SERMON XIII.

NOT TO OFFEND IN WORD AN EVIDENCE OF

A HIGH PITCH OF VIRTUE.

JAMES, CHAP. III.-VERSE 2.

If any man offend not in word, he is a perfect man.

THIS sentence stands in the head of a discourse concerning the tongue, (that doubtful engine of good and evil,) wherein how excellent benefits, and how grievous 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. We shall first briefly explain the assertion, and then declare its truth; afterwards we shall press somewhat couched in the duty.

To offend originally signifies to impinge, that is, to stumble, or hit dangerously on somewhat lying cross our way, so as thereby to be cast down, or at least to be disordered in our posture, and stopt in our progress: whence it is well transferred to denote our being through any incident temptation brought into sin, whereby a man is thrown down, or bowed from his

upright state, and interrupted from prosecuting a steady course of piety and virtue. By an usual and apposite manner of speaking, our tenor of life is called 'a way,' our conversation 'walking,' our actions steps,' our observing good laws uprightness,' our transgression of them tripping, faultering,

falling.'

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 framed, to which it is fitted; such as chiefly are promoting God's glory, our neighbor's benefit, and our own true welfare.

By a perfect man' is meant a person accomplished and complete in goodness, one of singular worth and integrity, a 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 on 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 expound these. In many things,' saith he, we offend all; that is, there is no man absolutely perfect; but if any man offend 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 throughly sincere and solid goodness.

The truth of which aphorism may from several considerations appear.

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 parents; 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 humors; 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 lightning, to confine a whirlwind, may perhaps be no less feasible, than to keep within due compass the exorbitant motions of a soul, wherein reason hath lost its command, so that qua data porta, where 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 :' ékßáλλeι movηpà, 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 into open light and view, which rendereth our thoughts visible, and our intentions palpable. Hence loquere, ut te videam, Speak, that I may see you, or know what kind of man you are, is a saying which all men, at first meeting, do in their hearts direct one to another: neither commonly doth any man require more to ground a judgment on concerning the worth or ability of another, than opportunity of hearing him to discourse for a competent time: yea, often before a man hath spoken ten words, his mind is caught, and a formal sentence is passed on it. Such a strict affinity and connexion do all men suppose between thoughts and words.

2. From hence, that the use of speech is itself a great ingredient into our practice, and hath a very general influence on whatever we do, may be inferred, that whoever governeth it well, cannot also but well order his whole life. The extent of speech must needs be vast, since it is nearly commensurate to thought itself, which it ever closely traceth, widely ranging through all the immense variety of objects; so that men almost

as often speak incogitantly, as they think silently. Speech is indeed the rudder that steereth human affairs, the spring that setteth the wheels of action on going; the hands work, the feet walk, all the members and all the senses act by its direction and impulse; yea, most thoughts are begotten, and most affections stirred up thereby 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 compounded; which creates such a multiplicity of business, and which transacts it; while by it we communicate our secret conceptions, transfusing them into others; while therewith we instruct and advise one another; while we consult about what is to be done, contest about right, dispute about truth; while the whole business of conversation, of commerce, of government, and administration of justice, of learning, and of religion, is managed thereby; yea, while it stoppeth the gaps of time, and filleth up the wide intervals of business, our recreations and divertisements (the which do constitute a great portion of our life) mainly consisting therein, so that, in comparison thereof, the execution of what we determine and all other action do take up small room: and even all that usually dependeth on foregoing speech, which persuadeth, or counselleth, or commandeth it. Whence the province of speech being so very large, it being so universally concerned, either immediately as the matter, or by consequence as the source of our actions,