1. REligion hath that general influence upon the life of the pious man , that it commands and governs his thoughts and affections , his words and actions . But where the true rules of piety are neglected , very many indulge themselves , in great disorder and miscarriages , in every one of these particulars . Among other things , a strange licentious liberty is taken , by no small number of men , in speaking injuriously , and casting reproaches and unreasonable censures upon others , contrary to the rules of our Christian profession ; yea , even upon men of the best principles , and the best lives , and not sparing our Rulers and Governours , in Church and State .

2. And this evil temper hath so far insinuated it self , Evil speaking a vice dangerously prevailing at this time , and is become so spreading , and so open and manifest ; that I account it one of the prevailing vices of our dayes . And when men are ashamed to own many other sinful practices , or to shew any approbation of them ; as of drunkenness , swearing , uncleanness , oppression and such like ; uncharitable speeches of others , are entertained with a secret delight and pleasure , and oft with open expressions of satisfaction . And this shews the great defilement of this sin , which not only prevails on the passions and affections , by corrupting and disordering them ; but it also debaucheth , and perverteth the very inward principles of Conscience it self . I wish that with respect to very many persons , we had not now just cause , to take up the complaint of (a) (a) Naz. Or. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it ought to be reproved , and checked , Gr. Nazianzen , concerning the time he lived in , That that man was best esteemed of , not he who being governed by the fear of God , durst not speak an idle word , but he who speaketh the most contumeliously against others , either openly or by sly intimations .

3. And therefore I shall now design to speak somewhat , which may manifest the great evil of this uncharitable behaviour , especially towards our Superiours , and may be sufficient to warn men against it . Such an undertaking as this , is very agreeable to that particular Apostolical direction , and precept of S. Paul ; who charged Titus in the work of his Ministry , Tit. 3.1 , 2. to put men in mind to be subject to Principalities and Powers , to obey Magistrates , to be ready to every good work . To speak evil of no man , to be no brawlers , but gentle , shewing all meekness to all men . Whatsoever esteem some persons will have , of such instructions and truths as these are ; the Apostle with respect hereto commands Titus , v. 8. these things I will that thou affirm constantly ; and further declares in the end of that verse , these things are good and profitable unto men . And it must needs be a fit season , and very requisite , to declare against any sin , when it is grown to that height , that men will openly avow it , and become bold and confident in the practice of it , without shame or regret . And that what I shall speak of this Subject may be the more carefully regarded , Some preparatory considerations proposed . I shall in my entrance upon it take some notice ( which I shall afterward , further pursue ) of the great hurt and danger of this sin , and its being inconsistent with piety , and true holiness and Religion . The tongue , S. James saith , is an unruly evil , full of deadly poyson , Jam. 3.8 . and therefore it is no little mischief which proceeds from the ill government thereof .

4. Uncharitable reproaches are , First , 1. Reproaching is contrary to the highest and best examples , set before us in the Scripture , Unsuitable to the best and highest examples , which the Scripture proposeth for our imitation ; and contrary and hateful to the wisest and most excellent persons . But it is most reasonable for us to follow such examples , since such persons who are of clearest knowledge , and free from all passionate and sinful inclinations , can most perfectly discern good , and are fitly qualified to make the best choice . But this disorder is so far opposite to true goodness , that though rash men may not duly observe the evil thereof , yet as an evident conviction of the great sinfulness contained therein , especially in reproaching Governours , S. Jude tells us that Michael the Archangel when contending with the Devil , durst not bring against him a railing accusation , Jude 9. And yet inconsiderate and passionate men dare venture on this sin without fear , though a person of so great wisdom and knowledge as the Archangel , durst not do it , and though the Apostle and the Holy Ghost himself , propose his example , as a manifest condemnation of such transgressors . And those pious Christians who have been best acquainted with the Spirit of Christianity , have accounted ( as every man ought to do ) this instance to be of great force . Hence (b) (b) Hieron . in Tit. c. 3. S. Hierome from this instance of the Archangel , urgeth the necessity of a careful practice of that Christian duty , to speak evil of no man . And when S. Peter had observed , what a daring presumption some evil men were arrived unto , that they were not afraid to speak evil of Dignities , he in like manner adds , 2 Pet. 2.10 , 11. whereas Angels which are greater in power and might , bring not railing accusations against them before the Lord : and we should do the will of God on Earth , as it is done by them in Heaven . Agreeably to these we have the great example of our Lord and Saviour , which is proposed for our imitation , 1 Pet. 2.23 . Who when he was reviled , he reviled not again . And besides these things , we may discern how much the holy God disliketh , and is displeased with this evil practice , by his laws and precepts condemning it , and by the threatnings he hath denounced , and the punishments he will inflict upon those who are guilty of this sin ; but of these I shall discourse more hereafter .

