Sermons on Evil-Speaking Part 6

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 n.i.g.g.ardly; 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 prompts him; of him that is close and bashful in the like good way, that it is sneaking stupidity, or want of spirit; of him that is reserved, that it is craft; of him that is open, that it is simplicity in him; when we ascribe a man's liberality and charity to vainglory, or popularity; his strictness of life, and constancy, in devotion, to superst.i.tion, or hypocrisy. When, I say, we pa.s.s such censures, or impose such characters on the laudable or innocent practice of our neighbours, we are indeed slanderers, imitating therein the great calumniator, who thus did slander even G.o.d Himself, imputing His prohibition of the fruit unto envy towards men; "G.o.d," said he, "doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as G.o.ds, knowing good and evil;" who thus did ascribe the steady piety of Job, not to a conscientious love and fear of G.o.d, but to policy and selfish design: "Doth Job fear G.o.d for nought?"

Whoever, indeed, p.r.o.nounceth 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 nowise 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 design. Thus when two men did witness that our Lord affirmed, He "could demolish the temple, and rear it again in three days"--although He did indeed speak words to that purpose, meaning them in a figurative sense, discernible enough to those who would candidly have minded His drift and way of speaking--yet they who crudely alleged them against Him are called false witnesses. "At last," saith the Gospel, "came two false witnesses, and said, This fellow said, I am able to destroy the temple," etc. Thus also when some certified of St. Stephen, as having said that "Jesus of Nazareth should destroy that place, and change the customs that Moses delivered;" although 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," etc.

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.

5. Another sort of this practice is, partial and lame representation of men's discourse, or their practice; suppressing some part of the truth in them, or concealing some circ.u.mstances about them which might serve to explain, to excuse, or to extenuate them. In such a manner easily, without uttering any logical untruth, one may yet grievously calumniate. Thus suppose a man speaketh a thing upon supposition, or with exception, or in way of objection, or merely for disputation sake, in order to the discussion or clearing of truth; he that should report him a.s.serting 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 logic, may justly be deemed lies in morality, being uttered with a malicious and deceitful (that is, with a calumnious) mind, being apt to impress false conceits and to produce hurtful effects concerning our neighbour. There are slanderous truths as well as slanderous falsehoods: when truth is uttered with a deceitful heart, and to a base end, it becomes a lie. "He that speaketh truth," saith the wise man, "showeth forth righteousness: but a false witness deceit." Deceiving is the proper work of slander: and truth abused to that end putteth on its nature, and will engage into like guilt.

6. Another kind of calumny is, by instilling sly suggestions; which although they do not downrightly a.s.sert 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 p.r.o.ne to entertain them. This is done many ways: by propounding wily suppositions, shrewd insinuations, crafty questions, and specious comparisons, intimating a possibility, or inferring some likelihood of, and thence inducing to believe the fact. "Doth not," saith this kind of slanderer, "his temper incline him to do thus? may not his interest have swayed him thereto? had he not fair opportunity and strong temptation to it? 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 towards a person commended in envious or jealous ears; or so as to give pa.s.sage to dispraises, and render the accusations following more credible. 'Tis an artifice commonly observed to be much in use there, where the finest tricks of supplanting are practised, with greatest effect; so that pessimum inimicorum genus, laudantes; there is no more pestilent enemy than a malevolent praiser. All these kinds of dealing, as they issue from the principles of slander, and perform its work, so they deservedly bear the guilt thereof.

7. 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 skulking calumniator keepeth a 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 a.s.sume 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 overwise 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 amounts beyond his due, than if without any pretence he had violently or fraudulently seized on it: so he is a slanderer that, by heightening faults or imperfections, doth charge his neighbour with greater blame, or load him with more disgrace than he deserves. 'Tis not only slander to pick a hole where there is none, but to make that wider which is, so that it appeareth more ugly, and cannot so easily be mended. For charity is 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.

