most noxious, and therefore very culpable. its rigour is civil and gentle, tempered with pity for the faults and errors which it disliketh, with the desire of their amendment and recovery whom it reprehendeth. It would inflict no more evil than is necessary; it would cure its neighbour's disease without exasperating his patience, troubling his modesty, or impairing his credit. As it always judgeth candidly, so it never condemneth extremely. In fine, we should never speak concerning our neighbour from any other principle than charity, or to any other intent but what is charitable; such as tendeth to his good, or at least is consistent therewith. Let all your things (saith St. Paul) be done in charity and words are most of the things we do concerning our neighbour, wherein we may express charity. In all our speeches, therefore, II. But so much for the explication of touching him, we should plainly show this precept, and the directive part of our that we have a care of his reputation, discourse. I shall now briefly propound that we tender his interest, that we even some inducements to the observance desire his content and repose. Even thereof. when reason and need do so require, that we should disclose and reprehend his faults, we may, we should, by the manner and scope of our speech, signify thus much. Which rule were it observed, if we should never speak ill otherwise than out of charity, surely most ill-speaking would be cut off; most, I fear, of our tattling about others, much of our gossipping, would be marred. Indeed, so far from bitter or sour our language should be, that it ought to be sweet and pleasant; so far from rough and harsh, that it should be courteous and obliging; so far from signifying wrath, ill will, contempt, or animosity, that it should express tender affection, good esteem, sincere respect toward our brethren; and be apt to produce the like in them toward us: the sense of them should be grateful to the heart: the very sound and accent of them should be delightful to the ear. Every one should please his neighbour for his good to edification. Our words should always be ἐν χάριτι, with grace, seasoned with salt; they should have the grace of courtesy, they should be seasoned with the salt of discretion, so as to be sweet and savoury to the hearers.* Commonly ill language is a certain sign of inward enmity and ill-will. Good-will is wont to show itself in good terms; it clotheth even its grief handsomely, and its displeasure carrieth favour in its face; 1. Let us consider, that nothing more than railing and reviling is opposite to the nature, and inconsistent with the tenor of our religion;* the which, as even a heathen did observe of it, nil nisi justum saudet, et lene, doth recommend nothing but what is very just and mild :5 which propoundeth the practices of charity, meekness, patience, peaceableness, moderation, equity, alacrity or good humour, as its principal laws, and declareth them the chief fruits of the divine Spirit and grace: which chargeth us to curb and compose all our passions; more particularly to restrain and repress anger, animosity, envy, malice, and such like dispositions, as the fruits of carnality and corrupt lust: which consequently drieth up all the sources, or dammeth up the sluices of bad language. As it doth above all things oblige us to bear no illwill in our hearts, so it chargeth us to vent none with our mouths. 2. It is therefore often expressly condemned and prohibited as evil. It is the property of the wicked, a character of those who work iniquity, to whet their tongues like a sword, and bend their bows to shoot their arrows, even bitter words." 3. No practice hath more severe punishments denounced to it than this. The Lingua Christum confessa non sit maledica, non turbulenta, non convitiis et litibus perstrepens audiatur.-Cypr. de Unit. Eccl. Convitiis et maledictis quæso vos abstinete ; Charitas-cum arguit mitis est, cum blan- quia neque maledici regnum Dei consequenditur simplex est: pie solet sævire, sine dolo tur; et lingua quæ Christum confessa est, inmulcere; patienter_novit irasci, humiliter in-columis et pura cum suo honore servanda est. dignari.-S. Bern. Ep. ii. 1 Cor. xvi. 14. w Prov. xv. 26; xvi. 24. * Rom. xv. 2; 1 Cor. x. 33; Col. iv. 6. -Cypr. Ep. vii. y Ammian. Marcell. * 1 Pet. iv. 8. railer (and it is indeed a very proper and | being not capable of a fair reputation, or sensible of disgrace to themselves, do little value the credit of others, or care for aspersing it. But such language is unworthy of those persons, and cannot easily be drawn from them, who are wont to exercise their thoughts about nobler matters, who are versed in affairs manageable only by calm deliberation and fair persuasion, not by impetuous and provocative rudeness; the which do never work otherwise upon masculine souls, than so as to procure disdain and resistance. Such persons, knowing the benefit of a good name, being wont to possess a good repute, prizing their own credit as a considerable good, will never be prone to bereave others of the like by opprobrious speech. A noble enemy will never speak of his enemy in bad terms.