Miscellanea spiritualia: or, Devout essaies: composed by the Honourable Walter Montagu Esq.

The eleventh Treatise. Of medisance or detraction.In two Sections. (Book 11)

§. I.

The true nature of the crimè of Detraction, and the subtilty of it, in disguising it selfe.

HAving entred you safely into the Court, and condu∣cted you as I may say, through the roomes of State, and shewed their ordinary furniture of snares, as Ambition, Flattery, and Dissimulation; it followes in order to passe into the withdrawing roomes and cabinets, which are commonly furnished with the finest and daintiest stuffs, to wit,

with more subtle and refined temptations; among which I con∣ceive there is none more sharpe and piquant, and consequently lesse controverted or reproved, then Detraction, and Medi∣sance: Wherefore it will not be amisse to worke a little, to file downe as much as we can, the point of it, by the instruments of Religion, which the Holy Spirit ministereth to us fitted for this purpose, by the hand of Solomon, Remove from thee a fro∣ward mouth, and let detracting lips be farre from thee. * 1.1

But lest this first severe aspect, may seem to affront any in∣nocent * 1.2 good humour, upon the Stage of conversation; tis fit to declare, that I only understand by Medisance, all such spee∣ches as may probably derogate from the fame and good re∣pute of our neighbour; which though it be done in never so gracefull or facetious a manner, hath still the deformity of sin lying under the finest coverings, any fancy can cast over it, and consequently ought not to be admitted into good com∣pany, upon the recommendation of never so handsome cloathes.

The Chimiques say, that in all materiall bodies there is a salt, which is the most spirituall and active portion of them: which suggesteth to me this conceipt, that in the immaterialities of our passions, there may be said to be a kind of salt or spirit, which is the most subtill and sharpe point of them; and upon this score, I may say, that Medisance is the salt of envy; as con∣taining the most quick and piquant part of this passion; it agre∣eth likewise in this property with Salts and Spirits calcined, which do not sensibly discover the matter out of which they are extracted, being reduced into differing formes; neither doth Medisance in many cases manifest at all the quality from whence it is derived, being drawn into another appearance of jest and ingeniosity; and surely the nature of such poysonous plants, ought to be the most proclaimed, the taste whereof is pleasant, and the occurrence familiar among innocent herbs, of which kind is this spirit of detraction; which I may not unfitly compare to Mercury sublimate, that tasteth like sugar; where∣fore the children of this Family ought the more cautiously be

advertised of the malignity thereof, since the matter lyes so of∣ten in their way.

The Apostle Saint James, as Gods advocate, brings a hai∣nous charge against this libertinage, which in the world doth * 1.3 pretend to passe, at the highest, for no more then a trespasse, not a sin; but thus he informeth against it; Detract not from one another; he that detracteth from his brother, or he that judgeth his brother, detracteth from the Law, and judgeth the Law; so that not onely the credit of man, but even the honour of God seemeth violated by these invasions, since even the law of God is said to be impleaded by such aspersions; God seemeth to have tender'd so much the good fame of man, as he hath joyn∣ed his own honour with it, as a convoy against the insults of our vitious fancyes, that we might at least respect Gods con∣cernment in the violation of the fame of one another; detracti∣on is thus proved to be one of the greatest offenders in humane society, yet the familiarity covereth so much the faultinesse, as it suffereth the seldomest of any criminall, by reason of the many disguises it can interchange: insomuch as sometimes religious justice that would not connive, knoweth not how to take notice of it, meeting it so ingeniously transformed, but for the most part it is not strictly looked after.

The case of medisance in courts, is like that of loose wo∣men in the world that are very handsome, who do oftener gain and corrupt the officers of justice, then they are detected and indicted by them; for abuses and derisions of one another, passe for such a kind of Pecadill••o among the children of this age, as they conceive it the office of a Gentleman rather to rescue and shelter it, when it is pursued by just reprehension, then to deliver it up as a criminall; but surely if we consider whose law the Apostle telleth us is offended and impugned by these asperities, we shall find the Method of Jael to be fol∣lowed, rather then that of Rahab, with these emissaries of the Prince of this world, which are imployed by him to bring him back the fruits of our corrupted earth, which is very luxuriant in this mistery of iniquity; insomuch as we may say of this

unhappy facundity, that our earth needs no rain to fall upon it, that is, no externall provocation to fertilize it, there riseth a mist out of it selfe that watereth it, to wit, our innate per∣versity, which causeth this pregnancy of thorns and briars, that prick and scratch one another in a reciprocall and custo∣mary detraction, wherein we differ much from the opinion of the holy Ghost, for we conceive we gather the best figs from these thorns, and the best grapes from these brambles, that is, we raise the most pleasant points of our discourse, and the most chearful rejoycings of our hearts out of these pungencies and stingings of one another.

