very considerable. A good name, saith | should defile our souls by so foul a pracSolomon himself (no fool) is rather to tice, making shipwreck of a good conbe chosen than great riches; and loving science, abandoning honour and honesty, favour rather than silver and gold." In incurring all the guilt and all the punishits consequences it is much more so; ment due to so enormous a crime? Is it the chief interests of a man, the success not far more wisdom, contentedly to see of his affairs, his ability to do good (for our neighbour to enjoy credit and success, himself, his friends, his neighbour), his to flourish and thrive in the world, than safety, the best comforts and convenien- by such base courses to sully his reputaces of his life, sometimes his life itself, tion, to rifle him of his goods, to supplant depending thereon: so that whoever or cross him in his affairs? We do really, doth snatch or filch it from him, doth not when we think thus to depress him, and only according to his opinion, and in to climb up to wealth or credit by the ruins moral value, but in real effect, common- of his honour, but debase ourselves. ly rob, sometimes murder, even exceed- Whatever comes of it (whether he sucingly wrong his neighbour. It is often ceeds or is disappointed therein), assuredthe sole reward of a man's virtue and ly he that useth such courses will himself all the fruit of his industry; so that by be the greatest loser and deepest sufferer. depriving him of that, he is robbed of 'Tis true which the Wise Man saith, all his estate, and left stark naked of all, The getting of treasures by a lying excepting a good conscience, which is tongue is a vanity tossed to and fro of beyond the reach of the world, and them that seek death. And, Wo unto them which no malice or misfortune can divest (saith the Prophet) that draw iniquity him of. Full then of iniquity, full of un- with cords of vanity; that is, who by charitableness, full of all wickedness, is falsehood endeavour to compass unjust this practice; and consequently full it is designs. of folly. No man, one would think, of any tolerable sense, should dare, or deign to incur the guilt of a practice so vile and base, so indeed diabolical and detestable. But further more particularly,

2. The slanderer is plainly a fool; because he maketh wrong judgments and valuations of things, and accordingly driveth on silly bargains for himself, in result whereof he proveth a great loser. He means by his calumnious stories either to vent some passion boiling in him, or to compass some design which he affects, or to please some humour that he is possessed with: but is any of these things worth purchasing at so dear a rate? Can there be any valuable exchange for our honesty? Is it not more advisable to suppress our passions, or to let it evaporate otherwise, than to discharge it in so foul a way? Is it not better to let go a petty interest, than to further it by committing so notorious and heinous a sin; to let an ambitious project sink, than to buoy it up by such base means? Is it not wisdom rather to smother, or curb our humour, than by satisfying it thus, to forfeit our innocence? Can any thing in the world be so considerable, that for its sake we n Prov. xxii. 1; xv. 30 Eccles. vii. 1. • Prov. xii. 6.

But it is not, perhaps he will pretend, for to assuage a private passion, or to promote his particular concernment, that he makes so bold with his neighbour, or deals so harshly with him; but for the sake of orthodox doctrine, for advantages of the true church, for the advancement of public good, he judgeth it expedient to asperse him. This indeed is the covert of innumerable slanders: zeal for some opinion, or some party, beareth out men of sectarian and factious spirit in such practices; they may do, they may say, anything for those fine ends. What is a little truth, what is any man's reputation, in comparison to the carrying on such brave designs? But (to omit that men do usually prevaricate in these cases; that it is not commonly for love of truth, but of themselves, not so much for the benefit of their sect, but for their own interest, that they calumniate) this plea will nowise justify such practice. For truth and sincerity, equity and candour, meekness and charity are inviolably to be observed, not only toward dissenters in opinion, but even toward declared enemies of truth itself; we are to bless them (that is, to speak well of them, and to wish well to them) not to curse them (that is, not