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 subtle way (especially from Divine judgment and providence checking or chastising sin): from such occurrences it is common to s.n.a.t.c.h occasion and matter of calumny. Those who are disposed this way, are ready peremptorily to charge them upon whomsoever they dislike or dissent from, although without any apparent cause, or upon most frivolous and senseless pretences; yea, often when reason showeth quite the 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 vixens, who (in pursuance of their base designs, or gratification of their wild pa.s.sions) really do themselve 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 orderly and peaceably, nothing more conduceth to the settlement and safety of the public, nothing so much draweth blessings down from heaven upon the commonwealth, as true religion; yet nothing hath been more ordinary than to attribute all the miscarriages and mischiefs that happened unto it; even those are laid at his 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 G.o.d's commandments, and following wicked superst.i.tions, had troubled Israel, drawing sore judgments and calamities thereon; yet had he the heart and the face to charge those events on the great a.s.sertor of piety, Elias: "Art thou he that troubleth 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:" whereas, in truth, a compliance with His directions and admonitions had been the only means to prevent those presaged mischiefs. And, si Tibris ascenderit in maenia, 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, aiding and being accessory thereto, by anywise furthering, cheris.h.i.+ng, abetting it. He that by 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 a.s.sent; 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 a.s.sents, which hatch and foster them. Not only the spiteful mother that 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, slanderers 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 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 aversion 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, and 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:--

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, [Greek], he speaketh of his own; for he is a liar, and the father of it." This palpably is the supreme pitch of calumny, incapable of any qualifications or excuse: h.e.l.l 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 accomplices and emissaries ready to take from his hand and put off his money; and such slanderers 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 anything, 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 auth.o.r.em; 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, the laws of equity; G.o.d hath prohibited it, and reason doth condemn it. "Thou shalt not," saith G.o.d in the Law, "go up and down as a tale-bearer among thy people:" as a talebearer (as Rachil, that is), as a merchant or trader in ill reports and stories concerning our neighbour, to his prejudice. Not only the framing of them, but the dealing in them beyond reason or necessity, is interdicted. And it is part of a good man's character in Psalm xv., Non accipit opprobrium, "He taketh not up a reproach against his neighbour;"

that is, he doth not easily entertain it, much less doth he effectually propagate it: and in our text, "He," it is said, "that uttereth slander" (not only he that conceiveth it) "is a fool."

And in reason, before exact trial and cognisance, to meddle with the fame and interest of another, is evidently a practice full of iniquity, such as no man can allow in his own case, or brook being used towards himself without judging himself to be extremely abused by such reporters. In all reason and equity, yea, in all discretion, before we yield credence to any report concerning our neighbour, or venture to relate it, many things are carefully to be weighed and scanned. We should, concerning our author, consider whether he be not a particular enemy, or disaffected to him: whether he be not ill-humoured, or a delighter in telling bad stories; whether he be not dishonest, or unregardful of justice in his dealings and discourse; whether he be not vain, or careless of what he saith; whether he be not light or credulous, or apt to be imposed upon by any small appearance; whether, at least in the present case, he be not negligent, or too forward and rash in speaking. We should also, concerning the matter reported, mind whether it be possible or probable; whether suitable to the disposition of our neighbour, to his principles, to the constant tenor of his practice; whether the action imputed to him be not liable to misapprehension, or his words to misconstruction. All reason and equity do, I say, exact from us, diligently to consider such things, before we do either embrace ourselves or transmit unto others any story concerning our neighbour; lest unadvisedly we do him irreparable wrong and mischief. Briefly, we should take his case for our own, and consider whether we ourselves should be content that upon like grounds or testimonies any man should believe, or report, disgraceful things concerning us. If we fail to do thus, we do, vainly, or rashly, or maliciously, conspire with the slanderer to the wrong of our innocent neighbour; and that in the psalmist, by a parity of reason, may be transferred to us, "Thou hast consented unto the liar, and hast partaken with the" author of calumny.