5. But this evil practice is very agreeable to the temper and disposition of the evil spirit : and thereupon (c) (c) Basil . Ep. 75. Chrys. Hom. de Diabol . Tentat . Andr. Caesar . in Apoc. c. 34. and is a great complyance with the Evil one . ancient Writers have accounted the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator , to have been very properly given to him . For pride , uncharitableness , promoting mischief , and departing from truth , all which things are manifestly joyned together in this sin , do make up very much of the nature of the evil one . These things therefore are both pleasing to him , and a considerable resemblance of him . And indeed the Devil hath done a great part of his work in the world , by this very practice ; and it becomes every Christian , to detest the following his example , and the carrying on his work . The first transgression of mankind , was occasioned , by his misreporting , and misrepresenting the intentions of Gods Government , and his laws . And one of the most effectual means , whereby Satan hath hindred the greater progress of the Christian Religion , especially in the Primitive times , when Religion it self continued uncorrupt ; was by defaming both our holy Religion , and them who heartily embraced it , and by prevailing upon a great part of the world to believe much evil concerning it , and entertain great prejudices against it . To this end such calumnies were invented , and spread abroad , as that the assembling of Christians together to partake of the holy Eucharist , were meetings to perpetrate villanies , in murdering and eating of an Infant , and practising uncleanness , as many of the Writers of the first Ages have declared , who have refuted such notorious slanders . And the Christians themselves were aspersed as men of inflexible obstinacy , and a perverse will : and this even (d) (d) Plin. Ep. l. 10. Ep. 97. Pliny chargeth them with , who vindicates them from the forementioned crimes . They were also reputed Atheists , as (e) (e) Just. Apol. 2. Justin Martyr declares , because they owned not the Gentile Idolatry , And many other things of like nature might be added . Whereas if Christianity had been generally represented , and apprehended in its genuine excellencies , its amiable purity and truth , and its Divine Authority ; it would have commanded a more general submission among men . But by the wiles of Satan , and the malice of his instruments , such calumnies were spread abroad , that it was in its first manifestation every where spoken against , Act. 28.22 .

6. Secondly , 2. It is inconsistent with true Holiness , The practice of this sin is inconsistent with true piety and integrity of heart . For as the fruit shews the nature of the tree ; so an ill-governed tongue is a plain evidence of a corrupt heart , and speaks passion and uncharitableness to prevail there , where meekness and love should take place . This our Lord testifies , Mat. 12.34 , 35. Out of the abundance of the heart , the mouth speaketh . A good man out of the good treasure of his heart , bringeth forth good things ; and an evil man out of the evil treasure of his heart , bringeth forth evil things . And this is that which the usual observation of the world hath testified ; as (f) (f) Hierocl . in Pyth. Carm. p. 140. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocles declared , men speak either good , or evil , sutably to the contrary inclinations of their minds . There is indeed some difference here , between the evil and the good heart . The man of a malicious spirit , may sometimes speak fair , and smoothly even unto flattery , and a wicked man may speak good words , and act the hypocrite ; and the reason of this is , because an evil heart may incline the man to dissemble and speak falsly ; but such words though they carry a fair appearance , are evil words , because full of fraud , unfaithfulness and dissimulation . But where the heart is good and upright , there true integrity prevails ; and though an evil man may in many outward things , speak and do as the good man doth , out of hypocrisie , and still continue wicked ; no good man can speak and do evil things , according to the practice of the sinful and vicious person ; and whosoever doth so , must be really wicked ; because goodness and uprightness , both hate all counterfeiting and dissembling , and all other compliances with sin and evil .

