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T RE A T I S E 
 
 AGAINST 
 
 Detradion, 
 
 IN 
 
 Ten Scdlions.- 
 
 By Che Reverend 
 
 Mn Andrew U Mercier^ 
 
 Pallor of the French Church at B^(?/? in 
 
 
 M.W 
 
 Printed ^t B S T O N in New-Englanif 
 Ai^d Sold by Daniel Henchmath ^ ' 
 
 4 7 3 3. 
 
»» 
 
 , ikK.. 
 
To the Elders^ Deacons and all 
 
 the Heads of Families of the ^tttll^ 
 Church of 250ftOtt inil5ett):.eW3la«ll: 
 
 GentJemcn^avd mejl honoured^ dear Brethren 
 
 t^.:lct5ifeJfeife E read in the Third Chapter of the 
 
 •^l^'^^^f^ Book of Ez.ra^ that the Jeiios that 
 
 ^I^W^,^ returned from ih^ Babylonian Cap- 
 
 ^&€^>'1X^^ tivity " fhonfed with a great Ihoutj 
 
 WW^4 W^'W when they praifed the Lord, becaufe 
 
 the Foundation of the Houfe of the Lord was 
 
 laid. But many of the Priefts and Levites and 
 
 chief of the Fathers who were ancien** Men, that 
 
 had feen the firft Houfe, when the Foundation 
 
 of this Houfc was laid before their Eyes, wept 
 
 with a loud Voice, and many ihouted aloud foe 
 
 Joy ^ fo that the People could not difcern the 
 
 noife of the ftiout of Joy, from the noife of the 
 
 weeping of the People : For the People ftiouted 
 
 with a loud Ihout, &C the noife was heard afar off". 
 
 One obferves two very ftrong and contrary Pafli- 
 
 ons in thefe Words, a bitter Sorrow, and a very 
 
 great Joy. Indeed the building of the Temple o£ 
 
 GOD, afforded iuft and equal Reafons foi both* 
 ^' ^^ ^ ► -- Thif 
 
!1 
 
 D E D IC J r I O N. 
 
 This flcond Houfe wanted the largcnefs, the Gr- 
 ramcnts and icvcral other Advantages that were 
 fecn in the toin)cr built by Solomon ^ lb that there 
 vas occafion lor mourning : liut on the other 
 hand, as by the Mercies and Bkflings cl GOD 
 and the Protection of their Conquerors, whole 
 Heart GOD had wonderfully turned and melted, 
 Chey were reflored to all ttieir religious Liberties, 
 as Prophets \s ere fent to them to encourage them 
 in their Work, by telling them that tlic Glory 
 oi this fecond Houfe, was to exceed that of the 
 former, by the coming of the Hjcfiah into this 
 his Temple, as the pure Service ol GOD was let 
 lip again according to the divine Platform of the 
 I.a\v, they hadjult and gieat Reafonsto praife the 
 3-ord with a loud, joyful and thanklul Voice. 
 
 This is our very Ca{c,mo/l dear Brethren.whQXi 
 ve ccniidtr the fiery Persecution of the Chur- 
 clics of GOD in our nativcCountry,the deftrudion 
 of his Sanftuarys, his Rod, rcfting fo heavily and 
 lb long upon ns,we cannot but be affected ^sjcre- 
 z;;//^/) the Prophet, when he forelaw and loietold 
 the Ruin o{ Jerulaleni and the Temple, Ckap^, 
 Our Eyes then muft need be turned into Rivers 
 of Waters to weep Night andDay the Delolation 
 of the Daughter ol our People; but when I'rom 
 that fad Speclacle wecaftour Eyes towards the 
 Mercys of GOD, when we coniidcr how gracioully 
 he hath been pleafcd to give us Places of Refuge, 
 and alter a blood of Miferies,precceded by a Flood 
 of Sins, he hath voucbfafcd to afford us in foreign 
 lPhc<!s, the comfort of ferving Him, both accor- 
 ding to liis Word, aod the DitUtes of our Con- 
 
 Icicnccs, 
 
DEDICATION. ill 
 
 iciences, and to fend us a Branch of Olive by the 
 divine Dove, the holy 6ptrit^ the Comforter • 
 we may, nay, we fliould praife him, blcis him, 
 and rejoice in him. That made me chufe for the 
 Text of the firft Sermon that I preach'd in thig 
 Houfe of Prayer of ours, built fo»n after my ar* 
 rival here, thole Words of the fame Ezra^^ in the 
 6th Chapter i6th Verfe, j4nd the Children of 
 Ijrael^ the Priejis and the Levites^ and the refi 
 of the Children of the captivity ^ kept the Dedi^ 
 cation of this Houfe of GO D "with joy. 
 
 Let us never forget, 1 beleech you in the Name 
 oftheLord,as Ambaflador of Chrift, as Meffengcr 
 of Peace and good Tidings, his unfpeakable, un- 
 dekrved Favours ; How we have happily fled 
 from Perfecutiou, found acceptance before the 
 People of this Land • how, when we were Stran- 
 gers, they have taken us in j how feveral have 
 contributed towards the building of our Place of 
 Worlhip- how the pious and reverend Minifters 
 have readily joined with us on oar Fall Days, 
 to implore for and with us, GOD's Forgircncfj 
 and i'cace lor the remainders of the faithfvil in 
 France ; how the honourable the General Court 
 have che ifully admitted us into the great and 
 valuable Privileges which they enjoy themfelvcS 
 as EngUjhmen^ by their Act of NattiralizatiQn 
 of Protefiant Foreigners^ and their favourable 
 Anfwcr to our Petition ; how GOD has not only 
 fed andcloathed you, but even granted to Ibme of 
 you confiderable Eltates, liaving after ihat manner 
 ■really and literally fuliillcd this Promiig ofCinift 
 A 3 ia 
 
iV DEDJCAflon 
 
 in the i^th Chapter of Matthew \ Every one 
 that hath fur jalen Houjes or Brethien^ orcujiers^ 
 or I'Atha-, QY Mother, or // tfc, or Children, or 
 Lauds J or my names Jake, fijall receive an hun^ 
 dred fold, and inherit everlajtmg Life, In or- 
 der to obtain the fccond and molt valuable part of 
 •he Promifc, you are to make a holy ufe of the 
 fulfilment of the firft, by dedicating your Riches 
 to the Glory of his Name, the relief of the Poor, 
 the fervicc of his Church. 
 
 Let us be thankful and ready to do any good 
 Service to thofe that have fo kindly entertained us. 
 
 Let us take care not to give them any Offence 
 by our bad Condud and vicious Lives. Let us 
 
 on the contrary, fet before them holy Examples, 
 that they may havx rcaibn not to repent their 
 Kindnels towards us. 
 
 Let us be animated with a holy Zeal for GOD'3 
 Honour. It is the misfortune ot the Roman Ca^ 
 iholtclis to have a Zeal without; Knowlegc • it 
 is the Sin of moft Protedants, to havcKnowlcge 
 without Zeal ; we fhall be virtuous and happy if 
 ^vc have both together. Having received To much 
 atGOb's Hands, vvc fhall be without excule if we 
 do not perform our Duties to GOD and to Mcn^ 
 to our Father and Brethren. 
 
 For my own part, I fhall be exceeding glad, 
 5f by this little Treatii(>, I can contribute Ibme- 
 thing to the Glory of GOD and to Edification of 
 youp p.r.rj r^fhrrr^ ,.\^\^f. Englifli Natioa, 
 
DEDICJflON. xf 
 
 I hive dedicated it to you, Gentlemen ani 
 molt dear Brethren^ as a Token of my Gratitude 
 for the feveral Exp^efficns of your good Will to 
 me, daring all the Time that I have been your 
 Paftor. You have notdtfpifed my Youth, when 
 I firft came among you ^ yoa have fince ex- 
 cufcd my Infirmities, and as I did the fame in re- 
 fped to yours,it has pleafed our Saviour, the Head 
 of his Church, to favour us with an uninterrupted 
 Peace and Union in our Church for the almoft 
 eighteen Years, that I have preached the Word 
 of Salvation to you. By t hat bleffed Peace, our 
 FJock tho' exceeding fmill, hath fubfiiled, and 
 even is enlarged by the addition of fome who were 
 once the Oppofers of our Dodiine, I mean Ro- 
 ^an Catholicks^ feveral of whom have been here 
 converted by the preaching of GOD's Word ; 
 and alfo by the addition of fome Proteftants of 
 Other Nations. 
 
 That you may profper and grow in Grace, i« 
 the hearty Prayer to GOD of 
 
 Gentlemen y 
 
 and mojt dear BrethreVy 
 
 in the Lord. 
 
 A, he Mercier. 
 

 THE 
 
 PREFACE 
 
 in the Form of a 
 
 DIALOGUE 
 
 B E T W E E N 
 
 %tttnll\XS and the :3tttl)0?; 
 
 fcrtullus. 
 SIR, 
 
 ^??^ Come to ask your Opinion & Thought^ 
 ^ I ^ concerning aConteft I had ycftcrday, with 
 l^^^3i a Gei^tkman upon a point of Morality. 
 
 Since you come about that Conteft, you will 
 not take it amiis, if I asl^ you thc^ Occafion pf it» 
 
 fcrtuJJus. 
 
 I Will do more than that, f ^r I will name you 
 the Peilbn with whom \ dilputed. His Name is 
 Aludcjius. I look upon him as a Man very ridi- 
 culous, in affci^ing a Sentiment very odd and pecu- 
 liar to himlcit ; fjv in a word, he maintained that 
 P<?Uft<ition was a great d\i\ Author 
 
PREFACE. 
 
 Author. 
 
 I clearly perceive that you do not look upon it 
 to be fo, not only becaule you difputcd with A/i?- 
 deflus about that, but alfo becaule you call him a 
 ridiculous and odd Man, which you would not do 
 i believe, if you were peifwaded that Detraflion 
 is a heinous Sin. For my own part, 1 muft con- 
 fefs that lam of his Opinion, tho' you Ihould be- 
 flow the fame Titles upcn me. 
 
 Tertullus. 
 
 I am not ignorant thatCalumny, which is fomc- 
 times comprehended under the Name and inclu- 
 ded under theNotion of Detradion is a Vice; but 
 I cannot imagine that people Sin, when they only 
 lelate things that are true, and that if it were a 
 great Sin fo i^iapyPeople would chufe tg be guilty 
 pf it, 
 
 Author. 
 
 We may fuppofc indeed that among the great 
 Number of Detradors, fome do not look upon 
 Evil-fpeaking as a Sin, yet that Ignorance doth 
 not excufe them, becaufe it is willful ; and that 
 their favourable Thoughts of it proceeds from an 
 evil Heart. As for your way of Arguing ag>ainft 
 me, from the great Number of Dctraftor?, it cer- 
 tainly makes more againft you, then agaiull me. 
 Is it not known to every Body that the generality 
 ofMinkindis more inclined to evil than to good? 
 I will grant^that Evil-fpeakcrs are tg be met with 
 
PREFACE. 
 
 in all the Country's in the World, among both 
 Sexes, in all Religions, in all the Ages and Con- 
 ditions of Life, and almoll in all Companies : and 
 that it is even lb much the more common, bee aufe 
 People arc latisfy'd that it is very common: Men 
 admiring foolifhly every thing that is fafliionable. 
 But as I faid befoie, that doth rather condemn 
 than juftify Detraftion. 
 
 "JertulJus. 
 
 Not only is It cxtreamly common in theWorlc?,, 
 but befides, it is lb rooted in the Hearts of many 
 PerfonSjthat they feemtolook upon it more like 
 Virtue than a Vice. 
 
 yluthor. 
 
 You know that Aretin the famous, or rather 
 infamous Italian Poet, was fo given to that 
 Vice, that it hath been faid of him, that he had 
 fpoken ill of every one but GOD, becaulc he did 
 not knov/ him ^ lor which reafon Ibme ingenious 
 Pcrfon made for him this Latin Epitaph, 
 
 Condit Jietini Clneres lapis ifle fcpnltos, 
 Mortales atro qui fale perfricuit. 
 
 Intaclus Deus eft iili, caufimque rogatus, 
 Hanc deditjille, inquit, i on mihi notus erat. 
 
 In Englilh. 
 
 Beneath this Stone lie AretineV Remains, 
 fVho oft had plagu'il Mankind vjith hitinn^Strains. 
 ylsk'd by a Fnend, how G O 1) hss flight CQu'd 
 
 mijS ; 
 
 Bccattjl'j faid he^ Iknov) not vjho that is 
 
 M 
 
PREFACE. 
 
 As he was an Athelft, it is no very great won- 
 der that he delighted in Evil fpeaking and fpared 
 No-body, fincc he was afraid of no Puniftimcnt 
 after this Life ; but it feems to me without Cum- 
 parifon more furpriling, that a Chriltian, who be- 
 lieves there is a GOD, holy, juft and a Punifher of 
 evil Words, dares to detrad after that boundlefs 
 Licenfe, which is obferved among many who pro- 
 fefs Chriftianity, 
 
 fertulhs. 
 
 What, Sir, doth GOD forbid Detraftion, as 
 you {^zvsx to infmugte it ? 
 
 Authar. 
 
 Yes, Sir^ it is contrary to the Words otthc 
 Prophets, to the Rules of Jefus Chrift anc}' of his 
 Apoftles, to the Law of GOD, as well as to that 
 of Nature ; and to fatisfy you about it, ydu have 
 but to refled that it is contrary to the Command- 
 ment that GOD has imprinted in the Hearts of all 
 his rational Creatures, that we ihould deal with 
 cur Neighbours as we defire they would deal with. 
 us. I might eafily back thi^ Argument by fcve- 
 lal others, but it would Cake up too much time j 
 therefore I refer you to a Treatife, which I in- 
 tend ftiortly to publifh upon this Subject. Till 
 you may read it, I advile you as a Friend and ex- 
 hort you as a Chriftian not to detraft any more ; 
 fincc by fo doing you run no Danger for your Sal- 
 vation, not to fay that by Detracting you liiould 
 lay great Obftacles to the eternal Welfare of your 
 Soul, ' " fertnllus. 
 
PREFACE. 
 
 7crtullus. 
 
 This Subject IS of very great Importance and 
 requires t® be very cxacWy treated. For my own 
 part, 1 fliou'd be very glad to fee a Volumnupon 
 It, clpecially one coming from you. Yet Detrac- 
 tion prevails fo greatly in the World, that 1 am 
 afraid Icaft the Trouble you take to difluade Men 
 from it, be entirely, or at leaft almoft a Labour 
 lolh And fuppofing that as you lay, it be impof- 
 fiblc to cxcufe or juftify it, I believe it is much 
 more impoffible ftill to put a ftop to it. 
 
 It is indeed very probable, that moft of thofe 
 that will read my Thoughts, will very little Re- 
 gard them in fuch an Age as this, wherein Men 
 have ftony Hearts, itchingEars, and whofeTongue 
 is a daid, a fcourge, and a fsvord. For whichRea- 
 fon nut perhaps hfty, or forty five, or forty, or 
 thirty, or twenty, or ten of my Readers will im- 
 prove my Diredlions • but if a fingle Perfon got 
 good by it, and kept himfclf from Sin, as Lot i.\\^ 
 in Sodomy I fhould reckon my Time and Labour 
 well fpent; lincc by fhunning this Sin with its 
 Sources, he fhall be in a good way to Hcaven^and 
 fo infinite Happincfs (hail be fecurcd to him, and 
 a great Satistaction procured to me, if by this or 
 any other Means, 1 can procure fo much gQOcl,and 
 fuch unfpcakibic Advantages. What exceeding 
 great Plealurc to mc, if next to G O D, and with 
 his BUfiing, I, tho' duft and aflies, milerablc and 
 iiiiiul Creature, can procure infinite Glory, ever- 
 
 Ufting 
 
PREFACE. 
 
 laftlng Joy ? M^ Hearts Deftre and Prayer to 
 GOD for Ijtael is, that tuey be Javed : ior I 
 may truly apply to Chriltians, what S. Paul laid 
 of himfelt, Kom. lo. concerning the Jews of his 
 Time. What can ague better with fuch a Prayer 
 than the undertaking ol a Work, the only Scope 
 of which is, to keep Men from Sin & conlcquently 
 from Damnation. That I may do this as effeda- 
 allyas I can,l will follow thcMethcd which fcenis 
 to me the moll uieiul and likely to obtain the 
 noble abovementioned end, by endeavouring to put 
 a Hop t J the general Sources or Gaufes of this 
 Sin. I find feveral, each of them fliall be theSub- 
 jedt of a diftind Difcourle or Seftion. I reckon 
 Ignorance to be the firft of thofe Sources. People 
 detract becaufe they have not a right Idea or TSo^ 
 tion of Detraftion. 2. Becaufe they fuppofe 
 wrongly, that feveral Things and Difcouifes arc 
 free from that Sin, into which they fall, tho' they 
 do not do it willfully. 3. Becaule they do not 
 know^, or do not root out the Gaufes of that Vice. 
 4. Becaufe they do not mind the various Degrees 
 and the fcveial Gircumftances which oftentimes 
 accompany and always aggravate it. 5. It is be- 
 caufe they are not fenfible of the hcinoufnefs of it, 
 6. Becaule they do not enough confider its dread- 
 ful Gonfequences and Effcfts. 7. As fome arc 
 doubtful concerning certain particular Gafes, they 
 think it is all one to commit or to ihun it : Or, 
 Becaufe there arc fome Exceptions to the general. 
 Rule a^ainft Detradiion, they admit of no Excep--^^ 
 tions, and detraft in all forts of Gircumftances. 
 8. Becaufe they flatter themfclycs that fome trf- 
 
 volous 
 
PREFACE. 
 
 volous Objcclions generally alledged to favour 
 Detiadion, have more weight than all that can be 
 faid againlt it. ^. Bccaule they do not call to 
 Mind often and awfully cnoi:gh, the fliong and 
 gicit Motives that are capable to deter Menfiom 
 Detracting. lo. Jjecaufe they do not ule fuitable 
 Means and Ways to avoid it. Thefe ten Sources 
 I will endeavour to open and afterwards to flop 
 in ten Sections, 
 
 ^ertuUus. 
 
 It is a furprifing thing to me, that sltho' our 
 Heart hath been lo long fince, the Obieft of the 
 Study of Mankind, yet they are not con^c yet to 
 the full Knowledge of it, in order to Reform it, 
 and that there is Occafion ftill for new Treatiles 
 that delcribe its depravity and the ways of purify- 
 ing its Corruption. That makes me believe it 
 hath an unfathomable Depth, and is a World, or 
 Earth, in which new Lands are every .Day to be 
 found* 
 
 jiuthor. 
 
 This is one of the principal Differences between 
 ■he doftrinal and moral part of Religion. There 
 are in the Dcdrinc, Myftcries and Abyfles, w hich 
 we cannot and mult not dive into. On the con- 
 trary, We are ordered to examin our Hearts, in or- 
 der to know and reform them. Yet thole Two 
 Things arc not to be fcparatcd any more than our 
 Undcrftanding is difiin^t ficm our Will, which are 
 
 toth f acuiLies.Qi the iaiuq l^iiP^an Soui. St. Paul 
 ^ ... .... .._. > ^-^j^ 
 
PRE FA C E, 
 
 faith on the one fide, that without Faith, it h 
 impofible to 'pleafe G O D -^ and Sr. J awes on the 
 other that f/?///^ without JH or ks n dead. The 
 Myftery of the Incarnation of the eternal Word, 
 as well as feveral other Doctrines and Myftcries, 
 afford us powerial Motives to Godlinefs £<. Charity, 
 and that Charity is the ground of our Hope,\vhich 
 is a fpeculative, and not a pradicai Virtue. 
 
 fertullus. 
 
 The Myftcr'es and moral Duties have each of 
 them their Enemies ; but it is certain that more 
 Perfons Sin againft the moral Duties, than the 
 Myfteries of our holy Religion, becaufe there is 
 no Body that performs exadily every thing, every 
 Precept that is commanded in the moral Law^ 
 whereas feveral, entertain a right and juft belief of 
 the Articles and Myfteries of Faith. 
 
 Author. 
 
 Therefore it is very neeeffary to write againft 
 thofe Sins which confift in the violation of the 
 moral Duties, to reclaim from Vice, Hell and 
 Mifery thofe who are on the Brink of it, and juft 
 ready to fall into it through their Impenitence ^ 
 that confideration moved me, to caft my Mite in 
 the Lord's Treafury, I mean an Effay which 
 I intend to publifli againft Detraftion. The Con- 
 verfation we have had upon that HcaJ, Ihall be 
 Jifed by me as a Preface to it, 
 
 " S'srtuUus, 
 
PREFACE. 
 
 T^cTtullus. 
 
 It Ts time then for us to conclude, and for mc 
 to be gone tor fear of making the Preface too long 
 by a more ample Convcrlation \ and alio that you 
 may havcmorcTime to meditate upon your iubjeft. 
 
 Mthor. 
 
 If you pleafe to ftay, wc fhall (peak of other 
 things. 
 
 TertuUus. 
 
 No &>, I am obliged to you, 'and return you 
 Thanks lor your Diredions and Exhortations . I 
 vrill endeavour to improve them j and fo I bid 
 you faresvcU, and wifh you good Succefs, 
 
 Farewell then, Sir. 
 
l^mmmmmmmmmmmmmt 
 
 A 
 
 TABLE 
 
 O P T H E 
 
 s E cr, I. 
 
 TH E Nature of Dstradion is explained. 
 Article i, 
 Detra&ion is defined, fag, i, 
 
 Jirtick il 
 Why manyPerfons often confoundDetraftion j3tC^lumj5yj|>.,jJ. 
 Article 3. ■ ' ■ . ■ 
 
 Flattery is oppofcd to Detradlionj p, €, 
 
 Article 4. 
 Of the Object of Det ration, f, % 
 The Ufcs of this Secftion^ p. p, 
 
 SECT, IL 
 Jn how many ways they dctrad j the (Jiyerfity of fjiofewayi 
 almoft infinite, p. 1 1, 
 
 Article I. 
 Of the Subje<Et of Detra^ion, />. 13, 
 
 Article ^, 
 Of the Manner of Detradion as to it's Circumftance^p^.^r 
 
 Article 3. 
 Of the Means made ufc of in Dctra^ion, p. ^9^ 
 
 Article ^. 
 §ome other ways of detrading, po 27, 
 The Ufes of this Se<^ion, p. 31. 
 
 sEC'j:'. III. 
 
 0f the Soiarcesof Detradion, />. 35. 
 
 Article I. 
 C)^ftbe external Sources of Detra(^son, />, §^. f. Spqfr^^j 
 
 Vroff^rit^, p 37- 2^- Source^. /rif^V.^^; M^mp^hp %^f 
 
11 
 
 The CONTENTS. 
 
