A

CHRISTIAN LIBRARY:

CONSISTING OF

EXTRACTS FROM AND ABRIDGMENTS OF

THE

CHOICEST PIECES

PRACTICAL DIVINITY

WHICH HAVE BEEN PUBLISHED IN THE ENGLISH TONGUE.

IN THIRTY VOLUMES.

FIRST PUBLISHED IN 175O, IN FIFTY VOLUMES, DUODECIMO.

BY JOHN WESLEY, M.A.

LATE FELLOW OF LINCOLN COLLEGE, OXFORD.

VOL. 27

LONDON

SERMON 1

OF THE' ORDINARY INFLUENCE OF THE HOLY GHOST ON THE MINDS OF CHRISTIANS.

TO THE READER.

I HAVE the rather inserted the following Extracts for the sake of two sorts of people: Those who are unreasonably prejudiced for, and those who are unreasonably prejudiced against this great man. By this small specimen it will abundantly appear, to all who will at length give themselves leave to Judge impartially, that the Archbishop was as far from being the worst, as from being the best of the English writers.

JOHN 7: 39.

But this spake he of the SPIRIT, which they that believed on him should receive. For the HOLY GHOST was not yet given, because that JEsus was not yet glorified Our blessed SAVIOR (who used from all sorts of objects and occurrences to discourse of heavenly and spiritual things) being present at the feast of tabernacles, in which it was the custom of the Jews, from the fountain Siloam, to fetch water with great pomp and ceremony, and to bring it into the temple with sound of trumpet, singing those words of the Prophet ISAIAH, " They shall draw waters with joy out of the wells of salvation," takes occasion from these waters, to proclaim those spiritual benefits which Christians should be made partakers of by the HOLY GHOST, and which are in Scripture represented by " waters dewing from a living fountain. In the last day, the great day of the feast, Jesus stood up and cried, saying, If any mart thirst, let him come to me and drink. He that believeth on me, as the Scripture says," that is, according to the tenor of several passages in the Prophets, " out of his belly shall flow rivers of living water;" and then the evangelist adds, byway of farther explication of our' SAVIOR'S meaning, " But this he spoke of the SPIRIT, which they that believed on him should receive. For the HOLY GHOST was not yet given, because JESUS was not yet glorified."

In which words we have these three things considerable.

I. The Gift itself, which is here called " the SPIRIT," or “the HOLY GHOST."

II. The Persons upon whom this gift was to be conferred; and those are believers. " This he spoke of the SPIRIT, which they that believed on him should receive."

III. The particular Time of the first conferring this gift; and this was not to be till after our SAVIOR'S ascension, implied in those words, " The HOLY GHOST was not yet given, because JESUS was not yet glorified." I shall briefly explain these three things.

I. The gift itself, which is here called " the SPIRIT," or " the HOLY GHOST." By which we are to understand a, special power and presence of the HOLY GHOST with believers, the immediate operation and assistance of the Divine SPIRIT communicated and imparted to them; and this comprehends in it these two things: 1. Those extraordinary gifts which were bestowed upon the Apostles and Christians, in order to the planting and propagating the Christian religion in the world,. and for the benefit of the church, while it was under persecution, destitute of all secular assistance, and of those ordinary advantages which are sufficient to preserve a religion, after it is once generally entertained. And these gifts were in a very remarkable manner conferred' upon the first preachers of the Christian doctrine; and they were in a high degree necessary, to give credit to this religion at its first appearance, and to awaken the drowsy world to an attentive consideration of it, to conquer the prejudices of men, and to support the teachers of this doctrine against that violent opposition which would certainly be raised against it.

2. The gift of the HOLY GHOST does likewise signify a more ordinary and gentle influence of God's SPIRIT Upon the minds of men, to all holy and good purposes; by which I mean an immediate operation and assistance of the HOLY GHOST afforded to men, to relieve the weakness and impotence of human nature, to help and strengthen us to the performance of what the Gospel requires of us. And this I shall have occasion to explain more particularly, when I have gone over the other parts of the text.

II. You have here the qualification of the persons who were to be made partakers of this gift, that is, believing the Gospel. "This he spoke of the SPIRIT, which they that believed should receive." The extraordinary gifts of the SPIRIT were not conferred,on any, but those who embraced the faith of CHRIST. Not that all Christians were endowed with those gifts, much less in an equal degree: But they were distributed, as ST PAUL tells us, in such manner and measure as the wisdom of GOD thought fit. But all were partakers of the HOLY GHOST in respect of his more ordinary influence, and this gift all Christians received upon their embracing the Christian religion. Thus " the HOLY GHOST" is said " to be given by GOD to them that obey him." (Acts 5: 32.) And we are said to " receive the promise of the SPIRIT through faith." (Gal. 3: 14.) And " in whom also, after that ye believed, ye were sealed with that HOLY SPIRIT of promise."

III. The third thing considerable in the text is, the particular time of conferring this gift of the HOLY GHOST; and that was after our SAVIOR'S ascension into heaven, implied in these words, " The HOLY GHOST was not yet given, because JESUS was not yet glorified;" signifying that this effusion of the SPIRIT was not to be till after our SAVIOR'S ascension into heaven.

But was not the HOLY GHOST given to the Prophets of old And were not good men in former ages under the influence of the SPIRIT Why is it then said that " the HOLY GHOST was not yet given" The answer to this is easy, that our Savior here speaks of that general and plentiful effusion of the HOLY GHOST which was promised to the latter days, that is, to the Gospel age; the like to which, both for the universal communication of this gift, and for the measure of its participation, had never been in the world before; and of this it is that the Evangelist speaks, when he dates the time of it, from after our Savior’s ascension into heaven. Now the dispensation of this gift of the HOLY GHOST was particularly limited to this time..

1. Because it was not so necessary before in our Savior’s life-time. For during his continuance with his disciples, his presence supplied all other defects; but when he left them, they were, as he calls them, orphans, destitute of help, comfort, and protection; and therefore it was requisite, that upon his departure from them, this " Comforter and Advocate should come to abide with them for ever." But this does not seem to reach fully the reason assigned in the text, why “the SPIRIT was not yet given, because Jesus was not yet glorified." Therefore

2. It seems convenient, not only that our SAVIOR should be visibly taken up into heaven, but that after he was ascended thither, he should give some testimony to the world of the power and dignity to which he was -there advanced; that as a King he should give some evidence of his authorit*and majesty, at his solemn inauguration into his kingdom, by dispensing plentiful spiritual gifts, as the Princes of this world are wont to scatter temporal favors. And this the Scripture takes notice of, as an evidence and testimony of his royal dignity, and glorious exaltation at the right hand of God. " Him has GOD exalted" (speaking, of our blessed LORD) " with his own right hand, to be a Prince and a Savior, to give repentance unto Israel, and forgiveness of sins. And we are his witnesses of these things; and so also is the HOLY GHOST, whom GOD has given to them that obey him." (Acts 5: 31, 32.) Where you see that the gift of the HOLY GHOST is mentioned as a testimony of our Savior's being "exalted at the right hand of God." But more expressly ST. PAUL, applies to our SAVIOR these words of the Psalmist, ' Wherefore he says, when he ascended up on high, he led captivity captive, and gave gifts unto men." (Eph. 4: 8.)

After our SAVIOR's ascension, there was the greatest occasion that ever was for' the bestowing this gift of the Ho Y'GHOST, considering what kind of persons they were that were appointed to publish the Gospel to the world; and that this great work being' to be carried on by instruments so weak, and mean,' and contemptible, there was an absolute necessity' of an, extraordinary testimony from heaven to’the divinity, -of this new doctrine, and of a divine power going • along with it, to support' those weak instru= mints in carrying -on this work, against the mighty opposition and-persecution it was likely to meet with, and against such difficulties' and obstacles as were plainly insuperable by any human power.’ For' as there never was' a work of greater consequence and difficulty than this, so could this divine power never have manifested' itself upon a more worthy occasion. Since our SAVIOR, according to the wise counsel of GOD, intended, that afterr his ascension into heaven, his Gospel should be published to the world, it was highly requisite that the minds of men should be prepared for it, and way made for the more ready entertainment and easy passage of it, by some signal testimony of the divine presence attending the first publishers of it, and by circumstances, though not so full of terror and amazement as those which did accompany the giving of the law, yet - really of greater force and efficacy, and more apt to convince the world of the truth of this doctrine, and to insinuate it more effectually into the hearts and consciences of men.

