Page images
PDF
EPUB

brace the authors of their happy conver- | wish, and against the practices of those sion then all laws prejudicial to their that design our ruin. welfare were rescinded, and new ones were substituted, abundantly providing for their security, honest livelihood, and due reverence; which in progress of time, not in the Roman empire only, but in all other nations (that afterwards did entertain Christianity), were nowise impaired, but were rather ampliated and fortified by the pious favour of princes: the barbarous Goths, and Vandals, and Lombards, being no sooner endued with any degree of civility, or any sense of religion, that possessed with a hearty reverence of their bishops and priests.

It is true, this promise is not affixed to all parts of time, to all particularities of place, to all determinate circumstances of things. The priests may, now and then, here and there, in this or that, suffer highly; they may be ejected, be plundered, be degraded, as experience hath showed us. But they may be also soon restored, repossessed, readvanced, and (I had almost said) revenged too, as the like experience doth assure us. It is not impossible, I confess, we may relapse into the same, or into a more calamitous estate; the obstinate disaffections of men And ever since (which is not to be im- threaten it, and our own miscarriages puted, as some rashly, if not impiously more dangerously: yet the most offensive aver, to the prevalence of Antichristian of these (which many honest men disiniquity, but rather to the providence of like, and most men disclaim against) have Divine Benignity; ever since, I say), till been in as bitter terms complained of in the late commotions and alterations in almost the first ages. "Inhiant possesChristendom, they have been the guar- sionibus, prædia excolunt, auro incudians of others' safety, not themselves bant, quæstui per omnia student," said a deprived of protection; have abounded devout writer of ecclesiastical history with wealth, rather than wanted suste- about 1300 years ago. And so much no nance; have been the objects of envy, man (without extreme uncharitableness more than of contempt. Princes have and falsehood) can in so general terms loved and cherished them, have relied impute to the present clergy: notwithupon their advice, and entrusted them standing which, God did continue to with their highest concernments. No- vouchsafe his protection to them. They bles have not been ashamed to yield them were sometimes (by the inundations of place. The sacerdotal robe hath been barbarous people), and we may again (by often dyed with purple; and the sons of national concussions), be severely chasmighty monarchs have not thought them-tised for our faults: yet were not they, selves degraded by entering into their nor shall we be (at least every where and order. And if, in some particular places for ever) utterly rejected. God may (before or since those changes) their con- visit our transgressions with the rod, dition hath not been so high and plenti- and our iniquity with stripes: nevertheful, yet hath it been (almost ever) toler-less his loving-kindness will he not utterly able; the countenance of authority and take from us, nor suffer his faithfulness the respect of the people being in good to fail. His covenant he will not break, degree vouchsafed them. Even in those nor alter the thing that is gone out of his churches, which till this day groan under lips.} God may for a time hide his face the oppression of infidel princes, the from us; but he will not for ever turn priests (by the free permission of those his back upon us: the honour of the princes) retain their jurisdiction in a Priesthood may for a while be overcloudmanner as great as ever; and withal en-ed in some part of the world; but shall joy a maintenance not altogether inconsiderable.

So favourable hitherto hath God been unto his priests, so faithful to his promise: which doth oblige us to thank him; which may encourage us to hope in him; which may arm us with confidence against the present ill-will of those that

never totally be eclipsed, nor swallowed
up in a perpetual night. While God
continues his residence in Sion, and de-
fends his Church against the gates of Hell
and powers of darkness; while religion
retains any sway in the hearts of men,

Sulp. Sev. lib. i. c. 43.
1 Psal. lxxxix. 32, 33, 34.

and truth possesses any room upon earth; | through any incident temptation brought the priests shall not be left destitute and into sin, whereby a man is thrown down, naked, but everlastingly be clothed with or bowed from his upright state, and insalvation. Which that it may (to the terrupted from prosecuting a steady glory of God and good of his Church) course of piety and virtue. By an usual more surely come to pass, let us convert and apposite manner of speaking, our this promise into a prayer, and say with tenor of life is called a way, our converSolomon, Now therefore arise, O Lord sation walking, our actions steps, our God, thou and the ark of thy strength; observing good laws uprightness, our let thy priests, O Lord God, be clothed transgression of them tripping, falterwith salvation, and let thy saints rejoice ing, falling." in goodness. Amen.

SERMON XIII.

