Sermons Upon Divers Texts, Sermon 3
A Sermon on the third Chapter of Saint James.
The Text. verſ. 1, 2, 3, &c.
1 Be not many maſters, my brethren, knowing that wee ſhall receiue the greater condemnation.
2 For in many things wee ſinne all. If any man ſinne not in word, he is a perfect man, and able to bridle the whole bodie.
3 Beholde, wee put bits into the horſes mouthes, that they ſhould obey vsus, and we turne about all their bodie.
4 Behold alſo the ſhips, which though they bee ſo great, and are driuen of fierce windes, yet are they turned about with a very ſmall rudder, whither ſoeuer the gouernour listeth.
5 Euen ſo the tongue is a little member, and boaſteth of great things. Behold how great a thing a little fire kindleth.
6 And the tongue is fire, yea a world of wickedneſſe: ſo is the tongue ſet among our members that it defileth the whole bodie, and ſetteth on fire the courſe of nature, and is it ſelfe ſet on fire of hell.
7 For the whole nature of wilde beaſts, and of birds, and of creeping things, and of things of the ſea is tamed, and hath been tamed of the nature of man.
8 But the tongue can no man tame, it is an vnrulie euill full of deadlie poyſon.
9 Therewith bleſſe wee God euen the father, and therewith curſe we men, which are made after the image of God.
10 Out of one mouth proceedeth bleſſing and curſing: my brethren, theſe things ought not ſo to be.
11 Doth a fountaine ſend forth at one place ſweet water and bitter?
12 Can the figge-tree, my brethren, bring foorth oliues either a vine figges? ſo can no fountaine make both ſalt water and ſweet.
THis portion of holie Scripture, beloued in the Lord, containeth in it two things. The one of them is a precept againſt rigorous iudging of our brethren: the other is for the ordering and guiding of the tongue in generall. Men offend generally and commonly in them both, and the offences therein committed bee not light, but very heinous in the ſight of God. As touching the former, how heinous it is it appeareth in this, that he ſaith, knowing that wee ſhall receiue the greater condemnation. The hainouſneſſe of the offences committed in the other is manifeſt by the verie ſpeeches of the Apoſtle, by which he ſetteth foorth the poiſon of the tongue. And in the firſt chapter of this Epiſtle, verſ. 26. he ſaith, If anie man among you ſeeme to bee religious and bridleth not his tongue, but deceiueth his owne heart, that mans religion is vaine. Heerby then it is euident that the matters be of great importance, and ſuch as it ſtandeth vsus neerly vponupon to be well inſtructed in: and therfore I pray you let vsus hearken attentiuely to the voice of our God, and make conſcience to obey the ſame: for that is requiſite alſo vnleſſe we will deceiue our ſelues, as hee ſpeaketh in the firſt chapter, touching ſuch as be hearers of the word onlie, and not doers. And doubtleſſe hee that ſhall looke vponupon the profeſſion of the Goſpel, which is at this day among men, and withall conſider how common the vices of the tongue be, and what the Lord here pronounceth againſt them, it will euen abaſh and aſtoniſh him, for he ſhall be euen forced to thinke that there is ſcarce any true religion to be found among men, ſeeing there be ſo few which are not rigorous Iudges; and ſcarce any that doe bridle their tongue.
But let vsus come to the words of the Text. Bee not many maſters, my brethren, knowing we ſhall receiue the greater condemnation: for in many thinges wee ſinne all. Heere bee three braunches in this: the firſt is the precept, Be not manie maſters, my brethren. The ſecond is a threatening of terrible vengeance, if we do not eſchewe that vice, which is in theſe words, Knowing that wee ſhall receiue the greater condemnation. The third, rendreth a reaſon both whie men ſhould not be rigorous and ſeucre in iudging their brethren, and alſo that if they be, their iudgment ſhall bee the heauier before God, in theſe wordes, For in many thinges we ſin all.
Now to the firſt branch, which is the precept, Be not many maſters. Saint lames ſpeaketh ſomwhat darklie in this, becauſe Maſter, or maſters, is a word of office in the Scriptures. Chriſt is called ſo, and rightlie, for he is the great maſter. Ye call me, ſaith he to his Apoſtles, Ioh 13. verſ. 13. Ho didaskalos, maſter and Lord, and ye ſay right, I am ſo: And Saint Paule ſaith, that Chriſt hath ſome Apoſtles, ſome prophets, ſome Euangeliſts, ſome paſtors and Didaskalous, that is Doctors, teachers, or as we tranſlate it heer in Saint Iames, Maſters. The word doth cauſe ſome to take it that he meaneth heere the publike office of teachers, and eſpeciallie becauſe he ſaith, be not many maſters: for in that he ſaith, be not many, it ſeemeth that he alloweth the Maſterſhip which hee heere ſpeaketh of, in ſome few: otherwiſe, whie doth he not ſay (if he ſpeake of a thing, which is ſimplie a vice in it ſelfe) My brethren, let no man be a maſter? And ſo they take it, that he reprooueth that great vice, when men are ſo ready to thruſt themſelues into the Miniſterie, which they ſhould not doe ſo raſhlie, being indeed vnfit. This carieth a colour in it to lead vsus to take the precept of the Apoſtle heere, as that hee willeth vsus that manie ſhould not enter into the publike office of Doctors, ſeeing God giueth gifts but to a few, to be able to diſcharge it well. But indeede hee doth not heere deale with that publike maſterſhip, but with a vice wherein each man taketh vponupon him to be a ſeuere cenſurer, a iudge and a condemner of others, for in this men take vponupon them to be maſters. If it ſhall be obiected, that then the holie Apoſtle might more plainlie hauehave ſaid, Let no man be a maſter, ſeeing no man may be a ſeuere and rigorous condemner of others: I anſwere, that hee applyeth his ſpeech according to the ſin which he reproueth for almoſt all take vponupon thē to be maſters, & imperiouſlie to iudge and controwle all others. As in the diſeaſes of the bodie, if a man hauehave an infirmitie, hee ſhall find manie Phyſitions: for almoſt all men and women will hauehave ſome one medicine or other to preſcribe, and not knowing the complexion or conſtitution of the bodie or from what manner of cauſe the diſeaſe groweth, though ſometimes they hit right, yet often they miſſe, and ſo hurt. If one ſhould ſpeake and ſay, let there not be many Phyſitions, it muſt bee taken againſt all ſuch vnskilfull miniſtring of Phyſicke. And ſo heere when he ſaith, Be not manie maſters, hee both noteth the vice to be common, reprooueth it that there be many ſeuere and rigorous condemners of their brethren. As if hee ſhould ſay, Let not this fault remaine, that there bee ſo manie maſters: not (by ſaying, many) allowing it in any one, for it is the fault which our Sauiour forbiddeth, Matth. 