This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at eebotcp-info@umich.edu for further information or permissions.
Speaking ill of our Neighbour a Sin a∣gainst Charity, against the Law of Na∣ture, against Justice, Fidelity and Truth. Too frequent in the Conversation of both Sexes. Some Directions on this Subject.
BY Detraction I understand that Sin, by which Men lessen and impair the Credit of their Neighbour, either by Whisper∣ings, by False Reports, Stories taken up upon trust, weak Surmizes, and even the
discovering of such Truths, as betray his Infirmities, and evidently prejudice his Reputation. Now this being a Sin, which has over-run the geatest part of Mankind, and invaded the Tongues even of those, who amongst Men, bear the Character of Good, Pious and Just, I think 'tis but reasonable, it should be expos'd in its Colours, that so the Foulness and Ma∣lignity of it being laid open, it may be detested by the Good, and excluded the Conversation of all those, who look to∣wards Heaven, and think of having a part in the Resurrection of the Just.
For this end we need only consider, that Speaking to the discredit of others, is a Sin, not level'd only against some Branch of the Commandments, but even against one of those main Pillars, on which the whole Law depends, that is, the Love we owe our Neighbours: And whilst it overthrows this, it likewise undermines the other; since he that loves not his Neighbour, de∣ceives himself, if he thinks he loves God: So that, tho it be but a short, yet 'tis a clear Case, that He that speaks evil of o∣thers, has neither the Love of God, nor of his Neighbour in his Heart. And what a Christian must he be, who thus, in one
Act, tramples on the whole Law of God, and leaves his Soul void of all Spiritual Life? The Life of Charity, I mean, which is the Bond of Perfectness, and the end of the Commandments, and without which God can neither abide in us, nor we in him.
'Tis not therefore sufficient for a Chri∣stian to preserve himself from those more notorious and infamous Crimes, of Idolatry, Drunkenness, Fornication, Steal∣ing, &c. but from this of Detraction and Backbiting too: For however this be not altogether so scandalous, and of so black a Complexion in the Eyes of Men, as the former; yet 'tis equally destructive in it self, of all Goodness, as detestable in the sight of God, and as certainly damns those that are guilty of it, as any of the rest; for 'tis the Spirit of God has said it by St. Paul, That not only Forni∣cators, Idolaters, Adulterers, Drunkards, &c. but Revilers also shall not inherit the King∣dom of God, 1 Cor. 6. 9, 10.
Is it not therefore a Caution indispen∣sably necessary for all that profess Chri∣stianity, to look something beyond that narrow Scheme of Holiness, which the Pharisee in the Gospel fram'd to himself, and went home contented? For what if,
like him, they are not Extortioners, nor Unjust, nor Adulterers? What if they Fast and Pray, and give Alms? Will not all this come far short of Heaven, if with him over-looking their own Faults, they severely censure and condemn their Neigh∣bour? Will Fasting and Praying take off the guilt from this uncharitableness? Or will not being an Extortioner, or an Adul∣terer, make Detraction Innocent? No, this one Sin is sufficient to pollute the purest Soul; it renders even the best of Christian Exercises fruitless; and though there be an exact compliance with all o∣ther Duties, yet is not all this sufficient to prevent the dismal effects of this Vice. For tho' a Man should have all Faith, so as to remove Mountains, and have no Charity, he is nothing: Tho he bestows all his Goods, and feeds the Poor; tho he gives his Body to be burnt, and has not Charity, it profits him nothing.
Thus stands it then with this Vice of Back-biting, Reviling, and speaking ill of others, in regard of God and Eternity; for whilst it divests a Man of the Wed∣ding Garment of Charity, it certainly marks him out for one whose unavoidable Fate will be, to be cast forth into utter
Darkness. And if we consider it now a little more particular in it self, we shall still discover the unreasonableness of it, and other Motives to detest it.
For 1. Is not this a Sin directly oppo∣sit to that Principle of Nature, of doing as we would be done by? Let but any one examin his own Heart, and see how he is affected, when he hears of any that makes Reflections on his Words or Actions, or reports such things, as any ways seem to prejudice his Reputation. Does not this touch a Man to the quick, raise a distur∣bance within him, and often stir up so much Gall and Bitterness, that with some Tempers, 'tis not in the power of Time or Friends to make them think well of such Persons any more? A Good Name, Credit and Reputation are tender things, and there's no touching them so lightly, but we are presently sensible, and often think our selves deeply wounded even with a Glance, that elsewhere would not be enough to race the Skin.