 A third Source, Impunity ^ p. 39. 4. Source, The Fa- 
 cility of dctracling, p. 40. 5- Source, The frequent 
 Occjfions ive have for JetraElingy p. 40. 
 Jlr title 2. 
 
 Of the internal Sources of Decradion. i. Source, original 
 Sin, pag. 41. 2. Source, JJlencfs, />. 45. 3. Source, 
 Impudence y * p. 45. 4. Source,The iVc/:? ofTulking, p.^6. 
 5. Source, Drunkenne/s, p. 47. 6. Source, A fojf and 
 effenjinateComplaifance, p. 48. 7. Source, A ccntradi^ory 
 spirit, ^.48. 8. Source, ZrJiV)' l^Caprice,p, 49 9. Source, 
 Rafi yudgments, p. 49. 10. Source, Curiofity, p. 50. 
 II. 'bou\cc. Contempt, p. 51. 12. Source, The Corrupt 
 jion and Inhumanity of i>etra5iors, p. 52. 19. Source, 
 Ingratitude, p. 54. 14. Source, Interefl and Covetouf- 
 nej's, p. 54. 15 Source, Hypocrify, p. ^6. i6. Source, 
 A falfe and blind Zeal, p. 58. 17. Source, Jealoufy, 
 f.6o. 18. Source, 'Pride and finful Self -Love, p. 61, 
 19. Source, IVrath, p. 6^. 20. Source, Revenge, p-, ii> 
 Article 9. 
 
 Reflections on what hath been faid in this Sedlion,/>. 72. 
 
 The Ulesofthls Scdion, p. 74. 
 
 s £ c r. jv. 
 
 Wherein is proved that Detraction is a Sin. 
 
 Article I . 
 The Law of GOD exprclly forbids it, p. 78. 
 
 Ay tide 2. 
 Wherein it h proved that Detraction is a ?in, by confe- 
 quences drawn from Palfagcs out of the Old Tcftamcnt. 
 p. 81. 
 
 Article 3. 
 Detraction proved to be a Sin, by Paffages of the Ncw- 
 Teftamcnt, ^.87. 
 
 Article 4. 
 That fome of the particular wa> s of detracting areSins,/>.9o." 
 Of Stories, p. 91. Of Raillery , /. 91. Of Outrages and 
 Reproaches, p. 92. 
 
 Article 5. 
 DetrAcn:ion is contrary to Charity, p. 93. 
 
 Thif Third Source d^^i not differ roych from the Eigb, 
 t^cnih. 
 
 Articlt 
 
The CONTENTS. iii 
 
 Article 6. 
 Detraction is contrary to fufticc, and therefore a Sin^ p.^^. 
 
 Article 7. 
 Dctradion is contrary to the /Vttributcs of GOD, and is 
 one of the Charadcrs of the Devil, ^. ^y. 
 Article 8. 
 Detradrion is contrary to the Defigns of GOD, in giving 
 us the Faculty of Speech, p, 102. 
 Article 9. 
 Detradion is contrary to human Civility, f. 104. 
 
 Article 10. 
 Detraction is a mean vile Sin, p. 105. 
 
 Article 11. 
 Detractors are ordinarily more faulty than thofc they talk 
 of, p, 108. 
 
 Article 12. 
 The greatnefs of this Sin (hown by fome farther Confide- 
 rations, p, iii. 
 
 Article 13. 
 We are not well avvrareof the greatnefs of this Sin, |>, 114.. 
 The Ufes of this Sedion, p. 116. 
 
 SECT, IV. 
 Of the various Circumftanccs which aggravate this Sin, 
 
 p^ 120, 
 
 Article I . 
 
 Of the Circumftances with rcfpcCt to the Perfons detracted, 
 p, 120. Gircumftance ift. Of 'Parents and Cbildrpn^ 
 p. no. Circumftance 2d, Oi Brothers^ p. 111, Cir- 
 cumftance 3d, Oi Husbands and Wives, p. 124.. Cir- 
 cumflance 4rh, Of Sovereigns and their Subje^fHj p. \z6. 
 Gircumftance 5th, Concerning Minijlers and their Peo- 
 ple, p, i2p. Circumftance 5th, Concerning ^^«^/^^or5, 
 p. 131. Circumftance 7th, Concerning Majlers and 
 Servants^ p. 152. Circumftance 8th,ConcerningFr#V«ry^, 
 p. 152. Circumftance 9th, Concerning religious or civil 
 Relations^ 134. Circumftance ioth,GonccrnIng Peifon$ 
 affli5ledy p. 134. 
 
 Jrticle 2. 
 
 Of the aggravating Circumftanccs with regard to Detrac- 
 •tors in particular. Circumftance i. To ht ih^ fir ft Authcr 
 thor of 2Jetra6lion,p 131. Circumfiance 2d,To 2^^f2># 
 tbe Ferfons that have been back'jittcn, p. 137. 
 
 a 2 Jrtick 
 
w t^c CO Nf E 1^ rs. 
 
 Article 5. 
 Of the aggravating Circumftanccs with regard to the man-* 
 ncr of decrading. CircumlUncc i. Rap Judgments^ 
 f, 158. Circumftancc id. To "jurire tke ijetrattiotj, 
 
 Jrttcle 4. 
 
 Of the Circumftanccs that aggravate Detracflion with re- 
 gard to the Vices and bins we publifh. Circumflance ift. 
 To deride bodily ^sfe5fs, f. 140. Circumitance id. 
 To detra^l from thoje whom violent ^ajjions or Ter^ 
 fecutions have caufed toSi;t, p.u^^. Circuinftancc ;;d/ro 
 mention Sins that have been repented of ^ p. 145 Cir- 
 cumftance 4th, To mention luhat is mofi Jjuntul to our 
 Neighbour*^ Reputation jp. 145. Circumflance 5th, To 
 mem ion thofe Sins^ the freaking of "jchich is forbidden^ 
 f. 14^. 
 
 Article 5. 
 
 *rimc and Placi tnay aggravate the Horror of Detractions 
 f. 147. 
 
 The Ufes of this Section, p, i4p. 
 
 SECT. VI. 
 
 Of the Effects of Detradion^ p. 151. 
 Article i. 
 
 Of the Effefts of Detraction, as referring to Detra^nrs, 
 while in this World, i. \t fpoHstheir judgment, fi^. 
 z. It hurts their Reputation y I '=^'^. i',"Ihcy are hate ei, 
 
 Article 2. 
 Of the EiTcCls ofDetraftion with regard to our Neighbours, 
 and iirlt, \% to thofe who arc Ipoken ill of ; It hurts 
 their Credit y and oft entities their Soul, p, 161. 
 Article 5. 
 Detracflion is hurtful to thofe that hear us dctracEV, p. 164: 
 
 Article 4. 
 Dctrac^cion is fomctifncs fatal to the Common-wealth aiid 
 Society, f. 167. 
 
 Ariiile 5. 
 Dctradlioh is hurtful to thr Church, f^. 170. 
 
 ^'rrir't 6. 
 •♦jMlie forfowful ttFccf^J of Dctradion ^\'.h icgdr^ to the 
 
 n!ixr World, p^ i-;6. 
 \ u\i lifts of Wiii bedioni r. 17S. 
 
The CO N r E Nf S. V 
 
 S E Cr. VIL 
 
 Wherein fomc Doubts and Cafes of Confcicncc are refolved; 
 and "tis fticwn, that al1Decra(ftion is not a 8in. ill Cafc^ 
 It may be done fometimes in Juftice arJ Charity, />. 182. 
 2d Cafe, It is oftentimes lawful to fpc .k ill of the Dead, 
 f. i8i. 3d Cafe, It is alfo lawful tofpeak lU of Nations 
 and whole Bodies, f, 184* 4th Caf^, Railleries arc 
 lomctimes lawful and fometimes nor^^. 181- 5th Cafe, 
 ConcerningParents ai>d theirChildren, f. i85. 5ch Cafe, 
 Pallors may be acquainted with che Faults of their Peo- 
 ple, as well asParcnts with thulc of their Children, /?. 187, 
 7th Cafe, Excommunication is no criminal DetraAion* 
 8th Cafe, Magiftrates may be acquamted with the Brea- 
 kers of their Laws, ^. t88. 9th Cafe, One may fpealc 
 ill of a fal e Religion, f?, 190^ loth Cafe, It is lawful 
 to vindicate one's fclf, tho' another Perfon's Character 
 fuffers by it, f, 192. nth Cafe^ What mull be done, 
 when of two Perfons we mull fpcak ill of one, f. 198. 
 iith Cafe^ Concerning Satyrs, When they are lawful,^, 
 199. 13th Cafe, One Ihould not mention thofe Vices 
 that Sinners do glory in, f, 2C0; 14th Cafe, A Pcrloo 
 ihould not Ipeak ill of himfclf, f. 201. 15th Cafe, One 
 fhould not mention a Man's bad Quali'ies after he hath 
 mennoncd his good Ones, f. 203. i5th Cafe, We may 
 and ought to mention Men^s Faults, when we cannot 
 avoid it without telling Lyes^^^ 204. 17th Cafe, What 
 mufl be done, when in order to clear one Man we are 
 obliged to accufc another, /». 204. i8th Cale, The viJe- 
 iiQk and meannefs of a Pcrfon is no Exxufe to fpcak III 
 of him or her, p, 204. 19th Cafe, Neither the Igno- 
 rance of Right nor the ignorance of Fa6l excules a De- 
 tratftor, f. zq6. 20th Cafe, We muit not reveal Secrets, 
 
 p, 20g. 
 
 The Ufcs of this Sec^lion, p. 2rr. 
 SECT. Vllf. 
 
 Objecflions made in favour of Detra^^ion anfwered, p. nr. 
 ill Objsclion, Derra6lion may fcrvc to make People re- 
 form, ^. 112. 2d Obj. If we do not detract when others 
 do, wc lliall get an ill Name, p, i j 5. 3d Obj. We muft 
 conform to Culloin, p. 219. 4th Obj. If we donotdc- 
 trad, we IhsU hardly have any thing to talk of, p. 222, 
 5th Obj. Wc fhallljfe, ifwcdo not dctrad^ the Com- 
 pany 
 
Yi The CONTENT S. 
 
 pany and Fricndfhip of many PerfonS;, p. 214; <Jth Ob). 
 Wc have in the Bible, the Examples of feveral pious Per- 
 fons who have detra<fled, ^. 225. 7tli Obj. Wc may be 
 laid to favour the Faults ot a l^erfon, if wc do not fpeak 
 ill of him when others do, />. 22^. 8th Obj. It is well 
 known to every Body that no Perfon is free from Infirmi- 
 ties, p. xi6.. 9th Obj. It is lawful and a Duty to tell the 
 Truth,^.227. icth Obj. It is fometimcs for the publick 
 Good to detraft, p, 228. nth Obj, Why Jhould not 
 People talk of Faults that are known to every Body, p. 
 2^,1. 1 2th Obj. Charity is not blind, p. 2;2. ruh 
 Obj. One cannot help to utter a fine witty ExprefHon, 
 when it comes to mind, ^, 253. Obj, 14th, Some lerfons 
 arc fo very bad and malicious, that they do not defervc 
 to befpared and pityed, f. 237. 
 
 The Ufes of this Sedion, ^p. 159. 
 SECT. IX. 
 
 Motives to avoid this Sin : ift Motive, The badnefs of the 
 Sources that produce it,;?. 242. 2d Motive, Detradlors 
 are confcious, that they are Sinners thcmfelves, f. 24;. 
 3d Motive, A.11 Men fliould lovc one another as Brethren, 
 f. 248. 4th Motive, It is an cafy thing to abftain from 
 evil (peaking, 249. 5th Motive, To abftain from it will 
 picfcrve our Reputation,/?. 25c. 6th Motive, It will gain 
 us the cfteem and good Will of People, f. 252. 7th 
 Motive,By evil fpeaking we render our fclves inexcufablc, 
 f. 253. 8th Motive, Our Tongue is defiled by evil-Ipea- 
 king, f. 254. 9th Motive, Some Circumflanccs concern- 
 ing Perfons and their Faults,/?. 255. loth Motivc,Thc 
 very greatDamage done to our Neighbcur,by our fpeak- 
 ing againfthim,/?. 251. nth Motive. Great many Cir- 
 cumf^anccs often Icflen his Faults, f\ k-;. 12th Motive, 
 Our abftaining fromDetra(fl:ion will make r,OD favoura- 
 ble to us, f. 258. 13th Motive, If we refrain from de- 
 tric'ling we may alfo from a great many ether \ ices, f\ 
 z6o. 14'h Motive, Examples and Condud of eminent 
 and godly Pciions, f: 262. 
 
 The Ufcs of this Seftion, f. 16^. 
 
 S E C '/. X. 
 
 Containing many Duties and Counfcls concerning Dctra^li- 
 on. f. 16 -J. 
 
 Article I. 
 
 Duties and Counfcls to thofc who dcfirc to avoid De 
 traftion, f. 26;* ^rrid 
 
The CONrENr& vii 
 
 -Article 2. 
 The Duties of thofe who arc fallen into Dctradioiij f .275; 
 
 jirticle 3. 
 The Duty of thole in prcfence of whom People have dc- 
 tra6\ed^ p, 277. 
 
 Jrtkle 4.' 
 The Duties of thofe who are fpoken ill of. p, a88.* 
 The Ufes of this Sedion, f. 298. 
 The Conclufion of this Trcatife. 
 
 ERRATA. 
 
 PAge 1 line 12 put a full Stop after the Word, art, and nofte after, 
 p. 6 1.6 read, rather than Detradlion. p.i6 1. Ii, read, any thing. 
 p, i7 laftl. read, but a Thoufand p. 37 L 9 read heard. 1. i§ read 
 by them p. 49 After Eighth Source re^d Levity & Caprice, p. ^i 
 inftead of Fourteenth Source, read Fifteenth Source p 7o J. 29 r«ad 
 but altho'. p. 76 h 11 read but thinlcTshat. p. 81 1. ij read one of 
 thePIeafuies of Life- 1. 18 read by deftroying the good Opinion Peo- 
 ple had of them before they heard of thofe Fanlf, which however 
 are often iafeparabie from human Nature, p-84 \.z read advance.p.91 
 J. 17 read faithful, p. 97 i. 6 read his. p. loo J. z read all the thiiiki 
 ing part of Mankind, p 114 read Article XIII . 1. a read oner near 
 his Table, p 1^4 1 a6 read hurt. P158 read afford moft Men. ] g 
 read inftead of flill farther, read and nothing^ &Ci p 168 I 4 inllead 
 of wherel>y, read and. 1 1^ read The Rulers ot aScate^ inllead of^Tiie 
 Princes of a Kingdom, p 171 I 16 read expeifl inftcad of pretend,p.i7S 
 2 i^read finful againllGOD.p 1183 1 24 forSmoik readVapour.p i^^ \z6 
 read thofe ,inftcad cf thefe. p 201 \6 read fuch a Maii, 1 11 read him 
 for his. p io7 1 ^^ read but yet I fay, inftead of, to this 1 aafwer^: 
 1 24 read fome Attention, p ao^ read, impofRble to me, &c. p 210 
 1,2 read fometimes inftead of generally, & fome inftead of very. p zjo 
 1 29 read fort of Criminals. P265 1 ly read and even without De- 
 tradious. 1 14 read th»fe inftead of thefe. P278 1 24 [read Meflias 
 inftead of Miferies 
 1 take often in this Treatife the Word; Self-Love, for that which 
 finfu/, though Self Love in it fclf fce. innocent and natural. 
 
aS^SJvJ5O^9OO?J0®«^OO^OO<5©©OS<5^^ 
 
 1 Mult deft re the Reader to excufe fame Phrafes 
 * that may be tmproper or objcure, yls this 
 fVork was firfi compofed tn the French Lan^ 
 guage^ and the "tranjlathn is kept "very clofe to 
 the French, the turn and genius of which dif- 
 fers conftder ably from the Englilb, from thence 
 'proceed that improperty or obfcurity perhaps in 
 few of the Sentences, /is to the H'ork tt /elf 
 Some People will perhaps blame me for bei/ig 
 too particular^ and mentioning trifling Things ; 
 but I muft beg oj them to conftder that to write 
 Treat ifes of Morality in O' general way onl)\ 
 and to write nothings is almoji the fame 
 7hing, If zve pretend to convince and conrert 
 Men, we mu/i do it by entring as it were into 
 their "Very Hearty and making them jenjible of 
 all their Miftakcs ^ and O'S they are wry viri-^ 
 cus^ and numerous in order to examine andcon^ 
 futethem^ we a? e obliged to be very particular^ 
 as I have been in this fVoi% tW I hpf nop tQ 
 a Fault, 
 
 ^v^OSiO^-3^-;>?««i©C«^S^pa'S^-^^#^«^i^ 
 

 TREATISE 
 
 A G A 1 HI V 
 
 DETRACTION. 
 
 ^-e« ^-65 ^^ ^ ^-e^ ^ ^ s&"9« >& -e^ >& a^ &a» 
 s E a f J O N u 
 
 ARTIC LE £ 
 
 Detraftion is definel 
 
 '\HE Heart is deceitful^^^"^- ^ 
 above all things^ and"^"^"^^ 
 defperately wkkedy "who 
 can know it f faith the c^ap. 17; 
 Vxo^httjeremiak Pauh^^*^- 
 tells us aifo that no w^^icar.i.i^ 
 knoweth the things of a 
 man/ave thefpirit of man which ts m himi 
 So that that Heart which hardly know- 
 cth it felf would be quite uniearghable to 
 
a A freatifc agalnfi 
 
 Sect, I. other Hearts, if it did not difcovet it's 
 "'^'^'^^^ Paflioiis, it's Sentiments and Dcfigns to 
 others. This he doci very often by liis 
 Match, u detracting Words : Out of the abti?ida?ice 
 3*' of tbeHearty the iVIouthJpcaheth. There- 
 
 lore when you hear any one fpeaking a- 
 gainft his Neighbour, it is not a hard mat- 
 ter toguefs how he ft ands affected towards 
 him. And as detracting Speeches arc very- 
 common in the Mouth of Men, it is both 
 the moft ulual K nroll furc way to knoWt 
 what their Thoughts are for. 
 
 DctraHton, as we underftand and ufe 
 that Word iu this Book, is a Sin which 
 confifts in tcl'ing to one^ or federal Pcr^ 
 fons^ ^ithoit jScceJJit)\ true "things 
 "which hurt the good Name ej ourNcigh- 
 hours ^ whatever Means and Ways may 
 be ufed to accomplifh tJiat. 
 
 I fay, in tk firjt Place, that tliis Sin 
 confifts in rehting things that are truCy 
 and are hurtful to our Neighbours^ in 
 order to diftinguifti it from Calumny^ 
 which confifts in inventing and telling 
 of and againjt them^ things ,that are 
 falfe. Some liavc called the t)etradion 
 that we Ipeafc of, Uncharitable truths 
 whereas Slanders and Calumnies are an" 
 charitable Untruths. The Words un- 
 cliaritablc Truth, do exprefs fo well the 
 Nature of DetraLlion, that we may lay, 
 that the very Name is tl)c Definition of 
 
 ths 
 
t) E "t R AC T t O N. ^ 
 
 the Thing defined, nothing being more Sect. li 
 contrary to Charity than Detraftion. ^•V"^^ 
 
 I fay, in \h^ feco?idY\^c^^ that it doth 
 hot only confift in telling or fpeaking 
 Things hurtful to the Charader of our 
 Neighbours, bccaufej tho' the Wo ids £1;//- 
 f^edking^ properly have a Relation to 
 Words and Difcourfes only, yet it is cer- 
 tain, that we muft comprehend under the 
 Idea or Notion of Back-biting, every 
 Thing that may have the fame EfTeft as 
 Difcourfes, 'viz. To hnrt^ his good Name. 
 
 We intiend to explain this Definition 
 more at large afterwards * but in the mean 
 while, it is neceflfary to obferve here, that 
 it may happen that the mentioning of 
 certain Aftions may fomctimes be fin- 
 ful, whenfaid of certain Perfons, whereas 
 it may be innocent if faid of others, be- 
 caufe thefe Aftions may be good or badjj 
 according to the leveral Circumftances of 
 Perfons or Places or Times, by whom, o: 
 in which they have been done. For In- 
 Itance, It would be an uncharitable Truth, 
 and confequently a Sin, to fay that flich a 
 Mujjulman or Ttirk^ as we call tbofe that 
 follow the falfeDoftrine of/J/^fo;^^/^, hath 
 drank fome Wine, becaule the Law of 
 that falfe Prophet forbids it ; whereas on 
 the contrary, it is not a Detradion, if 
 fpeakipg gf a Chijiian^ you fay that he 
 
j^ A Treatifc againjt 
 
 Sect. I. hath drank Wine modcrately,becaufc every 
 •^"'^^^^ Body knows that thcGolpel doth not for- 
 bid the Ulc, but the Excels of that Li- 
 quor • fo tlvat it hurts not the Character 
 of this,but only the Character of the Ma^ 
 hometan^lo fay that he hath drank Wine, 
 tho' moderately : As alfo ii is an uncha- 
 ritable Truth to fay of a Roman Catho* 
 Ikky that he never goes to Mafs • where- 
 as it would be uncharitable to lay of a 
 Protejiant^ that he ever goes or went to 
 Mafs'^ bccaufe the one by his Principles is 
 obliged to go, and the other by contrary 
 Principles, is bound not to go to Mafs. 
 
 ARTICLE //. 
 
 Why many Perfons often confound De- 
 tradion and Calumny ? 
 
 IN the foregoing Article we have en- 
 deavoured to fhew the difference there 
 IS between Detra^'ton SC Calumny. Ne- 
 verthclels it is very ufual to lee not only 
 the comiuon People, but even thole who 
 think theinfelves far above them, join or 
 confound thcie two together very unjuft- 
 ly. I believe the Reafon hereof may be 
 gathered from the two following Confide- 
 rations, which it may be proper to men- 
 tion. 
 
D EfR AC 7" 10 N. 5 
 
 tion, thatfo when we know from whence Sect. I- 
 the Error arifes, we may the more eafiiy ^-'^V>^ 
 guard againft both it and its Confequences. , 
 
 1. The firft Reafon is, That in mofi of 
 the dead and Vroing Languages^ the fame 
 T'erms n)ery frequently fign'tfy both the 
 one and the other ofthefe Sins : And to 
 mention the Language in which I am wri- 
 ting, the word DetraBion fignifies as well 
 Calumny as fimple Back-biting. The 
 Terms being fo near alike, we are apt to 
 Ipeak in the very fame manner of things 
 quite different. 
 
