the vilest aspersions, and the most opprobrious names. They blackened his character as a licentious liver, a breaker of the Sabbath; they called him a gluttonous man and a wine. bibber; they charged him with encouraging men in sin; as being a friend of publicans and sinners; they told him to his face, "Thou art a Samaritan, and hast a devil." Judas charged him with extravagance, and want of charity to the poor. If they call the Master of the house Beelzebub, how much more them of his household.' In my attempt to enlarge on these, I shall, as the Lord enables me, consider, First, The evil prohibited. Secondly, The prohibition itself. Thirdly, Its nature and consequences. This abominable and destructive vice of tale-bearing, is often and variously struck at in the oracles of God. The names assigned to it by the inspired writings, are sufficiently descriptive of its odious nature. Of these I shall only mention four, as being perhaps the most significant, and answering best to my purpose. 1. It is called backbiting, 2 Cor. xii. 30, because tale-bearers are one thing to your face, and another behind your back. Like serpents, fair indeed to behold, yet slyly from behind inflicting on the heel a dangerous wound; or like a mischievous dog, that runs while your eyes are fixed upon him, yet watches an opportunity of gratifying his vicious humour by tearing your flesh. 2. It is called whispering, Secrecy is the frequent covert under which tale-bearers propogate slanderous reports. They pretend great fear lest any one should know the matter, yet are never satisfied until every one knows it. My friends, always suspect tellers of secrets. This is an inspired characteristic of a talebearer," He revealeth secrets," Prov. xi. 15. 3. It is called slandering, 1 Tim. iii. 11. Here we have a very appropriate name indeed, for seldom or never do tale-bearers stick to truth; they love a perfect story, and when it reaches their hand, the finishing will not be wanting. Apprehension that a man may fall into error, will soon become suspicious; and suspicion in the heart of a slanderous person, is more than sufficient to attach actual guilt to the most innocent character. The propriety of this term will further appear, if you consider, tale-bearers very rarely delight in praising their neighbours, except by way of comparison; and such comparisons are odious and invidious, intended only as a foil to blacken the characters of others. 4 Tale bearers are called busy bodies, 2 Thess. iii. 11, meddlers in other men's matters, ever investigating the affairs of all around them, interesting themselves unasked in business not their own. Active and busy are they, as if tale bearing were their only occupation. To this answers the Hebrew word rachil, translated in my text, a tale bearer going up and down. It is derived from a word which signifies to trade, or be a merchant, and literally means, a newsmonger, one trading up and down, from house to house, as it were, buying, selling, and exchanging matters of domestic intelligence, detracting from his neighbour's good name among men. That I may yet farther expose this unmanly, unchristian, and odious practice, I will speak a few words on the three parts of which it may be said to consist. 1. Production. It is a lamentable fact, we are all sinful, fallible, and imperfect. If the whole of our conduct, therefore, be scrupulously examined, something doubtless will be found, which will expose us into the hands of an enemy, which would turn to the disadvantage of our character or secular interest. In other words, every man has a weak side, which it is his own as well as his neighbour's duty to conceal, but the direct business of a tale bearer to blaze abroad. His object is human frailty. Our own object may be the ground of a report dishonourable to our good name, but frequently, the report is altogether false, or falsely told by the addition or substraction of some material circumstance, according as it best suits the humour of the relater. Here we may ask, what are the reasons assignable for the production of slanderous tale-bearings? There are many, but I shall enumerate a few only. 1. Malice. The character spoken of may be obnoxious to us, we consequently catch readily at whatever may vilify his conduct, as a means of justifying or gratifying our hatred. 2. The love of mischief, which, shocking to say, predominates in the minds of some men, creating delight in the reproach and unhappiness that fall on others. 3. Censoriousness. That is, a disposition to conceive the worst of our neighbours' conduct, viewing in the most unfavourable light their words and their actions. 2. Reception. Tale bearers more usually plead having heard the story, than that their eye hath seen it. Ps. XXXV. 21. Yet the taking up a reproach is not far short of being equally injurious with the invention. An habitual discountenance of tale bearers would prevent a great deal of mischief, and hinder our further trouble and exposure to temptation; for as the north wind driveth away rain, so doth an angry countenance a backbiting tongue," Prov. xxv. 23. A readiness to entertain every reproachful account of men's actions, certainly argues little in favour of our own innocence. None so ready to imagine guilt, as the actually guilty. The evil of receiving slander is much greater than is generally supposed. Had the news-merchant no customers, his trade would decay, and many of its bad consequences prevented; but the same vile reasons for the production of tale bearing, will be found to operate in the reception of the produce. Here lies the 3. Propogation. principal part of the mischief. It has three branches; the means, the mode, and the end proposed. 