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cover his dominion over the creatures; but over himself he cannot by any means, no not over his tongue, a little member;" for to that end is this illustration brought here.

Is tamed, and hath been tamed, of mankind:] As if he had said, it not only hath been done in ancient times, but we see it still done. He useth this distinctness of expression, to show that he doth not only intend the subjection of the creatures before the fall, which was full and voluntary, or some miraculous effects, as when the whale hurted not Jonah, (cap. ii.), or the lions Daniel in the den (Dan. vi.), or the viper Paul (Acts xxviii.); but what is usual and ordinary, and falleth out often in common experience.

But the tongue can no man tame,] The old Pelagians, wholly wresting this place, did read it as an interrogation, as if the sense were, Man can tame all other things, and can he not then tame himself? which is quite contrary to the apostle's scope, which is to show what an unruly and an untractable evil the tongue is. Others, to avoid the seeming harshness of the sentence, say he speaketh of other men's tongues; who can stop them? as if it were a saying of a like sense with that: "What shall we give to thee? or what shall be done to thee, thou false tongue ?" (Psa. cxx. 3.) How shall I prevent it? But this also doth not agree with the apostle's scope, who doth not show how we should bridle other men's tongues, but guide our own. The meaning is, then, no man can do it of himself; and we have not such an absolute concurrence of the Divine grace as to do it wholly.

It is an unruly evil, kakòv åкaráoxerov,] Some take it causally, it is the cause of sedition and unruliness; but rather it signifieth what was formerly expressed, an evil that will not be held in. It is a metaphor taken from beasts that are kept within rails or chains. God hath in the structure of the mouth appointed a double rail to it, teeth and lips; and by grace laid many restraints upon it; and yet it breaketh out.

Full of deadly poison,] It is an allusion to such creatures as hurt by poison. The tongue is as deadly, and hath as much need to be tamed, as venomous beasts. Besides, some beasts carry their poison in their tongues, as the asp in a bladder under the tongue, which when they bite is broken, and then the poison cometh out; therefore it is said, "They have sharpened their tongues as a serpent, adders' poison is under their lips" (Psa. cxl. 3). The notes are these. From the seventh verse you may observe,

I. The tractableness of the beasts to man, and the disobedience of man to God. Beasts are tamed, serpents are charmed by our skill; but we are not charmed by all the witchcrafts and allurements of heaven: "Their poison is like the poison of a serpent; they are like the deaf adder which stoppeth her ear; which will not hearken to the voice of charmers charming never so wisely" (Psa. lviii. 4, 5). It is an allusion to the fashion of the asp, which when he seeth the charmer, layeth one ear close to the ground, and covereth the other with his tail. But now we read in the text, serpents have been tamed, and are tamed; but all the magic of the Gospel, the sweet spells of grace, will not cure the heart of man. So the ox, a creature of great strength, is obedient to man, a weaker creature; but we kick with the heel against God; as the prophet, “The ox knoweth his owner, and the ass his master's crib; but my people doth not know, Israel doth not consider” (Isa. i. 3). Fallen man may go to school to the beasts to learn mildness and obedience; and yet God hath more power to subdue, and we have more reason to obey,

II. The greatness of man's folly and impotency in governing his own soul. Though he tameth other things, he doth not tame himself. We seek to recover our loss of dominion over the creatures, but who seeketh to recover that power which he once had over his own soul? How can we look to have our dominion entire over beasts and inferior creatures, when by the irregularity of our lusts we make ourselves as one of them? "He is as the beasts that perish" (Psa. xlix. 12). We all affect sovereignty, but not holiness: men seek to conquer others, but not themselves. Solomon saith, "He that ruleth his own spirit, is better than he that winneth a city." That is the nobler conquest; but we effect it not. We would recover our lordship over the creatures, but still remain captives to our own lusts: Domat feram, non domat linguam; it was Austine's complaint, we do not tame the beasts in our own bosoms.* The evil tongue is the worst serpent; and the most rabid and curst of all the fierce beasts, is the railer: and therefore Solomon saith, "It is better to dwell in a wilderness, than with a contentious and angry woman" (Prov. xxi. 19). In the wild desert there are lions, and bears, and tigers; but these assault us but now and then, and these can but rend the skin; but a contentious woman is like a tiger, that still lieth in our bosoms, with sharp and bitter words, ever ready to fret out our hearts.