And is it not then a strange sort of an unnatural Crime in Men, to make their Neighbours Faults the common Subject of their Entertainment, to be sporting with such Discourses as blemish and of∣ten
wound their Reputation; whereas if the Scale were but turn'd, and their Neighbours were but doing the like of them, they would not bear it without Indignation; their present Smiles would be changed into Frowns, and they that make it a Pastime in commenting on the Failings of others, would find it to be quite otherwise, when their own Faults were call'd over? Must not there∣fore those Persons, who accustom themselves to this sort of Vice be of a ve∣ry unthinking Temper, ill-natur'd, in∣considerate and rash, who thus deal with their Neighbour, so far otherwise, than they would be done by?
2ly. 'Tis a Vice contrary to Justice, Fi∣delity and Truth. For I think 'tis a thing not to be denied, that such as are for∣ward in medling with their Neighbours Concerns, and discoursing of their Over∣sights and Imperfections, very often relate such things for Truths, which are not so. They take up Passages upon Hear-says and Reports, and then tell them for Certain∣ties; whereas there's nothing more cer∣tain, than that the greatest parts of those Reports are uncertain. Let but any Man reflecton what has happen'd to himself in
this kind, of the many Mistakes he has ob∣served in himself and others; and if his ex∣perience be any thing answerable to mine, I think he may, without rashness, venture a considerable Wager, that of all the Stories he hears relating to Third Persons, there's not One in Ten exactly according to Truth. 'Tis but sounding a thing to the bottom, and we shall seldom fail of finding more or less than what is told. Passion and Prejudice often creep in and disguise the Truth; some make Additions out of a vicious Habit, and having un∣dertaken to relate a Passage, help it out with the laying on of such Colours and Circumstances, as may make it grateful to the Company, and worth their hearing; so that they scruple not to venture their Neighbours Credit, for the gaining them∣selves a little Applause, or the raising a Smile or Surprize in those they entertain. How often is it, that Men mix their own Constructions and Comments with those matters of Fact they undertake to relate; and then another that is not very discern∣ing, runs away with the Whole, and tells it to the next Company for the exact Truth, and nothing but the Truth? And are there not many, who pretend to inform you of what such an one said at
such a time; of what hapned betwixt such a Man and his Wife, Children, Ser∣vants, &c. And whilst they give you the assurance of telling you nothing, upon their Words, but what they heard and saw, leave out the particular Circum∣stances or Occasions of what was said or done, and make the thing as unlike what it was in it self, as if they had fram'd it all in their own Heads? Thus, whether by Mistake, Inadvertency, or on pur∣pose, there are but few Passages come to us, but they are first disguis'd or corrupt∣ed some of these ways; especially if they come by Second and Third Hands; for then certainly, like Waters that run through Minerals, they receive a Tincture, according to the Affection, Vanity, Weakness or Lightness of the Parties, that help'd to convey them to us.
And while Matters stand thus, do not all those deal very unjustly with their Neighbours, who freely discourse of their Imperfections, and help to hand down Stories, which are to their Discredit; since 'tis a plain case, they often put them∣selves on relating such things for certain, of which they are so far from knowing, that they have rather reason to question
the Truth? And tho' the things were really true; yet whilst there is so much reason to doubt of it, they are unjust and unfaithful to their Neighbours in as ma∣ny cases as they contribute to the lessen∣ing their Reputation by such Relations.
