cumstance, unforeseen until the moment when it takes place, will speedily intervene to disturb the ferenity of the hour. Thus domestic comfort is perpetually invaded by little uneafineffes, little bickerings, little difagreements and at length perhaps falls a facrifice to the multiplication of inconfiderable wounds. Is this to be kindly affectioned, tender-hearted, one towards another? Is this to walk in love? Is this to imitate the gentleness of Chrift? Who art thou, who thus takeft offence, if some trifle interferes with thy wishes of the moment? Who art thou who weighest in such scrupulous fcales the looks and words of every inmate of thy abode? Doft thou expect that all things fhall be conducted, that all things can be conducted, in uniform subfervience to thy humour? Are no compliances, no offices of accommodation, no facrifices to the convenience and reasonable defires of others, due from thee? Haft thou fo little regard for the feelings of those under thy roof, as continually to harass and distress them? Is the affection of thy family of so small value in thine eyes, that needlessly and for objects of no moment thou hazardest the diminution of it? Examine thy bofom, that thou mayeft detect the the pride and selfishness, by which it is infefted. Seek the grace of God: for only by divine grace can it be purified, But fome men advance to bolder manifeftations of impatience and discontent. Not only is their fretfulness querulous, vehement, and acrimonious, in domestic and in focial life: but, after tormenting man, it shrinks not from infulting God. They repine at his difpenfations: they murmur against his providence. If their plans fail of fuccefs, the firft ftep is, whether with reafon or without reason, to transfer from themselves to others the charge of neglect and imprudent management. What is the fecond? To complain that they never profper like other men; that numbers, far less deferving than themselves, have better fortune; that they have peculiar reason to complain of hard measure at the hand of Providence in fhort, they approach as nearly as they dare to the blafphemous affertion, that the Ruler of the Universe is tyrannical and unjuft. What! fhall not the Giver of all good distribute his bounties according to his own pleasure? To whom are you indebted for life and all its bleffings? To whom did you owe thofe faculties of the understanding with which you are cherishing hard thoughts of God; that voice with which you are giving utterance to discontented murmurs against Him? Having received fo much, is this your gratitude, to be indignant that you have not obtained more? Does not He, who knows all things, discern whether it is better that you should enjoy a greater or a lefs portion of his gifts: Does not He discern whether the acquifition which you now defire would forward or obftruct your falvation? Has not He pledged his unalterable word that, if you truly love him, all things shall in the end work together for your good? When the Lord Jefus, whose servant you affirm yourself, faw that the foxes had holes, that the birds of the air had nefts, but that He himself had not where to lay his head: did He repine? When, after a fast of forty days he fuffered hunger; did He complain? He refigned himself to the good pleasure of his Father. He prayed that not his own will, but the will of his Father, might be done. When afflicted and oppreffed, He opened not his mouth. Even when dragged to the cross, He was brought as a lamb, patient and filent, to the flaughter: and as a sheep before her shearers is dumb, so He opened not his mouth. If you profess to be the difciple of Chrift; follow his steps. If, in your daily fupplications, you pray that the will of God may be done in earth as it is in heaven; cheerfully acquiefce in his will. Take heed to thy ways, keep thy mouth as it were with a bridle, that thou fin not with thy tongue. The Lord is in His holy temple: let all the earth keep filence before him (e). III. Let us now confider those transgreffions of the lips, which may be regarded as the offspring of contention. Be ye angry, and fin not. If anger in its lowest degree overtake you, beware of transgreffion. Sin after fin is the usual confequence of anger: and among the firft fins which arise from anger are fins of the tongue. The irritated mind unburthens itself in paffionate language. At first, perhaps, the expreffions preserve some measure of moderation: and the angry man, at the very time when he is offending God by intemperate words, is fecretly priding himfelf on his fuppofed forbearance. But the beginning of ftrife is as when one letteth out water: therefore leave off contention before it be meddled with (f). If once you make a () Pfalm, xxxix. 1. Hab. ii, 20. (f) Prov. xvii. 14. breach R 4 breach in the dam; you know not how furious a torrent may rush forth, nor how wide and destructive may be its ravages, Bebola, faith the Scripture, illustrating by another image the progreffive violence of contention; Behold how great a matter a little fire kindleth! The tongue is a fire, and Setteth on fire the course of nature; and is itfelf fet on fire of hell (g). When the heart glows with refentment, heat and vehemence of language betray the inward flame. Then follow eager accufations, opprobious reflections, malicious infinuations, fpiteful upbraidings, fneers and taunts and farcafms and revilings. The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness (b). The tongue of rage blazes fiercer and fiercer; and abstains from no injury towards man or towards God. Is this to be the difciple of the meek and holy Jefus? Is this to imitate Him who, when he was reviled, reviled not again; when he suffered, threatened not; when he was unjustly smitten, calmly replied; If I have done evil, bear witness of the evil: but if well, why fmiteft thou me (i)? when he was nailed to the cross, (g) James, iii. 5, 6. (b) Eccl. x. 13. prayed |