 2. A fecond Reafon is, becaufe /^^ /f^i^ 
 Scripure it felf feems to confound them 
 together^ in many Places too long here to 
 be mentioned. The Reafon now alledged 
 may be one of the Caufes hereof; to which 
 I may joyn the following ones, and illuf- 
 trate them by an Example, even that of 
 the holy Apoftle James, He oppofes 
 thefetwoSins in feveralPlaces of hisEpiftle 
 by the very fame Arguments. (i)Becaufe 
 they are equally theFruitsof a deadFaitb. 
 (2) Becaufe they arc equally committed 
 by the fame mean of the Tongue. (3) 
 Becaufe they arc both contrary toCharity. 
 And (4) Becaufe theirEffccls are very neai 
 the fame. Upon thefc Accounts we arc 
 very apt to confound them together. 
 
 Allowing my felf this Liberty, I fnall 
 
 make ufe of thofe Texts which may be c- 
 
 B 3 quail y 
 
A freattfc agatnji 
 
 SECf. I. qually allccjgcd againft Calumny and De- 
 traction • yet for fear of confounding two 
 matters, which arc as oppofitc as Truth 
 and Fa)ftty\ I fhall let alone thofe where 
 I think the facrcd Authors had Calumny 
 in Y\t\\fX2iX\\ciDetra!;iion^ or w^hich might 
 puzzle and perpkx the Reader's Mind. 
 Neverthflcfs it muft be obferved, that 
 what we fhall fay againft Detraclion, will 
 fo much the niore condemn Calumny, in- 
 afmuch as this latt is a Lye^ and confe- 
 quently a Sin added to the iirft, being 
 thus a Degree of Malice above it. 
 
 ARTICLE ///. 
 
 Flattery is oppofed to Detratlion. 
 
 ON E of the moft proper ways to know 
 theNaturc of a thing is to oppofe it to 
 what is contrary thereto. In natural things 
 we find out the Levity of one Body by 
 the Oppofition it has to the Gnrcity of 
 anothcr.In Morality the way to know the 
 Weight of a Sin is the very fame. Thus 
 we hope to ilhiftrate our Subjcft, by fhcw- 
 ing how Detraction is oppofed to another 
 Vice, at the fame Time that we are pro- 
 ving how it is oppofed to the Ho- 
 linefs and the Laws of G O D, to which 
 all Sins are directly contrary. You will 
 hereby at Icaft obferyc, that in order to 
 
 acquire 
 
acquire one fingle Virtue a Man muft of- Sect. L 
 ten ftiun more then one Vice: Befides that ''•^VV, 
 in order to know wtiether he be in a jail 
 Medium, wherein a recommended Virtue 
 ordinarily confifts, he mult diligently oh- 
 ferve the two Extremities and lay ihem 
 together to find the Center. 
 
 Flattery is oppofed to DetraBhn^znd 
 both to Charity^ which is the happy 
 Medium betwixt them. 
 
 Thefe two Vices have oppoGte Views, 
 inafmuch as Detraftion is a 'fruth which 
 vexes our Neigfibours, and tends to trou- 
 ble them, whereas Flattery is generally a 
 Lye invented to pleafe them. The one 
 deftroys by Sword^ the other by Poifon : 
 Both are contrary to Charity^ which for- 
 bids us to Ipcak ill of others, thereby to 
 defame them, and contrarywife to flatter 
 them, thereby to engage them to go on in 
 their vicious ways, and hinder them from 
 becoming virtuous, by making tl' a be- 
 lieve they are fo already. It is evident 
 that Charity holds a middle betwixt thefc 
 two things, which neverthelefs have this 
 in Common, that they are made uie of for 
 the very fame Ends, on certain Occafions, 
 Sometimes we Back-bite Perfons in order 
 to raife our felves above them ; at other 
 times we Flatter Perfons, fo that by the 
 return of a Flattering Complement, they 
 may lift us above other Men. Thas/^//- 
 B 4 I'rco 
 
A freatife againft 
 
 SiCT. L love wou'd be applauded by ways entirely 
 
 different. 
 
 ARTICLE IK 
 
 Of the Objea ^/Detraftion. 
 
 AS on the one hand, all the World is 
 capable of Detraction, fo on the other, 
 the Ol^je^oi Dctraftion is very univerfal; 
 becaule we may fpeak evil of all McHj 
 Tione being fauUleis. Among all the Sins 
 whereby we can injure our Neighbours, 
 there Is none which may be extended fo 
 far or to fo great a number of Objects as 
 Detraction. When for inltance, Children 
 break the Command which enjoins them 
 to honour their Parents, they nn only a- 
 gainft two Perfons. When a Perfon is 
 addicted to Theft, he has neither Power 
 nor Opportunity fufRcient to hurt a great 
 many Perfons, and generally an ignomini- 
 ous Death puts an End to his evilDeligns. 
 The fame may be faid of Murder. But 
 Detraction not being punifh'd by the Ma- 
 giftrate, and Power, Opportunity and hu- 
 mane Faults being never wanting toBack- 
 biters, it follows, that all the frorld af- 
 fords a Mark for Detraction. 
 
 There 
 
DEtRACT'lON. $ 
 
 There are none but thofe who dwell in Sect. J. 
 Heavenly Manfions, of whom it is impof- 
 fible to fpeak ill, bccaufe they are pert'c^.l- 
 ly holy. This is what the Scripture af- 
 fures us with refpeft to G O D in a great 
 many Places. He is ofprer Eyes than jiab.1.13, 
 fo behold Evil^ far from committing it. 
 J own, there are Perfons Wicked, or ra- 
 ther Mad enough, to find fault with the 
 Divine Conduct, and to fay as the Jews 
 in EzehieJ, the ways of th^ Lord are not vm?z$|'' 
 Equal. But what do they then fay ? 
 They pronounce anhorriblc^/^/?^/^ and 
 not a Detradion. Thofe are, thefe un- 
 happy pnes who know not GO Dy and 
 fpeak Evil of what they underjland not. J^^^* ^^'^ 
 As for Angels and the Spirits of juft Men hc|3.u.ij, 
 made perfect, the Scripture makes their 
 continual Employment and perfcft Feli- 
 city to confift, in an exad Obedience to 
 the Orders of the Lord ; thus they live 
 exempt from all thofe Faults which arc 
 blamed in the Inhabitants of the Earth, 
 
 J'he Ufes of this SeBion. 
 
 Altho' vve have not as yet fully proved, 
 that the Vice we are difputing againftisa 
 Sin, yet as we have already ihewn, that it 
 is contrary to Charity, this gives us fuffi- 
 cient Reafon to warn and exhort you to 
 forfake it. What we haye already faid of 
 
 its 
 
lo A Treat ife againft 
 
 Sect. I. its Nature may ferve for this,thatit flioulj 
 
 ^^'^^^"^^ make us forfake it. If any have formerly 
 committcdit without knowingit, let them 
 now know it without committing it. Let 
 thofc who before knew what it was, at 
 length ceafc finning againft their Light,and 
 let what wc have laid,bc as aClap otTiiun- 
 der to awaken them from their Drowfi- 
 nels. Let the one and the other fully and 
 entirely quit this Sin. In moft Subjccls 
 of Morality, Virtue confillsin a Medium, 
 but in Vice this Medium is dangerous. 
 Virtue is found in an extremity beyond 
 the very bounds of Vice. So that if you 
 fuppofe a Man, who very often Detracts, 
 another who does it but feldom, and a 
 third, who never does, this laft alone fhall 
 
 t\ik.loUi*h2Lye cho/en the good Part, I fay this, 
 becaufc there are many who look upon 
 themielves as very wife H, moderate Pcr- 
 fons, when they tell only part of what they 
 know againft their Neighbours, in which 
 they are very much miftakcn. 
 
 Since Flattery is as far from Charity, as 
 Charity is from Detraction, let us avoid 
 both Crimes with the fame Care. Truly 
 what matter is it to tlic Devil, whether 
 wc perilh by Fire or Water, fo that wc 
 do but Pcrilli. For this Reafon it was 
 that he fomctimes caft the Lunatick men- 
 
 Mattih i^'tioi^cd in thcGofpcljinto oneElemcnt,and 
 fomctimes into the other. If we will not 
 
 Back- 
 
D E^ R AC n O N. 
 
 II 
 
 Back-bite Perfons for fear of offending Sect. L 
 them, no more ought we to give themun- ^*'''V^^i 
 due PraifeSj left if they bemodeft, it grieve 
 them, or if they are not, it make them the 
 prouder. 
 
 In a Word, as wc may flatter or blame 
 all Mankind, let us fee to it, that we act 
 not after this manner with regard to any 
 one. 
 
 SECTION II. 
 
 In how many ways they Detraft, 
 
 1^0 
 
 The diver Jity ofthefe ways almoji 
 infinite. 
 
 WWW^^ ¥W H E R E are almoft as many o . „ 
 -^^^^-'30 ^g ways of Detracting, as there ^^' 
 Tiyg are Detradors ; every one 
 5^~a^ differently expreffing hisDe- 
 ^;feJ&^oJS„i, tractions according to his own 
 Genius and turn of Mind. 
 And on the other fide, thefe ways arc ft ill 
 various according the different and nume- 
 rous Failings of the Perfons talked of ; fo 
 that I don't believe//?^ whole fVorldcou'd 
 (^ontcin the Booh which might he writ- ^'^^^''-^'2^' 
 
 ten 
 
12 A freatife again fi 
 
 5ect.II. ten on this Sabjed. This is a great deal, 
 
 ^*^^>rs0f but not too much, to lay thereof, fince a 
 
 good part of the Difcourfes of our Ancef- 
 
 tors, and of own, has been and is but De- 
 
 traftion differently modified. 
 
 I (hall not therefore here pretend to re- 
 late all the ways that are cuftomarily 
 made afe of to blame our Neighbours : 
 This would be impofliblc : Moreover, 
 the Pradice of the World, and the Study 
 of your own Heart, may fupply what we 
 fhall omit. Only we muft obfervc to you, 
 that the moft witty Methods arc the mod 
 dangerous. It feems we fwallow a Pill 
 when gilded with lefs Reludancy, and we 
 take more Pleafure in divulging a Detrac- 
 tion, when we think there is Wit in it ; 
 whether it be to fhew that we have feme 
 ourfelves, or to pleale thofe in whofe pre- 
 fencc we Dctrad by diverting them • yea, 
 fo far is thisMethod carried, that there arc 
 thofe, who adding Lying to DctraHion^ 
 ^ ^uilmpudcncc to thefc two Sins,fainy call 
 
 themfelves the Authors of ibme fliarp and 
 keen Exprcflion. 
 
 That this Scdion may be treated with 
 all polTible Order, wc fhall here confider 
 three principal things. The Manner in 
 which wc Dctrad has regard (i) To the 
 Stibje^ and Matter of Dctradion. (:i)To 
 xhzCircumJlances. And (3) To xhcMcans 
 tkemjehes made ufe of. 
 
 A R^ 
 
DETRACTION. 13 
 
 Sect. IL 
 
 ARTICLE /. 
 
 Of the Subjed of Detraflion. 
 
 T N what way foever we confider Man^ 
 ^ wc fhall always meet with a Subjeft of 
 Detraftionjandfomething to find fault with 
 in him. If he be in Profperity, he then 
 forgets GOD. If in Adverfiity, he for- 
 gets himfelf,and falls intoMurmuring. The 
 Rich Man we fee proud, the poor Man 
 impatient ; the young Man is debauched 
 and hafty ; the Old Man coveteous and 
 peevifti. Sicknefs SC Health, Liberty and 
 Slavery are equally abus'd by Man. Whe- 
 ther we look upon him in a ftate of Ac- 
 tion or in a ftate freefromAftion, we Ihall 
 ftill find him aSinner. La2inefs,Sluggifti- 
 nefs and Idlenefs are Vices • and his Ani- 
 ons may be, and often are great Sins. Who 
 doubts hereof ? Who does not fee it ? 
 Confider him according to the various 
 ftates wherein he paflcs his Life, and you 
 will fee him a conceited Clergyman, a 
 mercenary Warrior, an unjuft Judge, aDe- 
 ceitfull Merchant. What might we not 
 further fay of him, were we fo minded ? 
 But however we will fay no more, and ac- 
 knowledge, that there are many Perlbns 
 free from the Blemilhes common to the 
 
 various 
 
14 -</ Threat ife againfi 
 
 Sect. IT. various Employments and different Cir-^ 
 VOTN^ cumftances of Life. 
 
 To be a little more particular in rcfped 
 to thcDefcdts which we blame in others, I 
 lay,that we may fpcak illof thofe of their 
 Minds, their Hearts and their Perlbns. 
 Thus as to the Miud^ we call a Man igno- 
 rant, itupid, indifcreet, injudicious, fan- 
 taftical, wavering, felf-conceited, fifr. 
 As to his Hearty we reckon him mean- 
 Ipirited, paffionate, hafty, mercenary, 
 cowardly, loole, vain, prefumptuous, en- 
 llamed with a filthy Love, retaining im- 
 placable Hatred, that leaves no Stone un- 
 turned to fatisfy his Revenge, w^hofe Ap- 
 petite to every thing forbidden by the di- 
 vine Law, is the Source of a thouland 
 Sins. We may alfo fpeak Evil of his 
 H'^ords and ylH'ions, That his Words are 
 full of Blafphemy, Calumny, Detraftion, 
 Filth and Oaths, ^c. That his Anions 
 are hypocritical, facrilcgious, nnjuft and 
 cruel. Nay, his very Silence may be mif- 
 conftrued by us : That he refrained fpea- 
 king,when he ought to have fpokc,which, 
 lay wc, is a Mark of Imprudence, Igno- 
 rance, or Ibmc other Fault. 
 
 We may aUb backbite a Man, by fpea- 
 king ill of his Writings without caule. 
 And truly we had as good attack the 
 Alaji as hx^lVorks^ in which wc may pick 
 the lame Faults,as in his Mind and Hearty 
 
DEfR^CflON. I J 
 
 fince they are the Produftion of the one, Sect.II. 
 and fet forth the Sentiments of the ^^-OT^ 
 other. In them alfo we may meet with, 
 and cenfure all the Faults of Difcourfe^ 
 fince Boohs are only what a Perfon has, or 
 may have talk'd of before. 
 
 A Man's Body may be the Siibjed of 
 Detraftion, either on account of it's natu- 
 ral Defeds, or odd Poftures. For Example, 
 His Looks may be lafcivous, his Gaite 
 haughty, his Garb indecent. We may 
 even detraft and backbite Perlons on Ac- 
 count of their ^ir//?, i. Ashcm^UpJtarts 
 and of mea?i Original. 2. When they are 
 obliged for their Birth to fome Crime of 
 their Parents ; fuch is that of zWfpurious 
 Births. 3. When their Anceftors or Pa-* 
 rents have committed thofe publickCrimes 
 which difhonour a Family. 
 
 We may Ipeak Evil not only of the 
 Livings but even of the Dead : hence the 
 faying, that DETRACTION BURYS 
 THE LIVING AND RAKES UP 
 THE DEAD. And truly there never 
 is fo much matter of fpeaking 111 of any 
 Man during Life, as after it ; feeing 
 then one may talk of his whole Life, even 
 to his laft moments : And moreover, how 
 many Subjects for Detraction do many 
 Perfons give even in Death ? Many die 
 without reftoring ill-gotten Goods, with- 
 out forgiving theirBrethren, without truly 
 
 repenting 
 
x6 J freatiyi againji 
 
 • ECT 
 
 II. repenting, without ferioufly thinking oil 
 "^ Heaven and Hell, and without duly re- 
 flecting, that after Death comes the Judg- 
 ment. 
 
 We fliall finifh this Article with three 
 Remarks, i. That all manner ofSubjc^s 
 may he turned into DetraSiion ly Ds-* 
 traBors, This is a Fire which all forts 
 of Matter kindles when blown up. They 
 know how to turn this way, things that 
 arc the mofl: indifferent in themfelves and 
 the moft diftant in appearance from thia 
 Snbjed. We can't talk of nothing before 
 them, but what they will make Appli- 
 cations, and from whence they will draw 
 Confequcnces, againft thofc whom they 
 don't love. 2. TbatDctraBtngD'tfcour^ 
 jes may be occafoned either by a p'eme^ 
 ditated Deftgn of an Evil Hearty or by 
 the Exam-fle and Converfation oj others^ 
 or by fome other things^ nsohich bring 
 Perjbns ^ their Defers to remembrance. 
 It often happens, that as foon as a Perfon 
 is gone out oi the Company, hisBchaviour 
 is brought on the Carpet, and examined 
 with the utmoft Rigour. 3. That there 
 areThings indifferent tnthemfehes^ that 
 is to fay ^ "vchtch are not Faults in thetr 
 own iSature^ "whichjtill may do an ///- 
 jury on certain Occafions^fo that it "voould 
 be Each-biting to mention them ^doithout 
 NeceJ/ity. For InftancCp altho' Poyerty be 
 
 r>ot 
 
DEfR^CriON. tj 
 
 not aVice, yet there are Occafions wherein Sect. II. 
 it wou'd greatly,to fay that he "was Poor. v^vx>. 
 Charity requires, that at fuch a time we 
 ihou'd lay nothing at all of his Eftate. 
 
 ARTICLE //. 
 
 Of the Manner of DetraB'ton as t9 
 it's Circumftances. 
 
 I. np* H E firft of thefe Circumftances 
 j^ is, That we utter fome things 
 whicii we know of our felves, and other 
 Things which we know only by the Tefti- 
 mony and Report of other Men. I did 
 not fee, fays a Man, the Thing with my 
 own Eyes ^ but you need not doubt of it 
 a whit the more for that. This Account 
 comes to me from agoodHand,and a Per- 
 fon that I would truft as foon as my felf. 
 
 2. We may detiaftfromPerfons in their 
 Prefence^ either when we addrefi our 
 felves to them, ( aad this is ftiled reviling 
 a Man to his Face, ) or when we fpeafc 
 of them in addreffing our felves to others. 
 
 3. In their Ahfence we may back-bite 
 Perfons ; and this is the moft common and 
 ordinary way : Whether it be, that we 
 are afraid, that thofe to whom and of 
 wh^im we are fpeaking, will make feme 
 
 cutting 
 
1 8 A freatife againjl 
 
 Sect. IT. cutting Anfwcr, and with violence call 
 ^"^^C^ back the Arrows fhot againfl them, on 
 the Shooters : Or,Bccaufe w^c confider that 
 good Manners won't allow us to vex a 
 whole Company with mutual Jarrs. Per- 
 haps Cowardice may hinder ibme from tel- 
 ling Perlbns of their Faults to their Face, 
 or fome other peculiar Reafons. 
 
 4, Men may detraft publicUy and 
 without referve. Thus hafty and giddy- 
 headed Perfons a£V, who tell every one 
 all that they know\ 'Tis all one to them, 
 w ho they talk to, neither do they care 
 whether the Perfon, whofe Reputation 
 they wou*d blaft, be known or unknown 
 to them. 
 
 5. On the ether hand, Men may de- 
 trad in appearance vnoxQ fe ere tl)\ tho' in 
 the end more publlckly. I tell yen this, 
 ( fays one Man to another ) becaufe you 
 are my Friend ^ but I fhould be very forry 
 that any Body fhould know this Story 
 came from me. I tell it to you as a/^rr^/, 
 and beg you'd not div:ilgc it. But how- 
 ever, if you fhould happen to mention it, 
 don't bring me for your Author, for you 
 will certainly meet with the Diflippoint- 
 nient of feeing me deny, that I ever told 
 you any fuch Thing. 
 
 It muft be owned, that this is but 2 
 Trick to fpread News the further • ly- 
 eiiufe, Ag we communicate the Secret by 
 
 way 
 
DEtRACflON. I (^ 
 
 way cf Favour, he who hears it, thinks Sect. IL 
 to do as great a Favour to others, whom 
 he acquaints with it, and to gain their 
 Confidence and Friendlhip. Thefe lat- 
 ter have the fame Views with the former j 
 and after this manner every one befriends 
 his Neighbour, till the Thing is wholly 
 publick. Moreover, How can any one 
 imagine, that another will keep a Secret, 
 which he himlelf could not help difcover- 
 ing? 
 
 6. We may detraft by relating Things 
 which concern thofe to whom we relate 
 them. (ThefeMen are called 'tale-bearers,) 
 Or when we tell Things to thole who 
 have no Concern in them. 
 
 7. We may detraft diredly, openJy and 
 by calling Things, as we fay, by their 
 Name. Many even call this Freedom : 
 But we muft confels that this is fo far from 
 being a Virtue, that on the contrary it is 
 a very great Sin. This is to abufe Words y 
 that fo afterwards v/e may abufe Ihings. 
 Let us then be more rcferved, when wc 
 treat of our Neighbour's Reputation. 
 
 8. We may detrad indire5ily and oh-^ 
 liquely -As, (i.) By Equivocations,either 
 in Words, or in the Senfe of a Phrafe. It 
 would be needlels to flop here, in order 
 to over-throw theCaufe of Equivocations 
 in Words, which are feldom ufed, but 
 among the Rabble. It is to be wilh'd 
 
 C % that 
 
10 j4 freatife againU 
 
 Sect. 11. that DctracliTi it fe If were as much con- 
 ^^^^^^^ dcnin'd by the World, as this way of de- 
 tracting, (a.) \Vc may covertly ipeak HI 
 of a Pcrlon i.iidcr the dilguilc of Fables 
 and Parables. Thus Jotbam compar'd 
 jiK'-ecb. y^l^i^^^^^^'-l^ t:o a Bramble^ and applied it's 
 9- ° Qualities to him. (j.) Wc may back-bite 
 a Perlon indircftly, when wc Tpeak evil 
 in general of thole, with whom he has 
 any thing in common. For Example, If 
 Nve lay, ttiat all the Officers in Inch aRc- 
 gimcnt performed their Duty very ill, wc 
 do certainly back-bite every one in paiti- 
 cular, for he that Ipeaks Evil of all,excepts 
 none. And yet this is done indiredly, no 
 one being expreffiy named. 
 
 «£ ?^ 'if ^> ^^W^^ Vf'^i Wii !^«l \^^l ^'^ !^ 
 ARTICLE ///. 
 
 Cf the Means niade Vje of in DetraBion* 
 
 TH E remainder of this Seftion Ihall 
 be employed in particularizing the 
 various Means made ufc of for Detraction. 
 I. We may derracl in a large ami gene- 
 ral way, by laying. That the Perfon wc 
 are talking of, has a very ill Charadcr a- 
 broad • that he is fubjcc^ to a great many 
 Vices; without mentioning lb much as 
 one in particular. 
 
 1. Wc 
 
DETRACtlON. 
 
 1. We may detraft in many Words, or 
 in one fingle Word. Such a Man fay we, 
 is an Ufurer, Infamous, a Glutton, £f^. 
 Now this one Word, makes as much or 
 more impreffionon the Hearers, as if ^\e 
 drew a Pifture of his evil Life at length. 
 Befides that, Detradors of this fort, are 
 very eafily urged to enter into a detail 
 of the Ufuries, Infamies and Gluttonies, 
 which they mentioned in one fingle Word. 
 
