General declamations against vice and sin are indeed excellently useful, as rousing men to consider and look about them: but they do often want effect, because they only raise confused apprehensions of things, and indeterminate propensions to action; which usually, before men thoroughly perceive or resolve what they should practise, do decay and vanish. As he that cries out "Fire!" doth stir up people, and inspireth them with a kind of hovering tendency every way, yet no man thence to purpose moveth until he be distinctly informed where the mischief is; then do they, who apprehend themselves concerned, run hastily to oppose it: so, till we particularly discern where our offences lie (till we distinctly know the heinous nature and the mischievous consequences of them), we scarce will effectually apply ourselves to correct them. Whence it is requisite that men should be particularly acquainted with their sins, and by proper arguments be dissuaded from them.
In order whereto I have now selected one sin to describe, and dissuade from, being in nature as vile, and in practice as common, as any other whatever that hath prevailed among men. It is slander, a sin which in all times and places hath been epidemical and rife; but which especially doth seem to reign and rage in our age and country.
There are principles innate to men, which ever have, and ever will incline them to this offence. Eager appetites to secular and sensual goods; violent passions, urging the prosecution of what men affect; wrath and displeasure against those who stand in the way of compassing their desires; emulation and envy towards those who happen to succeed better, or to attain a greater share in such things; excessive self-love; unaccountable malignity and vanity, are in some degrees connatural to all men, and ever prompt them to this dealing, as appearing the most efficacious, compendious, and easy way of satisfying such appetites, of promoting such designs, of discharging such passions. Slander thence hath always been a principal engine whereby covetous, ambitious, envious, ill-natured, and vain persons have striven to supplant their competitors, and advance themselves; meaning thereby to procure, what they chiefly prize and like, wealth, or dignity, or reputation, favour and power in the court, respect and interest with the people.
But from especial causes our age peculiarly doth abound in this practice; for, besides the common dispositions inclining thereto, there are conceits newly coined, and greedily entertained by many, which seem purposely levelled at the disparagement of piety, charity, and justice, substituting interest in the room of conscience, authorising and commending for good and wise, all ways serving to private advantage. There are implacable dissensions, fierce animosities, and bitter zeals sprung up; there is an extreme curiosity, niceness, and delicacy of judgment: there is a mighty affectation of seeming wise and witty by any means; there is a great unsettlement of mind, and corruption of manners, generally diffused over people: from which sources it is no wonder that this flood hath so overflown, that no banks can restrain it, no fences are able to resist it; so that ordinary conversation is full of it, and no demeanour can be secure from it.
If we do mark what is done in many (might I not say, in most?) companies, what is it but one telling malicious stories of, or fastening odious characters upon another? What do men commonly please themselves in so much, as in carping and harshly censuring, in defaming and abusing their neighbours? Is it not the sport and divertisement of many, to cast dirt in the faces of all they meet with; to bespatter any man with foul imputations? Doth not in every corner a Momus lurk, from the venom of whose spiteful or petulant tongue no eminency of rank, dignity of place, or sacredness of office, no innocence or integrity of life, no wisdom or circumspection in behaviour, no good-nature or benignity in dealing and carriage, can protect any person? Do not men assume to themselves a liberty of telling romances, and framing characters concerning their neighbour, as freely as a poet doth about Hector or Turnus, Thersites or Draucus? Do they not usurp a power of playing with, or tossing about, of tearing in pieces their neighbour's good name, as if it were the veriest toy in the world? Do not many having a form of godliness (some of them, demurely, others confidently, both without any sense of, or remorse for what they do) backbite their brethren? Is it not grown so common a thing to asperse causelessly that no man wonders at it, that few dislike, that scarce any detest it? that most notorious calumniators are heard, not only with patience, but with pleasure; yea, are even held in vogue and reverence as men of a notable talent, and very serviceable to their party? so that slander seemeth to have lost its nature, and not to be now an odious sin, but a fashionable humour, a way of pleasing entertainment, a fine knack, or curious feat of policy; so that no man at least taketh himself or others to be accountable for what is said in this way? Is not, in fine, the case become such, that whoever hath in him any love of truth, any sense of justice or honesty, any spark of charity towards his brethren, shall hardly be able to satisfy himself in the conversations he meeteth; but will be tempted, with the holy prophet, to wish himself sequestered from society, and cast into solitude; repeating those words of his, "Oh, that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them: for they are . . . . an assembly of treacherous men, and they bend their tongues like their bow for lies"? This he wished in an age so resembling ours, that I fear the description with equal patness may suit both: "Take ye heed" (said he then, and may we not advise the like now?) "every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. They will deceive every one his neighbour, and will not speak the truth; they have taught their tongue to speak lies, and weary themselves to commit iniquity."
Such being the state of things, obvious to experience, no discourse may seem more needful, or more useful, than that which serveth to correct or check this practice: which I shall endeavour to do (1) by describing the nature, (2) by declaring the folly of it: or showing it to be very true which the wise man here asserteth, "He that uttereth slander is a fool." Which particulars I hope so to prosecute, that any man shall be able easily to discern, and ready heartily to detest this practice.
I. For explication of its nature, we may describe slander to be the uttering false (or equivalent to false, morally false) speech against our neighbour, in prejudice to his fame, his safety, his welfare, or concernment in any kind, out of malignity, vanity, rashness, ill-nature, or bad design. That which is in Holy Scripture forbidden and reproved under several names and notions: of bearing false witness, false accusation, railing censure, sycophantry, tale-bearing, whispering, backbiting, supplanting, taking up reproach: which terms some of them do signify the nature, others denote the special kinds, others imply the manners, others suggest the ends of this practice. But it seemeth most fully intelligible by observing the several kinds and degrees thereof; as also by reflecting on the divers ways and manners of practising it.
