[LECT. I. image had sense, it would desire nothing so much as to look on the original whence it received its name, and to become more and more like it: So it is the pleasure of renewed souls to be looking on him, and so growing daily more like him, whose living image they are, and to be fitting themselves for that day of glory, wherein they shall be like him in the perfection they are capable of: And this makes death more pleasant than life to the believer; that which seems so bitter to the most of men, is sweetened to them most wonderfully: The continual observance of a man's ways, keeping a watch continually over them; this casts a light upon the dark passage of death, which is at the end of that walk, and conveys him through to the fulness of life: So that man who observes himself and his ways through his life, hath little to do in examining them when he comes to die. That is a piece of strange folly, that we defer the whole, or a great part of our day's work to the twilight of the evening, and are so cruel to ourselves, as to keep the great load of our life, for a few hours or days, and for a painted sickly body. He who makss it his daily work to observe his ways, is not astonished when that day comes, which long before was familiar to him every day.

That I sin not with my tongue.] It is the wise man's advice, Keep thy heart with all diligence, or above all keeping, and he gives the satisfying reason of it, for out of it are the issues of life. Such as the spring is, so will the streams be; the heart is the spring from whence all the natural life and vital spirits flow through the body, and, in the Scripture sense, it is the spring of all our actions and conversation; for it sends out emissaries through all, through the eye, hand, and all the senses and organs of the body, but through none more constantly and abundantly than the tongue: and therefore Solomon after these words, immediately adds, Put away from thee a froward mouth, and perverse lips put

• Prov. iv. 23.

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far from thee. The current of the heart runs in that channel; for it is the organ of societies, and is commonly employed in all the converse of men; and we can still, when all the other members are useless, use our tongues in regretting their unfitness for their offices; so sick and old persons: thus David here, as it seems under some bodily sickness, labours to refrain his tongue; and, lest it should prove too strong for him, he puts a curb upon it; though it did not free him from inward frettings of his heart, yet he lays a restraint upon his tongue, to stay the progress of sin, that grows in vigour by going out, and produces and begets sin of the same kind in the hearts and mouths of others, when it passes from the heart to the tongue. The Apostle James does amply and excellently teach the great importance of ordering the tongue in all a Christian's life; but we are ever learning and never taught. We hear how excellent a guard this is to our lives, to keep a watch over our tongue; but I fear few of us gain the real advantage of this rule, and are far from the serious thoughts that a religious person had of this scripture, who, when he heard it read, retired himself for many years to the study of this precept, and made very good proficiency in it.

In all the disorders of the world, the tongue hath a great share; to let pass those irruptions of infernal furies, blasphemies and cursing, lying and uncharitable speeches; how much have we to account for unprofitable talking? It is a lamentable thing, that there is nothing, for the most part, in common entertainments and societies of men together, but refuse and trash, as if their tongues were given them for no other end but to be their shame, by discovering their folly and weakness. As likewise that of impatient speech in trouble and affliction, which certainly springs from an unmortified spirit, that hath learned nothing of that great lesson of submission to the will of God; but for all the disorders of the tongue, the remedy must begin at the heart,

purge the fountain, and then the streams will be clean; keep thy heart, and then it will be easy to keep thy tongue. It is a great help in the quality of speech, to abate in the quantity; not to speak rashly, but to ponder what we are going to say, Set a watch before the door of thy lips. He bids us not build it up like a stone wall, that nothing go in or come out; but he speaks of a door, which may be sometimes open, oft-times shut, but withal to have a watch standing before it continually. A Christian must labour to have his speech as contracted as can be, in the things of this earth; and even in divine things, our words should be few and wary. In speaking of the greatest things, it is a great point of wisdom not to speak much; that is David's resolution, to keep silence, especially before the wicked, who came to visit him, probably, when he was sick; while they were there, he held a watch before his lips, to speak nothing of God's hand on him, lest they should have mistaken him; and a man may have some thoughts of divine things, that were very impertinent to speak out indifferently to all sorts, even of good persons. This is a talkative age, and people contract a faculty to speak much in matters of religion, though their words for the most part be only the productions of their own brain, little of these things in their hearts. Surely these kind of speeches are as bad as any, when holy things are spoken of with a national freedom, where there is nothing but empty words. They who take themselves to solitude, choose the best and easiest part, if they have a warrant so to do: for this world is a tempestuous sea, in which there are many rocks, and a great difficulty it is to steer this little helm aright amidst them: however, the apostle James makes it a great character of a Christian's perfection, If any man offend not in word, the same is a perfect man But where is that man? Seeing we find men generally, and most of all ourselves, so far * Chap. iii. 2.

* Psal. cxli. 3.

from this, it cannot choose but work this, to stir up ardent desires in us, to be removed to that blessed society, where there shall be never a word amiss, nor a word too much.

LECTURE II.

Ver. 2. I was dumb with silence: I held my peace even from good; and my sorrow was stirred.

3. My heart was hot within me; while I was musing the fire burned: then spake I with my tongue.

Ir is a very useful and profitable thing to observe the motions and deportments of the spirits of wise and holy men, in all the various postures and conditions they are in; it is for that purpose they are drawn out to us in the Scriptures. There are some graces that are more proper, and come more in action in times of ease and prosperity, such as temperance, moderation of mind, humility, and compassion. Others are more proper for times of distress, as faith, fortitude, patience, and resignation. It is very expedient, if not necessary, that affliction have its turns, and frequently in the lives of the children of God: it is the tempest that gives evidence of the pilot's skill; and as the Lord delighteth in all his works, looks on the frame and conduct in all things with pleasure, so he is delighted to look on this part, on this low sea of troubles, to see his champions meet with hard and pressing trials, such as sometimes do not only make them feel them, but do often make the conflict dubious to them, that they seem to be almost foiled; yet do they acquit themselves, and come off with honour. It is not the excellency of grace to be insensible in trouble, (as some philosphers would have their wise men), but to overcome and be victorious.

Among the rest of this holy man's troubles, this was one, that the wicked did reproach him: this is a sharp arrow, that flies thick in the world. It is

one of the sharpest stings of poverty, that as it is pinched with wants at home, so it is met with scorn abroad. It is reckoned among the sharp sufferings of holy men, that they suffered bitter mockings. Now, men commonly return these in the same kind, that is, by the tongue, whereof David is here aware; he refrains himself even from good, not only from his just defence, but even from good and pious discourses. We do so easily exceed in our words, that it is better sometimes to be wholly silent, than to speak that which is good; for our good borders so near upon evil, and so easy is the transition from the one to the other, that though we begin to speak of God and good things, with a good intention, yet how quickly run we into another channel; passion and self having stolen in, turn us quite from the first design of our speech; and this chiefly in disputes and debates about religion, wherein though we begin with zeal for God, yet oft-times in the end, we testify nothing but our own passion, and sometimes we do lie one against another in defence of what we call the truth.

It cannot be denied, that, to an holy heart, it is a great violence to be shut up altogether from the speech of God. It burns within, especially in the time of affliction, as was the case of Jeremiah; Then I said, I will not make mention of him, nor speak any more in his name: but his word was in my heart as a burning fire shut up in my bones; and I was weary with forbearing, and could not stay"; so is it here with David; therefore he breaks out; the fire burns upward, and he speaks to God,

b

Let this be our way, when we cannot find ease among men, to seek it in God; he knows the language of his children, and will not mistake it; yea, where there may be somewhat of weakness and distemper, he will bear with it. In all In all your distresses, in all your moanings, go to him, pour out your tears to him; not only fire, but even water, where it

a Heb. i.

Jerem. xx. 9.