 3. When we will not name the Crime 
 of the Pcrfon we talk of, but leave the 
 Hearer to guefs what it is, under pretence, 
 that Charity obliges us to hide the grcat- 
 nefs of the Crime j fo that by this exprcl- 
 five Silence others often efteem it greater 
 than it really is. O Diabolical Charity ! 
 
 4. When we don't name the Perfon j 
 but fay, it is one, whom you know very 
 well, hasdone fuch and fuch Things : BaC 
 as we know many capable of having done 
 them, we thereupon fufpect a great Num- 
 ber, which is fo much the more dangerous, 
 as this Difcourfe affords room for various 
 ra(h Judgments in the Mind oft'ie Hearer, 
 and as this Detradion comprehends many 
 Objeds at once. Add to all this, that 
 thofe who hear us fpeak thus, fuiFer them- 
 felves to be eafily perfvvaied, thinkin;^ 
 that it is thro* Love or Compa Tiop, that 
 wc conce4 the Name of the Evil^D^er. 
 
 G 3 BuQ 
 
 21 
 
 Sect. II. 
 
22 j4 Treatifs againjt 
 
 SECT.II.But as Solomon ^3iysy fhe tender Mercies 
 
 ^^f"^''^^^^ of the H'tckei are cruel, 
 
 J. Une way or Detraction is to jeer, 
 expofe and ridicule any one before a Com- 
 pany. Without this, lay fome, Convcr- 
 lation wou'd languilh, and we ought to 
 keep that up at any rate whatever. But 
 what is the Confequence of this ? Many 
 Times, two of the Company are thcAftors 
 in the Scene, and the reft are Spedators. 
 He who is not the beft, but w^ho has the 
 moft fprightly Wit, falls upon him whom 
 he judges the weakeft among 'cm. He en- 
 deavours to puzzle him in his Anfwers ; 
 to make him either quite filent, or fall in- 
 to a Paflion, by burlefque & cutting Com- 
 parifons, and render him the Jeft of the 
 whole Company. Thus it becomes a kind 
 of Tragi-Comedy, where ibme are merry, 
 others lad. Sometimes all the Spe6tators 
 become Aftors ^ which is i^o much the 
 more lamentable, as there are then no Me- 
 diators to pacify the Troubles. 
 
 6. It is a kind of Detraction to make 
 Perfons pubhckly confefs their Faults, by 
 demanding of them, whether they did not 
 do fuch and fuch an evil Adion. I own 
 there are but very few who have finccrity 
 enough lO own they were guilty of it • 
 but then we arc the Occafion of their ly- 
 
 ing. 
 
 7. We 
 
DETRACTION. 
 
 ^3 
 
 7. We detrad when we give Reproofs Sect. II. 
 and Exhortations, which may difcover to ^^^"^"^"^ 
 thofe prefent, that he whom we talk to, 
 
 has need of them, with reference to his 
 paft evil Condud. This is far from the 
 Advice given us in the 30th Chap, of Pro- ver. i«. 
 verbSy Accufe not a Servant before his 
 Majterj led he curfe thee and thou he 
 found guilty. We may extend this Pre- 
 cept ftill further, and apply it to all thofe 
 who give their Reproofs, in Prelence of 
 thofe who ought not to affifl therein. I 
 here except the Men who give their Re- 
 proofs in the Pulpit, i. Becaufe they re- 
 prove only when they think there is a ne- 
 ceflity therefor. a.Becaufe that fince they 
 fpeak in general, we can't fay they aim'd 
 at fome particular Perfons. 3. Suppofe 
 they do fpeak againfl fome Vice, which 
 many of their Hearers know others fubjeft 
 tOjthey then tell them nothing new. 4.The 
 Prophets, our Lord JESUS CHRIST and 
 his Apoflles, have approved of thcfe forts 
 of Cenfures, by their own Praftice. 
 
 What I find very intolerable and foolifh 
 in fome Perfons is, to detrad by exhorting 
 and counfelling others not to do fo. Don't 
 you detract ( fay ihefe Men to others ) as 
 fuch an one has done,and thereby brought 
 himfelf into troublefome Affairs. 
 
 8. Anathemas are ever Detradlioiis, 
 tho' not always Sins, being permitted to 
 
 C 4 the 
 
2/f. A Treattfe againfi 
 
 Sect. II. the Guides of the Churches to be fbme- 
 
 "^^-"^^^ times ullJ, after the Example of the holy 
 
 Apoftlcs. This may be further enquired 
 
 into in one of the Sections ot this Trca- 
 
 tifc. 
 
 9. We fall into Detradions by Reproa- 
 ches and publick InveftivesagainftPerfons. 
 1 call them publick when they are ufcd in 
 preferce of many Perfons, and efpecially 
 of thofe that are not concerned in the fub- 
 jcd of the Difpute. This way of Detrac- 
 tion is terrible : We name Perfons and 
 Things : We Ipare nothing : We Ihew no 
 Favour: The moft filthy Terms, the moft 
 oifcnfive Words are made ufe of : The moft 
 fecret Actions are laid open : The oldeft 
 Crimes arc anew raked up. Then Proba- 
 bilities and rafli Judgments pafs for Truths 
 and Realities. 
 
 Some will perhaps fay, That I aggra- 
 vate every where, and lb am not to be 
 credited, feeing I have in anothet Place 
 laid. That private Ways are alfo extreme 
 dangerous. 
 
 But t[iis Reafoning, inftcad of making 
 againlt me, makes directly againft Detrac- 
 tion, to which I am very oppolite. And 
 from u liat I have laid, we may conclude, 
 that both thcie ways are truly very dan- 
 gerous, very teriible, and ccnlequcntly to 
 be avoided. It is not luflicient not to 
 practice l(;me of thcfe ways ; we muft a- 
 bandou them all. 10. 
 
DETRACT'ION. ^s 
 
 10. Curjing is detracting. To detraft Sect.II. 
 and to curie may be exprei'sM in Latin by ^-'^^'^^ 
 the fame Word • and in French there is a 
 confiderable liktnefs between the fignifi- 
 cation of thefe two Terms, as well as be- » 
 twecn the Terms themfelves. When Shi- x Smi. u, 
 met curled Dav'tdy by calling him a bloody ^' 7. 
 Man^ did he not fpeak ill of that Prince? 
 
 Does not a partofCurfes confift in wifli- 
 ing, that the EviJ, which thefe we com- 
 plain of, have done to us or others, may- 
 fall upon them- that fo they may be pu- 
 nilhed therewith ? Do we Curfe thofc 
 whom we believe honeft and virtuous ? 
 The fame may be faid of Imprecations. 
 
 11. We detract by raifing evil Sufpici- 
 ons of the Manners of any one, after what 
 way focver it be. For Example, with 
 reference to thofe whom a Man converfes 
 with ; as in faying, he is very familiar with 
 
 Mr. N -who is exceedingly debauched. 
 
 This makes a great Impreffion, inafmuch 
 as we are not ignorant, that evil Compa- 
 ny may corrupt, and that corrupt Perfons 
 feek fuch Company. And this fort of 
 detraction at the fame time gives an evil 
 fufpicion of the one, and flily fpeaks a- ^ 
 
 gainft the other, 
 
 12. By alluding to fomcthing trifling, 
 infipid or wicked, which any one has faid, 
 whereof we make a kind of Proverb, which 
 by thefe means foon gets along into the 
 
 World, 
 
26 A freatife againji 
 
 Sect.IL World, where we m^ay obferve many of 
 ^-^"^^^ this Nature. 
 
 13. By any way mimicking the dcfefts 
 of another whatever they bc^ ashisGrima- 
 
 ^ CCS, Hypocrify, ^c. 
 
 14. Many Times an Irony is made 
 ufc of to detracl, and to exprefs oar 
 detvadions. This Irony confifts in faying 
 Truths by contraries. Thus we call a 
 Man knavifh, by faying, that he is the 
 moft honeft Man alive. So we call aMan 
 talkative, by faying, that he hardly ever 
 Ipeaks. 
 
 15. We may detrad by Geftures and 
 Poftures. For Inftance a Wink of theEyc, 
 ( which in a Man is almoft as cxprefiive 
 as Words,) on a Perfon, fhall fhew whom 
 Vfc are talking of under a borrowed Name. 
 The Hands may ferve for the fame Ends j 
 and hence it is, that the Ancients juftly 
 gave them the Epithet of talkative : 
 Whether they fpeak alone, or whether they 
 accompany what the Mouth utters. A 
 Shrug of the Shoulders may fhow, that 
 we are afhamcd of what a Perfon fiys,that 
 wc pity him and defpifc him. It follows 
 then that a dumb Man may dctracl by his 
 Geftures, as well as another by hisTongue, 
 
 Writing, Painting and Signs in general 
 whether natural or artificial, may alfo 
 fcrvc to difcovcr the Sins and Vices of our 
 Neighbours, 
 
 ARTICLE 
 
DET'RJCriON. 27 
 
 ARTICLE/^ 
 
 Some other W^ays of detraHing. 
 
 Moreover there are fome ways of de- 
 tradion, which are not foeafily per- 
 ceived as thole we have already related, 
 which notwithftanding are fatal Scandals 
 and forbidden Turns. 
 
 Of thcfe we fliall fay fomething, 
 I. It very often happens, that Compa- 
 rilons in certain Circumftances, are kind of 
 Detradion. Suppofc two Perfons exadly 
 alike ; If we fay, the one is moreReligious 
 than the other, hereby we accufe the lat- 
 ter of Irreligion, or at leaft of not having 
 made that progrefs in Piety, that he might 
 and ought to have made. Let us fuppofe 
 two others, one whereof is become a de- 
 vout and good Chriftian, with very little 
 help, the other with confiderable affiftance 
 comes far fliort of him ^ while we commend 
 the former, and exalt him above his Fel-^ 
 low ^ do we not tacitly accufe the latter of 
 having made an ill ufe of GOD's Grace f' 
 Saul knew this very well, ^ken hejhow'd 
 his dijlike to the Daughters of Ifrael, i Sam. is, 
 "Who in their Songs had given David the ^* 
 glory of having Jlain fen Thoufand Phi-- 
 li/iines^ while to him they allowed the 
 honour of defeating butfhoufands ofthofi 
 very Enemies. 2, V/h-n 
 
^8 ^4 freatife againji 
 
 Sect. II. 1, When we favour Detractors, and flir 
 ^--^"^r^ thcni up to back-bite, then wc may be 
 accounted partakers in Detraftion. This 
 may be done feveral ways, as (i) We en- 
 courage Detradtors by an afFedted Silence, 
 whence they fancy, that we acquiefce in 
 all they fay againlt the honour of others, 
 and take our filence for Confcnt. Who 
 docs not fee that this is to be a Favourer 
 of th's Sin, and confequently a Detractor .• 
 That cauied 6'. Ambrofe to fay, that 
 Death enters at the fVtrjdout^s of the Ear ^ 
 "when you acrjuiefce in and give yourCon- 
 Jent to him that freaks. (2) We encou- 
 rage Perfons to detrad, when we admire 
 the Wit of thofe, who have fliewn an un- 
 common Craltinefs in certain Sallies againlt 
 their Neighbours ; or when we applaud 
 any one, that has wittily llandcr'd in our 
 Prefence : a thing too common in this 
 impious and fawning Age ! (3) We dc- 
 traCt,whcn we give way to Detraction by 
 any Storys ot'this Nature, which afford an 
 Opportunity to others to finifh what was 
 but begun, and to go on, after they are 
 put in the way. In tine, we furnilh Oc- 
 cafionsfor Dctraction,for which wc are ac- 
 countable, if we fix the Converfation upon 
 Perfons, of whom we know that fome in 
 the Company can't hear us talk without 
 detracting from them, on account of lomc 
 real or imaginary Caufe of diffatisfaction 
 
 agiiull 
 
DET'RACTION. 
 
 ^9 
 
 againft them. All thefe ways of making Sect. IL 
 others detradl-, and encouraging them there- ^^^^^'^^ 
 in, are fo many Sins. 51 Paul is exprels 
 on this Point in his Epiftle to the Romans. 
 He looks upon it not only as a Crime but 
 even as a double Crime, to favour it, when 
 he fays of the Heathen, that^ not content K^m.i.^u 
 to commit thofe Sins^ for wh/cb Isamre 
 might reprove them^ they had Pleajure 
 in thofe who did thejame. Indeed, this 
 is to'take Vice under our Protedion ; this 
 Ihews, that fince we don*t condemn it in 
 others, we our felves are ready to commit 
 it every time an Occafion ihall prefent, 
 and that we do not lin by Surprize, but 
 with a Defire which we have had a long 
 Time before thus to applaud Sinners, 
 Which undoubtedly aggravates the Fault. 
 3. We do in fome meaf jre detrad when 
 we diminifli the fine Qualities of any one, 
 at what time another is fpeaking advanta- 
 geoufly thereof. When, inftcad of affift- 
 ing to fliew them in all their Luftre, and 
 to give glorious Anions all their duePraife, 
 thereby to induce others to the like Prac- 
 tice, we endeavour to tarnilh and obfcurc 
 them, by all ways and methods. Such a 
 Man fay we, did good becaufe he was in 
 no way to do evil, or elic he had his own 
 Intereft in view. It was his Paffion that 
 guided him, and Love of vain-glory that 
 engaged him therein, or elfe hv aid it with- 
 out 
 
30 A freatife agatnfi 
 
 Sect. ir. out any dcfign of doing good. The good 
 ^'^'^>i^^ which he has done, fay we, is very im- 
 pcrfcft ; he might have done much more 
 and much better, thus high to value his 
 Actions, is doing him too much Honour. 
 Still further to lelfen thePraife ofa good 
 Adion,wx endeavour to diminilh the cer- 
 tainty thereof. The thing, fay we is not 
 lo certain, but that it w^antsConfirmation^ 
 perhaps they who publifli it, were not 
 rightly inform^ ; it is rather too loon to 
 give credit to fach News. Happy turn 
 when Charitably ufed ! 
 
 4. We do fomething like Detradlion, 
 when we will not fpeak of any ones Ver- 
 tues upon Occafions that naturally prcfcnt 
 and when it w^ou'd bejull fo to do. It is not 
 enough, that we refrain from hurting- we 
 muft alfo do good, thereby imitating our 
 great Pattern the Lord Jefus Chrift, who 
 promifcd the Woman that poured the Box 
 
 Mattb. ir. of precious Ointment on him, tkat^jobcrc- 
 ^^' ever bis Gofpel Jhould he Preached^ to her 
 
 honour Jhould be mentioned "vohat jhe had 
 done unto him. Doubtlels a Prince would 
 look upon it as a great Injury ihou'd we 
 rob him of any of his Titles, or beflow 
 tiiem on others. The thing is the very 
 iame as to particular Perfons. 
 
 5. To be lejoiccd at hearing Dctraclion, 
 to wilh that any one would dctiad^, to be 
 very eafy when it fo falls cut, is a Sin a- 
 
 gainit 
 
DETRACTION. 31 
 
 gainft the Love we owe thePerfon detrac- Sect. 11. 
 ting and detracted. Hereby we participate ^-/V*^ 
 in the Back-bitings of the former : And 
 altho' this difpofition of Heart while it 
 remains enclofed therein, does no Damage 
 to others ^ it does very confiderable hurt 
 to thofe in whom it abides ; fince we may 
 (in in our Tho'ts as well as in our Words 
 and Anions. It is Criminal before GOD 
 even to Will, what is unjuft before Men. 
 
 There are perhaps many other ways of 
 fowing and fpreading abroad Detractions, 
 for who can reckon them all up ? But 
 however it be, I am perfwadcd, they may 
 be eafily ranked under fome one of the 
 foregoing Articles and Heads. 
 
 The defign of this whole Treatife is to 
 overthrow VicCj and to eftablifh Virtue j 
 this in particular was our Intent in this 
 Se^ion, and we cannot better conclude it, 
 than by Ufes drawn from what has been 
 faid, and profitable to Edification. 
 
 The Ufes of this Sexton. 
 
 C Hou'd we undertake to fhew all the 
 ^ Ufes that might be drawn therefrom, 
 they wou'd be as long as the Seftion it leli^ 
 We fhall here therefore only juft mention 
 the principal Heads, and finifh with mo- 
 tives and exhortations to avoid the Vice 
 we have been defcribing in its principal 
 Parts. We 
 
32 j4 freatife agasnjl 
 
 Sect. II. We have faid,That there are almoft in- 
 .^^v^ finite Ways of Detraction ^ bccaule that 
 on the one hand, we make ufe hcrcfor of 
 Turns differing for the moft part one 
 from the other • and on the other hand, 
 That the Faults of Men are alfo different. 
 In regard of the firlt, We ought often to 
 examine our felves, in order todifcover the 
 Means which we ordinarily make ufe of 
 for thisEnd ; or rather, the diverfity of 
 thefe Means, which two things are very 
 difficult : Sirice that if thefe ways are ge- 
 nerally the lame. Habit (^ Cuftom, which 
 might make us know them better, hinder 
 our feeing them ; even as we cannot well 
 difcernObjcds which are too near ourSight, 
 or as we do but little examine into the 
 Motion of the Tongue in lpeaking,becaulc 
 thefe Actions are very frequent & common 
 with us, we feldom or ever think on them, 
 Agaln,lf thefe ways are different, certainly 
 theTroubleofexamining them one after a- 
 nothcr will be very great : Wherefore I 
 fay, Tills mud be done often, and with a 
 great deal of Care and Exaftnefs, fo as that 
 we may know thcni and abltain from them. 
 As to what regar'^.s the Variety and 
 Number of Faults which we tax, we may 
 from thence infer, That every Man is a 
 Sinner, that the Work! in general is very 
 wicked, and that therefore we ought to be 
 on our guard, that we be not corrupted by 
 
 cyil 
 
DETRACTION. 
 
 33 
 
 evil Examples; that we are to mourn for Sect.II. 
 the Vices of another, without detracting w^'V^^ 
 from him. We fliould pardon all Fauits 
 in others, but none in our felves. PVe 
 Jhould cauje the light of our good Works 
 to pine forth in the midfi of a crooked j^^^ ^^^ 
 and '^eri^erfe Generation. By this Light 
 wclhall behold the Crimes of others, with- 
 out balely reflecting on the Criminals : As 
 the Light of the Sun dilcovers to us the 
 Stains and Spots of a Garment without 
 confuming it. Zeal and Love are like 
 the Fires 'which defcended on the Ap^ Adi» i. ^^ 
 files without fcorching them. 
 
 Since witty Methods of Detraftion are 
 nioft dangerous both to us and our Neigh- 
 bours, let us ufeourutmoft Endeavours to 
 deliver our felves from them. The more 
 flippery the Way is, the more cautious 
 ought we to be leaft we fall ; and the more 
 dangerous the Fall is, the more careful we 
 fliould be to avoid it. We wou'd let the 
 World fee we have Wit * and to Ihew it, 
 we lay afide all Bowels of Pity. Wewou'd 
 have it known, that we are Owners of a 
 Talent ; and by it and for it, we deftroy 
 our felves. We wou'd pleafe thofe that 
 liften to us, and thereby draw thcin with 
 our felves into a moll dreadful Abyfs. What 
 al Folly ! What a Contradiction ! 
 
 Do you your felves reflect on the 
 
 different ways of back-biting, juft now 
 
 D men- 
 
34 ^ Jreati/e againft 
 
 Sect. II. mentioned : You will without doubt have 
 ^^orv-» Time and Occafion enough, it' every Tjme 
 that you hear Detradioi , or are tempted^ 
 thereto your felves, you wou'd give a lit- ; 
 tie Attention. Confider that the Ways 
 made ulc of by Detraftors are as criminal 
 asDetradioD it lelf : Think how mean, 
 ralcaily, and unworthy of a Gentleman and 
 a Chriltian they are. 
 
 We have endeavoured to difcover, as far 
 as was tho't necefTary, the Ways of De- 
 tradion, (i) With reference to it's Sub* 
 jcct and Matter. (2) With refpcdl to the 
 Circumllances by which the Faults & Sins 
 of Men are Ipread abroad. (3.) With re- 
 gard to the Means and Inftruments em- 
 ployed for this End : But to bring the 
 whole to a narrowCompafs, we advife you, 
 not fo much to mind the Failings of Men, 
 which were confider'd under the iirft Ar- 
 ticle, as their good and commendable 
 Qualities. 
 
 This Advice being followed, we Ih.iU 
 have no need to warn you againft the 
 Means of fpeaking ill, which were men- 
 tioned ill the two following Articles, 
 Wlicn this Fire has no more Alatter to 
 feed upon, there will be no neccflity of 
 Contriving Means to quench it. And truly, 
 what can be more wife, what more realona- 
 blc, than to contemplate Virtue, rather 
 than Vice ? Is it not much more lovely, 
 
 much 
 
DETRJCflON. 35 
 
 much more noble, much more agreable to Sect.IL 
 look upon fine Flowers, exhaling a fweet ♦^•'V^^. 
 and charming fmell, than upon a naufeous 
 and loathforhe Sink ^ In a word, is it not 
 vaftly better to contemplate the Work of 
 GOD in good Deeds, than that of the 
 Devil in bad ones ? 
 
 After having let forth Detradion in the 
 Ways wherein it is praftifed ( happy if we 
 at the fameTime can be made to abhor it !) 
 We proceed toaftiew theNature thereof by 
 it's Sources and Caufes. Thislhall be the 
 Subjed of the following Seftion. 
 
 SECT. III. 
 
 Of the Sources of DetraSilon. 
 f 5£f Jf H ERE is hardly any bet- Sect.IH 
 
 ||f ^^^^f ter Way of finding out the 
 SH T llS Perfedion or Imperfedion 
 %%, ^® of ^ Thing, than by confi- 
 i^^^^i^$'^$^ dering it in it's Caufes and 
 %^%% ®^ Sources • theCaufe &C Effect 
 having much of refemblance between ihem. 
 Thus according to our knowledge ofGood 
 andEvilin it'sCaufes,in a Subject, wx Ihall 
 love or hate it in proportion : Andtofpeafc 
 more particularly of Detradion, the more 
 Poifon we ftiall remark in thcHead-Springs 
 Da thereof, 
 
3(5 A frcatife again ft 
 
 Sect.III thereof, th': mort: carefully fliould we i- 
 ^■^^^^'^ void drinking of the Water at the Foun- 
 tains, which by their Multitude lorm ^ 
 dangerous Lake and a deep Gulf. More- 
 over as this Heap of Waters may have t\so 
 fofts of Sources, the one internal, even in 
 the Bottom of the Lake itleif; the other 
 external and accidental^ in like manner 
 we find external and internal Sources of 
 Detradion, which we fhall treat of in this 
 Scdion, beginning with the firft. 
 
