SERM. Pf. ci. 5-7 David seems not now to have recollected XVII. the resolutions, which he had formed, the plan of government, which he had laid down to himself, before his settlement on the throne of Ifrael. When he said: Whoso privily flandereth his neighbour, him will I cut off. He that worketh deceit, shall not dwell in my house. He that telleth lyes, shall not abide in my fight. And indeed, it may exceed the abilities of the best, and wisest of men, to guard, at all times, against all the arts of detraction. : 2. Another thing, that should induce us to this care, is, that otherwise we cannot approve ourselves to be truly religious. It is an observation of St. James, already taken notice of. If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's religion is vain. And the truth of that observation is confirmed by what has been said under the foregoing particular, of the importance of this matter. That man is not truly religious, whatever profession he may make, who talks without confideration, spreads stories to the disadvantage of others, founded only on furmise, or upon testimonie that ought to be suspected: or affects to recommend the prin- SERM. ciples of religion, or of any science, who XVII. has neglected enquirie: or, who gives his judgement in affairs, about which he is not well informed, and has taken no care to be so. 3. It ought to induce us to aim at the government of the tongue, that it is a great excellence. It is the doctrine of the text. If any man offend not in word, the fame is a perfect man, and able also to bridle the whole body. It is a proof of much virtue, great difcretion, a full command of the passions, and a prevailing regard to the good of others. Does a man bridle his tongue? Does nothing proceed out of his mouth, to the detriment, or offense, of others? nothing, but what tends to edification? Does he know, when to speak, and when to be filent? Is his speech always with grace fea- Col. iv. 6. Joned with falt? Are his words weighty, though few? Are his discourses solid for the matter, and modeft, and agreeable for the manner? Does he argue without positivenesse, advise without assuming authority, and reprove without feverity and harshnesse ? Such an one is an excellent, or perfect man. And SERM. And it is a character, which we may defire XVII. to attain to. III. Which brings me to the third and last thing that was proposed, to lay down some rules and directions, which may assist us in governing the tongue, and curing the faults of it. 1. Let us cherish the principle of the fear of God in our hearts. For that will deter from every kind of evil, and dispose to good Pl. xxxiv. words, as well as to good actions. Come, 11... 13. 10. ye, children, says the Pfalmist, bearken unto me. I will teach you the fear of the Lord. What man is be that defireth life, and loveth many days, that be may fee good? Keep thy tongue from evil, and thy lips from speaking guile. 2. Let us also cherish and cultivate the Rom. xiii. love of our neighbour. For love, as the Apostle says, is the fulfilling of the law. If we love our neighbour as ourselves, we shall be concerned for his credit, as well as for our own: and not willingly injure him by words, any more than by actions. 3. Let us call to mind former offenses and tranfgreffions of this kind, which we have been been convinced of, and have been forry for. SERM. This may be of great use for time to come. XVII. It will secure our guard, and render it more effectual. 4. If we are acquainted with any excellent masters in this art, who are great examples of this virtue, we should diligently observe them for our imitation. If we know of any, who do not readily receive evil reports, who rarely speak to the disadvantage of any, who never aggravate the real faults of men, who are willing to applaud commendable actions, and to excuse imprudences, and lesser faults: whose discourses are useful and entertaining: in whose mouth is the law of kindnesse, and whose wisdom is accompanied Ja. iii. 13. with meeknesse; they are worthie of our attentive view and observation. 5. Let us endeavor to mortify pride, envie, and inordinate self-love, and cultivate that wisdom, which is pure, peaceable, unbiasled, Ver. 17: disinterested, and public-spirited. Then we are likely to attain to this perfection, and not offend in word. 6. Let us also endeavor to emprove in the knowledge of the works of nature, and the word of God. If a man's mind is filled 18. SERM. with a variety of valuable knowledge, he will XVII. be under little temptation to divert into the topics of detraction and scandal, for the fake of shining in companie. Tit. iii. 2. Ja. i. 19. ... 24. 7. Let us often recollect some of the directions, which the Scripture affords upon this point: Speak evil of no man: Let every one be swift to bear, flow to speak : Speak not evil iv. 11. one of another, brethren. But it is time to conclude, out of reverence to the rules that have been just laid down, some of them especially. I add therefore but one word more, which is, that we should now make application, not to others, but to ourselves. And if we have this day seen any of our faults, and the Ja. i. 23. causes of them; let us not be like a man, who having beheld his face in a glaffe, goes away, and foon forgeteth what manner of man he was: but having looked into the perfect law of virtue, let us continue therein: not being forgetful bearers, but doers of the word. For fuch shall be blessed in their deed. : SER |