SERMON LII.

THE CURE OF EVIL-SPEAKING.

If thy Brother shall sin against thee, go and tell him his fault between thee and him alone: if he will hear thee, thou hast gained thy Brother.

"But if he will not hear thee, take with thee one or two more, that by the mouth of two or three witnesses, every word may be established. "And if he will not hear them, tell it to the Church: but if he will not hear the Church, let him be to thee as an heathen man and a publican."-MATTHEW Xviii. 15-17.

1. "SPEAK evil of no man," says the great Apostle: as plain a command as "Thou shalt do no murder." But who, even among Christians, regards this command? Yea, how few are there, that so much as understand it? What is evil-speaking? It is not, as some suppose, the same with lying or slandering. All a man says may be as true as the Bible: and yet the saying of it is evil-speaking. For evil-speaking is neither more nor less than speaking evil of an absent person, relating something evil, which was really done or said by one that is not present when it is related. Suppose, having seen a man drunk, or heard him curse or swear, I tell this when he is absent; it is evil-speaking. In our language, this is also by an extremely proper name, termed BACKBITING. Nor is there any material difference between this and what we usually style TALEBEARING.. If the tale be delivered in a soft quiet manner, (perhaps with expressions of good-will to the person, and of hope, that things may not be quite so bad,) then we call it WHISPERING. But in whatever manner it be done, the thing is the same; the same in substance if not in circumstance. Still it is evil-speaking; still this command, "Speak evil of no man," is trampled under foot, if we relate to another the fault of a third person, when he is not present to answer for himself.

2. And how extremely common is this sin, among all orders and degrees of men! How do high and low, rich and poor, wise and foolish, learned and unlearned, run into it continually! Persons, who differ from each other in all things else, nevertheless agree in this. How few are there, that can testify before God, "I am clear in this matter: I have always set a watch before my mouth, and kept the door of my lips?" What conversation do you hear of any considerable length, whereof evil-speaking is not one ingredient?

And that even among persons, who in the general, have the fear of God before their eyes, and do really desire to have a conscience void of offence, toward God and toward man.

3. And the very commonness of this sin makes it difficult to be avoided. As we are encompassed with it on every side, so, if we are not deeply sensible of the danger, and continually guarding against it, we are liable to be carried away by the torrent. In this instance, almost the whole of mankind is, as it were, in a conspiracy against us. And their example steals upon us we know not how; so that we insensibly slide into the imitation of it. Besides, it is recommended from within, as well as from without. There is scarce any wrong temper in the mind of man, which may not be occasionally gratified by it, and consequently incline us to it. It gratifies our pride, to relate those faults of others whereof we think ourselves not to be guilty. Anger, resentment, and all unkind tempers are indulged, by speaking against those with whom we are displeased. And in many cases, by reciting the sins of their neighbours, men indulge their own foolish and hurtful desires.

4. Evil-speaking is the more difficult to be avoided, because it frequently attacks us in disguise. We speak thus, out of a noble, generous, (it is well, if we do not say,) holy indignation against these vile creatures! We commit sin from mere hatred of sin! We serve the devil out of pure zeal for God. It is merely in order to punish the wicked that we run into this wickedness. "So do the passions" (as one speaks)" all justify themselves," and palm sin upon us, under the veil of holiness.

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5. But is there no way to avoid the snare? Unquestionably there Our blessed Lord has marked out a plain way for his followers, in the words above recited. None who warily and steadily walk in this path, will ever fall into evil-speaking. This rule is either an infallible preventive, or a certain cure of it. In the preceding verses, our Lord had said, "Wo to the world because of offences." Unspeakable misery will arise in the world, from this baleful fountain. (Offences are all things whereby any one is turned out of, or hindered in the ways of God.) "For it must be that offences come." Such is the nature of things: such the weakness, folly, and wickedness of mankind. "But wo to the man," miserable is that man, "by whom the offence cometh.-Wherefore, if thy hand, thy foot, thy eye, cause thee to offend :" if the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way, "pluck it out, cut them off, and cast them from thee." But how can we avoid giving offence to some, and being offended at others? Especially, suppose they are quite in the wrong, and we see it with our own eyes? Our Lord here teaches us how: He lays down a sure method of avoiding offences, and evil-speaking together." If thy brother shall sin against thee, go and tell him of his fault, between thee and him alone: if he will hear thee, thou hast gained thy brother. But if he will not hear thee, take with thee

