage blazes fiercer and fiercer; and abftains from no injury towards man or towards God. Is this to be the difciple of the meek and holy Jefus? Is this to imitäte Him who, when he was reviled, res viled not again; when he fuffered, threatened not; when he was unjuftly fmitten, calmly replied; If I have done evil, bear witness of the evil: but if well, why fmiteft thou me (i)? when he was nailed to the cross, (g) James, iii 5, 6. (b) Eccl. x. 13. prayed ** prayed for his murderers, and fuggefted in his prayer the only pleat which could be alleged in extenuation of their guilt ?Is this to remember the petition framed by Him for your daily devotions; that God would fo forgive your trefpaffes, as you for give them who trefpass against you? Is this to obey his folemn command; Bless them that curse you; pray for them which defpitefully use you and perfecute you (k) ? Is this to give credit to his awful declaration : Whofoever fball fay to his brother, Raca; whofoever fhall malignantly address another even with a flight term of reproach, fhall be in danger of the council: and whofoever fball fay, Thou fool, fhall be in danger of hell-fire (1)? Is this to believe his renewed warning by the mouth of St. Paul: Be not deceived; revilers fhall not inherit the kingdom of God (m)? Do you attempt to excufe yourself by the abfurd apology fo frequent on the lips of the paffionate; that you fhould not have offended with your tongue, if you had not received provocation? As though it would have been a noble proof of felf-denial to have refrained from outrageous language when there was () Matthi v. 44. (7) Ibid, 224 no no motives to excite it! As though it would have been a fignal teftimony of obedience to God, to have refrained from finning when there was no temptation to offend! Why does the Almighty permit provocations to affail thee, but to prove thee, to know what is in thine heart, whether thou wilt keep his commandments or no: whether thou wilt obey the headlong impulfe of wrath; or ftrive through the grace of thy God, and for the fake of pleafing Him, to remain unmoved? How is obedience to be exercifed, but by trials? When is it to be manifefted, but in the hour of trial? Let every man, my beloved brethren, be fwift to hear, flow to speak, flow to wrath: for the wrath of man worketh not the righteousness of God. I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowlinefs and meekness; with long-fuffering; forbearing one another in love; endeavouring to keep the unity of the Spirit in the band of peace (n). IV. I proceed to thofe fins of the tongue which owe their origin to vanity. and pride. Thefe (n) James, i. 19, 20. Eph. iv. 1-3. |