to reproach them, or to wish them ill, | ing good designs. Our own industry, much less to belie them.) Truth also, good use of the parts and faculties God as it cannot ever need, so doth it always hath given us, embracing fair opportuniloathe and scorn the patronage and the ties, God's blessing and providence, are succour of lies; it is able to support and sufficient means to rely upon for procurprotect itself by fair means; it will not ing in an honest way, whatever is convebe killed upon a pretence of saving it, or nient for us. These are ways approved, thrive by its own ruin. Nor indeed can and amiable to all men; they procure the any party be so much strengthened and best friends, and fewest enemies; they underpropt, as it will be weakened and afford to the practiser a cheerful courage, undermined, by such courses: no cause and good hope; they meet with less discan stand firm upon a bottom so loose appointment, and have no regret or shame and slippery as falsehood is all the good attending them. He that hath recourse a slanderer can do is to disparage what to the other base means, and maketh lies he would maintain. In truth, no heresy his refuge, as he renounceth all just and can be worse than that would be, which honest means, as he declaimeth all should allow to play the devil in any case. hope in God's assistance, and forfeitHe that can dispense with himself to eth all pretence to his blessing; so he slander a Jew or a Turk, doth in so do- cannot reasonably expect good success, ing render himself worse than either of or be satisfied in any undertaking. them by profession are: for even they, The supplanting way indeed seems the and even pagans themselves, disallow most curt and compendious way of bringthe practice of inhumanity and iniquity. ing about dishonest or dishonourable deAll men by light of nature avow truth to signs: but as a good design is certainly be honorable, and faith to be indispensa- dishonoured thereby, so is it apt thence to bly observed. He doth not understand be defeated; it raising up enemies and what it is to be Christian, or careth not to obstacles, yielding advantages to whoever practise according thereto, who can find is disposed to cross us. As in trade it is in his heart, in any case, upon any pre- notorious, that the best course to thrive is tence, to calumniate. In fine, to prosti- by dealing squarely and truly; and fraud or tute our conscience, or sacrifice our hon- cozenage appearing there doth overthrow esty, for any cause, to any interest what- a man's credit, and drive away custom ever, can never be warrantable or wise. from him: so in all other transactions, as Further, he that dealeth justly and fairly will have his affairs proceed roundly, and shall find men ready to comply with him; so he that is observed to practise falsehood will be declined by some, opposed by others, disliked by all: no man scarce willingly will have to do with him; he is commonly forced to stand out in business, as one that plays foul play.

3. The slanderer is a fool, because he useth improper means and preposterous methods of effecting his purposes. As there is no design worth the carrying on by ways of falsehood and iniquity; so is there scarce any (no good or lawful one at least) which may not more surely, more safely, more cleverly be achieved by means of truth and justice. Is not always the straight way more short than the oblique and crooked? Is not the plain way more easy than the rough and cragged? Is not the fair way more pleasant and passable than the foul? Is it not better to walk in paths that are open and allowed, than in those that are shut up and prohibited? than to clamber over walls, to break through fences, to trespass upon enclosures? Surely yes: He that walk th uprightly walketh surely. Using strict veracity and integrity, candour, and equity, is the best method of accomplish

r Prov. x. 9.

4. Lastly, The slanderer is a very fool, as bringing many great inconveniences, troubles, and mischiefs on himself.

First, A fool's mouth (saith the Wise Man) is his destruction, his lips are the snare of his soul and if any kind of speech is destructive and dangerous, then is this certainly most of all: for by no means can a man inflame so fierce anger, impress so stiff hatred, raise so deadly enmity against himself, and consequently so endanger his safety, ease, and welfare,

Isa. xxviii. 15, 17; Jer. xxviii. 15.
Prov. xviii. 7; xiii. 3; xviii. 21.

as by this practice. Men can more easily endure, and sooner will forgive, any sort of abuse than this; they will rather pardon a robber of their goods, than a defamer of their good name.