7. verſ. 1.2. Men are naturallie giuen to be ſharp ſighted and curious about other mens faultes: yea they will pronounce very hardlie and rigorouſlie of them. Moreouer they doe not only iudge ſmall faults to be hainous offences in others: but alſo depraue and take in euill part that often times, which is well done, or which may be well conſtrued: eſpecially where there is entred an opinion or conceit of great knowledge aboue others. As wee ſee it is almoſt the whole religion of many to depraue and to eſpie faultes euen in the beſt men, and therein they glorie much, and ſeeme therby to be great maſters excelling al others. For ſuch as do ſharply finde faultes, do highlie pleaſe themſelues as men in a more perfect eſtate. Of theſe it is written, Prou. 30. verſ. 12. There is a generation which is clean in their owne eies, which are not waſhed from their filthineſſe. Theſe are become ſo great maſters, that they diſdaine to be taught by anie: they bee maſters, they be diſciples no longer. If a man do not pleaſe them, and as it were euen fit their humour in euerie ſmall quillitie, all that he doth, be he neuer ſo excellent, is with them nothing worth. Againſt this vncharitable and vnbrotherlie ſeueritie, the threatening is added, Knowing that wee ſhall receiue the greater damnation. This ſheweth how highlie God is diſpleaſed with that kinde of men, againſt whome there is ſo heauy iudgement threatened. It is to this purpoſe to terrifie men from ſo foule a ſinne, in which they doe pleaſe themſelues as in a ſpeciall vertue. For they goe oftentimes away with it, as it were a zeale of godlineſſe againſt ſinne. It teacheth alſo on the contrarie, how much it pleaſeth God, that we iudge of the frailties of our brethren with charitie, with pitie and compaſſion, and with that ſpirit of meeknes which the Apoſtle requireth, Galath. 6. ver. 1. The reaſon of both theſe doth appeare in the wordes following in the third branch, For in many thinges wee ſin all. For firſt it followeth vponupon their owne iudgement which they giuegive ſo rigorouſlie againſt their brethren, that the iudgement of God is iuſt againſt them, hauing the ſame faults or as great, yea often times greater, as our Sauiour ſetteth it forth, How ſeeſt thou a mote in thy brothers eie, and beholdeſt not the beame that is in thine own ete? Mat. 7. This being the ſtate of rigorous carpers at the faults of others, that ſmall things amiſſe they eſpie in their brethren, and condemne the ſame with rigour, when as they hauehave in themſelues foule offences, which they ſpare, they couer and they mittigate with excuſes: ſhall not the iudgement of God be iuſt and ſeuere againſt them? About this matter S. Paul reaſoneth thus, Thou art therfore inexcuſable O man, whoſoeuer thou art, that iudgeſt another, for in that thou iudgeſt another, thou condemneſt thy ſelfe, for thou doeſt the ſame things which condemneſt others. Now we knowe that the iudgement of God is according to trueth againſt thoſe which doe ſuch thinges. Doeſt thou thinke this, O man, which iudgeſt thoſe which doe ſuch thinges, and doeſt them, that thou ſhalt eſcape the iudgement of God? Rom. 2.1.2.3. We might reaſon thus, If I a ſinfull and corrupt man do condemne others as euill men not worthie to bee ſpared, for ſuch and ſuch ſinnes which they commit, then how ſhall I eſcape the iudgment of the moſt iuſt and righteous God, ſeeing I am alſo guiltie? Wee ſhall ſomtimes heare ſome that profeſſe the goſpel, ſweare ſome ſmall oth, a fault indeed to be condemned, and a fault ouer common: for the holie ſeripture is plaine, Sweare not at all. Nowe ſome that refraine ſwearing, will bee ſo rigorous, and vncharitable and ſo ſeuere in iudging the partie for this, as to be void of all religion and feare of God, when as in the meane time they do not ſee a vaineglorie, a ſelfe-louelove, a bitter wrath and anger which in themſelues, if it be mooued, is as hot as fire, with ſundry other foule ſinnes. If motes (as our Sauiour calleth the ſmaller frailties & faultes in men) be iudged by vsus ſo ſeuerely: thē how ſhal ſuch foule and lothſome ſins in the iudgers eſcape the ſentence of God? now thē as this proueth that he which is a rigorous iudge againſt his brother, cannot eſcape the ſeuerity of gods iudgment, becauſe he is alſo guiltie in the things for which hee condēneth another, ſo may it alſo mitigate our ſeueritie, it may moue vsus vntounto a moderation in our ſentence which we are ſo ready to giuegive of others, when we ſee them ſlip. For thus it ſhuld be in our mind: beholding my ſelfe I ſee that I ſin in many things, I am full of imperfections, I would hauehave the Lord to ſhew merciemercy and pitie towards me: I would not hauehave men rigorouſlie to iudge of me, but with charitie and compaſſion. And ſhall I not then when I ſee my brethren in the ſame caſe be fauourable towardes them? would I find merciemercy at the handes of God? or would I hauehave men charitable towardes mee? And yet without merciemercy, charitie, or compaſſion I iudge them rigorouſlie, being but in the ſame eſtate and condition that I my ſelfe am in? Iudge in your ſelues brethren, is it not equall, when as in many things we ſinne all, that if we would hauehave merciemercy and compaſſion ſhewed towards vsus, that we ſhould then lay aſide rigour and ſhew merciemercy and compaſſion towardes our brethren which are weake and fraile, and ſubiect