And now that I have given you a brief account of the three particulars which offer, I shall return back to that which l intended more especially to insist upon, the ordinary influence of the HOLY SPIRIT upon the minds of those who believe; and this I shall endeavor td explain to you under these four heads: 1. I shall open the nature of it. 2 The necessity of it, to enable us to perform the condition of the Gospel covenant. 3. The blessed effects of it, 4. The extent of it, as to persons and times.

1. I shall open the nature of this gift of the HOLY GHOST, understanding by it the ordinary influence of the HOLY SPIRIT of GOD upon the hearts and minds of believers. And I doubt not but the Scripture means by it an immediate influence and operation of the HOLY SPIRIT Of God upon the minds of men, an inward power, strength, and assistance communicated to Christians, to all the purposes of holiness and obedience, enabling them to be such "manner of persons in all holy conversation and godliness" as the Gospel requires: And’not only that this strength and assistance is offered and afforded to us, "to work in us both to will and to do" all that is necessary to salvation; if we do not resist the SPIRIT of GOD; and the blessed motions of it; but likewise that this power does continually dwell and reside in all true Christians, if we do not grieve the SPIRIT of GOD, and provoke him to withdraw himself from us.

And this is sufficiently declared in several places of the New Testament, where we are said to be "assisted by a Divine Power, and strengthened with all might by the SPIRIT in the inner man, to walk in' the SPIRIT, to be led by the SPIRIT, and by the SPIRIT to mortify the deeds of the flesh;" and likewise in those texts, wherein "the SPIRIT of GOD" is said "to work mightily in them that believe, to dwell in them, to sanctify and renew them," with many such like expressions. By all which, unless we offer notorious violence to the plain and obvious sense of them, we must necessarily understand something more than the confirmation which was given to the Christian doctrine, by the miracles that were wrought by the power of the HOLY GHOST. Such a remote influence of the SPIRIT of GOD upon men as this is, does by no means answer the fullness of those expressions; and if any man do but seriously consider them, nothing less than an immediate influence of the SPIRIT of GOD upon our hearts, and a real strength and power thereby communicated to us, can be imagined to satisfy the proper sense and meaning of the several expressions which I have mentioned.

And that the Scripture, by the promise of the SPIRIT, and the various expressions concerning it, does mean this ordinary assistance common to all Christians in all times, and not the extraordinary gifts of the HOLY GHOST, which were peculiar to the first ages of Christianity, seems very plain; because the Scripture makes the gift of the SPIRIT to be common to all believers, and to be given to all that are baptized, and this in all ages of the Church; as appears from those words of ST. PETER, "Then PETER said unto them, Repent and be baptized every one of you in the name of JESUS CHRIST, for the remission of sins, and ye shall receive the gift of the HOLY GHOST. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." (Acts 2: 38, 39.) This promise is the promise of the HOLY GHOST, which, he says, is made to them and their posterity, that in all succeeding ages should be gained to the faith of CHRIST.

And this appears yet more evidently, in that the Scripture makes the want of the SPIRIT a sign that a man is no true Christian.,If any man have not the SPIRIT of CHRIST, he is none of his. And on the contrary, makes our having the SPIRIT of GOD, a mark of a child of GOD: " As many as are led by the SPIRIT of GOD, are the sons of GOD:' But our SAVIOR has assured us, that men may have the miraculous gifts of the SPIRIT of Gon, may 1, prophesy in CHRIST'S name," and "cast out Devils in his name," and " in his name do many wondrous works," and yet be " workers of iniquity, and shut out of the kingdom of GOD." And on the other hand, men may not have these miraculous gifts, and yet be the children of GOD.

2. But this will yet more fully appear, if we consider in the Second place, The great necessity of such an immediate influence of the SPIRIT of GOD, to enable Christians to perform the condition of the covenant of the Gospel. The great corruption and degeneracy of human nature, and the impotency consequent thereupon, is not only matter of Divine Revelation, but has always been the general apprehension and acknowledgment, and the sad complaint of the wisest part of mankind; and indeed, every man may feel it in himself, and observe it in others. Now for our recovery out of this miserable state, GOD was pleased in great pity to mankind to send his SON into the world, to reveal his will and our duty anew to us, for our direction in the way to life and happiness; and by the sacrifice of himself to make a perfect expiation of sin, and to proclaim forgiveness of sins to us; and, in a word, to offer new terms of life and happiness to us, upon the conditions of faith and repentance.

' But after all this is done for us, we are still without strength, our nature being depraved, and sunk into that Impotency, that without the powerful assistance of divine grace, we are utterly unable to perform those conditions which the Gospel requires, " being," as the Scripture expresseth it, "dead in trespasses and sins, and estranged from the life of Gon, through the darkness that is in us, and the blindness of our hearts;" being enslaved to vicious habits, and having "a carnal mind which is enmity against GOD," and renders us incapable to receive or relish divine

and spiritual things. So that notwithstanding all that our blessed Savior has done and suffered for us, and all the merciful. overtures of pardon and happiness, which the Gospel makes to us, all this will signify nothing, unless our impotency be relieved, and new life and strength be conveyed to us, to awaken and excite us to that which is good, to enable us to mortify our evil and corrupt inclinations, to break off our vicious habits, and to walk in the ways of GOD's commandments. " For we are not sufficient of ourselves, as of ourselves, for any of these things; but our sufficiency is of GOD. without CIIxtsr we can do nothing;" and it is only’1 through him strengthening us," that "we are able to do all those things" which are necessary in order to the obtaining that happiness and salvation which our Savior has purchased for us. And therefore our merciful REDEEMER, that he might not leave his work imperfect, has sent his blessed SPIRIT into our hearts, " to enlighten the eyes of our minds," and to open and dispose our understandings, for the receiving divine and spiritual truth; to conquer likewise the perverseness and stubbornness of our wills, and to set us at liberty from the slavery of our lusts (" for where the SPIRIT of God is," as ST. PAUL tells us, " there is liberty;") God to renew our natures," and " to purify our hearts, to mortify our corrupt affections," and " to assist us to every good word and work;" to strengthen us against temptations, to support us under sufferings; and, in a word, " to keep us by this mighty power of GOD, "and gracious assistance of his HOLY SPIRIT, " through faith unto salvation."

So that whosoever shall but duly weigh and consider his own darkness and ignorance, the strange and unreasonable prejudices of a corrupt mind against divine truth, and against the practice of holiness, the strong bias of men's natural inclinations to that which is evil, the mighty force of evil and inveterate habits within us, together with the great difficulties and discouragements of piety, especially when they are attended with grievous sufferings " for righteousness' sake; I say, he that considers all this, will easily discern how great a necessity there is of the assistance of GOD's HOLY SPIRIT to all the purposes of a firm faith, and a sincere repentance, and a constant and universal obedience to the Gospel, to rescue us from the power and dominion of sin, to raise us to a new life, to engage us in a holy course, and to fortify our resolutions against sin, and to, enable us to persevere and patiently continue in doing and suffering the will of GOD.

It is this gracious influence, and continual assistance of GOD's HOLY SPIRIT residing and dwelling in us, which secures all the other blessings and benefits of the Gospel to us, and conducts us safely through all the temptations of this world, " to the end of our faith, the eternal salvation of our souls." For which reason; the SPIRIT of God dwelling in good men, and, evidencing itself by its genuine fruits, is said to be " the pledge and earnest of our future inheritance, and to seal us to the day of redemption." (Rom. viii. 11.) " But if the SPIRIT of him that raised up JESUS from the dead, dwell in you; he that raised up CHRIST from the dead, shall also quicken your mortal bodies, by his SPIRIT that dwells in you." For the same reason the Apostle makes the SPIRIT of GOD, by which Christians, are governed and led, to be the mark of their adoption,

and being the children of GOD, and heirs of eternal life.

