Forty-nine Sermons upon Colossians, Part 3 · Sermon 37
THE THIRTY SEVENTH SERMON ON COLOSSIANS,
CHAP. III. VER. VIII, IX.
Verſe VIII. Put away alſo all theſe things, &c. Evil ſpeaking, diſhoneſt talk out of your mouth.
IX. Lye not one to another.—
AMong the advantages, which raiſe our nature above that of animals, ſpeech doth undoubtedly hold one of the firſt ranks; being, as it is, the interpreter of the mind, the image of thought, the inſtrument of communication, the bond of ſociety, the inſtruction of ignorance, the conſolation of grief, the parent, and nurſe of friendſhip, and the ſweetneſs of life. If you conſider it in its ſelf, what can be imagin'd more marvellous than this faculty, which doth repreſent, by a certain number of ſounds, not very different from one another, the infinite variety of all thoſe things that come into our minds? and bringing them out of that inacceſſible, and impenetrable receſs, where our ſoul conceives, and forms them within its ſelf, makes them appear abroad, rendring that in ſome ſort viſible, which was altogether inviſible; and that corporeal, which was purely ſpiritual? I well know, that animals do diſcover the paſſions, and movings of their ſouls; joy, grief, fear, deſire, by certain cries, which they utter as often as they are ſurprized with the ſame. But there is nothing in this that comes near ſpeech. For the voices of animals do proceed from nature it ſelf; whereas words of ſpeech are an effect, and an inſtitution of reaſon. Thoſe are confuſed, and inarticulate; theſe diſtinct, and formed with excellent art. Thoſe expreſs nothing but the paſſions of a ſenſitive faculty; theſe do repreſent the conceptions of the underſtanding. But the utility of ſpeech is no leſs than the wonder. Without it, aſſemblies of men would be but ſo many herds of cattle, and their reaſon do them little more ſervice, than if they had none at all. Whereas now ſpeech brings it forth, and renders it uſeful to us, communicating unto many, and almoſt infinitely multiplying what was at firſt but in one ſoul alone. For as a ſeal imprinteth the form that's cut on it, upon all the drops of wax to which you apply it: ſo Speech gliding, through the ear, into the hearts of all that hear it, engraveth on them that image which it carries with it, of the mind and will of the ſpeaker. It guideth, and keeps up the negotiations, the treaties, the alliances, the arts, the ſciences, and the diſciplines of men; and is the ſoul of their commerce, and of their converſation, and in a word, of all their humanity. 'Tis by it that ſuperiors make themſelves to be obeyed, and inferiors obtain the aſſiſtances they need; ſince 'tis it, that makes both the wills of the one, and the neceſſities of the other, to be underſtood. 'Tis it that unites the ſouls of equals, and diſcovers to the one, and the other, what each hath of reaſon, and wiſdom in himſelf, or of ſympathie, and averſion for others. It tranſfuſeth the ſouls of the one into the others, pouring into them their ſentiments, their reaſonings, their inventions, and their affections.
But as the abuſe of the excellenteſt things, is much more dangerous than that of things mean, and common; ſo it is plain, that the efficacy of ſpeech is not leſs pernicious, when applied to evil; than uſeful, and beneficial, when employ'd to good. It is as powerful to deſtroy, as to edifie; to infect, as to cure; and is equally capable of communicating unto men health, and ſickneſs, life, and death, as the ſprings and intentions be, from which it is diſpenſed. Speech being of ſo great importance in the life of men, it's with great reſon, that the Apoſtle hath taken care, in the rule he here gives us for our deportment, to cleanſe it of the vices which ſin hath ſowl'd it with. You may remember, that in the precedent text, he purged it of the poiſons of detraction, and of pollutions contrary to honeſty, commanding us to put away evilſpeaking, and diſhoneſt talk, out of our mouth. Now, to the end it may be throughly pure, and legitimate, and truly worthy of a Chriſtian mouth, he taketh out of it, lying alſo, the moſt ſhameful of its defilements, and that which is moſt directly contrary to its natural conſtitution. Lie not (ſaith he) one to another. And becauſe, in the precedent action, ſhortneſs of time permitted us not, to ſay all that we deſired, upon the two former vices of ſpeech, we will reſume that diſcourſe now, with your permiſſion; and treat, if the Lord pleaſe, of all thoſe three ſins of the tongue, which the holy Apoſtle hath here forbidden us; firſt, evil-ſpeaking; then in the ſecond place, filthineſs contrary to honeſty; and thirdly, lying. May it pleaſe GOD to guide us in this diſcourſe, and ſo purifie our lips with the Divine fire of that heavenly coal, wherewith He ſometime touched thoſe of a Prophet of His, that henceforth our mouths may be ſo many living ſources of benediction, and edification, from whence ſhall iſſue none but good, and innocent, pure, and honeſt, ſincere, and veritable ſpeeches, unto His glory, and our neighbours benefit, and our own ſalvation; Amen.
