SERMON X – Thomas Manton

Doct. One great Sin, wherein the corruption of Humane Na∣ture bewrayeth it self, is Detraction, or depriving others of a good Repute.

Here I shall shew,

• I. What is Detraction.
• II. The Hainousness of the Sin.

I. What it is. 1. The Nature of it. 2. The Kinds of it.

First, The Nature of it in general. It is an unjust viola∣tion of an others Fame, Reputation, or that good Report which is due to him. God that hath bidden me to love my Neighbour as my self, doth therein bid me to be tender not only of his Person and Goods, but of his good Name. And indeed one Precept is a Guard and Fence to another. I cannot be tender of his Person and Goods, unless I be tender of his Fame. For every Man liveth by his Credit: and therefore certainly this is, 1. A Sin against God. 2. A wrong to Men. 3. It proceedeth from evil Causes.

1. It is a Sin against God, who hath forbidden us to bear false Witness against our Neighbour, and to speak evil of o∣thers without a cause. Eph. 4:31. Let all evil speaking be far from you; by evil speaking is meant there, disgraceful and contumelious Speeches, whereby we seek to stain the Reputa∣tion of others.

2. It is a wrong to Man, because it robbeth him of his good Name, which is so deservedly esteemed by all that would do any thing for God in the World. Prov. 22:1. A good Name is rather to be chosen than great Riches, and loving Favour rather than Silver and Gold. The meaning is in order to Service, and as it more nearly respects both Life and Livelyhood. So Eccles. 7:1. A good Name is better than precious Oyntment. Their Oyntments were reckoned by those Oriental People amongst their most precious Riches, and Treasures, yet a good name is preferred before them; which inferreth this Con∣clusion, that the Man himself should prize it so: for he that is lavish of his Fame is not usually over-tender of his Consci∣ence. Therefore as he himself should not prostitute his good Name, so others should not blast it and blemish it; for it is a greater Sin, than to steal the best Goods which he hath, and it is such an evil as scarce admits any sound Restitution; for the imputation even of unjust Crimes leaveth a Scar, though the Wound be healed.

3. The causes it proceedeth from. They are these.

(1.) Malice and Ill-will which prompteth us to speak falsly of others, so to make them odious, or do them wrong or hurt. Now to hate our Brother in our Heart, is no way consistent with that Goodness and Charity which the impres∣sion of the Love of Christ should beget in us. The Apostle saith, 1 Pet. 4:8. Above all things have fervent Charity among your selves, for Charity shall cover a multitude of Sins. If no∣thing but Love and servent Love will restrain us, surely where hatred is allowed, Men care not what they think or speak, or do against others. Now as there is a Brotherly Love due to our Fellow Saints, so there is a Love due to all Men. 2 Pet. 1:7. I am to hate no Man but to seek their good. There is a twofold Hatred, the Hatred of Offence and Abomination, and the Hatred of Enmity. The Hatred of Offence which is op∣posite to the Love of Complacency, may be justified as to the Wicked. Prov. 29:27. An unjust Man is an Abomination to the Iust, and he that is upright in the way, is an Abomination to the Wicked. But then we should first and most abominate our selves for Sin, this very hatred and abhorrence should begin at Home, and we should be most odious to our selves for Sin, for we know more Sin by our selves, than we can do by an other. But for the other Hatred, the Hatred of Enmity, which is opposite to the Love of Benevolences, that should be quite banished out of the Heart of a Christian. And it is not enough for God’s People to keep themselves free from Ha∣tred and Malice against one another, but against all Men. Tit. 3:2. Put them in mind to speak evil of no Man, to be no Braw∣lers, but gentle, shewing all Meekness to all Men: For we our selves were sometimes disobedient, &c. If this old Hatred were gone, a multitude of Offences would be covered.

(2.) It comes from uncharitable Credulity, whereby Men easily believe a false report, and so propagate and convey it to others. Jer. 26:10. I have heard the defaming of many; report say they, and we will report it. All my Familiars watched for my halting, &c. The Prophet complaineth, Many, and those no mean ones, have I heard reproaching and taunting me, so that he was a Terrour to himself, and to all his-Friends. Ma∣ny had combined by false suggestions and malicious informa∣tions against him to work his ruine. If any will raise a report tending to the discredit of another, some will foster it, and it loseth nothing in the carriage, till by additions and miscon∣structions it groweth to a downright and dangerous In∣famy.