7. and speaks a prevalency of sin . But there is so much evil and wickedness contained under this sin of defaming others , that a great part of the testimony which the Apostle gave , of the Jews being estranged from true goodness and piety , and being under sin , is included herein . He declares from the writings of the Old Testament , Rom. 3.13 , 14 , 15. Their throat is an open Sepulchre , with their tongues they have used deceit , the poyson of asps is under their lips . Whose mouth is full of cursing and bitterness . Their feet are swift to shed blood , &c. Now the sense of most part of these words , is plainly contained in this sin I am declaring against . And when the Apostle mentions their mouth being full of cursing , it may be worthy our observation , that contumelious speaking against and reproaching others , doth in some degree , really include in it , the true and proper nature of cursing ; it being a plain declaration of the persons wishing and desiring evil , to him of whom he speaks . And what S. Paul adds , that their feet are swift to shed blood , even this is frequently the natural effect of the same sin . For when men by evil speaking , especially of their Superiours , have wrought themselves and others , into a greater dislike of them , and hatred towards them , how oft this hath fomented fierce passions , and wrought dispositions to cruelty , and put men upon insurrections and forwardness of shedding blood ; the Histories of all times , and the remembrance of this last Age in our own Nation , will give undeniable evidence . Now such a temper , ( which gives an apparent indication , that they who practised such things , were turned aside from God , and the ways of piety , ) cannot be thought reconcileable with the holiness , and purity of the Christian Religion .

8. Thirdly , This practice is mighty dangerous , 3. It exposeth the offender to condemnation . with respect to mens great and eternal interests . Many are too neglectful in calling themselves to an account for their words , but God hath assured us , that at the great day he will take an account of them , and will not then allow that liberty , that men now give themselves in evil speaking , but even this sin may be sufficient to bring upon them eternal condemnation . Our Lord hath declared , Matt. 12.36 , 37. That of every idle word , men shall give an account in the day of Judgment . For by their words , they shall be justified ; and by their words , they shall be condemned . And these words of our Saviour , are so solemn and weighty , as laying down a rule of proceeding , in the future judgment and condemnation ; that they ought not to be slighted and disregarded , but to be seriously pondered , and considered . Many of the ancient Writers , interpret this Text concerning such words as were not useful and profitable to edification . Thus S. Basil , S. Hierom , Greg. Magnus , and others . And (g) (g) Iren. ad●● Haeres . l. 4. c. 31. Irenaeus mentions them as such a Doctrine of our Saviour , whereby he advanceth and exalteth the Christian Religion , and the rules and precepts thereof . And it is thence inferred , that if such words which are not of use to good , shall be under the heavy condemnation of the great Day , much more those which are contumelious , and include evil .

9. But this strict interpretation , Mat. 12.36 . Concerning every idle word , explained . would deny Christians the liberty of ordinary conversation , and that freedom of familiar speaking , concerning common affairs , which is necessary thereunto , and it cannot well be thought that our Saviour , whose yoke is easie , would lay such a severe restraint upon his Disciples , under pain of eternal damnation . And therefore the notion entertained by Grotius , and Dr. Hammond , that by every idle word , is understood every false and evil word , ( including what is unseemly , and unbecoming Sobriety ) is the much more probable sense of our Saviours speech ; and the account they give of it , is very reasonable and considerable . And this is a sense that wants not the authority of some of the Ancients . Thus Theophylact expounds these words , and so doth also S. Chrysostome , both upon S. Matthew , and (h) (h) Chrys. Serm. 62. in Paralyt . elsewhere . And (i) (i) Eus. praep. Ev. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius declares , that upon account of these words of our Saviour , the Christians would not admit either any lye , or any reproach , nor any filthy , nor any unseemly word .

10. This sense is also agreeable to the manner of the Scripture expression , in divers other places , where it speaks of things , and words hurtful and evil , under such phrases , as most directly signifie their being not useful . Thus S. Paul calls such words , as turn men from piety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , empty or vain words , Ephes. 5.6 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , empty or vain babling , 1 Tim. 6.20 . 2 Tim. 2.16 . and the expressions of an empty word , and an idle word , are not much unlike ; but under that phrase the Apostle evidently intends , wicked and sinful words . So when the Idols of the Gentiles are oft called vanities , as Act. 14.15 . and the adhering to them , a becoming vain in their imaginations , Rom. 1.21 . it is not only intended that these things are void of goodness , but that they are things abominable . So the Apostle intends , that it will be of pernicious consequence to men , when those who watch for their souls , give up their account with grief , when he only expresseth it to be unprofitable , Heb. 13.17 . And the Holy Scripture calls the works of darkness unfruitful , when it designs them to be accounted hurtful , Ephes. 5.11 .

