b so dearly, who died and suffered so much for us, who redeemed us by his blood, who said unto us, If ye love me, keep my commandments, he thus positively hath enjoined: But I say unto you, Swear not at all and how then can we find in our heart directly to thwart his word? The other is, that we would lay to heart the reason whereby St. James doth enforce the point, and the sting in the close of our text, wherewith I conclude: But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea, and your nay nay, lest ye fall into condemnation, or, lest ye fall under damnation.* From the which infinite mischief, and from all sin that may cause it, God in mercy deliver us, through our blessed Redeemer Jesus, to whom for ever be all glory and praise. SERMON XVI. OF EVIL-SPEAKING IN GENERAL. TITUS iii. 2.-To speak evil of no man. THESE words do imply a double duty; one incumbent on teachers, another on the people who are to be instructed by them. The teacher's duty appeareth from reflecting on the words of the context, which govern these, and make them up an entire sentence:† Put them in mind, or, rub up their memory to do thus. It is St. Paul's injunction to Titus, a bishop and pastor of the Church, that he should admonish the people committed to his care and instruction, as of other great duties (of yielding obedience to magistrates, of behaving themselves peaceably, of practising meekness and equity toward all men, of being readily disposed to every good work), so particularly of this, undera Bhaownueiv, to revile, or speak evil of no man. Whence it is apparent, that this is one of the principal duties that preachers are obliged to mind people of, and to press upon them. And if this were needful then, when charity, kindled by such instructions and examples, was so lively; when Christians, by their sufferings, were so inured to meekness and patience; even every one, for the honour of his religion, and the safety of his person, was concerned in all respects to demean himself innocently and inoffensively; then is it now especially requisite, when (such engagement and restraints being taken off, love being cooled, persecution being extinct, the tongue being set loose from all extraordinary curbs) the transgression of this duty is grown so prevalent and rife, that evil-speaking is almost as common as speaking, ordinary conversation extremely abounding therewith, that ministers should discharge their office in dehorting and dissuading from it. Well indeed it were, if by their example of using mild and moderate discourse, of abstaining from virulent invectives, tauntings and scoffings, good for little but to inflame anger, and to infuse ill-will, they would lead men to good practice of this sort: for no examples can be so wholesome or so mischievous to this purpose, as those which come down from the pulpit, the place of edification, backed with special authority and advantage. However, it is to preachers a ground of assurance, and matter of satisfaction, that in pressing this duty they shall perform their duty: their text being not so much of their own choosing, as given them by St. Paul; they can surely scarce find a better to discourse upon it cannot be a matter of small moment or use, which this great master and guide so expressly directeth us to insist upon. And to the observance of his precept, so far as concerneth me, I shall immediately apply myself. It is, then, the duty of all Christian people (to be taught and pressed on them) not to reproach, or speak evil of any man. The which duty, for your instruction, I shall first endeavour somewhat to explain, declaring its import and extent; then, for your farther edification, I shall inculcate it, proposing several inducements persuasive to the observance of it. I. For explication, we may first consider the object of it, no man; then the act itself which is prohibited, to blas pheme, that, is, to reproach, to revile, or, | trectation; xaraçãobai, to curse, that is, as we have it rendered, to speak evil. to speak words importing that we do No man. St. Paul questionless did es- wish ill to a person.* pecially mean hereby to hinder the Chris- Such is the language we are prohibited tians at that time from reproaching the to use. To which purpose we may obJews and the Pagans among whom they serve, that whereas in our conversation lived, men in their lives very wicked and and commerce with men, there do frecorrupt, men in opinion extremely dis- quently occur occasions to speak of men, senting from them, men who greatly did and to men, words apparently disadvanhate, and cruelly did persecute them; of tageous to them, expressing our dissent whom therefore they had mighty provo- in opinion from them, or a dislike in us cations and temptations to speak ill; their of their proceedings, we may do this in judgment of the persons, and their re- different ways and terms; some of them sentment of injuries, making it difficult to gentle and moderate, signifying no ill abstain from doing so. Whence by a mind or disaffection toward them; others manifest analogy may be inferred, that harsh and sharp, arguing height of disthe object of the duty