4. Of kin to this way is the a.s.senting to popular rumours, and thence affirming matters of obloquy to our neighbour. Every one by experience knows how easily false news do rise, and how nimbly they scatter themselves; how often they are raised from nothing, how soon they from small sparks grow into a great blaze, how easily from one thing they are transformed into another; especially news of this kind, which do suit and feed the bad humour of the vulgar. 'Tis obvious to any man how true that is of Tacitus, how void of consideration, of judgment, of equity, the busy and talking part of mankind is. Whoever therefore gives heed to flying tales, and thrusts himself into the herd of those who spread them, is either strangely injudicious, or very malignantly disposed. If he want not judgment, he cannot but know that when he complieth with popular fame, it is mere chance that he doth not slander, or rather it is odds that he shall do so; he consequently showeth himself to be indifferent whether he doeth it or no, or rather that he doth incline to do it; whence, not caring to be otherwise, or loving to be a slanderer, he in effect and just esteem is such; having at least a slanderous heart and inclination. He that puts it to the venture whether he lieth or no, doth eo ipso lie morally, as declaring no care or love of truth. "Thou shalt not," saith the Law, "follow a mult.i.tude to do evil;" and with like reason we should not follow the mult.i.tude in speaking evil of our neighbour.

5. Another slanderous course is, to build censures and reproaches upon slender conjectures, or uncertain suspicions (those [Greek], evil surmises, which St. Paul condemneth). Of these occasion can never be wanting to them who seek them, or are ready to embrace them; no innocence, no wisdom can anywise prevent them; and if they may be admitted as grounds of defamation, no man's good name can be secure. But he that upon such accounts dareth to asperse his neighbour is in moral computation no less a slanderer than if he did the like out of pure invention, or without any ground at all: for doubtful and false in this case differ little; to devise, and to divine, in matters of this nature, do import near the same. He that will judge or speak ill of others, ought to be well a.s.sured of what he thinks or says; he that a.s.serteth that which he doth not know to be true, doth as well lie as he that affirmeth that which he knoweth to be false; for he deceiveth the hearers, begetting in them an opinion that he is a.s.sured of what he affirms; especially in dealing with the concernments of others, whose right and repute justice doth oblige us to beware of infringing, charity should dispose us to regard and tender as our own. It is not every possibility, every seeming, every faint show or glimmering appearance, which sufficeth to ground bad opinion or reproachful discourse concerning our brother: the matter should be clear, notorious and palpable, before we admit a disadvantageous conceit into our head, a distasteful resentment into our heart, a harsh word into our mouth about him.

Men may fancy themselves sagacious and shrewd, persons of deep judgment and fine wit they may be taken for, when they can dive into others' hearts, and sound their intentions; when through thick mists or at remote distances they can descry faults in them; when they collect ill of them by long trains, and subtle fetches of discourse: but in truth they do thereby rather betray in themselves small love of truth, care of justice, or sense of charity, together with little wisdom and discretion: for truth is only seen in a clear light; justice requireth strict proof. Charity "thinketh no evil," and "believeth all things" for the best; wisdom is not forward to p.r.o.nounce before full evidence. ("He," saith the wise man, "that answereth a matter before he heareth it, it is folly and shame unto him.") In fine, they who proceed thus, as it is usual that they speak falsely, as it is casual that they ever speak truly, as they affect to speak ill, true or false; so worthily they are to be reckoned among slanderers.