"For as many as are led by the SPIRIT of GOD, are the sons of GOD." (Verse 14.) And, " The SPIRIT itself beareth witness with our' spirit, that we are. the children of GOD And if children, then heirs, heirs of GOD, and jointheirs with CHRIST." (Verses 16, 17.) And elsewhere the Apostle uses it for an argument, why we should be careful not to resist or quench the motions of Goes blessed SPIRIT; because by'this " we are sealed to eternal life." And " quench not the HOLY SPIRIT of GOD, whereby we are sealed unto the day of redemption."

3. I proceed, Thirdly, To consider the blessed effects of this gift of the HOLY GHOST. I shall enumerate them as briefly as I can. And in general, all the good that is in us, and proceeds from us, all good thoughts and inclinations, all good purposes and resolutions, all good works and actions, are in Scripture every where ascribed to the dictates and motions, to the influence and assistance of the HOLY SPIRIT. It is He " that works in us, both to will and to do of his own mere goodness." All our strength and sufficiency is from him. To his blessed inspirations we owe all good inclinations; our beginning, and our progress, and our perseverance in virtue. And though the SPIRIT be said to be given to them that already believe, that is, so as to dwell and reside, to take up his constant habitation and abode only in these; yet this does not exclude a preventing influence and operation of GOD's HOLY SPIRIT upon the minds of those to whom the Gospel is offered, disposing them to embrace and entertain it, and working faith in them. And in this sense it is, that faith in Scripture is said to be " the gift of GOD," because it is first wrought in them by the influence and operation of that blessed SPIRIT, which is promised to dwell and reside in them after they have believed.

More particularly these blessed fruits and effects are constantly in Scripture attributed to the HOLY SPIRIT of GOD.

(1.) Our sanctification. We are said " to be renewed by, the HOLY GHOST, and by the SPIRIT to mortify the deeds of the flesh." That great change which is wrought in man, which in Scripture is called by the several names of "regeneration," and " a new birth," of " the new creature," and " the new man," is constantly ascribed to the SPIRIT of GOD as the Author of it.

(2.) The conduct of our whole Christian course, and all the actions of it, and our perseverance in it, are likewise ascribed to the same blessed cause. We are said " to be led by the SPIRIT," and " to walk in the SPIRIT;" that is, to be guided and assisted in all that we do, by this blessed principle,' which does as it were act and animate all good men; and we are said " to be kept by the mighty power of GOD," that is, by the powerful operation of GOD's HOLY SPIRIT, " through faith unto salvation."

(3.) All particular graces and virtues are likewise said to be the " fruit of the SPIRIT". " The fruit of the SPIRIT is love, joy, peace, long suffering, gentleness, goodness, faith, (or rather fidelity,) meekness, temperance." (Gal.v. 22.) And, " The fruit of the SPIRIT is in all goodness,

and righteousness, and truth." (Eph. 5: 9.) And charity, which is the sum of all other graces, is said to be planted and wrought in us by the SPIRIT, " Seeing ye have purified your souls in obeying the truth through the SPIRIT, unto charity." (1 Pet. 1: 22.)

(4.) By the same SPIRIT we are said to be made partakers of that great and glorious privilege of adoption, and are advanced to that high honor and dignity of being " called the sons of GOD." " (ROM. viii. 14.) "As many as are led by the SPIRIT of GOD, are the sons of GOD,"

and consequently heirs of a blessed resurrection to eternal life: For so the Apostle reasons, " The SPIRIT itself beareth witness with our spirit," that is, is a testimony within us, " that we are the children _of GOD. And if children, then heirs, heirs of GOD, and joint-heirs with CHRIST; if

so be that we suffer with him, that we may be also glorified together." (Verses 16, 17.) So that the HOLY SPIRIT; which is conferred upon all sincere Christians, and does reside in them, is a mark or seal of their being the children of GOD, and a pledge or earnest of the blessed " inheritance of eternal life," as the Scripture plainly and frequently declares, " Now he which establishes us with you in CHRIST, and has anointed us, is GOD; who has also sealed us," or set his signet or mark upon us, " has given us the earnest or pledge of the SPIRIT in our hearts." (2 Cor.

i. 21, 22.) " In whom also, after that ye believed, ye were sealed with that HOLY SPIRIT of promise; which is the earnest of our inheritance, until the redemption of the purchased possession." (Eph. 1: 13, 14.) And, " Grieve not the HOLY SPIRIT of GOD, whereby ye are sealed unto the day of Redemption:' (Chap. 4: 3O.).

(5.) By this SPIRIT we have free access to GOD in prayer, in confidence that we shall have our petitions granted: " For through him," that is, through JESUS CHRIST, " we both have an access, by one SPIRIT, unto the FATHER.". (Eph. 2: 18.) By the same SPIRIT likewise we are assisted in our prayers to GOD, and directed what to ask of him. So ST. PAUL tells us, "we do not know what to pray for as we ought; but the SPIRIT helpeth our infirmities, and intercedeth for us;"( Rom. viii. 26;) suggests to us such petitions and requests as are fit for us to put up to GOD.

(6.) By the same SPIRIT "joy and peace in believing, and great consolation and good hope, through grace," are frequently instilled unto us, and " shed abroad in our hearts." Hence are those expressions so frequent in Scripture, of’1 the consolations of the SPIRIT, of peace and joy in the HOLY GHOST," which as it is the fruit of righteousness, so so it is produced and increased in us, by the operation and influence of GOD's HOLY SPIRIT.

Lastly, By the same SPIRIT. Christians are supported and borne up, cheered and comforted in all their troubles and afflictions, and that in a very extraordinary and supernatural manner, when they-fall under great sufferings for righteousness' sake. And this influence and assistance of the Divine SPIRIT, was very remarkable among the primitive Christians, who were so terribly exposed to the most cruel persecutions; and may proportionably be expected in all cases of extraordinary suffering for the testimony of God’s truth.

And therefore we have reason, as the Scripture constantly does, to, ascribe, all the good that, is. in us, of that is done by us, to this’gracious assistance' and powerful influence of the HOLY SPIRIT of GOD upon our minds, and thankfully to acknowledge that " in us,. that is, in our flesh," in our minds, considered as destitute of the SPIRIT of GOD, " there dwells nothing that is good, and that by the grace of GOD we are what we are," and are enabled to do all the good we do, " through CHRIST strengthening us by his SPIRIT in the inner man."

I proceed to, the Fourth and last thing I proposed to consider, viz. The extent of this gift of the HOLY SPIRIT of GOD as to persons and times, and in short, this is bestowed upon every particular Christian, every sincere believer; for " we receive the promise of the SPIRIT by faith:" And, " If any man, says" the Apostle, " have not the SPIRIT of CHRIST he is none of his:" (Born. viii. 9.) that is,. he is no, true Christian. And " Know ye not," says the same Apostle, speaking of all Christians in general," Know ye not that ye are the temple of GOD, and that the SPIRIT of GOD dwells in you" (1 Cor. 3: 16.)

And that this gift extends, to all persons in all times and ages of the Church, to all that sincerely embrace the Christian profession, is plain from that discourse of ST. PETER which I had occasion to mention before, " Repent and be baptized every one of you, in the name of JEsus

CHRIST, for the remission of sins, and ye shall receive the gift of the HOLY GHOST." (Acts 2:38.) And that this was not a privilege peculiar to the first ages of Christianity, but common to all succeeding times, is evident from what follows, " But the promise," that is, the great promise of the HOLY GHOST, " is unto you, and to your children, and to all that are afar off, even as many as the LORD our GOD shall call." That is, this promise of the SPIRIT extends to all those who shall hereafter embrace the Christian profession.

And in this sense, our SAVIOR makes good that promise which he made to the Apostles, " to be with them always to the end of the world;" that is, he would accompany the labors of the Pastors and Teachers of his Church in all ages, with such a presence and influence of his SPIRIT, as should be suitable to the occasions and necessities of the Church, both the Pastors and members of it, unto the end of the world.

