Thomas Manton · 35 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter III. · Part 1

VER. 1. My brethren, be not many masters, knowing that we shall receive the greater condemnation.

Here the apostle diverteth to another matter, reinforcing what he had said in the first chapter of the evil of the tongue; however, this discourse is with good reason subjoined to the former. Those that vainly boast of their own faith are most apt to censure others; and they that pretend to religion are wont to take the greatest liberty in rigid and bitter reflections upon the errors of their brethren.

My brethren.—The compellation, though familiar and usual to our apostle, hath here a special emphasis. (1.) Good men are many times surprised, and usurp too great a liberty over the failings of others. (2.) He would not deal too rigidly himself, and therefore tempereth his reproof with sweetness. (3.) The title carrieth the force of an argument; brethren should not affect a mastership over each other.

Be not many masters.—What is the meaning? The word master hath divers significations. Sometimes it is taken for an absoluteness of power and authority in the church: thus Christ alone is a master, Mat. xxiii. 10; his word is a law; his will is authentic. Sometimes it is taken for a subordinate teaching and opening the counsels of God; and those who do so by way of office are called `masters in Israel, John iii. 10; and so some take it in this place, and make the sense of the apostle's dissuasive to be, that every one should not easily or unlawfully invade the office of public teaching. And the reason, `knowing that we shall receive, &c., they open thus: because God requireth more of them that are teachers than of others, and so by rash entering into the office they run the hazard of the greater judgment. But the context will not bear this sense, the bent and drift of it being against the ill use of the tongue; and the reason annexed will not gratify it without much straining; and the scripture saith, that for not reproving and warning we draw the greater judgment upon ourselves, rather than by teaching or reproving, Ezek. xxxiii. 6. Therefore this second sense is not proper; neither can the first be applied, as master is taken for authenticness in the church, though Austin and Beda seem so to understand it, as if the apostle had dissuaded them from setting up themselves as masters and heads of factions, and broaching novel doctrines, that they might appear in the head of a train, or, in the scripture phrase, `draw disciples after them., But this is wholly alien and foreign to the apostle's scope. Master, then, is sometimes taken in the worst sense, καταχρηστικῶς, for a supercilious reprover, for one that is gotten into a chair of arrogance, whence he doth pro imperio, magisterially enough inveigh against the practices of other men; and so it is taken here. And the apostle maketh choice of this expression, `be not many masters,—(1.) To show he doth not speak of public and authorised reproof. God hath set some in the church that are to be censores morum, masters of manners, as the teacher and ecclesiastical magistrate; but because God hath allowed a few, let not every one be a master, or turn censurer: `Be not many;, we are all apt, but this itch must be killed. (2.) To show that he doth not forbid private brotherly admonitions, such as proceed from Christian care and love, but such a reproving as was supercilious and masterly, managed with as much sharpness and rigour as a man would use to his slave, or a master to a scholar of the lowest class and standing. And so some understand that πολλοὶ διδάσκαλοι, be not much masters, as if πολλοὶ were taken for πολὺ, many for much.

Knowing that we shall receive the greater condemnation.—This is the first reason the apostle produceth against the pride of censuring, which is grounded upon a consideration of the danger of the sin, or the severity of judgment following it; μεῖζον κρῖμα, `a greater judgment, either from men. Censurers have their own measure usually returned into their bosoms, Mat. vii. 1, 2. Or from God. Who can expect pardon for him that is severe to others? Mat. xviii. 32, 33. I chiefly understand judgment and condemnation from God, which is the more severe to censurers, upon a threefold ground:—(1.) The justice of retaliation. We condemn others, and God condemneth us; we are severe to their failings, and how can we expect that God should be merciful to ours? (2.) Because God is the avenger of injuries, Rom. xii. 19, and among them, blasting the repute of others is the greatest. (3.) A censurer's sins are more aggravated, because of that garb of indignation that he seemeth to put on against them: see Rom. ii. 1. In censuring others we do but pronounce our own doom and judgment, which the scripture manifestly representeth to us in those known instances of David, 2 Sam. xii., and Ahab, 1 Kings xx. 39, &c.

