A sermon preached before the King and Queen at White-Hall, February the 25th, 1693/4 being the first Sunday in Lent / by John Lord Archbishop of Canterbury.
GENERAL Persuasives to Repentance and a good Life, and Invectives against Sin and wickedness at large, are certainly of good use to recommend Religion and Virtue,
GENERAL Persuasive to Repentance and a good Life, and Invectives against since and wickedness At large, Are Certainly of good use to recommend Religion and Virtue,
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Because they fall among the Croud, but do not touch the Consciences of particular Persons in so sensible and awakening a manner as when we treat of particular Duties and Sins,
Because they fallen among the Crowd, but do not touch the Consciences of particular Persons in so sensible and awakening a manner as when we Treat of particular Duties and Sins,
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The general way is, as if a Physician, instead of applying particular Remedies to the Distemper of his Patient, should entertain him with a long discourse of Diseases in general,
The general Way is, as if a physician, instead of applying particular Remedies to the Distemper of his Patient, should entertain him with a long discourse of Diseases in general,
and of the pleasure and advantages of Health; and earnestly persuade him to be well; without taking his particular Disease into consideration, and prescribing Remedies for it.
and of the pleasure and advantages of Health; and earnestly persuade him to be well; without taking his particular Disease into consideration, and prescribing Remedies for it.
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And to this end I have pitched upon one of the common and reigning Vices of the Age, Calumny and evil-speaking; by which men contract so much guilt to themselves,
And to this end I have pitched upon one of the Common and reigning Vices of the Age, Calumny and Evil-speaking; by which men contract so much guilt to themselves,
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Fourthly, I shall add some further Considerations to dissuade men from it. Fifthly, I shall give some Rules and Directions for the prevention and cure of it. I.
Fourthly, I shall add Some further Considerations to dissuade men from it. Fifthly, I shall give Some Rules and Directions for the prevention and cure of it. I.
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So that this Vice consists in saying things of others which tend to their disparagement and reproach, to the taking away or lessening of their reputation and good Name.
So that this Vice consists in saying things of Others which tend to their disparagement and reproach, to the taking away or lessening of their reputation and good Name.
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because they insinuate something that is much worse than is said, and yet are very apt to create in unwary men a strong belief of something that is very bad,
Because they insinuate something that is much Worse than is said, and yet Are very apt to create in unwary men a strong belief of something that is very bad,
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So that it matters not in what fashion a Slander is dress'd up, if it tend to defame a man and to diminish his Reputation, it is the Sin forbidden in the Text.
So that it matters not in what fashion a Slander is dressed up, if it tend to defame a man and to diminish his Reputation, it is the since forbidden in the Text.
First, It is not only lawful, but very commendable, and many times our duty to do this in order to the probable amendment of the person of whom evil is spoken.
First, It is not only lawful, but very commendable, and many times our duty to do this in order to the probable amendment of the person of whom evil is spoken.
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For perhaps the party may not be guilty of what hath been reported of him, and then it is a kindness to give him the opportunity of vindicating himself:
For perhaps the party may not be guilty of what hath been reported of him, and then it is a kindness to give him the opportunity of vindicating himself:
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and tell them of their faults in such a manner as if we did it to shew our authority rather than our charity. It requires a great deal of address and gentle application so to manage the business of Reproof,
and tell them of their Faults in such a manner as if we did it to show our Authority rather than our charity. It requires a great deal of address and gentle application so to manage the business of Reproof,
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and out of reverence to the Oath taken in such Cases, he is so far from deserving blame for so doing, that it would be an unpardonable fault in him to conceal the truth, or any part of it.
and out of Reverence to the Oath taken in such Cases, he is so Far from deserving blame for so doing, that it would be an unpardonable fault in him to conceal the truth, or any part of it.
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When a man cannot conceal another's faults without betraying his own innocency, no charity requires a man to suffer himself to be defamed to save the reputation of another man.
When a man cannot conceal another's Faults without betraying his own innocency, no charity requires a man to suffer himself to be defamed to save the reputation of Another man.
But even in this case we ought to take great care that the ill character we give of any man be spread no further than is necessary to the good end we designed in it.