In a word, this gift of GOD's HOLY SPIRIT is bestowed upon all those who are admitted into CHRIST's religion, and if it be cherished and complied with, and the blessed motions of it be not resisted and quenched by us, it will abide and continue with us, and produce those blessed fruits and effects which I have before mentioned.

Having thus explained the several particulars contained in the text, all that now remains is, to make some inferences from the whole.

I. What an encouragement is here to our duty, that we have such a mighty assistance promised and afforded us in the Gospel So that the Apostle does with great reason exhort, " Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of GOD." (2 Cor. 7: 1.) And we are utterly inexcusable, if we do not make use of that grace which is promised, and ready to be afforded to us to this end; it is our own fault if sin still "have dominion over us, and reign in our mortal bodies."

II. What great cause have we thankfully to acknowledge the goodness of GOD to us, in bestowing such an invaluable gift upon us, as this of the HOLY SPIRIT, by whose assistance alone we are made partakers of all the other blessings of the Gospel Had we been still left without strength, that great salvation which CHRIST has purchased for us, and which the Gospel offers, would have signified nothing to us, for want of power to perform the conditions which the Gospel requires of all that hope for eternal salvation.

III. Let us always be ready to comply with the motions and suggestions of the blessed SPIRIT, and sincerely make use of those assistances which he is always ready to afford us; and let us take great heed, that we do not by any disobedience to his blessed motions, or by any willful presumptuous sins, resist, and quench, and grieve this " HOLY SPIRIT of GOD, whereby we are sealed unto the day of redemption."

If the SPIRIT of GOD vouchsafe to dwell in us, and to make his abode in our souls and bodies; let us do nothing that is unworthy of so divine a guest; let his presence with us fill our hearts with a continual awe and reverence of him, and engage us effectually to cleanse ourselves from all filthiness of flesh and spirit; let nothing be acted by us, or proceed from us, which may defile this temple of the HOLY GHOST. " Ye are the temple of the living GOD," says ST. PAUL. " If any man defile the temple of GOD, him shall GOD destroy: For the temple of God is holy, which temple ye are." (2 Cor. 6: 16.)

IV. Let us earnestly beg of GOD his HOLY SPIRIT, and continually depend upon him for his assistance, in an humble sense of our own impotency, of the frailty and treachery of our -own spirits, of the fickleness and inconstancy of our best purposes, always remembering that saying of our SAVIOR'S, " without me, ye can do nothing." (John 15: 5.)’And that of ST. PAUL,’; For by grace are ye saved through faith: And that not of yourselves: It is the gift of GOD." (Ephes. 2: 8.) And that of ST. PETER, speaking in general of all true Christians, " Who," says he, "are kept by the power of GOD through faith unto salvation."(1 Peter 1: 5.) This power of God is the SPIRIT which they that believe receive, and by the blessed influence whereof they are kept unto salvation.

V. This shows us what an advantage we have-by Christian faith, which makes us partakers of the HOLY GHOST, whereby is afforded to us all necessary direction, and assistance, and comfort in our Christian course. Our SAVIOR tells his disciples, that the presence and influence of this Comforter and Advocate, whom He would send to abide with them for ever," would -be more to them, than even his own presence among them, which surely we should look upon as an unspeakable privilege; and yet the inward presence of the Divine SPIRIT is more for our security and comfort, than the best teacher and example; because it is inward, and conveys a real strength to us; and it is universal, diffusing itself at once into; the hearts and minds of all good men, and is always present to them, which CHRIST'S personal and visible presence was not, nor could be; so that to all our purposes of direction and assistance, of security and comfort, we are in a better condition under the continual influence and conduct of GOD's HOLY SPIRIT, that they who had the advantage of conversing personally with our SAVIOR upon earth. And therefore. he tells his disciples, that it was really for their advantage, that he should leave the world, " Nevertheless I tell you the truth It is expedient for you that I go away. For if I go not away, the Comforter will not come unto you: But if I depart, I will send him unto you." (John 16: 7.) So that they were gainers by the loss, and his departure from them upon these terms was really to their advantage.

Lastly, From hence it appears how happy it is for us, that we are not left in our own hands, and to our own weakness and impotency, " to work out our own salvation," but that we are under the continual conduct and powerful protection of such a guardian, and that the HOLY SPIRIT is always ready, to all the purposes of guidance and assistance, of comfort and support, of sanctification and obedience, of patient continuance and perseverance in well-doing.

Let us, therefore, as the Apostle exhorts, " work out our salvation with fear and trembling, because it is GOD that worketh in us, both to will and to do." We are not left to ourselves' to carry on this great work, for then it would certainly miscarry; but GOD works in us both the will and inclination to that which is good, and gives us the power to do it: He does not force our wills, but incline them by the gentle suggestions and motions of his blessed SPIRIT; with which, if we comply, we are happy if -we resist them and rebel against them, " We receive the grace of GOD in vain," and’ our destruction is of ourselves."

But can we then do nothing No, not without the preventing and assisting grace of GOD; but that being afforded to us, we may comply with the motions of GOD's blessed SPIRIT; we may co-operate and concur with his assistance. GOD assists, but we do; he sanctifies and renews us by the HOLY GHOST, and yet we purify and cleanse ourselves. But is not this injurious to the grace of GOD, if we do any thing at all, and the grace of GOD does not do all in us and for us I answer,

1. It is a great grace of GOD, to help our weakness, and to relieve our impotency, and to enable us to do what we cannot do of ourselves. We owe our salvation to the grace of GOD, to the influence and assistance of his HOLY SPIRIT, if so be, that without it we should remain " dead in trespasses and sins,"- and should never be able to recover out of that state.

2. Grace does not destroy nature, nor divine assistance take away our liberty, but free us from our bondage; and as DAVID expresseth it, " enlargeth our hearts to run the way of GOD's commandments;" for if GOD do all, and we nothing, all exhortations and persuasions would be in vain.

But then it seems that we may " receive the grace of God in vain, and resist the HOLY GHOST;". and our complying with, or not resisting of it, is our own act; which is to make men their own savior.

I answer, 1. The Scripture expressly says, that men may " receive the grace of GOD in vain, and reject the counsel of God against themselves;" and that if we rebel against, and disobey the motions of GOD's SPIRIT, he will depart from us.

2. All this is 5 apyos Aoyos, mere cavil; as will appear to any one by this plain instance. A rebel is convicted, and liable to the sentence of the law, he sues for a pardon, and obtains and accepts it; will any man now say, that because he asks and accepts it from the King, and the King does not take his hand and open it, and violently thrust the pardon into it, that this man saves himself, and takes away the glory of the King's grace and mercy, and that he owes his life to himself, and not to the King's goodness A man would be thought very senseless, that should so ascribe this man's deliverance from death to any act of his own, as not to think it wholly owing to the King's grace and favor.

The case is the very same, concerning men's complying with that grace which GOD affords them for their repentance unto life. I would fain know of these subtle objectors, whether Moses when be says, " I have set before you life and death, blessing and cursing; therefore choose life;" (Dent. 30: 1. 9;) does not, in so saying, plainly suppose, that men may choose life or refuse it And if so, whether he intended to make men their own savior

But this objection is pressed yet a little further; that if this be so, then JUDAS had as much cause to thank GOD, as PETER had. And who can deny, that a rebel who refuses a pardon offered him by his Prince, has the same real obligation of gratitude to his Prince, with him that

accepts it The Prince offers the same favor to both, and the obligation is equal; and though he that accepts it does not save himself, yet he that refuses it destroys himself. And at the judgment of the great day, all impenitent sinners under the Gospel, shall be forced to acknowledge the grace of God to them, in affording the opportunity of salvation, and shall only blame and condemn themselves for neglecting that happy opportunity. But if irresistible grace be necessary to every man's salvation, it is plain, that impenitent sinners never had the opportunity of salvation, and consequently cannot condemn themselves. for the neglect of it.

And thus much may suffice to have spoken concerning the operation of Goes SPIRIT upon men, in order to their conversiop: But after men sincerely " repent and believe the Gospel," they have the SPIRIT of GOD in another manner; he " dwells and resides in believers," as a constant and settled principle of holiness and obedience.

SERMON 2.