Secondly, Such an one indeed is not only odious to the person immediately concerned, but generally to all men that observe his practice, every man presently will be sensible how easily it may be his own case, how liable he may be to be thus abused, in a way against which there is no guard or defence. The slanderer therefore is apprehended a common enemy, dangerous to all men; and thence rendereth all men averse from him, and ready to cross him.* Love and peace, tranquillity and security, can only be maintained by innocent and true dealing: so the Psalmist hath well taught us: 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."

Thirdly, All wise, all noble, all ingenuous and honest persons have an aversation from this practice, and cannot entertain it with any acceptance or complacence. A righteous man hateth lying, saith the Wise Man. It is only ill-natured and ill-nurtured, unworthy and naughty people, that are willing auditors or encouragers thereof. A wicked doer (saith the Wise Man again) giveth heed to false lips; and a liar giveth ear to a naughty tongue. All love of truth, and regard to justice, and sense of humanity, all generosity and ingenuity, all charity and good-will to men, must be extinct in those who can with delight, or indeed with patience, lend an ear, or give any countenance to a slanderer: and is not he a very fool, who chooseth to displease the best, only soothing the worst of men?

Fourthly, The slanderer indeed doth banish himself from all conversation and company, or, intruding into it, becomes very disgustful thereto: for he worthily is not only looked upon as an enemy to those whom he slandereth, but to those also upon whom he obtrudeth his calum

ecquid

Ad te post paulo ventura pericula sentis?
Hor. lib. i. Ep. 18.
sibi quisque timet, quanquam est intactus.

et odit.

nious discourse. He not only wrongeth the former by the injury, but he mocketh the latter by the falsehood of his stories; implicitly charging his hearers with weakness and credulity, or with injustice and pravity.

Fifthly, He also derogateth wholly from his own credit, in all matters of discourse. For he that dareth thus to injure his neighbour, who can trust him in any thing he speaks? What will not he say to please his vile humour, or further his base interest? What (thinks any man)

will he scruple or boggle at, who hath the heart in thus doing wrong and mischief to imitate the Devil? Farther,

Sixthly, This practice is perpetually haunted with most troublesome companions, inward regret and self-condemnation, fear and disquiet: the conscience of dealing so unworthily doth smite and rack him; he is ever in danger, and thence in fear to be discovered, and requited for it. Of these passions the manner of his behaviour is a manifest indication: for men do seldom vent their slanderous reports openly and loudly, to the face, or in the ear of those who are concerned in them; but do utter them in a low voice, in dark corners, out of sight and hearing, where they conceit themselves at present safe from being called to an account. Swords (saith the Psalmist of such persons) are in their lips; Who, say they, doth hear? And, Whoso privily slandereth his neighbour, him will I cut off, saith David again, intimating the common manner of this practice. Calumny is like the plague, that walketh in darkness. Hence appositely are the practisers thereof termed whisperers and backbiters their heart suffers them not openly to avow, their conscience tells them they cannot fairly defend their practice. Again,

Seventhly, The consequent of this practice is commonly shameful disgrace, with an obligation to retract, and render satisfaction; for seldom doth calumny. pass long without being detected and confuted. He that walketh uprightly,

* Ο κακῶς εἰπὼν ἐναγώνιος λοιπὸν ἐστιν, ὑποπτεύει τε, καὶ δέδοικε, καὶ μετανοεῖ, καὶ κατεσθίει τὴν ἑαυτοῦ γλῶτταν, δεδοικὼς, καὶ τρέμων, μήποτε εἰς ἐτέρους ἐξενεχθὲν τὸ ῥῆμα μέγαν ἐπαγάγῃ τὸν κίνδυνον, καὶ περιττὴν ἔχθραν καὶ ἀνόνητον ἐργάσηται τοῖς εἰρη κόσι, &c.-Chrys. 'Ανδρ. γ ́. Idem. Psal. lix. 7; ci. 5. y Psal. xci. 6. Psal. lxiii. 11,-The mouth of them that speak lies shall be stopped.

▾ Prov. xiii. 5.