But even in this case we ought to take great care that the ill character we give of any man be spread no further than is necessary to the good end we designed in it.
Besides these more obvious and remarkable Cases, this Prohibition doth not I think hinder but that in ordinary conversation men may mention that ill of others which is already made as publick as it well can be:
Beside these more obvious and remarkable Cases, this Prohibition does not I think hinder but that in ordinary Conversation men may mention that ill of Others which is already made as public as it well can be:
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And therefore men do commonly incline to the censorious and uncharitable side: which shews Human nature to be strangely distorted from its original rectitude and innocency.
And Therefore men do commonly incline to the censorious and uncharitable side: which shows Human nature to be strangely distorted from its original rectitude and innocency.
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The Wit of man doth more naturally vent it self in Satyr and censure, than in praise and Panegyrick. When men set themselves to commend, it comes hardly from them,
The Wit of man does more naturally vent it self in Satyr and censure, than in praise and Panegyric. When men Set themselves to commend, it comes hardly from them,
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It is greedily entertained and greatly applauded, and every man is glad to hear others abused, not considering how soon it may come to his own turn to lie down and make sport for others.
It is greedily entertained and greatly applauded, and every man is glad to hear Others abused, not considering how soon it may come to his own turn to lie down and make sport for Others.
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And the great and serious business of most Meetings and Visits, after the necessary Ceremonies and Complements are over, is to sit down and backbite all the World.
And the great and serious business of most Meetings and Visits, After the necessary Ceremonies and Compliments Are over, is to fit down and backbite all the World.
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'Tis the Sawce of Conversation, and all Discourse is counted but flat and dull which hath not something of picquancy and sharpness in it against some body.
It's the Sauce of Conversation, and all Discourse is counted but flat and dull which hath not something of piquancy and sharpness in it against Some body.
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And though they all pretend to be Christians, and the Disciples of Him who taught nothing but kindness and meekness and charity; yet it is strange to see with what a savage and murderous disposition they will flie at one another's Reputation and tear it in pieces:
And though they all pretend to be Christians, and the Disciples of Him who taught nothing but kindness and meekness and charity; yet it is strange to see with what a savage and murderous disposition they will fly At one another's Reputation and tear it in Pieces:
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But if they hear any good of their Adversaries, with what nicety and caution do they receive it? how many objections do they raise against it? and with what coldness do they at last admit it? It is very well, say they, if it be true: I shall be glad to hear it confirm'd.
But if they hear any good of their Adversaries, with what nicety and caution do they receive it? how many objections do they raise against it? and with what coldness do they At last admit it? It is very well, say they, if it be true: I shall be glad to hear it confirmed.
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Nay it is well, if to balance the matter, and set things even, they do not clap some infirmity and fault into the other Scale, that so the Enemy may not go off with flying Colours.
Nay it is well, if to balance the matter, and Set things even, they do not clap Some infirmity and fault into the other Scale, that so the Enemy may not go off with flying Colours.
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And which is yet more ill-natur'd and unjust, many times when we do not believe it our selves we tell it to others, with this charitable Caution that we hope it is not true:
And which is yet more Ill-natured and unjust, many times when we do not believe it our selves we tell it to Others, with this charitable Caution that we hope it is not true:
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But in the mean time we give it our Pass, and venture it to take its fortune to be believed or not, according to the charity of those into whose hands it comes.
But in the mean time we give it our Pass, and venture it to take its fortune to be believed or not, according to the charity of those into whose hands it comes.
Our B. Saviour, speaking of the evil of the last days, gives this as the reason of the great decay of Charity among men, because iniquity shall abound, the Love of many shall wax cold.
Our B. Saviour, speaking of the evil of the last days, gives this as the reason of the great decay of Charity among men, Because iniquity shall abound, the Love of many shall wax cold.
When men are bad themselves, they are glad of any opportunity to censure others, and are always apt to suspect that evil of other men which they know by themselves.
When men Are bad themselves, they Are glad of any opportunity to censure Others, and Are always apt to suspect that evil of other men which they know by themselves.