vntounto manifold temptations euen as we be. What a peruerſneſſe is this, that I ſhould thinke my ſelfe worthie to be pitied, and not others? I would hauehave all men deale charitablie towardes me, and I again to ſhew no charitie. I may touch others at my pleaſure: but if any touch me, it may not bee endured. As looke vponupon theſe great maſters which S. Iames doth ſpeak of, that carpe daylie at the faults of others, and you ſhall ſee that when they hauehave whipped other men with the ſcourge of the tongue, and pierced them through as with a ſword, if any doe but touch them but euen as it were with the prick of a pin, how they ſtartle & how they cal for charity: they feel not that which they doe vntounto their brethrē, whē they make ſmal faults to be haynous offences, yea when they peruerſly depraue that which is wel done, it is very light: but if any ſpeak a word againſt ſome fault of theirs, the caſe is altered, it is ſore iniurie; if it be a fault, yet they ought to deale charitablie. Heerby it doth appeare what an high price men do ſet themſelues at, and how baſely they doe eſteeme of all others. Other men (becauſe of their ſins) be ſtark naught, not to bee regarded nor pitied: wee hauing the ſame ſins, or as great are ſtill very precious. Thus may we ſee how far men are a wry frō that which they ought to be. The Lord calleth vsus from it, and it is our dutie, if we wil be wiſe, to ſeek to be cured of ſo grieuous a diſeaſe. A right precious & an acceptable thing it is to God, when we can ſo conſider and iudge of our ſelues amōg others, as that we value our ſelues with them as poore ſinners to be pitied, and ſo become pitifull alſo & ful of merciemercy towards them. For that is it which the Lord ſaith by the prophet. I wil hauehave mercy & not ſacrifice. Oſee. 6.7 But here we muſt beware that it be charitie and merciemercy which wee ſhewe towardes our brethren, and not an irreligious cloking of ſinne, or ſoothing men vp in euil. For manie vnderunder pretence of this, that wee are commaunded not to iudge, will hauehave no faults to bee reprooued, but euerie man hauehave to doe onlie with himſelfe, and let others alone. This is a bad collection, this is contrarie to the doctrine of the holie Scriptures, which willeth vsus to admoniſh one another. Mat. 18. verſ. 15. It is contrarie to the rule of charity as it is written, Thou ſhalt not hate thy brother in thy heart, but thou ſhalt plainlie rebuke thy neighbour, and ſuffer him not to ſinne, Leuit. 19. verſ. 17. And our Sauiour Chriſt when he ſaith, Iudge not, doeth not will vsus that we ſhould not admoniſh and reprooue our brethren for their faultes. ſo wee doe it rightlie. For hee doeth not ſay. What haſt thou to doe with the moate that is in thy brothers eie, or why medleſt thou with the faultes of others? but caſt firſt the beame out of thine owne eie, and then maiſt thou ſee cleerely to caſt the moat out of thy brothers eie. Heere is the matter, if we will be right reformers, we muſt firſt beginne with our ſelues. For ſhall we be fit to teach others that teach not our ſelues? What good minde can it come from? Can a man be rightlie carefull that another ſhould bee godlie and ſaued, and not care for godlineſſe and ſaluation in himſelfe? Can hee pitie the ſoules of other men, which pitieth not his own? Againe, what a rebuking is that, when hee is ſo ſeuere and rigorous againſt others ſmall offences, and ſpareth his owne great ſinnes? Wherfore wee may perceiue a great difference betweene that Chriſtian and charitable admoniſhing & rebuking which the Scripture commandeth, and that rigorous iudging which it forbiddeth. For touching the one, hee that is trulie reformed feeling the grace, the merciemercy and the louelove of God, he is moued with merciemercy and compaſſion towards others, and wiſheth their reformation to their good. This cauſeth him to looke into the faultes of his neighbour whom he loueth and wiſheth well vntounto: and when he doth amiſſe, he telleth him friendlie of it. Who can ſay that ſuch a reproouing is to be miſliked? Nay, we are all of vsus to thank God highlie when hee giueth vsus ſuch a friend as will ſo put vsus in mind of our dutie: for wee can ſee other mens faults, and other men can eſpie our offences more cleerely than wee our ſelues. In worldlie matters men are verie willinglie found fault withall: and taught wherein they hauehave erred, ſo they ſee that there come profit vntounto them or gaine thereby And ſhall we not be as willing to hauehave that tolde vsus, which may benefit our ſoules? But now for thoſe maſters which S. Iames ſpeaketh of, their doing is nothing like. They are not reformed themſelues, they find not fault of louelove. They doe eſpie faults, they iudge ſeuerely of them, they carp, they obiect: but not of pitie or compaſſion, not reſpecting the good of thoſe whome they ſo iudge: but to diffame, to diſcredite, and to bring into contempt. Is it not (thinke you) a verie ſtraunge thing, that theſe men voide of charitie, and full of great ſins, ſhould beare themſelues in hand of a more perfect eſtate then is in others, and take vponupon them a maſterſhip, ſo ſeuerely to iudge, euen becauſe they can eſpie faultes? Maruell not, beloued, that the ſcripture doth ſo thunder againſt this kind of people: for their doing is abominable. True it is, that a wiſe man, when any of theſe maſters ſpreadeth reports of his faults (if anie frailties or imperfections doe breake from him) or when they vpbraid him with the ſame to his face, is to make his profite thereby, and not ſo much to conſider with what mind they doe it, as how true it is, and to amend it. For I ſay if we be wiſe, we may make great vſe of the harde ſpeeches of vncharitable reproouers: for by them oftentimes we hear of ſome imperfections which our friends are blind in, or at the leaſt are ouer fauorable and will not deale plainelie with vsus. Yea and it cauſeth vsus alſo to bee ſomewhat the more circumſpect and warie in our doinges, when ſuch ſeuere iudges doe obſerue vsus narrowly. Thus much touching the firſt part of this ſcripture.