one or two more, that by the mouth of two or three witnesses, every word may be established. And if he will not hear them, tell it to the Church; but if he will not hear the Church, let him be to thee as an heathen man and a publican."

I. 1. First, "If thy brother shall sin against thee, go and tell him of his fault, between thee and him alone." The most literal way of following this first rule, where it is practicable, is the best. Therefore, if thou seest with thine own eyes a brother, a fellow-Christian, commit undeniable sin, or hearest it with thine own ears, so that it is impossible for thee to doubt the fact, then thy part is plain. Take the very first opportunity of going to him; and if thou canst have access, "tell him of his fault between thee and him alone." Indeed great care is to be taken that this be done in a right spirit, and in a right manner-The success of a reproof greatly depends on the spirit wherein it is given. Be not, therefore, wanting in earnest prayer to God, that it may be given in a lowly spirit: with a deep, piercing conviction, that it is God alone who maketh thee to differ, and that if any good be done by what is now spoken, God doth it himself. Pray that he would guard thy heart, enlighten thy mind, and direct thy tongue to such words as he may please to bless. See that thou speak in a meek as well as a lowly spirit: for the "wrath of man worketh not the righteousness of God." If he be "overtaken in a fault," he can no otherwise be restored than "in the spirit of meekness." If he opposes the truth, yet he cannot be brought to the knowledge thereof, but by gentleness. Still speak in a spirit of tender love," which many waters cannot quench." If love be not conquered, it conquers all things. Who can tell the force of love?

Love can bow down the stubborn neck,

The stone to flesh convert;

Soften, and melt, and pierce, and break
An adamantine beart.

Confirm then your love toward him, and you will thereby "heap coals of fire upon his head "

2. But see that the manner also wherein you speak, be according to the gospel of Christ. Avoid every thing in look, gesture, word, and tone of voice, that savours of pride or self-sufficiency. Studiously avoid every thing magisterial or dogmatical, every thing that looks like arrogance or assuming. Beware of the most distant approach to disdain, overbearing, or contempt. With equal care avoid all appearance of anger, and though you use great plainness of speech, yet let there be no reproach, no railing accusation, no token of any warmth, but that of love. Above all, let there be no shadow of hate or ill-will, no bitterness or sourness of expression; but use the air and language of sweetness as well as gentleness, that all may appear to flow from love in the heart. And yet this sweetness need not hinder your speaking in the most serious and solemn manner: as far as may be, in the very words of the Oracles of God, (for there are none like them) and as under the eye of him who is coming to judge the quick and dead.

3. If you have not an opportunity of speaking to him in person, or cannot have access, you may do it by a messenger; by a common friend, in whose prudence, as well as uprightness, you can thoroughly confide. Such a person, speaking in your name, and in the spirit and manner above described, may answer the same end, and, in a good degree, supply your lack of service. Only beware you do not feign the want of opportunity, in order to shun the cross: neither take it for granted, that you cannot have access, without ever making the trial. Whenever you can speak in your own person, it is far better. But you should rather do it by another, than not at all: this way is better than none.

4. But, what if you can neither speak yourself, nor find such a messenger as you can confide in. If this be really the case, it then only remains, to write. And there may be some circumstances which make this the most advisable way of speaking. One of these circumstances is, when the person with whom we have to do, is of so warm and impetuous a temper, as does not easily bear reproof, especially from an equal or inferior. But it may be so introduced and softened in writing, as to make it far more tolerable. Besides, many will read the very same words, which they could not bear to hear. It does not give so violent a shock to their pride, nor so sensibly touch their honour. And suppose it makes little impression at first, they will, perhaps, give it a second reading, and, upon farther consideration, lay to heart, what before they disregarded. If you add your name, this is nearly the same thing as going to him, and speaking in person. And this should always be done, unless it be rendered improper by some very particular reason.