 ARTICLE 1. 
 
 Of the external Sources of Detra^ion. 
 
 WE call thcfe exteinal Sources, which 
 arc not properly m the Heart and 
 Mind, or which produce Detraction only 
 by Accident. 
 
 Firfl Source, Profperity. 
 
 One faid very well, That Religion has 
 three forts of Enemies, Heretic ks, Pcrle- 
 cutors and Plealures, and that the lall are 
 the moft dangerous. In reality, thefe 
 Pleafures have produced Hereticks them- 
 felves ; never did they appear in fo great 
 Number, as after \\\:xCo}iJtantinc had pro- 
 cured 
 
DETRJCriON. yr 
 
 cured the Peace of the Church, and filFd Sect. Ill 
 It with Gifts and Riches. Thefe very ^^"^^"^"^ 
 Pleafures, or this fame Profpenty, have 
 very often rais'd up Perfccuiors ; Witncfs 
 all thole Princes, v/ho have extended their 
 Pcrlecutions according as they enlarged the 
 Bounds ot theirKingdoms. And to apply 
 this to my Subje(!:t j ne\er was lefs Detrac- 
 tion feen in the Church, than when it was 
 moft cruelly harafs'd and corn to pieces j 
 becaufe that in general, Affliftions Sc Ad-^ 
 verfity fute Piety much better than Prof^ 
 perity, and particularly in Perfecution, 
 we have other Affairs than thole of De- 
 tradion. 'Tis then we return to G O D, 
 and with earneft Prayers beg of him, that 
 his Worfiiip may be agam eftablilhcd : 
 'Tis then we endeavour to appeafe him by 
 a newnefs of Life : 'T is then, when Dan- 
 ger is common to all the Members of the 
 Church, a Man wilhes ihe Happincfs of 
 all thro' Love as well as lutcreft, iince no 
 good can happen to them, but he muft 
 •alfo be a partaker therein. In a word, no 
 one is for perfecuting others, by back-^ 
 bitings, when he bimlelf is under Perfecu- 
 tion, unlefs it be, that he is willing his own 
 Perfecutors Ihoiild fuffcr by it. 
 
 But now Piofperity makes a Man look 
 
 on others w'Ch Haughtincfi and Contempt. 
 
 ( And what we have laid of Prolperity in 
 
 a gcncriJi way, may be applied to every 
 
 D 3 particular 
 
"^8 j4 Treatifc aga'tnfi 
 
 Sect. Til particular Pcrfon who is in that Eitate. ) 
 ^'-^^"'T"^ A Man oftentimes thinks himfelf the bet- 
 ter when he is Riclier than others, and e- 
 qually iniults their miferies and failings. 
 He will very often enlarge the one and 
 publilh the other. Pleafure^^ ordinarily 
 give birth to Faint-heartednels and Indif- 
 lerence for GOD's Glory and our Neigh- 
 bour's Welfare. Thus Men thro' theCor- 
 ruption of their Hearts, ufually abule the 
 good things of their Creator. Thus thole 
 who under Perfecuticn wou'd not back- 
 bite their very Perfecutors,have in another 
 State, fpoken Evil of their Neighbours, 
 their Relations and their Benefactors. 
 
 Second Source, Frcqueni; Examples. 
 
 We have already noted, that the Sin 
 we are writing againft, is very conimon in 
 the World In this Section we fhall fhew 
 the Rcaibn why it is fo. It is lb, bccaufe 
 this Sin goes unpuniflicd, and becaule we 
 are engaged therein by many Pailions and 
 other things. This being laid down, we 
 mull alfo luppoie another Truth, namely, 
 that we have a great prcpcnlity to follow 
 Cuftom, antl imitate what we lee practiced. 
 Hence it comes to pais, that many times, 
 Examples engage us to do thii.crs for which 
 at firit we had much Indifference and even 
 an Averfion. How then fliouM yx be a- 
 
 blc 
 
DEfRJCriON. 30 
 
 Sect.III 
 ble to avoid imitating a Vice, to which we v^^ ^< 
 have fo much Inclination as that of De- 
 tradion, and which fuits fo well with our 
 natural, that is, corrupt Diipofition ; What 
 adds ftill more force to thefe Examples is, 
 that they come from thofe who are accoun- 
 ted Gentlemen, and vvho truly wou'd be 
 'afliamed to do an Injury to a Neighbour 
 in any other of his Goods, befides that of 
 his Honour : Men, who are led on to de- 
 tract:, only bccaufe they don't really reflect 
 on the 'Evil that accrues thereby to the 
 Perfon detraded. 
 
 A Third Source, Impunity. 
 
 There is certainly nothing more capable 
 of encouraging a Crime, as Men are now 
 difpofed, than Impunity. Perhaps there 
 are forfie who think that Detradion 
 does but little hurt toSociety, becaufc the 
 Overfcers and Managers thereof do permit 
 it. However it be, this is certain, that 
 when Men have no outward Bridle to 
 curb them in,they give up themfelves with 
 Frenzy to their Vices. When publick 
 Pcrfons do not punifh them, nor private 
 Perfons ihame them, they are no longer 
 kept within the Bounds of Duty^ by thefe 
 Confiderations, which might where they 
 have there di e Weight, hinder them from 
 falling into Vices and Excelfcs, There is 
 D 4 no 
 
40 A freatife againfi 
 
 Sect. Ill no need of proving, that Detraction is not 
 ^■^^"Vv^ panilhcd by Magiltrates • This is notori* 
 oufly evident, and if you except that De- 
 traction which ftrikes at Sovereigns, we 
 can't ( I believe, ) find an Example to the 
 contrary in this Age, 
 
 A Fourth Source, T'he Eaftnefs of 
 Detra^ion. 
 
 One Source of this Sin is, that it cofts 
 neither Money nor Trouble to commit it; 
 Whereas a Man can't oriiinarily ^^/ druuk 
 without laying out his Caih. In like 
 manner the covetcous Periun can't hoard 
 up his numeious Treafurcs without Sweat 
 and Fatigue. On the contrary, it is ealy 
 to detract in rcpcfe, and free from the Toils 
 ?nd Vexations of the other. Thus a co- 
 vetcous Man may well be a Detractor, 
 tho' we Icldom ice him a Drunkard or a 
 Wliorc-Maiter. What renders this Sin 
 ftill more common is, that it may agree, at 
 leait in feme manner, with all other Vices, 
 whereas there are many others which are 
 incompatible, as wc have already fhew n. 
 
 A Fifth Source, The frequent Occafions 
 that -zvc luivefur Detrauiion. 
 
 There ?.rc an infinity of thefeOccafions, 
 Hs w:]l wii'.i rcgaid to the great I'^upiber 
 
 of 
 
DErR^criON. 41 
 
 of Faults obfeivabie in our Neighbours, Sect.IH 
 as with refpcct to the Eafinels of pradi- ^-^^^^"^ 
 cing this Vice ; and alio with reference to 
 the vail Number of Perfons, who arc ever 
 ready to hften to and commend defamers. 
 Having in another Part of this Tr^jatile, 
 already fpoken of thefeOccafions, we Ihall 
 not any longer Hop here. 
 
 We do not here fpeakof the Sources of 
 Corruption in general ^ becaufe that, altho' 
 thofe of Detradion make a gonfiderable 
 part of this Corruption which reigns to 
 this Day among Chrifti^ns, ytt thiswou'd 
 parry us too far from our Subjed • befides, 
 that they have been very w^U handled in 
 the laft Age. 
 
 ARTICLE 7/;' 
 
 Of the internal Sourees of DetraHion^ 
 
 \\J E call thofe internal Sources which 
 ^^ are found in the very Perlon of the 
 Detrador, whereas thofe we have fpoken 
 of in the preceeding Article refer to fome 
 external Circumftances. 
 
 The Firft Source, Original Sin. 
 There is no principle more deeply root- 
 ed in the Heart of Man, than this Sin,fince 
 it was enfolded therein even before his 
 
 Birth. 
 
41 ^ Treatf/e agaitijt 
 
 feaeT.TII Birth. Behold^ fays David on this Sub- 
 ^ryv^ jeft, / uuas Jhapen iti biiqntty^ a fid in ^m 
 * *^'* ^ did my Mother conceive me. Alter the 
 fall of our iirft Parents, the Earth became 
 covered with Thorns and Thirties and vc- 
 nemousReptiles, and filFd with evil Roots 
 which remain until this Day, notwith- 
 ftanding theDeluge, which one wou'd have 
 tho't, Ihou'd thoroughly cleanfe it. In 
 the like manner, the Heart of yldnm was 
 full of the defilement of Sin, which he has 
 tranlmitted to his Pofterity. Righteous 
 KojL\ the fecond Father ot Mankind, was 
 not exempt therefrom, nor wv.fh'd clean by 
 the Baptifm of overflowing Waters. He 
 left to his Children what he had himfclf 
 received from yldam. 
 
 Some pretend, that our Inclination to 
 Evil arifes only from the Examples that 
 are daily fet before us. I confefs, as has 
 been already fhewn, that Examples greatly 
 contribute thereto, but 1 deny thatExam- 
 ples do all intirely ^ or elfc let any one tell 
 me, what Example of Murder had Cam 
 Q^^ g. before his Eyes, when he flew his Brother 
 u^bel. True indeed, he had feen the Dif- 
 obedience of his Parents ; but it was ahb 
 from this very Difobcdicnce to the divine 
 Laws, from this very Sin of the hi ft Irlia- 
 bitants of theWorld, that the Source of all 
 our Vices arifes. 
 
 Having 
 
DET'RACflON. 43 \ 
 
 Having thus fhewn the general principle SectJU 
 of Sins, of whofe Number Detraaion is ^-^^^"^ 
 one, let us fee more particularly how this 
 arifes from that fatal and communicative 
 Fountain. 
 
 Here is the Reafon thereof. If Jdam 
 had notfinn'd, all his Vofterity had been 
 faultlefs and confequently none could have 
 detrafted, and being all exempt from Sin, 
 we Ihould have been fo far from detracting, 
 that we ftiou'd have had an ardent Love for 
 one another. 
 
 But infteadofthis, fome would think, 
 that the Tongue of the Serpent which did 
 fo much evil to our firft Parents has pafled ^ -'^^ 
 from the Tempter into the Tempted, and 
 their Off-fpring. Thefe Men endeavour 
 to do as much Mifchief to each other by 
 their Tongue, as Satan did then by his. 
 They don't feel themfelves fufficiently 
 wounded it feems, and wou'd perfefl the 
 Wounds,and make them ftill deeper.From 
 what we have faid,it appears, that this firft 
 Sin, which ought to be lookt upon, or at 
 leaft underftood and fappofed as one of the 
 Caufes of all Vices, Ihould moreparticularr 
 ly be accounted a Source of that Vice we 
 are arguing againft 
 
 The Second Source, Idlenefs. 
 The Mind which often times avoidsLa- 
 bour, will neverthelefs be bufied about 
 
 fomething 
 
44 \A7icatif(S again/l 
 
 Sect.III fomething. Wherefore if it finds nothing 
 ^"^^^^ in it's own proper Fund for Amufcmcnt,it 
 will meddle with other Men's Aifairs, and 
 mike them it's own. Wile and happy 
 indeed, if it intermeddled only to plcalurc 
 them ! But this it does not. As Idienefs 
 is an evil Source, it can produce only evil 
 Effects. Thus many will pry into their 
 Neighbours Life, only to pick Faults, and 
 then expofe them to the World. Now to 
 prove, that Idienefs produces Detraction, 
 we fhall bring the Teftimony of S. Pauly 
 and our daily Experience. The Apoftle 
 fpeaking of certain Widows of his time, 
 ;Tlm.j.i3fays, j4nd uoithal they learn to be idUy 
 twanderingfrom Houfe toHouJe \ and not 
 only idle^but tatlcrs aljd,and Bufehod'tes^ 
 freaking thi?igs "which they ought not. 
 And does net Experience teach us, that 
 thcfe things arife fromabufive Difcourle ? 
 Perhaps feme who rcfomble thefe Widows 
 ■ftrou'd juftify themfelves by the Purity of 
 y their Intentions, which arc not to hurt 
 
 *■ their Neighbours in the kaft, but only for 
 
 Paftime and Diveriion. 
 
 I anfwer. That it is the fame thing, let 
 the Intentions of aBack-bitcr bt what they 
 f wiil, fincc a Man's Reputation is after the 
 
 fame manner wounded And again,Time is 
 a thing too dcar,too precious and too irre- 
 parable, to be fpcnt in unpratitablcnefs, 
 much Ids evil things. Let us rather hear 
 
 ihc 
 
the Apoftlc's Exhortation, Redeem the Sect.III 
 Ttme^ becaafe the Days are Evil • Evil oO'^ 
 inaihiuch as they are Ipent in Sin ; Fjuily ^ ' ^' ^ 
 becaafe they will one Day prove fatal to 
 thofe who have fpentthem foill • at leaft if 
 they do not repent in the time aliowy them 
 therefor. Let us not then add the Sin of 
 Detradion to all other Sins we commit. 
 Still furthei*, the Rcpntation of our Bre- 
 thren is too touching, too afiecting to be 
 raviflied from them, only that we may be 
 the pleafured and diverted at their Coft. 
 
 A Third Source, Impudence, 
 
 To be convinced of this, we need only 
 confider how neceflary Impudence is in or- 
 der to detrad with fo much Tranfport af 
 many do : And moreover it is certain, 
 that Baftifulnefs, which is oppofed to Im- 
 pudence, Ihuts the Mouth in making the 
 Mind fubmiffive. In fuch a ftate as this, a 
 Man wou'd be fo far from hurting his 
 Neighbour by Detradion, that he wou'd 
 not dare to be feea ia it. It is often the 
 tho't of his own Failings that produces this 
 baflifalnefs. Certain it is, that Modefty is 
 fo commendable,fo excellent and fo contra- 
 ry to Impudence, that it is a conftant Bar 
 to back-biting. Thefc latter therefore 
 poffefs tv o greatVrtues, Modefty and Cha- 
 rity, while the former have two great 
 Faults, Impudence and Detradion. 
 
 A 
 
4<J -'^ freatifc againji 
 
 Sect.TH a Fourth Source, "the Itch of Talking. 
 
 There are thofe, whofe Genius is fuch, 
 that they will talk at any rate, of any 
 Thing, and after any manner. Solomon 
 Prov 10.14 ^P^'^^^^S of thefePerfonSjfays, that in the 
 multitude of words there wants not Sin. 
 X Tim 4 5« Paulfpeals of Itching Ears • We may 
 fay alio, that there are Itching fongues^ 
 If we do but know the Pradice of the 
 World, we cannot be ignorant, that 
 Detraction makes the greateft Part of their 
 Difcourfe, and fo is the Sin which they of- 
 teneft commit- 
 As Men have not in themfelves a Fund 
 fufficient for continualConverfation, or ra- 
 ther motion of the Tongue, io thatfome- 
 times they muft be fiicnt, they greedily 
 lay hold on ail occafions which the Faults 
 of otiiers furnilh them withal. They are 
 afraid, it lecms, of being prevented by o- 
 ther Detradors, and haftcn to hinder them 
 with as muchcagcrncfsas a Courtier, who 
 is going to carry his Prince the news of his 
 Enemies overthrow. 
 
 Tis true, thcfc Men very commonly 
 fpeak without any defign of offending or 
 hurting any Perlbuj and there is more Im- 
 prudence than Malice difcovcr'd in their 
 Proceeding, butnevertheleis it isnot with- 
 out Faults. Are not theic two very con- 
 fiderableFaults, not to know how to be fi- 
 icnt, nor to fpeak well ? A 
 
DETRACTION. 47 
 
 A Fifth Source, Drunlennefs. Sect.IH 
 
 From hard drinking comes Drunken- 
 nels, and from this Detraction. There is 
 I'ruth in IVine^ we fay, and this makes 
 Perfons eloquent in back-biting. The 
 Words oi Seneca may ferve for a Proof of Eyift^ 85*: 
 this. As new JVine burfis the Cask^and 
 the Heat catifes it to afcend^ fo the 
 Strength of fVine is fuch^ that it re'Deals 
 and dijcovers the greateji Secret. So that 
 altho' we be not inclined to Detradion, 
 yet Winefliall taife it in us. But we have 
 an Authority incomparably beyond that 
 of the PhiloJbpher^cYcn Davidy who fays, 
 They did tear me and ceafed not^ with\^f/'^'^'^* 
 hypcritical Mockers inFeaJts : theygna/h" 
 ed upn me ^ith their leeth. It is e- 
 qually true, to fay, that Railers arcLovers 
 of their Belly, and Lovers of their Belly 
 are Railers. This the fame Prophet con- 
 firms elfewhere, when he complains, l^hat pf^i.^o i^. 
 he was the Song of the Drunkards. This 
 is a Truth, whichExperience clearly fliews 
 and it was on this Experience, that the 
 Prophet and the Philofopher founded their 
 Words. There are too many perhaps who 
 knew experimentally, how fatal and terri- 
 ble are thofe Evils, which Tippling and 
 Drunkennefs produce j fuch are Sicknels, 
 Brutilhnefs, Poverty, Quarrels, ^c. but 
 perhaps they have not yet fufficiently re- 
 marked, 
 
48 A Treatife againU 
 
 Sect.III marked, how dangerous this V?ce is to ou^ 
 ^^"^^^ Neighbours, and to thofe who arc not 
 Drunkards. This is what I would have 
 obfervcd. 
 
 A Sixth Source, Soft and effeminate 
 Complaifance 
 
 From this it arilcs, That wc fubfcribe 
 to all that Detractors fay • that we favour 
 them j that we confirm them ^ that we 
 take up their Words ; that we enhance 
 them ftill more ^ that we call Good, Evil, 
 and Evil, Good, altho' we have nolntercft 
 in lb doing, bat arc only guided by the 
 Pleaiure of pafling for complailant, be- 
 caufe V. c know thofe of a contrary Difpo- 
 fition are always blamed. One oi the 
 Reafons why we fee more Detractors a- 
 mong great Men, than elicwhere, arilcs 
 from this iataland barbarous Complaifai ce, 
 which is lo much encouraged among them. 
 There is no one but whateafily ICQS^ how 
 mean, Ihamcful, and wicked it is, thus to 
 make our Kcalbn and Conicicncc buckle to 
 the vicious and corrupt Opinionsof others, 
 and fo to make our felves Slaves to the 
 Humours of other Pcrfons. 
 
 A Seventh Source, A contradi^ory 
 
 Spirit. 
 On the other Hand, Wc fee Peifons 
 of a quite contrary Humour. Their Tem- 
 per is Ibcontradidory, that it is fufficient 
 
 Realbn 
 
DEfRj^criON. 
 
 49 
 
 Reafon for them to cry a Man down only Sect.III 
 becauie another commends him. This they V^^V^ 
 do only to contradid and gainfay the Sen- 
 timents & Praifcs of others : Which ought 
 to be as much condemned as it is blame- 
 worthy. Happy thole who can keep a 
 Medium between thefe two Vices ! 
 
 An Eighth Source, Levity and Gaiety. 
 
 Ask many who detract why they do fo, 
 and 'tis with much difficulty they can tell 
 why, fince they hardly know the reafon 
 themfelves. Thefe are Perfons driven 
 uoith every Wind^ never fix', many Times 
 ignorant of what they love or what they 
 hate. They fpeak good or evil of others, 
 without knowing any reafon of this dif- 
 ference, and are fure to blame to-morrow, 
 what they extolf d to the very Clouds tliis 
 day. In a word, Their whole Life is but 
 a train of Inconfiderations and Inadver- 
 tences ; from whence it comes, that they 
 back-bite without any other reafon, than 
 that of an Occafion's prefenting. The bare 
 Defcription of Men of this Charader fuf- 
 iiciently Ihews how ridiculous and unrea- 
 fonable they are. 
 
 A Ninth Source, Rajh Judgments, 
 Under theie rafli and evil Judgments, \ 
 comprehend Prejudices and Sufpicions in- 
 E jurioui 
 
JO A freatife againfi 
 
 SfctJII jiirlous to our Neighbours. Wc fhall rea- 
 dily lee, Tliat thcle are a Source ot De- 
 traction, when we rtfltct and confidcrthut 
 the puL lick Judgments wc pals againllany 
 one, have been prccceded by particular 
 Jirdgnicn's of his Conduct in our own 
 Muid. The Adion of the Soul precedes 
 that of the Tongue, which is but an Or- 
 gan. Again, Thcle Judgments being for- 
 med on a want of Charity, they are produ- 
 ced by this lame Default. Morcover,lhel€ 
 Judgments arc a pure Detraction when de- 
 livered before \wtnels. " We reckon that 
 *^ a Man don't fully act the Hiiii)rtan w hen 
 ^ he barely relates Things as they were 
 " tranlacted ; therefore we account it his 
 " Duty to give his own Remarks and 
 " Judgment upon them, lays a modern 
 Author. 
 
 A Tent.h Source, Curkfity. 
 
 They wko have this Fault, get an cx- 
 acT: Intormation of every ones Behaviour, 
 a-ndifitlb happen, that they can't learn 
 iu ni one Perlon all that they wou'd know, 
 they go irHmediatcly to another and tell 
 hini all they have before heard, hereby 
 to learn more, and be inltruded iu 
 w hat tlicy C(Mi'd not know by means ot the 
 firft. But thcfe Peilbns don't diif<r much 
 
 fiom 
 
D E r R J c r I o n: 51 
 
 from thole (J/.P^^/ fpeaks of in his fecond Sect.III 
 Epiftle to fimothy^ "who are ever lear7i- VtiCY? 
 ing^ f?ut never able to come to the know- 
 ledge of the T^ruth : I mean, to the Truth 
 of the Gofpel, which condemns this Curi- 
 ofity, ( as we Ihall fhew hereafter, ) what 
 encreafes this Sin is, that it provokes thofe 
 to detra , whom we inform of our Neigh- 
 bours ill Conduft. 
 
 Even in this World, thele Perfons are 
 look'd upon with Contempt, and often- 
 times receive affronts. Nay, They thcm- 
 felvesconfefs theirCuriofity tobe unbecom- 
 ing, when they fay, (as they often do ) If 
 I an't too inquifitive, 1 fhould be glad if 
 you wou'd tell me how this Affair was 
 carried on. 
 
 An Eleventh Source, . jContempt. 
 
 The Contempt we ihew Perfons is alfo 
 another Source of Detraction and Way 
 whereby we back-bite. For why do wc 
 fpeak contcmptuoufly of our Neighbours, 
 unlefs it be to leflen their Credit wtri 
 thofe that hear us ? Why ftiould wc talk 
 in a degrading way of them, unlefs on ac- 
 count of their Failings, which render thena 
 contemptible to us, and which wc thereby 
 dilcover ? 
 