The Apoſtle, in the original of this text, makes uſe of the word, blaſphemy, to ſignifie that which we have rendred evil-ſpeaking. For though that term, in our vulgar tongue, doth import words ſpoken to the offence of GOD, when things unworthy of His greatneſs, and His holineſs, and truth, are attributed unto Him, or thoſe that belong unto Him, are denied of Him; or when that which is proper to His Divinity, is communicated to creatures; yet ſo it is, that in Greek, that is, in the language the Apoſtle ſpeaks, the word, blaſphemy, doth generally ſignifie any offenſive, injurious ſpeech, whomſoever it concerns, whether GOD, or Angels, or men. The truth is, this word, if we reſpect its origination, or etymologie, doth ſimply denote, an hurting of the reputation, an offending of ſome one's honour; as the Greek Grammarians have obſerved. Whence it comes, that St. Paul uſeth it, not here only, but alſo elſe-where, to ſignifie ſuch revilings, and detractions, as are directed properly unto men, and not unto GOD; as when he ſaith, in the firſt Epiſtle to the Corinthians; We are blamed, and do intreat; it is in the original, 1 Cor. 4.13.we are blaſphemed: And when he enjoyns Titus, to admoniſh the faithful, that they ſpeak evil of no man: It is word for word in the Greek, that they blaſpheme no man. Tit. 3.2.That evil ſpeaking, which he doth in this place ſo ſeverely baniſh from all Chriſtians mouths, is a vice ſo common, that no one can be ignorant of it. The world is full of it, and the Church it ſelf beholds but too many examples of it, in thoſe that make profeſſion of her communion. But that no man may deceive himſelf, it will not be impertinent to repreſent the principal kinds of it. For as the peſtilence is not all of a ſort, but great diverſity is found in the poiſons it comprehends, and in the manner after which they ſeize on humane bodies; ſo is it with evil-ſpeaking. It's a poiſon, that hath under it many different ſpecies; a miſchief that puts forth divers branches from one and the ſame root of bitterneſs. If you regard the form of it; one ſmites uncovered, another deals its blows in ſecret: the former revileth openly, and rends the honour of a neighbour in his preſence; the latter manageth its ſelf ſubtilly, and blackens his reputation in private, with ſo much the more effect; for that it is in a place, where no perſon appears to ward off its blows. If you conſider the cauſes, and occaſions of the thing; ſome are puſh'd on to it by choler, others by hatred; ſome by a cloſe envy, the moſt by a ſecret malignity of nature. In fine, if you reſpect their deſign; ſome do it to avenge themſelves of offences, which they believe they have receiv'd; others to ſatisfie their naughty humour; and a third ſort, meerly to paſs away the time. It may well be, that the Apoſtle here did particularly aim at open evil-ſpeaking, which being preſſed by the violence of anger, breaks out into revilings; ſince it is of this paſſion expreſly, that He ſpake in the precedent words. Yet we may not imagin, that he permitteth us any one of the kinds of this evil. For what difference ſoever there be in other reſpects, this is common to them all, that they offend our neighbour, and deprive him, either in whole, or in part, of the preciouſeſt of his goods, that is, his reputation. If it be then a mortal ſin to rob a man of his money, or his movables, or his lands; how much more grievous is his crime, who attempts to bereave him of his honour, which is more to be eſteemed than life it ſelf? To which muſt be added, that goods may be recovered, and are actually recovered very often. But it is extremely difficult, and ordinarily impoſſible for perſons, whoſe reputation evil ſpeaking hath violated, to repair the loſs. And though the wound, which an evil-ſpeaker hath given, be cured, yet it is ſcarce ever ſo well and perfectly done, but there remains a skar ſtill.