(3.) It comes through rashness and unruliness of Tongue: some Men never learned to bridle their Tongues, and the A∣postle Iames telleth us that therefore their Religion is vain. Jam. 1:26. Till we make Conscience of these evils, as well as others, we content our selves with a partial Obedience, and therefore cannot be Sincere. But many never set themselves to learn this part of their Duty, and therefore divulge a Report before they try it, or receive any just proof of it. Possibly it may not come from downright Malice, but their Tongues hang too loose, without the coercion and just restraint of Grace, and so they either report false things, or speak Truth to an evil end. Prov. 11:13. A Tale-bearer revealeth secrets: but he that is of a faithful Spirit concealeth the matter. Whisperers must  be talking, and be it true or false, out it comes. Certainly it is a Sin as long as you knew it not to be true, or if you do, when you have no warrantable call, to mention it. To reveal Se∣crets which you may conceal without wrong to God, or your own Consciences, or the common Good, or the Good of your Neighbour, is Loquacity, or the Sin of Idle and impertitent Talkativeness, the Disease of a Whisperer and Tale-Bearer.

(4.) It comes from carnal Zeal, which is nothing else but Passion for our different Interests and Opinions. The bitter Envying which the Apostle speaketh off, Iam. 3. 14. hath made mad work in the World, as to Strifes and Confusions, and Quarrels, and Bloodsheds, and Persecutions. But usual∣ly it venteth it self in evil speaking: for the Apostle maketh Backbitings and Whisperings the fruits of Swellings and Tumults, 2 Cor. 12:20. Oh what false and lying Tales are there car∣ried to and fro, that a Man knoweth not what, or whom to be∣live? So many Lies walk under the disguise of Religion, that not to credit them, or countenance the Report, seemeth a de∣cay of Affection, but surely not to Religion, but only the Interest of a Faction.

But a Question ariseth, Is all speaking evil of another un∣lawful?

Answ. I cannot say so, but yet it is hard to keep it from Sin.

1. He that doth it without just cause is plainly a Detra∣ctor, and so a grievous Sinner before God. You may im∣pose and impute false Crimes upon others, which is properly called Slander, and God thereby convinceth the Professor of the true Religion to be an Hypocrite. Psal. 50:20. Thou fittest, and speakest against thy Brother, and slanderest thy own Mothers Son. God doth not only reject the Liars for Hypo∣crites, but also the Backbiters and Slanderers. Those that allow themselves in the frequent practice of this Sin, what hopes can they have of acceptance with God, since he hath entred his plea against them? For the Act to be sure is sin∣ful, there can be no other end in it but the wronging of our Brothers Fame and Reputation to his loss and hurt. The Nature of the thing sheweth it.

2. He that doth but speak what he hath heard, from others, without any Assertion or Asseveration of his own, as not knowing the Truth of the report, can hardly be excused from Sin. For if without just cause he speaketh those things that may wound the Reputation of others, he is in part ac∣cessary: for he reporteth those things which may induce the Hearers to think ill of an other, or at least beget a suspicion in their Minds concerning him, and so is a concurring cause to wrong anothers Name and good Report. Now we should be so jealous of Sin, that we should not countenance it in o∣thers without a just and weighty cause.

3. He that doth speak that which is true, but tendeth to the Infamy of another, may be guilty of Sin, if he have not a sufficient Call and Warrant. As for Instance, 1. If it be a matter we have nothing to do with, but only speak of their faults for talk sake; This is to be Busie-bodies and Tatlers, Tim. 1:5, 18. As we all love to speak of other Mens faults, when we look little at Home. This is a Sin, when it is not matter of cognisance. Or 2. If we aggravate things beyond their just Size and Proportion; for then we do not exercise Christian Lenity and Meekness towards those that are faln, Gal. 6:1. Or 3. If we urge their Crimes, and deny their Graces: This is like Flies to pitch on the sore place. Is there no good amongst all this evil? But it may be done, when Crimes are publick, and Men themselves have forfeited all good repute, and God doth as it were hang them up in Chains, for a warning to the rest of the World; or when their Repu∣tation may injure the Truth, and seduce the Souls of others, or be an injury to the Just who are slandered by them. In short, when the Glory of God, or love to the Publick Good, or the avoiding some great danger that may be befal o∣thers by their esteem, then a lesser good is to be neglected to procure a greater, and a growing evil prevented, when Men by dissembling their Wickedness seek a Fame, to the manifest hurt of others Souls.