6. Another like way of slandering is, impetuous or negligent sputtering out of words, without minding what truth or consequence there is in them, how they may touch or hurt our neighbour. To avoid this sin, we must not only be free from intending mischief, but wary of effecting it; not only careful of not wronging one distinct person, but of harming any promiscuously; not only abstinent from aiming directly, but provident not to hit casually any person with obloquy. For as he that dischargeth shot into a crowd, or so as not to look about regarding who may stand in the way, is no less guilty of doing mischief, and bound to make satisfaction to them he woundeth, than if he had aimed at some one person: so if we sling our bad words at random, which may light unluckily, and defame somebody, we become slanderers unawares, and before we think on it. This practice hath not ever all the malice of the worst slander, but it worketh often the effects thereof; and therefore doth incur its guilt, and its punishment; especially it being commonly derived from ill-temper, or from bad habit, which we are bound to watch over, to curb, and to correct. The tongue is a sharp and perilous weapon, which we are bound to keep up in the sheath, or never to draw forth but advisedly, and upon just occasion; it must ever be wielded with caution and care: to brandish it wantonly, to lay about with it blindly and furiously, to slash and smite therewith any that happeneth to come in our way, doth argue malice or madness.

7. It is an ordinary way of proceeding to calumniate, for men, reflecting upon some bad disposition in themselves (although resulting from their own particular temper, from their bad principles, or from their ill custom), to charge it presently upon others; presuming others to be like themselves: like the wicked person in the psalm, "Thou thoughtest that I was altogether such an one as thyself." This is to slander mankind first in the gross; then in retail, as occasion serveth, to asperse any man; this is the way of half-witted Machiavellians, and of desperate reprobates in wickedness, who having prost.i.tuted their consciences to vice, for their own defence and solace, would shroud themselves from blame under the shelter of common pravity and infirmity; accusing all men of that whereof they know themselves guilty. But surely there can be no greater iniquity than this, that one man should undergo blame for the ill conscience of another.

These seem to be the chief kinds of slander, and most common ways of practising it. In which description, the folly thereof doth, I suppose, so clearly s.h.i.+ne, that no man can look thereon without loathing and despising it, as not only a very ugly, but a most foolish practice. No man surely can be wise who will suffer himself to be defiled therewith. But to render its folly more apparent, we shall display it; declaring it to be extremely foolish upon several accounts. But the doing of this, in regard to your patience, we shall forbear at present.

THE FOLLY OF SLANDER.

Part 2.

"He that uttereth slander is a fool."--Prov. x. 18.

I have formerly in this place, discoursing upon this text, explained the nature of the sin here condemned, with its several kinds and ways of practising.

II. I shall now proceed to declare the folly of it; and to make good by divers reasons the a.s.sertion of the wise man, that "He who uttereth slander is a fool."

1. Slandering is foolish, as sinful and wicked.

All sin is foolish upon many accounts; as proceeding from ignorance, error, inconsiderateness, vanity; as implying weak judgment, and irrational choice; as thwarting the dictates of reason, and best rules of wisdom; as producing very mischievous effects to ourselves, bereaving us of the chief goods, and exposing us to the worst evils.

What can be more egregiously absurd than to dissent in our opinion and discord in our choice from infinite wisdom; to provoke by our actions sovereign justice, and immutable severity: to oppose almighty power, and offend immense goodness; to render ourselves unlike and contrary in our doings, our disposition, our state, to absolute perfection and felicity? What can be more desperately wild than to disoblige our best Friend, to forfeit His love and favour, to render Him our enemy, who is our Lord and our Judge, upon whose mere will and disposal all our subsistence, all our welfare does absolutely depend? What greater madness can be conceived than to deprive our minds of all true content here, and to separate our souls from eternal bliss hereafter; to gall our consciences now with sore remorse, and to engage ourselves for ever in remediless miseries? Such folly doth all sin include: whence in Scripture style worthily goodness and wisdom are terms equivalent; sin and folly do signify the same thing.

If thence this practice be proved extremely sinful, it will thence sufficiently be demonstrated no less foolish. And that it is extremely sinful may easily be shown. It is the character of the superlatively wicked man: "Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother; thou slanderest thine own mother's son." It is, indeed, plainly the blackest and most h.e.l.lish sin that can be; that which giveth the grand fiend his names, and most expresseth his nature.