The ſecond nowe followeth, which is for the ordering and guiding of the tongue. And this hath two partes: the former part ſetteth foorth how the ordering of the tongue well carieth ſuch a force with it, though it bee but a little member, that all is well ordered when it is right. And to ſet foorth this there bee two ſimilitudes vſed, which are of ſmall thinges that yet direct and order great thinges. As the bitte of a bridle is but a ſmall thing, and the rudder of a ſhip. The ſecond part declareth the woonderfull and exceeding power that the tongue hath, whē it is not wel ordered, vntounto all miſchief. Where alſo, leaſt it might ſeem ſtrange that ſo infinit euil ſhuld proceed from ſo ſmall a thing, he vſeth a ſimilitude from a ſpark of fire, frō which a great matter is ſet on flame. Further hee ſheweth by the cōpariſon of the nature of ye moſt wild & cruel things, what an horrible vnrulie euill the tongue is, doing that which is monſtrous & as it were againſt al courſe of nature. But I wil come to the words as they lie.
If anie man ſin not in word, be is a perfect man, and able to bridle the whole bodie. In this propoſition, which is, as they ſay, hypotheticall, hee ſheweth that he which is able to rule and doth rule, his tongue ſo that he doth not offend with it, he is perfect, and doth bridle and order well the whole bodie. For where that little member goeth right al goeth right. But doth not the Apoſtle put a caſe here which neuer falleth out? Is there anie man perfect, which ſinneth not? It is out of doubt, that if Saint Iames doe meane by a perfect man, ſuch an one as hath no ſinne in him, that then hee putteth a caſe that is neuer founde: & if we take him ſo, yet his matter ſtandeth ſure. For doubtles if there could bee a man abſolutelie perfect in his toong, he ſhuld be perfect throughout. Or if we take him as the ſcripture doth vſe to ſpeake, calling them perfect which are come vntounto a ſound ſtrength of godlines, and ripe knowledge of God, as 1. Cor. 2.6. We ſpeake wiſdome, ſaith S. Paule, among thoſe which are perfect. And Phil. 3.15. As many as are perfect, let vsus thinke his. And Heb. 6. verſ. 1. Let vsus be caried on vntounto perfection. If I ſay we take perfection ſo, then look how far a man is growne in all godlines, ſo farre is it in his tongue, and looke what wanteth in his tongue of ſuch perfection, that he wanteth in all other partes: for the perfection or the want in the whole man goeth with the want and perfection of the tongue. Our Sauiour Chriſt ſheweth the cauſe, ſaying. Out of the aboundance of the heart the mouth ſpeaketh: A good man out of the good treaſure of his heart bringeth foorth good thinges: and an euill man out of the euill treaſure bringeth forth euill things. Matt. 12.34.35. The tongue is the ſpeciall inſtrument to vtter euerie thing which is in the heart. Look how far the hart is ſound and good, ſo far wil the tongue be good. For let the heart proceede vntounto neuer ſo great perfection, the tongue will vtter it, and be good according to the goodnes of the heart. And look what euill is in the tongue, it commeth from the heart. And when wicked thoughts be in the hart, the tongue cannot ſo diſſemble, but at one time or another they will break foorth in ſpeech: As come to particulars, If the heart be full of light, of knowledge and true wiſdome, the tongue will vtter it. If there be darknes, ignorance & error, the ſpeech will bee according. If there bee faith, the toong wil confeſſe it: if the louelove of God, there wil breake foorth praiſe and thankſgiuing. If meekeneſſe, the wordes will bee gentle. If pride and wrath, the tongue is fierce and bitter. If chaſtitie, then pure ſpeech and from vnclean luſts, a foule mouth. What ſhould I rehearſe particulars? the tongue is as the heart is in all thinges: a vaine tongue argueth a vaine heart. Let no man ſtand vponupon this and ſay, words are but winde, it is no great matter what a mans wordes bee, there is no harme done, it is but communication. This is an ignorant ſpeech, for the wordes are of ſuch waight, that our Sauiour ſaith, Of euerie idle word you ſhall gine a reckoning at the day of iudgment. By thy wordes thou ſhalt be iuſtified, and by thy wordes thou ſhalt bee condemned. Matt. 12. verſ. 36.37, Shall a man then ſay further, though my wordes be but vaine and fooliſh, yet I mean no hurt, my heart is good? Alas what an imagination is that? Is not the tongue the opener of that which lay hid in the heart? Euen as a man beholdeth his face in a glaſſe, ſo may wee beholde the heart of a man in his tongue. True it is that the hypocrite which hath a wicked heart, can ſpeake good wordes: but yet the wickednes will breake foorth at times doe what he can. But ſhall ſuch a little member extend ſo farre as the Apoſtle here ſpeaketh? Shall hee that doeth bridle it bridle all partes of the bodie? No maruel, as hee declareth by his two ſimilitudes. Horſes that be ſtrong, fierce and full of courage, are yet with a little bit in their mouthturned about by the rider. A ſhip is a great thing, and often driuen of fierce winds vponupon the ſeas: and yet the gouernour with the little rudder turneth them about which way he wil. As ſuch little thinges turne about great and mightie things: ſo the tongue though it bee but a little member, yet hee ſaith boaſteth great thinges. This ſeemeth a very hard application. For he ſpeaketh heere before of the well ordering of the tongue what power it hath, and now ſaith boaſteth great thinges; for boaſting is not good, and a man may boaſt great thinges which yet he cannot do. The bit in the horſe mouth doth turn him about indeed, and ſo doth the little rudder more then boaſt of turning about the great ſhip. Why then ſaith hee the tongue boaſteth great thinges? Indeed the word may well bee ſo tranſlated: But S. Iames doth vſe it not as a bare boaſting, nor in euill part: but as if he ſhould ſay, look how the bit is a little thing and turneth about the whole bodie