 I fay further. That when we back-bite 
 
 any Perfons^ it is plain that we are very 
 
 E 2 willing 
 
52 A freatife ajiainjl 
 
 Sect.III willing to make them as contemptible to 
 '^^^'^r^ others, as they arc to our Iclvcs. This is 
 what infallibly iollows on Detraction. 
 
 I add. That we don't detrad from thofe 
 we have a Rdpedi for; it muft then fol- 
 low, that Dilrcfpeft produces Detrafticn. 
 Prov 14. Solomon ranks Dilrelpcct among Sins,whcn 
 21. helays, He that defpfeth his Neighbour 
 
 Jinncth. Moreover, it is a very vile, ri- 
 diculous arid mean way, to fall upon thole 
 whom we iniinuate to be lb mean as not 
 to dcicrve to be taken notice of. 
 
 A Twelfth Source, "fhe Corruption 
 and Inhnrnantty of DetraBors. 
 
 JESUS CHRIST attributes the want 
 of Love, under which is included Detrac- 
 tion, to the Corruption of Men, BecauJCy 
 Ma 1 ^^T^ '^^' Iniquity jh all abound^ the Lov^ 
 IV '^ '* ^ ' of many jhall'wax cold. This is apparent- 
 ly what Solomon means, when he lays, jin 
 Prpv- 1^, ^f^jgQ^ly ^/j,; d/ggeth ap Evil -^ and in 
 his Lips there is a burning Fire. What 
 evinces this is, That there is no wicked 
 Mm, who examines, pryes into, and fear- 
 chcs after the Knowledge of other Men's 
 Failings more than Detradors do ; it is 
 from this very Icarch that Dctra^lion be- 
 comes ib very common. And this hath 
 been very juftly compared to Fire by the 
 
 ]im,ii.y. Apoftle James. 
 
 In 
 
DETRjlcriON. 
 
 53 
 
 In a word, if a good Man from the good Sect.UI 
 Treafure of his Heart brings forth good \f^'^^^ 
 Things, and an evilMan, evilThings, what "^"'^^^ 
 muft he be, who from his Heart brings 
 forth Things fo very pernicious as Detrac- 
 tions ? What elfe can he be called than an 
 evil Pcrfon, yea, that evil Peifon, whom 
 Solomon fpeaks of? Let us be a little more 
 particular, a wicked Man is hafty, revenge- 
 full, ^c. Qualities very proper to pro-* 
 duce Detraftion. Again, Accufed by his 
 own Confcience, he thinks all the World 
 accufes him,and accordingly is always ready 
 to Ipeak evil of thole, whom he fancies 
 wou'd treat him fo, if Occafion prelented. 
 Uefides, there are thofe who detraft, en- 
 deavouring thereby to excufe their own 
 Faults, and to call their Sins on the Mul- 
 titude of thole who are fubjed to the fame 
 Vices. Thus you may fee voluptuous and 
 coveteous Peifons, who to palliate theiu 
 own bafe and fliameful Adlions, do with 
 Pleafure tell of thofe who refemble them 
 therein ; and ftrive to aggravate the Sins 
 of otherSjthat fothey may lelTen their own. 
 Again, you will meet fomePerfons who to 
 free themfelves from the blame due to their 
 exceffes, accuf(? others of Faults, not the 
 fame with their own, but which may fervc 
 as a covering for them. In a word, theie 
 is in the moft of Detractors, a cruel and 
 lavage humour, fuch cs mat of the Lion 
 E ^ auiong; 
 
54 ^ T'realifc aga'mH 
 
 Sect. Ill among Bealls,which urges them on to De- 
 ^-^"^^^''^ tradion. You may find lach as I am Ipcak- 
 ing of, who without Reafon or Intercft, 
 take a peculiar delight in cvcryThing that 
 miy hurt others, whole grief is their joy, 
 and who doubly rejoice, when they are 
 by their Detractions,the Inftruments there- 
 of. I mean thole mcrcilefs Wretches, who 
 never knew Chriftian Love : who never 
 commend but with Reluctance, and in fuch 
 an awkard Way, that it feems they give 
 their confent thereto,as tho' it were a great 
 Favour done to thePerfon fpoken of. But 
 altho' it were a Favour, the malicious Air 
 with which you Confent, wou'd greatly 
 diminiih it's Worth. 
 
 A Thirteenth Source, Ingratitude. 
 
 Some Pcrfons fpeak ill of Benefactors, 
 that they may extenuate the Obligations 
 they arc under to them, by fliewing, that 
 the delbcls apparent therein, m.ake them 
 unworthy of any acknowledgement. Thus 
 tliey Ihew thcmfelves ungrateful by en- 
 deavouring to prove, that they might be 
 fo. An unthankful Man is like a Rofc^ 
 budi, which pricks both him that plants 
 It and niiH that gathers the Role. 
 
 A Fourteenth Source, Intercjl and 
 C'rjcicoufiicfs. 
 C'vctconfncls^ according to St. PauPs 
 *'^ '^•' *" cxprclh n, is tic Root of all E'Jil -, con- 
 pro vcd. 
 
DETRACriON. S3 
 
 fequently of Detraftion, as may be thus Sect. Ill 
 proved. A coveteous Man to conform to ->""v->*/ 
 the great Ones, from whom he expedis 
 Wages &C Penfions, and to pleafe them, de- 
 tracts from all thofe they are difpleafcdvvith. 
 
 Another will decry the Condud of a 
 Perfon raifed to a gainful Poft, thereby in- 
 finuating, that the Man does not deferve 
 it, but that he himfelf merits it much better. 
 
 There is nothing more common tlian to 
 hear Perfons of the fame Profeffion back- 
 bite each other. They will fay all the ill 
 poflible of thofe who exercife the lame 
 Calling with themfelves. To bring or keep 
 Cuftomers to themfelves, and fo hinder 
 them from going ro others, they will re- 
 prefent them as knavilh & cheating. Who 
 does not fee that it is not the Love they 
 have for Cuftomers, which makes them 
 talk afifer this manner but only a Defire of 
 Gain ? 
 
 Wou'd you know why many Folks will 
 talk fo difadvantageoufly of a Poor Man's 
 Conduft ^ it is, that they may not be bla- 
 med for not helping him by their Chiiity, 
 as tho' he did notdeferve it. By thistlicy 
 pretend to juftify their hard-heartednefs. 
 And tho' we ought not to give without 
 Diftinction, the Faults of the Poor are ra- 
 ther the pretence, than the Rcafon wiiich 
 hinders us Irum doing them good. 
 
 E 4 Do 
 
56 yi JrccHtJe againfi 
 
 Sect. Ill Do we not fee, That after Iiaving fpo- 
 "^^^^^^ ken ill of a Mancontrary to our Intcrcft, 
 we again prailb him, if he takes to our 
 fide ? An evident Sign that we talk ac- 
 cording to our own Interefts. In a Word, 
 We may make an intereftcd Man fay any 
 thing againft the Reputation of his Neigh- 
 tours, who loves nothing of them or in 
 them but their Money, lo blinded is he 
 with a Defire of heaping it up. I believe 
 then that when the Holy Scripture fo fre- 
 quently threatens covetous Perfuns with 
 Hell, it is partly becaufe Avarice breeds 
 Detraction: And that Dctradion is fo fre- 
 quently condemned by theWord of GOD, 
 becaufe it has Avarice for it's Principle and 
 End. 
 
 A Fourteenth Source, Hypocrijy. 
 
 Detractors wou'd make thofe, before 
 whom they detract, believe, That they 
 themlclvcs arc very lar iVom the Vices 
 they blame in others, it being unnatural 
 to fpeak ill of thole whom we rckmble ; 
 altho' oftcrtlmes they have the very fame 
 Faults. Is not this pure Hypocrify ? Still 
 farther. The Words they make ufe ©f ior 
 Detraction fufilcicntly fliew on various oc- 
 calions, iluc Hypocrify is the Source 
 r ov. ir. j-jj^.^eof Jri Hypocrite ijuith his To/i^uc 
 dntro)S biS ^cf^hbuitryW^^s ^qIowqtl His 
 
 ll'^rds 
 
JVords were fofter than Oily yet were Si.cT.lU 
 they drawn Swords^ faid his Father before pfQ^, 
 him. Detradion is an Hypocrify which 
 conlifts in Ipeaking well^ ( for what is 
 there better than to fay the Truth ? ) and 
 it confills alfo in doing ill • ( for what is 
 there worfe than to deftroy the Reputation 
 of our Brethren ? ) 
 
 Hypocrify leads to Hell by the way to 
 Heaven, ^ How am I troubled, fays one, 
 
 * for the Love Ibear Mr. N that he 
 
 * ftiould commit fo bale an Aftion as that 
 
 * I fhall acquaint you with ! " Are you 
 troubled, O perfidious Man, and yet will 
 you encreafe his Shame by publifhing it ! 
 Perfons of this Charader wou'd feem wil- 
 ling to hide the Thing, but they foon fuf- 
 fer themfelves to be overcome by Quefli- - 
 ens and Entreaties. They wou'd apparent- 
 ly excufcthofe they fpeak ill of ^ but truly 
 the furefl way of excufing is, not to ac-» 
 cufe them. 
 
 What ftill further provesthe Hypocrify 
 of thefe Men is, That no fooner Ihall they 
 meet a Pcrlbn abroad, whom they have 
 been juft before back-biting, Uit they will 
 make him a thoufandOffers of Service, and 
 xedoubled Proteftations of a tender andfm- 
 ccre Friendfhip. If this be not after ha- 
 ving detracted, it will be perhaps before: 
 Like thole Pagans, who adorn'd the Vidims 
 ready forSacrilice;WithGarlan(k ofFlowers, 
 
 or 
 
jS ^4 freatifa againjl 
 
 Sect.III or the Jews, who after having rcfolvcd 
 ^^^'^^^"^ the Death of our Saviour, as of an infa- 
 johA i:?,i ^^^^5 Perfon, cloathcd him with a Purple 
 Robe, the Mark of Royalty. 
 
 As the Words 8c Adions of Hypocrites 
 arc very bale fo they are very dangerous, 
 becaufe it looks by thefe affected Difcour- 
 i^^^ as tho' it were only the Power of 
 Truth which made them talk thus, and 
 confequcntly they produce a very terrible 
 EfFed on the Hearer's Mind, to the pre- 
 judice of our Neighbour's Reputation. In 
 a Word, The Devil is never more to be 
 feared than when he transforms himfeJf 
 z Cor. II. i/jia an ylngcl of Light. GOD condemns 
 and forbids Hypocrily in fo many places 
 of his Word, that it wou'd be tedious to 
 mention them all. You may fee hereupon, 
 Jol^iS'34- Pfalm ^1,2, Matth,6.2. Marie 
 7. 6. 6Cc. From which places it appears, 
 that when we wou'd abufe others, wchurt 
 our fclvcs. 
 
 A Sixteentli Source, y^ f^lfi and blind 
 ZcjI. 
 A blind and ialfc Zeal for Religion and 
 our own Party oi'tcn caufcs Detraction. 
 We think to do G O D Service by hurt- 
 ing thcReputation of thole whom wc llip- 
 pofe to act contrary to his Glory. And a 
 Man ofthii, Character fpeaks ill ot thofc 
 of a Religion which tic has quitted, in or- 
 der 
 
DETRACriON. ip 
 
 dcr to perfwade them of a Communion heSECT.III 
 is about to embrace ; that he has as much ^-^^V"^ 
 Deteitation for his firft Engagements as 
 AiFedtion for his laft. 
 
 I call this Zeal falfe and blind,becaufe it 
 is diredly contrary to theSpirit ofChrillia- 
 nity, which breaths nothing but Meeknefs 
 and Svveetnefs. We may fay fo to thqfe 
 who are pofleffed herewith, as our Lord to 
 his Dilciples, when they wouM have had 
 him confum'd the Inhabitants who denied 
 them Entry into their City, ye know /;i?/^"^'•^^9- 
 ofv^hat Sprit ye are. 
 
 A trucZeal for G O D' s Houfe enflames ^^^ ^^ ^^ 
 and eats up our Hearts ; but that is a blind 
 Zeal, which eats up the Reputation of o- 
 ther Mejn by heaping Injuries on them. 
 The Maxims of thofe who have efpoufed 
 any Party either in State Affairs or others 
 are far from being Chriftian. We do, 
 as it were, lift thofe of our own Party to 
 the Stars, that fo we may link thofe of the 
 oppofite fide to Hell. But does it not 
 many times happen, tl>at the divided Par- 
 ties unite, and fo we become the Prey of 
 thofe whom we have offended ? 
 
 From the Zeal and Paffion we have for a 
 Party, I pafs to that we have for particular 
 Pcrfons. If we are very much affedted to :^> 
 particular Man, there's nothing but wliv 
 we can fay againfthis Enemies. We truft 
 fuch a Man with what we know at the 
 
 Coil 
 
6o J frcatifa againfi 
 
 SECT.IIICoft of our Neighbour's Reputation. In 
 ^•^^C^ fine, if he loves Dctradtion, we arc furc to 
 dctrad, to pleafc him. 
 
 A Seventeenth Source, Jealoufy. 
 
 It is the general Opinion of the World, 
 That the Praifes given to others, arc fo 
 many lecret Reproaches of their own Con- 
 duct, they therefore do every thing poffi- 
 ble to free themfelves from thefe Reproa- 
 ches : For this end, they do their utmoft 
 to efface and raze out oi ourMinds,the good 
 Opinion we have of other's Virtues, They 
 leek all Occafions hereior, and inwardly 
 rejoice and triumph when they have found 
 them. An envious Man, tormented w ith 
 his own PafTior, perfecutes others by De- 
 
 pro.i7. 4- . ti"^^ioi^- Wrath is cruely and Jnger is 
 " outragious^ but ^'ho can Jlami before En- 
 
 iTira,^. ^? St. P^r// joins Detiadion, Jealoufy 
 and evil Sufpicions together, to fhew the 
 Connedion thev have each with the other. 
 Arc not they very Criminal who endea- 
 vour to hurt thole that have given them 
 no caufcfor fuch ill Treatment ? Whereas 
 in reality the Merit of any ought to be a 
 Motive to to others to praife them, and 
 fpread the Ivcect Odour of their Renown 
 itill finJicr. Wlicn we wou'd tarnilli their 
 i^ood QuaUtieSjdo we not endeavour to ob- 
 lurc iKc Gifts and Graces of the Lord P 
 
 Since 
 
DEtRACTlON. tfi 
 
 Since he IS the Author of them. 7^ /^^SectJII 
 Eye Evily becaufe God is Good ? Should sQC^. 
 we not rather imitate the Conduft of Mo- m- 
 /eSy who, when one told him, That many 
 prophefied in the Camp, which was looked 
 upon as anUfurpationothis Rights, and a 
 Diminution of his Authority, anlvver'd in ^^^^^^^ ^^^ 
 thefe Words, Envieji thou for my Jake'^,z9' 
 JVould to Gody that all the Lord's People 
 ^were Prophets^ and that the Lord would 
 pit his Spirit upon them. Inftead of Ipea- 
 king Etilof them, and endeavouring to 
 prclervc his own Credit by ruining \hcmy 
 he rejoiced ift the Favour GOD had oone 
 his People, and reproved the Man who 
 would have provoked him to Jealoufy. It 
 is faid indeed by Detradors,that they don't 
 blame what is good in others, nor fpeafc 
 ill of any Thing but what is bad inrhem. 
 But is it not certain, that fome known Vi- 
 ces are more than fufficicnt to difcrcdit 
 Perfons, altho' they may have many good 
 Qualities befides ? And thus they injure 
 then by fpeakingonly of their badQuahties. 
 
 An Eighteenth Source, Pride and 
 Self'Lo've. 
 Thefe were the lirft Vices wherewith 
 Adam was corrupted \ and which caufed 
 him to fin j and he finn'd by giving way 
 to them : Thefe alfo are the favourite 
 Vices of his Pofterity. Thefe are our firft 
 
 Habits, 
 
6i Jl Treatife againfi 
 
 Sect.III Habits, and remain in us longcfi: : For it is 
 v.^''"^^"^^ the Habit of this Sin, \vhich he has prin- 
 cipally left to his Children. Aniong the 
 many Forms in which it fhews it IcU, \vc 
 eafily perceive that of Detraction. Solomon 
 fays exprcffly of that fort of Detraction 
 ^vhich is called Railery, yV^/z^cf /jr/^/j/y 
 Scorner is his Name "who dcalcth in 
 '^roud frratl\ 
 
 Here we may fay, 
 Firjiy Pride and Self- Love blind us fo 
 as that we don't know our own defects. 
 Or if they fufier us to fee them, it is in fo 
 fmall a Character, that we can hardly dif- 
 cover them. When we are going to con- 
 fider our felvcs with refpeft toour Impcr- 
 fc<^ions, we make ufe of thofe deceitful 
 Glaflcs which reprefent Objcdsat a diftance 
 which is much greater than inReality they 
 arc, or of thofe which make Objects ap- 
 pear much lefs than they ufually do, or in 
 a word, if we fee thefc Faults in all their 
 Light and fuch as they really arc, we for- 
 get them, as a Man that views hiwfclf 
 Urn, 1.24. //; ^ Qlafs ; as foon as he ccafcs to ^^jicuo 
 hi njfclj\ forgets isohat manner of Man he 
 'Vjas. Such a Man lays fecretly to him- 
 felf with the Pride of the Pharilce in the 
 1^,^,8 J j^Gofpcl, / am not as other Men. His 
 very Pride hinders him from feeing that he 
 is proud, when he back- bites others. 
 
 Secondly^ 
 
V h9 R AC? iG N. 63 
 
 Secondly^ This Vice makes our ownVir-SECT.IH 
 tues and other Men's Vices appear very ^^^''v^^ 
 confiderable. We then make ule of thole 
 Glafles which reprefentObjeds as near and 
 large, tho' indeed they have this in com- 
 mon with the others, that they are equally 
 deceitful. The Height of a Man appears ^43^x8^4. 
 as great as that of a Tree, to thole Men 
 who are half blind. They heap up all the 
 Circumftances which may aggravate aFault, 
 but never mention thofe which might ex- 
 tenuate it. Upon the good Opinion they 
 have of themfelves and the evil Opinion 
 they have of others, they fancy they have 
 fo much the better Foundation to detrad 
 from others, as they fancy others can have 
 no hold of them. Self-Love on theThrone 
 makes Tyrants, and Self-Love in Subjeds 
 makes Detractors, who are Tyrants to a 
 Neighbour's Credit. Both would rule ac- 
 cording to their Station and Manner, and 
 imagine, that all others ought to be be- 
 neath thcm^ becaufe they only defcrve to 
 be above tlicm, being unable to bear cither 
 Mailers or liqivals. They arc unwilling to 
 be fir ft anjong the laft ; they would be 
 liril among the firft. They who do not 
 carry theirPride to lb high aDegrec, wou'd 
 at leaft be placed in the fecond Rank, al- 
 f ho' they don't delerve to be in the fixth. 
 
64 -^ Treatife again^ 
 
 Sect.III I appeal for what I have faid and fliall 
 fay, to the knowledge ot'cve\y Man. Cer- 
 tain it is, it' they exariiine thcmfelvcs, they 
 \vill be obliged by the Strength and Evi- 
 dence of Truth to confelSjthat what I have 
 advanced is but toa certain. Indeed, the 
 Coniciencc ot' one particular Man is but 
 a fingle 'Witness ^ but then join all the 
 Conicienccs of proud Detractors together, 
 and you will find almoft an Infinity of 
 Witneffcs and Evidences. 
 
 Is it not real, is it not true, that Self- 
 Love at what Time it perfwades us of our 
 own line and good Qualities prompts us to 
 perlwade oiliers thereol? But how ? It 
 is by cafting Sliades on the Pidures we 
 draw^ of our NeighbourSjtliat lo theColours 
 of oursmay appear more bright and lively. 
 Is it not true, that proudDetr'adorSj fancy- 
 ing all due to themfelves, believe, they 
 injure tlicmlelves in praifing i thers? That 
 hereby they rob thenilelves ot a good which 
 properly is their own -and they are as truly 
 of this Opinion as it is I'alfe that they are 
 the only delerving Perfuns. Building here- 
 upon they t:}ke all irom others, that lo they 
 mayreier all to themfelves. TliisSelf-Love 
 belonging and appertaining to them, they 
 arc ready to believe, that all which may 
 latisfy it, belongs to them alio. Is it not 
 true, that we wouVl have our lelves alone 
 talked of^ and for this End endeavour to 
 
 make 
 
make others fo contemptible, as that the Sect.IIJ 
 World ftiould fay nothing at all of them, 
 or elfe nothing that is good. Is it not fur- 
 ther true, that as much as a Man loves to 
 be himfelf fet forth,lb much he endeavours 
 tofupprefs the Difcourfe upon other Per- 
 fons ? 
 
 Is it not certain, That we wou'd have 
 all the World love us, a5 much as we do 
 our felves? As wc love none butourlelves, 
 fo we wou'd have others love none but 
 us ; and perfwade 'em that we only are 
 worthy of Love. To prove this we rec- 
 kon up the Faults of others,which render 
 them unworthy of our Love, as we pre- 
 tend. 
 
 Oftentimes a love of vain Glory caules. 
 That it is fufficient, that a Book hasgaiu'd 
 the Suffrage of the Publick, for a Man to 
 undertake the task of difcovering it's im- 
 perfeftions, that fo he may ftiew himlelf 
 one of much greater Wit, than the reft of 
 Mankind, who have not with-held their 
 Approbation for a Work which did not 
 deferve it, as he endeavours tolhevvto the 
 utmoft of his Ability. Thefe dilcoveries 
 he fets much by • but being more eafy 
 to find Fault than to do better himfelf, he 
 affords matter for otherCriticks, to remark 
 more Faults in his own Cenfures, than in 
 the Works which he has been critizing 
 upon. 
 
 F From 
 
66 ji Jreatije aghinfi 
 
 Sect.III From hence it comes alio, That a Man 
 ^^^"^^^^^ detracts from his Neighbour, thereby to 
 inlinuatc, that he has a great Judgment 
 in all things, that he knows how to 
 make ju,ft Differences, that he very well 
 knows the Heart of a Man, and that he 
 perceives Faults which others do not. So 
 that- if any one praifcs a Man in his fre- 
 fencc, he Will endeavour to fhcw that on 
 the contrary he is blame-worthy tliat fohc 
 may tacitly degrade thePerfon praifingand 
 prailed, and even thole in the Company, 
 below himfclf. 
 