Obs. 1. The best need dissuasives from proud censuring. The apostle saith, `My brethren, be not many masters;, and afterwards he putteth himself in the number, `If we, &c. It is the natural disease of wit, a pleasing evil: it suiteth with pride and self-love, and feedeth conceit. Proud nature thinketh itself somebody, when it can get into a chair of arrogance, and cast out censures according to its own will and pleasure, as if God hath advanced us into some higher rank and sphere, and all the world had been made to be our scholars. It suiteth with self-love, because it diverteth the care of our souls; they that so narrowly look after the mote, forget the beam. And it strengtheneth self-conceit; so many evils in others make our own the less odious. It serveth vainglory, and provideth for our esteem abroad; we demolish the esteem of others, that out of the ruins of it we may raise a structure of praise to ourselves. Now all these evils are in the best of God's children. `Pride of life, is last mentioned, 1 John ii. 16, because it is last mortified; it groweth with the decrease of other sins, and thriveth by their decay. Well, then, `suffer the words of exhortation, Heb. xiii. 22. Some religious persons think such dissuasives as to them are either superfluous or injurious, this touchiness argueth guilt: no evil is more natural, no evil desireth less to be touched; insensibly it stealeth from our hearts into our tongues. We sin, and do not think of censuring; pride, being crossed, rageth: hear such matters patiently; James speaketh to the brethren, `Be not many masters.,

Obs. 2. Censuring; it is an arrogation of mastership over others. All teaching, especially reproof, is an act of power, and therefore the apostle forbiddeth it to women, 1 Cor. xiv. 34, because they cannot have power over a man. Well, then, when you are about to censure, check it with this thought—What power hath God given me over my fallen brother?, Why should I judge another man's servant? to his own master he standeth or falleth, Rom. xiv. 4. It is a wrong to God to put myself in his room; it is a wrong to my neighbour to arrogate a power over him which God never gave me. We all stand upon the same level; needless and unprofitable censuring is but a bold usurpation; and besides the idleness of the words, we shall give an account for the sauciness of them.

Obs. 3. Christians should not affect this mastership over their brethren. You may admonish, reprove, warn, but it should not be in a masterly way. How is that? (1.) When we do it out of pride and self-conceit, as conceiving yourselves more just, holy, wise, &c.: Luke xviii., `I am not as other men;, he speaketh indefinitely. With praise a Christian may say he is not as some men; some are as brute beasts, made to be taken and destroyed; and with thankfulness we may acknowledge that God hath not suffered us to run into the excess of their riot. The Pharisee speaketh as if he were above common weakness: Gal vi. 1, `Restore with meekness, considering yourselves;, we are all involved in the same state of frailty. (2.) When we do it as vaunting over their infirmities and frailties, in a braving way, rather to shame than to restore them; as Ham laughed at Noah's drunkenness: this doth not argue hatred of the sin, but envy, malice against the person. Paul's temper was truly Christian: Phil. iii. 17, `I have told you often, and now tell you weeping, they are enemies of the cross of Christ., A good man taketh no delight to rake in a dung hill, others, failings cannot serve his mirth and triumph: `My soul shall weep sore for your pride in secret places, Jer. xiii. 17. Censures are full of passion, but Christian reproofs of compassion; such a difference there is between reproving out of pride, and out of love and charity. (3.) When the censure is unmerciful, and we remit nothing of extreme rigour and severity; yea, divest the action of those extenuating circumstances of which the matter is capable. The censure should be extended no further than what may be necessarily inferred from the fact; jealousy collecteth more than is offered, but `charity thinketh no evil, 1 Cor. xiii. 5, οὐ λογίζεται τὸ κακὸν; it reasoneth no evil; that is, doth not seek to make sins, but cover them; as when an action is capable of two interpretations, it doth not fasten upon that which is evil, or interpret doubtful things in the worst sense, or conclude a sin from an inevident sign; as Eli did from Hannah's fervency conclude her drunkenness, 1 Sam. i. 14, 15; or if there be evil in it, it doth not by undue surmises make it worse; as judge the heart by the fact, or by one or more single actions infer a habit or malignity in the offender; or if that be visible, it doth not prejudge their future condition. Though charity be not blind, it looketh upon things as they are; yet charity is not jealous to argue things into what they are not. It is against all law and right to be judge and accuser too, and to hunt out an offence, and then censure it. (4.) When we infringe Christian liberty, and condemn others for things merely indifferent, this is to master it indeed, and lay snares upon the conscience—a wrong not so much to our brethren as to God's own law, which we judge as if it were an imperfect rule, James iv. 11. In habits and meats there is a great latitude; and as long as rules of sobriety and modesty are not violated, we cannot censure, but must leave the heart to God. See Rom. xiv. per totum. (5.) When men do not consider what may stand with charity as well as what will agree with truth; there may be censure where there is no slander. Many religious persons think they are safe if they can speak only of others what is true. But this is not all; every evil must not be divulged, some must be covered with the cloak of love; there may be malice in reporting the truth. An eager desire to spread a fault wanteth not sin: `Report, say they, and we will report it, Jer. xx. 10. Nay, if there be no ill intent, such prattle will come under the charge of idle words, for which we are responsible. The apostle forbiddeth `whispering, and `meddling in others, matters;, at best it is but a wanton vanity. All that we do herein should be to promote some aim of love and charity, that the offender may be seasonably reproved; or for some common good, that by the uncasing of a hypocrite others be not deceived and ensnared. (6.) When we do it to set off ourselves, and use them as a foil to give our worth the better lustre, and by the report of their scandals to climb up and commence into a better esteem. In the whole matter we are to be acted by love, and to aim at the Lord's glory. Well, then, look to yourselves in your reproofs, that they be not censures; they are so when they are supercilious and magisterial, the issues of pride rather than love. Envy often goeth under the mask of zeal; we had need be careful, especially in times of public difference. For remedies:—(1.) Cherish a humble sense of your own vileness and frailty. Others fall sadly and foully; but what are we? we were as bad, Titus iii. 2, 3; we may be worse, 1 Cor. x. 12. Bernard telleth of a man that, hearing of a fallen brother, fell into a bitter weeping, crying out, He is fallen to-day, and I may to-morrow. (2.) Exchange a sin for a duty: 1 John v. 16, `If any see his brother sin, let him pray., This will be a holy art and means to spend your zeal with least danger and most profit.

