of hath given it, will cast it in a new mould, and teach it a new language, will turn thy regardless abuse of that Name by vain oaths and asseverations into a holy, frequent use of it in prayers and praises. Thou wilt not then dare dishonour that blessed Name which saints and angels bless and adore, but wilt set in with them to bless it.

None that know the weight of that Name will dally with it, and "Lightly lift it up;" (as that word translated "Taking in vain" in the third commandment signifies ;) they that do continue to "Lift it up in vain," as it were, to sport themselves with it, will find the weight of it falling back upon them, and crushing them to pieces.

In like manner, a purified heart will unteach the tongue all filthy, impure speeches, and will give it a holy strain; and the spirit of charity and humility will banish that mischievous humour, which sets so deep in the most, of reproaching and disgracing others in any kind, either openly or secretly. For it is wicked self-love and pride of heart whence these do spring, searching and disclosing the failings of others, on which love will rather cast a mantle to hide them.

Be choice in your society; "Sit not with vain persons,' (Psalm xxvi., 4,) whose tongues have nothing else to utter but impurity, or malice, or folly. Men readily learn the dialect and tone of the people amongst whom they live. If you sit down in the chair of scorners, if you take a seat with them, you shall quickly take a share of their diet with them, and, sitting amongst them, take your turn, in time, of speaking with them in their own language. But frequent the company of grave and godly persons, in whose hearts and lips piety, and love, and wisdom, are set, and it is the way to learn their language.

the quantity of speech.

Use a little of the bridle in Incline a little rather to sparing than lavishing, for "In many words there wants not sin."

That flux of the tongue,

that prating and babbling disease, is very common; and hence so many impertinences, yea, so many of those worse ills in their discourses, whispering about, and inquiring, and censuring this and that. A childish delight! and yet most men carry it with them all along to speak of persons and things not concerning us. And this draws men to speak many things which agree not with the rules of wisdom, and charity, and sincerity. "He that refraineth his lips is wise," saith Solomon; (Prov. x., 19;) a vessel without a cover cannot escape uncleanness. Much might be avoided by a little refraining of this; much of the infection and sin that are occasioned by the many babblings that are usual. And, were it no worse, is it not a sufficient evil that they waste away that time, precious time, which cannot be recovered, which the most just or most thankful man in the world cannot restore? He that spares speech "Favours his tongue," indeed, as the Latin phrase is, favere lingua, not he that looses the reins and lets it run. He that refrains his lips may ponder and pre-examine what he utters, whether it be profitable and reasonable or no; and so the tongue of the just is as "Fined silver;" (Prov. x., 20;) it is refined in the wise forethought and pondering of the heart, according to the saying, Bis ad limam priusquam semel ad linguam, "Twice to the file ere once to the tongue." Even to utter knowledge and wise things profusely holds not of wisdom, and a little usually makes most noise, as the Hebrew proverb is, Stater in lagena bis bis clamat," A penny in an earthen pot keeps a great sound and tinkling." Certainly it is the way to have much inward peace to be wary in this point. Men think to have solace by much free, unbounded discourse with others, and when they have done they find it otherwise, and sometimes contrary. He is wise that hath learned to speak little with others, and much with himself and with God. How much might be gained for our souls if we would make a right use of this silence! So David, dumb to men, found his tongue to God. (Psalm xxxviii., 13-15.) A spiritually-minded man is quickly weary of other discourse but of that which he loves, and wherewith his affection is possessed and taken up: Grave æstimant quicquid illud non sonat quod intus

amant. And by experience a Christian will find it, when the Lord is pleased to show him most favour in prayer or other spiritual exercise, how unsavoury it makes other discourses after it; as they who have tasted something singularly sweet think other things that are less sweet altogether tasteless and unpleasant.

In the use of the tongue, when thou dost speak, divert it from evil and guile by a habit of and delight in profitable and gracious discourse. Thus St. Paul makes the opposition, (Eph. iv., 29,) let there be "No rotten communication," and yet he urges not total silence neither, but enjoins such speech "As may edify and administer grace to the hearers."

Now in this we should consider, to the end such discourses may be more fruitful, both what is the true end of them and the right means suiting it. They are not only nor principally for the learning of some new things, or the canvassing of debated questions, but their chief good is the warming of the heart, stirring up in it love to God and remembrance of our present and after estate, our mortality and immortality, and extolling the ways of holiness, and the promises and comforts of the Gospel, and the excellency of Jesus Christ; and in these sometimes one particular, sometimes another, as our particular condition requires or any occasion makes them pertinent. Therefore, in these discourses, seek not so much either to vent thy knowledge or to increase it, as to know more spiritually and effectually what thou dost know. And in this way those mean, despised truths, that every one thinks he is sufficiently seen in, will have a new sweetness and use in them, which thou didst not so well perceive before, (for these flowers cannot be sucked dry,) and in this humble, sincere way thou shalt "Grow in grace and in knowledge" too.

There is no sweeter entertainment than for travellers to be remembering their country, their blessed home, and the happiness abiding them there, and to be refreshing and encouraging one another in the hopes of it; strengthening

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their hearts against all the hard encounters and difficulties in the way; often overlooking this moment, and helping each other to higher apprehensions of that vision of God 'which we expect.

And are not such discourses much more worthy the choosing than the base trash we usually fill one another's ears withal? Were our tongues given us to exchange folly and sin? Or were they not framed for the glorifying of God, and, therefore, are called "Our glory?" Some take the expression for the soul, but they must be one in this work; and then, indeed, are both our tongues and our souls truly our glory when they are busied in exalting His, and are turned together to that, "That my glory may sing praise to Thee and not be silent." (Psalm xxx., 12.) Instead of calumnies, and lies, and vanities, the carrion which flies, base minds, feed on, to delight in Divine things and extolling of God is for a "Man to eat angel's food." An excellent task for the tongue is that which David chooseth, (Psalm xxxv., 28,) "And my tongue shall speak of Thy righteousness and of Thy praise all the day long." Were the day ten days long, no vacant room for any unholy, or offensive, or feigned speech! And they lose not who love to speak praise to Him, for He loves to speak peace to them; and instead of the world's vain-tongue liberty, to have such intercourse and discourse is no sad, melancholy life, as the world mistakes it.

Religion in Daily Life.

ARCHBISHOP LEIGHTON.

THEY tell it of Cæsar that when he passed into Spain, meeting there with Alexander's statue, it occasioned him to weep, considering that he was up so much more early, having performed so many conquests in those years wherein he thought he himself had done nothing, and was yet but beginning. Truly, it will be a sad thought to a really renewed mind to look back on the flower of youth and strength as lost in vanity; if not in gross profaneness, yet in self-serving and self-pleasing, and in ignorance and neglect of God. And, perceiving their few years so far spent ere they set out, they will account days precious, and make the more haste, and desire, with holy David, "Enlarged hearts to run the way of God's commandments." (Psalm cxix., 32.) They will study to live much in a little time; and, having lived all the past time to no purpose, will be sensible they have none now to spare upon the lusts and ways of the flesh, and vain societies and visits. Yea, they will be redeeming all they can even from their necessary affairs, for that which is more necessary than all other necessities, "That one thing needful," to learn the will of our God, and live to it. This is our business, our "High calling," the main and most excellent of all our employments.

Not that we are to cast off our particular callings, or omit due diligence in them; for that will prove a snare, and involve a person in things more opposite to godliness. But, certainly, this "Living to God" requires, 1. A fit measuring of thy own ability for affairs, and, as far as thou canst choose, fitting thy load to thy shoulders, not sur