Prov.xii. 18. SERM. lips are the snare of his soul. He that refraineth XVI. his tongue is wise. In the tongue of the wise is Prov. x. 19. health. He that keepeth his lips keepeth his life: Prov.xiii. 3. but he that openeth wide his mouth (that is, in evilspeaking, gaping with clamour and vehemency) shall Eccles. x. have destruction. The words of a wise man's mouth are gracious: but the lips of a fool will Prov. xviii. swallow up himself. Death and life are in the power of the tongue; and they that love it shall eat the fruit thereof; that is, of the one or the other, answerably to the kind of speech they choose. 12. 21. 12, 13. In fine, very remarkable is that advice, or resolution of the grand point concerning the best way of Psal. xxxiv. living happily, in the Psalmist: What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Abstinence from ill-speaking he seemeth to propose as the first step toward the fruition of a durably-happy life. 8. Lastly, we may consider that it is a grievous perverting the design of speech, (that excellent faculty, which so much distinguisheth us from, so highly advanceth us above, other creatures,) to use it to the defaming and disquieting our neighbour. It was given us as an instrument of beneficial commerce, and delectable conversation; that with it we might assist and advise, might cheer and comfort one another: we therefore in employing it to the disgrace, vexation, damage or prejudice in any kind, of our neighbour, do foully abuse it; and so doing, render ourselves indeed worse than dumb beasts': for y Mutos nasci, et egere omni ratione satius fuisset, quam providentiæ munera in mutuam perniciem convertere. Quint. xii. 1. XVI. 23, 12. better far it were that we could say nothing, than SERM. that we should speak ill. Now the God of grace and peace make us per-Heb. xiii. fect in every good work to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. SERMON XVII. THE FOLLY OF SLANDER. PROV. X. 18. He that uttereth slander is a fool. SERM. GENERAL declamations against vice and sin XVII. are indeed excellently useful, as rousing men to consider and look about them: but they do often want effect, because they only raise confused apprehensions of things, and indeterminate propensions to action; the which usually, before men throughly perceive or resolve what they should practise, do decay and vanish. As he that cries out fire doth stir up people, and inspireth them with a kind of hovering tendency every way, yet no man thence to purpose moveth, until he be distinctly informed where the mischief is; then do they, who apprehend themselves concerned, run hastily to oppose it: so, till we particularly discern where our offences lie, (till we distinctly know the heinous nature and the mischievous consequences of them,) we scarce will effectually apply ourselves to correct them. Whence it is requisite, that men should be particularly acquainted with their sins, and by proper arguments be dissuaded from them. In order whereto I have now selected one sin to describe, and to dissuade from, being in nature as vile, and in practice as common, as any other whatever XVII. that hath prevailed among men. It is slander, a SERM. sin which in all times and places hath been epidemical and rife; but which especially doth seem to reign and rage in our age and country. There are principles innate to men, which ever have, and ever will incline them to this offence. Eager appetites to secular and sensual goods; violent passions, urging the prosecution of what men affect; wrath and displeasure against those who stand in the way of compassing their desires; emulation and envy toward those who hap to succeed better, or to attain a greater share in such things; excessive self-love; unaccountable malignity and vanity, are in some degrees connatural to all men, and ever prompt them to this dealing, as appearing the most efficacious, compendious, and easy way of satisfying such appetites, of promoting such designs, of discharging such passions. Slander thence hath always been a principal engine, whereby covetous, ambitious, envious, ill-natured, and vain persons have strove to supplant their competitors, and advance themselves; meaning thereby to procure, what they chiefly prize and like, wealth, or dignity, or reputation, favour and power in the court, respect and interest with the people. But from especial causes our age peculiarly doth abound in this practice: for, besides the common dispositions inclining thereto, there are conceits newly coined, and greedily entertained by many, which seem purposely levelled at the disparagement of piety, charity, and justice, substituting interest in the room of conscience, authorizing and commending, for good and wise, all ways serving to private advantage. There are implacable dissensions, fierce ani BARROW, VOL. I. XVII. SERM. mosities, and bitter zeals sprung up; there is an extreme curiosity, niceness, and delicacy of judgment; there is a mighty affectation of seeming wise and witty by any means; there is a great unsettlement of mind, and corruption of manners, generally dif fused over people: from which sources it is no wonder that this flood hath so overflown, that no banks can restrain it, no fences are able to resist it; so that ordinary conversation is full with it, and no demeanour can be secure from it. If we do mark what is done in many (might I not say, in most) companies, what is it, but one telling malicious stories of, or fastening odious characters upon another? What do men commonly please themselves in so much, as in carping and harshly censuring, in defaming and abusing their neighbours? Is it not the sport and divertisement of many, to cast dirt in the faces of all they meet with; to bespatter any man with foul imputations? Doth not in every corner a Momus lurk, from the venom of whose spiteful or petulant tongue no eminency of rank, dignity of place, or sacredness of office, no innocence or integrity of life, no wisdom or circumspection in behaviour, no good nature, or benignity in dealing and carriage, can protect any person? Do not men assume to themselves a liberty of telling romances, and framing characters concerning their neighbour, as freely as a poet doth about Hector or Turnus, Thersites or Draucus? Do they not usurp a power of playing with, of tossing about, of tearing in pieces their neighbour's good name, as if it were the veriest toy in the world? Do not many, having a form of godliness, (some of them demurely, others confidently, both without any sense of, or remorse for |