He is [Greek] (the slanderer); Satan, the spiteful adversary; the old snake or dragon, hissing out lies, and spitting forth venom of calumnious accusation; the accuser of the brethren, a murderous, envious, malicious calumniator; the father of lies; the grand defamer of G.o.d to man, of man to G.o.d, of one man to another. And highly wicked surely must that practice be, whereby we grow namesakes to him, conspire in proceeding with him, resemble his disposition and nature. It is a complication, a comprisal, a collection and sum of all wickedness; opposite to all the princ.i.p.al virtues (to veracity and sincerity, to charity and justice), transgressing all the great commandments, violating immediately and directly all the duties concerning our neighbour.

To lie simply is a great fault, being a deviation from that good rule which prescribeth truth in all our words; rendering us unlike and disagreeable to G.o.d, who is the G.o.d of truth (who loveth truth, and practiseth it in all His doings, who abominateth all falsehood); including a treacherous breach of faith towards mankind; we being all, in order to the maintenance of society, by an implicit compact, obliged by speech to declare our mind, to inform truly, and not to impose upon our neighbour; arguing pusillanimous timorousness and impotency of mind, a distrust in G.o.d's help, and diffidence in all good means to compa.s.s our designs; begetting deception and error, a foul and ill-favoured brood: lying, I say, is upon such accounts a sinful and blamable thing; and of all lies those certainly are the worst which proceed from malice or from vanity, or from both, and which work mischief, such as slanders are.

Again, to bear any hatred or ill-will, to exercise enmity towards any man, to design or procure any mischief to our neighbour, whom even Jews were commanded to love as themselves, whose good, by many laws, and upon divers scores, we are obliged to tender as our own, is a heinous fault; and of this apparently the slanderer is most guilty in the highest degree. For evidently true it is which the wise man affirmeth, "A lying tongue hateth those that are afflicted with it;" there is no surer argument of extreme hatred; nothing but the height of ill-will can suggest this practice. The slanderer is an enemy, as the most fierce and outrageous, so the most base and unworthy that can be; he fighteth with the most perilous and most unlawful weapon, in the most furious and foul way that can be. His weapon is an envenomed arrow, full of deadly poison, which he shooteth suddenly, and feareth not: a weapon which by no force can be resisted, by no art declined, whose impression is altogether inevitable and unsustainable. It is a most insidious, most treacherous and cowardly way of fighting; wherein manifestly the weakest and basest spirits have extreme advantage, and may easily prevail against the bravest and worthiest; for no man of honour or honesty can in way of resistance or requital deign to use it, but must infallibly without repugnance be borne down thereby. By it the vile practiser achieveth the greatest mischief that can be. His words are, as the psalmist saith of Doeg, devouring words: "Thou lovest all devouring words, O thou deceitful tongue:" and, "A man,"

saith the wise man, "that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow;" that is, he is a complicated instrument of all mischiefs; he smiteth and bruiseth like a maul, he cutteth and pierceth like a sword, he thus doth hurt near at hand; and at a distance he woundeth like a sharp arrow; it is hard anywhere to evade him, or to get out of his reach. "Many,"

saith another wise man, the imitator of Solomon, "have fallen by the edge of the sword, but not so many as have fallen by the tongue.

Well is he that is defended from it, and hath not pa.s.sed through the venom thereof; who hath not drawn the yoke thereof, nor hath been bound in its bands. For the yoke thereof is a yoke of iron, and the bands thereof are bands of bra.s.s. The death thereof is an evil death, the grave were better than it." Incurable are the wounds which the slanderer inflicteth, irreparable the damages which he causeth, indelible the marks which he leaveth. "No balsam can heal the biting of a sycophant;" no thread can st.i.tch up a good name torn by calumnious defamation; no soap is able to cleanse from the stains aspersed by a foul mouth. Aliquid adhaerebit; somewhat always of suspicion and ill opinion will stick in the minds of those who have given ear to slander. So extremely opposite is this practice unto the queen of virtues, Charity. Its property indeed is to "believe all things," that is, all things for the best, and to the advantage of our neighbour; not so much as to suspect any evil of him without unavoidably manifest cause; how much more not to devise any falsehood against him! It "covereth" all things, studiously conniving at real defects, and concealing a.s.sured miscarriages: how much more not divulging imaginary or false scandals! It disposeth to seek and further any the least good concerning him: how much more will it hinder committing grievous outrage upon his dearest good name!

