though we should do our utmost endeavour afterwards towards their vindication; yet that makes but very little amends, because the vindication feldom reacheth fo far as the reproach, and because commonly men are neither fo forward to spread the vindication, nor is it fo eafily received after ill impreffions are once made. The folicitous vindication of a man's felf is, at the best, but an after game; and for the most part a man had better fit ftill, than to run the hazard of making the matter worse by playing it.

I will add one thing more, that it is an injury that defcends to a man's children and pofterity; because the good or ill name of the father is derived down to them: and many times the best thing he hath to leave them, is the reputation of his unblemished virtue and worth. And do we make no confcience to rob his innocent children of the best part of this small patrimony, and of all the kindness that would have been done them for their father's fake, if his reputation had not been fo undeservedly stained? Is it no crime, by the breath of our mouth, at once to blast a man's reputation, and to ruin his children, perhaps to all pofterity? Can we make a jeft of fo ferious a matter? of an injury fo very hard to be repented of as it ought, becaufe, in fuch a cafe, no repentance will be acceptable without reftitution, if it be in our power? And perhaps it will undo us in this world to make it; and, if we do it not, will be our ruin in the other.

I will put the cafe at the best, that the matter of the flander is true; yet no man's reputation is confiderably stained, though never fo defervedly, without great harm and damage to him. And it is great odds but the matter, by paffing through feveral hands, is aggravated beyond truth, every one out of his bounty being apt to add fomething to it.

But, befides the injury, it is commonly a very high provocation: and the confequence of that may be as bad as we can imagine, and may end in dangerous and defperate quarrels. This reafon the wife fon of Sirach gives why we should defame no man, Ecclus xix. 8. 9. Whether it be (fays he) to a friend or foe, talk not of other mens lives. For he hath heard and obferved thee,

(that

(that is, one way or other it will probably come to his knowledge), and when the time cometh he will fhew his hatred; that is, he will take the firft opportunity to revenge it.

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At the best, it is always matter of grief to the perfon that is defamed. And Christianity, which is the best natured inftitution in the world, forbids us the doing of those things whereby we may grieve one another. man's good name is a tender thing, and a wound there finks deep into the spirit even of a wife and good man: and the more innocent any man is in this kind, the more fenfible is he of this hard ufage; because he never treats others fo, nor is he conscious to himself that he hath deserved it.

2dly, The confequences of this vice are as bad or worse to ourselves. Whoever is wont to speak evil of others, gives a bad character of himself, even to those whom he defires to please; who, if they be wife enough, will conclude, that he speaks of them to others, as he does of others to them and were it not for that fond partiality which men have for themselves, no man could be fo blind as not to fee this.

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And it is very well worthy of our confideration which our Saviour fays in this very cafe, Matth. vii. 2. that with what measure we mete to others, it shall be measured to us again; and that many times heaped up and running over for there is hardly any thing wherein mankind do use more strict juftice and equality, than in rendering evil for evil, and railing for railing.

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Nay, revenge often goes further than words. proachful and flanderous fpeech hath coft many a man a duel, and in that the lofs of his own life, or the murder of another, perhaps with the lofs of his own foul. And I have often wondered, that among Christians this matter is no more laid to heart.

And though neither of these great mifchiefs fhould happen to us, yet this may be inconvenient enough many other ways for no man knows, in the chance of things, and the mutability of human affairs, whose kindness and good-will he may come to ftand in need of before he dies. So that did a man only confult his own fafety and quiet, he ought to refrain from evilfpeaking:

fpeaking: Pfal. xxxiv. 12. 13. What man is he (faith the Pfalmift) that defireth life, and loveth many days, that he may fee good? Keep thy tongue from evil, and thy lips from fpeaking falfhood.

But there is an infinitely greater danger hanging over us from God. If we allow ourselves in this evil practice, all our religion is good for nothing. So St. James exprefsly tells us, chap. i. 26. If any man among you feem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. And St. Paul puts flanderers and revilers amongst those that fhall not inherit the kingdom of God, I Cor. vi. 10. And our bleffed Saviour hath told us, that by our words we fhall be justified, and by our words we shall be condemned. To which I will add the counfel given us by the wife man, (Wisdom of Solomon, chap. i. 11.), Refrain your tongue from backbiting: for there is no word fo fecret, that Shall go for nought, and the mouth that flandereth, flayeth the foul. I proceed, in the

IV. Fourth place, to add fome further arguments and confiderations to take men off from this vice: As,

1. That the use of speech is a peculiar prerogative of man above other creatures, and bestowed upon him for fome excellent end and purpose; that by this faculty we might communicate our thoughts more easily to one another, and confult together for our mutual comfort and benefit; not to enable us to be hurtful and injurious, but helpful and beneficial to one another. The Pfal

mift, as by interpreters is generally thought, calls our tongue our glory; therewith we praise God and bless men. Now, to blefs is to speak well of any, and to wifh them well. So that we pervert the use of speech, and turn our glory into shame, when we abuse this faculty, to the injury and reproach of any.