11. And this interpretation of these words of our Lord , accords very well with the truth delivered in other Scriptures , that revilers and lyars , shall not inherit the Kingdom of God , and that his Religion is vain , who bridleth not his tongue . It is very suitable also to the occasion , on which our Saviour spake these words , which was the Pharisees defaming his Miracles , and him in working them ; as if he did them by Beelzebub . And therefore this speech hath a particular respect to words of calumny ; The sad doom of Reproachers hence observed . and speaks the heavy doom of such persons , as please themselves with speaking evil of others , when Christ himself shall come to judge . Let every Christian therefore stand in awe of this threatning of our Lord , and carefully observe that precept of S. James , Jam. 2.12 . So speak ye , and so do , as those that shall be judged by the law of liberty . Both our words and actions will be hereafter judged , according to that Gospel , which passeth a Sentence against reproaching expressions . And the Gospel is such a law of liberty , that besides other advantages , they who will seriously mind their duty , may under it , and by the grace thereof , be set free from the power and rule of their passions and lusts : and therefore the serving these under the grace of the Gospel , is utterly inexcusable .

12. Fourthly , 4. A pious government of the tongue , is an excellent Christian perfection . The good and pious government of the tongue , is a very considerable perfection in the practice of Religion . For this manifests such a person , to have gotten the victory over the passions , and disorderly motions of his mind , which are apt in others to discover themselves by rash words ; the tongue being a quick and glib mover , and oft forward to express any prevailing irregular discomposure of the Spirit . Hence Jam. 3.2 . If any man offend not in word , the same is a perfect man , and able also to bridle the whole body . But these words of that Apostle must be so understood , as to speak particularly the perfection of him , who thus behaves himself , upon the true principles of Christianity . For it must be acknowledged , that passionate and reproachful words , may be suppressed in some , by the advantage of their natural temper , of mildness and courteousness , which doth not much encline them to this sin , whilst they live in the practice of others . In others they may be restrained by the rules of policy and subtilty , and a strong resolution in the managing of some design ; and much may be done in others by mere rational and Philosophical considerations . There are many instances among the ancient Philosophers , and their followers , of such persons as gained a considerable mastery of their passions , and a great command of their words and actions . Among others , Socrates was a rare instance hereof , if he came any thing nigh that admirable character , that (k) (k) Xenoph. Memor. l. 1. p. 710. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenophon gives him , That no man ever saw Socrates do any action , or heard him speak any word , that was contrary to Religious piety , or unholy . This was mighty considerable , though we understand it , only with respect to the rules of morality , admitted under the Pagan Philosophy . And it is unbecoming Christians , to come short of such examples , when their Religion doth so wonderfully go beyond all the principles , of Ethnick Philosophy .

13. Where this is wanting , the Christian spirit hath not had its due effect . Christianity tends to bring men into a lively sense of the only true God ; to a clear knowledge of that excellent revelation , delivered by our Saviour ; it guides unto that universal purity , which excludes all the Idolatry , and other vices , which the most refined Paganism did admit ; it sheweth obedience to its precepts , to be of the highest concernment imaginable ; from the plainest manifestation of the great account , and judgment to come , and the future state either of endless glorious perfection , or of intolerable torment . And it also most expresly manifests the great necessity of well governing the tongue , both as to the practice of Religion , and the obtaining everlasting happiness ; and it affords the aids and grace of the Holy Spirit , to assist and enable us , to the performance of all those duties , it injoyns upon us . Now this Religion cannot be received in any considerable degree , by them who entertain the practice of evil speaking and reproaching ; which is contrary and opposite to it , to the author of it , and to the obtaining the good it proposeth to its followers . But where the true fear of God , and a conscientious regard to all the rules of the Christian life , have prevailed , for the well-ordering of the tongue ; it may be expected that they will have a like power and efficacy , for the government of the whole man . And where this member is disordered , it becomes an incendiary , and as a pestilential Contagion , spreads abroad venome and evil : and in S. James's expression , it sets on fire the course of nature , and it is set on fire of hell ; who also saith it is a world of iniquity , and defileth the whole body , Jam. 3.6 . And the Great miscarriages of the tongue , which in that Chapter are complained of , with divers earnest and emphatical expressions , appear plainly to be the censuring and speaking evil of others , and the promoting and exciting strife and contention .