But beſides reputation, which evil-ſpeaking doth properly attake, it moſt commonly takes away ſome of thoſe other goods that depend upon it; yea, ſometimes life its ſelf. For, both the affection of our friends, and the edification we afford our neighbours, being conſequents of the eſteem they have for us; who ſees not, that the blows of a ſlanderous tongue do deprive us of the one and the other of theſe good things, in ruining that good opinion which was had of us? And if the perſon that takes in the poiſons of evil-ſpeaking, be potent, and in ſome high authority; how unſpeakable are the miſeries, and mournful effects which it produceth? It was this accurſed operatrix, that e're-while ruined David with King Saul, and drew upon him a long, and a cruel perſecution. 'Tis it, that in the Courts of Princes, and in the families of private men, doth daily cauſe a thouſand and a thouſand diſorders; that diſſolveth the beſt friendſhips; that ſoweth diſtruſts; that enkindleth hatreds; that embroileth quarrels; that oppreſſeth the innocent; that renders the faireſt vertues hideous, and the greateſt abilities ſuſpected, often depriving Church and ſtate of the exquiſite fruits that might be reap'd from their being employed. And the Pſalmiſt, to repreſent this pernicious efficacy of evil-ſpeaking, tells us, that its detractions are ſharp arrows ſhot by a ſtrong man, Pſal. 120.and coals of Juniper; and Solomon his ſon, in like manner, compares the calumniator, to an hammer, to a ſword, and a ſharp arrow; both the one and the other, meaning, that there is in nature neither metal nor fire, nor weapon more dangerous than the tongue of a ſlanderer. 'Tis of it we muſt properly underſtand what the Apoſtle St. James ſaith of the tongue in general, namely, Jam. 3.6, 7.that it is a fire, yea, a world of iniquity, which defileth the whole body, and ſets on fire the courſe of nature, and is ſet on fire of hell: that it is an unruly evil, full of deadly poiſon.
But ſetting aſide the horrible effects which evil-ſpeaking produceth in all ſocieties of men, its malignity and unrighteouſneſs appear of themſelves. For whereas the LORD obligeth us, to conſider the good qualities and perfections wherewith He hath endowed His creatures, to the end we might praiſe and eſteem them, and imitate them, to His glory, and our own edification; the Evil-ſpeaker looks upon nothing but their defects and vices. And as vultures flye over fair meadows, and flowry and ſweet-ſmelling fields, and alight only on dunghills, and places full of carrion, and infection; and as flies, without touching at the ſound parts of the body, do faſten only upon ſores, and ulcers; ſo the Evil-ſpeaker, without ſo much as noting what is graceful and happy in the lives of men, falls upon that which is weak and ſickly in them. If they have chanced to ſtumble (as is very ordinary in this infirmneſs of our nature) thereon it is that he fixeth; therein he takes pleaſure, this he gladly diſcovers, and publiſheth, amplifying and exaggerating it with his infernal rhetorick. It's by that he knoweth perſons; it's by that he marks them out, and deſcribes them; as bad Painters, that repreſents nothing ſo exactly, as the moles and skars of the faces they draw, the deformity of the noſe, the bigneſs of the lips, and other like marks which they have from the birth, or by ſome accident. Charity covereth ſins, and forgetteth them. The evil-ſpeaker divulgeth them, and remembreth them perpetually, and takes out of the grave what had been buried in oblivion, and brings it to light again. He loveth ordures, and feeds on nothing but poiſons, and immundicities. And for this end, he hath alwaies a ſufficient ſtore of ſuch proviſion by him. His memory is a magazin, or rather a ſink, where he heaps up the vilinies, the ſins, and the ſcandals, not of his own neighbourhood, or his own quarter only, but of the whole City; yea, of the whole ſtate, if poſſibly he may. It is from this diabolical treaſury, that he fetcheth the ſubject of his ſweeteſt thoughts, and moſt pleaſing entertainments. Theſe things are his perfumes, and his dainties. But yet he is not content to rake together, and lay open the ill he finds in his neighbours. He is ſo malignant, that he feigneth more, and fancyeth