Of all the disguises medisance puts on, that of mirth is the most common, and the most cunning; for there it appear∣eth in so naturall a habit, weareth the clothes of innocence and harmlesnesse so handsomely, and speaketh the language so well, as seldome any inquire whether it be a native of that state; but as strangers are easilier discovered by their accents then by the impropernesse of their words; So medisance re∣taineth most commonly some forreign accent, if it be well ob∣served, that betrayeth it to be no native of the state of inno∣cence; yet we are likely over-civill, in taking notice of this forreigner, and very familiarly use detraction, as we do stran∣gers we would oblige, when we flatter their failings in our lan∣guage by the warrant of civility, and take no notice of what we cannot chuse but perceive; This kind of court-ship is much used in our entertainment of all ingenious and well fashioned mordancy or detraction.

In this particular more then in any other, we commonly at Court observe the precept of doing to others, as we would be done to our selves; For we examine one anothers faults in this kind, rather as complices then judges, so generall is the con∣currence towards the maintenance of this common interest of our fancyes entertainment: For alas, how few are there in Courts that are not either theevs or receivers in this stealth of one anothers good name? for those who have not tongues to commit the fact, have eares to entertaine it, and it may be

truly said in this case, that if there were no such receivers, there would be no such theeves, since the good reception and welcome that witty medisance finds, doth surely entertain the profession; and alas how few resolve with the Psalmist, that * 1.4 this oyle of sinners shall not make fat their head, but do rather use it to keep their faces smooth, and shining in smiles & gaye∣tyes; little remembring what Saint Paul saith of whisperers and detracters, that not onely they that do such things, are wor∣thy of death, but they also that have pleasure in those that do * 1.5 them.

Ought we not to be the more vigilant in the discernment and discountenancing this licentiousnesse, when we consider how hardly this offence can come to be sentenced, since the committers of it are very often the onely possible Judges of the crime? so well is it dissembled to the rest of the company; which even when they do suspect it is rendred very partial, by being interrested in the pleasure, and not conceiving them∣selves concerned in the fault; wherefore every one must be his own sincere overseer and censor of the edition of his lan∣guage on this Theame, since he is not likely to meet any other correction; All other licentiousnesse of speech doth likely meet with some adverse party in the company, and so cometh not off without being shot at with some reprehension, but plea∣sant and sharp medisance, as if it were in contribution with all humours, passeth commonly freely in all conversations, with∣out so much as the warning of an enemy.

Our own consciences must therefore be the conductors of our fancyes, when they are licensed to go out in partyes a la petite guerre, as the French cals it, to a kind of little warre in conversation; and the French have suted methinks this kind of liberty of speech very aptly with a terme, calling it faire la guerre, as it were shirmishing of wits with one another: and I conceive that medisance may be very properly matched in this particular, with the custome that parties have in the cour∣ses they make upon high-wayes, in their own quarters; for when they take from travellers in the tearms of civill asking,

because the words are not violent, they maintaine the action to be lawfull; whereby many times when in effect they do rob, they perceive not their own theft; after fuch a sort medisance or detraction while it useth the tearmes of raillerie, that is, quaint & handsome jesting, although it take away what repu∣tation it pleaseth, yet the actors deceive themselves in the crime by the civill and sociable forme whereinto it is contri∣ved.

The insinuation therefore of this mischievous quality into mirth, ought to be watched with the more attention, since the preception of it is often very difficult, & the prejudice alwaies very desperate; for it worketh it selfe into conversation, (which is the best externall fruit our reason beareth) like a worm by a little orifice, but it tainteth and corrupteth more then the birds, which prey directly upon the skin of the fruit, that is, then more professed indecencies and presumptions, which are like birds easier seen and driven away, by an apparent gravity and sobriety set up in our behaviour.

It importeth us very much to preserve conversation (which seemeth the intellectuall aire, that our soules breath in and out) as pure and wholsome as we can, since though the infection of it, do not sensibly offend us at the instant, yet it worketh upon our minds by a more subtil infusion of malignity, where∣by it corrupts by degrees the habit and disposition of our soules; wherefore the Psalmist tells us, that with the perverse, we shall be perverted; and how often do we find this surreptious contagion crept into our hearts, without much sence of the in∣troducement? of which case Solomon saith, The words of the whisperer are as it were simple, and the same come to the most in∣ward * 1.6 parts of the belly; let us therefore consult a little how to obstruct the passages of this so subtile insinuation.