* fit punishment for him, he being exceedingly bad company) is to be banished out of all good society: thereto St. Paul adjudgeth him: I have (saith he) now written unto you, not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one not to eat. Ye see what company the railer hath in the text, and with what a crew of people he is coupled but no good company he is allowed otherwhere; every good Christian should avoid him as a blot, and a pest of conversation and finally he is sure to be excluded from the blessed society above in heaven ;* for neither thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God and, Without (without the heavenly city) are dogs," saith St. John in his We may further consider, that all wise, Revelation; that is, these chiefly who out all honest, all ingenuous persons, have an of currish spite or malignity do froward-aversation from ill speaking, and cannot ly bark at their neighbours, or cruelly bite them with reproachful language. entertain it with any acceptance or complacence; that only ill-natured, unworthy, and naughty people, are its willing auditors, or do abet it with applause. The good man, in the fifteenth Psalm, 4. If we look upon such language in its own nature, what is it but a symptom of a foul, a weak, a disordered and distempered mind? It is the smoke of in-non accipit opprobrium, doth not take up, ward rage and malice: it is a stream that cannot issue from a sweet spring: it is a storm that cannot bluster out of a calm region. The words of the pure are pleasant words, as the Wise Man saith. 5. This practice doth plainly signify low spirit, ill breeding, and bad manners; and thence misbecometh any wise, any honest, any honourable person. It agreeth to children, who are unapt and unaccustomed to deal in matters considerable, to squabble; to women of meanest rank (apt by nature, or custom, to be transported with passion), to scold. In our modern languages it is termed villainy, as being proper for rustic boors, or men of coarsest education and employment; who, having their minds debased by being conversant in meanest affairs,do vent their sorry passions,and bicker about their petty concernments, in such strains; who also, * Hinc intelligere possumus quam gravis sit et perniciosa maledictio, quando, etiamsi alia bona ad fuerint, sola excludit a cœlo.-Salv. de Guber. Dei, lib. iii, b 1 Cor. v. 11. d Rev. xxii. 15. c 1 Cor. vi. 10. or accept, a reproach against his neighbour: but A wicked doer, saith the Wise Man, giveth heed to false lips, and a liar giveth ear to a naughty tongue. And what reasonable man will do that which is disgustful to the wise and good, is grateful only to the foolish and baser sort of men?t I pretermit, that using this sort of language doth incapacitate a man for to benefit his neighbour, and defeateth his endeavours for his edification, disparaging a good cause, prejudicing the defence of truth, obstructing the effects of good instruction and wholesome reproof; as we did before remark and declare. Further, 6. He that useth this kind of speech doth, as harm and trouble others, so create many great inconveniences and mischiefs to himself thereby. Nothing so inflameth *In quo admirari soleo gravitatem et justitiam et sapientiam Cæsaris, qui nunquam nisi honorificentissime Pompeium appellat.-Cic. Epist. tom. vi. 6. It is always taken as an argument of illwill. Maledicus a malefico non distat, nisi occasionne.-Quint. xii. 9. f Psal, xv. 3. 8 Prov, xvii. 4. the wrath of men, so provoketh their en- | of; that is, of the one or the other, mity, so breedeth lasting hatred and spite, answerably to the kind of speech they as do contumelious words. They are often choose. called swords and arrows; and as such In fine, very remarkable is that advice, they pierce deeply, and cause most griev- or resolution of the grand point concernous smart; which men feeling are enrag-ing the best way of living happily, in ed, and accordingly will strive to requite the Psalmist: What man is he that dethem in the like manner, and in all other sireth life, and loveth many days, that he obvious ways of revenge. Hence strife, may see good? Keep thy tongue from evil, clamour and tumult, care, suspicion and and thy lips from speaking guile. Abfear, danger and trouble, sorrow and stinence from ill-speaking he seemeth to regret, do seize on the reviler; and he is propose as the first step toward the fruition sufficiently punished for this dealing. of a durably-happy life. No man can otherwise than live in per- 8. Lastly, we may consider that it is petual fear of reciprocal like usage from a grievous perverting the design of speech him, whom he is conscious of having so (that excellent faculty, which so much abused. Whence, if not justice or charity distinguisheth us from, so highly advanctoward others, yet love and piety of our-eth us above, other creatures), to use it to selves, should persuade us to forbear it as disquietful, incommodious, and misIchievous to us. We should indeed certainly enjoy much love, much concord, much quiet, we should live in great safety and security, we should be exempted from much care and fear, if we would restrain ourselves from abusing and offending our neighbour in this kind being conscious of so just and innocent demeanour toward him, we should converse with him in pleasant freedom and confidence, not suspecting any bad language or ill usage from him. the defaming and disquieting our neighbour. It was given us as an instrument of beneficial commerce, and delectable conversation; that with it we might assist and advise, might cheer and comfort one another: we therefore, in employing it to the disgrace, vexation, damage or prejudice in any kind, of our neighbour, do foully abuse it; and so doing, render ourselves indeed worse than dumb beasts: for better far it were that we could say nothing, than that we should speak ill.