Again, all injustice is abominable; to do any sort of wrong is a heinous crime; that crime which of all most immediately tendeth to the dissolution of society, and disturbance of human life; which G.o.d therefore doth most loathe, and men have reason especially to detest. And of this the slanderer is most deeply guilty. "A witness of Belial scorneth judgment, and the mouth of the wicked devoureth iniquity," saith the wise man. He is indeed, according to just estimation, guilty of all kinds whatever of injury, breaking all the second Table of Commands respecting our neighbour. Most formally and directly he "beareth false witness against his neighbour:" he doth "covet his neighbour's goods;" for 'tis constantly out of such an irregular desire, for his own presumed advantage, to dispossess his neighbour of some good, and transfer it on himself, that the slanderer uttereth his tale: he is ever a thief and robber of his good name, a deflowerer and defiler of his reputation, an a.s.sa.s.sin and murderer of his honour. So doth he violate all the rules of justice, and perpetrateth all sorts of wrong against his neighbour.

He may, indeed, perhaps conceive it no great matter that he committeth; because he doth not act in so boisterous and b.l.o.o.d.y a way, but only by words, which are subtle, slim, and transient things: upon his neighbour's credit only, which is no substantial or visible matter. He draweth (thinks he), no blood, nor breaketh any bones, nor impresseth any remarkable scar; 'tis only the soft air he breaketh with his tongue, 'tis only a slight character that he stampeth on the fancy, 'tis only an imaginary stain that he daubeth his neighbour with; therefore he supposeth no great wrong done, and seemeth to himself innocent, or very excusable. But these conceits arise from great inconsiderateness, or mistake: nor can they excuse the slanderer from grievous injustice. For in dealing with our neighbour, and meddling with his property, we are not to value things according to our fancy, but according to the price set on them by the owner; we must not reckon that a trifle, which he prizeth as a jewel. Since, then, all men (especially men of honour and honesty) do, from a necessary instinct of nature, estimate their good name beyond any of their goods--yea, do commonly hold it more dear and precious than their very lives--we, by violently or fraudulently bereaving them of it, do them no less wrong than if we should rob or cozen them of their substance; yea, than if we should maim their body, or spill their blood, or even stop their breath.

If they as grievously feel it, and resent it as deeply, as they do any other outrage, the injury is really as great, to them. Even the slanderer's own judgment and conscience might tell him so much; for they who most slight another's fame, are usually very tender of their own, and can with no patience endure that others should touch it; which demonstrates the inconsiderateness of their judgment, and the iniquity of their practice. It is an injustice not to be corrected or cured. Thefts may be restored, wounds may be cured; but there is no rest.i.tution or cure of a lost good name: it is therefore an irreparable injury.