2. Confider how cheap a kindness it is to speak well, at leaft not to speak ill of any. A good word is an easy obligation; but not to speak ill requires only our filence, which costs us nothing. Some inftances of charity are chargeable, as to relieve the wants and neceffities of others. The expence deters many from this kind of charity. But were a man never fo covetous, he might af VOL. III.

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ford

ford another man his good word; at least he might refrain from speaking ill of him; especially if it be confidered how dear many have paid for a flanderous and reproachful word.

3. Confider that no quality doth ordinarily recommend one more to the favour and good-will of men, than to be free from this vice. Every one defires such a man's friendship, and is apt to repose a great trust and confidence in him; and when he is dead, men will praise him. And, next to piety towards God, and righteousness to men, nothing is thought a more fignificant commendation, than that he was never, or very rarely, heard to speak ill of any. It was a fingular character of a Roman Gentleman, Nefcivit quid esset maledicere: "He knew not what it was to give any man an ill "word."

4. Let every man lay his hand upon his heart, and confider how himself is apt to be affected with this ufage. Speak thy confcience, man, and say, whether, as bad as thou art, thou wouldst not be glad to have every man's, especially every good man's good word; and to have thy faults concealed; and not to be hardly fpoken of, though it may be not altogether without truth, by those whom thou didst never offend by word or deed? But with what face or reafon doft thou expect this from others, to whom thy carriage hath been fo contrary? Nothing furely is more equal and reafonable, than that known rule, "What thou wouldst have 66 no man do to thee, that do thou to no man."

5. When you are going to speak reproachfully of others, confider whether you do not lie open to just reproach in the fame, or fome other kind. Therefore give no occafion, no example of this barbarous ufage of one another.

There are very few fo innocent and free, either from infirmities or greater faults, as not to be obnoxious to reproach upon one account or other. Even the wifest, and most virtuous, and most perfect among men, have fome little vanity or affectation, which lays them open to the raillery of a mimical and malicious wit: therefore we should often turn our thoughts upon ourselves, and look into that part of the wallet which men commonly

monly fling over their shoulders, and keep behind them, that they may not fee their own faults; and, when we have fearched that well, let us remember our Saviour's rule, He that is without fin, let him caft the firft ftone.

6. Lastly, Confider, that it is in many cafes as great a charity to conceal the evil you hear and know of others, as if you relieved them in a great neceffity. And we think him a hard-hearted man that will not bestow a fmall alms upon one in great want. It is an excellent advice which the fon of Sirach gives to this purpose, Ecclus xix. 10. Talk not of other mens lives: If thou hast heard a word, let it die with thee; and be bold, it will not burst thee. I fhall, in the

V. Fifth and last place, give fome rules and directions for the prevention and cure of this great evil ainong men.

1. Never fay any evil of any man, but what you certainly know. Whenever you positively accufe and indite any man of any crime, though it be in private and among friends, fpeak as if you were upon your oath, becaufe God fees and hears you. This, not only charity, but justice, and regard to truth, do demand of us. He that eafily credits an ill report, is almost as faulty as the first inventer of it: for though you do not make, yet you commonly propagate a lie. Therefore never fpeak evil of any upon common fame, which for the most part is false; but almost always uncertain, whether it be

true or not.

Not but that it is a fault, in most cafes, to report the evil of men which is true, and which we certainly know to be fo but if I cannot prevail to make men wholly to abftain from this fault, I would be glad to compound with some persons, and to gain this point of them however; because it would retrench nine parts in ten of the evil-fpeaking that is in the world.

2. Before you fpeak evil of any man, confider whether he hath not obliged you by fome real kindness? and then it is a bad return to fpeak ill of him who hath done us good. Confider alfo, whether you may not come hereafter to be acquainted with him, related to him, or obliged by him whom you have thus injured? and how will you then be ashamed, when you reB 2

flect