ſome where there is none. He ſpreadeth it abroad for true, and that he may perſwade others of it, he artificially coloureth his fictions, giving out ſhews for truths, and ſhadows for ſubſtances. He ſo bitterly hateth all good that where he ſeeth any he beſpatters it, and denigrates it, and diſguiſeth it, and makes it paſs for evil. And, as the ſnail fowleth the luſtre of the faireſt flowers with its ſordid ſlime: juſt ſo this bad man, by the poiſons of his malignity, defameth the moſt grateful vertues, and makes vices of them. He takes valour for a temerity, and patience for a ſtupidity; juſtice for cruelty, and prudence for cra…in…ſs. Him that is liberal, he calls prodigal; and the frugal perſon, covetous. If you be religious, he will not fail to blame you of ſuperſtition; And if you be …ree, and generous, and far from ſuperſtition, he will accuſe you of being profane. In fine, there is no vertue, nor perfection, but this naughty man hath found an infamous name for, taken from the vice that borders next upon it. Unto this iniquity he uſually addeth a baſe, and black piece of treachery, when to make his poiſons be the more eaſily ſwallowed, he miſchievouſly ſugars them, beginning his detractions with a preface of praiſe, and with an affected commendation of the perſons whom he hath a mind to revile; proteſting at his entrance, that he loveth, and reſpecteth them; to the end he may create a belief, that it is nothing but the meer force, and evidence of truth, that conſtrains him to ſpeak evil of them. He kiſſeth his man at meeting, and then murthers him, as Joab ſometime did: he crowneth his victims, before he killeth them. A fraud, that for all its being ordinary, is nevertheleſs the blackeſt, and the moſt malignant that can be.
After theſe things, we need not wonder, that GOD and his Saints have abhorred Evil-ſpeaking, and univerſally treated it, as one of the moſt deteſtable vices in the world. As for our LORD, He forbad it expreſly to Iſrael of old, in thoſe words, Thou ſhalt not go up and down detracting among thy people. Lev. 19.16. Exod. 23.1.Thou ſhalt not raiſe a falſe report. And for Saints, David proteſteth, he will cut off the man that ſlandereth his neighbour privily; and among the qualities he gives the perſons that ſhall dwell in GOD's holy hill, he ſaith particularly, that ſuch a one backbites not with his tongue, Pſal. 15.3.nor raiſeth up an ill report againſt his neighbour. He curſeth this kind of people, and maketh ſuch vehement imprecations againſt them, in the 109 Pſalm, as we do not find he ever uſed the like againſt any ſort of ſinners. And truly, with great reaſon. For indeed, there is no vice more malignant, or upon which the Devil's marks are more expreſs. Proſit ſeduceth the thief; pleaſure precipitateth the fornicator, and adulterer: the honour of the world makes the murtherer commit his ſin. The evil-ſpeaker can alledge no ſuch thing; it being evident, that he reaps from his vice no fruit at all. There redounds thence to him, neither honour, nor profit, nor pleaſure. What will it give thee, Pſal. 120.3.(ſaith the Pſalmiſt to him) and wherein will that tongue advance thee, which is but deceit? as if he had ſaid, that he could draw no advantage from it, and that by wounding, and wronging others, he got nothing for himſelf. It's a meer ſin, a thing that hath no allurement, or temptingneſs to excuſe it; affording him that commits it, nothing but the pleaſure of the Devil, who loveth evil for its own ſake, and ſeeks no other ſatisfaction in ſin, but the having committed it. Accordingly you ſee, that detraction, and calumny, is the proper exerciſe of the Devil. At the beginning, he ſlandered GOD unto man, inducing him to beleeve falſely, that GOD envied his perfection. He ſlandereth men unto GOD, miſchievouſly accuſing in His preſence, the ſervice they do him, of hypocriſie, and impiety, as you ſee in the hiſtory of Job: It's for this he compaſſeth the earth, and traceth inceſſantly too and fro. He takes all this pain, only to find food for his evil-ſpeaking, and have matter of calumniation. And it's by this character, St. John deſcribeth him in the Apocalyps, where he calleth him, the accuſer of our brethren, that accuſeth them night and day before our GOD. There are