Obs. 4. From that knowing that we, &c. A remedy against vain censures is to consider ourselves, Gal. vi. 1. How is it with us? Gracious hearts are always looking inward; they inquire most into themselves, are most severe against their own corruptions. (1.) Most inquisitive after their own sins. `The fool's eyes are to the ends of the earth, always abroad; like the windows of the temple, broad outward, narrow inward; curious to sift the lives of others, careless to reform his own. But with good men it is otherwise, they find deceit enough in their own hearts to take up their care and thoughts. (2.) Most severe against themselves. A good heart is ready to throw the first stone against itself, John viii. 4, 5; others can, with much heat, inveigh against other men's sins, and with a fond indulgence cherish their own. Hatred against the person doth but take advantage of the miscarriage to shroud itself from notice and censure; and though they hate the traitor, yet they love the treason.

Obs. 5. Rash and undue judging of others, when we are guilty ourselves, maketh us liable to the greater judgment. The apostle proceedeth upon that supposition. Sharp reprovers had need be exact, otherwise they draw a hard law upon themselves, and in judging others pronounce their own doom; their sins are sins of knowledge, and the more knowledge the more stripes. Ignorants have this advantage, ut mitius ardeant, they have a cooler hell. Well, then, rest not in talking and prescribing burdens to others; it is a cheap zeal; but `thinkest thou that thou shalt escape?, Rom. ii. 3, and ver. 21, `Thou which teachest another, teachest thou not thyself?, &c. There is little sincerity in that, as well as little self-denial; and hypocrisy will render us liable to condemnation. Hell is the hypocrite's fee-simple, Mat. xxiv. 51. The phrase of `receiving the greater judgment `is also applied to the Pharisees, Mat. xxiii. 14, because of their hypocrisy. So that those that reprove, whether out of office or charity, had need look to themselves; their sins are sins against knowledge, and so have more of malice and hypocrisy in them, and therefore draw on the greater judgment. Lewd ministers could not but tremble in their hearts, if they were sensible of their work. God purified Isaiah before he sent him to reprove Israel, Isa. vi. 7. Your first work should begin at your own hearts, and then you will carry on the duty with more comfort and boldness.

Ver. 2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able to bridle the whole body.

He goeth on to dissuade from supercilious censures. In this verse he urgeth two arguments. The first is the common frailty incident to all men, which may be two ways urged:—(1.) Wilt thou condemn them for that from which no men be exempted? The excuse of weakness and failings is the unhappy privilege of all mortal men. Or (2.) Will you not show them that tenderness which you need yourselves? You may also fail; `we all of us offend in many things., The next argument, the difficulty of not sinning by the tongue; he that can do that, can do anything in Christianity.

