4 an absurd refervedness and filence in company, or been very uneasy, that they were unable to do it; while the profane have ridiculed both them and the gospel, on that account. But the generality of mankind, foon perceiving, that this could not be the meaning of the words, have never concerned themselves to inquire what was; but have freely taken all the same liberties in discourse, as if no such warning had ever been given by our blessed Lord. Now that he was far from the intention of laying down unfociable rules for behaviour, his whole character sufficiently thews; which was in no respect harsh and austere, but humane and conversible. The whole temper of his religion proves it yet more fully: it is an eafy yoke *; it enjoins whatsoever things are lovely and of good report; it enjoins particularly, being courteous; of which being affable is a material part: and this can never confist with disapproving, as unlawful, every word that might have been spared. Discourse on fubjects of little or no importance is as necessary, at times, for the relaxation of our minds, as exercise without business for the refreshment of our bodies. It is a proper exertion of that chearfulness, which God hath plainly designed us to shew, on small occafions, as well as great. Besides, it wins and engages those, whom speechless or fententious gravity might not only difpleafe, but prepoffess against every thing good: whereas observing, even in flight matters, the apostle's rule, of graceful speech, (for so the best interpreters understand what is tranflated speech with grace) Seafoned with falt, that we may know how we ought to answer every man §, both expresses and increases mutual good-will; and enables us, from being innocently entertaining, to become feriously useful. We may be sure therefore, that whatever difcourse hath this general good tendency, and no bad one, be there otherwise ever so little use or fignificancy in it, cannot be in any blameable sense, idle words. And indeed, if we look into what precedes the text, we shall find it was not occafioned by perfons saying more than they needed, but other things than they ought. And therefore learned men have supposed this phrafe, of idle words, to be one of those many, in all writers, which imply more than they express. In scripture, unfruitful works of darkness means perVOL. I. nicious * Matth. xi. 30. † Phil. iv. 8. $ I Pet. iii. 8. nicious works: what is unprofitable for you*, means, what would be hurtful to you. In common speech, a worthless man is one, who, befides having no good, hath much harm in him. And thus they understand an idle word to be not merely an useless, but a false assertion, which is almost always, at the fame time, in one way or other, an injurious one: such as evidently those were, of which our Saviour is here speaking. An interpretation, that undoubtedly removes all appearance of harshnefs from this part of his doctrine, and is not without fupport from the use of the term in old writers. Yet still, the folemn form of introduction, But I say unto you, seldom, if ever, used by him, when he taught only common and known truths, inclines one strongly to look for somewhat farther, than a bare declaration, that injurious and calumniating language is finful. And, in fact, the expression, idle words, in the Jewish language, sometimes denotes all fuch, as make up the careless easy conversation of our leisure-time: agreeably to which, the writers in it mention them, often with contempt, or lower marks of dislike, as there is too often cause: but now and then also with a degree of praife: as when a noted commentator of theirs, who lived above 500 years ago †, explains that passage in the first psalm, His leaf also shall not wither, from rabbins yet older than himself, thus: that even the idle talk, so he expresses it, of a good man ought to be regarded: the most superfluous things he faith, are always of some value. And other ancient authors have the fame phrafe nearly in the same fenfe. Our Saviour therefore probably intended here to say, that we shall give an account, in the day of judgment, of our most unguarded and unmeaning discourse. Not that we shall be charged with the whole of it, as criminal. God forbid! We may as well be charged with every needless inarticulate found, or bodily gesture. The apostle speaks of persons giving their account with joy §. And so may we give ours, even concerning this part of our conversation, if we take care to be such as we ought. For make the tree good: and both the fruit and the leaves will be so too. The full sense of the text then is, that • Heb. xiii. 17. † R. David Kimchi. not # And indeed the stoic doctrine was: Digitum exere, peccas. Perf. Sat. V. v. 119. not only our studied and deliberate, but our flighter and more negligent words, as well as actions, will, in proportion to their weight, have an influence on the future determination of our everlasting state. It appears, from what goes before, that some of the Jews had been maliciously afcribing the miracles or Christ to infernal powers. Others, without question, as it always happens, had thoughtlessly taken up and spread the notion, which they had heard. He therefore, after confuting the former, lets the latter also know their share of the guilt, by adding, that, on every occasion, out of the abundance of the heart, the mouth speaketh. A good man, 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. Then he goes on: But I say unto you, that every idle word, that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned*. Designed expressions, in difcourse, of impiety towards God, injustice to man, disregard to virtue or decency, can proceed only from an abandoned heart. But the conversation of moft persons is full of unobserved faults and bad tendencies: which, like a multitude of small expences, make us debtors beyond what we could imagine: and by continual, though