then no ſinners that do more reſemble this unclean and accurſed ſpirit, than Evil-ſpeakers. Their vice, and the pleaſure they take in it, is the true and genuine image of Satan. Certainly the Apoſtle accounted this ſin ſo horrible, and ſo contrary to the legitimate and natural conſtitution of men, that he expreſly puts detraction, and evil-ſpeaking, among the fruits of that reprobate ſenſe, Rom. 1.30.to which the Gentiles were delivered up, becauſe of their impiety. And elſe where he would have us to hold evil-ſpeakers for anathematized, and excommunicate perſons, with whom we ſhould have no commerce; but drive them even from our tables, as infamous harpyes, that would polute our repaſts. I write to you (ſaith he) that if any one, 1 Cor. 5 11.who is called a brother, be an evil-ſpeaker, you keep no company with him, and not ſo much as eat with ſuch a one. And as he baniſheth them from our communion in this world, 1 Cor. 6.10.ſo doth he expreſly enroll them among thoſe, who ſhall have no part in the kingdom of GOD, in the world to come.
Flee then, Beloved Brethren, flee this mortal peſt. Let not the bad examples, and vain opinions of the world, which eſteemeth and careſſeth it, deceive you. It is not by the examples, nor maxims of this generation, that a Chriſtian ought to ſhape his converſation. What diſguiſement ſoever be but upon it, the intrinſick nature of this vice cannot be changed. The good companies it is found in, the audience that is given it, the colours it is farded with, do not hinder, but that after all, this Evil-ſpeaking is blaſted, and accurſed by our LORD, deteſted and interdicted by His holy Miniſters; the image, and character of Satan; the daughter of envy, or hatred, or anger, or malignity; the mother of ſcandals; the incentive of diſcords, the ſcourge of all humane ſocieties, and at laſt an infallible inheretrix of hell. Flatter not your ſelves, ye evil-ſpeakers. Acknowledge the horridneſſe of your vice, and renounce it betimes; and know, that otherwiſe you can have no part either in the grace or glory of CHRIST JESUS. Do not tell me that you ſay nothing but what is true. I doubt it much; it being difficult, that an evil-ſpeaking perſon ſhould tell any ſtory of his neighbours, and not add ſomething of his own. Yet ſuppoſe it be ſo, and that the perſons you rip up, are in truth guilty of all the turpitude you impute to them. You hugely deceive your ſelves, if you think to be exempted from evil-ſpeaking thereby. 2 Sam. 22. Mar. 14.58.Doeg reported to Saul, that he ſaw David with Ahimelech the Prieſt. And the Jews teſtified, that the LORD JESUS had ſaid, He would raiſe the Temple again in three daies. The one, and the other was true; and yet the Scripture condemneth both Doeg, and thoſe Jews, as very calumniators, and falſe witneſſes; and that juſtly; for that their deſign, in ſaying ſuch things, was to offend the reputation of thoſe they ſpake of, and to hurt them. And in general, whoever ſaith evil of his neighbour, is guilty of evil-ſpeaking, though what he ſaith of him be true, if he ſay it without neceſſity, in place, at times, unto perſons, where there is no need he ſhould ſay it. To have diſcovered a fault, is an evil; ſeeing fear of ſcandal obligeth us to hide it, and to wound, by ſo doing, the reputation of the faulty, is yet a further evil; it being evident, that except his ſalvation, or publick edification do compell us, we ought not to awaken up, nor ſtir ſuch things. Neither again excuſe you your ſelves, by ſaying, that it is not a deſign to harm your neighbour, nor any hatred you bear him, that moves you to ſpeak amiſs of him; but what you ſay, is only to paſs the time, for want of better diſcourſe. Wretched man, how would you deal with him, if you hated him, ſince having not, as you ſay, any ill will for him, you forbear not to rend him in this manner? Your ſoul muſt needs be infinitely maligne, ſince it makes a paſtime of offending a perſon, whom you hate not. As if a man, and he too a Chriſtian, had not matter enough to employ his tongue, in celebrating the wonders of GOD, and perfections of his creatures; and as if it were not much a greater pleaſure to ſpeak of good than of evil. Renounce then henceforth this unworthy and infamous exerciſe, and leave