is very large, in- dain, disgust, or despite, whereby we deed universal and unlimited: that we bid them defiance, and show that we must forbear reproach not only against mean to exasperate them. Thus, telling pious and virtuous persons, against per- a man that we differ in judgment from sons of our own judgment or party, him, or conceive him not to be in the against those who never did harm or of- right, and calling him a liar, a deceiver, fend us, against our relations, our friends, a fool; saying that he doeth amiss, taketh our benefactors; in respect of whom a wrong course, transgresseth the rule, there is no ground or temptation of ill and calling him dishonest, unjust, wicked speaking; but even against the most un- (to omit more odious and provoking worthy and wicked persons, against those names, unbecoming this place, and not who most discoast in opinion and practice deserving our notice ;) are several ways from us, against those who never did of expressing the same things: whereof oblige us, yea, those who have most dis- the latter, in relating passages concerning obliged us, even against our most bitter our neighbour, or in debating cases with and spiteful enemies. There is no ex- him, is prohibited for thus the words ception or excuse to be admitted from the reproaching, reviling, railing, cursing,' quality, state, relation, or demeanour of and the like, do signify; and thus our men the duty (according to the proper Lord himself doth explain them, in his sense, or due qualifications and limits of divine sermon, wherein he doth enact the act) doth extend to all men: for, this law: Whosoever (saith he) shall say Speak evil of no man. to his brother Raca (that is, vain man, or liar), shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire; that is, he rendereth himself liable to a strict account, and to severe condemnation before God, who useth contemptuous and contumelious expressions toward his neighbour, in proportion to the malignity of such expressions. As for the act it may be inquired what the word Bhuoqueir, to blaspheme, doth import. I answer, that it is to vent words concerning any person which do signify in us ill opinion, or contempt, anger, hatred, enmity conceived in our mind toward him; which are apt in him to kindle wrath, and breed ill blood toward us; which tend to beget in others that hear ill conceit, or ill-will toward him; which are much destructive of his reputation, prejudicial to his interests, productive of damage or mischief to him. It is other wise in Scripture termed hoidogɛiv, to rail or revile (to use bitter and ignominious language;) 68, to speak contumeliously; géger Bháoqquov zolow, to bring railing accusation (or reproachful censure ;) xaraλaleïv, to use obloquy, or ob ister of justice, as God himself, our absolute Lord, as the Sovereign, God's representative, acting in the public behalf, as the commonwealth itself, who by his mouth do rebuke the obnoxious person. 2. God's ministers in religious affairs, to whom the care of men's instruction and edification is committed, are enabled to inveigh against sin and vice, whoever consequentially may be touched thereby ; yea, sometimes it is their duty, with severity and sharpness to reprove particu men with greater defect or blame than they can be proved to deserve, or their actions do import (for every man that speaketh falsehood is not therefore a liar, every man that erreth is not thence a fool, every man that doeth amiss is not consequently dishonest or wicked; the secret intentions and the habitual dispositions of men not being always to be collected from their outward actions :) because they are uncharitable, signifying that we entertain the worst opinions of men, and make the worst construction of their do-lar persons, not only privately, but pubings, and are disposed to show them no licly, in order to their correction, and favour or kindness: because also they edification of others. produce mischievous effects, such as spring from the worst passions raised by them. This in gross is the meaning of the precept. But since there are some other precepts seeming to clash with this; since there are cases wherein we are allowed to use the harsher sort of terms, there are great examples in appearance thwarting this rule; therefore it may be requisite for determining the limits of our duty, and distinguishing it from transgression, that such exceptions or restrictions should be somewhat declared. 