SERMON XIII.

On Sins of the Tongue.

PSALM CXli. 3.

Set a watch, O Lord! before my mouth: keep the door of my lips.

IN

N the preceding difccurfe I reprefented to you the nature and confequences of various fins of the tongue. Let me now profecute my defign of warning you against additional offences equally comprehended within the scope of the text.

V. The offence to which I fhall in the next place refer is cenforiousness.

It is not cenforioufnefs to affirm fin to be fin: to paint its heinoufness in its true colours: to proclaim the tremendous judgements which hang over the heads of the impenitent. To palliate guilt as though

it were of trivial concern: to denominate various kinds of wickednefs by thofe light appellations, which fashion most irreligioufly applies to them: to lull the tranfgreffor into fecurity by obfcuring or explaining away the fcriptural limitations of the divine mercy; by defcribing the punishments referved for the ungodly as lefs aweful in their nature and duration than the plain import of the Word of God pronounces them to be; or by maintaining a cowardly and unchriftian filence, when duty requires you to proteft, to admonish, to alarm to act thus is to prove yourself little acquainted with the Gospel of Christ, or little difpofed to imbibe the fpirit of a Christian; little folicitous for the glory of your Lord, and for the falvation of your own foul, and of the foul of your neighbour. Neither is it alway cenforiousness to make known the faults of another. Not only may public justice require you to uphold the interests of society by bearing a faithful testimony against crimes; but your duty to your family and to your friends, and your general obligation to fupply seasonable counsel to the unwary, may demand that you should reveal, in the fpirit of truth and meekness, the actual mifconduct of individuals and that you should point out, VOL. II. S according

according to your deliberate view of their characters, fuch of their difpofitions, habits and purposes as, in your apprehension, would prove, were you to remain filent, mifchievous and enfnaring. But when you publish the faults of others unneceffarily; when you enlarge upon them to a needlefs length; when you develop them 'with unwarranted vehemence; when you knowingly omit any true or probable circumftance tending to diminish their magnitude in each of thefe cafes you are cenforious. In other words, cenforiousness is fo to difcourfe concerning the offences of another as to tranfgrefs against charity. Some perfons are' cenforious through careleffnefs; fome through felfifhnefs; fome through anger; fome through malice; fome through envy. According to the difference of the fources from which cenforioufnefs fprings, its guilt is more or lefs flagrant. But even when it arifes from careleffness, deem it not a trifling fin. You are not carėlefs concerning your own character, your own welfare. Are you not to love your neighbour as yourfelf? You feel pained and injured, if your own failings are inadvertently made the fubject of needlefs obfervation. Why do you cause needless pain and injury to your neighbour? Reflect

how oppofite is cenforioufnefs, from whatever fource it may proceed, to the precepts of Jefus Chrift. Judge not, that ye be not judged. Why beholdeft thou the mote that is in thy brother's eye; but confidereft not the beam that is in thine own eye (a)? Reflect how contrary it is to his example. How pure was his converfation from harsh reflections on the prejudices, the timidity, the cold and wavering faith of his followers and from needlefs feverity in noticing the obdurate blindness, the unconquerable malice, and the murderous defigns of his enemies. Brethren, be ye followers of God, as dear children, and walk in love, as Chrift hath loved us. Confider yourselves, left ye alfo be tempted (b).

VI. Let us now direct our thoughts to thofe fins of the lips, which originate in a bufy and meddling fpirit: fins which, if not in themselves of a deeper hue than some which have already been mentioned, often prove more extensively deftructive to the peace of fociety.

From a bufy and meddling temper is derived a loquacious interference in the concerns of other men. The people of Athens, when St. Paul was in their city, spent their (a) Matth. vii, 1. 3. (b) Eph. v. 1, 2. Gal. vi. 1. S 2 time

time in nothing else but either to tell ar to bear fome new thing. Many Chriftians seem by their conduct to be descendants of these Athenians. Impelled by curiofity, they fearch out every petty tranfaction of the neighbourhood; fift it again and again to the very bottom; and treasure up in their memories, in fuch matters too faithful, each particle of intelligence which they have collected. They pry into the interior of families; worm out every incident of the day; make themselves mafters of every change in the domestic arrangement; and discover every projected plan of alteration almost as soon as it is formed, often before it has been digested, by the person who devifed it. The ftore of news which they have thus acquired vanity and felf-importance urge them to communicate. Hence from bufy-bodies they advance to be talebearers. They wander from house to house, being tatlers alfo, speaking those things which they ought not (c). Wherever they wander, they spread mifchief. If they employ for the gratification of malevolence the tidings which the fpirit of curiofity has gleaned; they are among the most dangerous of mankind. But what if they are actuated merely by the love of tatling? They encourage (c) 1 Tim. v. 13.

idleness;