* Now the God of grace and peace make us perfect in every good work to do his will, working in us that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. SERMON XVII. 7. Hence with evidently good reason is he that useth such language called a fool and he that abstaineth from it is commended as wise. A fool's lips enter into contention, and his mouth calleth for strokes. A fool's mouth is his destruction, and his lips are the snare of his soul. He that refraineth his tongue is wise. In the tongue of the wise is health. He that keepeth his lips keepeth his life: but he that openeth wide his mouth PROV. x. 18.-He that uttereth slan(that is, in evil-speaking, gaping with clamour and vehemency) shall have destruction. The words of a wise man's mouth are gracious: but the lips of a fool will swallow up himself. Death and life are in the power of the tongue; and they that love it shall eat the fruit there h The scourge of the tongue, Job v. 21; Prov. xii. 18,-There is that speaketh like the piercings of a sword; Psal. lvii. 4; lix. 7; Ixiv. 3; Psal. lii. 2,-sharp razor; Prov. xxx. 14,-knives. The froward tongue shall be cut out,Prov. x. 31. THE FOLLY OF SLANDER. der is a fool. GENERAL declamations against vice and sin are indeed excellently useful, as rousing men to consider and look about them : but they do often want effect, because they only raise confused apprehensions * Mutos nasci, et egere omni ratione satius fuisset, quam providentiæ munera in mutuam perniciem convertere.-Quint. xii. 1. * Prov. xviii. 6, 7; x. 19; xii. 18; xiii. 3; Eccles. x. 12; Prov. xviii. 21. 1 Psal. xxxiv. 12, 13. m Heb. xiii. 20, 21. of things, and indeterminate propensions | liarly doth abound in this practice: for, to action; the which usually, before men besides the common dispositions inclining thoroughly perceive or resolve what they thereto, there are conceits newly coined, should practise, do decay and vanish. and greedily entertained by many, which As he that cries out fire doth stir up people, seem purposely levelled at the disparage. and inspireth them with a kind of hover- ment of piety, charity, and justice, substiing tendency every way, yet no man tuting interest in the room of concience, thence to purpose moveth, until he be dis- authorising and commending, for good tinctly informed where the mischief is; and wise, all ways serving to private adthen do they, who apprehend themselves vantage. There are implacable dissenconcerned, run hastily to oppose it; so, sions, fierce animosities, and bitter zeals till we particularly discern where our sprung up; there is an extreme curiosity, offences lie (till we distinctly know the niceness, and delicacy of judgment; heinous nature and the mischievous con- there is a mighty affectation of seeming sequences of them), we scarce will ef- wise and witty by any means; there is a fectually apply ourselves to correct them. great unsettlement of mind, and corrupWhence it is requisite, that men should tion of manners, generally diffused over be particularly acquainted with their sins, people: from which sources it is no and by proper arguments be dissuaded wonder that this flood hath so overflown, from them. that no banks can restrain it, no fences are able to resist it; so that ordinary conversation is full with it, and no demeanour can be secure from it. In order whereto, I have now selected one sin to describe, and to dissuade from, being in nature as vile, and in practice as common, as any other whatever that hath prevailed among men. It is slander, a sin which in all times and places hath been epidemical and rife; but which especially doth seem to reign and rage in our age and country. If we do mark what is done in many (might I not say, in most companies, what is it, but one telling malicious stories of, or fastening odious characters upon, an other? What do men commonly please themselves in so much, as There are principles innate to men, in carping and harshly censuring, in dewhich ever have, and ever will incline faming and abusing their neighbours? them to this offence. Eager appetites Is it not the sport and divertisement of to secular and sensual good; violent many, to cast dirt in the faces of all they passions, urging the prosecution of what meet with; to bespatter any man with men affect; wrath and displeasure against foul imputations? Doth not in every those who stand in the way of compass- corner a Momus lurk, from the venom of ing their desires; emulation and envy whose spiteful or petulant tongue no emitoward those who hap to succeed better, nency of rank, dignity of place, or saor to attain a greater share in such things; credness of office, no innocence or integexcessive self-love; unaccountable ma-rity of life, no wisdom or circumspection lignity and vanity, are in some degrees in behaviour, no good nature, or benigniconnatural to all men, and ever prompt ty in dealing and carriage, can protect them to this dealing, as