NOT TO OFFEND IN WORD, AN EVIDENCE
OF A HIGH PITCH OF VIRTUE.

By not offending in word, we may easily, then, conceive to be understood such a constant restraint, and such a careful guidance of our tongue, that it doth not transgress the rules prescribed unto it by Divine law, or by good reason; that it thwarteth not the natural ends and proper uses for which it was

JAMES iii. 2.—If any man offend not in framed, to which it is fitted; such as

word, he is a perfect man.

chiefly are promoting God's glory, our neighbour's benefit, and our own true welfare.

d

THIS sentence stands in the head of a discourse concerning the tongue (that By a perfect man is meant a person doubtful engine of good and evil), where-accomplished and complete in goodness, in how excellent benefits, and how griev- one of singular worth and integrity, a ous mischiefs, it, as rightly or perversely wielded, is apt to produce; how it is both a sweet instrument of all goodness, and a sharp weapon of all iniquity, is positively laid down, and by fit comparisons illustrated. But secluding all relation to the context, the words may well be considered singly by themselves: and as such they instruct us, asserting a certain truth; they direct us, implying a good duty. They assert that man to be perfect, who offends not in speech; and they consequently imply, that we should strive to avoid offending therein for to be perfect, and to go on to perfection, are precepts, the observance whereof is incumbent on us.a We shall first briefly explain the assertion, and then declare its truth; afterwards we shall press somewhat couched in the duty.

[blocks in formation]

brave and excellent man, who, as to the continual tenor of his life, is free from all notorious defects, and heinous faults; like David, fulfilling all God's will, and having respect to all God's commandments; like Zachary and Elizabeth, walking in all the commandments and ordinances of the Lord blameless. Thus was Noah, thus was Abraham, thus was Job perfect. This is the notion of perfection in holy Scripture: not an absolute exemption from all blemish of soul, or blame in life; for such a perfection is inconsistent with the nature and state of man here, where none with modesty or with truth can say, I have made my heart clean, I am pure from my sin; where every man must confess with Job, If I justify myself, mine own mouth shall condemn me; If I say, I am perfect, it shall prove me perverse. For, There is not, as the Preacher assures, a just man upon earth, that doeth good, and sinneth not ; and, In many things we offend all, is our Apostle's assertion, immediately preceding my text; which words may serve to

[blocks in formation]

:

expound these. In many things, saith he, we offend all; that is, there is no man absolutely perfect but if any man of fend not in word (that is, if a man constantly govern his tongue well), that man is perfect; perfect in such a kind and degree as human frailty doth admit; he is eminently good; he may be reasonably presumed upright and blameless in all the course of his practice; able (as it follows) to bridle the whole body, that is, qualified to order all his actions justly and wisely. So that in effect the words import this: that a constant governance of our speech, according to duty and reason, is a high instance and a special argument of a thoroughly sincere and solid goodness.

The truth of which aphorism may from several considerations appear.

the next passage occurs, they should not rush forth, and vent themselves. A vain mind naturally will bubble forth or fly out in frothy expressions; wrath burning in the breast will flame out, or at least smoke through the mouth; rancorous imposthumes of spite and malice will at length discharge purulent matter; lust boiling within will soon foam out in lewd discourse. If the fountain itself is polluted, or infected, how can the streams be clear or wholesome? How can ye, being evil, speak good things? saith our Lord; for from the abundance of the heart the mouth speaketh. A good man, addeth he, out of the good treasure of the heart bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things: zbalhe norŋgà, he casteth forth ill things, as a fountain doth its waters by a natural and necessary ebullition. It is true, that in some particular cases, or at some times, a foul heart may be disguised by fair words, or covered by demure reservedness: shame, or fear, or crafty design, may often repress the declaration of ill thoughts and purposes. But such fits of dissimulation cannot hold; men cannot abide quiet under so violent constraints; the intestine jars, or unkindly truces, between heart and tongue (those natural friends) cannot be perpetual, or very durable: no man can hold his breath long, or live without evaporating through his mouth. those steams of passion which arise from flesh and blood. My heart was hot within me; while I was musing, the fire burned: then spake I with my tongue, saith David, expressing the difficulty of obstructing the eruption of our affections into language. Hence it is, that speech is commonly judged the truest character of the mind, and the surest test of inward worth, as that which discloseth the hidden man of the heart, which unlocketh the closets of the breast, which draws the soul out of her dark recesses

