God himself, imputing his prohibition of the fruit unto envy toward men: (God (said he) doth know, that in the day ye eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil;) who thus did ascribe the steady piety of Job, not to a conscientious love and fear of God, but to policy and selfish design: Doth Job fear God for naught?s 2. Another kind is, affixing scandalous | like good way, that it is sneaking stupidinames, injurious epithets, and odious ty, or want of spirit; of him that is recharacters upon persons, which they de- served, that it is craft; of him that is open, serve not. As when Corah and his com- that it is simplicity in him: when we plices did accuse Moses of being ambi- ascribe a man's liberality and charity to tious, unjust, and tyrannical: when the vain-glory or popularity; his strictness of Pharisees called our Lord an impostor, a life and constancy in devotion, to superblasphemer, a sorcerer, a glutton and stition or hypocrisy: when, I say, we wine-bibber, an incendiary and perverter pass such censures, or impose such charof the people, one that spake against acters, on the laudable or innocent pracCæsar, and forbad to give tribute: when tice of our neighbours, we are indeed the apostles were charged of being pesti- slanderers, imitating therein the great calent, turbulent, factious, and seditious fel-lumniator, who thus did slander even lows. This sort being very common, and thence in ordinary repute not so bad, yet in just estimation may be judged even worse than the former; as doing to our neighbour more heavy and more irreparable wrong. For it imposeth on him really more blame, and that such which he can hardly shake off: because the charge signifieth habit of evil, and includeth many acts; then, being general and indefinite, can scarce be disproved. He, for instance, that calleth a sober man drunkard, doth impute to him many acts of such intemperance; some really past, others probably future; and no particular time or place being specified, how can a man clear himself of that imputation, especially with those who are not thoroughly acquainted with his conversation? So he that calleth a man unjust, proud, perverse, hypocritical, doth load him with the most grievous faults, which it is not possible that the most innocent person should discharge himself from. 3. Like to that kind is this, aspersing a man's actions with harsh censures and foul terms, importing that they proceed from ill principles, or tend to bad ends; so as it doth not or cannot appear. Thus when we say of him that is generously hospitable, that he is profuse; of him that is prudently frugal, that he is niggardly; of him that is cheerful and free in his conversation, that he is vain or loose; of him that is serious and resolute in a good way, that he is sullen or morose; of him that is conspicuous and brisk in virtuous practice, that it is ambition or ostentation which actuates him; of him that is close and bashful in the e Num. xvi. 3, 13, 14; John xix. 7, 21; Matt. xxvi. 65; ix. 3; xii. 24; xi. 19; Luke xxiii. 2, 5, 14; John xix. 12; Acts xvii. 6; xxiv. 5. Whoever indeed pronounceth concerning his neighbour's intentions otherwise than as they are evidently expressed by words, or signified by overt actions, is a slanderer; because he pretendeth to know, and dareth to aver, that which he noways possibly can tell whether it be true; because the heart is exempt from all jurisdiction here, is only subject to the government and trial of another world; because no man can judge concerning the truth of such accusations; because no man can exempt or defend himself from them so that apparently such practice doth thwart all course of justice and equity. 4. Another kind is, perverting a man's words or actions disadvantageously by affected misconstruction. All words are ambiguous, and capable of different senses (some fair, some more foul ;) all actions have two handles, one that candour and charity will, another that disingenuity and spite may, lay hold on :† and in such cases, to misapprehend is a calumnious procedure, arguing malignant disposition and mischievous disign. Thus when two men did witness that our Lord affirmed he could demolish the temple, and rear it | logic, may justly be deemed lies in moragain in three days; although he did in-ality, being uttered with a malicious and deed speak words to that purpose, mean- deceitful (that is, with a calumnious) ing them in a figurative sense, discernible mind, being apt to impress false conceits, enough to those who would candidly have and to produce hurtful effects concerning minded his drift and way of speaking; our neighbour. There are slanderous yet they who crudely alleged them truths, as well as slanderous falsehoods: against him are called false witnesses: when truth is uttered with a deceitful At last (saith the Gospel) came two false heart, and to a base end, it becomes a lie. witnesses, and said, This fellow said, I He that speaketh truth (saith the Wise am able to destroy the temple, &c. Thus Man) showeth forth righteousness: but also, when some certified of St. Stephen, a false witness deceit. Deceiving is the as having said that Jesus of Nazareth proper work of slander; and truth abusshould destroy that place, and change the ed to that end putteth on its nature, and customs that Moses delivered; although will engage into like guilt. probably he did speak words near to that purpose, yet are those men called false witnesses: And (saith St. Luke) they set up false witnesses, which said, This man ceaseth not to speak blasphemous words, &c. Which instances plainly do show, if we would avoid the guilt of slander, how careful we should be to interpret fairly and favourably the words and the actions of our neighbour. 