tians in respect of these extraordinary communications. It should awaken our gratitude and joy to reflect that, though we are denied these vouchsafements, which are now unnecessary, we may still possess that real goodness, which is the principal thing. The most weak and illiterate true Christian may well be contented and joyful, when he considers, that though he wants those splendid gifts of nature and science, which adorn some characters around him, he possesses something infinite. ly more noble and happy; that he is far greater in the sight of God, and of all good judges, than the most favoured son of genius and learning, who is a stranger to Christian virtue. Persons of the highest intellectual accomplishments have also great reason for humility and candour, when they consider, that some of their most obscure neighbours or meanest domestics may probably excel them in that goodness, which constitutes real greatness,

Finally. If charity be so far superior even to gospel faith and hope, let none of us rest in any appearance of the two latter, to the neglect of the former. Let us remember, that the most orthodox faith will only condemn us, if our hearts and lives contradict and disgrace it; that a zealous profession of the doctrines of evangelical grace and holiness will only convict us of odious inconsistence and hypocrisy, and enhance our future punishment, if we practically exhibit an ungracious and unholy disposition.

Let us, on the one hand, avoid the dangerous extreme of exalting charity on the ruins of faith; or of supposing it a matter of indifference whether we believe the gospel or not, if we are but candid, decent, and blameless in our lives. As a guard against this error, let us remember that a man's real character is mainly formed by his prevailing belief; that the gospel, and

faith in it are the instruments appointed by God for recovering us to real goodness; that if we reject this di vine religion, we not only lose its offered blessings and incur its threatened punishment, but prove ourselves destitute of that charity, which we fondly substitute in its room.

But while we profess to believe and hope in the gospel, let us justify our profession by its fruits. Let our Christian knowledge, belief, and hope, produce and nourish Christian love, with all its benign and happy effects. Let us embrace in the arms of our charity every professed believer, who appears to love God and his neighbour, even though his creed, or his hope, be not so correct or so stable as our own. By cherishing in ourselves and in all around us this heavenly temper, let us endeavour to make the Christian church on earth resemble, as nearly as possible, the kingdom of heaven. In this way, let us be ripening for that world, where our present imperfect gifts and graces shall be lost or completed in perfect light, enjoyment, and charity.

On the Vices of the Tongue.

JAMES iii. 8.

But the tongue can no man tame; it is an unruly evil, full of deadly poison.

THE apostle in this chapter gives a lively represen

tation of the unbounded guilt and mischief produced by the tongue. He compares the mighty and extensive influence of this little member to that of bits in the mouth of the horse, of the small helm, which commands the greatest ships, and of a little fire spreading into a devouring flame,

These similies are equally just and strong. For as the tongue, when duly governed, like a bridle or a helm, has a beneficent and commanding influence on the whole body, or on the general course of human action;- so a tongue loosened from moral restraint leads to dreadful consequences, resembling those of giving the reins to the unbroken steed, of neglecting the rudder in the midst of rocks and tempests, or of letting a fire rage uncontrolled amid a large collection of combustible materials. Having previously observed, that the most fierce and venomous brutes have been tamed by mankind, he adds, in the text; "But the tongue can no man tame;" that is, either no man can subdue his own tongue in a perfect manner, or by his own independent power and skill; or none can tame the licentious lips of others, so as entirely to check the breath of

slander and falsehood, of obscenity and profaneness. "It is an unruly evil," which breaks over the strongest barriers-" full of deadly poison;" ever ready to infect and kill the reputation, virtue, and comfort of all within its reach.

The words thus explained lead us to enumerate and reprove the most common and glaring instances of this unruly and destructive evil. Though the apostle tells us that no man can tame it, this should not discourage the friends and teachers of religion from attempting the necessary, though arduous task; for with God all things are possible; he has commanded us to warn the wicked; and he often blesses his own institutions for the conversion of his enemies as well, as the edification of his friends.

The most prevalent and pernicious examples of an ungoverned tongue are those, which follow.

First. Profane discourse. This comprehends an unmeaning, irreverent, or wanton use of the name of God, on trivial occasions; to embellish the sallies of wit; to give expression and force to the vehemence of passion; to add new credit to assertions or promises; to impress awe and submission on servants or inferiors; or to display a spirit of independence, and a superiority to vulgar superstition. It also includes that more timid or implied profanity, which, though restrained by law, or by character, by some regard to friends or to conscience, from explicit irreverence or imprecation, is yet fond of lisping or abridging the language of impiety, and often steps on the borders of an oath, by transgressing the limits of simple affirmation or denial! Are there any tongues in this assembly, which answer to either of these descriptions? I must faithfully admonish their owners, that they possess and are diffusing a poisonous and destructive evil. Their profane conversation is a

dishonour to themselves, an injury to their companions, an outrage to society, and an affront to their Maker. It is a dishonour to themselves, as it proclaims both their folly and rudeness. It certainly discovers a foolish and empty mind to introduce the most awful names and protestations to sanction trifles, to supply the want of sentiment, or to fill up the gaps of discourse. This practice is also foolish, as it has no plausible motive or excuse. It gratifies no constitutional appetite or passion. It procures no advantage, pleasure, or glory. It displays no politeness or liberality. On the contrary, it offends all decent company by its coarseness and barbarity. It insults the feelings, sentiments, and institutions of civilized men, but especially the religion and laws of every Christian community. It operates as a mortal pestilence to society by corrupting its moral and religious character, and thus subverting its order and welfare, and drawing down upon it the curse of Heaven. It is a deadly poison both to the state and the church by gradually extinguishing all reverence for the oaths of the former, and the sacred institutions of the latter.

The profane swearer likewise unspeakably injures his associates, by depraving their moral faculties and feelings, or by lightly uttering against them the most dreadful imprecations. He also commits practical suicide, either by directly wishing the curse of God on his own head, or by boldly challenging his almighty vengeance. He offers the greatest abuse to the name and attributes of Deity, by making them the expletives, the ornaments, or the attestations of every wanton or passionate effusion. He virtually and openly abjures his Christian baptism, and proclaims himself an infidel and a heathen. Agreeably, when Peter was charged with being a disciple of Jesus, he in the hour of trial resorted to cursing and swearing, as a confutation of the charge. By this