3. That we be not more forward to teach others than to learn our- selves. Many are hasty to speak, but backward to do, and can better master it and prescribe to others than practise themselves, which our apostle noteth: James iii. 1, 'My brethren, be not many masters;' that is, be not so forward to discipline others when you neglect your own souls. The apostle sjjeaketh so earnestly, as if he meant to rouse a benumbed conscience : Eom. ii. 21, ' Thou which teachest another, teachest thou not thyself?' And I have heard that a scandalous minister, in reading of it, was struck at the heart and converted. Since the fall, light is more directive than persuasive ; and therefore a heathen could observe, that it is far more easy to instruct others than to practise ourselves.!
4. That we do not vainly and emptily talk of the things of God, and put forth ourselves above what is meet : it is good to take every occasion, but many times indiscreet speaking doth more hurt than silence. Some will be always bewraying their folly, and in every meet- ing engross all the discourse : Prov. x. 19, ' In the multitude of words there wanteth not sin, but he that refraineth his lips is wise.' We should weigh our words before we utter them : when men are swift to speak and much in talk, they bewray some folly which is a stain to them. So Prov. xvii. 27, ' He that hath understanding spareth his words.' Empty vessels sound loudest ; and men of great parts, like a deep river, glide on with the least noise.
5. It teacheth us not to be over-ready to frame objections against the word. It is good to be dumb at a reproof, though not deaf. Let not every proud thought break out into thy speeches. Guilt will recoil at the hearing of the word, and the mind will be full of vain surmises and carnal objections ; but alas ! how odious would men appear if they should be swift to utter them — if thoughts, that are the words of the mind, should be formed into outward words and expres-
^ "ATravres eV/XEJ' cl: to vovdereiv a6<poi, orav o'avTol noiQfxev /j-upol ov yiyvuaKOfiev.' — Menander.
136 AN EXPOSITION, -WITH NOTES, [JaS, I. 19.
sions. Tlionglits may he corrected upon further information, but words cannot be recalled ; thoughts do only stain our own s])irits, words convey a taint to others; thouj^^hts are more indeliberate than words; in thoughts we !<iii with our mind only, in words with our mind and tongue.
Obs. 7. That renewed men should be slow to wrath. You must understand this with the same reference that you do the other clauses ; and so it implieth that the word must not be received or delivered with a wrathful heart : it coiicerneth both hearers and teachers.
1. The teachers. They nuist be slow to wrath in delivering the word. (1.) Let not the word hicquey upon private anger : spiritual weapons must not be used in your own cause ; you have not a power to cast out of Christ at your own pleasure. The word is not com- mitted to you for the advancing of your esteem and interests, but Christ's. The apostle had ' vengeance in a readiness,' 2 Cor. x. 6, but it was for disobedience to Christ, not for disrespect to his own person. Men that quarrel for esteem bring a just reproach and scandal upon their ministry. (2.) Do not easily deliver yourselves up to the sway of your own passions and anger: i)eople will easily distinguish between this mock thunder and divine threatenings. Passionate outcries do only fright the easy and over-credulous souls, and that only for the l)resent ; proofs and insinuations do a great deal more good : snow that falleth soft, soaketh deep. In the tempest Christ slept ; when passion is up, true zeal is usually asleep.
2. The people. It teacheth them patience under the word. Do not rise up in arms against a just reproof; it is natural to us, but be slow to it ; do not yield to your nature. David said ' I have sinned against the Lord,' 2 Sam. xii. 13, when Nathan set home his fact with all the aggravations : and it is an accusation against a king, 2 Chron. xxxvi. 12, ' He humbled not himself before Jeremiah the ])rophet, speaking from the mouth of the Loid.' Mark, it is not said, ' before the Lord,' but ' before Jeremiah.' God was angry with a great king for not Immbling himself before a poor prophet. Anger doth but bewray your own guilt. One was reported to have uttered something against the honour of Tiberius ; the crafty tyrant did the more strongly believe it, because it was the just report of his own guilt. Quia vera erant dida crcdehaniar, saith the historian. i So many think we aim at them, intend to disgrace them, because indeed there is a cause, and 80 storm at the word. Usually none are angry at a re])roof but those that most deserve it ; and when conviction, which should humble, doth but irritate, it is an ill sign. Those that were ' pricked at the hearts,' Acts ii. 37, were much better tempered than those that were ' cut to the heart,' Acts vii. 54, as humiliation is a better fruit of the word than impatience. You shall see the children of God are most meek when the word falleth upon tlieir hearts most directly. David saith, ' Let the righteous reprove me, and it shall be an oil,' &c. lieproof to a gracious soul is like a sword anointed with balsam ; it woundeth and healeth at the same timo. So llezekiah said, Isa. xxxix. 8, ' Good is the word of the Lord which thou hast spoken :' it was a sad word, a heavy threatening; yet the submission of his sanctified judgment