But lastly, tho it be more certain, that many Persons are really guilty, both in Words and Actions, of things Rash, Foolish, Wicked, Prophane, &c. Yet is it not war∣rantable, even for those who most as∣suredly know the Truth, and were Wit∣nesses of such Extravagancies, to make relations of them to Third Persons; be∣cause, notwithstanding all this Truth and Certainty, 'tis possible, nay, often likely, they may be yet very unjust to the Parties concern'd in so doing. For how often happens it, if we may favou∣rably judge of others by our selves, that Men speak and do such things as are really very foolish and indiscreet, and commit great Oversights and Errors; and it may be, the Words are no sooner spoke, or the things done, but on the first Reflection, they are vex'd, and, within their own Breasts, reprehend themselves, and won∣der as much at their being thus overseen, and condemn it as severely as any of the
By-standers? Now for a Third Person, in these cases, to go and whisper, or tell openly to others, the Passages of such Fol∣lies or Indiscretions, is certainly most un∣just; since, by these Relations, they im∣print such Characters and Idea's in the Minds of the Hearers, that in reality be∣long not to the Persons of whom they speak; but these are as certainly wrong'd in their Reputation, as a Man would be in his Features, who by some Accident turning his Mouth awry, or skrewing up his Nose, should have a Painter take him in that nick, and transmit his Picture to Posterity under all those Deformities.
And in other cases, of Men that are no∣toriously scandalous, whose Follies are as publick as their Persons, 'tis many times not without trespassing against Justice, that their Crimes are brought into com∣mon Discourses. For does not God often touch the Hearts of such Sinners, and ef∣fectually withdraw them from all their Errors, so that there's nothin•• they de∣test more, than the Disorders of their past Life? And now, for such as have thus happily obey'd the Call of Heaven, and by a sincere Repentance and Change of Life, made their Peace with God, is it
not very unreasonable and unjust, that their Crimes should be yet kept a∣live among Men, and they expos'd, to their reproach, at Table-Entertainments and Visits? God has forgot and forgiven their Sins, but not so their good Neigh∣bours and Friends; but these still shew them under all the Horror of Filth and Pollution, when in the sight of God they are spotless, innocent and pure. And can this be done without the Imputation of a great Injustice, thus in fact, to re∣verse the Sentence of Heaven, and to make them still Criminals here, who are discharged above? And if this be the case of all those, who revive in Company the Extravagancies of such as are truly reclaim'd; is it not very dangerous at any time to enter upon this Subject of ano∣ther's Follies? For who can tell, but the Party, however formerly guilty, has since repented? There may be Presumptions, but hardly an assurance of the contrary; and may it not then easily be, that the Persons thus reproach'd, may notwith∣standing all their past Crimes, by an hearty Repentance, be receiv'd into the Favour of God, and become Stars in Heaven; when those who speak Evil of them, for
their Ʋncharitableness and Injustice may find themselves cast out and be miserable for ever?
And now, since speaking of our Neigh∣bour's Failings is in its self so dangerous, that it cannot be easily separated from Sin: For if the Subject of the Discourse be any thing that is False or Doubtful, it is a certain Offence against Justice,, and if it be True, it may be Ʋnjust still, but is unavoidably a Breach of Christian Cha∣rity. Is it not a great Pity, that this sort of Discourse should be so frequent a∣mongst the Professors of Christianity, that there cannot be two or three together one half hour, but ten to one this is made a part of their Entertainment? And if this were the Weakness only of those a∣mongst them, who give themselves up to Liberty and Vice, and whose Life is a Scandal to their Profession, it were not much to be admir'd: For what wonder is it, for those who live ill, to speak ill too; and to find them both in Words and Acti∣ons all of a piece? But the misery is, that even those who are of a more regular Life, who have an Horror of whatsoever seems Criminal, who war against Sin, and by the exercises of Piety seem seri∣ously
to pretend to Heaven, are yet over∣taken in this Snare, as freely begin and help on these Discourses, as if there were nothing in them contrary to Piety and Religion. This is the Complaint of an Ancient Father long ago: There are few, says he, that are free from this Vice, and that live so without Reproof, as to scruple the laying open their Neighbours Faults: So that even those, who have an Abhorrence of other Sins, live in the open Practice of this. And is not this a great Oversight and kind of Stupidity, that those well inclin'd Souls, whose Thoughts and Desires seem to be so fix'd on Heaven, as to be exact in al∣most every Duty, should sail in this one? That their own Lives should be almost blameless, and out of an itch of talking, to incur the Guilt of other Mens? To live in the way of Heaven, and talk themselves to Hell, and be damn'd for their Neigh∣bours Crimes, is certainly very ill manage∣ment, and an Indiscretion of a most fatal consequence.