1. A good governance of speech is a strong evidence of a good mind; of a mind pure from vicious desires, calm from disorderly passions, void of dishonest intentions. For since speech is a child of thought, which the mind always travaileth and teemeth with, and which after its birth is wont in features to resemble its parent; since every man naturally is ambitious to propagate his conceits, and without a painful force cannot smother his resentments; since especially bad affections, like stum or poison, are impetuous and turgid, so agitating all the spirits, and so swelling the heart, that it cannot easily compose or contain them; since a distempered constitution of mind, as of body, is wont to weaken the retentive faculty, and to force an evacuation of bad humours; since he that wanteth the principal wisdom of well-ordering his thoughts, and mastering his passions, can hardly be conceived so prudent, as long to refrain, or to regulate their dependence, speech: considering these things, I say, it is scarce possible, that he which commonly thinks ill, should constantly either be well silent, or speak well. To conceal fire, to check light-into open light and view, which renderning, to confine a whirlwind, may perhaps be no less feasible, than to keep within due compass the exorbitant motions of the soul, wherein reason hath lost its command, so that qua data porta, where

i Ecclus. xix. 11,-A fool travaileth with a word, as a woman in labour of a child.

*

[ocr errors]

eth our thoughts visible, and our inten-
tions palpable. Hence Loquere, ut te
videam, Speak, that I may see you, or
know what kind of men you are, is a
saying which all man, at first meeting,

* Ανδρὸς χαρακτὴρ ἐκ λόγου γνωρίζεται.
J Matt. xii. 34.
* Psal. xxxix. 3.
1 Pet. iii. 4.

do in their hearts direct one to another: | of business, and which transacts it; while neither commonly doth any man require by it we communicate our secret conmore to ground a judgment upon con- ceptions, transfusing them into others; cerning the worth or ability of another, while there with we instruct and advise than opportunity of hearing him to dis- one another; while we consult about course for a competent time: yea, often what is to be done, contest about right, before a man hath spoken ten words, his dispute about truth; while the whole mind is caught, and a formal sentence is business of conversation, of commerce, passed upon it. Such a strict affinity and of government, and administration of connection do all men suppose between justice, of learning, and of religion, is thoughts and words. managed thereby; yea, while it stoppeth 2. From hence, that the use of speech the gaps of time, and filleth up the wide is itself a great ingredient into our prac-intervals of business, our recreations and tice, and hath a very general influence divertisements (the which do constitute a upon whatever we do, may be inferred, great portion of our life), mainly consistthat whoever governeth it well, cannot ing therein, so that, in comparison therealso but well order his whole life. The of, the execution of what we determine extent of speech must needs be vast, and all other action do take up small since it is nearly commensurate to thought room: and even all that usually dependitself, which it ever closely traceth, wide- eth upon foregoing speech, which perly ranging through all the immense va- suadeth, or counselleth, or commandeth riety of objects; so that men almost as it. Whence the province of speech beoften speak incogitantly, as they think ing so very large, it being so universally silently. Speech is indeed the rudder concerned, either immediately as the that steereth human affairs, the spring matter, or by consequence as the source that setteth the wheels of action on go- of our actions, he that constantly governing; the hands work, the feet walk, all eth it well, may justly be esteemed to the members and all the senses act by live very excellently. its direction and impulse; yea, most thoughts are begotten, and most affections stirred up hereby; it is itself most of our employment, and what we do beside it, is however guided and moved by it. It is the profession and trade of many, it is the practice of all men to be in a manner continually talking. The chief and most considerable sort of men manage all their concernments merely by words; by them princes rule their subjects, generals command their armies, senators deliberate and debate about the great matters of state: by them advocates plead causes, and judges decide them; divines perform their offices, and minister their instructions; merchants strike up their bargains, and drive on all their traffic. Whatever, almost, great or small, is done in the court or in the hall, in the church or at the exchange, in the school or in the shop, it is the tongue alone that doeth it it is the force of this little machine that turneth all the human world about. It is indeed the use of this strange organ which rendereth human life, beyond the simple life of other creatures, so exceedingly various and compound; which creates such a multiplicity