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and for this reason they endeavour to bring men to a level, hoping it will be some justification of them if they can but render others as bad as themselves.
and for this reason they endeavour to bring men to a level, hoping it will be Some justification of them if they can but render Others as bad as themselves.
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and therefore they do what they can to cast a cloud over them, that the bright shining of their Vertues may not scorch them. This makes them greedily to entertain,
and Therefore they do what they can to cast a cloud over them, that the bright shining of their Virtues may not scorch them. This makes them greedily to entertain,
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And therefore assoon as they have got an ill Report of any good man by the end, to work they presently go to send it abroad by the first Post: For the string is always ready upon their Bow to let fly this Arrow with an incredible swiftness, through City and Countrey; for fear the innocent man's justification should overtake it.
And Therefore As soon as they have god an ill Report of any good man by the end, to work they presently go to send it abroad by the First Post: For the string is always ready upon their Bow to let fly this Arrow with an incredible swiftness, through city and Country; for Fear the innocent Man's justification should overtake it.
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Fifthly, Another Cause of evil speaking is Impertinence and Curiosity; an itch of talking and medling in the affairs of other Men, which do no wise concern them.
Fifthly, another Cause of evil speaking is Impertinence and Curiosity; an itch of talking and meddling in the affairs of other Men, which do not wise concern them.
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Some persons love to mingle themselves in all business, and are loth to seem ignorant of so important a piece of News as the faults and follies of men,
some Persons love to mingle themselves in all business, and Are loath to seem ignorant of so important a piece of News as the Faults and follies of men,
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Lastly, Men do this many times out of wantonness and for diversion. So little do light and vain men consider, that a man's Reputation is too great and tender a Concernment to be jested withal;
Lastly, Men do this many times out of wantonness and for diversion. So little do Light and vain men Consider, that a Man's Reputation is too great and tender a Concernment to be jested withal;
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It is certainly a great injury, and if the evil which we say of them be not true, it is an injury beyond imagination, and beyond all possible reparation.
It is Certainly a great injury, and if the evil which we say of them be not true, it is an injury beyond imagination, and beyond all possible reparation.
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and to ruin his Children, perhaps to all Posterity? Can we make a jest of so serious a matter? Of an Injury so very hard to be repented of as it ought,
and to ruin his Children, perhaps to all Posterity? Can we make a jest of so serious a matter? Of an Injury so very hard to be repented of as it ought,
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And it is great odds but the matter by passing through several hands is aggravated beyond truth, every one out of his bounty being apt to add something to it.
And it is great odds but the matter by passing through several hands is aggravated beyond truth, every one out of his bounty being apt to add something to it.
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For he hath heard and observed thee, that is, one way or other it will probably come to his knowledge, and when the time cometh he will shew his hatred, that is, he will take the first opportunity to revenge it.
For he hath herd and observed thee, that is, one Way or other it will probably come to his knowledge, and when the time comes he will show his hatred, that is, he will take the First opportunity to revenge it.
And Christianity, which is the best-natur'd Institution in the world, forbids us the doing of those things whereby we may grieve one another. A man's good name is a tender thing,
And Christianity, which is the best-natured Institution in the world, forbids us the doing of those things whereby we may grieve one Another. A Man's good name is a tender thing,
And it is very well worthy of our consideration which our Saviour says in this very Case, that with what measure we mete to others, it shall be measured to us again; and that many times heaped up, and running over. For there is hardly any thing wherein Man-kind do use more strict justice and equality,
And it is very well worthy of our consideration which our Saviour Says in this very Case, that with what measure we meet to Others, it shall be measured to us again; and that many times heaped up, and running over. For there is hardly any thing wherein Mankind do use more strict Justice and equality,
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For no man knows in the chance of things, and the mutability of human affairs, whose kindness and good-will he may come to stand in need of before he dies.
For no man knows in the chance of things, and the mutability of human affairs, whose kindness and goodwill he may come to stand in need of before he die.