2dly. The kinds of it are twoin the Text; Whispering, and Backbiting.

First, Whispering, which is privy defamation of our Bro∣ther, to bring him into disfavour and disrespect with those that formerly had a better opinion of him. Herein Whispe∣ring differeth from Backbiting, because the Whisperer sting∣eth secretly, but the other doth more openly attack our cre∣dit. Now this Whispering is a great Sin:

1. Because it is here reckoned among the Sins which reigned among the Heathen, and God hath expresly forbid∣den to his People. Levit. 19:16. Thou shalt not go up and down as a Tale-bearer among thy People. You see Tale-bearing and Crimination is expresly against God’s Word; and if your Hearts stand in awe of the Word of God, how dare you in∣dulge it and allow it in your selves? It is observed that the Hebrew Word Rokel properly signifyeth a Merchant or a Traffiquer up and down with Spices and other things; where∣upon Rakil, the word there used, is a Tale-Bearer, that Accu∣ser that makes Merchandise of Words, and like a Pedlar go∣eth from place to place to open his Pack, and utter his Wares, to hear and spread abroad Criminations of other Men. This is made the property of very wicked Men. Jer. 9:4. Every Neighbour will walk with Slanders.

2. It is against natural Equity: because they do that to others, which they would not have done to themselves, Mat. 7:2. And therefore storm and take great Offence, when God by a righteous Providence permitteth others to retaliate with them, and pay them home in their own Coin; as usually he doth: for they who are not tender of the Credit and Reputa∣tion  of others, their Names are cast out of God’s Protection, and permitted to the Strife of Tongues.

3. They are a Cause of much Mischief in the World. As,

(1.) Grief to the Party wronged. Prov. 18:8. The Words of a Tale-bearer (we read in the Margin, of a Whisperer) are as Wounds, and they go down into the innermost parts of the Belly; that is, They equally hurt as a sharp Sword, that is thrust into us, and causes Pain and Anguish. By the Cham∣bers of the Belly, is understood the Heart. Now whether the Heart of the Hearer, or the Heart of the Party injured? Why not both? The Hearer, the words pierce into his Heart, and breed Hatred, or at least Suspition of his Friend. The Party injured, when he comes to the knowledg of it, they breed his Grief and Vexation.

(2.) They are a Cause of much Debate and Strife. Prov. 26:20. Where no Wood is, there the Fire goeth out; so where there is no Tale-bearer, (or Whisperer,) Strife ceaseth. Where Strife is compared to Fire, and the Whisperer’s Informations or Criminations, to the Wood or Matter that feedeth the Fire; the Extinction, or putting out of the Fire, to the ceasing of Strife and Contention, which is caused by the ab∣sence of the Whisperer, that is, when he is not admitted by either Party. Prov. 16:28. A froward Man soweth Strife, and a Whisperer separateth choice Friends; Husband and Wife, Parents and Children, Masters and Servants, Princes and Subjects, inti∣mate Friends. Now, He that soweth Discord between Friends or Brethren, is an Abomination to the Lord, Prov. 6:19. Therefore how can one that feareth God, allow himself in speaking evil privily against his Neighbour?

(3.) There is a greater Mischief than this, and that is, It many times tendeth to the destruction of anothers Life. Ezek. 22:9. In thee are Men that carry Tales to shed Blood. Usually the Vapours of Slander descend in the Showers of Persecuti∣on; and the Devil was first a Liar, and then a Murderer. By Whispers Men are stirred up to hate others, and then pur∣sue them with all manner of Hostility and Displeasures. As Doeg the Edomite, first accused, and then by the Command of Saul slew Abimelech the High-Priest, and all his Family, destroying the whole City of the Priests called Nob, as you may see, 1 Sam. 22:9. David, when he professeth the Up∣rightness of his Government, would allow no such in his Court, but would severely punish them. Psal. 101:5. Who∣so privily slandereth his Neighbour, him will I cut off. These Ways of Whispering and Detraction, by which Men are wont to gain Confidence, Favour and Employment from Princes, should not only miss of their Aims with him, but be severely punished when he met with them.