ON EVIL SPEAKING.

PREACHED BEFORE THE KING AND QUEEN AT WRITE HALL, FEBRUARY 25, 1693-4.

TIT. 3: 2. To speak evil of no man.

GENERAL persuasives to repentance and a good life, and invectives against sin and wickedness at large, are certainly of good use to recommend religion and virtue, and to expose the deformity and danger of a vicious course. But it must be acknowledged on the other hand, that these general discourses do not so immediately tend to reform the lives of men; because they fall among the crowd, but do not touch the consciences of particular persons in so sensible and awakening a manner, as when we treat of particular duties and sins, and endeavor to put men upon the practice of the one, and to reclaim them from the other, by proper arguments taken from the word of GOD and from the nature of particular virtues and vices.

If then we would effectually reform men, we must take to task the great and common disorders of their lives, and represent their faults to them in such a manner, as may convince them of the evil and danger of them, and put them upon the endeavor of a cure.

And to this end, I have pitched upon one of the common and, reigning vices of the age, calumny and evil-speaking; by which men contract so much guilt to themselves, and create so much trouble to others: And from which, it is to be feared, few are wholly free. For, " Who is he,"

says the son of SIRACH, "that has not offended with his tongue" (Eccles. xix., 16.) And ST. JAMES, " If any man offend not in word, the same is a perfect man." (James 2: 2.)

But how few have attained to this perfection! And yet unless we do in some good measure attain it, all our pretence to religion is vain: For the same Apostle tells us, " If any Ian among you seems to be religious, and bridleth not his tongue, that man's religion is vain.. (James 1: 26.) For the more distinct handling of this argument, I shall reduce my discourse to these five heads. 1: I shall consider the nature of this vice, and wherein it consists. 2: I shall consider the due extent of this prohibition, " To speak evil of no man." _ 3: I shall show the evil of this practice, both in the causes and effects of it. 4: I shall add some further considerations to dissuade men from it. 5: I shall give some rules and directions for the prevention and cure of it.

I. I shall consider what this sin of evil-speaking, here forbidden by the Apostle, is ,*, not to defame and slander any man, not to hurt his reputation, as the etymology of the word does import. So that this vice consists in saying things of others which tend to their disparagement and reproach, to the taking away or lessening of their reputation. And this, whether the things said be true or false. If they be false, and we know it, then it is calumny: And if we do not know it, but take it upon the report of others, it is, however, slander; and so much the more injurious, because really groundless and undeserved. If the thing be true, and we know it to be so, yet it is a defamation, and tends to the prejudice of our neighbor's reputation: And it is a fault to say the evil of others which is true, unless there be some good reason for it: It is contrary to that charity and goodness which Christianity requires, to divulge the faults of others, though they be really guilty of them, without absolute necessity.

Again, it is evil-speaking and the vice condemned in the text, whether we be the first authors of an ill report, or relate it from others: Because the man that is evil spoken of is equally defamed either way. Again, whether we speak evil of a man to his face, or behind his back: The former way indeed seems to be more generous, but yet is a great fault, and that which we call reviling: The latter is more mean and base, and that which we properly call detraction or back-biting.

And lastly, whether it be done directly and in express terms, or more obscurely, and by way of oblique insinuation; whether by way of down-right reproach, or with some crafty preface of condemnation: For so it have the effect to defame, the manner of address does not much alter the case: The one may be more dexterous, but is not one jot the less faulty: For many times the deepest wounds are given by these smoother and more artificial ways of slander; as by asking questions:’ Have you not heard so and so of such a man I say no more. I only ask the question:' Or by general intimations, that’ they are loath to say what they have heard of such a one, are very sorry for it, and do not at all believe it, if you will believe them.' And this, many times, without telling the thing, but leaving you in the dark to suspect the worst.

These and such like arts, though they may seem to be tenderer and gentler ways of hurting men's reputation, yet in truth they are the most malicious and effectual methods of detraction; because they insinuate something that is much worse than is said, and yet are very apt to create in unwary men a strong belief of something that is very bad, though they know not what it is. So that it matters not in what fashion it is dressed up; if it tend to defame a man and to diminish his reputation, it is the sin forbidden in the text.

II. We will consider the extent of this prohibition, " To speak evil of no man;" and the due bounds and limitations of it. For it is not to be understood absolutely, to forbid us to say any thing concerning others that is bad. This in some cases may be necessary and our duty; the question is, in what cases by general rules of Scripture we are warranted to say the evil of others that is true

In general, we are not to do this without" great reason and necessity; as for the prevention of some great evil, or the procuring some considerable good to' ourselves, or others. And this I take to be the meaning of that advice of the son of SIRACH, " Whether it be to a friend or,j a foe, talk not of other men's lives; and if you can conceal them, divulge them not." (Ecclus. xix. 8.) But because this may not be direction sufficient; I shall, instance in some of the principal cases wherein men may speak evil of others and yet in so doing not offend against this prohibition.

III. It is not only lawful, but very commendable, and many times our duty to do this in order to the probable amendment `of the person of whom evil is spoken. In such a case we may tell a man of his faults privately; or where it may not be so fit for us to use that boldness and freedom, we may reveal his faults to one that is more fit and roper to reprove him, and will probably make no other use of this discovery but in order to his amendment. And this is so far from being a breach of charity, that it is one of the best testimonies of it. For perhaps the party may not be guilty of what is reported of him, and then it is a kindness to give him the opportunity of vindicating himself: Or if he be guilty, perhaps being privately and prudently told of it, he may reform. In this case, the son of SIRACH adviseth to reveal men's faults: " Admonish a

friend," says he, " it may be he has not done it; and if he have done it, that he do it no more: Admonish a friend, it may be he has not said it; and if he have, that he speak it not again: Admonish a friend, for many times it is a slander; and believe not every tale." (Eccles. xix. 18, 14, 15.)

But then we must take care that this be done out of kindness, and that nothing of our own passion be mingled with it: And that under pretence of reproving and reforming men, we do not reproach and revile them, and tell them of their faults in such a manner as if we did it to show our authority, rather than our charity. It requires a great deal of address and gentle application so to manage the business of reproof, as not to irritate and exasperate the person whom we reprove, instead of curing him.

2. This likewise is not only lawful, but our duty, when we are legally called to bear witness concerning another. A good man would not be an accuser, unless the public good,. or the prevention of some great evil, should require it. And then the plain reason of the thing will sufficiently justify a voluntary accusation; otherwise it has always among wellmannered people been esteemed very odious for a man to be officious in this kind, and a forward informer concerning the misdemeanors of others.

But when a man is called to give testimony in this kind in obedience to the laws, and out of reverence to the oath taken in such cases, he is so far from deserving blame for so doing, that it would be an unpardonable fault in him to conceal the truth or any part of it.

3. It is lawful to publish the fault of others, in our own necessary defense. When a man cannot conceal another's faults without betraying his own innocency, no charity requires a man to suffer himself to be defamed to save the reputation of another man.

We are to " love our neighbor as ourselves;" so that the love of ourselves is the rule and measure of our love to our neighbor, and therefore, first, otherwise it could not be the rule. Indeed it would be very well for the world, if our charity would rise thus high; and no man would hurt another man's reputation but where his own is in real danger.

4. This also is lawful for caution and warning to a third person, that is in danger of being infected by another; or' may be greatly prejudiced by reposing too much confidence in him, having no knowledge or suspicion of his bad qualities: But even in this case we ought to take great care that the ill character we give of any man be spread no further than is necessary to the good end we designed in it.

These are all the usual cases in which it may be necessary for us to speak evil of other men. And if no man would allow himself to say any thing to the prejudice of another man's good name, but in these cases, the tongues of men would be very innocent, and the world would be

very quiet.

III. I proceed in the-Third place, To consider the evil of this practice both in the causes and the consequences of it.

1. We will consider the cause of it: And it commonly springs from one or more of these evil roots.

(1.) One of the deepest and most common causes of evil-speaking is, ill-nature and cruelty of disposition: And by general mistake ill-nature passes for' wit, as cunning does for wisdom; though in truth they are nothing akin to one another, but as far distant as vice and virtue.