§. II.

Some Rules whereby to square our discourse, and an expedient offered towards the correction of Medisance.

BY this reformation proposed, I do not intend any defa∣cing of the faire and pleasant frontispiece of sociable conversation, for I do not design the breaking down of all discourse, that hath the image or aspect of civill hostility, that is, all ingenious wrastling and fencing of wits against one another; such formes of speech may be handsomely set, as spi∣rituall Figures and carvings upon the structure of conversati∣on, which may innocently grace and imbellish the whole frame, there are many passages that have an evident character of harm∣lesse mirth and jollity; which although they are piquant, yet are not easily pervertible to any disparagement of our neigh∣bour; so that our speech may be with grace, and seasoned with salt, as Saint Paul adviseth us, wherefore in any such recreative freedoms may well be admitted, with this caution given to the utterers, that they examine not only the candor of their owne thoughts, but likewise the composition of the persons whom such liberties may concerne, as also the humours of the com∣pany where they are vented, for I conceive, these three circum∣stances ought to concur, for the licensing such exercises of our * 1.7 fancy; first, the ingenuous and harmlesse intention of them that minister the mirth, next the probability of a right under∣standing by them who are the subject of it, and lastly, the like∣lihood of an innocent apprehension of our jests in the compa∣ny they are addressed unto, for their pleasure and entertain∣ment; and I conceive one may be very good company, restrain∣ing their wits within these three religious limitations, for while our words are tuned to the Key of charity, Men and Angels

may rejoyce together in the gayety of their aires; this was the tune which the Psalmist set for himselfe, and for us to study, having left it thus noted, I will take heed to my wayes that I sinne not with my tongue, I will keepe my mouth with a bridle. * 1.8

Considering the humour of the world, and how fashions are sooner decryed, by the dislike of such persons, as they are de∣signed to fancy, then by the prohibitions or order of the state, I conceive the best proportioned expedient, to the effect of re∣pealing this licentious custome of pillaging one anothers re∣putation, in these excursions of jest and raillery, is to terrify the receivers of such spoyles, which are those, that take them off from the acting parties with applause and delectation; where∣fore such patrons must be advertised, that they know not how deare they pay for such preyes, when they imagine they give nothing but a cheerefull countenance for them, since indeed they cost them more innocence, then many of them would part with for them, if that price was directly set upon them: let them be admonished then, that as the Psalmist saith of the com∣mitters of such facts, that the poyson of Aspes is under their lips, so that it may be properly said of the receivers of such thefts, in the tearmes of the Holy Spirit, They suck the head of Aspes, & the Vipers tongue shal kil them: Since we are made by God as it were mutual Feoffees in trust for one anothers good name, by this order, which declareth that God hath given every one * 1.9 commandement concerning his neighbour, being therein charged the preservation of our brothers fame, to answer, Am I my bro∣thers keeper? doth indeed savour somewhat of the guilt of the murder.

Let not then those parties unto whose complacency such licentiousnes is addressed, suppose that they may in∣nocently injoy such spoyles, which they pretend not to be∣speake, but only to accept as a present from their familiars; for surely all persons of alluring fortunes, or of other followed qualities, which are noted for entertainers and cherishers of Medisance and bitternesse in conversation, do no better then set up a Shop declaredly to take off plundered goods; which

commodity offered to the violaters, cannot chuse but passe for a contribution to the Fact; and the mischiefe of this traffique is alwayes proportioned, by the eminency of the estate of the per∣son that professeth this commerce; for high encouragements do as it were presse these morall plunderers, which are such li∣centious companies, that those who raise them so easily, as they cost them but their connivance, cannot cashiere them again with their command, for very often as the Wiseman saith, The Char∣mers themselves are stung with the Serpents they play with, and then who shall pity them, when they swell upon such stingings? * 1.10