appearing the any person? Do not men assume to most efficacious, compendious, and easy themselves a liberty of telling romances, way of satisfying such appetites, of pro-and framing characters concerning their moting such designs, of discharging such passions. Slander thence hath always been a principal engine, whereby covetous, ambitious, envious, ill-natured, and vain persons have strove to supplant their competitors, and advance themselves; meaning thereby to procure, what they chiefly prize and like, wealth, or dignity, or reputation, favour and power in the court, respect and interest with the people. But from especial causes our age pecu neighbour, as freely as a poet doth about Hector or Turnus, Thersites or Draucus ? Do they not usurp a power of playing with, of tossing about, of tearing in pieces their neighbour's good name, as if it were the veriest toy in the world? Do not many, having a form of godliness (some of them demurely, others confidently, both without any sense of, or remorse for what they do), backbite their brethren? Is it not grown so common a thing to asperse causelessly, that no man wonders at it, that few dislike, that scarce | false (or equivalent to false, morally false) speech against our neighbour, in prejudice to his fame, his safety, his welfare, or concernment in any kind, out of malignity, vanity, rashness, ill-nature, or bad design. That which is in holy Scripture forbidden and reproved under several names and notions; of bearing false witness, false accusation, railing censure, sycophantry, tale-bearing, whispering, backbiting, supplanting, taking up reproach: which terms some of them do signify the nature, others denote the special kinds, others imply the manners, others suggest the ends of this practice. But it seemeth most fully intelligible by observing the several kinds and degrees thereof; as also by reflecting on the divers ways and manners of practising it. The principal kinds thereof I observe to be these: any detest it? that most notorious calumniators are heard, not only with patience, but with pleasure; yea, are even held in vogue and reverence, as men of a notable talent, and very serviceable to their party? so that slander seemeth to have lost its nature, and not to be now an odious sin, but a fashionable humour, a way of pleasing entertainment, a fine knack, or curious feat of policy; so that no man at least taketh himself or others to be accountable for what is said in this way. Is not, in fine, the case become such, that whoever hath in him any love of truth, any sense of justice or honesty, any spark of charity toward his brethren, shall hardly be able to satisfy himself in the conversations he meeteth; but will be tempted, with the holy Prophet, to wish himself sequestered from society, and cast into solitude; repeating those words of his, Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them for they are an assembly of treacherous men, and they bend their tongues like their bow for lies? This he wished in an age so resembling ours, that I fear the description with equal patness may suit both: Take ye heed (said he then; and may we not advise the like now?) every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. They will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity." Such being the state of things obvious to experience, no discourse may seem more needful or useful, than that which serveth to correct or check this practice: the which I shall endeavour to do,-1. by describing the nature; 2. by declaring the folly of it; or showing it to be very true which the Wise Man here asserteth, He that uttereth slander is a fool. The which particulars I hope so to prosecute, that any man shall be able easily to discern, and ready heartily to detest this practice. I. For explication of its nature, we may describe slander to be the uttering a Jer. ix. 2, 3; vi. 28; Ezek. xxii. 9. Jer. ix. 4, 5. 1. The grossest kind of slander is that which in the decalogue is called bearing false testimony against our neighbour; that is, flatly charging him with facts the which he never committed, and is nowise guilty of. As in the case of Naboth, when men were suborned to say, Naboth did blaspheme God and the king: and as was David's case when he thus complained, False witnesses did rise up, they laid to my charge things that I knew not of. This kind in the highest way (that is, in judicial proceedings) is more rare; and of all men, they who are detected to practise it are held most vile and imfamous; as being plainly the most pernicious and perilous instruments of injustice, the most desperate enemies of all men's right and safety that can be. also out of the court there are many knights-errant of the post, whose business it is to run about scattering false reports; sometimes loudly proclaiming them in open companies, sometimes closely whispering them in dark corners; thus infecting conversation with their poisonous breath: these no less notoriously are guilty of this kind, as bearing always the same malice, and sometimes breeding as ill effects. But e Exod. xx. 16; Psal. xxxv. 11; Jude 9; 2 Pet. ii. 11; Luke iii. 14; xix. 8; Levit. xix. 16; Prov. xviii. 8; xxvi. 20; xvi. 28; Rom. i. 29; 2 Cor. xii. 20'; Psal. xv. 3; Rom. i. 30; Jer. ix. 4; Psal. xv. 3. d 1 Kings xxi. 13; Psal. xxxv. 11. |