flighter impreffions on our morals and piety, gradually undermine what the most violent open affault could not have overturned. Each particular offence appears a trifle: some, taken alone, almost imperceptible: they disguise themselves under the thew of that chearful freedom, without which human life would be quite uncomfortable: and thus a number of enemies, entering fingle, form a body at length, that masters the place. Now though it may seem no great oversight to admit one or two of these; yet not to be alarmed as they increase upon us, is unpardonable want of care. Therefore, to acquaint ourselves better with the danger, and the means of guarding against it, let us confider, how common it is to speak in a very unfit manner, chiefly through inconfiderateness, of religion, moral virtue, and one another. I. Of religion. Both prudence and good breeding, not to say, a little distrust of their own abilities and impartiality, might induce even those, who have examined its authority and doubt of its truth, if any such there be, still to be shy of declaring against what many others, and possibly some of equal abilities, after as full an examination, hold facred. And yet such as have never examined in the leaft, nor once put a question to themselves about it, can, with a most contemptuous negligence, take for granted the falsehood of the most awful truths, and talk upon that supposition, in so assured and easy a manner, as if nobody differed from them. Whenever they do chance to hear of an argument, that seems to make for them, they applaud it, even without understanding it. But a jest they look on, as superior to all argument: and if any text of scripture can have an unfair ludicrous turn given it, or any article of faith be misrepresented into an absurdity, this they triumph in, without mercy. Now whatever excuse there may be for the doubts, or the mistakes, of inquifitive and humble minds: yet when the ignorant or thoughtless take upon them to despise the laws of heaven, without pretence for it; and make the noblest hopes of human nature, the theme of their scorn and ridicule : this is a most heinous kind of idle discourse. But there is another fort, though not so shocking, yet more extensively mischievous: when they, who profess religion, and think they are serious in the profession, as surely, if it be a truth, it is the most serious one that can be, allow themselves inadvertently in saying what tends to its ruin: when they speak with difregard of the appointed methods of supporting it in the world: when they join in loose harangues against enthusiasm and superstition, without putting in due cautions to diftinguish them from the most rational feelings of love, and marks of respect, to our Maker, Redeemer, and Sanctifier, which Chriftianity hath enjoined: when they, who by no means intend to be profane, repeat the profane things that others have faid or done, with indulgence and pleasure: when they carry on difcourse, that reflects upon doctrines, which they themselves inwardly believe; and treat duties with indifference, or even contempt, which at the same time they acknowledge, and, it may be, practise, as duties. This unmeaning compliance with fashionable talk, which they might easily avoid, yet not be remarkable; or if they were, it would be to their honour; brings them by degrees to think flightly of what they have been affecting to speak flightly of; till their piety wastes away into an empty form: and it is feldom long, before they grow ashamed med of even that. Thus is their mouth their destruction, and their lips the Snare of their fouls *. At least they lead others into a wrong way, who are afterwards tempted to go farther; they permit themselves to be suspected; they defert the defence of religion, when it wants all possible help; and are false to their own cause. All good men therefore should be very careful, that their outward appearance do not contradict their inward faith. Doubtless there are seasons, in which pleasantry is proper: but there are subjects, on which it is never proper; and religion is one. Abruptly intruding grave maxims into the midst of mirth, without any thing to call for them, would be disgustful and abfurd. But still, whatever difference of manner different occafions may require, as they certainly require a very great one; we should always continue the fame in our gayest hours, that we are in our most serious; and preferve an uniformity of character throughout. Nor can there be any character more consistent or amiable, than theirs, whom duti ful regard to the greatest and best of Beings influences, not only to be just and good in their behaviour, but sometimes inftructive, sometimes entertaining, always innocent, in their converfation. This head of irreligious idle words could not have been concluded, without severe animadverfions on the monstrous custom of unmeaning oaths and imprecations, if the finfulness of it were not so notorious, and so often fet before you, that I hope you can have no doubt, but such language will be a dreadful article of account in the day of judgment. Let us therefore proceed to confider, II. What fort of usage moral virtue frequently meets with, in our familiar difcourse: not from any premeditated defign against it; for that belongs to another subject; but principally through inadvertency. How favourably are most of us apt to speak even of gross vices, when high rank, or fuperficial agreeableness, give them a false luftre: and how commonly do we treat the baseft and most cruel behaviour, that men are guilty of in pursuit of their pleasure, as matter of diverfion only; as no exceptions against their characters, but rather perhaps a kind of recommendation! How imperfectly sometimes is the decency of conversation preserved amongst persons of tolerably good repute: in direct contradiction to the apostle's precept, • Prov. xviii. 7. Let |