Let every one then make this good use of the respect and dif∣ference which is given to their persons or conditions; the taking upon them to discredit this so pernitious fashion of receiving (as justifyable Presents from their observers) the desamation of their brother; for when this humour of Medisance springeth in the head of the company, it runnes fluently into the lesse noble parts; but when it riseth first but in the inferior and dependent persons, it requireth a force of wit and ingeniosity to raise and diffuse it upward, which capacity is not very familiar: where∣fore I conceive the most powerful receipt against this mischiefe to be the possessing the most eminent and reverenced persons of Courts, with the irreligiousnesse of this authorised fashion of Medisance, cherished under the disguise of mirth: For if Prin∣ces do ignoble their minds, with this favouring of detraction, they do not only license it, but seem even to impose it, which is such a kind of grievance, as offendeth much, and yet lesseneth their owne meanes, not only in point of their re-obliging, but likewise in their part of commanding, for what is taken from the true value and estimation of every one, by this liberty, is lost to the Prince in all the uses he hath of their service; so that Princes have not only a religious, but a politique duty, that re∣quireth of them severity rather then indulgence towards this toleration, since their simple connivance will introduce detra∣ction, in the fashion called incognito, which alloweth all the same liberties, to the party so received, under this colour of his not professing himselfe to be present in his own quality; such a

kind of admission doth the connivance of Princes give to Me∣disance, treating with her, as if they tooke no notice of her qua∣lity: and when Princes foule their hands actively in this sully∣ing of others, they do as it were publiquely prescribe the fame and reputation of every one, and seeme to set a price upon them, for every one that can bring them into their delight and entertainment; nor is this price limited, but may be said to be as much as every accure malicious wit shall rate his hope at, by becoming agreeable and familiar with the Prince.

Saint Austustine saith, he doth not wonder at the dissolutenes of the Heathen, when their Gods were both Patrons and par∣terns of their vi••iousnesse, whereby their crimes seemed to them rather sacrifices then sins; wherefore it is little wonder to see a Court over-run by any vitious humour, that is let in through this overture of the Princes inclination; for as patterns of mo∣rall liberties, the world looke upon them too much as Gods images, since their considerations do commonly terminate in the images themselves, and do not passe on to the originall or prototipe; that is, we do not examine whether their wills re∣semble that exemplar will they represent, but conforme our affections directly to the similitude of theirs, by reason that our interested thoughts, stay likely at our nearest hopes and feares; and finding Princes the next and immediate rewarders or pu∣nishers of our actions, we square and modell them to such ex∣pectations as their humours minister unto us: Hence it is, that though Princes have many preheminencies over others, yet in this particular of their morall freedoms, they seeme the most limited and restrained of any, by reason of the common de∣rivations from their examples: Whereupon as Subjects do subscribe to Princes in point of their fortunes, so do they seem to prescribe unto Princes, in this regulating their comport∣ments, in respect of the common frailties, because they cannot take off the impositions of their own examples; wherefore they must remember themselves to be the selfe-same persons, which are the most specially menaced by those judgements the Holy Spirit saith are prepared for scorners.

This being so much averred, I humbly present Princes and * 1.11 great persons, with this excellent pre-caution given by the Wiseman, Hedge your eares with thornes, and heare not a wicked * 1.12 tongue, and make doores and locks to your mouth; that is to say, fence your eares so with the points of religion and piety, as they may rather prick, by some sharpe reproofe the obtruders of all offensive Medisance, then leave them open for such receptions; and surely the locks set upon the mouthes of the chiese of the company, doth shut out all such speech, as they intend to de∣bar, for their humours are the Wards, by which the rest frame the Key of their discourse, to open unto themselves acceptati∣on.

All this considered, the best expedient I can administer, to∣wards the repressing of this licentiousness, is the dis-favour and un-concurrence of the Grandees in the world; which opinion is thus supported by the Holy Ghost, The North wind dissipateth raines, and a sad looke the tongue that detracteth; Wherefore I * 1.13 beseech every one whom it may concerne, to put on a serious displicence, upon these occasions, that they may not incurre this menace of Christ, Woe be unto you that laugh now, but ra∣ther entitle themselves to this promise of the Holy Ghost, They * 1.14 shall laugh in the latter day.

Notes

• * 1.1

  Pro. 4. 24.
• * 1.2

  Medisance defined.
• * 1.3

  Jam. 4. 11.
• * 1.4

  Psal. 140.
• * 1.5

  1. Rom. 30. 32.
• * 1.6

  Pro. 26. 22.
• * 1.7

  What cir∣cumstances are to be ob∣served in jesting.
• * 1.8

  Psal. 39.
• * 1.9

  Ecclesiasti∣cus 17.
• * 1.10

  Ecclestasti∣cus
• * 1.11

  Pro. 19. 29.
• * 1.12

  Ecclus. 28. 28.
• * 1.13

  Pro. 25. 23.
• * 1.14

  Luk. 6. 25. Pro. 31. 25.