In many things we offend all.—He saith we, including himself, though an apostle of great holiness. Eusebius saith, he was for his virtue surnamed The Just. And indeed none is exempted, not the blessed Virgin, who is taxed in scripture for some slips, Luke ii. 49; John ii. 3, 4. For that question, whether God can, by the singular assistance of grace, keep any one in the animal and bodily life totally pure from sin, it is altogether curious, and of no use and profit; God's pleasure being declared the other way. And to that other question, whether some very short or transient action of a renewed man, whether civil, moral, or natural, may not be without actual sin, I answer in these propositions:—(1.) That in our deliberate actions, especially those which are moral, there is some mixture of sin. In this sense you may take that, Eccles. vii. 20, `There is not a just man upon the earth that doeth good and sinneth not., You may understand, that sinneth not in doing good; for he doth not say simply, There is not a just man that sinneth not, but a just man that doeth good and, &c. And to this purpose is that saying of Luther, so much upbraided by the Papists, that the best works of the regenerate are sins, if examined by God. And Gregory the Great hath a saying of the same sound and sense, that man's merit is but sin, and his righteousness unrighteousness, if it should be called to a strict account. Yea, the prophet Isaiah before them both, that `all our righteousness is as filthy rags, Isa. lxiv. 6. No work of ours is so pure but there is some taint and filth of sin cleaving to it, which, without a mediator, in the rigour of the law would be damnable. So that though the essence of the work be good and holy, yet because of the fleshly adherences, it cannot any way undergo the strictness of divine judgment; man being in part holy, and in part carnal, the effect cannot exceed the force of the cause; and as there is a mixture in the faculties and principles of operation, so there will be in the actions themselves, especially in actions religious, corrupt nature returning and recoiling with the more force against resolutions of duty. (2.) There may be, I conceive, an action so short that there is no room or scope for corruption to put forth itself; as in a sudden holy glance or thought, we may conceive a motion or lust of the spirit, or renewed nature in itself, and as preceding a lust of the flesh, or the opposition of the old nature, which, though it be not perfectly, yet is purely, holy. Besides, in some actions the force and vigour of corrupt nature may be wholly suspended by the power of God; as it is in conversion, in which divines say we are wholly passive; and though God doth not take away the power of resisting, yet he bridleth it, and suspendeth it, that corruption cannot put forth itself, but lieth hid in its own root. Besides, in some actions, which are merely natural, as in walking a step or two, there is not the least provocation to draw forth sin; and therefore I cannot but justly condemn that unnecessary rigour in some, who say, that a renewed man in every action, whether moral, civil, or natural, be it but the walking of two or three steps, doth actually sin; a fond nicety, which, under the colour of a deeper humility, destroyeth true humiliation. We need not make man more guilty; it is enough to humble us that `in many things we offend all., But the devil loveth to cheat men of true humility by that which is affected and strained; and when fancy inventeth supposed crimes, conscience is the less troubled for those which are real; curiosity being a kind of excuse for due remorse. (3.) Those actions are not acceptable with God for their own sakes partly because though they are pure, or free from sin, yet they are not perfect; they might be more holy. And partly because they are done by a person that hath a corrupt nature, and is stained with the guilt of other actual sins, the least of which renders him obnoxious to the curse of the whole law, James ii. 10. So that these actions also need a mediator; and, as the apostle saith, where we `know nothing by ourselves, we are not thereby justified, 1 Cor. iv. 4; or as it is, Job ix. 3, `If he will contend with him, he cannot answer him one of a thou sand., For one such innocent action, there are a thousand-stained and polluted. Another question may be, whether there be not some sins which in their own nature are so foul that a child of God can not fall into them? I answer—(1.) There are some gross corruptions which are very contrary to grace, μιάσματα τοῦ κόσμου, `corruptions of the world, 2 Peter ii. 20, sins that stink in the nostrils of nature; therefore the apostle saith, `The lusts of the flesh are manifest, Gal. v. 19, that is, to sense and reason; as adultery, drunkenness, &c., which nature hath branded with marks of shame and contempt; into these a child of God may fall, though rarely and very seldom. We have instances of Noah's drunkenness, Lot's incest, and David's adultery; therefore may conclude, that the children of God do not only sin freely in thought, but sometimes foully in act; however, not usually, not but upon special temptation: they are not ad pocula faciles, given to women, or to wine. The usual practice is a note of God's hatred: `A whore is a deep ditch, and he that is abhorred of the Lord shall fall therein, Prov. xxii. 14. These sins, therefore, are not of usual incidence, as wrath, and worldliness, and pride are. (2.) There are other sins which are extremely contrary to nature itself, as Sodom's bestiality, &c., into which a renewed man cannot fall; partly for the great dishonour such a fact would reflect upon religion; partly because it is a note of God's tradition, or giving up a man or woman to sin, Rom. i. 26, 27. These things are so far from being practised by saints, that they are not to be named amongst them, Eph. v. 3.