Nor is the thing itself, in true judgment, contemptible; but in itself really very considerable. "A good name," saith Solomon himself (no fool), "is rather to be chosen than great riches; and loving favour rather than silver and gold." In its consequences it is much more so; the chief interests of a man, the success of his affairs, his ability to do good (for himself, his friends, his neighbour), his safety, the best comforts and conveniences of his life, sometimes his life itself, depending thereon; so that whoever doth s.n.a.t.c.h or filch it from him, doth not only according to his opinion, and in moral value, but in real effect commonly rob, sometimes murder, ever exceedingly wrong his neighbour. It is often the sole reward of a man's virtue and all the fruit of his industry; so that by depriving him of that, he is robbed of all his estate, and left stark naked of all, excepting a good conscience, which is beyond the reach of the world, and which no malice or misfortune can divest him of. Full then of iniquity, full of uncharitableness, full of all wickedness is this practice; and consequently full it is 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 pa.s.sion boiling in him, or to compa.s.s 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 pa.s.sion, 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 anything in the world be so considerable, that for its sake we should defile our souls by so foul a practice, making s.h.i.+pwreck of a good conscience, abandoning honour and honesty, incurring all the guilt and all the punishment due to so enormous a crime? Is it not far more wisdom, contentedly to see our neighbour to enjoy credit and success, to flourish and thrive in the world, than by such base courses to sully his reputation, to rifle him of his goods, to supplant or cross him in his affairs? We do really, when we think thus to depress him, and to climb up to wealth or credit by the ruins of his honour, but debase ourselves. Whatever comes of it, whether he succeeds or is disappointed therein, a.s.suredly he that useth such courses will himself be the greatest loser, and deepest sufferer. 'Tis true which the wise man saith, "The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death."

And, "Woe unto them," saith the prophet, "that draw iniquity with cords of vanity;" that is, who by falsehood endeavour to compa.s.s unjust designs.

But it is not, perhaps he will pretend, to a.s.suage a private pa.s.sion, 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 advantage 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 spirits 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 towards dissenters in opinion, but even towards 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, much less to belie them). Truth also, as it cannot ever need, so doth it always loathe and scorn the patronage and the succour of lies; it is able to support and protect itself by fair means; it will not be killed upon a pretence of saving it, or thrive by its own ruin. Nor indeed can any party be so much strengthened and underpropped, as it will be weakened and undermined by such courses.

No cause can stand firm upon a bottom so loose and slippery as falsehood is. All the good a slanderer can do is, to disparage what he would maintain. In truth, no heresy can be worse than that would be which should allow to play the devil in any case. He that can dispense with himself to slander a Jew or a Turk, doth in so doing render himself worse than either of them by profession is: for even they, and even pagans themselves, disallow the practice of inhumanity and iniquity. All men by light of nature avow truth to be honourable, and faith to be indispensably observed. He doth not understand what it is to be Christian, or careth not to practise according thereto, who can find in his heart in any case, upon any pretence, to calumniate. In fine, to prost.i.tute our conscience, or sacrifice our honesty, for any cause, to any interest whatever, can never be warrantable or wise. Further--

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 pa.s.sable 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 trespa.s.s upon enclosures? Surely yes: "He that walketh uprightly, walketh surely." Using strict veracity and integrity, candour and equity, is the best method of accomplis.h.i.+ng good designs. Our own industry, good use of the parts and faculties G.o.d hath given us, embracing fair opportunities, G.o.d's blessing and providence, are sufficient means to rely upon for procuring, in an honest way, whatever is convenient for us. These are ways approved, and amiable to all men; they procure the best friends, and fewest enemies; they afford to the practises a cheerful courage, and good hope; they meet with less disappointment, and have no regret or shame attending them. He that hath recourse to the other base means, and "maketh lies his refuge,"

as he renounceth all just and honest means, as he disclaimeth all hope in G.o.d's a.s.sistance, and forfeiteth all pretence to His blessing: so he cannot reasonably expect good success, or be satisfied in any undertaking. The supplanting way indeed seems the most curt and compendious way of bringing about dishonest or dishonourable designs: but as good design is certainly dishonoured thereby, so is it apt thence to be defeated; it raises up enemies and obstacles, yielding advantages to whoever is disposed to cross us. As in trade it is notorious that the best course to thrive is by dealing squarely and truly; any fraud or cozenage appearing there doth overthrow a man's credit, and drive away custom from him: so in all other transactions, as 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.

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, 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."