5. It should be well observed, not only that this is a step which our Lord absolutely commands us to take, but that he commands us to take this step first, before we attempt any other. No alternative is allowed, no choice of any thing else: This is the way: walk thou in it. It is true, he enjoins us, if need require, to take two other steps. But they are to be taken successively after this step, and neither of them before it. Much less are we to take any other step, either before, or beside this. To do any thing else, or not to do this, is, therefore, equally inexcusable.

6. Do not think to excuse yourself for taking an entirely different step, by saying, "Why, I did not speak to any one, till I was so burdened, that I could not refrain." You were burdened! It was no wonder you should; unless your conscience was seared for you were under the guilt of sin, of disobeying a plain commandment of God. You ought immediately to have gone and "told your brother of his fault between you and him alone." If you did not, how should you be otherwise than burdened, (unless your heart was utterly hardened,) while you were trampling the command of God under foot, and "hating your brother in your heart?" And what a way have you found to unburden yourself? God reproves you for a sin of omission, for not telling your brother of his fault: and you comfort yourself under his reproof, by a sin of commission, by telling

your brother's fault to another person! Ease bought by sin is a dear purchase: I trust in God you will have no ease, but will be burdened so much the more, till you "go to your brother, and tell him," and no one else.

7. I know but of one exception to this rule. There may be a peculiar case, wherein it is necessary to accuse the guilty, though absent, in order to preserve the innocent. For instance: You are acquainted with the design which a man has against the life or property of his neighbour. Now, the case may be so circumstanced, that there is no other way of hindering that design from taking effect, but the making it known, without delay, to him against whom it is laid. In this case, therefore, this rule is set aside, as is that of the Apostle; "speak evil of no man :" and it is lawful, yea, it is our bounden duty to speak evil of an absent person, in order to prevent his doing evil to others and himself at the same time. But remember, meanwhile, that all evil-speaking is, in its own nature, deadly poison. Therefore, if you are sometimes constrained to use it as a medicine, yet use it with fear and trembling: seeing it is so dangerous a medicine, that nothing but absolute necessity can excuse your using it at all. Accordingly, use it as seldom as possible; never but when there is such a necessity; and even then use as little of it as is possible; only so much as is necessary for the end proposed. At all other times, "go and tell him of his fault, between thee and him alone."

II. 1. But what "if he will not hear?" If he repay evil for good? If he be enraged rather than convinced? What, if he hear to no purpose, and go on still in the evil of his way? We must expect this will frequently be the case; the mildest and tenderest reproof will have no effect, but the blessing we wished for another, will return into our own bosom. And what are we to do then? Our Lord has given us a clear and full direction. Then "take with thee one or two more:" This is the second step. Take one or two whom you know to be of a loving spirit, lovers of God, and of their neighbour. See, likewise, that they be of a lowly spirit, and clothed with humility." Let them also be such as are meek and gentle, patient and long-suffering; not apt to "return evil for evil, or railing far railing, but contrariwise blessing." Let them be men of understanding, such as are endued with wisdom from above; and men unbiassed, free from partiality, free from prejudice of any kind. Care should likewise be taken, that both the persons and their characters be well known to him. And let those that are acceptable to him be chosen preferable to any others.

2. Love will dictate the manner wherein they should proceed, according to the nature of the case. Nor can any one particular manner be prescribed for all cases. But, perhaps, in general, one might advise, before they enter upon the thing itself, let them mildly and affectionately declare that they have no anger or prejudice toward him, and that it is merely from a principle of good-will, that they now come, or at all concern themselves with his affairs. To make this the more apparent, they might then calmly attend to your repetition of your VOL. 6.-N