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PSALM cxli. 3.

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

IN

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

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

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

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it were of trivial concern to denominate various kinds of wickednefs by thofe light appellations, which fafhion moft irreligiously applies to them: to lull the tranf greffor into fecurity by obfcuring or explaining away the fcriptural limitations of the divine mercy; by defcribing the punishments referved for the ungodly as lefs awful in their nature and duration than the plain import of the Word of God pronounces them to be; or by maintaining a cowardly and unchriftian filence, when duty requires you to proteft, to admonish, to alarm to act thus is to prove yourself little acquainted with the Gofpel of Chrift, or little difpofed to imbibe the fpirit of a Chriftian; little folicitous for the glory of your Lord, and for the falvation of your own foul, and of the foul of your neighbour. Neither is it alway cenforiousness to make known the faults of another. Not only may public juftice require you to uphold the interefts of fociety by bearing a faithful teftimony against crimes; but your duty to your family and to your friends, and your general obligation to fupply feasonable counsel to the unwary, may demand that you should reveal, in the fpirit of truth and meeknefs, the actual mifconduct of VOL. II. S indivi

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individuals and that you should point out, according to your deliberate view of their characters, fuch of their difpofitions, habits and purposes as, in your apprehenfion, would prove, were you to remain filent, mifchievous and enfnaring. But when you publish the faults of others unneceffarily; when you enlarge upon them to a needless length; when you develope them with unwarranted vehemence; when you knowingly omit any true or probable circumftance tending to diminish their magnitude: in each of thefe cafes you are cenforious. In other words, cenforiousness is fo to difcourfe concerning the offences of another as to tranfgrefs againft charity. Some perfons are cenforious through careleffnefs; fome through felfishness; some through anger; fome through malice; fome through envy. According to the difference of the fources from which cenforiousness fprings, its guilt is more or less flagrant. But even when it arifes from careleffness, deem it not a trifling fin. You are not carelefs concerning your own character, your own welfare. Are you not to love your neighbour as yourfelf? You feel pained and injured, if your own failings are inadvertently made the fubject of need

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

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VI. Let us now direct our thoughts to thofe fins of the lips, which originate in a busy and meddling spirit.

From this temper is derived a loquacious interference in the concerns of other men. The people of Athens, when St. Paul was in their city, spent their time in nothing else

(a) Matth. vii. 1. 3.

(b) Eph. v. 1, 2. Gal. vi. 1.

but either to tell or to hear fome new thing. Many Chriftians feem by their conduct to be defcendents of thefe Athenians. Impelled by curiofity, they fearch out every petty tranfaction of the neighbourhood; fift it again and again to the very bottom; and treasure up in their memories, in fuch mattters too faithful, each particle of intelligence which they have collected. They pry into the interior of families; worm out every incident of the day; make themfelves masters of every change in the domeftic arrangement; and difcover every projected plan of alteration almoft as foon as it is formed, often before it has been digefted, by the perfon who devifed it. The ftore of news which they have thus acquired vanity and felf-importance urge them to communicate. Hence from bufybodies they advance to be talebearers. They wander from houfe to houfe, being tatlers alfo, fpeaking thofe things which they ought not (c). Wherever they wander, they fpread mifchief. They encourage idleness; they infame inquifitiveness; they betray fecrets; they excite quarrels; they prolong diffenfions. Hear with what accuracy

(c) i Tim. v. 13.

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