And while it is an Evil thus foul and impious, is it not again a matter both of pity and wonder, that it should have insi∣nuated its self so far into the Favour of that more pious and tender Sex, as to
become fashionable in their most Friendly Visits, and to be one of the Topicks of their daily Conversation? To hear them discourse of Fashions and Dresses, of Jewels, Balls, Coaches, Watches, Air, Weather, &c. is a suitable and becoming Entertainment; but when they summon in absent Neighbours, and every one take their turn slinging at them, in discovering their Imperfections, in calling over their Follies and Vices, in telling their Hear-says and Guesses, in blackning their Reputation, and even murthering them in Essigie; here, methinks, they seem to forget themselves, and go beyond the Moderation reasonably to be expected from the tenderness of their Sex, and Piety of their Education.
For my part, when I consider a Man's Im∣perfections and Failings, they seem to me as so many Sores and Wounds in his Soul; and when I look on his Vices and Sins, what are they, but so much Stench, Filth and Pollution? Now is it not very unbecoming in this Sex, to be opening their Neighbours Wounds with their Tongues; to be licking at his Sores; and when they take so much care in perfuming themselves, to be so easie in turning up a Dunghil, to dwel in Sinks, and be raking in them so long, till they send a Stench up to Heaven? It would certainly be much more commendable in them, as likewise in all others, to take more after the Good Samari∣tan in the Gospel, and as often as, like him, they
behold their Neighbour wounded in his Reputa∣tion, to express towards him a Christian Ten∣derness and Compassion, and to strive by all the Lenitives and healing methods, to close up his Wounds: To put in a Word to excuse his Weakness; to take off something of the Guilt, by supposing some Mistake and Ʋncertainty in the Relation; and if nothing else can be done, to di∣vert the Company's Eyes at least from so foul an Object, by starting a more charitable Discourse. But in stead of this, to be diverted in adding to his Misfortunes, to find sport in having a hand in his Sores, and taring open his Wounds, when, 'tis likely, they were almost skin'd over and heal'd, is a sort of Spiritual Cruelty, not agreeable to any, but such whose Nature is almost Barbarous, and who are near to Cannibals in Religion.
What then is to be done by those, who desire to avoid this Evil; for it seems to be so common in all Conversation, that a Man must decline all Company that desires to escape its Conta∣gion? 'Tis necessary in the first place, for every one to begin at home, and effectually to take care, to cut off all such vicious Liberty in them∣selves, so as to resolve neither to begin, nor help on a Discourse that reflects on any Neighbour. But because a Guilt may be here contracted by Hearing, as well as Speaking, a diligent Care is to be us'd in this point, tho something different according to the Quality and Circumstances of the Persons in whose Company we are, and who carry on such Discourses.
If they are so far our Betters, that to reprove them would savour of Arrogance or Rashness, we ought to be careful not to take any Delight,
nor shew any Satisfaction in what they say, nor by Smiles to flatter them in their Calumnies; but rather to quit their Company, if it may be; or express some Dislike, at least, at their Un∣neighbourly Entertainments. But if they are such, with whom we may freely take the liberty of speaking, what should a Christian do, on these occasions, but become his Neighbours Advocate, make the Best Plea for him the Cause will bear, question the Evidence, which however positive, is very often accompanied with Mistakes or Pas∣sion? And if it be undeniable, bid those who are Innocent fling the first Stone at him. Enquire who made us Judges over our Brethren, who are too often in the same Condemnation; and if we are not, by whose Favour is that? Turn the Discourse out of Doors, express a Zeal for thy Absent Neighbour, as if it were thy own Con∣cern, ever remembring how good thy Cause is, whilst in this thou fightest the Battles of thy Lord; for it is he has said it, Whatever is done to any of his little ones, is done to him. Oh, how were it to be wish'd, that Men would be careful to follow this Rule, Never to speak nor bear ill of their Neigbours! How many Blessings might we expect upon such a Reformation! How many Souls would be made happy! 'Tis by Charity we abide in God, and God in us. And as the Breach of Charity is a Sin against the Greatest Precept, so it must certainly be the most Dam∣ning of all.