But here ariseth a Question, Whether all private Complaints, and Informations against others, come under the Name of Whispering?

I answer, No, with these Cautions.

1. If the Party be duly admonished: for before we go any further, the Rule is, Mat. 18. 15. First tell him his Fault between him and thee alone. Private Admonition must always precede Crimination to others; therefore if you forbear pri∣vately to admonish the Offender in Love, and seek not to reclaim him from his sinful Course, you cannot be excused from Sin.

2. If it be made to such as have power to redress the Fault by the most discreet and gentle means, before it break out any further. So it is said, Gen. 37:2. Ioseph brought unto his Father their evil Report; that is, their infamous Carriage, which caused evil Report of them; which is set down, not to note his ill Will, but his good Affection and Godliness.

3. If the Complainer seeketh nothing but the Amendment of the Party: otherwise, to vent and divulge the Fault to make the Party less respected, or to his Hurt, is not Love, but clo∣ser Malice; for true Zeal is not for Destruction, but for Edification.

4. If he grieve that he hath cause to complain, and pray for his Conversion; for then it is more likely that all is done in Love. Many times the Grief is personated, and when Whisperers have a mind to wound to the quick, they will say, I am sorry to hear such a thing, loth to speak of it. But this is like the Archer, that draweth back his Hand, that the Arrow may fly with the more force. But when we pray to God, there is the greater Presumption of Sincerity, because we explicitly make him a Party, and do what we do, as in his Sight and Presence.

2dly. Backbiting is a more publick speaking evil of our absent Brother, to the impairing of his Credit. Now this may be done two ways.

1. With respect to the good things found in him.

2. With respect to the Evil supposed to be committed by him.

1. With respect to the good things found in him. There are four Degrees in this.

(1.) The first and highest is; when we deny those good things, which we know to be in another. This is not only to wrong our Neighbour, but to rob God of his own Praise; for he expecteth to be glorified for all those Gifts and Graces, which he hath scattered among the Sons of Men, not only actively by Persons themselves, but objectively by the Be∣holders. As for Instance: If God hath made any a new Crea∣ture, he is to be to the praise of his glorious Grace, not only actively, but objectively, Eph. 1:12. Though the Man in whom this Work was wrought be silent, yet the Work should speak for it self, that is, give occasion to Beholders to praise God. Now to deny this Work, is not only to wrong the Party, but wrong God. Thus job‘s Friends counted him an Hypocrite, when upright. And the People of God are often traduced as Dissemblers, when yet true, 2 Cor. 8:6. Jesus Christ himself was counted a Wine-bibber, because of his free and social Course of Life, for he affected not a Monkish Austerity. This is the highest Degree, when Men plainly deny those Gifts and Graces which are conspicuous in others.

(2.) When they do not deny, but lessen the Gifts and Graces of others. To extenuate and clip anothers due Praise, is Envy; but in honour to prefer them above our selves, is Charity and Humility. Phil. 2:3. In lowliness of Mind let each esteem others better than himself. Humility is content to sit in the lowest place. Rom. 13:10. In Honour preferring one another. Some say, this is not to be understood of that Opi∣nion we have of others, but the Respect we put upon them. We are to honour others, non sententia Mentis, sed Actioni∣bus & Officiis; that is meant of Offices of Love and outward Respect, but not of the Sentiments of the Mind. Certainly it is just, that we should contemn no Man, but give every one all agreeable Honour and Respect. But that a rich Man should judge a poor Man to be in Place and Estate before him; a learned Man, an ignorant Man more knowing; a godly Man, a wicked more holy; is impossible, and some∣times inconvenient. Therefore they understand it of con∣descending to mutual Offices of Love and Respect, or rather detracting from our selves than others. But though this Ex∣position might fit the latter Place, yet not the former, Esteem∣ing others better than our selves, must relate to the Opinions and Sentiments of our Minds: therefore the Meaning is, We should carry all things with that quietness and humility, as if every one had a better opinion of others Wisdom and God∣liness than his own. And this is reasonable enough for eve∣ry one that is acquainted with himself. Humility will teach him to think meanly of himself, or any thing that is his. And his Charity will prompt him to give others all that possibly can belong to them, without any Retrenchment or Defalca∣tion.