The principal kinds thereof I observe to be these:
1. The grossest kind of slander is that which in the Decalogue is called, bearing false testimony against our neighbour; that is, flatly charging him with facts which he never committed, and is nowise guilty of. As in the case of Naboth, when men were suborned to say, "Naboth did blaspheme God and the king:" and as was David's case, when he thus complained, "False witnesses did rise up, they laid to my charge things that I knew not of." This kind in the highest way (that is, in judicial proceedings) is more rare; and of all men, they who are detected to practise it, are held most vile and infamous; as being plainly the most pernicious and perilous instruments of injustice, the most desperate enemies of all men's right and safety that can be. But also out of the court there are many knights-errant of the post, whose business it is to run about scattering false reports; sometimes loudly proclaiming them in open companies, sometimes closely whispering them in dark corners; thus infecting conversation with their poisonous breath: these no less notoriously are guilty of this kind, as bearing always the same malice, and sometimes breeding as ill effects.
2. Another kind is, affixing scandalous names, injurious epithets, and odious characters upon persons, which they deserve not. As when Corah and his accomplices did accuse Moses of being ambitious, unjust, and tyrannical: when the Pharisees called our Lord an impostor, a blasphemer, a sorcerer, a glutton and wine-bibber, an incendiary and perverter of the people, one that spake against Caesar, and forbade to give tribute: when the apostles were charged with being pestilent, turbulent, factious and seditious fellows. This sort being very common, and thence in ordinary repute not so bad, yet in just estimation may be judged, even worse than the former; as doing to our neighbour more heavy and more irreparable wrong. For it imposeth on him really more blame, and that such which he can hardly shake off: because the charge signifieth habit of evil, and includeth many acts; then, being general and indefinite, can scarce be disproved. He, for instance, that calleth a sober man drunkard, doth impute to him many acts of such intemperance (some really past, others probably future), and no particular time or place being specified, how can a man clear himself of that imputation, especially with those who are not thoroughly acquainted with his conversation? So he that calleth a man unjust, proud, perverse, hypocritical, doth load him with most grievous faults, which it is not possible that the most innocent person should discharge himself from.
3. Like to that kind is this: aspersing a man's actions with harsh censures and foul terms, importing that they proceed from ill principles, or tend to bad ends; so as it doth not or cannot appear. Thus when we say of him that is generously hospitable, that he is profuse; of him that is prudently frugal, that he is niggardly; of him that is cheerful and free in his conversation, that he is vain or loose; of him that is serious and resolute in a good way, that he is sullen or morose; of him that is conspicuous and brisk in virtuous practice, that it is ambition or ostentation which 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 superstition, or hypocrisy. When, I say, we pass 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 God Himself, imputing His prohibition of the fruit unto envy towards men; "God," said he, "doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil;" who thus did ascribe the steady piety of Job, not to a conscientious love and fear of God, but to policy and selfish design: "Doth Job fear God for nought?"
Whoever, indeed, pronounceth concerning his neighbour's intentions otherwise than as they are evidently expressed by words, or signified by overt actions, is a slanderer; because he pretendeth to know, and dareth to aver, that which he 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 circumstances 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 asserting it absolutely, unlimitedly, positively and peremptorily, as his own settled judgment, would notoriously calumniate. If one should be inveigled by fraud, or driven by violence, or slip by chance into a bad place or bad company, he that should so represent the gross of that accident, as to breed an opinion of that person, that out of pure disposition and design he did put himself there, doth slanderously abuse that innocent person. The reporter in such cases must not think to defend himself by pretending that he spake nothing false; for such propositions, however true in 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 assert falsehoods, yet they breed sinister opinions in the hearers; especially in those who, from weakness or credulity, from jealousy or prejudice, from negligence or inadvertency, are prone to entertain them. This is done many ways: by propounding wily suppositions, shrewd insinuations, 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 passage 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 assume it to yourself? do you not prejudge yourself guilty? I did not, but your own conscience, it seemeth, doth accuse you. You are so jealous and suspicious, as persons 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 snatch 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 passions) 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 God's commandments, and following wicked superstitions, had troubled Israel, drawing sore judgments and calamities thereon; yet had he the heart and the face to charge those events on the great assertor 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, cherishing, 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 assent; he that pleasingly relisheth and smacketh at it, or expresseth a delightful complacence therein: as he is a partner in the fact, so he is a sharer in the guilt. There are not only slanderous throats, but slanderous ears also; not only wicked inventions, which engender and brood lies, but wicked assents, which hatch and foster them. Not only the spiteful mother 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: hell cannot go beyond this; the cursed fiend himself cannot worse employ his wit than in minting wrongful falsehoods.
2. Another way is, receiving from others, and venting such stories, which they who do it certainly know or may reasonably presume to be false; the becoming hucksters of counterfeit wares, or factors in this vile trade. There is no false coiner who hath not some 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 authorem; let him that informed me undergo the blame if it prove false." So do they conceive themselves excusable for being the instruments of injurious disgrace and damage to their neighbours. But they greatly mistake therein; for as this practice commonly doth arise from the same wicked principles, at least in some degree, and produceth altogether the like mischievous effects, as the wilful devising and conveying slander: so it no less thwarteth the rules of duty, the laws of equity; God hath prohibited it, and reason doth condemn it. "Thou shalt not," saith God 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 assenting 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 multitude to do evil;" and with like reason we should not follow the multitude 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 assured of what he thinks or says; he that asserteth 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 assured 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 pronounce 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 prostituted 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 shine, 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.