of a fierce horſe, cauſing him to obey the rider; and as the rudder is ſmall and yet turneth about a great ſhip, or as theſe two little things do great matters: ſo the tongue being a very ſmall member lifteth it ſelfe vp to the performance of verie great things. It ſo boaſteth, that it performeth them indeede. But what bee thoſe great matters which it doth ſo well? To ſpeake brieflie, it bringeth forth all the good treaſures of the hart, as our Sauiour hath ſaid. Look what gift of grace or heauēly thing the holy ghoſt worketh in the heart of man, his tongue vttereth the ſame. The tongue is giuen as a ſpeciall inſtrument to glorifie & praiſe god. Great duties it is to perform that way, and as it were to leade the whole bodie. And alſo towards men it doeth many goodly things: Out of a wiſe heart, it bringeth forth wiſedom & knowledge to inform and to iuſtruct the ignorant. It giueth wholeſome aduiſe, and good counſel vntounto ſuch as need. It perſwadeth & comforteth, exhorteth, admoniſheth and rebuketh as need doth require. Yea infinite are the benefites which the tongue rightlie ordered doth bring vntounto men. Let no corrupt communication (ſaith Saint Paule) proceed out of your mouthes: but ſuch as is good to the vſe of edifying, that it may miniſter grace to the hearers. Epheſ. 4.29. And alſo hee ſaith, Let your ſpeech be alwayes gracious and poudered with ſalt, that ye may know how to anſwer eueryevery man, Coloſſ. 4.6. Beloved when wee conſider well of theſe thinges, it teacheth vsus how farre off we be from perfection. For doe wee not come woonderfull farre ſhort of guiding our tongue aright to the performāce of theſe great things, both in glorifying God, & alſo in miniſtring grace by our talk at al times vntounto mē. What ſhall ſpeak of our wants in this point? If we did wel & throughly behold & diſcern thē, this one thing wold manifeſt vntounto vsus, that in manie things we ſin al: that ſo we might not be ſo rigorous in condemning or iudging others. For if we come ſo far ſhort in the duties of the tongue, both in praiſing God, and alſo in benefiting men ſo manie wayes as wee might and are bounde: What ſhall wee thinke is the number of all our ſinnes? wee may well ſay, that they be moe in number then the haires of our head. But why hath the Lord ſet foorth this power and good of the right ordered tongue? wee muſt well conſider of that. It is not that wee ſhould come to the ſight onelyonly how vnperfect we are, but that withal we ſhould labour and ſtriue towards greater perfection. It is a moſt worthy thing to profeſſe the holy faith, and to ſound foorth the praiſe and glorie of the moſt high God. Alſo it is an excellent thing to ſpeake ſuch wordes as may at all times miniſter grace to the hearers. Hereunto appertaineth that which Salomon ſaieth, The tongue of the iuſt man is as fined ſiluer, and the lippes of the righteous doe feed many. Prouerb. 10.20, 21.
Thus much concerning the firſt part, which is the ordering of the tongue aright; which is an exceeding great matter: and now I will proceed to the other part, that is the wonderfull harme of the euill tongue: for looke how great the power of the tongue is vntounto good, where it is well ordered, ſo great force hath it alſo on the other part vntounto all miſchiefe, where it is not bridled. And leaſt this might ſeeme ſtrange or incredible, the Apoſtle vſeth a compariſon: Behold (ſaith hee) how great a thing a little fire kindleth. Wee all know, that one little ſparke of fire lighting into drie matter, is enough to fire a whole houſe, and ſo a whole citie, a countrey, yea the whole world, ſo much as will kindle and burne. This is a wonderfull thing which God hath giuen to the fire, that from ſo little ſo great flames will ariſe, and that it will ſpread in ſuch ſort. And Saint Iames ſaith, that the tongue is fire. It is not of our common fire: it is figuratiuely called fire: for it will ſpread farre, though it be little, and ſet all on a flame euen as fire: yea it extendeth it ſelfe in miſchiefe ſo farre, that hee calleth it a world of wickednes. What a marueilous ſaying is this? Is the tongue ſo ſmall a member, and yet containeth in it ſuch a depth and ſuch a gulfe of all wickednes? A world is a great thing, it is the vniuerſalitie of all creatures, and by this the holy Apoſtle doeth expreſſe the wickedneſſe of the tongue: as if he ſhould ſay, the generalitie of all euill and wickedneſſe is the tongue. What euill, what miſchiefe, what wickedneſſe, what treacheries and lies come not from the tongue? And marke how hee ſaith, that the tongue is ſo placed or ſet among our members, that it defileth the whole bodie. If a thing bee full of euill, and ſet with ſuch diſtance that it can not touch another thing, then the euill is not ſpread but reſteth, and defileth it ſelfe: but it is not ſo yee ſee with the tongue: for it is ſo ſet that it defileth the whole bodie. And ſo fire, where the drie matter is abſent doth nothing; but if it light vponupon it, then it enflameth all, and ſetteth the whole on fire: Euen ſo he ſaith, that the tongue reacheth vntounto and ſetteth on fire the courſe of nature. The whole courſe of nature may verie well be taken for the whole world, as if he ſhould ſay, The tongue euen like a firebrand ſetteth the whole world on fire: for the truth is, that in all places there be hote flames of contention, there be broiles and diſſentions: yea all things doe boile and burne with the fire of the tongue. And in the next wordes he ſheweth what manner of fire the tongue is, and from whence it hath that fire. It is (ſaith hee) it ſelfe ſet on fire of hell. Then is the tongue not onelyonly fire, but moſt peſtilent and helliſh or deuiliſh fire. Hell enflameth the tongue: how can that be? Hell is here put for the deuils of hell: they ſet the tongue on fire, they doe enflame it with the helliſh fire: for as the holy ghoſt inſpiring and ſanctifying the heart of a good or godly man, filleth it with all precious