So that did a man only consult his own safety and quiet, he ought to refrain from evil-speaking. What man is he, saith the Psalmist, that desireth life,
So that did a man only consult his own safety and quiet, he ought to refrain from Evil-speaking. What man is he, Says the Psalmist, that Desires life,
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To which I will add the counsel given us by the Wise-man, Refrain your tongue from backbiting, for there is no word so secret that shall go for nought,
To which I will add the counsel given us by the Wiseman, Refrain your tongue from backbiting, for there is no word so secret that shall go for nought,
Speak thy Conscience Man, and say whether, as bad as thou art, thou wouldst not be glad to have every man's, especially every good man's, good word? And to have thy faults conceal'd,
Speak thy Conscience Man, and say whither, as bad as thou art, thou Wouldst not be glad to have every Man's, especially every good Man's, good word? And to have thy Faults concealed,
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and not to be hardly spoken of, though it may be not altogether without truth, by those whom thou didst never offend by word or deed? But with what face or reason dost thou expect this from others, to whom thy carriage hath been so contrary? Nothing surely is more equal and reasonable than that known Rule, What thou wouldst have no man do to thee, that do thou to no man.
and not to be hardly spoken of, though it may be not altogether without truth, by those whom thou didst never offend by word or deed? But with what face or reason dost thou expect this from Others, to whom thy carriage hath been so contrary? Nothing surely is more equal and reasonable than that known Rule, What thou Wouldst have no man do to thee, that do thou to no man.
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even the wisest, and most virtuous, and most perfect among men have some little vanity, or affectation which lays them open to the raillery of a mimical and malicious wit:
even the Wisest, and most virtuous, and most perfect among men have Some little vanity, or affectation which lays them open to the raillery of a mimical and malicious wit:
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Therefore we should often turn our thoughts upon our selves, and look into that part of the Wallet which men commonly fling over their shoulders and keep behind them, that they may not see their own Faults:
Therefore we should often turn our thoughts upon our selves, and look into that part of the Wallet which men commonly fling over their shoulders and keep behind them, that they may not see their own Faults:
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When ever you positively accuse and endite any man of any Crime, though it be in private and among Friends, speak as if you were upon your Oath, because God sees and hears you.
When ever you positively accuse and endite any man of any Crime, though it be in private and among Friends, speak as if you were upon your Oath, Because God sees and hears you.
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and how incapable this carriage of yours towards him will render you of it? And whether it may not be in his power to revenge a spiteful and needless word by a shrewd turn? So that if a man made no conscience of hurting others,
and how incapable this carriage of yours towards him will render you of it? And whither it may not be in his power to revenge a spiteful and needless word by a shrewd turn? So that if a man made no conscience of hurting Others,
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Fourthly, Whenever we hear any man evil-spoken of, if we know any good of him let us say that. It is always the more humane and the more honourable part to stand up in the defence and vindication of others,
Fourthly, Whenever we hear any man evil-spoken of, if we know any good of him let us say that. It is always the more humane and the more honourable part to stand up in the defence and vindication of Others,
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otherwise he may be strangely misrepresented, and an indifferent Man may be made a Monster. They that will observe nothing in a Wise man, but his oversights and follies;
otherwise he may be strangely misrepresented, and an indifferent Man may be made a Monster. They that will observe nothing in a Wise man, but his oversights and follies;
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and his many and great Virtues set over against his failings and infirmities, he would appear to all the World to be an admirable and excellent Person.
and his many and great Virtues Set over against his failings and infirmities, he would appear to all the World to be an admirable and excellent Person.
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But how many and great soever any man's ill Qualities are, it is but just that with all this heavy load of Faults he should have the due praise of the few real Virtues that are in him.
But how many and great soever any Man's ill Qualities Are, it is but just that with all this heavy load of Faults he should have the due praise of the few real Virtues that Are in him.
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or so stiff in conversation, as to drop nothing but Aphorisms and Oracles: Especially, among Equals and Friends, we should not be so reserved as if we would have it taken for a mighty favour that we vouchsafe to say any thing.
or so stiff in Conversation, as to drop nothing but Aphorisms and Oracles: Especially, among Equals and Friends, we should not be so reserved as if we would have it taken for a mighty favour that we vouchsafe to say any thing.
