that the reputation and authority of its adversaries should be somewhat abated.

5. It may be excusable, on particular emergent occasions, with some heat of language to express dislike of notorious wickedness. Our Lord's speeches against the pharisees instanced; also those of St. Peter and St. Paul, against Simon Magus and Elymas; &c.

These sort of speeches, issuing from just indignation, and from persons eminent in authority and integrity, such as capnot be suspected of intemperate anger and ill will, are sometimes excusable, and even commendable. But it will be right to reflect on the cases when they appear so, and to remark some particulars about them.

First, we may observe that in all such cases all possible moderation, equity, and candor, are to be used; so that no ill speaking be practised beyond what is needful or convenient. Even in the prosecution of offences, the bounds of truth, humanity, and clemency are not to be transgressed: this may be learned from the law of Moses.

Secondly, ministers, in taxing sin and sinners, are to proceed with great caution, gentleness, and meekness; signifying a tender pity of their infirmities, charitable desires for their good, and the best hopes for them that may consist with reason; according to the apostolical rules quoted.

Thirdly, as for fraternal correction and reproof of faults, when it is just and expedient to use it, ordinarily the calmest and mildest way is most proper and likely to obtain good success; whereas rough handling is apt to obstruct the cure, and harsh speech renders advice odious.

Fourthly, in defence also of truth and maintenance of a good cause, commonly the fairest language is most proper and advantageous: a modest and friendly style suits truth, which thus propounded is more willingly hearkened to; but it is a preposterous method of instructing, of deciding controversies,

of begetting peace, to vex and anger those concerned by ill language.

Fifthly, as for the examples of extraordinary persons, which in some cases seem to authorise the practice of evil-speaking; we may consider that, as they had especial commission enabling them to do some things beyond ordinary rules, and had especial illumination to direct them, so the tenor of their life gave evidence that the glory of God, the good of men, and the necessity of the case, moved them to it: this topic enlarged on.

The cases of exception then are few, and to be cautiously admitted: for our clearer direction, in speaking about our neighbor, we must observe the following cautions.

1. We should never in severe terms inveigh against any man without reasonable warrant, or presuming on a good call and commission for the purpose.

2. We should never speak so of any man without apparent just cause we must not reproach men for things innocent or indifferent, for not complying with our humor or interests.

3. We should not cast reproach on any man without some necessary reason: in that charity which covereth a multitude of sins, we are bound to extenuate and excuse the faults of our brethren, so far as truth and equity permit.

4. We should never speak ill of our neighbor beyond mea sure, be the cause never so just, the occasion never so necessary.

5. We should never speak ill of any man out of bad principles, or for bad ends; from no sudden anger, inveterate hatred, revengeful disposition, contempt, or envy; to compass any design of our own, to cherish any malignity or ill humor; neither out of wantonness nor out of negligence and inadvertency; in fine from no other principle but that of charity, and to no other intent but what is charitable.

II. So much for the explication of this precept: some inducements to the observance of it are now propounded.

1. Let us consider that nothing more than railing and reviling is opposite to the nature, and inconsistent with the tenor of our religion.

2. It is therefore often expressly condemned and prohibited as evil.

3. Against no practice are severer punishments denounced. St. Paul adjudges the railer to be banished from good society, 1 Cor. v. 11.; and from heaven, 1 Cor. vi. 10.

4. Such language is in its nature the symptom of a weak and distempered mind: a stream that cannot issue from a sweet spring.

5. This practice plainly signifies low spirit, ill-breeding, and bad manners, and is thence unbecoming to any wise, honest, or honorable person: all such have an aversion to it, and cannot entertain it with complacency.

6. He that uses this kind of speech, as he harms and troubles others, so does he create thereby great inconveniences and mischiefs to himself: this point enlarged on.

7. Hence with evidently good reason is he that uses such language called a fool; and he that abstaineth from it is commended as wise: Prov. xviii. 6. 7.

8. Lastly, we may consider that it is a grievous perversion of the design of speech, which so much distinguishes us above other creatures, to use it in defaming and disquieting our neighbor far better were it that we could say nothing, than that we should speak ill. Conclusion.

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SERMON XVI.

OF EVIL-SPEAKING IN GENERAL.

TITUS, CHAP. III.-VERSE 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 intire 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, undéva Bλaopnμeïr, 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 on 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 honor 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 engagements 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 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 on it cannot be a matter of small moment or use, which this great master and guide so expressly directeth us to insist on. 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 endeavor 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.

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I. For explication, we may first consider the object of it, 'no man;' then the act itself, which is prohibited, to blaspheme,' that is, to reproach, to revile, or, as we have it rendered, to speak evil.'

'No man.' St. Paul questionless did especially mean hereby to hinder the Christians at that time from reproaching the Jews and the Pagans among whom they lived, men in their lives very wicked and corrupt, men in opinion extremely dissenting from them, men who greatly did hate, and cruelly did persecute them; of whom therefore they had mighty provocations