If any man offend not in word, the same is a perfect man.—Here is the second argument; bridling the tongue is a note of some perfection and effectual progress in grace. `Offend not in word, that is, speaketh only a known truth, and that seasonably, charitably, without vanity, or folly, or obscenity, or rash oaths, as Gregory Nyssen fully expoundeth it. `Is a perfect man., You may take the words as a supposition. If any man avoid the evils of the tongue, I will make bold to call him a perfect man, such another as is not found among mortals. Thus we say often, when we propose an unlikely practice, He that could do this were a perfect man indeed. Or you may take it positively and assertively, and so it is another argument against supercilious censures. `If you offend not in word, you are perfect, that is, upright, sincere: those that are so, because they do not divide and baulk with God, are expressed by the term perfect. Or else perfect is put here for some ripeness and growth in Christianity. In the Jewish discipline there were two sorts of persons—ἀσκηταὶ, beginners, that did exercise themselves in virtuous actions and endeavours; then there were others, whom Philo calleth τελείους, perfect; they were those that had attained to somewhat, and made some progress in the matters learned. Thus perfect is taken, 1 Cor. ii. 6, `We speak wisdom among those that are perfect., However weaklings are taken with toys, yet grown, mortified Christians will discern wisdom and sublimity in the plain preaching of Christ crucified. And this sense may be accommodated to this place: He that bridleth his tongue is not ἀσκητὴς, a beginner or learner, one that trieth experiments in religion, but τέλειος, a perfect man, one that hath made some towardly progress.

And able to bridle the whole body.—By body, Grotius understandeth the church, which is called `the body, 1 Cor. xii. 20, Eph. iv. 12; and he maketh the sense out thus: He that can bridle himself in disputation is able to govern the church; an exposition curious, but strange to this context. By bridling the body is meant, then, governing all his other actions, which are expressed here by the term body, because they are acted by the members of the body, eyes, hands, feet, &c. Why he pitcheth so much weight upon this matter of governing the tongue, I shall show you in the observations.

Obs. 1. None are absolutely freed and exempted from sinning: 1 John i. 8, `If we say that we have no sin, we deceive ourselves, and the truth is not in us., The doctrine of the Catharists is a lying doctrine: Prov. xx. 9, `Who can say I have made my heart clean, I am pure from my sin?, Solomon maketh a challenge to all the world. Many may say so boldly, but who can say so truly? All of us offend in many things, and many of us in all things. There is in all a cursed root of bitterness, which God doth mortify, but not nullify; it is cast down, but not cast out. Like the wild fig-tree, or ivy in the wall, cut off stump, body, bough, and branches, yet some strings or other will sprout out again, till the wall be plucked down: God will have it so, till we come to heaven. Well, then—(1.) Walk with more caution; you carry a sinning heart about you. As long as there is fuel for a temptation, we cannot be secure; he that hath gunpowder about him will be afraid of sparkles. (2.) Censure with the more tenderness; give every action the allowance of human frailty, Gal. vi. 1. We all need forgiveness; without grace thou mightest fall into the same sins. (3.) Be the more earnest with God for grace; God will keep you still dependent, and beholden to his power: `Who shall deliver me?, Rom. vii. (4.) Magnify the love of God with the more praise. Paul groaneth under his corruptions, Rom. vii., latter end; and then admireth the happiness of those that are in Christ, Rom. viii. 1: they have so many sins, and yet none are damnable.

Obs. 2. The sins of the best are many. The apostle saith, `We offend., God would not abolish and destroy all at once. There is a prayer against outward enemies, Ps. lix. 11, `Slay them not, lest my people forget: scatter them by thy power; and bring them down, O God, our shield., He would not have them utterly destroyed, but some relics preserved as a memorial. So God dealeth in respect of sin; it is brought down, but not wholly slain; something is still left as a monument of the divine grace; as Peter of Alexandria, when he destroyed the rest of the idols, left one that was most monstrous and misshapen to put them in mind of their former idolatry. God will still honour free grace; the condition of his own people is mixed, light chequered with darkness; those that walk in the light may stumble. Oh! then—(1.) Be not altogether dismayed at the sight of failings. A godly person observed that Christians were usually to blame for three things:—They seek for that in themselves which they can only find in Christ; for that in the law which shall only be had in the gospel; and that upon earth which shall only be enjoyed in heaven. We complain of sin; and when shall the earthly estate be free? You should not murmur, but run to your Advocate. You complain, and so do all that have the first-fruits of the Spirit: 1 Peter v. 9, `All these things are accomplished in your brethren that are in the flesh., They are all troubled with a busy devil, a corrupt heart, and a naughty world. (2.) However, bewail these failings, the evils that abound in your hearts, in your duties, that you cannot serve God as entirely as you served Satan; your evil works were merely evil, but your good are not purely good; there your heart was poured out, ἔξεχύθησαν, Jude 11, here it is restrained; there is filthiness in your righteousness, Isa. lxiv.