and heauenly treaſures, which then the tongue bringeth foorth to the praiſe and glorie of God, and to the benefite of men: ſo the deuill filleth the hearts of wicked men with ſuch treaſures as hell doth affoord, and their tongues doe vtter foorth the ſame. And in that reſpect the holy Apoſtle ſaith, that the tōgue it ſelfe is ſet on fire of hell. O that men would conſider of this, how their tongues are thē ſpeciall inſtruments of the deuill, to ſpread here in the whole worlde the fire of hell. O that they would weigh and conſider whome they ſerue, and whoſe worke they doe perfourme. That tongue which hath beene giuen to be the chiefe inſtrument in the bodie of man for to magnifie the praiſe and honour of the Lorde, and to benefit men: how is it turned and changed to be the firebrand to ſet the whole world on fire, euen with the fire of hell? But if it be demanded, what is this ſame fire which it is enflamed withall, and with which it doth enflame the whole courſe of nature? You know that Saint Paul ſaith, The deuill hath fiery dartes, which faith doth quench: now where faith is not, hee fixeth thoſe dartes in the heart of man, and ſo when the heart is filled with that helliſh fire, the tongue preſently receiueth it, and caſteth it abroad euen like wild fire: hee ſhooteth the dart of pride and vaineglorie & ambition into the mind, the dart of ſelfeloue, of enuie, of hatred, and of malice. Moreouer, he faſteneth his dartes of vanitie and vaine pleaſures, with the dartes of all vncleane luſts of fornication and adulterie. Theſe are from hell, theſe are fierie, and the fire of Gods wrath is with them: and the tongue hereupon ſcattereth and diſperſeth all this fire abroad; as, wordes of contempt, of diſdaine and reproch, words full of fury and bitter rage, with lying, and ſlandring, & backbiting, wordes full of vanitie and horrible othes, wordes full of filthie ribaldrie and all manner of beaſtly ſongs. Shall I take vponupon me to number the ſtarres, or to meaſure the ſandes of the ſea? If not, what ſhould I take vponupon me to enter into all particulars in this matter? There is nothing which the fiends of hell doe ſuggeſt into the wicked heartes of men, but the tongue poureth it forth. Hereupon (as wee ſee by daily experience) all the world is on a flame, euen with the fire of hell. There is curſing, and banning, and raging: there is boaſting, and quarrelling, and reuiling: there is falſe accuſing, lying, and condemning: yea, (as the Apoſtle ſaide before) there is in the ſpeech euen a world of wickednes: all the partes of man are defiled by the ſame. It is a generall contagion that ouerſpreadeth the whole. And Saint Iames doeth yet further ſet foorth the vnrulineſſe of the tongue by a compariſon. There is a wonderfull fierce nature in ſundrie ſortes of wilde beaſts, as in the lyon, the leopard, the tygre, and the wolfe, with many others; & of theſe, men hauehave caught ſome, and brought them to be tame. There bee alſo among the foules, among the creeping things, and among the fiſhes, things verie wilde and vnruly, which yet by man hauehave beene tamed: but (ſaith hee) the tongue can no man tame. All the cruell nature of the ſauadge wilde beaſts, of foules, of ſerpents, and of fiſhes, is not like the tongue, that paſſeth them all; no wiſedome nor power of man can tame that. Is not this a wonderfull thing? will men beleeue that this little member ſhould hauehave ſuch a nature in it, that no man can rule it? Maruaile not at this, the cauſe is euident, euen by that which goeth before in this text. Is there any beaſt, any foule, any ſerpent, or fiſh, whoſe nature is to be compared to the deuill, or to the fire of hell? I doubt not but eueryevery man will confeſſe and ſay thus, There bee horrible and ſauage natures among beaſtes, and ſerpentes, and dragons, but the deuils goe beyond them all, there is no compariſon, hell can not bee matched, that fire can not bee quenched, there is no taming of thoſe things. Then marke how he ſaid, that the tongue is ſet on fire of hell. The nature of hell, the nature of the deuill is put into the tongue: and hereupon it commeth to paſſe that it is harder to be tamed then all the nature of ſerpents and wilde beaſts. Then when hee ſaith, But the tongue can no man tame, is it his meaning that there is nor was neuer any man, but his tongue hath beene vntamed, ſet on fire of hell, and ſo a firebrand to ſet the worlde on fire? The tongues of the Prophets, the tongues of the Apoſtles, the tongues of the martyrs and holy men hauehave vttered the heauenly trueth to the praiſe of God, and to the ſingular good of men: how then is it ſaide, The tongue can no man tame? were not the tongues of theſe wel tamed? yes verely: but yet this ſtandeth ſtill, The tongue can no man tame. For their tongues were tamed not by themſelues, nor by any wiſedome, power, or vertue of man: but by grace, euen by the working and power of the heauenly ſpirit of God from aboue. No man then, but the Lorde God, whoſe power is aboue all, hath euer tamed the nature of the tongue. There is nothing in man from Satan or from hel, be it neuer ſo peſtilent & horrible, but the grace & power of God can ſubdue it. It is not then the purpoſe or meaning of the Apoſtle, by ſaying, but the tongue can no man tame, to lead men vntounto this, euen to let it alone, for that which is vnpoſſible vntounto man, he will not ſet vponupon it, at leaſt, if he know ſo much. For to what end and purpoſe ſhould a man goe about to doe that which is aboue his power? I ſay it is not the purpoſe of the holy Apoſtle ſo to perſwade, but by ſhewing the difficultie and impoſſibilitie in regard of mans ſtrength, hee mooueth men to ſeeke vntounto God for the power of his grace, for there is all the helpe. And ſeeing there is helpe in God, how can we be excuſed, if we doe not flie vntounto him? The thing is moſt horrible, wee ought to abhorre it that wee ſhould carrie in our mouth the fire of hell and the nature of the