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If a Man had the understanding of an Angel, he must be contented to abate something of this excess of Wisdom, for fear of being thought Cunning. The true Art of Conversation,
If a Man had the understanding of an Angel, he must be contented to abate something of this excess of Wisdom, for Fear of being Thought Cunning. The true Art of Conversation,
And to this end we should endeavour to get our minds furnished with matter of Discourse concerning things useful in themselves, and not hurtful to others:
And to this end we should endeavour to get our minds furnished with matter of Discourse Concerning things useful in themselves, and not hurtful to Others:
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and there would not be matter enough for pleasant discourse and entertainment. I answer, The design of this Discourse is to redress a great evil in Conversation,
and there would not be matter enough for pleasant discourse and entertainment. I answer, The Design of this Discourse is to redress a great evil in Conversation,
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And however, if mens Tongues lay a little more still, and most of us spake a good deal less than we do, both of our selves and others, I see no great harm in it:
And however, if men's Tongues lay a little more still, and most of us spoke a good deal less than we do, both of our selves and Others, I see no great harm in it:
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But granting that there is some pleasure in Invective, I hope there is a great deal more in Innocence: And the more any man considers this, the truer he will find it;
But granting that there is Some pleasure in Invective, I hope there is a great deal more in Innocence: And the more any man considers this, the truer he will find it;
When a man examines himself impartially before the Sacrament, or is put in mind upon a Death-bed to make reparation for Injuries done in this kind, he will then certainly be of this mind and wish he had not done them.
When a man examines himself impartially before the Sacrament, or is put in mind upon a Deathbed to make reparation for Injuries done in this kind, he will then Certainly be of this mind and wish he had not done them.
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Because by this means one great restraint from doing evil would be taken away, which these good men who are so bent upon reforming the World, think would be great pity.
Because by this means one great restraint from doing evil would be taken away, which these good men who Are so bent upon reforming the World, think would be great pity.
And here, if I durst, I would fain have said a word or two concerning that more publick sort of Obloquy by Lampoons and Libells, so much in fashion in this wittie Age.
And Here, if I durst, I would fain have said a word or two Concerning that more public sort of Obloquy by Lampoons and Libels, so much in fashion in this witty Age.
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However I cannot but hope that every man that impartially considers must own it to be a fault of a very high nature to revile those whom God hath placed in Authority over us,
However I cannot but hope that every man that impartially considers must own it to be a fault of a very high nature to revile those whom God hath placed in authority over us,
True Faith is necessary in order to a good Life, and a good Life is the genuine product of a right Belief; and therefore the one never ought to be press'd to the prejudice of the other.
True Faith is necessary in order to a good Life, and a good Life is the genuine product of a right Belief; and Therefore the one never ought to be pressed to the prejudice of the other.
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But some men are pleased to say, that this is mere Moralitie, I answer, that this is Scripture-Moralitie and Christian-Moralitie, and who hath any thing to say against that? Nay, I will go yet further, that no man ought to pretend to believe the Christian Religion, who lives in the neglect of so plain a Duty; and in the practice of a Sin so clearly condemn'd by it, as this of evil-speaking is.
But Some men Are pleased to say, that this is mere Morality, I answer, that this is Scripture-Moralitie and Christian-Moralitie, and who hath any thing to say against that? Nay, I will go yet further, that no man ought to pretend to believe the Christian Religion, who lives in the neglect of so plain a Duty; and in the practice of a since so clearly condemned by it, as this of Evil-speaking is.
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and pierceth the very hearts and Consciences of men, laying us open to our selves, and convincing us of our more secret as well as our more visible Faults;
and pierces the very hearts and Consciences of men, laying us open to our selves, and convincing us of our more secret as well as our more visible Faults;
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And to this end be pleas'd to consider in what company the H. Ghost doth usually mention this Sin. There is scarce any black Catalogue of Sins in the Bible but we find this among them;
And to this end be pleased to Consider in what company the H. Ghost does usually mention this Sin. There is scarce any black Catalogue of Sins in the bible but we find this among them;
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And the Apostle ranks backbiters with fornicatours, and murderers, and haters of God; and with those of whom it is expresly said that they shall not inherit the Kingdom of God.