And there is no greater evidence of’the bad temper of mankind than the general proneness of men to this vice. For (as our SAVIOR says) " out of the abundance of the heart the mouth speaketh." And therefore men do commonly incline to the censorious and uncharitable side Which shows human nature to be strangely distorted from its original rectitude and innocency. The wit of man does more naturally vent itself in satire and censure, than in - praise and panegyric. When men set themselves to commend, it comes hardly from them, and not without great force and straining; and if any thing be fitly said in that kind, it does hardly relish with most men: But in the invective, the invention of men is a plentiful and never failing spring: And this kind of wit is not more easy than it is acceptable: It is greedily entertained,and greatly applauded, and every man is glad to hear others abused,’ not considering how soon it may come to his own turn to he down and make sport for others.

To speak evil of others, is almost become the general entertainment of all companies: And the great and serious business of most meetings and visits, after the necessary ceremonies and compliments are over, is to sit down and backbite all the world. It is the sauce of conversation, and all discourse is counted but flat and dull which has not something of piquancy and sharpness in it against somebody. For men generally love rather to hear evil of others than good, and are secretly pleased with ill reports, and drink them -in with greediness: Though at the same time they have so much justice as to hate these that propagate them; and so much wit, as to conclude that these very persons will do the same for them in another place and company.

But especially, if it concerns one of another party, and that differs from us in matters of religion; in this case, all parties seem to be agreed that they do GOD great service in blasting the reputation of their adversaries. And though they all pretend to be Christians, and the disciples of him who taught nothing but kindness, and meekness, and charity; yet it is strange to see with what a savage and murderous

disposition they will fly at one another's reputation, and tear it in pieces: And whatever other scruples they may have, they make none to bespatter one another in the most bitter and slanderous manner.

But if they hear any good of their adversaries, with what nicety and caution do they receive it! How many objections do they raise against it! And with what coldness do they at last admit it!’ It is very well,' say they,’ if it be true; I shall be glad to hear it confirmed; I never heard so much good of him before; you are a good man yourself, but have a care you be not deceived.'.

Nay it is well, if to balance the matter, and set things even, they do not clap some infirmity and fault into the other scale, that so the enemy may not go off with flying colors.

But on the other_ side, every man is a good and substantial author of an ill report. I do not apply this to any sort of men, though all are to blame this way: *. To speak impartially, the zealots of all parties have got a scurvy trick of lying for the

truth.

Another shrewd sign that ill-nature lies at the root of this vice is, that we easily forget the good that is said of others, and seldom make mention of it; but the contrary sticks with us, and is ready to come out upon all occasions And which is more' ill-natured and unjust, many times, when we do not believe it ourselves, we tell it to others, with this charitable caution, That’ we hope it is not true But in the mean time we give it our pass, and venture it to take its fortune to be believed or not, according to the charity of those into whose hands it comes.

(2.) Another cause of the commonness of this vice is, that many are so bad themselves in one kind or another. For to think and speak ill of others is not only a bad thing, but a sign of a bad man. Our blessed SAVIOR, speaking of the evil of the last days, gives this as the reason of the great decay of charity among men: Because iniquity shall abound, the love of many shall wax cold." (Matt. 24: 12.) When men are bad themselves, they are glad of an opportunity to censure others, and are always apt to suspect that evil of other men, which they know by themselves. They cannot have a good opinion of themselves, and therefore are very unwilling to have so of any body else; and for.this reason they endeavor to bring men to a level, hoping it will be some justification of them if they can but render others as bad as themselves.

(3.) Another source of this vice, is malice and revenge. When men are in heat and passion, they do not consider what is true, but what is spiteful and mischievous; and speak evil of others in revenge of some injury they have received from them; and when they are blinded by their passions, they lay about them madly and at a venture; not much caring whether the evil they speak be true or not. Nay, many are so devilish, as to invent and raise false reports on purpose to blast men's reputation: This is a diabolical temper, and therefore ST. JAMES tells us, that the slanderous tongue is "set on fire of hell:" And the Devil has his very name from calumny and false accusation; and it is his nature too, for he is always ready to stir up and foment this evil spirit among men. Nay the Scripture tells us that he has the malice and impudence to accuse good men before GOD; as he did JOB, charging him with hypocrisy to GOD himself, who, he knows, does know the hearts of all the children of men.

(4.) Another cause of evil-speaking is envy. Men look with an evil eye upon the good that is in others, and think that their reputation obscures them, and that their commendable qualities stand in their light; and therefore they do what they can to cast a cloud over them, that the bright shining of their virtues may not scorch them. This makes them greedily to entertain and industriously to publish any thing; that may serve to that purpose, thereby to raise themselves upon the ruins of other men's reputation: And therefore, as soon as they have got an ill report of another man by the end, to work they presently go to send it abroad by the first post: For the string is always ready upon the bow to let fly this arrow with an incredible swiftness, through city and country; for fear the innocent man's justification should overtake it.

(5.) Another cause of evil-speaking is impertinence and curiosity; an itch of talking and meddling in the affairs of other men, which do in no wise concern us. Some persons love to mingle themselves in all business, and are loath to seem ignorant of so important a piece of news as the follies of men or any bad thing that is talked of in good company. And therefore they do with great care pick up ill stories, as good matter of discourse in the next company that is worthy of them. And this perhaps not out of any malice, but for want of something better to talk of, and because their parts he chiefly that way.

Lastly, Men do this many times out of wantonness and for diversion. So little do light and vain men consider, that a man's reputation is too great and tender a concernment to be jested withal; and that a slanderous tongue bites like- a serpent, and wounds like a sword. For what

can be more barbarous, next to sporting with a man's life, than to play with his honoi}r and reputation, which to some men is dearer than their lives

It is a cruel pleasure which some men take in worrying the reputation of others much better than themselves; and this only to divert themselves and the company. SOLOMON compares this sort of men to distracted persons: -As a man," says he, " who casteth fire-brands, arrows, and death, so is the man that defameth his neighbor, and says, Am I not in sport" Such and so bad are the causes of this vice.

2. I proceed to consider, in the Second place, The ordinary, but very pernicious consequences and effects of it, both to others and to ourselves.

(1.) To others; the parties I mean that are evil-spoken of. To them it is certainly a great injury, and commonly a high provocation, but always matter of no small grief and trouble to them.

It is certainly a great injury, and if the evil we say of them be not true, it is an injury beyond imagination, and beyond all possible reparation. And though we should do our utmost endeavor afterwards towards their vindication, yet that makes but very little amends; because the vindication seldom reacheth so far as the reproach, and because commonly men are neither so forward to spread the vindication, nor is it so easily received after ill impressions are once made. The solicitous vindication of a man's self is, at the best, but an after-game; and for the most part a Iran had better sit still, than to run the hazard of making the matter worse by playing it.

I will add one thing more, that it is an injury that descends to a man's children and posterity; because the good or ill name of the father is derived down to them; and many times the best thing he has to leave them is the reputation of his unblemished virtue and worth: And do we make no conscience to rob his innocent children of the best part of this small patrimony, and of all the kindness that would have been done them for their father's sake, if his reputation had not beer, stained Is it no crime by the breath of your mouth at once to blast a man's reputation, and to ruin his children, perhaps to all posterity Can we make a jest of so serious a matter, of an injury so very hard to be repented of as it ought,, because in such a case no repentance will be acceptable without restitution, if it be in their power. And perhaps it will undo us • in this world to make it;. and if we do it not, will be our ruin in the other.

I will put the case at the best, that the matter spoken be true, yet no man's reputation is considerably stained, though never so deservedly, without great harm and damage to him. And it is great odds but the matter by passing through several hands is aggravated beyond truth, every one out of his bounty being apt to add something to it.

But beside the injury, it is commonly a very high provocation. And the consequence of that may be as bad as we can imagine, and may end in dangerous and desperate quarrels. This reason the wise son of SIRACH gives why we should defame no man: " Whether it be," says he, " to a friend or a foe, talk not of other men's lives. For he has heard and observed thee;" (Ecclus. xix. 8, 9;) that is, one way or other it will probably come to his knowledge, and when the time cometh, he will show his hatred; that is, he will take his opportunity to revenge it. At the best, it is always matter of grief to the person that is defamed; and Christianity, which is the best natured institution in the world, forbids us the doing of those things whereby we may grieve one another.