1. First, then, we may observe, that it may be allowable to persons anywise concerned in the prosecution or administration of justice, to speak words which in private intercourse would be reproachful. A witness may impeach of crimes hurtful to justice, or public tranquillity; a judge may challenge, may rebuke, may condemn an offender in proper terms (or forms of speech prescribed by law), although most disgraceful and distasteful to the guilty for it belongeth to the majesty of public justice to be bold, blunt, severe; little regarding the concerns or passions of particular persons, in comparison to the public welfare. A testimony, therefore, or sentence against a criminal, which materially is a reproach, and morally would be such in a private mouth, is not yet formally so according to the intent of this rule. For practices of this kind, which serve the exigencies of justice, are not to be interpreted as proceeding from anger, hatred, revenge, any bad passion or humour; but in way of needful discipline for God's service, and common benefit of men. It is not indeed so much the min Thus St. Paul directeth Timothy : Them that sin (notoriously and scandalously he meaneth) rebuke before all, that others may fear: that is, in a manner apt to make impression on the minds of the hearers, so as to scare them from like offences. And to Titus he writes, Rebuke them sharply, that they may be sound in the faith. And, Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins, saith the Lord to the Prophet.' Such are the charges and commissions laid on and granted to his messengers. Thus may we observe that God's Prophets of old, St. John the Baptist, our Lord himself, the holy Apostles, did in terms most vehement and biting reprove the age in which they lived, and some particular persons in them. The Prophets are full of declamations and invectives against the general corruption of their times, and against the particular manners of some persons in them. Ah sinful nation, a people laden with iniquity, a seed of evil-doers, children that are corrupters! They are all adulterers, an assembly of treacherous men; and they bend their tongues like their bow for lies. Thy princes are rebellious, and companions of thieves; every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come before them. The prophets prophesy falsely, and the priests rule by their means. As troops of robbers wait for a man, so the company of priests murder in the way by b 1 Tim. v. 20; 2 Tim. iv. 2. they appear contumacious and incorrigi ble, refusing to hear us, or becoming deaf to reproof. This, although it necessarily doth include setting out their faults and charging blame on them (answerable to their offences), is not the culpable reproach here meant, it being needful toward a wholesome effect, and proceeding from charitable intention. consent, and commit lewdness. Such is sober advice and admonition to reclaim their style commonly. St. John the Bap-them; we must not thus reject them till tist calleth the Scribes and Pharisees a generation of vipers. Our Saviour speaketh of them in the same terms; calleth them an evil and adulterous generation, serpents, and children of vipers; hypocrites, painted sepulchres, obscure graves (urquɛia ¿ðŋha,) blind guides, fools and blind, children of the devil. St. Paul likewise calleth the schismatical and heretical teachers, dogs, false apostles, evil and deceitful workers, men of corrupt minds, reprobates and abominable." With the like colours do St. Peter, St. Jude, and the other Apostles, paint them. Which sort of speeches are to be supposed to proceed, not from private passion or design, but out of holy zeal for God's honour, and from earnest charity toward men, for to work their amendment and common edification. They were uttered also by special wisdom and peculiar order; from God's authority and in his name: so that as God by them is said to preach, to entreat, to warn, and to exhort; so by them also he may be said to reprehend and reproach. 3. Even private persons in due season, with discretion and temper, may reprove others, whom they observe to commit sin, or follow bad courses, out of charitable design, and with hope to reclaim them. This was an office of charity imposed anciently even upon the Jews; much more doth it lie upon Christians, who are obliged more earnestly to tender the spiritual good of those who by the stricter and more holy bands of brotherhood are allied to them. Thou shalt not hate thy brother; thou shalt in anywise rebuke thy neighbour, and not suffer sin upon him, was a precept of the old law: and, VоVÔεTεTV àιánrovs, to admonish the disorderly, is an evangelical rule. Such persons we are enjoined to shun and decline but first we must endeavour by * Isa. i. 4; Jer. ix. 2, 3; Isa. i. 23; Hos. ix. 15; Ezek. xxii. 6, 27; Jer. v. 31; xiv. 14; Hos. vi. 9; Ezek. xxii. 26; Mic. iii. 11; Zeph. iii. 4. Matt. iii. 7. Matt. xvi. 4; xii. 34, 39; xxiii. 13, &c.; xv. 7, 14; xvi. 3; xxii. 18; Luke xii. 1; xi. 44; Matt. xxiii. 24, 17; John viii. 44. Phil. iii. 2; 2 Cor. xi. 13; 1 Tim. vi. 5; 2 Tim. iii. 8; Tit. i. 16; 2 Cor. v. 20; Col. i. 28. • Levit. xix. 17. VOL. I. P 1 Thess. v. 14. 