it to Devils, to whom it doth belong, and to thoſe baſer and more impure ſpirits, which relemble them. Put away all evil ſpeaking out of your mouth, and conſecrate your tongues to the bleſſing of GOD, and the edifying of men. Remember that excellent rule, which the LORD hath given us; All the things ye would that men ſhould do to you, do ye alſo unto them. There is not a perſon of you, but holds it for a grievous offence to be ſlandred and ill ſpoken of; take heed then of treating others in that manner; cover their defects, if they have any; hide their faults, if they have chanced to commit any: conſidering that you are not exempted neither, and have need of the charity you exerciſe towards them. Buſie your ſelves in curing your own evils, rather than in diſcovering other mens; and be more ſolicitous to correct your own defaults, than curious to learn or publiſh theirs. Seek your contentment in your own good deeds, and not in the evils of others. But as it is not ſufficient a man doth not ſteal, he muſt not conceal anothers theft neither: So it is not ſufficient, my Brethren, that we forbear evil ſpeaking our ſelves; we muſt not ſo much as entertain the evil ſpeakings of others; keep we our ears as well as our mouths, pure and free from this poyſon; defend we the abſent, when they are ill ſpoken of in our preſence; favour their honour, and if we cannot otherwiſe do it, at leaſt declare we by our looks and countenance, how troubleſom detractive diſcourſes are unto us. This is often ſufficient to ſilence them: For the Vice is ſo weak, and ſo ſhameful in its ſelf, that to beat it down, we need but put it back. And this is the Wiſe man's meaning, when he ſaith, That as the Northwind driveth away rain, Pro. 25.23.ſo doth an angry countenance a backbiting tongue.
But having ſpoken of Detraction, it is time to come to the other Vice, of which the Apoſtle here would purge our mouths. Put away (ſaith he) diſhoneſt talk out of your mouths. This is ſo ſhameful a filthineſs, that it hath no place in the manners of the people of the World, who have ever ſo little honeſty and gravity. And I cannot enough wonder at the extravagancy of the antient Stoick Philoſophers, who maintaining vertue and honeſty as to other things, did nevertheleſs permit their wiſe man to utter the moſt unſeemly matters, ſhameleſly and without any cover at all. It is certain, that this licentiouſneſs of the tongue cannot come but from the uncleanneſs of the heart; a ſoul chaſt and truly holy, having all images of filthineſs in abhorrence. And as this impurity of ſpeech ariſeth from corruption, ſo it evidently tends thereto, infecting the minds and affections of them that hear it. And to this, that Greek Proverb, which the Apoſtle elſewhere mentions, muſt be particularly referred, That evil words corrupt good manners. 1 Cor. 1….For ſuch diſcourſes bring into our ſpirit filthy and abominable images, which being receiv'd, do make impreſſion, and growing familiar with us, do by little and little take away the ſhame and horror we ought to have at diſhoneſt things. I ſay as much of the unclean and perverſe artifice of thoſe who hide the impurity of their thoughts under covered ſpeeches, and of a double meaning. For it's theſe ſayings that ſink deepeſt into the imagination, and do ſo much the more harm, in that they are cloſer and more witty. And here I cannot forbear complaining of their abuſe alſo, who have adminiſtred auricular confeſſion as they call it, among Chriſtians, ſince it hath been in uſe. For theſe men, under pretext of informing themſelves of the ſtate of the ſouls of thoſe whom they confeſs, do often make ſtrange queſtions to them, and ſuch as ill accord with modeſty: Wherein they commit two faults; the one is, that contrary to the Apoſtles expreſs prohibition, both here and elſewhere, they licence themſelves to ſay and hear diſhoneſt things, changing the tongue of Miniſters of JESUS CHRIST, which ſhould be nothing but ſanctity and honeſty, into a veſſel of dung; and their ear into a publick ſink of all the filth of a Pariſh. The other is, that by ſuch demands they open peoples hearts to Vice, and moſt dangerouſly put them in mind of evils, which they perhaps would never have thought on: They are come ſo far in this