ful and abominable in the sight of God? Is it needful for you sometimes to speak lies? Is it not a thousandfold more needful for you always to speak truth? Are you likely to gain so much by the former as by the latter? What is a little outward emolument in comparison with inward peace? Are you likely to lose so much by the latter as by the former? What is the loss of external, temporal things, in comparison with the loss of your souls and happiness for ever? Is it needful to lie that you may excuse your faults? this makes them double.

Nothing can need a lie; A fault which needs it most, grows two thereby. Herbert. Parents, warn your children against this sin of lying; do not spare the rod of correction where you find them guilty; pass by twenty other faults rather than this; lying is the first link in the chain of a thousand gross sins; rap off their fingers from the first link, lest the chain after grow too strong for you to break.

Masters, indulge not your servants in this sin; the resolution of David was, Psal. ci. 7, “ He that worketh deceit shall not dwell in my house; he that telleth lies, shall not tarry in my sight." Especially take heed of leading servants to this sin by your example; above all, of putting them upon this sin, by your persuasions or commands; for, besides the guilt of their sin, which hereby you incur, your damage is like to be more than your advantage by their lies. If you put them upon lying for you, they will put themselves upon. lying to you; and if you deceive others in some

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things by the former, they are likely to deceive you, deservedly, in greater things by the latter.

Young ones, take heed of lies; do nothing as may need the cloak and excuse of a lie and if you be overtaken with a fault, never deny it, when examined; but with sorrow acknowledge it as you would gain favour with God and man. Take heed of this sin betimes; lay aside lying before it grows into a custom, which will be hard to leave. Old ones, break off this sin, before you be dragged by the chain of this sin into the fire of hell, which is the threatened ponishment thereof, Rev. xxi. 8. Be not too hasty in speech, lest this sin issue forth at the door of your lips, before you are aware: speak always as in the hearing of God, who knows whether your word and heart do agree, and who will one day call you to an account for this sin; and, except you repent, punish you for it severely in the lake of fire and brimstone.

5. Slanderers, turn from your evil ways. The sin of slandering is one of the worst sorts of lying, and the teeth of slanderers are compared to " spears and arrows, and their tongues to a sharp sword," Psal. lvii. 4; and when they utter their slanders, they "bend their bow, and shoot their arrows, they whet their sword," and wound therewith the reputation of others, which they are bound to be as careful of as their own, Psal. lxiv. 34. Slanderers are " false witnesses, who lay to the charge of others such things as they know not," Psal. xxxv. 11; they are lions, who tear in pieces the good name of others; they are serpents, whose words are stings, and full of deadly

poison; they are compared to "mauls, and swords, and sharp arrows," Prov. xxv. 18; yea, they are like "mad men, who cast about firebrands, and arrows, and death," Prov. xxvi. 18. By this sin, you wound others, and are guilty of tongue-murder, but you wound yourselves more, I mean your consciences, and are guilty of self-murder, of soul-murder; and the poison of such speeches is not so venomous and deadly, in regard of your neighbour's good name, as it is in regard of your own spirits, which are envenomed, and will be destroyed hereby, without the application of the blood of Christ for pardon and healing.

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Slanderers, forbear your back biting, slanderous speeches; forbear devouring words, which swallow up the good name of your neighbours; not your throats be like open sepulchres, to entomb their reputation; take heed your tongues do not utter slanders and reproaches, devised by yourselves; be careful also that you do not spread such calumnies as others have devised.

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not any accusation against your neighbours without good proof; drive away backbiting tongues with an angry countenance; and if you must hear of other faults, let love conceal them as much as may be from the knowledge of others; rather speak to themselves what you hear, and reprove them (if the things be scandalous) with prudence, love, and a spirit of meekness. Remember the command, Titus iii. 2, " Speak evil of no man." And take heed of the sinful practice of the women described, 1 Tim. v. 13. They learn to be idle, wandering about from house to house, and not only idle but tattlers also, and busy bodies,

speaking things which they ought not." Where your tongues have been instrumental to wound others, and yourselves withal, by slanderous speeches, make use of the same instrument for healing; labour to heal yourselves by confession of your sins to God, and to heal others by acknowledging to them the wrong you have done them; labour to lick whole their fame, and by good words to promote their esteem, which you have unjustly taken away. Labour for so much humility and brotherly love, as to be as tender of their good name and fame as your own; and in honour to prefer them above yourselves, which will make you ready to hide their faults, and keep you from evil surmises and evil slanderous speeches.

6. Revilers, turn from your evil ways. Reviling and slandering often go together, as proceeding both from the same root of malice and hatred; yet, sometimes, the malice is kept more close: when war is in the heart, and mischief is inwardly devised, and the name secrectly wounded with slanders behind the back, the tongue doth flatter, and like a honey-comb, doth drop nothing but sweet words before the face. The sin of reviling is open, and spits forth rancour and malice into the face, and breaks forth into bitter speeches, for the shame and disgrace of such persons against whom they are spoken, though revilers disgrace themselves more, by the weakness, and ill government of spirit, which hereby they discover.

Revilers, refrain your angry bitter speeches; "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from

you, with all malice," Eph. iv. 31. Do not quarrel and contend: do not break forth into brawls and clamours, and bitter reviling speeches, against such as give you no occasion, but desire to live at peace with you; and if others are angry, and quarrel with you, labour to pacify their anger; do not stir up the coals by your bitter retorts; "when you are reviled, revile not again," like our Saviour, 1 Pet. ii. 23. " Render not evil for evil, nor railing for railing, but contrariwise, blessing," 1 Pet. iii. 9. The second blow breeds the quarrel, and the second reviling word breeds the strife; give to a hard speech the return of a soft answer, Prov. xv. 1. "A soft answer turneth away wrath, but grievous words stir up anger." And Prov. xxv. 15. Long forbearance is of great persuasion and "a soft tongue breaketh a bone." There is a marvellous force in a meek reception of bitter speeches to appease anger, and mollify the spirits of those which are most fierce; whereas grievous and bitter returns stir up unto greater contention. Revenge not yourselves with the hand, neither revenge yourselves with the tongue; revile not your enemies, but "love them, and pray for them, and do good to them; feed and clothe them, and heap coals upon their head," Matt. v. 44; Rom. xii. 19, 20. "Be gentle, shewing all meekness to all men," Tit. iii. 2. Especially, revile not your friends, take heed of stirring up strife in the house where you live; be of a peaceable disposition: above all, take heed of reviling Christ's friends, God's children; revile not the saints; remember that no revilers, especially such revilers as persevere in