 (3.) When we own the Good done by them, but deprave it by supposing a sinister Intention. Thus Satan could not deny, but that Iob served God, but (job 1:9.) Doth job serve God for nought? It is usual to count the Servants of God Hypocrites and Self-seekers, and accordingly to persecute them. If one be poor, it is Discontent, Melancholy, or some fleshly Ends set him on work. If mean and simple, ’tis their Folly and Ignorance makes them so scrupulous and precise, Ioh. 7:9. If Ministers be zealous for God, they must do something for their Calling; if great Men, they on∣ly mind their own Interest and Advantage. Where the Action is fair, we are not competent Judges of the Intention of the Heart.

(4.) When neither denying, nor lessening, nor depraving: but when we have just occasion to speak of a Mans due Com∣mendation, we enviously suppress it. Envy is a natural Sin, Iames 4:6. The Spirit that dwelleth in us lusteth to Envy. And it bewrayeth it self by a dislike of other Mens just Praise. This is a Sin of Omission at least, therefore it is said, 1 Cor. 13:4. Charity envieth not. Nothing is more contrary to the Goodness commended to us in the Gospel, than such a Spi∣rit, which cannot bear the Good of another, whether seen or spoken of. Thus Ioseph’s Vertue was an Eye-sore to his Brethren, therefore they endeavoured his Destruction. Cha∣rity rejoyceth in the Gifts and Graces of others, as in our own; but where this hath no place, their Praises are our Disgrace. And few there be that can say with Iohn the Bap∣tist, He must increase, but I must decrease, Joh. 3:21. That is, in Splendor and Fame, and so confirmed the Testimony given to Christ.

2. As to Evil supposed to be committed by them.

(1.) When we publish their secret Slips, which in Charity we ought to conceal. Prov. 11:13. A Tale-bearer reveal∣eth Secrets. Certain things should have a Vail drawn over  them, and not be manifested without sufficient Cause. But when a Man intrudeth himself into the mention of things faul∣ty, which he might with better manners and more honesty conceal, ’tis the Effect of a base Heart.

(2.) When in relating any evil Action of another, we use harder Terms than the quality of the Fact requireth; and make Evils worse than they are, Beams of Motes, and Moun∣tains of Mole-hills. We should lessen Sins all that we can, I mean the Sins and Faults of others, Acts 3:17. And now, Brethren, I wote, that through Ignorance ye did it, as did also your Fathers. Certainly we should not aggravate things to the height, nor from a simple Act determine the State of the Person, nor from the failings of a single Person conclude the whole Party.

(3.) By imposing false Crimes. Prov. 10:18. He that utter∣eth a Slander, is a Fool, that is, a wicked Person. As Mephibo∣sheth saith of Ziba, 2 Sam. 19:27. He hath slandered thy Ser∣vant unto my Lord the King. The most godly and innocent Persons cannot escape the Scourge of the Tongue, and un∣just Calumnies.

II. The Hainousness of the Sin.

1. In General, that is evident from what is said already; I shall urge two Arguments more.

(1.) That Men shall be called to an account for these Sins as well as others, they are not passed by in the Judgment. Jud. 15. God will execute Iudgment upon all ungodly Sinners, not only for their ungodly Deeds, but for all their hard Speeches. Now if injurious and contumelious Language come into the Judgment, how should all beware of the least accession to this Guilt? So, 1 Pet. 4:4, 5. They speak evil of you, who shall give an account to him that is ready to judg the Quick and the Dead. The Mockers, as well as Persecutors, were to give a strict and sad Account. It is no slight and light Sin to  divulge and spread false Calumnies, to hurt the Credit of our Brethren. God takes notice of a Thought in our Heart against them, a Word in our Mouths, and will exact a strict Account thereof.