Obs. 3. To be able to bridle the tongue is an argument of some growth and happy progress in grace. You shall see not only our apostle, but the scripture everywhere maketh it a matter of great weight and moment: Prov. xviii. 21, `Death and life are in the power of the tongue., Upon the right or ill using of it a man's safety doth depend. And lest you should think the scripture only intendeth temporal safety or ruin, see Mat. xii. 37, `By thy words shalt thou be justified, and by thy words condemned., One of the prime things that shall be brought forth to judgment are your words. So Prov. xiii. 3, `He that keepeth his mouth, keepeth his life; but he that openeth wide his lips, shall have destruction., He intimateth a similitude of a city besieged: to open the gates betrayeth the safety of it; all watch and ward is about the gate. So the tongue is the gate or door of the soul, by which it goeth out in converse and communication; to keep it open or loose-guarded letteth in an enemy, which proveth the death of the soul. So in other places it is made the great argument and sign of spiritual and holy prudence: Prov. x. 19, `In the multitude of words there wanteth not sin; but he that refraineth his lips is wise., Empty vessels are full of sound; discreet silence, or a wise ordering of speech, is a token of grace. So Prov. xvii. 27, `He that hath knowledge spareth his words; and a man of understanding is of an excellent spirit., In the original it is `of a cool spirit, not rash and hot, ready to pour out his soul in wrath. So David maketh it to be a great argument or sign of our interest in the promises: Ps. xxxiv. 13, `What man is he that desireth life, and loveth many days, that he may see good? keep thy tongue from evil, and thy lips from speaking guile:, that is the first direction. So elsewhere he maketh it the character of a godly man, Ps. xv. 3. I have heaped up these scriptures that the matter of keeping the tongue may not seem light and trivial. The Spirit of God, you see, giveth exhortation upon exhortation, and spendeth many scriptures upon this argument. There were also special reasons why our apostle should be so much in pressing it. (1.) Because this was the sin of that age, as appeareth by the frequent dissuasions from vain boasting of themselves, and detracting from others, in the 1st and 2d chapters; and it is a high point of grace not to be snared with the evils of our own times. (2.) It is the best discovery of the heart; speech is the express image of it: Mat. xii. 34, `Out of the abundance of the heart the mouth speaketh., When the heart is full, it overfloweth in speech. The story of loquere ut videam is common: Speak that I may see thee; so Socrates to a fair boy. We know metals by their tinkling. Ps. xxxvii. 30, `The mouth of the righteous speaketh wisdom, and his tongue talketh judgment, for the law of the Lord is in his heart., Good men will be always discovering themselves, and giving vent to the fulness of their hearts. (3.) It is the hypocrites, sin; they abstain from grosser actions, but usually offend in their words, in boasting professions, and proud censures: see James i. 26. (4.) All of us are apt to offend with the tongue many ways; most of a man's sins are in his words. One reckoneth up twenty-four several sins of the tongue, and yet the number may be increased—lying, railing, swearing, ribaldry, scoffing, quarrelling, deceiving, boasting, tattling, &c. At first, indeed, there was no other sin in society but lying, but now to how many evils doth this one member subscribe? It is observable, that when the apostle giveth us the anatomy of wickedness in all the members of the body, he stayeth longest on the organs of speech, and goeth over them all: Rom. iii. 13-15, `Their throat is an open sepulchre; with their tongues have they used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness, &c. There is much need, you see, of reforming and polishing this member. So Prov. xii. 13, `The snare of the wicked is the transgression of his lips;, that is, not only by which he taketh others, but by which he is taken himself, to his own ruin and destruction. (5.) It is a sin into which we usually and easily fall, partly by reason of that quick intercourse that is between the tongue and the heart—we sin in an instant; and partly because speech is a human act which is performed without labour; and so we sin that way incogitantly, without noting or judging it: `Our tongues are our own, Ps. xii. 4; such natural actions are performed without thinking of the weight and consequence of them; and partly because the evils of the tongue are very pleasing, marvellously compliant with nature.