(2.) The consequences of this vice are as bad or worse to ourselves. Whoever is wont to speak evil of others, gives a bad character of himself, even to those whom be, desires to please; who, if they be wise enough, will conclude that he speaks of them to others, as he does of others to them: And were it not for that fond partiality which men have for themselves, no man could be so blind as not to see this. '

And this is very well worthy of our consideration, which our SAVIOR says in this very case, that ", with what measure we mete to others,-it shall be measured to us again,` (Matt. vii,) and that many times, " heaped up and running over." For there is hardly any thing wherein mankind do use more strict justice and equality, than in rendering -evil for evil, and railing for railing.

Nay revenge often goes further than words. A reproachful and slanderous speech has cost many a man his own life, or the murder of another, perhaps with the loss of his own soul: And I have often wondered among Christians this matter is no more laid to heart.

. And though neither of these great mischiefs should happen to us,' yet this may be inconvenient many other ways. For:no' man knows the vicissitude of things and the mutability of human affairs, whose kindness and good-will he may come to stand in need of before he dies. So that did a man only consult his own safety and quiet, he ought to refrain from evil-speaking. " What man is he," says the Psalmist, " that desireth life, and loves many days, that he may see good Keep thy tongue from evil, and. thy lips from speaking falsehood." (Psalm xxxiv. 12, 13.)

But there is an infinitely greater_ danger hanging over us from God. If we allow ourselves in this evil practice, - all our religion is good for nothing.. Accordingly, ST. PAUL puts "slanderers and revilers amongst these that shall not inherit the kingdom of God." (1 Cor. 6: 1O.) And our blessed SAVIOR has told us, " by our words we shall be justified, and by our words we shall be condemned." To which I will add the counsel given us by the wise man, " refrain your tongue from back-biting, for there is no word so secret that shall go for nought, and the mouth that slandereth slayeth the soul." (Wisdom 1: 5, 1.)

IV. I proceed in the Fourth place, To add some further arguments and considerations to take you off from this vice As,

1. That the use of speech is the peculiar prerogative of man above other creatures, and bestowed upon him for an excellent end and purpose: That by this faculty we might communicate our thoughts more easily to one another, and consult together for our mutual comfort and benefit: Not to enable us to be hurtful and injurious, but helpful and beneficial to one another. The Psalmist, as by interpreters is generally thought, calls our tongue our glory; therewith we praise GOD and bless men. Now to bless is to speak well of any, and to wish them well. So that we pervert the use of speech, and turn our glory into shame, when we abuse this faculty to the injury and reproach of any.

2. Consider how cheap a kindness it is to speak well, at least not to speak ill of any. A good word is an easy obligation, but not to speak ill requires only our silence, which costs us nothing. Some instances of charity are chargeable; as to relieve the wants and necessities of others: The expense deters many from. this kind of charity. But were a man never so covetous, he might afford another man his good word; at least he might refrain from speaking ill of him especially if it be considered how dear many have paid for a slanderous and reproachful word.

3: Consider that no quality does ordinarily recommend one more to the favor and good-will of men, than to be free from this vice. Nothing is thought a more significant commendation, than that he was never, or very rarely, heard to speak ill of any. • It was a singular character of a; Roman gentleman Nescivit quid esset male dicere,’ He knew not what it was to give any man an ill word.'

4: Let every man lay his hand upon his.heart, and consider how himself is apt to be affected with this usage. Speak thy conscience, man, and say whether, as bad as you art, you wouldest not be glad to have every man's, especially every good man's good word And to have thy faults concealed, and not to be hardly spoken of, though it may be not alto gether without truth, by those whom you didst never offend by word or deed But with what face or reason dost you expect this from others, to whom thy carriage has been so contrary Nothing surely is more equal and reasonable than that known rule,’ What you wouldest have no man do to thee, that do you to no man.'

V. I shall in the Fifth and Last place, give some rules and directions for the prevention and cure of this great evil.

1. Never say evil of any man, but what you certainly know. Whenever you directly or indirectly accuse and indict any man of any crime, though it be in private and amongst friends; speak as if you were upon your oath, be-cattse- God sees and hears you. This not -only charity, but justice; and regard to truth demand of us. He that easily credits an ill report's almost as faulty as the first inventor Of it. For though you do not make, yet you commonly propagate a lie. Therefore never speak evil of any upon common fame, which for the most part is false, but almost. always uncertain whether it be true or not.

Not but that it is a fault, in. most cases, to report the evil o€ men which is true, and which we certainly know to be go: But if I cannot prevail to. make men wholly to- abstain from this fault, I would be glad with some persons, to gain this- point however; because it will retrench nine parts in ten of the evil-speaking that is in the world.

2: Before you speak evil of any man, consider whether he has trot obliged you by some real kindness, and then it is a bad return to speak ill of him who has done us good. Consider also whether you tray not come hereafter to be dequainted with him, related to him, or obliged by him whom you have thus injured T And how will you then be ashamed when - you reflect upon it, and perhaps have reason also to believe that he to whom you have done this injury, is not ignorant of it Consider likewise; whether in the turn of human affairs, you, may not some time or other come to stand in need of his favor; and, how incapable this carriage of -yours towards him will render you of it And whether it may riot be in his power to revenge a spiteful and needless word by a shrewd turn So that if a man made no conscience- of hurting others, yet he should in prudence have some consideration of himself

3: Let us accustom ourselves to pity the faults of men, and to be truly sorry for them, and then we shale take no pleasure in publishing them. And this, common humanity requires of us, considering the great infirmities of human nature, and that we ourselves also are liable to be tempted Considering, likewise, how severe a punishment every fault and miscarriage is to itself; and how terribly it expos eth a man to the wrath of GOD, both in this world and, the other. He is not a good Christian, that is not heartily sorry for the faults even of his greatest enemies: And if, he be so, he will discover them no further than is absolutely necessary to some good end.

4. Whenever we hear any man evil spoken of, if we know any good of him let us say that. It is always the more humane and the more honorable part to stand up in defense and vindication of others, than to accuse and bespatter them.. Possibly the good you may have heard of them may not be true; but it is much more probable that the evil which you have heard of them is not true neither: However it is better to preserve the credit of a bad man, than to stain the reputation of the innocent.. And if there were any need that a man should be evil spoken of, it is but fair and equal that his good and bad qualities should be mentioned together; otherwise he may be strangely misrepresented, and an indifferent man may be made a monster.

They that will observe nothing in a wise man, but his oversights and follies, nothing in a good man but his failings and infirmities, may make a shift to render a very wise and good man very despicable. If one should heap together all the passionate speeches, all the forward and imprudent actions of the best man, all that he had said or done amiss in his whole life, and present it all at one view,, concealing his wisdom and virtues; the man in this disguise would look. like a mad. man or, a fury And yet if his life were fairly represented,. and just in the same manner it was. led, and his many and great virtues set over against his failings and. infirmities, he would appear to all the world to be an admirable and excellent person. But how many and great soever any man's ill qualities are, it is but just, that with all this heavy load of faults he should have the due praise of the few real virtues that are in him.

5. That you may not speak ill of any, do not desire or delight to hear ill of them. Give no countenance to busy bodies, and those that love to talk of other men's faults: Or if you cannot directly reprove them because of their quality,,-then divert the discourse some other way; or if you cannot do that, by seeming not to mind it, you may sufficiently signify that you do not like it.

6. Let every man mind himself and his own duty and,c oncernment: Do but endeavor in good earnest to mend thyself, and it will be work enough for one man, and leave thee but little time to talk of others. When PLATO withdrew from the court of Dionysius, who would fain have had a famous Philosopher for his flatterer; they parted in some unkindness, and Dionysius bade him not to speak ill -of him when he was returned into Greece; PLATO told him he had no leisure for it; meaning he had better things to mind,-- than to take up his thoughts and talk with the faults bf another man.

