appeased and bridled, can stir up a world of evils, and create infinite sins; and seeing it is a small part of the body, it can involve and defile all the other members, and the whole body with wickednesses, and set on fire with its wickedness, the wheel or course of all natural faculties: Therefore it is diligently to be govern∣ed.
Of bell] Argum. 7. There is some affinity of an evil tongue with Hell and the Devil, whom the tongue is rea∣dy to serve, and from him to send the flame of lyes, ca∣lumnies and brawlings, to burn the whole world: There∣fore there is need of great diligence in ruling the tongue.
Vers. 7. For every kinde of beasts, and of birds, and of serpents, and things in the sea, is tamed, and hath been tamed of man kinde.
8. But the tongue can no man tame, it is an unruly evil, full of deadly poyson.
Argum. 8. There is no kinde of beasts, but may be tamed by humane reason or art, and experience teacheth us, that some of all kindes are tamed, ver▪ 7. but the tongue no humane reason or art can tame; because it is in its own nature an unquiet and an unruly evil, full of deadly poyson, whereby it brings, and is ready to bring deadly mischiefs unto others: Therefore ye must dili∣gently endeavour to bridle the tongue by Gods supernatu∣ral grace.
Vers. 9. Therewith bless we God, even the Father: and therewith curse we men, which are made after the similitude of God.
10. Out of the same mouth proceedeth blessing and cursing: my brethren, these things ought not so to be.
Argum. 9. The tongue is mutable, deceitful, crafty, one while pretending it self to very good, blessing God; ano∣ther while openly putting forth its nature expresly, by cursing men, and God obliquely, to whose similitude men are made: from the same mouth, sometimes sending forth blessing, sometimes cursing, ver. 9. But this is ab∣surd and monstrous, which is in no wise to be suffered ver. 10. Therefore ye must necessarily endeavour the ruling of the tongue.
Vers. 11. Doth a fountain send forth at the same place sweet water and bitter?
12. Can the fig-tree, my brethren, bear olive berries? either a vine figs? so can no fountain both yield salt water and fresh.
Argum. 10. Confirming the former, by a fourfold simi∣litude of a fountain, a fig-tree, a vine, and the sea. And he argues from this which is impossible according to na∣ture, to an absurdity in manners: As it is not naturally that from the same channel of the fountain sweet and bitter water should flow, or a fig-tree should bring forth grapes, and a vine figs, or the same sea should both yield salt and sweet water: so reason doth not suffer us to be∣lieve, that it is the tongue of a regenerated man, which although sometimes it blesses, yet being unbridled, it is carried otherwise to cursing; for a bad tree doth not bear good fruits: Therefore it becomes the Regenerate to fol∣low the simplicity of holiness in speech, and to endeavour to bridle their tongues.
The second part.
Vers. 13. Who is a wise man and endued with know∣ledge amongst you? let him shew out of a good con∣versation, his workes with meeknesse of wis∣dom.
The other Admonition, wherein he exhorts to wisdom, joyned with meekness, which remedies the evils and emu∣lations of the tongue. The proposition is propounded in this verse: If any man will shew himself a prudent Christian, he ought to shew it in works of innocency and meekness: The Arguments are six.
Vers. 14. But if ye have bitter envying and strife in your hearts, glory not, and lye not against the truth.
Argum. 1. If any man laying aside his meekness, che∣risheth contrary vices in his heart, emulation and conten∣tion, there is no matter of glorying, but rather of shame: Therefore ye ought to study the wisdome of meek∣nesse.
Lye] Argum. 2. They that lay aside meekness, and cherish in their hearts envying and strife, are lyars a∣gainst the truth, i. e. they falsly boast themselves to be wise, or to be Christians, who indeed shew themselves to be wicked: Therefore ye must study wisdom joyned with meekness.
Vers. 15. This wisdom descendeth not from above, but is earthly, sensual, devillish.
Argum. 3. The wisdom of contention, envying, re∣venging of private injuries, is not that which descends from Heaven, from God, but is earthly, sensual and de∣villish, having its original from corrupt nature and the Devil: Therefore ye ought to study the wisdom of meek∣ness.
Vers. 16. For where envying and strife is, there is con∣fusion and every evil work.
Argum. 4. Confirming the former; where there is not wisdom with meekness, but envy and contention, there tu∣mults, seditions, and every wickedness reigns: There∣fore we ought to endeavour after wisdom with meek∣ness.
Vers. 17. But the wisdom that is from above, is first pure, and then peaceable, gentle, and easie to be en∣treated, full of mercy, and good fruits, without par∣tiality, and without hypocrisie.
Argum. 5. From the eight proprieties of that heaven∣ly wisdom which is joyned with meekness, that wisdom which joyned with meek: (1.) Is pure and chaste, i. e. holding fast truth and holiness, lest it be any ways pol∣luted. (2.) Peaceable, and avoiding contentions. (3.) En∣deavouring after equity. (4.) Easily giving place to right reason. (5.) Full of mercy towards those that erre and sin. (6.) Full of good fruits, omitting nothing of those things which become a good and pious man. (7.) Not enquiring suspiciously into the blemishes of o∣ther men. 8. Without hypocrisie, wherein chiefly car∣nal wisdom is delighted: Therefore we ought to en∣deavour after wisdom joyned with meekness.
Vers. 18. And the fruit of righteousness is s••wn in peace of them that make peace.
Argum. 6. They that endeavour after this wisdom joyned with meekness, do the whilest endeavour to make peace, or to be peaceable themselves: (1.) They are in peace. (2.) They work righteousness, or encrease their holiness. (3.) They sow to themselves for time to come, and for life eternal, that they may reap the fruit of righ∣teousness in due time: Therefore ye ought to endeavour for this wisdom.