deuill. Shall wee not thirſt for thoſe heauenly and pure waters of the holy ghoſt, which ſhall extinguiſh ſuch helliſh fire? O beloued, it is the mind and purpoſe of the Apoſtle when he ſheweth vsus theſe things, to ſtir vsus vp to ſeeke more earneſtly vntounto God, and not to truſt to our owne ſtrength: vnleſſe wee make ſmall account to carrie ſuch a tongue, yea ſuch a firebrande of hell in our mouth, as is worſe then any ſerpent. What a loathſome thing ought it to be to the minde of eueryevery man to hauehave his mouth full of the fire of hell euer and anon for to caſt abroad? wee holde it a verie rare and moſt ſtrange and monſtrous thing, if any beaſt ſhould carrie ranke poiſon in his mouth to caſt forth farre and neere: and the tongue of man ſpreadeth that which is a great deale woorſe then any poiſon: for men ſpitte fire, euen the verie fire of hell. alas, ſhall wee not ſeeke helpe for this? O beloued, be not deceiued to thinke that the ſpeeches of the Apoſtle are more vehement then the matter requireth. I confeſſe that the holy ſcripture vſeth ſometimes hyperbolicall ſpeeches, but in theſe compariſons it is not ſo. The tongue indeed is (as he ſaith) an vnruly euill, full of deadly poiſon. You know what is written in other places, Their mouth is full of curſing and bitternes, the poiſon of Aſpes is vnderunder their lippes, their throate is an open ſepulchre, they flatter vvith their tongues. Wee can not away with the poion of Aſpes, wee loath to heare of it: and ſhall wee not then loath to carrie ſuch horrible deadly poiſon in our tongues? Let vsus thinke well of theſe things, and iudge of them, as the Lord pronounceth, and not according to our owne ſenſe: for as eueryevery thing liketh and loueth that which is in their owne nature, (as the toad liketh her owne poiſon, ſo doeth the venemous ſerpent, the Aſpe, and the Cockatrice:) ſo ſhall men by nature like and louelove well the poiſon which is vnderunder their tongue, and that fire with which it is enflamed by hell. Men doe indeede euen glorie in thoſe horrible things which come from their tongue. Let vsus therfore, as I ſaid, iudge of the things as the Lord pronounceth, & not according to our own ſenſe. The Lord ſaith, that the tongues of men are full of deadly poiſon. If wee were throughly perſwaded thereof, would it not euen force vsus to ſeek vntounto the Lord to hauehave ſuch poiſon remoued? Would we like well to continue ſtil as venemous ſerpents? Could wee thinke well of this that the diuell ſhould fire our tongues with the fire of hell? Or that hee ſhould vſe our tongues as his inſtruments to ſet all in a broile? God bee mercifull vntounto vsus, and helpe vsus, for our caſe otherwiſe is moſt wretched and miſerable. And let vsus now ſee what reaſon the Apoſtle rendreth, to ſhewe that the tongue is full of deadly poyſon: for he giueth an inſtance or a taſte of the ſame deadly poyſon in one particular, which is this: Therewith bleſſe we God euen the father, and therewith curſe wee men which are made after the image of God: Out of one mouth proceedeth bleſſing and curſing: my brethren theſe things ought not ſo to be. If he ſhould ſtand to ſhewe the poyſon in eueryevery particular, it were much: this one may leade vsus to the conſideration of many. To come then vntounto it, thus it is: There is not almoſt any ſo wicked, but will hauehave words of praiſing God in their mouth, yea thoſe words are often ſo godly and ſmooth, that they ſeeme to be with deuotion, euen as if they carried a reuerence and a great regarde to the name of the moſt high God. But let any man diſpleaſe them, and by and by they curſe him: which ſheweth that their bleſsing & praiſing of God is but in a vaine ſhew. For if they did indeede and aright louelove and reuerence the maieſtie of God, then would they alſo regard his image in man: for man is made after the image of God. Can they bleſſe God and curſe his image? If wee bleſſe and praiſe the Lord in deede in all his workes, then chiefly in the workmanſhip of man, in whom hee hath ſet the print of his owne image. And if wee cannot in that worke beholde his glorie and praiſe him, how ſhall wee doe it in other things? If any ſhall obiect, that the image of GOD was broken downe in man through the fall of our firſt parents: and that ſuch as bee renewed in Chriſt, and the image of GOD againe ſet vp in them, in thoſe we may behold the glorie of God, ſuch wee doe not curſe, but wee curſe men that bee euill and wicked. I anſwer that there is not alwaies ſuch regard had, but the tongue doth curſe the good as well as the bad, and ſpareth none. And doubtles it is a greater and a more fowler thing to curſe a right godlie man, then to curſe a wicked man, becauſe in the godlie man, the image of GOD doth ſhine in beautie, and where his image doth more appeare, we are bound more to louelove and to reuerence: but yet it is a fowle thing to curſe any man, and doth in ſome ſort reach vntounto God. For albeit the image of God, touching righteouſnes and holines is broken downe wholie in them, yet there remayne ſome partes of his image, there is vnderſtanding or reaſon, and ſuch thinges as by which a man doth greatlie differ from a beaſt. Sundrie excellent giftes there bee in man, which hee that vtterlie deſpiſeth, offereth iniurie to the maieſtie of God: and that is the cauſe why Saint Iames bringeth it in as an abſurde thing, that the ſame tongue bleſſeth GOD, and curſeth men which are made after the image of GOD. But what ſhall wee ſaye of this curſing of men, is it rare? Surelie it is very common where wrath is kindled, and diſpleaſure ariſeth. The horrible curſes and execrations which come out of mens mouthes, would make a man that feareth GOD, euen tremble to heare. There is no ſparing of any, but this deadly poyſon of the tongue is powred forth vponupon all. The brother curſeth the brother, the Father the children, and the children againe their Father, the Husband the Wife, and the Wife her Husband. If a