1. The means. These are various, conversations, gestures, writing, &c. I say gestures, for winking of the eye, stamping with the foot, or pointing with the finger, may as effectually traduce a man's character, as words used in conversation. "A wicked man walketh with a froward mouth, he winketh with his eye, he speaketh with his feet, he teacheth with his fingers," Prov. vi. 12, 13. Propogation. And here we may see the truth of Solomon's remark, "Burning lips, with a wicked heart, are like a potshed covered with silver dross," Prov. xxvi. 20. Lips burning with intelligence, not seldom with professions of warm friendship, thus covered with the appearance of silver, yet in reality but with dross. What does this dross cover? A worthless potsherd, a piece of a broken earthen vessel, the most worthless perhaps of all commodities. Professed friendship is with tale bearers the guarded hilt of a two-edged sword, or a strong bow from which the poisoned arrows of slander may be more severely shot. They will begin with a commendation of the person they mean to abuse, and conclude with a, but, which, as the dagger of an assassin, wounds irretrievably the honour of the injured object. Tales of scandal are mostly carried forward by means of a little chitchat, as it is called. Where grace is not in the heart, can we expect it on the lips? Assuredly not. When graceless professors meet for a little chat, how many times would their conversation be reduced to a mere skeleton, were their neighbours' conduct, words and actions, altogether omitted. The end proposed in propogating slander; which is in some much worse than others, in none harmless or excusable. The design of some is the injury of their neighbours' reputation and trade, and the enriching themselves by their ruin. Another sort, are seeking by the defamation of this or that person's character, to exalt or justify their own. Of this class are those who maliciously invent, joyfully receive, and industriously propogate slanderous reports of godly men. This is done merely to prove all men alike. And if they could prove this, what do they merit for their pains? I am sure they merit nothing of mankind, for in proving all men impenitent, unsanctified sinners, they prove they will all be damned. Thus saith the faithful and true witness, "Except ye repent, ye shall all likewise perish," Luke xiii. 3. "Let God be true, and every man a liar." Blessed be God, all men are not alike; there are in the world a few truly godly souls, though in comparison emphatically called "a remnant." Having thus endeavoured to dissect in some measure this common, yet no less infamous vice, let us inquire what is the cause of its so great prevalence among mankind. Love, saith the apostle, hideth a multitude of sins, or faults. It endureth all things," saith Paul. Love to God and love to man, for God his Saviour's sake, when it possesses the heart, shuts out evil surmisings and selfish views, and aims singly, in all its actings at God's glory, and the good of his intelligent creatures. But tale bearers delight in spreading abroad the sin and shame of mankind. And why? Because their hearts are destitute of divine love, which neither thinketh nor worketh ill to its neighbour. Man is a son of earth, love is the first born of heaven; man is corrupt, love is pure; then it dwells not by nature in the heart of man, but is the offspring of that divine faith which is the gift of God. This faith is possessed by few of Adam's posterity. Shall we won der, then, that slanderous tale bearers abound so exceedingly among us. From the evil itself I proceed to the consequences, the bitter fruit of this tree of mischief. “A good tree (saith the Lord) bringeth forth good fruit." What sort of fruit may be expected from so corrupt a tree as tale bearing we may well imagine. "The vine thereof is the vine of Sodom, and its grapes are grapes of gall.” The wise king of Israel tells us “ there are seven abominations in the heart of him that dissembleth with his lips," Prov. xxvi. 25. I think we may say with propriety, there are seven abominations in the heart of tale bearers. It first injures the peace of society: where is there a state, where is there a city, town or village, that has not been disturbed by the strife of tongues? How oft have nations been plunged into all the horrors of war, by the loquacious, backbiting spirit of officious courtiers. Families, from the highest to the lowest, feel at one time or another the baneful effects of this malignant pestilence. It, secondly, injures the peace of churches. All professors of god. liness, it is a sad truth, are not all possessors of vital religion : among the apostles themselves, behold a Judas, the most vile of tale bearers. It is true good men are not perfect men; their words and actions therefore will be blameable and offensive. The only way, then, to preserve the unity of the spirit in the bond of peace, is the forbearing one another, and forgiving one another in love. Nothing more effectually preserves this desirable state of things, in christian communities, than to abstain from tale bearing. "Where no wood is, there the fire goeth out; so, where there is no tale bearer the strife ceaseth," Prov. xxvi. 20. And, vice versa, where there is wood the fire burneth, so where there is a tale bearer, strife is kindled and continued. One tale bearer in a church will do more mischief in one week than a minister will It be able to repair in seven years. also injures the peace of godly souls. David, labouring under the oppression of this hateful sin, penned two of his many excellent psalms, namely, the vii. and lii., directly setting forth the accursed nature and grievous consequences of a slanderous tongue; and in several others we find him complaining unto his God of deceitful and reproachful men. "What shall be given unto thee, or what shall be done unto thee, thou false tongue? Sharp arrows of the mighty with coals of juniper," Psalm cxx. 3, 4. It dishonours the great Head of the church. The honour of a king is the peace and prosperity of his subjects. Tale bearers are troublers in Zion, bringing leanness on their own and others' souls, whereby the name of our glorious King Immanuel is exposed to shame and contempt. Consider, also, the church is his body, "the fulness of him that filleth all in all," Eph. i. 23. If any part of our bodies suffer pain or reproach, does not the head as well as the