III. The deepness of man's misery. Our own art and skill is able to tame the fiercest beasts, and make them serviceable; beasts as strong as lions and elephants, fishes that do as it were inhabit another world, birds as swift almost as a thought, serpents hurtful and noxious. But, alas! there is more rebellion in our affections; sin is stronger, all our art will not tame it. We may teach beasts to do things contrary to their fierceness and natural dispositions; elephants to crouch, horses to dance; but man is dýptov dvoμetaXɛipisov, as Plato called him, a beast that will not easily come to hand. see in children much stubbornness, ere they come to be ripened and habituated in sin. A man would think their inclinations should be more flexible; but "folly is bound up in their hearts." Certainly man's will is the toughest sinew in the whole creation.

We

IV. Art and skill to subdue creatures, is a relic and argument of our old superiority. The heathens discerned we had once a dominion,† and the Scriptures plainly assert it: "Let them have dominion over the fowl of the air, over the fish of the sea, and over all the earth, and over the cattle, and over every creeping thing" (Gen. i. 26). Next to God's glory, they were ordained for man's service and benefit: we had a right and a grant from God; and therefore all the beasts were to come to Adam, and receive their names, which was a kind of formal submission to his government, and a presenting of their homage and fealty to him. For the maintaining of this government, God gave man wisdom, and planted an instinct in the creatures, by which they should be ready to obey him, fearful of doing him harm and offence; and therefore when the grant was in part renewed, it is said to Noah and his sons, “The fear and dread of you shall be upon every beast of the earth, fowls of the air, fishes of the sea," &c. (Gen. ix. 2.) So that then Adam could converse among the beasts without fear (as Noah and his sons did afterward in the ark by singular dispensation), and command them

* Serm. 4, de Verbis Domini.

+ Sanctius his animal mentisque capacius altæ deerat adhuc, et quod dominari in catera possit natus homo est. Ovid. Met. lib. i.

at his beck and will. There would have been on man's part no such difficulty to subdue them to human uses, Adam, in the great wisdom with which he was then furnished, knowing how to accommodate himself to the dispositions of the beasts; and on the beasts' part there would have been no repugnancy. But, alas! ever since the fall this right was forfeited, and the creatures withdrew themselves from man's obedience, and proved hurtful and rebellious;* therein representing to us our own treason and disloyalty: and therefore usually wild beasts are made an instrument of Divine vengeance: "The Lord sent lions among them” (2 Kings xvii. 25). So, “I will cause noisome beasts to pass through the land, and spoil it” (Ezek. xiv. 15). The insurrection and rebellion of the creatures against us, is a memorial of our unfaithfulness and rebellion against God. But yet though this grant be forfeited, it is not wholly extinguished. A wicked man hath lost his right, but not the use, which to him is continued out of God's patience and general providence, for the preservation of human society. And the elect have a new title and right by Christ, which will at length fully instate them in the absoluteness of the old dominion ;† when the creature, being freed from the bondage of corruption, shall willingly be subject to the children of God (Rom. viii. 19-22). But for the present the dominion is exercised in a much lower way. Then it was in innocency. Though we have some skill to subdue them, and govern them for human uses, either of profit or delight; and though there be some instinct of fear in the hurtful creatures, and therefore they do not come abroad at such times as man is supposed to be in the field (Psa. civ. 20, 23); yet this subjection is not with such willingness as formerly on the creatures' part (Rom. viii. 20), nor with such easiness on ours, it being a matter of more difficulty and toil; besides, that there are many creatures, which by their swiftness and fierceness do wholly escape the reins of man's sovereignty.

