and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. 5. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! The bit in the horse's mouth controls his strength and regulates his speed. The helm of the ship, small and weak in comparison of what it guides, is still able to turn about the whole vessel. Such is the tongue to the man. If loosened and suffered to run at will; if not prudently governed, and directed in the right course; the man is like a horse without a bit, or a ship without a helm. So that the man is what his tongue shows him to be: the tongue speaks out of the abundance of the heart," and the heart is the man. Therefore, little as the tongue is among our members, it boasteth great things: it has great power: it produces great effects. The proud and boasting tongue betrayed the character of Sennacherib, king of Assyria, when he sent a messenger to the inhabitants of Jerusalem, (2 Kings xviii. 32,) saying, "Hearken not to Hezekiah 66 4 : when he persuadeth you, saying, the Lord will deliver us. Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?" "Now, therefore, let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my father: how much less shall your God deliver you out of mine hand?" Such was Sennacherib: and the way in * Compare 2 Chron. xxxii. 15. which his message was received equally displayed the character of Hezekiah. He did not return railing for railing, but committed himself to "Him that judgeth righteously." "The people held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not." This was to bridle the tongue : so to govern the helm as to escape the rising storm. Where there is not the same discretion, the same self-government, where the passions of the heart find vent in the vehemence of the tongue, the apostle strongly points out the evils which ensue. Behold, how great a matter a little fire kindleth ! 6. And the tongue is a fire, a world of iniquity: so is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. 7. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: 8. But the tongue can no man tame; it is an unruly evil, full of deadly poison. 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. 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 yield both salt water and fresh. When the heart is not brought under the influence of divine grace, and its passions are un restrained, the tongue flames forth as a fire, kindled from the source of all evil. But the tongue which man cannot tame, and which, when untamed, is an unruly evil, full of deadly poison;-may yet be brought into subjection by the Spirit of God, and made to promote his glory. Therewith bless we God, even the Father. As David wrote; 66 Thou shalt open my lips, O Lord, and my mouth shall declare thy praise." To this purpose is the tongue designed; thus speaking, it is sanctified; and the mark of God's people will be that they set a watch over their lips, that nothing shall pass them which does not savour of meekness, faithfulness, truth, and purity. But, says the apostle, how inconsistent are some who profess and call themselves Christians! With the tongue bless we God, even the Father. The Christian's thanksgiving is: "Blessing and honour and glory and power be unto Him that sitteth upon the throne." Shall the tongue which has been thus employed be used to revile God's noblest creatures? And therewith curse we men, which are made after the similitude of God. These things ought not so to be. They cannot be, where the heart is really under divine influence. There cannot be that envy and strife and hatred, which leads to cursing and railing, if it be not that while we take the name of God in our mouths, our heart is far from Him. We know of sweet fountains, and we know of bitter fountains: but the same fountain cannot send forth both salt water and fresh. The vine bears one sort of produce; the fig-tree has a different fruit: but every tree has its own fruit, according to its nature, which nature by that fruit is known. So must it be with the heart. The honest and good heart cannot at the same time use the tongue to bless God, and to curse man. Thus are the words of our Lord illustrated, where he has said, "By thy words thou shalt be justified, and by thy words thou shalt be condemned." 5 The words are not the only test, but they are one test of the state of the heart: and in that day when "all must appear before the judgment seat of God to receive according to the things done in the body," by the words it will be seen whether the fountain from which they proceeded had remained under its original corruption, or was purified and sweetened by the Holy Ghost, the Sanctifier. LECTURE XIV. CHRISTIAN MEEKNESS AND GENTLENESS JAMES iii. 13-18. 1 13. Who is a wise man, and endued with knowledge among you? let him shew out of a good conversation 1 his works with meekness of wisdom. When the disciples asked our Lord, who amongst them should be greatest, he surprised them by saying, (Matt. xx. 27,) "Whosoever will be great 1 5 Matt. xii. 37. avaσrpoons, manner of living, without peculiar reference to discours as Eph. iv. 22. : among you, let him be your minister: and whosoever will be chief among you, let him be your servant." So among those who were to read this epistle of James, there were many who had a high opinion of themselves, and boasted of their wisdom. He gives them a sign, by which it may be shown: by meekness of spirit, and discreetness of conduct. Who is a wise man and endued with knowledge among you? Let his manner of life adorn the doctrine of God our Saviour. Let him show out of a good conversation his works with meekness of wisdom. 14. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish. 16. For where envying and strife is, there is confusion and every evil work. It is a great and rare qualification to know our real character. And many of these evidently mistook themselves. They indulged envying and strife; they called it zeal and earnestness. Such may have been the case with those of whom Paul complains, (Phil. i. 15,) "Some preach Christ of contention, not sincerely, supposing to add affliction to my bonds." Such did not discover their own temper; gave a good name to a bad quality: whilst they had in their hearts envy and strife towards a brother, they prided themselves as being zealously affected towards God: whilst their minds were inflamed with enmity, they would glory, and lie against the truth, as if inspired by holy resolution. But this wisdom descendeth not from above: is not to be |