26

walketh surely: but he that perverteth in his own coin, will any man think, who his ways shall be known: and, The lip of doth hear him reproached. truth shall be established for ever; but a lying lip is but for a moment, saith the great observer of things. And when the slander is disclosed, the slanderer is obliged to excuse (that is, to palliate one lie with another, if he can do it), or forced to recant, with much disgrace and extreme displeasure to himself: he is also many times constrained, with his loss and pain, to repair the mischief he hath done.

Wisd. i. 11. Et delator habet quod dedit exiti-bominate.-Prov. vi. 19; xii. 22. A false witum.-Vide Tac. An. i. p. 45.

and hereafter, a most desperate and deplorable fool?

objects, it is necessary that either most of our charity will be employed therein, or that by it we shall most offend against that great duty, together with its associates, justice and peace.

Having thus described the nature of this sin, and declared the folly thereof, we need, I suppose, to say no more for dissuading it; especially to persons of a And all offences of this kind (which generous and honest mind, who cannot transgress charity, violate justice, or inbut scorn to debase and defile themselves fringe peace) may perhaps be forbidden by so mean and vile a practice; or to in this apostolical precept; for the word those who seriously do profess Christian-xaralaleiv, according to its origination, ity, that is, the religion which peculiarly above all others prescribeth constant truth, strictest justice, and highest charity.

I shall only add, that since our faculty of speech (wherein we do excel all other creatures) was given us, as in the first place to praise and glorify our Maker, so in the next to benefit and help our neighbour; as an instrument of mutual succour and delectation, of friendly commerce and pleasant converse together; for instructing and advising, comforting and cheering one another; it is an unnatural perverting, and an irrational abuse thereof, to employ it to the damage, disgrace, vexation, or wrong in any kind, of our brother. Better indeed had we been as brutes without its use, than we are, if so worse than brutishly we abuse it.

Finally, All these things being considered, we may, I think, reasonably conclude it most evidently true, that he which uttereth slander is a fool.

SERMON XIX.

AGAINST DETRACTION.

and according to some use, doth signify all kind of obloquy, and so may comprise slander, harsh censure, reviling, scoffing, and the like kinds of speaking against our neighbour; but in stricter accepta tion, and according to peculiar use, it denoteth that particular sort of obloquy which is called detraction, or backbiting: so therefore we may be allowed to understand it here; and accordingly I now mean to describe it, and to dissuade from its practice.

There is between this and the other chief sorts of obloquy (slander, censuring, and reviling) much affinity, yet there is some difference; for slander involveth an imputation of falsehood; reviling includeth bitter and foul language; but detraction may be couched in truth, and clothed in fair language; it is a poison often infused in sweet liquor, and ministered in a golden cup. It is of nearer kin to censuring, and accordingly St. James here coupleth it thereto : He that detracteth from a brother, and he that censureth his brother, backbiteth the law, and censureth the law: yet may these two be distinguished; for censuring seemeth to be of more general purport, extending indifferently to all kinds of

JAMES iv. 11.-Speak not evil one of an- persons, qualities and actions, which it

other, brethren.

ONE half of our religion consisteth in charity toward our neighbour;* and of that charity, much the greater part seemeth exercised in speech; for as speaking doth take up the greatest part of our life (our quick and active mind continually venting its thoughts, and discharging its passions thereby; all our conversation and commerce passing through it, it having a large influence upon all our practice), so speech commonly having our neighbour and his concernments for its

Μὴ καταλαλεῖτε ἀλλήλων, ἀδελφοί.

unduly taxeth; but detraction especially respecteth worthy persons, good qualities, and laudable actions, the reputation of which it aimeth to destroy, or to impair.

This sort of ill practice, so rife in use, so base in its nature, so mischievous in its effects, it shall be my endeavour to describe, that we may know it; and to dissuade, that we may shun it.

It is the fault (opposite to that part of charity and goodness which is called ingenuity or candour) which, out of naugh ty disposition or design, striveth to disgrace worthy persons, or to disparage good actions, looking for blemishes and defects in them, using care and artifice