Lastly, Let us set a watch before the door of our lips, and not speak but' upon consideration: I do not mean to speak finely, but fitly. Especially when you speakest of others, consider of whom and what you art going to speak: Use great caution and circumspection in this matter: Look well about thee on every side of the thing, and on every person in the company, before thy words slip from thee, which when they are once out of thy lips, are for ever out of thy power.

We should consider well what we say, especially of others. And to this end we should endeavor to get our minds furnished with matter of discourse concerning things useful in themselves, and not hurtful to others: And if we have but a mind wise enough and good enough, we may easily find a field large enough for innocent conversation, such as will harm nobody, and yet be acceptable enough

to the better and wiser part of mankind: And why should any one be at the cost of playing the fool to gratify any body whatsoever

1. have done with the five things I propounded to speak to upon this argument. But because hardly any thing can be so,clear, but something may be said against it; nor any thing so bad, but something way be pleaded in excuse for it, I shall therefore take notice of two or three pleas that may be made for it. Some pretend mighty injury and provocation. If in the same,kind, it seems you art sensible of it; and therefore,you of all men oughtest to abstain from it: But in what kind soever it be, the Christian religion forbids revenge. Therefore do not plead one sin in excuse of another, and -make revenge an apology for reviling.

2. It is alleged by others, with a little better grace, that if this doctrine were practiced, conversation would be spoiled, and there would not be matter enough for dis. course and entertainment.

I answer, the design of this discourse is to redress a great evil in conversation, and that, I hope, which mends it, will not spoil it, And however, if men's tongues lay a little more still, and most of us spoke a good, deal less than we do, both of ourselves and others, I see no great harm in it I hope we might, for all that, live comfortably and in good health, and see many good days, But granting that there is some pleasure in invective, I hope there is a great deal more in innocence: And the more any man considers this, the truer he will find it; and whenever we are serious, we ourselves cannot but acknowledge it.

3. There is yet a more specious plea than either of the former, that men will be encouraged to do ill if they can escape the tongues of men; as they would do, if this doctrine took place: Because by this means, one great restraint from doing evil would be taken away, which these good men, who are so bent upon reforming the world, think would be a great pity. Admitting all this to be true, yet it does not seem so good and laudable a way to punish one fault by another But let no man encourage himself in an evil way with this hope, that he shall escape the censure of men: When I have said- all I can, there will, I fear, be evil-speaking enough in the world to chastise them that do ill: And Though we should hold our peace, there will be bad tongues enough to reproach men with their evil doings. I wish we could but be persuaded to make the experiment for a little while, whether men would not be sufficiently lashed for their faults though we sat by and said nothing.

So that there is no need, at all that good men should be concerned in this odious work.. There will always be offenders and malefactors enough to be the executioners to inflict this punishment upon one another. Therefore, let no man presume upon impunity on the one hand; and on the other, let no man despair but that this business will be sufficiently done one way or the other: I am very much mistaken, if we may not safely trust an ill-natured world that there will be no failure of justice in this kind.

Having represented the great evil of this vice, it might not now be improper to say something to those who suffer by it. Are we guilty of the evil said of us Let us reform, and cut off all occasions for the future; and so turn the malice of our enemies to our own advantage, and defeat their ill intentions by making so good use of it: And then it will be well for us to have been evil spoken of.

Are we innocent We may so much the better bear it patiently, imitating herein the pattern of our blessed SAVIOR, 46 who, when he was reviled, Teviled not again, but committed himself to him that judges righteously."

All that now remains is to reflect upon what has been said, and to urge you and myself to do accordingly. For all is nothing, if we do not practice what we so plainly see to be our duty. Many are so taken up with the deep points and mysteries of religion, that they never think of the common duties and offices, of human life. But faith and a good life are so far from clashing with one another that the Christian. religion has made them inseparable. True faith isnecessary in order to a good life, and a good life is the genuine product of a right belief; and therefore the one never ought to be pressed to the prejudice of the other.

I foresee what will be said, because I have heard it so often said in the like case, that there is not one word of JESUS CHRIST in all this. No more is there in the text. And yet I hope that JESUS CHRIST is truly preached, whenever his will and laws, and the duties enjoined by the Christian religion, are inculcated upon us. But some men are pleased to say, that this is mere morality. I answer, that this is Scripture morality and Christian morality: And who has any thing to say against that Nay, I will go yet further, that no man ought to pretend to believe the Christian religion, who lives in the neglect of so plain a duty; and in the practice of a sin so clearly condemned by it, as this of evil-speaking is.

But because." the word of GOD is quick and, powerful, and sharper than a two-edged sword," yea, sharper than calumny itself; and pierceth the very hearts and consciences of men, laying us open to ourselves, and convincing us of our more secret as well as our more visible faults; I shall therefore at one view represent to you what is dispersedly said concerning this sin in the holy word of GOD.

And I have purposely reserved this to the last, because it is more persuasive and penetrating than any human discourse. And to this end be pleased to consider in what company the HOLY GHOST does usually mention this sin. There is scarce any black catalogue of sins in the Bible but we find this among them; in the company- of the very worst actions and most irregular passions of men. " Out of the heart," says our SAVIOR, " proceed evil thoughts, murders, adulteries, fornications, false witnesses, evil speakings.". (Matt. 15: 19.) And the Apostle ranks "backbiters with fornicators and murderers, and haters of GOD:" And with those of whom it is expressly said, that " they shall not inherit the kingdom of GOD."

And when he enumerates the sins of the " last times," " men," says he, " shall be lovers of themselves, covetous, boasters, evil-speakers, without natural affection, perfidious, false accusers," &c., And which is the strangest of all, they who are said to be pretenders of religion; for so it follows in the next words, " having a form of godliness, but denying the power thereof." So that it is no new thing for men to make a more than ordinary profession of Christianity, and yet at the same time to live in a most palpable contradiction to the precepts of that holy religion. As if. any pretence to extraordinary attainments in the knowledge of CHRIST, could exempt men from obedience to his laws, and set them above the virtues of a good life.

And now after all this, do we hardly think that to be a sin,. which is in Scripture so frequently ranked with murder, and adultery, and the blackest crimes; such as are inconsistent with any true. religion, and will certainly shut men out of the kingdom of GOD Do we believe the Bible to be the word of GOD And can we allow ourselves in the common practice of a sin, than which there is hardly any fault of men's lives more frequently mentioned, more severely reproved, and more odiously branded in that holy book

Consider seriously these texts: 44, Who shall abide in thy tabernacle, who shall dwell in thy holy hill He that backbiteth not with his tongue, nor taketh up a reproach against his neighbor." (Psalm 15:) Have ye never heard what our SAVIOR says, that of " every idle word we must give an account in the day of judgment; that by thy words you shall be justified, and by thy words you shall be condemned" What can be more severe than that of ST. JAMES " If any man among you seems to be religious, and bridleth not his tongue, that man's religion is vain."

To conclude: The sin which I have now warned men against, is plainly condemned by the word of GOD; and the duty which I have now been persuading you to, is easy for every man to understand; not hard for any man that can but resolve to keep a good guard upon himself, by the grace of GOD to practice; and most reasonable for all men, but especially for all Christians, to observe. It is as reasonable as prudence, and justice, and charity, and the preservation of peace and good-will among men, can make it; and of as necessary and indispensable an obligation, as the authority of GOD can render any thing.

Upon all which considerations let every one of us be persuaded to. take up DAVID'S deliberate resolution: " I said, I will take heed to my ways, that I offend not with my tongue." (Psalm xxxii. 1.) And I do verily believe, that would we but heartily endeavor to amend this one fault, we should soon be better men in our whole lives: It being hardly to be imagined that a man that makes conscience of his words should not take an equal or a greater care of his actions. And this I take to be both the true meaning and the true reason of that saying of ST. JAMES, and with which I shall conclude: " If any man offend not in word, the same is a perfect man." " Now the GOD of peace, who brought again from the dead our LORD JESUS CHRIST, the great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good word and work, to-do his will; working in you always that which is well-pleasing in his sight, through JESUS CHRIST. To whom be glory for ever. Amen."