3. To govern the tongue well is a matter of exceeding difficulty, requiring not only hearty goodness, but great judg ment and art, together with much vigilance and circumspection; whence the doing it argues a high pitch of virtue. For since the tongue is a very loose and versatile engine, which the least breath of thought doth stir, and set on going any way, it cannot but need much attention to keep it either in a steady rest, or in a right motion. Since numberless swarms of things roving in the fancy, do thence incessantly obtrude themselves upon the tongue, very much application of mind and great judgment are requisite to select out of them those few which are good and fit, rejecting all that is bad, and improper to be spoken. Since continually temptations occur provoking or alluring to miscarriage in this kind (for beside internal propensions and commotions of soul, every object we behold, every company we are engaged in, every accident befalling us, doth suggest somewhat inviting thereto; the condition of our neighbour moving us, if high, to flatter-if low, to insult; our own fortune prompting, if prosperous, to boast-if cross, to mur.

mur; any action drawing from us, if it pleaseth us, fond admiration—if it disliketh, harsh censure: since, I say, we are thus at every turn obnoxious to speak amiss), it must be matter of huge skill and caution, of mighty industry and resolution to decline it. We for that purpose need to imitate that earnest and watchful care of the holy Psalmist, which he thus expresseth: I have (saith he) purposed that my mouth shall not offend and, I said (saith he again) I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me." And thus to maintain a constant guard over his heart and ways, thus in consequence thereof to curb and rule his speech well, must assuredly be the mark of a very good person. Especially considering, that,

4. Irregular speech hath commonly divers more advantages for it, and fewer checks upon it, than other bad practice hath. A man is apt, I mean, to speak ill with less dissatisfaction and regret from within; he may do it with less control and less hazard from without, than he can act ill. Bad actions are gross and bulky, taking up much time, and having much force spent on them, whence men easily observe and consider them in themselves and others; but ill words are subtile and transient, soon born, and as soon deceased; whence men rashly utter them without much heed before them, or much reflection after them. Bad actions have also usually visible effects immediately consequent on them but words operate insensibly and at distance; so that men hardly discern what will follow them, or what they have effected. There are also frequent occasions of speaking ill upon presumption of secrecy, and thence of indisturbance and impunity; yea, doing so is often entertained with complacence, and encouraged with applause the vilest abuses of speech (even blasphemy, treason, and slander themselves) may be safely whispered into ears which will receive them with pleasure and commendation. Bad language also in most cases is neither strictly prohibited, nor severely chastised by human laws, as bad action is. Whence ordina

Psal. xvii, 3; xxxix. 1.

rily the guilt of this misbehaviour seems little or none; and persons much practising it, both in their own conceit, and in the opinion of others do often pass for innocent. Men, indeed, here will hardly discern any rule, or acknowledge any obligation the tongue, they deem, is free, and any words may be dispensed with: it is sufficient if they abstain from doing gross wrong or mischief, they have a right and liberty to say any thing. Our lips are our own; who is Lord over us?" so are men commonly prone to say, with those in the Psalm. Hence whosoever, not withstanding such encouragements to offend herein, and so few restraints from it, doth yet carefully forbear it, governing his tongue according to rules of duty and reason, may justly be reputed a very good man. Farthermore,

5. Whereas most of the enormities, the mischiefs, and the troubles, whereby the souls of men are defiled, their minds discomposed, and their lives disquieted, are the fruits of ill-governed speech; it being that chiefly which perverteth justice, which soweth dissensions, which raiseth all bad passions and animosities, which embroileth the world in seditions and factions, by which men wrong and abuse, deceive and seduce, defame and disgrace one another, whereby consequently innumerable vexations and disturbances are created among men; he that by well governing his speech preserveth himself from the guilt, disengageth his mind and life from the inconveniences of all such evils (from the discreet and honest management thereof, enjoying both innocence and peace), must necessarily be, as a very wise and happy, so a very good and worthy person.

6. His tongue also so ruled cannot but produce very good fruits of honour to God, of benefit to our neighbour, of comfort to himself: it will be sweet and pleasant, it will be wholesome and useful; endearing conversation, cementing peaceful society, breeding and nourishing love, instructing and edifying, or cheering and comforting the hearers. His tongue is health; his mouth is a well and a tree of life; his lips disperse knowledge; he shall be satisfied with good by the fruit of his mouth; every man shall kiss his

" Psal. xii. 4.

« PreviousContinue »