And the Apostle ranks backbiters with fornicators, and murderers, and haters of God; and with those of whom it is expressly said that they shall not inherit the Kingdom of God.
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And when he enumerates the Sins of the last times, Men, says he, shall be lovers of themselves, covetous, boasters, evil-speakers, without natural affection, perfidious, false accusers, &c. And which is the strangest of all, they who are said to be guilty of these great Vices and enormities are noted by the Apostle to be great pretenders to Religion;
And when he enumerates the Sins of the last times, Men, Says he, shall be lovers of themselves, covetous, boaster's, Evil-speakers, without natural affection, perfidious, false accusers, etc. And which is the strangest of all, they who Are said to be guilty of these great Vices and enormities Are noted by the Apostle to be great pretenders to Religion;
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So that it is no new thing for men to make a more than an ordinary profession of Christianity, and yet at the same time to live in a most palpable contradiction to the Precepts of that H. Religion: As if any pretence to Mysterie and I know not what extraordinary attainments in the knowledg of Christ, could exempt men from obedience to his Laws,
So that it is no new thing for men to make a more than an ordinary profession of Christianity, and yet At the same time to live in a most palpable contradiction to the Precepts of that H. Religion: As if any pretence to Mystery and I know not what extraordinary attainments in the knowledge of christ, could exempt men from Obedience to his Laws,
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And now after all this, do we hardly think that to be a Sin, which is in Scripture so frequently rank'd with Murther and Adultery and the blackest Crimes; such as are inconsistent with the life and power of Religion,
And now After all this, do we hardly think that to be a since, which is in Scripture so frequently ranked with Murder and Adultery and the Blackest Crimes; such as Are inconsistent with the life and power of Religion,
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and will certainly shut men out of the Kingdom of God? Do we believe the Bible to be the Word of God? and can we allow our selves in the common practice of a Sin, than which there is hardly any Fault of mens lives more frequently mention'd, more severely reprov'd,
and will Certainly shut men out of the Kingdom of God? Do we believe the bible to be the Word of God? and can we allow our selves in the Common practice of a since, than which there is hardly any Fault of men's lives more frequently mentioned, more severely reproved,
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that by thy words thou shalt be justified, and by thy words thou shalt be condemn'd? What can be more severe than that of St. James? If any man among you seemeth to be religious,
that by thy words thou shalt be justified, and by thy words thou shalt be condemned? What can be more severe than that of Saint James? If any man among you seems to be religious,
The Sin, which I have now warned men against, is plainly condemn'd by the Word of God; and the Duty which I have now been persuading you to, is easie for every man to understand, not hard for any man, that can but resolve to keep a good guard upon himself for some time, by the grace of God to practice;
The since, which I have now warned men against, is plainly condemned by the Word of God; and the Duty which I have now been persuading you to, is easy for every man to understand, not hard for any man, that can but resolve to keep a good guard upon himself for Some time, by the grace of God to practice;
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It is as easie as a resolute silence, upon just occasion, as reasonable as prudence and justice and charitie, and the preservation of peace and good-will among men, can make it;
It is as easy as a resolute silence, upon just occasion, as reasonable as prudence and Justice and charity, and the preservation of peace and goodwill among men, can make it;
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Upon all which Considerations let us every one of us be perswaded to take up David's deliberate Resolution, I said, I will take heed to my wayes, that I offend not with my tongue.
Upon all which Considerations let us every one of us be persuaded to take up David's deliberate Resolution, I said, I will take heed to my ways, that I offend not with my tongue.
it being hardly to be imagin'd that a man that makes conscience of his Words should not take an equal or a greater care of his Actions. And this I take to be both the true meaning and the true reason of that saying of St. James, and with which I shall conclude;
it being hardly to be imagined that a man that makes conscience of his Words should not take an equal or a greater care of his Actions. And this I take to be both the true meaning and the true reason of that saying of Saint James, and with which I shall conclude;
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Now the God of peace, who brought again from the dead our Lord Jesus Christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good word and work, to do his will;
Now the God of peace, who brought again from the dead our Lord jesus christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good word and work, to do his will;
