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ficial: but its tendency is to consume and to destroy. Thus the tongue was at first made for the Creator's praise; but through the introduction of sin, that member, which was, and, if well used, yet is, the glory of man, is become "an instrument of unrighteousness" and all iniquity.

Fire also, even the smallest spark, is capable of producing incalculable mischief; such mischief as it may not be in the power of man to repair. Thus also will one single motion of the tongue. It may so irritate and inflame a man, as to change him instantly into a savage beast, or an incarnate devil: and, if the whole world should labour to remedy the evil, it would mock their endeavours.]

He further adds, that it is "a world of iniquity"

[There is not any sin whatever, which does not stand in the nearest connexion with the tongue, and employ it in its service. Search the long catalogue of sins against God; then inspect those against our neighbour; and, lastly, those against ourselves; and there will not be found one, no, not one, that has not the tongue as its principal ally———All iniquities whatsoever centre in it, and are fulfilled by it: so justly is it called, "A world of iniquity."]

Its character will yet further appear by considering II. Its effects

1. These are defiling

[Sin, as soon as ever it is conceived in the heart, defiles the soul: but when it is uttered by the lips, " it defileth the whole body." Utterance gives solidity and permanency to that, which before existed in idea, and might have passed away: and, inasmuch as the tongue has every other member at its command to execute, according to their several powers, the things it has divulged, the whole man is become a partaker of its guilt and defilement. And, though all its communications are not equally polluting, yet is there a stain left by means of them, a stain which nothing but the Redeemer's blood can ever wash away.]

2. Destructive

[To such an astonishing degree has this fire gained the ascendant, that it has "inflamed the whole course of nature." Look at individuals; what malignant passions has it kindled in them! Visit families; what animosities, and inextinguishable feuds has it produced! Survey churches; and you will find the unhallowed fire burning even in the sanctuary of God;

a Ps. lvii. 8.

b Ver. 3, 4.

d Eccl. v. 6. Mark vii. 20-23.

© See Rom. iii. 13, 14.

By means of heretics, cavillers, and proud disputers, and others who cause divisions and dissensions.

and sometimes too, even in the very censers of his ministers." Cast your eyes round upon whole nations; and you will perceive that, times without number, it has kindled the flames of war, and spread desolation through the globe.s]

To prove that this account is not exaggerated, we shall point out

III. The reason of its producing these effects

The tongue

"itself is set on fire of hell"

[Satan is the source and author of all the evils that proceed from the tongue. Does it falsify? behold, it does so at the instigation of that wicked fiend, "the father of lies." Does it discourage men from the prosecution of their duty? It does so, as the devil's agent. Does it accuse and scandalize the people of God? Who but Satan is the author of such calumnies? Does it disseminate error? the propagator of that error is Satan's minister, however he be transformed into an angel of light. Does it encourage any bad design? It is the devil himself who speaks by it." In every sin that it commits, it is actuated by "the prince of the power of the air, the spirit that now worketh in all the children of disobedience." Its whole "wisdom is earthly, sensual, devilish." It comes from hell, and leads to hell: and, if God were to withdraw his retraints here, as he does in hell, it would speedily produce a very hell upon earth.]

This alone can account for the effects that proceed from it

[Doubtless the wickedness of the heart may account for much: but, if the flames were not fanned by satannic agency; we can scarcely conceive that they should rage with such an irresistible force, and to such a boundless extent.]

INFER

1. How great must be the evil of the human heart!

[The heart is the fountain, in which "the evil treasure is;" the tongue is only the channel in which it flows. If the channel then be so vile, what must the fountain be? Yet every one of us has this tongue in his mouth, and this heart in his bosom: and, if God should leave us without restraint,

Alluding to Lev. x. 1.

What has not been perpetrated under the influence of those two words, liberty and equality!

Acts v. 3. John viii. 44.
Rev. xii. 10.

1 Kings xxii. 21, 22. ⚫ Ver. 15.

i Matt. xvi. 23.

1 2 Cor. xi. 3, 13, 14, 15.

n Eph. ii. 2.