man would (as I may ſaye) defile his mouth, and the eares of thoſe that ſhoulde heare it, hee might vtter ſo many of their vſuall curſes and execrations as woulde make and fill a pretie booke. And let but two men fall out or two women, which hauehave not learned the true ſeare of GOD, doe but marke the bitter poyſon of the wordes which will come from them: What reuilings will each giuegive vntounto the other? what wordes of diſdaine, contempt, and reproach? How baſe will each of them ſet forth the other for to bee? What is it almoſt that can bee deuiſed which is baſe, vile and loathſome, but the one will tearme the other by it? And with what vehemencie is it vſed to bee done? There is no more regard of the image and glorie of God in each of them, then there is of a dogge. What a poyſon is this? what a vile wickedneſſe proceedeth from the tongue? Saint Iames ſheweth that it doth as a monſtrous thing peruert the order and courſe of nature: when out of the ſame mouth there proceedeth bleſsing and curſing. Doth a fountaine (ſaith hee) ſend foorth at one place ſweete water and bitter? Can the figge-tree, my brethren, bring foorth oliues, either a vine figges? ſo can no fountaine make both ſalt water and ſweete. If it be againſt the courſe of nature that ſuch things ſhould bee, then doth it follow that ſome part of the words which come from the mouth are as ſweete water, and other ſome of them bee bitter: nay they bee either all ſweete or all bitter. Now it is moſt euident that the one part, that is to ſay, the curſing of men, the contemptuous railings, reproches, and reuilings, is not ſweete, but euen as moſt bitter water. Herevpon then it followeth, that the other part which ſeemed to bee very ſweete water, that is, their bleſſing and praiſing of God, is alſo very bitter. For as the holie Apoſtle hath ſhewed, they cannot bee both ſweete and bitter. If one be bitter, both are bitter. But how can their bleſsing of GOD bee bitter? how can that bee poyſon? Is not the bleſſing and praiſing of God, a moſt precious and a moſt excellent thing? Doth S. Iames ſet that with the deadly poyſon of the tongue? I anſwere, that the bleſsing, the praiſing and the honouring of God, is of all other things the moſt excellent and precious, when it is rightly done: but if it be done but in faſhion and ſhew, or in bare words, it is but a prophaning and an abuſing of the moſt holie and glorious name of God. Then is it hypocriſie, then is it ſinne, yea euen an abomination. There can no praiſe bee giuen to God ſo great, but it is true. But eueryevery thing which in it ſelfe is true, is not rightly done. Wee reade in the Goſpell, that Ieſus would not ſuffer the diuels to confeſſe him. And the diuell in the maide that vttered this ſaying touching Paul and his companions, Theſe be the ſeruants of the moſt high God, which ſhewe vntounto vsus the way of ſaluation, diſpleaſed Paul. Act. 16. So no doubt the praiſing or bleſsing of God with a wicked tongue, is not acceptable vntounto him. Marke then briefly how Saint Iames hath reaſoned to proue that God is not bleſſed nor honored by a tongue which curſeth men. Firſt if they did ſincerely and from the heart bleſſe God in deede, how could they curſe the image of God in men? Secondly, it is vnpoſsible in the courſe of nature, that ſweete water and bitter ſhould come out of one fountaine, and ſo is it, that the true praiſing or bleſsing of God, and the curſing of men, ſhould come out of the ſame mouth. Let all then conſider well, how they honour and worſhippe GOD. For this is it wherewith men doe beare themſelues in hand that they bee religious, that they call vponupon God, and that they aſcribe glorie and praiſe vntounto him. They neuer conſider with what manner of tongue they doe it. They curſe and banne, they rayle, reuile and reproach. They ſweare borriblie, they lie, they do ſlaunder and diffame. They flatter, they boaſte, they ſcoffe, they ieſt, they power forth words of all vanitie. They ſpeake all manner of vncleane words, and out at their mouth commeth forth as it were the ſtinking mind of a moſt filthie puddle, or of a rotten dunghill: And then with the ſame tongue ſo polluted, and in that vncleane veſſell of their mouth, they will bring and offer vp thoſe ſweete odors of the praiſe of God. Here is a great inſtruction miniſtred vntounto vsus, which we ought carefullie to hearken vntounto, and to print it in our minde. If euer we hauehave to doe with any man or woman, which is poore and baſe for outward reſpects, and take it that they offer vsus wrong, ſo that our wrath begin to bee kindled, let vsus take heed that neither our heart ſo farre deſpiſe them, nor our tongue vtter ſuch contemptuous ſpeeches vntounto them, ſuch words of diſdaine and ignorminie, ſuch baſe and vile tearmes, as that we forget the image of God in them. O beloued ſhall not this a little bridle vsus, ſhall we giuegive ſuch tearmes to the image of God, as we would ſcarce giuegive to a dog? If any ſhall obiect and ſay, ſome are ſo wicked and abominable, that no ſpeech can be too baſe for them. I anſwer, according to the doctrine of the holy Apoſtle here, that howſoeuer wee are to loath and to abhor their wickednes, yea to giuegive them ſuch phraſes of ſpeech as may expreſſe their bad eſtate (as wee ſhall finde the holy Scripture doth) yet ſpare the image of God in them, euen ſo farre as it remaineth: giuegive them not ſuch ſpeeches, that be ſo vile, as I am loath to name any of them, which ye ſhall vſually heare proceeding out of mens mouthes, when they doe fall out, leaſt therein you curſe, reuile, and vtterlie deſpiſe the image of God. To conclude, let the feare of God bridle our tongues, that this deadly and diueliſh poyſon may bee taken out of them, and that with them wee maye magnifie and praiſe the Lord God, ſo that our praiſe may be acceptable vntounto him, and that our ſpeeches may be ſuch as tend vntounto edification, and that miniſter grace to the hearers. Amen.
FINIS.