XLVIII. JAMES, i. 26. IF ANY MAN AMONG YOU SEEM TO BE RELI GIOUS, AND BRIDLETH NOT HIS TONGUE, THAT MAN'S RELIGION IS VAIN. HE Scripture proposes various tefts of reli THE gion. Charity is a teft; the forgiveness of injuries also, and many other virtues and duties, may be called tests; that is, if a man possess any of them in a Chriftian manner, it may well be prefumed, he poffeffes others alfo. In this light St. James, in the text, makes bridling the tongue a test of religion. How properly it may be called fo, may apear from running over the effects of a bridled and an unbridled tongue, The unbridled tongue fhews itself in deceit, tricking, blafphemy, fwearing, and lying. In a neighbour 1 neighbourhood it is a firebrand. It defames, and inflames. Spiteful fpeeches, detraction, and malice, and venomous fhafts, which it shoots in all directions. Where intereft is concerned, it can flatter as well as defame. In ftate matters, it whispers treason. In matters of religion, it can be loud in the cause of infidelity.-An unbridled tongue, therefore, is the great fource of wickednefs; and, of courfe, when a man pretends to religion, without bridling his tongue, his religion is vain. It may be added, that the unbridled tongue is the great bane of converfation and focial intercourfe. When it is moft innocent, it often abounds with nonfenfe and folly-repeating things over and over, and fatiguing every body with tedious details of unimportant circumstances. On the other hand, the bridled tongue is one of the choice inftruments of religion and focial happinefs. It is never fo much in its proper office, as when engaged in the duties of religion-in praife, thanksgiving, petition, and confeffion, to the great Creator. The bridled tongue is the inftrument alfo of kindness to man. It comforts the afflicted -it encourages the diffident-it advises and inftructs the ignorant. It fpeaks always the language of mildness and affection. It praises, but never never inflames; and even when harshness is neceffary, it foftens the reproof by gentle expreffions. In the common intercourfe of converfation, it never talks at random; and treats fuch fubjects only, as are pleafing to others. Every fyllable it utters, except when it indulges acknowledged jocularity, is truth. If it exprefs friendship, it feels it. If it offer to serve you, you may affure yourself the offer is fincere. In fhort, a bridled tongue is generally connected with a good heart. XLIX. PSALM CXIX. PART IV. I. MY SOUL CLEAVETH TO THE DUST: 0, QUICKEN ME ACCORDING TO THY WORD. N the Jewish prophets, we often find a mode of IN fentiment and expreffion purely evangelical. In David, this is particularly confpicuous. We have here as ftrong a picture of a state of nature and of grace, as an apoftle could have given. My foul cleaveth to the duft. The cares, the vanities, and pleasures of life, draw me to the world I am not only drawn-I cleave to it. This world and I are become, as it were, one fubftance. I am dead to all other concerns. Nothing but the grace of God can affist me. O, quicken me according to thy word. Thou haft promifed to affift thofe who defire thy aid. O, my God, let my fincere endeavours claim that gracious promife. Quicken me, quicken me, according to thy word. L. : HEB. Xii. 21. COME TO MOUNT SION-TO THE HEAVENLY JERUSALEM-TO AN INNUMERABLE COMPANY of ANGELS TO THE SPIRITS or JUST MEN MADE PERFECT. WE E are here invited to meet a very illuftrious affembly-the wife and good, who have lived in all ages of the world. These holy perfons, having depofited all thofe imperfections to which, as human beings, they once had been fubject; are now in a state of angelic happiness; and receive with joy, all those who have paffed religiously through their state of trial upon earth*. The inhabitants of all countries unite. Their modes of * Luke, xix. 7. Vot. III. Ff com. |