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النشر الإلكتروني

CHAPTER III.

NON-CONFORMITY TO THE WORLD
IN EVIL-SPEAKING.

"The man, who governs well his tongue,
all his course is pure;

Is perfect;

Though his temptations may be strong,
The Lord will make his progress sure."

AGAIN, all true Christians must "not be conformed to this world" in the practice of any thing like evil-speaking. In the fearful, but faithful, picture which the Apostle James gives of the "little" but "boasting" and troublesome member, when he says, "the tongue is a fire, a world of iniquity; it defileth the whole body, and setteth on fire the course of nature; it is set on fire of hell, and no man can tame it," we find him adding, "it is an unruly evil, full of deadly poison." Each of these latter properties, not to speak of the others, might easily be illustrated in the many wicked ways in which it is employed, or rather misemployed; but in no way more strikingly than in evil-speaking. At first sight, indeed, the "evil," or "poison," that flows from the tongue in this sense may not appear so great

as in lying, or swearing.

The more carefully, however, that "evil" or "poison" is looked at in itself and in its effects, the more aggravated it will be found. For, in addition to the heinous

sin which it involves, what an incalculable measure of mischief springs from it, in private and in public?

For example, does not evil-speaking often so break the peace of the family and relative circle that it is never afterwards rightly healed? Does it not, also, frequently so prey upon the vitals of the friendly and social circle as to "eat as doth a canker," and almost prove its ruin? And when it enters within the sacred or Christian circle, does it not uniformly occasion the greatest discord and disgrace? Yet, how much are we all naturally addicted to this odious vice? How common is it not only in the world, but in the Church, privately and publicly; not only among the female sex, who "wander about from house to house, being tattlers, and busybodies, speaking about things which they ought not," but among the male sex; and not only among members, but office-bearers, of the Church, ministers as well as elders, who have a high name for superior sanctity, or pre-eminent piety! For while many such persons shrink from every thing like evildoing, too frequently they indulge most freely in

evil-speaking; and that, not only without the smallest provocation, but even without the slimmest foundation for what they maliciously propagate? Or, if they are not exactly guilty of raising an "evil report" against a brother or sister in Christ; against a brother in the ministry or an elder in the Church; or against a near neighbour or a familiar friend, how sad is it to reflect that, without inquiry and without scruple, they greedily "take up" that report, and give it willing and wide circulation? In this way "cowardly calumny" often distils for a time "its blasting mildew on that fairest of flowers, a spotless name;" but while all such forfeit all claim to the character of true citizens of Zion, so briefly yet beautifully described in the fifteenth Psalm, as calumniators they, sooner or later, fall into their own snare.

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Need we add, how contrary evil-speaking is to what is right in the eye of reason, as well as revelation? Or rather, how dishonourable and disgraceful is it, as well as uncharitable and unchristian, by whatever criterion it is tried? For is it not obvious that it benefits neither the speaker, nor him that is spoken of, but injures both; that it transgresses an express precept of Scripture, and violates the grace of charity, the greatest of the Christian graces, which even

"thinketh no evil;" that it gratifies the basest dispositions, and excites the worst passions of the human heart; that it distresses true believers, and gives occasion to enemies to rejoice; that it wounds the cause of religion, and carries along with it, otherwise, the bitterest fruit; and that it dishonours Christ, and grieves the Holy Spirit? In short, is it not much more becoming that our lips be "sealed in silence," than "opened to speak evil of any man?" And is it not proper that whatever evil we know of any one, we " and tell it to our brother alone," and not to others; or, "if he will not hear us, that we take with us one or two more, that in the mouth of two or three witnesses every word may be established," and he, if possible, reclaimed ?

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How appropriately, therefore, may all the Ministers of Christ be themselves exhorted to exemplify in practice the inculcated duty, "speak evil of no man?" How properly, also, may it be said to them, what was addressed to Titus, in regard to this part of ministerial duty towards professing believers, "put them in mind to speak evil of no man;" no not, as it has been said by another, even of "an evil-designing man or an enemy," although what is asserted of him be true; but rather pray for him, as well as pity him? How justly, likewise, may all who profess

to be members of Christ's spiritual family be reminded, in the words of the Apostle James, of the duty which they owe to one another in this sense, "speak not evil one of another, brethren; he that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law; but if thou judge the law, thou art not a doer of the law, but a judge?" And how fitly may it be said to believers in reference to those without, as well as within, the pale of the Church, "let all evil-speaking be put away from you;" "lay aside all evil-speakings?" When we, likewise, think of the magnitude of the mischief which results from this sin, as well as of the sin itself, how importunately may the Psalmist's prayer be that of all true believers, "let not an evil-speaker be established in the earth;" and how righteous is the sentence of holy writ, that “revilers shall not inherit the kingdom of God?'

As it thus appears that this pernicious practice, whether known by the name of calumny or slander, backbiting or whispering, is too generally prevalent among professors, as well as non-professors, of religion, to all who are called Christians may it not well be said in regard to it in every degree, "be not conformed to this world?” In this, as in other respects, should there not exist a perfect contrast between them and the

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