selves are most intemperate in their tongue. Many who are very fair in their dealings are in their language most unjust. Even those who aspire to godliness and zeal cannot effectually restrain their tongue. Insomuch that there is hardly any such thing as unrestrained and unguarded conversation where much is not said which is plainly repugnant to many a chapter and verse, if not to the whole tenor of the pure and holy religion of Christ.

As the province of speech is nearly commensurate to that of thought itself; as whatever roves in the heart or fancy is inclined to obtrude itself on the tongue, the same prudence and circumspection is required for the government of both. The heart prompts the tongue, and reciprocally the tongue affects the heart. By the tongue we lash ourselves into rage and fury, and by the tongue we can procure to ourselves much inward peace.

For example, are we inclined to anger? If we suffer ourselves to rail we excite not only the wrath of others, but our own. We become exasperated by our own language; we become more angry than we intended to be; and the end of our speech has more bitterness than the beginning; whereas by restraining the tongue the cause of our anger dies away.

Are we inclined to murmur at our own condition? The heart obtains relief by silent submis

sion, but none by vain complaints. The more we complain the more discontented we become.

Are we proud and boastful? It is It is easy to fan the breath of self-esteem by speaking well of ourselves; and on the contrary it is easy to learn some degree of humility by resolving never to hunt for applause, and seek our own glory in what we say.

Are we envious, resentful, and malicious?Bitter complaints, accusation, and back-biting, is the very food of envy, resentment, and malice; whereas by restraining the tongue, these evil and tormenting passions are starved out: they pine and die away from sheer want of nourishment.

Now this is not much to ask of you my brethren, to learn that wisdom from the Psalmist by which he kept his mouth as it were with a bridle, by which, under temptation he become dumb and opened not his mouth; you cannot, for very shame, allege that it is depriving you of gratification to ask lay such restraints upon yourselves.

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But ceasing to do evil is but half our duty, we must also learn to do well. The government of the heart and tongue does not consist merely in restraint. They must be driven on as well as held back. Now there are more ways than one by which the tongue may become both preacher and physician to the heart.

First, in regard to our intercourse with each other it is a sad symptom of disease in our

nature that every one is always thirsting for applause from his neighbours: as if, not content with being his own idol, he must be set up as an idol in the hearts of others, even though it be to the exclusion of the true object of worship. It is a very small thing that we should be judged by men's judgments, since He that judgeth us is the Lord. The apostle's injunction is inverted; every one seeks his own glory instead of the glory of others, and instead of the glory of God. My brethren, God did not give us our tongue that we might boast of ourselves. When by vain speeches we lay traps for vain applause, we pervert our tongue to a purpose which God never intended. He uses his tongue well who sets a good example to his neighbour by pious and profitable, by charitable and inoffensive speech, whose speech is seasoned with salt, such as may minister grace to the hearers. Our tongue was given us to advise and instruct one another in regard to our eternal and temporal interests, to cheer and comfort one another, and to transact our lawful business. Would you use your tongue rightly with regard to your neighbour? Never suffer yourself to speak till you have inwardly prayed to that Holy Spirit which proceedeth from the Father and the Son, that what you are about to say may contribute, not to his esteem of you, but to his temporal comfort or his eternal welfare. This is the way to please our neighbour for his good to edification.

Secondly, in regard to ourselves: a very excel

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lent use of the tongue is to preach to ourselves, at stated times, and according to our leisure and abilities, whatever scriptural truths our meditation can bear, whether it be in the language of Scripture itself, or from such books as convey the spirit of Scripture.

And lastly, in regard to God: our tongue becomes truly our glory when we address Him in prayer and thanksgiving. This is the glory of our nature to glorify our Maker, to declare our love, gratitude, and adoration of Him. Thus we excel all other creatures on earth, and thus we prepare ourselves for the society of the spirits of the just, in celebrating his praises, and promoting his honour and service.

Now to God the Father, God the Son, and God the Holy Ghost, be ascribed all honour, praise, and glory, might, majesty, dominion, and thanksgiving, for ever and ever. Amen.

SERMON IV.

ON THE PRACTICE OF PRAYER.

1 THESS. V. 17.

Pray without ceasing.

OUR Lord and his apostles inculcate the duty of prayer in terms so plain and so strong, that it is clear that want of religion is owing to want of prayer. It is unnecessary to enumerate the parables and precepts which directly and forcibly bear upon this point. The text-pray without ceasing-is sufficient for the present purpose. This text has been much softened from its literal interpretation. We are apt to soften so much that we shape God's commandments to suit our lives, instead of shaping our lives to suit his commandments. Let us therefore inquire not how the words of the text may be softened, but to what in moral computation they actually do amount.

To pray without ceasing implies a firm resolution to pray every morning and every night; to direct our prayers unto Him early in the morning, and to lift up the hands for an evening sacrifice,