6. Another kind of calumny is, by instilling sly suggestions; which although they do not downrightly assert falsehoods, yet they breed sinister opinions in the hearers; especially in those who from weakness or credulity, from jealousy or prejudice, from negligence or inadvertency, are prone to entertain them. This is done many ways; by propounding wily suppositions, shrewd insinuations, 5. Another sort of this practice is, par- crafty questions, and specious comparitial and lame representation of men's dis-sons, intimating a possibility, or inferring course, or their practice; suppressing some likelihood of, and thence inducing some part of the truth in them, or con- to believe the fact. Doth not, saith this cealing some circumstances about them, kind of slanderer, his temper incline him which might serve to explain, to excuse, to do thus? may not his interest have or to extenuate them. In such a manner swayed him thereto ? had he not fair opeasily, without uttering any logical un-portunity and strong temptation to it? truth, one may yet grievously calumniate. Thus suppose that a man speaketh a thing upon supposition, or with exception, or in any way of objection, or merely for disputation sake, in order to the discussion or clearing of truth; he that should report him asserting it absolutely, unlimitedly, positively and peremptorily, as his own settled judgment, would notoriously calumniate. If one should be inveigled by fraud, or driven by violence, or slip by chance into a bad place, or bad company; he that should so represent the gross of that accident as to breed an opinion of that person, that out of pure disposition and design he did put himself there, doth slanderously abuse that innocent person. The reporter in such cases must not think to defend himself by pretending that he spake nothing false; for such propositions, however true in i Matt. xxvi. 60, 61; John ii. 19. 1 Psal. lvi. 5,-Every day they wrest my words. Matt. ubi supra; Acts vi. 13, 14. hath he not acted so in like cases? judge you therefore whether he did it not. Thus the close slanderer argueth; and a weak or prejudiced person is thereby so caught, that he presently is ready thence. to conclude the thing done. Again: he doeth well, saith the sycophant, it is true; but why, and to what end? Is it not, as most men do, out of ill design? may he not dissemble now? may he not recoil hereafter? have not others made as fair a show? yet we know what came of it. Thus do calumnious tongues pervert the judgments of men to think ill of the most innocent, and meanly of the worthiest actions. Even commendation itself is often used calumniously, with intent to breed dislike and ill-will toward a person commended in envious or jeal * Vid. Herm. Pastor. Where the Pastor observes, that the Devil doth in his temptations intersperse some truths, serving to render his delusions passable. * Prov. xii. 17. ous ears; or so as to give passage to dis- | amounts beyond his due, than if without praises, and render the accusations follow- any pretence he had violently or frauduing more credible. It is an artifice com-lently seized on it: so is he a slanderer, monly observed to be much in use there, that, by heightening faults or imperfecwhere the finest tricks of supplanting are tions, doth charge his neighbour with practised with greatest effect; so that, greater blame, or loads him with more pessimum inimicorum genus, laudantes; disgrace than he deserves. It is not there is no more pestilent enemy, than a only slander to pick a hole where there malevolent praiser.* All these kinds of is none, but to make that wider which is, dealing, as they issue from the principles so that it appeareth more ugly, and canof slander, and perform its work, so they not so easily be mended. For charity is deservedly bear the guilt thereof. wont to extenuate faults; justice doth never exaggerate them. As no man is exempt from some defects, or can live free from some misdemeanours; so by this practice every man may be rendered very odious and infamous. a A like kind is that of oblique and covert reflections; when a man doth not directly or expressly charge his neighbour with faults, but yet so speaketh, that he is understood, or reasonably presumed to do it. This is a very cunning and very mischievous way of slandering; for therein the sculking calumniator keepeth reserve for himself, and cutteth off from the person concerned the means of defence. If he goeth to clear himself from the matter of such aspersions; What need, saith this insidious speaker, of that? must I needs mean you? did I name you? why do you then assume it to yourself? do you not prejudge yourself guilty? I did not, but your own conscience, it seemeth, doth accuse you. You are so jealous and suspicious, as persons over-wise or guilty use to be. So meaneth this serpent out of the hedge securely and unavoidably to bite his neighbour; and is in that respect more base and more hurtful than the most flat and positive slanderer. 