(2.) It is the Property of a Citizen of Zion, one that shall be not only accepted with God now, but dwell with God for ever, not to be given to Backbiting. Psal. 15:3. He that backbiteth not with his Tongue, nor doth evil to his Neighbour. That is, that makes strict Conscience of Backbiting or Calum∣niating, and abstaineth from doing any kind of Wrong or Reproach to his Neighbour.

2. More particularly. It is the more hainous,

(1.) Partly, from the Person against whom it is commit∣ted. As suppose the Godly and Irreprovable for the main, who by their Life and Conversation have the best right to Honour and Esteem; to do it against them is most unjust. Psal. 64:3. They whet their Tongues as a Sword; they shoot their Arrows, even bitter Words, that they may shoot in secret at the perfect; suddenly do they shoot at him, and fear not. That is, their Slanders and Calumnies are shot like poysoned Darts and Arrows secretly or clancularly, without any desert or notice of the Party against whom they are intended. Or else against Persons publickly employed, and in the special Ser∣vice of God; as Magistrates, Numb. 12:8. Were ye not afraid to speak against my Servant, against Moses? So in the Ministry; 1 Tim. 3:1. He must have a good Report from them without, lest he fall into Reproach, and the Snare of the Devil. Against these it is not only unjust, but noxious and hurtful to God’s Service.

(2.) From the Persons before whom the Slander is brought, as suppose Kings and Princes; so that they are deprived, not only of private Friendships, but the Favour and Countenance of these under whose Protection they have their Life and Service. Thus Haman whispered against the Iews, Esth. 3:8.  is not for the King’s profit to suffer them to live. Doeg against the Priests, Psal. 52:1. Why boastest thou in Mischief, O migh∣ty Man? The Goodness of God continueth for ever. It is a strange matter of Pleasure and Joy to some Persons in Power, to be able to mischief those that deserve it least. God is eminent∣ly great and good. This Sort of Pride is diametrically opposite to his Nature. Alas! To trouble a few Per∣sons, how irrational is it! But such are our depraved Natures. Some are never pleased with those things that alone veeld durable Pleasure; but to be able with their Counsel, as with one poysonous Vapour, to blast a Multi∣tude of innocent Persons.

(3.) From the End of it. If it be done with a direct Intention of hurting anothers Fame, it is worse than if out of a rash Levity and Loquacity. Some Men have no direct Intention of Mischief, but are given to Tatling. It is a great Sin in them, and an unprofitable Mispence of Time; but it is a greater in those that make it their Business to dis∣grace others, or sow Discord: These are the Bane of Hu∣man Society.

(4.) From the Effect or great Hurt that followeth; be it it Loss of Estate, as in the Case of Mephibosheth; or a gene∣ral Trouble and Persecution on the People of God. When their good Names are buried, their Persons cannot long subsist afterward, with any degree of Service: And all this may be the Fruit of a deceitful Tongue.

The Use is, To shew how good-natured Christianity is, and befriendeth human Societies; it condemneth not only Sins against God, but Sins against our Neighbour. It bindeth its Professors to the Practice of the Apostle, Acts 24:16. Herein do I exercise my self, to have always a Conscience void of Offence towards God, and towards Men. Phil. 4:8. Whatso∣ever things are honest, just, good and true; if there be any Ver∣tue, or any Praise, think of these things. The World hath taken up this Prejudice, that Religion makes us ill-natur’d. Of it self there is nothing more benign; it only condemneth those that are good-natur’d to others, but not to God.

Use 2d. Let us not speak Evil of others behind their Backs, but tell them their Faults plainly in Love and Wisdom, nor encourage others in this Sin. Prov. 25:23. As the North Wind drives away the Rain; so doth an angry Countenance a backbiting Tongue. They that receive Tales, and delight to hear other Mens faults, encourage others in their Sin, and are accessary to, or Partakers of the Guilt. It brings an evil Habit and Custom in our own Souls. In short, Let us keep up an humble Sense of our own Faults; and looking at home, it will not only divert us from slandering of others, but make us compassionate towards them, and breed Comfort in our own Souls.