matter, that not content with corners, and the ſecret of their confeſſionals, they have alſo publiſhed great Books upon this Subject, which the moſt ſhameleſs would be hardly able to read without bluſhing. Such among others, is that one of a Spaniſh Jeſuit, P. Aurelius.in which he hath heap'd together ſo many ordures, yea ſome until now unheard of in the world; that other Doctors of the Roman Communion have been forced to make publick declaration of the indignation and horror that this infamous Volume hath cauſed in them; though other-ways, both the writing and the Author be infinitely eſteemed by thoſe of his own order. As for us, my Brethren, who are not in truth the companions (as theſe Gentlemen qualifie themſelves) but the ſervants and Diſciples of the LORD JESUS, let us form our mouths by the example of his moſt holy One, and by the rules of his Apoſtle. Let there be nothing in our language, but what is honeſt, and grave, and ſeaſoned with the ſalt of grace; worthy of the ear, not only of chaſteſt Virgins, but of Angels themſelves: For likewiſe it's for this uſe, that the LORD hath given us a tongue, not to pollute the ears of our neighbours, not to teach them evils they knew not, or oblige them to diſcover to us what they know; but indeed to edifie them, to glorifie the name of GOD, to ſhew forth his wonders, and ſpeak that language in this world, which we ſhall eternally ſpeak in that holy and glorious Jeruſalem on high, into which no impurity nor filthineſs ſhall enter.
There remains the third Vice, of which the Apoſtle would purge our ſpeech, that is Lying; a Vice that hath greateſt extent of all the reſt, and ſuch as men ſlip into with moſt facility: Lye not (ſaith he) one to another. Truth is properly a correſpondence and conformity of our conceptions, with their object; when the image we form of it in our minds, is ſuch as the thing it ſelf, to which it hath relation; as when we believe that a thing is or is not, which accordingly is or is not indeed. But truth of ſpeech, to which Lying is oppoſed, is meaſured by our conception, and not by the thing which is the object of it; that is, our ſpeaking is true, when it accords not with the thing it ſelf immediately, but with the conception we have of it. Whence it happens not ſeldom, that a man ſpeaks a thing which is falſe, yet doth not lye; and on the contrary, ſometimes lyeth, though what he ſpeaks be in it ſelf true; as when Jacob ſaid, that his ſon Joſeph was dead, he lyed not, becauſe his tongue, in what it uttered, accorded with his heart, though the thing ſpoken were not true; and on the contrary, if he had ſaid, againſt the belief of his ſoul, that Joſeph had been alive, he had lyed, ſince he had ſpoken contrary to his own thought; though what he had ſaid in that caſe, would have been in it ſelf true. Man, being a reaſonable creature, is bound to endeavour, that he may have no opinion or ſentiment in any thing, but what is veritable, and conform to the being of the thing; heedfully keeping himſelf from being ſurprized, and from falling into any error: yet this is not properly the duty which the Apoſtle requireth of us here. As indeed we muſt acknowledge, that through the weakneſs of our apprehenſions and underſtanding, and amid that infinity of falſe appearances, which things or men continually preſent us with, it would be very difficult, not to ſay impoſſible, to preſerve our ſelves from all error, and never be deceiv'd in common life. The Apoſtle demands of us a very eaſie and juſt thing, even that we never ſpeak any thing but what we believe to be true; and that in the commerce we have with men, our language be ſincere and faithful, without fraud and without fallacy, naturally repreſenting without, what we conceive within; and that it never betide us, to ſay one thing, and think the contrary. The Scripture teacheth us in a multitude of places, that GOD hateth lying more than any other Vice; Prov. 12.22.and the Wiſe man ſaith expreſly, That falſe lips are an abomination to him; the Pſalmiſt alſo, among other marks he gives the Inhabitants of the Hill of GOD, Pſal. 15.2.puts this for the very firſt, That they walk uprightly, and work righteouſneſs, and ſpeak the truth, as it is in their heart; and elſewhere he ſpeaketh