8. Another kind is that of magnifying and aggravating the faults of others; raising any small miscarriage into a heinous crime, any slender defect into an odious vice, and any common infirmity into a strange enormity; turning a small mote in the eye of our neighbour into a huge beam, a little dimple in his face into a monstrous wen. This is plainly slander, at least in degree, and according to the surplusage whereby the censure doth exceed the fault. As he that, upon the score of a small debt, doth extort a great sum, is no less a thief, in regard to what k 9. Another kind of slander is, imputing to our neighbour's practice, judgment, or profession, evil consequences (apt to render him odious, or despicable) which have no dependence on them, or connection with them. There do in every age occur disorders and mishaps, springing from various complications of causes, working some of them in a more open and discernible, others in a more secret and subtile way (especially from divine judgment and providence checking or chastising sin :) from such occurrences it is common to snatch occasion and matter of calumny. Those who are disposed this way are ready peremptorily to charge them upon whomever they dislike or dissent from, although without any apparent cause, or upon most frivolous and senseless pretences; yea, often, when reason showeth the quite contrary, and they who are so charged are in just esteem of all men the least obnoxious to such accusations. So usually the best friends of mankind, those who most heartily wish the peace and prosperity of the world, and most earnestly to their power strive to promote them, have all the disturbances and disasters happening charged on them by those fiery vixons, who (in pursuance of their base designs, or gratification of their wild passions) really do themselves embroil things, and raise miserable combustions in the world. So it is, that they who have the conscience to do mischief, will have the confidence also to disavow the blame and the iniquity, to lay the burden of it on those who are most innocent. Thus, whereas nothing more disposeth men to live or derly and peaceably, nothing more conduceth to the settlement and safety of the public, nothing so much draweth blessings down from heaven upon the commonweal, as true religion; yet nothing hath been more ordinary, than to attribute all the miscarriages and mischiefs that happened, unto it; even these are laid at its door, which plainly do arise from the contempt or neglect of it; being the natural fruits or the just punishments of irreligion. King Ahab, by forsaking God's commandments and following wicked superstitions, had troubled Israel, drawing sore judgments and calamities thereon; yet had he the heart and face to charge those events on the great assertor of piety, Elias: Art thou he that toubleth Israel? The Jews by provocation of divine justice had set themselves in a fair way towards desolation and ruin; this event to come they had the presumption to lay upon the faith of our Lord's doctrine: If (said they) we let him alone, all men will believe on him, and the Romans shall come, and take away our place and nation: whenas, in truth, a compliance with his directions and admonitions had been the only means to prevent those presaged mischiefs. And, Si Tibris ascenderit in mania, if any public calamity did appear, then Christianos ad leones," Christians must be charged and persecuted as the causes thereof. To them it was that Julian and other pagans did impute all the concussions, confusions, and devastations falling upon the Roman empire. The sacking of Rome by the Goths they cast upon Christianity for the vindication of it from which reproach, St. Austin did write those renowned books de Civitate Dei. So liable are the best and most innocent sort of men to be calumniously accused in this manner. Another practice (worthily bearing the guilt of slander) is, being aiding and accessory thereto, by any-wise furthering, cherishing, abetting it.† He that by * Christianis temporibus detrahunt, et mala, quæ illa civitas pertulit, Christo imputant.De Civ. Dei, i. 1; iii. 31. They (saith the great father) detract from the Christian times, and impute the evils, which that city suffered, unto Christ. crafty significations of ill-will doth prompt the slanderer to vent his poison; he that by a willing audience and attention doth readily suck it up, or who greedily swalloweth it down by credulous approbation and assent; he that pleasingly relisheth and smacketh at it, or expresseth a delightful complacence therein; as he is a partner in the fact, so he is a sharer in the guilt.* There are not only slanderous throats, but slanderous ears also; not only wicked inventions, which engender and brood lies, but wicked assents, which hatch and foster them. Not only the spiteful mother which conceiveth such spurious brats, but the midwife that helpeth to bring them forth, the nurse that feedeth them, the guardian that traineth them up to maturity, and setteth them forth to live in the world; as they do really contribute to their subsistence, so deservedly they partake in the blame due to them, and must be responsible for the mischief they do. For indeed, were it not for such free entertainers, such nourishers, such encouragers of them, slanders commonly would die in the womb, or prove still-born, or presently entering into the cold air would expire, or for want of nourishment soon would starve. It is such friends and patrons of them who are the causes that they are so rife; they it is who set ill-natured, base, and designing people upon devising, searching after, and picking up malicious and idle stories. Were it not for such customers, the trade of calumniating would fall. Many pursue it merely out David, Psal. ci. 5,-Whoso privily slandereth his neighbour, him will I cut off: Tourov fediwkov, him have I driven away, say the LXX. Neque vero illa justa est excusatio, Refereninvito auditori libenter refert. Sagitta in lapitibus aliis injuriam facere non possum. Nemo dem nunquam figitur; interdum resiliens percutit dirigentem. Discat detractor, dum te videt non libenter audire, non facile detrahere.