From the eighth verse observe,—

I. The tongue is hardly tamed and subdued to any right use. I say hardly; for he doth not say, none, but no man can, no human art and power can ever find a remedy and curb for it. And in this life God doth not give out absolute grace, so as to avoid every idle word. The note is useful to refute the patrons of free-will; it cannot tame one member; and also perfectists. Do but consider the offences of the tongue, and you will see that you have cause to walk humbly with God. If he should but charge the sins of your own tongue upon you, what will become of you? But if it cannot be tamed, what shall we do? why do you bid us bridle it? I answer, 1. If we have lost our power, God must not lose his right. Weakness doth not exempt from duty; we must bridle it, though we cannot of ourselves. 2. Though we cannot bridle it, yet God can: "It is a hard matter for a rich man to enter into the kingdom of God; but with God all things are possible" (Matt. xix. 26). Difficulty and impossibility, as to the creatures' endeavours, are left, that we may fly to God. The horse doth not tame himself, nor the camel himself, nor man himself; man tameth the beast, and God tameth man.‡ Thou tamest a lion, and thou didst not make

* Quia per peccatum deseruit homo eum sub quo esse debuit, subditus est iis supra quæ esse debebat. Aug. Tract. 8, in Johan.

+ See Dr. Alting, Problem. Theol. part 1, quest. 61, 62.

Attendite similitudinem ab ipsis bestiis quas domamus. Equus non se domat,

it; God made thee, and shall he not tame thee? Imago Dei domat feram (saith Austine), domabi Deus imaginem suam. The work is done by the next highest power. 3. To those that attempt it, and do what they are able, God will give grace: he never faileth a diligent, waiting soul. When God hath given you rò ɛλɛv, to will, he will give you to rò evɛpyɛiv, to do. The first motions are from him, and so is the accomplishment: offer yourselves to his work. 4. Though we cannot be altogether without sin, yet we must not altogether leave off to resist sin. Sin reigneth where it is not resisted; it only remaineth in you, where it is opposed. But you will say, What is our duty? I answer, 1. Come before God humbly, bewail the depravation of your natures, manifested in this untamed member. This was one of the sins which Austine confessed; he said his tongue was fornax mali, an Ætna that was always vomiting up distempered fires and heats. Complain of it to God: "O wretched man, who shall deliver me?" 2. Come earnestly. This was one of the occasions upon which Austine in his Confessions sobbed out his Da quod jubes, et jube quod vis,* "Lord, give what thou commandest, and command what thou wilt." He spake it upon the occasion of lust, and he spake it upon the occasion of the evils of the tongue. Your application to grace must be the more earnest and frequent; cry for a remedy: O Lord, keep the door of my lips" (Psa. cxli. 3). 2. From that [an unruly evil,] There is an unbridled license and violence in the tongue. 66 Behold, my belly is as wine, which hath no vent: it is ready to burst like new bottles" (Job xxxii. 10). When the mind is big with the conception, the tongue is earnest to utter it: "My heart was hot within me; while I was musing, the fire burned" (Psa. xxxix. 3). Therefore in the remedy we should use not only spiritual care, but a holy violence: I will keep my mouth as with a bridle, I will lay my hand upon my mouth" (Psa. xxxix. 1). And you had need look to the heart: it cometh from the abundance of iniquity; naughtiness must have some vent for its excrement and superfluity. And from the heat of wrath, get a cool spirit; and from the itch of vain glory, let man's honour seem a small thing (1 Cor. iv. 3); and from the height of discontent, full vessels will plash over. Meeken the heart into a sweet submission, lest discontent seek the vent of murmuring.