23 4. Some vehemency (some smartness and sharpness) of speech may sometimes. be used in defence of truth, and impugning errors of bad consequence; especially when it concerneth the interests of truth, that the reputation and authority of its adversaries should somewhat be abased or abated. If by a partial opinion or reverence toward them, however begotten in the minds of men, they strive to overbear or discountenance a good cause, their faults, so far as truth permitteth and need requireth, may be detected and displayed. For this cause particularly may we presume our Lord (otherwise so meek in his temper, and mild in his carriage toward all men) did characterize the Jewish Scribes in such terms, that their authority (being then so prevalent with the people) might not prejudice the truth, and hinder the efficacy of his doctrine. This is part of that enaywvéżegoαi îη lo18, the duty of contending earnestly for the faith, which is incumbent on us. 5. It may be excusable upon particular emergent occasions, with some heat of language to express dislike of notorious wickedness. As our Lord doth against the perverse incredulity and stupidity in the Pharisees, their profane misconstruction of his words and actions, their malicious opposing truth, and obstructing his endeavours in God's service." As St. Peter did to Simon Magus, telling him, that he was in the gall of bitterness, and in the bond of iniquity. As St. Paul to Elymas the sorcerer, when he withstood him, and desired to turn away the deputy, Sergius, from the faith: 0 (saith he, stirred with a holy zeal and indignation) thou full of all subtilty and all mischief, thou child of the devil, thou enemy of all q 1 Tim. vi. 5; Rom. xvi. 17; Tit. iii. 10; 2 Matt. xvii. 17. righteousness, wilt thou not cease to per- | bear, or than serveth the designs of jusvert the right ways of the Lord?" The tice. However our neighbour doth incur same spirit, which enabled him to inflict the calamities of sin and of punishment, a sore punishment on that wicked wretch, we must not be insolent or contemptuous did prompt him to use that sharp lan- toward him. So we may learn by that guage toward him; unquestionably de- law of Moses, backed with a notable served, and seasonably pronounced. As reason: And it shall be, if the wicked also, when the High Priest commanded man be worthy to be beaten, that the judge him illegally and unjustly to be misused, cause him to lie down, and to be beaten that speech from a mind justly sensible before his face, according to his fault, of such outrage broke forth, God shall by a certain number. Forty stripes he smite thee, thou whited wall. So, when may give him, and not exceed; lest if he St. Peter presumptuously would have dis- should exceed, and beat him above those suaded our Lord from compliance with stripes, then thy brother should seem vile God's will in undergoing those crosses unto thee. Whence it appears, that we which were appointed to him by God's should be careful of not vilifying an ofdecree, our Lord calleth him Satan :- fender beyond measure. And how mild"Yлajɛ Zatavã, Avaunt, Satan, thou art ly governors should proceed in the adan offence unto me; for thou savourest ministration of justice, the example of not the things that be of God, but those Joshua may teach us, who thus examinthat are of men." eth Achan, the cause of so great mischief to the public: My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him; and tell me now what thou hast done, hide it not from me. My son; what compellation could be more benign and kind? I pray thee; what language could be more courteous and gentle? Give glory to God, and make confession; what words could be more inoffensively pertinent? when he sentenced that great Malefactor, the cause of so much mischief, this was all he said: Why hast thou troubled us? the Lord will trouble thee; words void of contumely or insulting, containing only a close intimation of the cause, and a simple declaration of the event he was to undergo. These sort of speeches, issuing from just and honest indignation, are sometimes excusable, oftentimes commendable; especially when they come from persons eminent in authority, of notable integrity, endued with special measures of divine grace, of wisdom, of goodness; such as cannot be suspected of intemperate anger, of ill nature, of ill will, or of ill design. In such cases as are above mentioned, a sort of evil-speaking about our neighbour may be allowable or excusable. But for fear of overdoing, great caution and temper is to be used; and we should never apply any such limitations as cloaks to palliate unjust or uncharitable dealing. Generally it is more advisable to suppress such eruptions of passion, than to vent it; for seldom passion hath not inordinate motions joined with it, or tendeth to good ends. And, however, it will do well to reflect on those cases, and to remark some particulars about them. And Secondly, Likewise ministers, in the taxing sin and sinners, are to proceed with great discretion and caution, with much gentleness and meekness; signifying a tender pity of their infirmities, charitable desires of their good, the best opinion of them, and the best hopes for them, that may consist with any reason; according to those apostolical rules: Brethren, if a man be overtaken in a First, we may observe, that in all these cases all possible moderation, equity, and candour are to be used; so that no illspeaking be practised beyond what is needful or convenient. Even in prose-fault, ye which are spiritual, restore such cution of offences, the bounds of truth, of equity, of humanity and clemency, are not to be transgressed. A judge must not lay on the most criminal person more blame, or contumely, than the case will an one in the spirit of meekness; con- |