— Hier. ad Nepot. Ep. ii. Posidonius relateth of St. Austin, that he had upon his table written these two verses; Quisquis amat dictis absentum rodere vitam, Hanc mensam indignam novurit esse sibi : (He that loveth by ill speech to gnaw the life of those who are absent, let him know himself unworthy to sit at this table; or, that this table is unfit for him :) And if any there did use detraction, he was offended, and minded them of those verses, threatening also to leave the in John xi. 48. table, and withdraw to his chamber.-Posid. cap. 22. † τὸ ἐυπρόσδεκτον τῆς διαβολῆς.—. Ant. of servility and flattery, to tickle the ears, to soothe the humour, to gratify the malignant disposition or ill-will of others; who upon the least discouragement would give over the practice. If, therefore, we would exempt ourselves from all guilt of slander, we must not only abstain from venting it, but forbear to regard or countenance it for He is (saith the Wise Man) a wicked doer, who giveth heed to false lips; and a liar, who giveth ear to a naughty tongue." Yea, if we thoroughly would be clear from it, we must show an aversation from hearing it; an unwillingness to believe it; an indignation against it; so either stifling it in the birth, or condemning it to death being uttered. This is the sure way to destroy it,a nd to prevent its mischief. If we would stop our ears, we should stop the slanderer's mouth; if we would resist the calumniator, he would fly from us : if we would reprove him, we should repel him. For, as the north wind driveth away rain, so (the Wise Man telleth us) doth an angry countenance a backbiting tongue. These are the chief and most common kinds of slander; and there are several ways of practising them worthy our observing, that we may avoid them; namely these : the supreme pitch of calumny, uncapable of any qualification or excuse: hell cannot go beyond this; the cursed fiend himself cannot worse employ his wit, than in minting wrongful falsehoods. 2. Another way is, receiving from others, and venting such stories, which they who do it certainly know, or may reasonably presume to be false; the becoming hucksters of counterfeit wares, or factors in this vile trade. There is no false coiner, who hath not some complices and emissaries ready to take from his hand, and put off his money and such slanders at second hand are scarce less guilty than the first authors. He that breweth lies may have more wit and skill; but the broacher showeth the like malice and wickedness. In this there is no great difference between the great Devil, that frameth scandalous reports, and the little imps, that run about and disperse them. 3. Another way is, when one without competent examination, due weighing, and just reason, doth admit and spread tales prejudicial to his neighbour's welfare; relying for his warrant (as to the truth of them) upon any slight or slender authority. This is a very common and current practice: men presume it lawful enough to say over whatever they hear; to report any thing, if they can quote an author for it. It is not, say they, my invention; I tell it as I heard it: sit fides penes authorem; let him that informed me undergo the blame, if it prove false. So do they conceive themselves excusable for being the instruments of injurious disgrace and damage to their neighbours. But they greatly mistake therein for as this practice commonly doth arise from the same wicked principles, at least in some degree, and produceth altogether the like mischievous effects, as the wilful devising and conveying slander so it no less thwarteth the rules of duty, Prov. xxv. 23,-”Av μáðwoiv oi kakńyopot öri and laws of equity; God hath prohibitτῶν διαβαλλομένων μᾶλλον ἡμεῖς αὐτοὺς ἀποστρεφόμε- ed it, and reason doth condemn it. Thou θα, παύσονται καὶ αὐτοὶ τότε τῆς πονηρᾶς ταύτης συνη- | shalt not saith God in the Law) go up θείας, καὶ διορθώσονται τὸ ἁμάτρημα, καὶ ἐπαινέσονται and down as a tale-bearer among thy μετὰ ταῦτα καὶ ἡμᾶς αὐτοὺς, ὡς σωτῆρας αὐτῶν γενομένους, καὶ εὐεργέτας ἀνακηρύξουσιν. -Chrys. people: as a tale-bearer, (as Rachil, Ανδρ. γ ́. 1. The most notoriously heinous way is, forging and immediately venting ill stories. As it is said of Doeg, Thy tongue deviseth mischief; and of another like companion, Thou givest thy mouth to evil, and thy tongue frameth deceit: and as our Lord saith of the devil, When he speaketh a lie, Ex Tv idlov halet, he speaketh of his own; for he is a liar, and the father of it. This palpably is * Où rapačížn dkoǹv paraíav, Thou shalt not receive (or take up) a false report, saith the Law. -Exod. xxiii. 1. + Beatus est, qui ita se contra hoc vitium armavit, ut apud eum detrahere nemo audeat.Hier. ad Celantiam. • Prov. xvii. 4. : * Τί διαπορθμεύεις τὸν λόγον ; &c.-Chrys. in P Hedge thy ears with thorns, &c., Ecclus. Heb. xi. 3. Atov ovokiáŕelv kaì ovykpúπtely tá xxviii. 24; ita legit. Cypr. Ep. 55. Psal. lii. 2; I. 19. ἐλαττώματα τῶν πλησίον, οὐ δὲ ἐκπομπεύεις, &c. Ibid. Levit. xix. 16; Prov. xviii. 8; xxvi. 22. |