peremptorily, Pſal. 5.7.That GOD will deſtroy them that ſpeak leaſing. In ſum, S. Rev. 21.8.John proclaimeth in his Revelation, That the portion of all lyers ſhall be in the lake that burneth with fire and brimſtone. Whence you ſee, that queſtion here is not of a matter of decency, but of a neceſſary duty, which we may not fail of, without incurring perdition. The juſtice of it is ſo evident, that the Sages of the Pagans themſelves have acknowledg'd it; leaving us in their Books, a thouſand notable intimations of that roundneſs, and ſimplicity, and truth, which a man of honour and probity ſhould inviolably obſerve in his whole life: For ſpeech having been given us by nature, or to ſay better, by the God of nature, to the end we might ſignifie and declare unto our neighbours, what we have in our hearts; it's clear, that an abuſing it, to ſignifie what we do not think, is a violation of the Law, and inſtitution of Nature. And all true and generous courages, have this ſentiment ſo imprinted on their ſouls, that they cannot endure double perſons; whence it comes, that the Prince of Heathen Poets makes his Heroe ſay, He hates no leſs than the gates of Hell, the man that ſays one thing, and hides in his heart another. Lying is a ſlaviſh Vice, that proceeds either from baſeneſs of ſpirit, or from badneſs of conſcience, or from vanity. Accordingly you ſee, that it's extreamly odious among all noble and civilized Nations; and particularly in ours of the French, where you know there is no outrage that's accounted more grievous, and more ſenſible, than to charge a man with lying. He that hath ſuffer'd it without juſtifying himſelf, is held to be a man loſt in honour, not among Gentlemen only, but even among people of meaner birth; this generous and veritable ſentiment having been left us from hand to hand by our Anceſtors, that lying is an infamous thing, and the mark of a ſoul either wicked or witleſs; and that he, who is not aſham'd of it, will make conſcience of nothing; as on the contrary, truth is the foundation of all vertue and honeſty. But the Scripture ſheweth us in two clauſes, what we ſhould think of it; when on one hand it nameth the Devil, the Father of lyes, and on the other, calls the LORD the GOD of truth, and his eternal Son, the truth it ſelf. A conſideration that renders the temerity of thoſe ſo much the more unſufferable, who ſtiling themſelves the companions of JESUS, have not ſhamed to favour lying, by that Doctrine of Equivocations, and mental reſervations, as they call them, Eph. 4.20.which they have publiſhed and practiſed in theſe laſt times. But ye have not ſo learned CHRIST, if ſo be ye have heard and been taught by him, as the truth is in JESƲS. He hates all lying and obliquity, in what manner ſoever they be diſguiſed; and would not have his truth diſhonoured by begging from its enemies hand, the help it needeth; that is, he would no ways have fraud and fallacy employ'd on his behalf; his providence is potent enough to defend it, without ſuch infamous ſuccour. It's a maxim of his Apoſtles, that we muſt not do evil, that good may come thereof. Lying is an evil, contrary to the Law of God, and the Ordinances of nature. There cannot therefore be any reaſon, that gives us a diſpenſation to commit it.
Thus you ſee, beloved Brethren, that which we had to ſay unto you, concerning theſe three Vices, which the Apoſtle does here baniſh from the mouths of Chriſtians, Evil-ſpeaking, Impurity and Lying. Let us obey his holy Doctrine, and remembring that according to S. James; He that offendeth not in word, the ſame is a perfect man; let us diligently purge ours from all theſe ordures, and ſo govern our tongue, that it may not ſpeak, but of wiſdom, nor pronounce, but of judgment; and that all our diſcourſes may be full of goodneſs, and of honeſty, and of truth, ſo as our LORD and Saviour, who is charity, purity and ſoveraign truth, may own us for his, and after the combats and tryals of this life, give us part one day in the peace and triumphs of the next; receiving us into the ſociety of thoſe pure and holy Spirits, who live on high in the Heavens with him, to bleſs him for ever; as unto him, with the Father and the holy Spirit, the only true GOD, belongeth all honour and glory. Amen.