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III. From that [full of deadly poison,] A wicked tongue is venomous and hurtful. As Bernard observeth, it killeth three at once, him that is slandered, his fame by ill report, him to whom it is told, his belief with a lie, and himself with the sin of detraction. Bless God when you escape these deadly bites, the fangs of detraction. A good name is a precious ointment, and a slanderous tongue is a deadly poison. Nothing will secure you, but the antidote of innocency; but, if it be your lot, bear it with patience there is a resurrection of names, as well as persons. Though you are poisoned by the tongue of detraction, yet remember he is wont to give a cordial " in whose mouth there is no guile" (1 Pet. ii. 22). It may also dissuade men from the sin, we would not poison one another: slander is poison.

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camelus non se domat, aspis non se domat; sic et homo non se domat, sed ut dometur equus, bos, camelus, elephantus, leo, aspis, quæritur homo; ergo Deus quæratur ut dometur homo. Aug. Tom. 10, Serm. 4, de Verbis Domini.

* Aug. Confess. lib. x. See Cornel. Alapide in hunc locum.

VERSE 9.-Therewith we bless God, even the Father; and therewith we curse men, that are made after the similitude of God.

Here he showeth the good and bad use of the tongue; the good to bless God, the bad to curse men; and the absurdity of doing both with the same tongue you put the same member to the best and worst use. Things employed in worship, because of their relation, are wont to be accounted holy; certainly too worthy to be submitted or debauched to mean, at least to the vilest uses and purposes; that were a monstrous and unbeseeming levity. I shall open the phrases in the points.

I. The proper use of the tongue is to bless God: "Open my mouth, and I will show forth thy praise" (Psa. 1. 17). If God give speech and abilities of utterance, he must have the glory; it is the rent we owe to him. This is the advantage we have above the creatures, that we can be distinct and explicit in his praises: "All thy works, O Lord, shall praise thee, and thy saints shall bless thee" (Psa. cxlv. 10): the creatures offer the matter, but the saints publish it. The whole creation is as a well-tuned instrument; but man maketh the music. Speech, being the most excellent faculty, should be consecrated to divine uses.*"Nor filthiness, nor foolish speaking, but giving of thanks" (Ephes. v. 4); ivxápisoi, thankfully remembering your sweet experiences. It is a Christian's work, and his recreation: “While I have breath I will praise the Lord," saith the Psalmist. God gave us these pipes and organs for that purpose; your breath cannot be better spent. Acts ii. 4, when they spake with other tongues, they spake the wonderful works of God. Well then, go away and "I will bless the Lord consay, tinually, his praise shall be always in my mouth" (Psa. xxxiv. 1). This is to begin heaven upon earth. Some birds sing in winter, as well as in spring. Stir up one another (Ephes. v. 18), as one bird setteth all the flock a-chirping.

II. From that [God, even the Father,] That is, of Christ, and in him of us: you had the same speech chap. i. 27. The note is, we bless God most cheerfully when we consider him as a Father: thoughts of God as a judge cannot be comfortable. Our meditations of him are sweet, when we look upon him as a Father in Christ: the new song and the new heart do best suit. Every one cannot learn the Lamb's new song (Rev. xiv. 3). Praise cometh from us most kindly, when it cometh from us like water out of a fountain, not like water out of a still; out of a sense of love, not out of a fear of wrath. Wicked men can howl, though they cannot sing: Pharaoh in his misery could say, The Lord is righteous.

III. From that [and therewith we curse men,] The same tongue should not bless God and curse men, it is hypocrisy. Acts of piety are counterfeited, when acts of charity are neglected: "What hast thou to do to take my covenant in thy mouth? seeing thou givest thy mouth to evil, and thy tongue frameth deceit: Thou speakest against thy brother, and slanderest thine own mother's son" (Psa. 1. 16, with 19, 20). Hypocrites are most censorious; but true piety maketh men meek and humble. It is storied of Cranmer, that he never miscalled a servant, or used words of disgrace or contempt to them. Religion begetteth a grave awe and reverence. The Seraphims never

*See Nazianzen, Orat. 2, in Pascha.

+ Canticum novum et vetus homo male concordant. Aug. in Psalm.