 Hence alfo it happens that Perfons who 
 condemn grofs Raillery, will yet approve 
 of nice Dctradion by their own Cordud. 
 Why ? Bccaulc Genius and Wit appear 
 therein, and vain Glory finds it's Account 
 in it. Should a Man fay, / am a learned 
 Miin^Iam a Gentleman^ the Pride which 
 he Wou'd conceal, wou'd be too vifiblc. 
 This then is not the Way we take to make 
 our fclves cQcemcd. We therefore only 
 fpeak of other Men's Vices, and do oppofe 
 them to our own Virtues, which indeed 
 wc do not mention • but even this perhaps 
 is with a Dcfign of obtaining afecondGlory 
 for a fahe Modcfty. 
 
 '' In a^word, Tlie rcafon why wc attri- 
 bute fo'hiany like and common Effects as 
 Hatred and others,to Pride and Dctradion, 
 )\ becaufc the former is the Source of the 
 
 latter, 
 
DEfRACflOU 67 
 
 latter, from the EfFed we trace the Caufe. Sect.UI 
 Wc many times detract from another, be- 
 caufe we love our felves beyond meafure. 
 But is not this Proceeding entirely unjaft? 
 What can be more fo, than to defire that 
 others wou'd bear us as great Friendfhip as 
 we do our felves, and at the fame time for 
 us to be againft loving them, as we do oar 
 felves: what more unjuit, than to Ihewas 
 much hatred to them by our injurious Dif- 
 courfe, as we wou'd have them Ihew Love 
 to us? What can be more contradidory 
 than our Sentiments on this Subjed ? 
 We degrade, we decry Perfons, and yet if 
 they were to applaud and commend us, we 
 Ihould be ravilhed therewith. Strange that 
 we Ihou'd think it an Honour to receive 
 Praifes from thole who in our Judgments, 
 don't deferve any themlelves ! Docs it not 
 Ihew that this Self-Love is very blind,and 
 that provided aMajn will but flatter it/tis 
 no matter who he is, or how he does it ! To 
 latisfy thisSelf-Luve,we blame others, and 
 to content it, wc ereedily catch at their 
 Praifes. What a Contradidion ! 
 
 This Detradion and this vain Glory aic 
 very Criminal before God, who fays to us 
 by Solomon, Be not 'wife in thifie own 
 EyeSy Prov. 23 4. Let us follow the Ex- p^^-^^ ^^ 3^ 
 hortation of St. Paul who fays, In lowli- 
 nefs of Mind let each ejieem others bet-- 
 ter thm thcmfelves. And elfcwhere, 
 p 2. ^hi^t 
 
68 J freatifi agawfi 
 
 Sect.IIIw/jj/ baft thou that thou hajl not re^ 
 
 Yo^^C^i ^^^""^^^^ ^ ( '■^ indeed thou haft received 
 more Giits and more Talents than thy 
 Brethren, ) and if thou hajt rccc'rced it^ 
 why then duji thou "vaunt thy fe If as tho' 
 thou hadft not recerccd tt ? But thou 
 knoweft nothing, a-nd thou boafleft in vain, 
 if thou art ignorant, that Pride and De- 
 iraftion arc Sins which God will punifh. 
 And if thoudoft know this, remember, that 
 
 I. tike u. /7^ cir^ifj icnouos his Majter's IVill^ and 
 does it not^pall be beaten "with many 
 Jlr/pcs. Alt thou ignorant of what the 
 
 Chap. ^ Apoftlc fays to the Galatians ? Let us not 
 
 vcr.a6. be dej/rous oj'i'din GIor)\ pyoi:ohing one 
 another. Doft thou not know, that, fpeak- 
 
 ^ ^.^ , . ing of the latter Times, he fays, thdiiMen 
 
 z. '* Jloall be lovers of thernfelves. 
 
 An Nineteenth Source, Jlratl\ 
 
 in.i :>ii 
 
 This PafTion is frequently one of the 
 Sources of Detradion, Fury furniflies with 
 
 ftrat, vi,. "Weapons : Now Detradion is one of the 
 fiery Darrs of the wicked One, who is 
 
 Eph6. 19 called an Accufcr of tlie Brethren : Fury 
 tlien produces Detradion. This direful 
 Paflion deprives of Reafon and Judgmcnr, 
 and quenches the Flames of Love. On a 
 thouiuid Occafions it fparcs not Blows, 
 I.cw \\\vi\ Ihould it fpare Words ? A furi- 
 ous 
 
DETRJCflON. 6^ 
 
 ous Man is not Mailer of himfelf, how Sect.III 
 then fhoa'd he hide what concerns his V^V"^ 
 Neighbour ? A Man can't be truly angry 
 with another^ but he will make him feel it, 
 at leaft by his Difcourfe. Of this Paffion 
 the Apoftle warns the World, faying. Let ^^^ ^ ^^ 
 not the Sun go down on your fVrath. St. 
 James declares, xhix, the }frath of Man chap.i. 
 ^orketh not the Righteoufnefs ( or ful- ""''• ^''' 
 fils not the Commandments ) of God, 
 
 I know there arc majiy who pretend to 
 excufe their Detraftions by faying, they 
 were Angry and in a Paffion, when they 
 fpake fo. I acknowledge, there appears 
 lefs premeditated Defign herein, than in 
 thofe who detrad thro' Hatred, Self-Love 
 or Envy. Neverthelefs, as it is very blame- 
 worthy to be wrotha gainft our Neigh- 
 bours, fo Detradion, which refults there- 
 from,is very much to be condemned. They 
 are both Sins ; How then can a Man pre- 
 tend to excufe himfelf by covering one 
 Vice with another ? Can any one lay. It 
 was a Fire of Love which kindled this 
 Wrath ? Let us not then fay,/w^^ drunky 
 or, / was mad : feeing tranfgreffions and 
 complication of Sins, never make a Caufc 
 the belter. 
 
 A Twentieth Source, Hatred. 
 
 It is very common, I own, to call thofe 
 
 Perfons, whom we fpeak ill of Friends. 
 
 F 3 But 
 
yo A freatife a^ai/ifl 
 
 SECT.ir^ But what fhall wc call Hatred, if this be 
 ^i^no^ nut that evil Principle \vhich leads us to 
 hurt them, either in their Honour or any- 
 other of their Goods F It may chance,that 
 a Mm will flatter thole whofe Wrath he 
 fears, or whole Smiles he defires, cither in 
 tlK'ir own Prefence, or before theirFricnds, 
 but a Man will never fpcak ill of thole 
 whcm he truly loves. This is quite contra- 
 dictory ; and in this regard, Light and 
 Darkncfs can never agree. This is fo true, 
 That wc can't even ice the Defeds of one 
 we love. We call thofe Things Virtues 
 in him, which in another wc fhould namjj 
 Vices : Or if wc perceive his Defects, we 
 do our utmoil to hide them.Conlequcntly, 
 Hatred makes a Man detra6l:,and from Ha- 
 tred ariles thePleafure we take in hearing 
 th fe Peribns fpoken ill of, w^hom we 
 don't aifeft, which in it felf is a conceived 
 Detraction, and will doubtlefs quickly 
 bring forth. 
 
 The Caulc of this Hatred is frequently 
 the moft Irivolous imaginable : Sometimes, 
 becaufe a Man has not Ibllowed our Ad- 
 vice ; or has not entrufted us with a Se- 
 cret that wc wanted toknow,cr fomc other 
 fiich matter of as little importance. 
 
 M()rcovcr, altho' the Caufe of Hatred 
 may be frivolou??, yet the Sin is not io : 
 The holy Scripture orders us to love tvcn 
 tlicfe that hate us moft. 
 
 A 
 
D EfR jf C flON. yt 
 
 A Twcnty-firft Source, Revenge, SfecT.III 
 
 Dctraftion is certainly one of the raoft 
 fare and common Ways of teftifying our 
 Refentment and Revenge. We many 
 times detrad before we have revenged our 
 felves, in fome other way than that of the 
 Tongue, to ftiew that we ftiall have caufe 
 fo to do ; or elfc after ^ to fticw that we 
 had reafon for fo doing, and to juftify our 
 revenge. 
 
 How many Perfons do we fee detract to 
 revenge themfelves on fome-body who had 
 fpoken flightily of them before ^ 
 
 In a Word, Wou'd you be revenged of 
 your Enemy, Go and tell fome-body, that 
 his Entmy has fpoken ill of him ^ doubt- 
 lefs if the latter can, and if he be not one 
 who fears GOD, he will, do him all the 
 Hurt poffible,and fo you will be revenged 
 by his revenging himfelf. 
 
 I fay that Detradion is one of the moft 
 certain means of Revenge, becaufe that 
 truly we can't hardly do a Man more hurt 
 than to take away his Reputation. But 
 if this be a moft fu re way to hart others, it 
 is a moft certain way to deftroy one's felf; 
 firce St Paul exprehly forbids it .* Dearl]j ^^'^' '^• 
 belovedy fays he, Avenge not your felves^ 
 but rather give "place unto Pt^'^ratb ; for 
 it is isoritteUyl^engeance is mine : I "will 
 
 F 4 f^p^y^ 
 
7^ ^ freatife againd 
 
 SECT.m repay^ faith the Lord. Is not this Prohi- 
 bition cxprcfs both from the Mafter, and 
 from the Difciple ? 
 
 In a word, Wc fhould reftrain by all 
 means ourPrejiidices, Illufionsand Paflions, 
 which lb eagerly urge us on to back-bite 
 thofe, who Iwve Itirred them up ^ and 
 thereby we fhall put an End to the moft 
 ordinary Sources of this Sin,and which con- 
 tribute not a little to make it a Sin. 
 
 Refledions upon "what has been fatd in 
 this Se5iion. 
 
 TH E Heart perhaps has not more 
 Vcflels, which receive the Blood, and 
 caufe it to circulate thro' the humanBody, 
 than Detradlion has Sources, which carry 
 it thro' the Body politic. We need not 
 then be aftonifticd, that it is lb very com- 
 mon in the World, as we Ice it to be when 
 all thefe various ways are made ule of, 
 andcloathed under fo many different Garbs, 
 I own that all thefe various Sources are 
 not ordinarily found at the fame Time and 
 in the famcPerfon. But then one of them 
 is fifficicnt to produce a thoufand Detrac- 
 tions, Stories and Railleries • befidcs they 
 may be all met with at diflcrcnt Times. 
 
 Thefe 
 
D Ef R ^ C r I N. 13 
 
 . Tbefe Sources are not only the Caufes Sect.IH 
 of, and precede Detraftion, but they even ^•^''V^ 
 accompany it, and as it were incorporated 
 with it, and make a Part of it ; as the firft 
 matter with which we kindle a Pile of 
 Wood, is a Caufe, an Acceffary, and a 
 Part of the Fire, which refults therefrom. 
 For Inftance, a Detra<flion which arifes 
 from Pride fhall be fiird up with arrogant 
 Terms, and related with an Air of Haugh- 
 tinefs. Another, which proceeds from an 
 hypocritical Bottom, fhall be told with an 
 apparently modeft Vifage in him diat tells 
 it, and with a Tone of a tender and com- 
 panionate Voice. A Third, that proceeds 
 from Wrath or Revenge, fliall carry along 
 with it the marks of thefe Paflions. 
 
 We have tho't it convenient to fhew 
 not only the Sources of Detradion, but 
 alio how unjuft and criminal they are, that 
 fo we may make ufe of thefe Confidera^ 
 tions when we have fallen into it, as of a 
 Proof of the greatnefi of the Sin ofDetrac- 
 tion, whofe Sources are fo much to be con- 
 demned. 
 
 We may alfb acquaint the Reader,That 
 all Vices have fo great Reference to and 
 Connedion with each other, that what we ^ 
 
 apply to a particular Source of this Vice, • 1 
 
 may be alfb referred to fome other. Ex- 
 ample, We have faid fome things that ate 
 alike, on the Subject of Hatred and Hy- 
 
 pocrify, 
 
f4 A Treaii/i againfi 
 
 SectJII pocrify, bccaufc a Man will many Times 
 VOr^ make ufe of Hypocrify to cover his Ha- 
 tred, or fometimes Hypocrify is a covered 
 Hatred. And Detradion makes ufe of 
 them both. 
 
 Each of the Sources already mentioned 
 docs not always and only produce Dctrac- 
 tidn, for Revenge, Coveteoufnefs, ^c. 
 have many other Effefts. But they do 
 produce Detradion many Times and ac- 
 cording to the different Temperaments of 
 Perfons. 
 
 -^m Kfx.^j^ *i{V.^3^ tJi,.Cff '*i^*VI ♦%JXWi<! <^a.^itf "^S^^Ui KW. v»/« •-..a. 
 ^*) iTt^TT^ •Ty'Tj^ J'ty^jH if^^r* irt^^tj s^^i^ f^^T^ ^t^V^ Jt^ 
 
 ^r» •rty'TTi »w» iTty^T* j;y'Tr* wx^^s*^ sw^ l^fx^* •^ty'V* "H^ 
 
 Jl?^ Ufes of this SeBion. 
 
 LE T us confider firft of all, what an hor- 
 rible fort of Monfter this Detraction 
 is, being produced by Sins of fo many dif- 
 ferent Kinds, as by Love and Hatred, Con- 
 tempt and Glory, by Complailance for 
 fome, and Anger againft others. Does 
 it not look as if a Kingdom thus d hided 
 could ?JOt Jiand'i It never could, did not 
 Men take the greateflCarc to re-unite fuch 
 divided Parties in their Hearts thereby to 
 form this Giant. 
 
 Let us here make fome Reflcdions on 
 
 the external Sources of Detraction. Firft 
 
 on the SubjcdofProfperitv. It is a very 
 
 I * ' flippery 
 
 MzMi.24 
 
DETRACriOV. 7S 
 
 flippery Path, and moll who walk in It Sect-III 
 fall into the Sin we are arguing againft. ^-OT^: 
 Moreover, as this State has nothing evilin 
 it lelfiwe are not commonly on our Watch 
 againft it, and it'sEffeas. We ought then 
 to be doubly watchful; on the one hand, 
 againft thole Temptations we arc then ex- 
 poled to, and on the other, againft the Se- 
 curity and Inidvertance we live in under 
 fuch a flourilhing Condition. 
 
 Sure I am, this Application and Regard 
 we demand, will appear very reafonable, if 
 we reflect, that when we are not on our 
 Guard, we are in eminent Danger of horri- 
 bly offending GOD by a prcufilngratitude, - 
 and of feeling the terrible Eifeds cf his 
 Juftice, after and becaufe that we have a- 
 bufed the Effeds of his Love and Grace. 
 
 As to the evil Examples, we ftill re- 
 commend this Attention to you, that ib 
 you m.ay not fuffer your felves to be fedu- 
 ced by them. Frontier Cities are the befl: 
 guarded with every thing that may ferve 
 for their Defence, becaufe they are moft 
 expofed to the Enemy's Attacks : Thus 
 be ye the moie on your Watch inafmuch 
 as ye are continually blocked up, as I may 
 fay, by Legions of Detradors. Ifyoumuft 
 imitate fome-body and follow Examples, 
 let it be that of JESUS CHRIST who 
 has left us a Pattern that we may follow 
 his Steps. 'P^^'*^^ 
 
 This 
 
^6 A freatife again^ 
 
 Sect. Ill This Watchfulnefs we are fpeaking of, 
 
 ^^^'"'^^^^^ ought to have place with refpecl to the 
 
 frequent Occafions for Detradion. We 
 
 Ihould be on our Guard that we go not 
 
 where thefe Occafions prefent. 
 
 As toImpunity,You ought not to think 
 that you may therefore abandon your Idf 
 to Dilfolution, for if your Detraction be 
 feldom punifhed in this World by the Ma- 
 giftrate, yet it will be eternally punifhed 
 in the other World ; and that theApplau- 
 fes you may gain on Earth on Account of 
 your Railleries, will be changed into dread- 
 ful Confufiqip in Hell. 
 
 In a word, Confidcr, that if it requires 
 neither Coft, Money nor Trouble to de- 
 traft, yet it colh nothing to refrain detract- 
 ing: And that if this Vice be fo compa- 
 tible with many others, it mull needs be 
 a very great Vice • for a Man muft be ex- 
 ceeding vicious to accommodate himfelfto 
 all Vices. 
 
 As we have fhc^vn the Sin and Bafcncfs 
 of the Sources we call internal, we Ihall 
 here only exhort you to reflect, that moft 
 of them are hurtful and detrimental to thofe 
 in whom they are found, as they are ac- 
 companied with Trouble and Vexation : 
 For truly who can be cafy when he fees 
 himfelf tornby Hatred, Wrath, Revenge, 
 ^c. fhe merc'tful Man doeth good to 
 Prov. ir. /j/j c;xy/; Soul J hut he that ts cruel ^ trou- 
 ''' bletb 
 
DETRACTION. 77 
 
 hleth his own Flep. O ! Detradors, we Sect.III 
 have difcovered the true Caufes of your ^-^^VNi 
 Detraction, feek then no longer to hide 
 theiTu Say no longer, that it is your Love 
 to Virtue and Truth, which makes you 
 back-bite the Wicked. No, it is your 
 Hypbcrify. Say no more, that it is be- 
 caule you wou'd do Juftice to all the 
 World. No, it is your Self-Love. Say 
 no more, that it is becaule you hate Flat- 
 tery. No, it is your Jealoufy. And fo 
 of the reft. 
 
 There are many of thefe Sources, which 
 Ihould be abfolutely banifhed. Such are 
 Curiofity, Idlenefs, Drunkennefs, Impu- 
 dence, Levity, Raj[hJudgment,Ingratitude, 
 and Hypocrify. 
 
 There are others, which need only be 
 reftified, and which may change their 
 Nature without changing their Name. 
 Thus we may make the Defire of talking 
 ferve to blefs GOD and Man ; Complai- 
 lance to be gentle as GOD requires ; a 
 contradictory Spirit to attack Vices ; Co- 
 veteoulhefs to be fparing of Invettives a- 
 gainft our Neighbours • Jealoufy to en- 
 deavour to furpafs others in Piety j Self- 
 Love to do our utmoft to gain the inefti- 
 mable good Things of Paradife by ourCha- 
 rity. Thus you ought to turn the Courfc 
 of thefe Sources, which other wife will 
 make a terribk Ruin, and deftroy all that 
 
 ftall 
 
78 A Trcati[e againfi 
 
 SECT-IIIfhall be found expofcd to theirliuindation, 
 ^^^^'^ to the Prejudice of other Men. 
 
 Let us turn them againft our felves, 
 that fo they may carry away ourSins Af- 
 ter this manner, thefe Sources ©f Blood 
 may again become agreeable and pure. 
 
 SECTION IV. 
 
 Wbcrctn is p^oxed^ That Detraftion 
 is a Sin. 
 
 ■« 'i^^ ^^ >&-«n "i^^ ^^. ^^, i^<t^ ^-e^ V* 
 
 ARTICLE /. 
 
 The Lauu ofG D e>:p'efsJy forbids it. 
 
 /J^jfeio^ N dilcourfmg of the Sources of 
 "^ I P Detradion, we have Ihewn, That 
 Sect.IV^^^ c:^^ moftofit's Caufes are Trefpalfes 
 ^ ot the divme Law : JLet us now 
 
 fee the cxprefs Prohibitions made againft 
 committing it. 
 
 The Fir/i we mention is from LcviLio. 
 y«r, 15. Thou Jljalt not go up and down as a fafc^ 
 bearer among m^ People, That is,Thoa 
 Ihalt not go about to intorm thy felf ot 
 Perfons Lives and their Faults,that fo thou 
 may'tt: inlorm others of them, and recipro- 
 cally to tell the i\i% or ot-hersj what thou 
 
 haft 
 
DET'RACflON. • 7^ 
 
 haft heard of the laft : Not that GOD con- SectIV, 
 demns only this Ibrt of Detraftion, but '•^v^ 
 becaufe thofe who make a Bufinefs of de- 
 trafting from their Neighbours, are moft 
 blameable : Thofe Words, Among thy 
 PeoplCy fhew that thofeMen are more cri- 
 minal, who detrad from thofe of their 
 own Nation. Thus it follows, That De- 
 traction is an Evil, fince GOD, who for- 
 bids nothing but what is evil, has forbid- 
 den it. 
 
 A Second Prohibition is in Prov. ch.24. ^^^^ ^g 
 Be not JVitnefs againji thy Neighbour 
 without a Caufe. We fay, That j3etrac- 
 tion is here forbidden, becaufe in reality it 
 is a Witnefs brought againft our Neighbour 
 without a Caufe, when neither the care 
 of our own Honour, and our own Vindica- 
 tion, when alfo neither any publickGood, 
 or the Magiftrate requires it of us. Thefe 
 Words refer fo much to Detradion, that 
 it feems to me that they might be made 
 the Definition of it. Thus as on the one 
 hand, we are forbidden to hide or dilguifc 
 the Truth, when we are called to tell it ; 
 even fo on the other hand, we are not to 
 difcover it to the Prejudice of ourBrcthren, 
 when humane and divine Laws do not en- 
 gage us thereto. What Solomon adds in 
 the fame Verfe, For why wilt thou make 
 believe with thyLipy Ihews that Deceit 
 
 is 
 
8o A freatifs againji 
 
 Sect.IV is a Source of Dctraclion, as has been al- 
 
 ^^^*^^^^ ready fhcwn. 
 
 Thirdly^ St. Paul forbids Detraction in 
 
 Ver. i> Eph. 4. La all h'ttternefs^ and h^'rath^ 
 and Anger ^ and Clamour^ andEvil-Jj/eak- 
 ing be fut auoay from you. 
 
 Fourthly^ The fame Apoftle fays in 
 Col. 3. ' But now put ye ojj^ all Anger ^ 
 
 Vsr. 8. lYrath, DetraBtofh After he had repre- 
 fcnted to them the Sins, with which they 
 were Itained during their Paganifm, the 
 Apoftle warns them to lead a more pure 
 and holy Life in theirState ofChriftianity, 
 and coniequcntly to avoid Anger, Wrath 
 and Detradion, which are truly Sins, fee- 
 ing they areoppolite to Holincfs. 
 
 Fijthh\ The Apoftle writing to his 
 
 Ch.j.vcr 1 Difciple t'ttus^ commands him to exhort 
 Men X.0 fpeah evil of no Man. 'Tis true, 
 The original Word may fignify to hlaj* 
 pheme^ which properly regards the Divi- 
 nity. But both the Origin of the Word, 
 which fignifys to blaft a Man's Reputation 
 and the Ufage of the lacred Authors, who 
 very often take it for, to detra^iy and the 
 Circumftances of this Text, plainly ftiew, 
 that we may very well tranflate itytojpeak 
 evil. And truly the Defign of St. Paul 
 both before and after, is only to fet before 
 Men thcirDuty towards their Neighbours, 
 and efpecially in ihcfe Words, where he 
 bids then/ /peak evil 0/ no man. 
 
