On Evil-Speaking.

JAMES IV. 11.

Speak not Evil one of another, Brethren.

I

T is a melancholy Confideration, that SER.XIV.
Converfation runs very low; that, if

any Topic of Religion is started, it brings us under the odious Imputation of Cant and Hypocrify; if any Topic of useful Learning, it lays us open to the Cenfure of Pedantry and Ill-Breeding: that, if the Thread of Converfation be very fine, it is often immediately and abruptly broken off; but, if it be of a coarfer and more homely Contexture, it is generally more durable and lafting. Strange! that a Set of Creatures, diftinguished by Reason and Religion from Brutes, allied to Angels, and capable of holding an Intercourfe with God, should rarely utter one religious Sentiment worthy of a reasonable Being: While feveral have Recourse to Oaths and Imprecations, to

SER.XIV. fill up the mighty Void of Sense, and to fupply the Vacancy of Reafon; making the facred Names of their Creator and Saviour, which ought to fuggeft the most awful and auguft Ideas, to be in their Discourse, what they themselves are too often in the World, idle infignificant Expletives.

But what falls under my prefent Confideration, is the reigning Vice of EvilSpeaking. I fhall therefore shew,

It, The Extent of the Precept in my
Text.

IIdly, The Caufes of Evil-Speaking.
IIIdly, The Unreasonableness of it.

It, Then, I am to fhew the Extent of the Precept in my Text.

In the first Place, This Precept does not extend fo far, as to hinder us from telling another Man his Faults, with a View to his Amendment: We may speak Evil of a Man, with a Defign to do Good to Him. Thou shalt, in any wife, rebuke thy Neighbour; Thou shalt not fuffer Sin upon him. But we are guilty of a Breach of our Duty, when we give our Advice in a fupercilious magisterial Manner, rather to fhew our

Own

own Authority and Superiority in Wisdom, SER.XIV: than to benefit the Party concerned. We must consult the gentlest Manner and softeft Seasons of Addrefs: Our Advice must not fall, like a violent Storm, bearing down and making that to droop, which it was meant to cherish and refresh: It must defcend, as the Dew upon the tender Herb ; or like melting Flakes of Snow; the fofter it falls; the longer it dwells upon, and the deeper it finks into the Mind. If there are few, who have the Humility to receive Advice as they ought; it is often, because there are as few, who have the Discretion to convey it in a proper Vehicle, and to qualify the Harshness and Bitterness of Reproof, against which corrupt Nature is apt to revolt, by an artful Mixture of fweetening and agreeable Ingredients. To probe the Wound to the Bottom, with all the Boldness and Refolution of a good spiritual Surgeon; and yet with all the Delicacy and Tenderness of a Friend, requires a very dexterous and mafterly Hand. An affable Deportment, and a Complacency of Behaviour, will difarm the most obftinate: Whereas if, inftead of calmly pointing out their Mistakes, we break out into unfeem

ly

SER.XIV-ly Sallies of Paffion, we cease to have any Influence. So far then as Men tell others

of their Faults with an Intention to reform them, and in a proper and becoming Manner; fo far they do not offend against the Prohibition in my Text.

2dly, It is no Crime to defcant upon the Faults of our Neighbour, which are publick and notorious. For where can be the Harm for any Man to talk, of what every One knows.

3dly, Though nothing can justify illgrounded uncharitable Opinions; yet in Cafes, where we have a fufficient Information, a wide Difference is to be made between what we fay in a mixed Company; and what we disclose to a particular Friend, who is virtually under a Covenant with us, not to betray our private Converfation. For we cannot forbear to communicate our whole Soul, without any Reserve to him, who is, as it were, a Part of our Soul. To be always upon our Guard, is like being always in Armour: It is cumbersom and uneafy: However we may wear it for our Self-Defence among Enemies, or Perfons whom we do not know to be otherwife; yet, among intimate Friends, one chufes

5

to

to put it off, and to be free and difen- SER.XIV. gaged!!

1

Nor, 4thly, Do we act contrary to the Meaning of the Text, when we are called upon by lawful Authority to fpeak what we know against a Criminal. For we are not obliged to bear no Witnefs at all against our Neighbour; we are only to bear no falfe Witness. This Rule extends to giving Teftimonials and Characters of Servants, or Candidates for an Employment.

.

To give them no Character at all, is to all Intents and Purposes the fame, as giving them a bad one: And to give them a good Character upon the whole, when they do not deserve it, is to be eafy and good-natured at the Expence of Truth and Justice,

5thly, We are fo far from acting against the Precept of my Text, that it is an Act of Charity, as well as Juftice, to strip the Wolf of his Sheep's Clothing, which he has put on to make a Prey of the innocent and' unfufpecting. It is a Matter of great Confequence to the Public, that the Characters of wicked Men fometimes fhould be univerfally known, as well as the Characters of the virtuous. It is highly ne ceffary, thofe fhould be undeceived, who A a

VOL. I.

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