whole of the members sympathize with it? And when any, the most seemingly unimportant member of Christ's mystical body, be grieved or put to shame, Jesus partakes of its sorrow and ignominy, Tale bearing, the unholy source of so much contention and hatred, cannot fail of being highly offensive to the Spirit of holiness, peace and love. blessed Spirit, wash our guilty souls in the cleansing fountain of the Redeemer's blood! Secondly, The prohibition. I fear some may think my text strange, if not impertinent and trifling; but let what I have said suffice to prove it a precept not unworthy of the God who gave it. Its necessity, indeed, is its best apology for at what period of the world's existence would it have been unnecessary to warn men against the sin of tale bearing? Not in the garden of Eden, when the devil and Eve belied their Maker; not in the house of Jacob, when by tale bearing May, 1844.] murder possessed the heart of Joseph's brethren. Would Moses have thought it an unnecessary precept for the meditation of Aaron and Miriam, when backbiting his wife the Cushite? Jehovah thought it not unnecessary to reprove them publicly, though eminent characters in church and state. You all know, I am persuaded, the thing to be evil, having most likely experienced more or less of its hurtful effects. I entreat you then, consider, when tempted to relate a scandalous report of your neighbour, ask at such a time, How can I do this great wickedness and sin against God?" What, say you, must we shut our mouths? Our lips are our own, who is Lord over us? I beg you to consider for a few moments the 3rd and 4th verses of the xiith Psalm, "The Lord shall cut off all flattering lips, and the tongue which speaketh proud things, who have said, with our tongue will we prevail, who is Lord over us ?” On this emphatic clause, "thy people," I would observe, it is the duty of every man to seek the peace and welfare of the community at large in which he resides, particularly in the church of God. The feuds and animosities engendered by backbiting, whispering, &c., sufficiently teach us we are far from seeking the good of our fellow creatures, when we are exercising a slanderous tongue. As men imperfect and fallible we ought to remember our liability to sin and error. Let us ever bear in mind the truly significant admonition of our Lord Christ, He that is without sin let him cast the first stone." If, when tempted to speak of others, we were to examine our own hearts, the force of the temptation would not only be broken, but spiritual advantage often derived from it. Nor should we forget we are exposed to temptations on the right hand and on the left. When a brother falls into sin, consider thyself, lest thou be tempted, and for thy proud revilings of him God should leave thee to thyself, and thy foot 66 Q slide into a worse iniquity. Always speak as far as truth permits in favour of an absent person. Whilst others are busily occupied in finding out and exposing that which is evil, let us be as diligently employed in discovering and setting forth as an alloy that which is good. To vindicate an accused man in his absence, is doing as we wish others should do unto us. Consider especially the character of the Apostle and High Priest of our profession, Jesus Christ. He des cended from the heights of glory and bliss, to the depths of poverty and shame, that he might weave the robe of righteousness, with which to clothe the naked souls of his people, and to hide their transgressions. This was the purpose of his life and death. Behold his lips employed in the noblest work of love, praying for his enemies, and pleading in their behalf, the only circumstance that could extenuate their crime," Father, forgive them, for they know not what they do!" Yet, observe, our Lord came not to hide transgression from the sinner himself, far otherwise he was as faithful in reproving as gracious in forgiving; so ought we faithfully, as commanded in Lev. xix. 17, and in no wise suffering sin upon him." The tongue, according to St. James, "is a world of iniquity, setting on fire the whole course of nature, itself set on fire of hell;" ever speaking when and what it should not; and when the cause of God and truth requires the due exertion of its powers, we most frequently find it bridled by the devil. From all liars and backbiters good Lord deliver thy church for Christ's sake. Amen. In vain shall sinners hope to rise The man who doth his neighbour wrong, By falsehood or by force; The scornful eye, the slanderous tongue, I'll thrust them from my house. QUEENS, CONCUBINES, AND VIRGINS. A Few Remarks upon a Paper by W. T. of Potton. IN your November number, Mr. Editor, of the Spiritual Magazine, I observe a piece by my friend W. T., in reply to J. E. C., about the queens, concubines, and virgins. Not agreeing with W. T. any more than with J. E. C., will you allow me to say a few words, shewing my opinion. I am well acquainted with W. T., and highly esteem him as a blessed man of God, my soul often having been refreshed under his ministra tions. We are all fallible men; on which account we are told to bear one another's burdens." I do not therefore write in a vaunting way, but, as my esteemed friend says, for truth's sake. Upon looking at this passage of scripture, recorded in Sol. Song vi., it will be seen that the queens, concubines and virgins, are set in direct opposition to 'My dove, my undefiled, is but one." I therefore conclude that neither of them can be children of God. So however is my opinion, Let us just glance at the three characters. Queens. Here is the nearest resemblance to the dove, the undefiled of Christ; and such must at least profess intimate union with Christ. Such are those who make a blazing profession of religion, believing the grand doctrines of the gospel, outtalking many a child of God, and passing for real christians among most of the people of God. They strongly resemble a counterfeit coin well executed, and are not found out until placed in the balances of the sanctuary. Our Lord has never said, |