P Matt. xii. 35.

there is not one of us but would proclaim all the evil of his heart, as much as the most loathsome sensualist, or most daring blasphemer.]

2. How much do we need the influences of the Holy Spirit!

[It is absolutely impossible for man to tame this unruly member. Yet restrained it must be, if ever we would be saved. What then shall we do? shall we sit down in despair? God forbid. The Holy Spirit will help our infirmities, and Christ will give us his Spirit if we call upon him. Let us then look to Christ; and we shall prove by sweet experience, that his grace is sufficient for us," and that "through him strengthening us we can do all things.""]

3. How careful should we be of every word we utter!

[Immense injury may we do by one ungarded word. We may take away a character which we can never restore, or inflict a wound which we can never heal. On this account we should "set a watch before the door of our lips." Nor is this a matter of expediency merely, but of necessity; for God has warned us that we shall give account of every idle word, and, that by our words we shall be justified, and by our words we shall be condemned. Let us then be utterly purposed that our mouth shall not offend. Let our tongue be as choice silver, or a tree of life, to enrich and comfort the Lord's people. Let our "speech be alway with grace seasoned with salt" for the honour of God, and the good of our fellowcreatures.]

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Hos. v. 4. They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the Lord.

WHEN we exhort men to duty, they plead their inability to perform it—

But their inability is, in fact, a want of inclination to serve God

Many things there are which they do not, though confessedly within their power

Of this the prophet complains in the words of our

text

And traces it up to its true and proper source
His words lead us to consider

I. The extent of men's supineness

Little need be said to shew that the generality do not "turn to God"—

They are scarcely sensible of their apostasy from him

They regard serious and vital religion as over-righteous preciseness

They do not so much as "frame their doings to turn. unto him"

They do not consider their ways

[This seems a reasonable duty, and within the reach of any man→→→

Every prudent man does it with respect to his temporal affairs

Nor can there be any excuse for neglecting it in more important concerns

Indeed it is not possible to turn unto God aright, unless we have first discovered wherein we have turned from him

But men do not choose to search the records of their own conscience

They find it more pleasant to rest in the presumption that all is well

To this effect God himself testifies respecting them-] They do not abstain from open violations of God's law

[This is undoubtedly a step, which, every one that turns to God, will take

Nor, though this is more difficult, is it beyond the power of an unregenerate man

Though he cannot refrain from the love of sin, he may from the commission of it

Many actually do deny their appetites from prudential motives

Yet few, if any, will impose the same restraints from a regard to God

a Jer. ii. 36.

Or manifest the disposition recommended to them by Elihub

They do not avoid the means and occasions of sin [They have found the company of ungodly men to be a snare to their souls—

Yet will they not withdraw themselves from their society— From many other things have they experienced a most baneful influence

Yet will they gratify themselves in all their wonted indulgences

In temporal matters they see the wisdom of fleeing from temptation

Yet they account it needless to shun the means of spiritual defilement

But if they desired really to turn to God, could they evade the force of that question?"-]

They do not use the means of obtaining true con

version

[They cannot but know the necessity of meditation and prayer

They are well assured that an attention to God's word and ordinances is a principal mean of spiritual advancement

Yet any book is more pleasing to them than the Bible, and any employment than prayer

In seeking worldly advancement they will use the means with diligence

But all labour is deemed superfluous in the concerns of the soul-]

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They not only do not thus frame their doings, but they will not

[Not all the promises of God can allure, or threatenings alarm them

They are deaf to the voice of conscience, and the dictates of God's Spirit

The language of their hearts is like that of the Jews of old-]

They, on the contrary, frame their doings to turn as far as possible from God

[Would consideration help them? They banish it, with all books or conversation that might lead them to it—

Would the turning from known sin? They will indulge itWould the avoiding of the means of sin? They will rush into temptation

b Job. xxxiv. 32.

e Exod. xxxiv. 12. Prov. xxii. 25

d From the course, or the gaming table.

C Prov. vi. 27.

f Jer. xliv. 16, 17.

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