 Sixthly^ 
 
DETRACTION. Si 
 
 Sixthly^ St. James expreflly forbids us SectIV; 
 to fpeak Evil one of another^ wherein he ^*jjJ[J^j 
 forbids us to fpcafc evil, not only, when 
 no one has given Occafion therefor, but 
 even when another has formerly back-bit- 
 ten us ; fo that we are not to detrad from 
 the very Aggreflbrs, 
 
 ARTICLE //. 
 
 ff herein it is provedy fhat Detraftion is 
 
 a Sin, by Confequences drawn from 
 
 Paffages out oftheOUfefiamenh 
 
 T^ Etraftion is a very great Sin, fince it 
 •*^ is contrary to three Precepts of 
 GOD'S Law. 
 
 Firjly To the Sixth Command, f}ooit 
 fhalt not kill. What makes me fay, that 
 Detradion is a kind of Murder, is, 
 
 I. Becaufe it takes from theDetrafted, 
 that fort of Life which confifts in being 
 loved by, or dear to Men ( which is at leaft 
 one Pleafures of Life, ) by deftroying the 
 good Opinion which are very often infe- 
 perable from humane Nature. If then wc 
 take away this Life of the Soul, we do in 
 fome way Murder the Man \ we deftroy 
 the Soul as far as a Spiritual Nature can 
 be dcftroyedj which being in it felf im- 
 G mortal, 
 
Si ' A freatife aj^ai/i/l 
 
 Sec^.IV mortaljCan experience no otherDeath than 
 ^-^^^^^ the Pains it luffcrs, among which the Ids 
 cl' Honour is one of the molt touching. 
 
 a. Bccaule the Tongue of Detractors is 
 ordinarily in the holy Scripture, and efpe- 
 Pfai. iio. ci^lly Jri PfalmSy compared to a Dart, a 
 A. * Sword, an Arrow, and to all the Inftru- 
 \IT' ^^' ments Men make ufe of to take away the 
 1 ife of Enemies ^ whereby we underlland, 
 that Detraflors arc true Murderers, except 
 that thefc. aim only at the Spirit&C Repu- 
 tation, and the others at the Bodies of 
 their Neighbours. 
 
 3. What fhews that this Sin does as 
 much Evil as Aflliflination on many Oc- 
 cafions i?, that there have always been an 
 infinite Number of Perfons, who choofe 
 rather tololc their Life, than to prclervc 
 It, after the Lofsofthcir Credit 6C Reputa- 
 tion. Moreover, there are others to w horn 
 a good Name is lb neceflary, that if they 
 lole it, they are put beyond a poiTibility 
 of preicrving their own, and their Fami- 
 lies Lives : Such is the Condition of Mer- 
 chants, Tradeimen, and alnioft all the 
 World. This made St. Chryjojlom com- 
 pare Detractors to Man-Eaters, laying, 
 Ai\ Porn- ^^^ ^^''^ Mouth iilfofiifi hy ahliahitng frora 
 iiim K^\\-jhamefiil £f dcjlruBroe IVords : For "oohaif 
 Huln 5. '^^'^^ ^^ p'ofit i/s, /f'wb/le iz)e ycfrain 
 eating Birds and Fijbcs^ ive dc'dour and 
 eat up our Brethren ? He that detratis^ 
 
 eats 
 
DETRACTION. 83 
 
 f 
 
 eats the FJeJh of his Brethren and bites Sect.1V 
 the Flefb of bis Neighbours. What Chri- ^-•'W^. 
 ftian wou'd not fiirink with Horror to eat 
 a Man's Flefh ? and yet, according to St. 
 Chryfoflom^ this is what a Detrador does. 
 
 Secondly^ Detradtion is directly contrary 
 to the eighth Commandment, fhoujhalt 
 not Steat. Who can deny that this a true 
 Theft ? Seeing it ravilhes from our Neigh- 
 bour a Benefit which does not belong to 
 the Ravifher, even his Reputation ; a thing 
 fo precious, that Solomon ajQfures us, /'/ is 
 better than great Riches, So that to take ^'°^'"'^- 
 it from him is many times to do him more 
 mifchief, than to take away his Goods and 
 his Money. 
 
 Some will fay perhaps, that Reputation 
 is not of the nature of thefe other good 
 Things, which we may obtain and enjoy 
 without the helpof another • whereas Re- 
 putation entirely depends on others, and 
 confequently one may take it away with- 
 out ravifhing from a Man any thing which 
 properly belonged to him. I anfwer in a 
 few Words ; It matters little how we en- 
 joy a good Name • and fuppofe it be by 
 the Judgment and Liberality of another, it 
 is fufficient, that it was given to a Man as 
 his own ; and if it belongs to him,we can'C 
 take it away without being Thieves. 
 
 Some may fay, that Men have not a 
 juft Title to a good Name, and fo it may 
 G a be 
 
84 -^ 7reatlfe again/t 
 
 SECT.TVbe taken from them without Theft. I 
 ^'^'^^T^ anfwer, that fuppofing what fuch Men ad- 
 vances was true, the Confequence wou'd 
 not be juft ; bccaufc we have ftill lefs title 
 to take this good Thing away. What 
 further Ihews the Horror of Detraction is, 
 That it is very likely that fomc of thofe, 
 who makenoftickat taking away a Man's 
 Honour, wou'd not make much Scruple 
 to kill a Man right out, or to rob him of 
 his worldly Goods, if he had the fame Oc- 
 cafions. This made ^^intilian fay, That 
 he who detracts differs not from him 
 who does Evil, but by Occafions, Male^ 
 dlcus a MaUfico non differ t niffOccaJione. 
 And ZoiJus being ask'd why he took fo 
 great a Pleafure in Detraction ? anfwer'd, 
 Becaufe^ etro'tous as I am^ I can do no 
 other hurt. 
 
 In fine, Detraction is contrary to the 
 NinthCommandment, "fhoujhalt not hear 
 falfe IVitnefs againjl thy Neighbour. I 
 own, that to take thefe Words accor- 
 ding to the ordinary Signification, they 
 fpeak only of falfc Witncls, Lies and Ca- 
 lumnies. But all agree, that we ought to 
 give a larger Extent to the Precepts ofthis 
 Law ( fee what JESUS CHRIST fays 
 hereupon, Matt. 5. ) and that when it 
 fecms to forbid but one Vice, it nevcrthc- 
 lefs condemns all thofc whicli have any re- 
 ference to it. I don't fuppolc that we go 
 
 beyond 
 
DETRACflON. 8j 
 
 beyond the Intention of GOD, by faying, Sect.IV 
 thatDetradion is comprized in thefeWoids V^'Y^^ 
 any more than by affirming, thatCalumny 
 and Detradion are manyTimes confounded 
 together in various Paffages of Scripture. 
 
 Still further, altho'Calumny be on fome 
 accounts more criminal than Detradion, 
 nevcrthelels it muft be owned, that the 
 latter is in other regards more terrible than 
 the former, becaufe more difficult and even 
 impoffible to remedy. We may repair the 
 Reputation of another, whom we have 
 detraded from by telling the Truth, and 
 acknowledging that the Evil we faid of 
 him was a Lye j but we can never repair 
 the Reputation of another, whom we have 
 flandered, while we fpake Truth, ex- 
 cept by Lying, that is by faying that what 
 we related of him was not true. I may 
 fay farther, that even this Lye will not re- 
 ellablilh a Man's Honour. For how will 
 it be poffible to make the World believe 
 that to be falfe, contrary to their own 
 Light, which we have formerly clearly 
 fliewn to be true. 
 
 Befides what we find in the divine Law 
 which forbids Detradions, we may alio 
 draw many Confeqaences againft it, from 
 divers other PajQTages of theOldTeftament. 
 
 David in Pfal. i, 2. ranks in theNuni- 
 
 ber of thole wh ) Ihall dwell in theXaber- 
 
 nacle of the Lord, him, That back-hitctb 
 
 G 3 not 
 
S5 A T'reatifs againjt 
 
 Sect.IV not ^ith his fonguCy nor doeth Evil to 
 ^-^^"^^^^^ ]:is Neighbour ^ nor take th up a Reproach 
 againjt his Neighbour, Here not only 
 Detraction is exprcflly nan:ei, but it is 
 further charafterized by one of it's almoft 
 infallible Eficdts, which is to do Evil to 
 his Neighbour, And it is principally 
 becaufe of the Evil which it does to him, 
 that the Holy Spirit, faying to ns by the 
 Month of the Pfalmift, that he 'who does 
 not back-bite floall abide in the I'aber* 
 nacle ofGQDj teaches us, that the oppo- 
 fite Perfon, he who does detrad, fhall not 
 enter into thisTahernacle of Joy, ofGlory, 
 of Holinefs and of Happinefs, in the Hea- 
 ven where GOD dwells. This is a fuffici- 
 cnt Proofjthat Detraction is aSin, irafmuch 
 as it will deprive thole Perfbns of Heaven, 
 v«r, 5, who make ufe of it and fpread it abroad. 
 The fame David fiys to us in Pfal. loi* 
 Wkofoever privily fandereth his Neigh" 
 hour^ him "will I cut off. This holy Pro- 
 phet thro' this vvhole Song, declares that 
 he will put far from him the Wicked and 
 Sinners, among w^hom he reckons Detrac- 
 tors ; it then follows thatDctra^^ionisaSin. 
 Becaufe it is a Sin, Jeremy places it in 
 his Catalogue and among the Complaints 
 ^^ which he made of the Crimes of the Jews. 
 Thej are all Jiubborn^ fiys Iir, and wore 
 than jiubborn^ and they go about fla^^dcr-^ 
 i>ig'^ they are as Brafs and hon • they 
 arc as Perjons^ zvbo dejiroy one another. 
 
 Here 
 
DETRACTION. 87 
 
 Here I can't help obferving Three Cha- Sect.1V 
 raders of Detradion or Detraftors • •^/'^^ 
 
 I, That they are as Brafi, which 
 makes a Noife when ftruck,ind which has 
 fome Splendour, but which after all is but 
 of little Worth and Value, a. They are 
 like Iron,whichbyit'svfeightand hardnefs 
 crufhes thofe on whom it falls. 3. That by 
 mutual Detraaionsj they deftroyed one 
 another. 
 
 This fame Prophet ranks this Vice a- 
 mong many others, which he fpeaks of in 
 Chap. 5>. Take ye heed every one of his in^ ver. 4* 
 timate Friend^ and triift ye not in any 
 Brother ; for every Brother makes a hujl- 
 nefs of fuppl anting^ and every intimate 
 Friend^ ( that is, which calls himfelf fuch) 
 goes about detra^ing, Truft not to any 
 Brother^t\^zx^ how you let him into your 
 Secrets, left he make ufe of your Frank- 
 nels and fupplant you, and when you have 
 difcovered your own Defeats, he back-bite 
 you. Since then this Prophet ranks De- 
 traction among Sins, it is certainly a Sin 
 in it felf. 
 
 ARTICLE ///. 
 
 Detraction proved to he a Sin by Pafages 
 
 taken from the New-Teftamcnc. 
 I. r^UR Lord JESUS CHRIST ranks 
 ^^ Detradions among thofe evilThings 
 G ± which 
 
fi8 ^ T'reatife againft 
 
 Sect.IV which proceed from the Heart, and defile 
 ^^*^^^ the Man ^ and he diftiuguilhcs them from 
 
 fs*"^.' ^^' Calumnies, which he nmics fal/e jyitne/- 
 fes. If then Detradions defile a Man, they 
 are coufequently Sins. He fpeaks olthem 
 in the pluralNumber, that lb he may com- 
 prehend all forts of them. 
 
 yer.19,30. ^^ St. Paul in Rom. ch. i. relating the 
 Sins in which the Heathen were plunged, 
 joins DctratSions with their other Excelles, 
 anddiftinguifhes between fimple Detractors 
 andCalumniators, whom he cMs Invejjfers 
 of Evils or evil Things. The Apoftlc 
 joins this Sin with others that are fo hor- 
 rible, that we can't doubt but it is very 
 abominable before GOD. In fuch a Com- 
 pany, it muft be very deteftable. 
 
 3. The fame holy Man in i Cof\ ch. 5. 
 makes it plain to us. That it is a frightful 
 Sin, feeing he forbids us even to eat with 
 fach as arc charged with it, and orders 
 them to be excommunicated the Body of 
 the Church, as Perfons who do not dcfcrve 
 to be found among Believers. How empty 
 would our Churches be now-a-days, if all 
 Dctraftors were caft out of them ! But 
 alfo how much more agrcablc wou'd our 
 AfFcmbliesbe to GOD ! 
 
 vcV/u^' I^ ^^^^s fame Epiftle, he ranks nmong 
 thofc who fliall not inherit the Kingdom of 
 GOD, Rev/lerSy whom he reckons among 
 Uic gicatclt Sinncr;>. But becaufe fome 
 
 perhaps 
 
DEfRjiCriON. ^9 
 
 perhaps might flatter themfelves, either Sect.IV 
 that thefe Sins were inconfiderable, or that ^-^"^^"^ 
 GOD wou*d eafily pardon them, He fays, 
 Be not: deceived^ all thoie who commit 
 them fliall not enter into the Kingdom of 
 Heaven, which fhews at the fame Time 
 the infalhble Chaftifement and the Enor- 
 mity of the Sins. And in the nth ofyeria.. 
 his fecond Epiftle to the Corinthians he 
 fears, that Detraftion will be among the 
 Sins to be found with them. 
 
 5. In Phil 4. He exhorts them to think ver. s. 
 on things that are lovely and of good Re^ 
 port^ and uohere there is an]} Virtue and 
 Praife. And herein he exhorts them to 
 
 flee Detradion, which has nothing lovely 
 in it, and which is a Sin, as has been al- 
 ready ftievvn, far from being a Virtue, and 
 which is fo far from being a Thing of 
 good Report, that it takes away the good 
 Name of a Neighbour and of all thofe 
 who do detraft ; which in a word, is fo far 
 from having any Praife, as that it is bufied 
 in blaming others, and making it felf 
 blameable j Detractors and Detradted being 
 fo. 
 
 6. The fame Apoftle in his Epiftle to 
 
 the Romans^ ch.12. commands us to "prefer ver. ro; 
 one another in honour. We ought not 
 then to back-bite one another, feeing De*- 
 trattion tends only to the ftiamc and igno- 
 miny of our Neighbours, far from contri- 
 buting 
 
vcr. i« 
 
 ycr. i^. 
 
 ^ yl freatlfe agalnll 
 
 Sect.IV bating to their Honour. What can be 
 
 ^<-^^>^^*^ more oppofitc than ttie Apoflle's Precepts 
 to the Pradice of Detractors ! 
 
 ch:ip 5. 7' The fame Apoftle in 2 7/w. reckons 
 Detraction among the horrible Sins which 
 fhall reign in the laft Days. Men^ fays he, 
 /ball be lovers of themfelves^ vain^p'oud^ 
 defamers^ Kq, 
 
 , 8. In I Cor, 6. He fays, Our Bodies are 
 the fem'ples of the holy Spirit, Our Mouth 
 is a part of our Body ; if then we defile 
 our Mouth by Detradion ( as has been 
 already flievvn that we do ) it follows that 
 thereby we defile the Temple of the holy 
 Ghoft, which cannot pafs for a Sin that is 
 light and of little importance. 
 
 5). St.Peter reckons evil-fpealcing among 
 
 I Pet. i.i. the things we are to lay afide, that is to 
 fay, among Sins, 
 
 ARTICLE IK 
 
 That fomc of the particular Jlays of 
 detraSiing are Sins. 
 
 WE could doubtlcfs jnakc fcparate 
 Treatifes on the different Ways of 
 detracting, which we are about to mention 
 under this Article ^ each of them affording 
 i'ufficient Matter for a Volume j but aa 
 
 wc 
 
DETRJCflON. ^i 
 
 we fiiall ftick to the whole, rather than to Sect.1V, 
 it's parts, we fhall be very brief with re- "^^^""^^^^ 
 fped to Stories, Railleries and Reproaches. 
 
 Of sroRiEs. 
 
 Stories^ as has been already fhewnjuare, 
 one kind of Detradion, or one way of 
 detrafting. It is no lefs true, that Stories 
 whofeDefign generally is to fowDivifions, 
 are very great Sins againft Charity, and 
 oftentimes againft the Fidelity, which we 
 owe to thole who have trailed their Se- 
 crets with us ; a Fidelity that vve violate 
 every Time we reveal and relate them. 
 Solomon has Ihown, That Story-tellers, at 
 leaft thofe who reveal Secrets, fin againft 
 Fidelity, when he oppofes them to thofe 
 who poffefs this Virtue, yi tale-bearer Prov. if^ 
 revealeih Secret s^hut he that is of a faith* ^^• 
 Sprit concealeth the Matter. 
 
 When St. }^aul reckons up the capital 
 Sins of the Pagans, he counts their having 
 been Back-biters^ 2iS0Vit ; and adds, ?7:^^/Rom.i.3oj 
 they themfelves knew the Judgment of 
 GODj viz. that they who do fuch things 
 are worthy of Death. Which I think 
 fufficiently proves, that thefe Stories are 
 i^mful. 
 
 Of RAILLERn 
 
 Z)^<:?/i declares the Man happy who has- 
 
 notfet in the Seat of ^corner spx Raikrs. ^'^'^' ^' ^* 
 
 UnhaDDy 
 ^ ^ / 
 
^2 A freatife againd 
 
 Sect. IV Unhappy then and criminal are they who 
 ^^ ' have fat therein. Solomon fays, that He 
 who mocketh the Poor^ reproacheth his 
 Maker '^ GOD, who is the Maker of the 
 Railer, and him that is mocked. Conle- 
 quently, it is a Crime no lefs than high 
 Treaibn againft the Divinity. He fays 
 likewife that Judgme?its are 'prepared 
 
 ^^^'^'^'^^^ for Mockers. Likewife 7/2?/^/? fays, that 
 the fcornfuljhall be conjnmed. It is need- 
 lefs to add any more like Paffages. 
 
 Of OUfRJGESi^ REPROACHES. 
 
 Thefe are expreflly condemned in the 
 Law of GOD. In the Prophet Zepha^ 
 Ch.i. 8,9- niah we have an evident Proof, that In- 
 vectives, thofe Injuries in Words, are Sins, 
 inafmuch as GOD refolves that he will 
 punifh the People of Moab and the Chil- 
 dren of Ammon^ becaufe they by thefc 
 means had defamed the Jeizs^ and affures 
 them, that he will raze their Cities fo that 
 ' there ftiall not be any Maiks of them left. 
 
 Moreover, theScripture requires the wick- 
 ed to forfake his way, and the injurious 
 Man his Tho'ts. Oar Saviour himfclf de- 
 clares to the Jews that whojhever JJjall 
 Jay to his Brother^ Raca^jballbe in dan- 
 Muth. %:ger of the Council ; but wbofocccr Jhall 
 ^'* Jay\ "thou Fool^ Jhall be in danger of 
 
 Hcll-Fire. Interpreters are very much 
 
 divided 
 
 Ifa.5?. 7. 
 
D ETR ACri ON. 
 
 9i 
 
 divided about the fignificatlon ot the word Sect.IV 
 Raca ; Ibme pretend that itmeans agrofs V^VN^i 
 Injury pothers, a lefs Injury than the word 
 Fool J others again, that by an Interjeftion 
 it marks the Wrath and Indignation of him 
 that fpeaks it : But however this be, they 
 muft all own, That it marks theContempt 
 and Wrath of him that utters it on Ac- 
 count of the Faults or Wickednefs of him 
 to whom he addreffeshimfelf; and that by 
 an allufion to the different Tribunals of 
 the Jews, CHRIST ishere fpeakingof the 
 Judgments of GOD. 
 
 ARTICLE K 
 
 DetraBion Is contrary to Charity. 
 
 T T will be very cafy to fliew this oppo- 
 '■' fition by running the Comparifon be- 
 tween what St. Paul fays of Charity, and 
 the Nature of Detradion. Charity is of ^^^^ ^^ 
 a patient Spirit^ quite contrary to thelm- is» 
 patience of Detradlors, who can't bear the 
 Defects of others. Charity is i^i/^^where- 
 as Detradion is cruel, and does irreparable 
 evil to thofe whom it falls upon. Charity 
 is not envious^ but Detraftion has Envy 
 many Times for it*s Source, as has been 
 before ftiewn. Charity "vaunteth not it 
 
p4 -^ Treatifd cigatnjl 
 
 Sect.IV/J^/^ Dctraftion on many occafions is info- 
 lent to the highcil Degree. Charity is 
 ?iol: ptijU'ed up^ Detradion is frequently a 
 conlequcnt of Pride. Charity dues not 
 behave it felf t!nfeeml)\ Detradion tar- 
 nilhe:stheHonour of our Neighbours. C/?^- 
 rtty jccks fiot her oisjti^ Detraftionfeeks 
 noihing but it's own at others Coft. Cha^ 
 rity is not eaftly pro'voledy Detraction is 
 often the Effect of Spleen and Anger. Cha^ 
 rity thinks no evil^ Detradion neceifarily 
 thinks thereof^ nay, it wou'd rot be De- 
 tradion, if it did not think of evil, to re- 
 late it afterward. Charity rejoices not 
 in iniquity^ Detradion does^ and truly if 
 Men were troubled attheSorrows&Faults 
 of others, they would hide them, far from 
 difcovering them. Charity eaftly he lic-ces 
 the good uoe fay of Per Jons ^ but Detradi- 
 on eafily believes the ill that is laid of them. 
 Charity hopes for the Corrjerfon and 
 Change cfSinners^and in this hope oj fu^ 
 ture amendment hides prejent Faults^ 
 but Detradion hopes for no good from 
 them, and difparages them, looking upon 
 their prcfent State as that they mult be in 
 all their lives long. In a word, Charity 
 endures all things^ it eafly bears the 
 hardens of others^ but Detradion v/ill en- 
 dure nothing, and never fhcws any Com- 
 fort to others. It will not cxcule any 
 thing, nnd haftens Revenge with the iit- 
 moft Rigour. This 
 
 <3jl- 6. 1. 
 
DET'RACriON. 
 
 95 
 
 This Parallel is pretty long ; but there Sect.IV, 
 is this good in it, that it ferves to Ihew, ^.^^TnA 
 how Detradion is a great Sin, feeing no- 
 thing is fo ftrongly recommended as it's Op- 
 pofite, Charity, which is not only an a- 
 bridgment of the Law and the Prophets, 
 but ev^n of theGofpel. And here it muft 
 be obferved, that when the Scripture or- 
 ders us to be charitable, it condemns De- 
 traction two ways, i. In that it orders us 
 to contribute to the good of others, which 
 we do not by Detradion. i. It forbids us 
 doing any hurt to others ; now it is cer- 
 tain, that we do them a very greatDamage, 
 in taking away fo precious a thing as their 
 Honour. Thus it is a Sin of Commiffion 
 and Omiffion. Befides what I have faid, 
 here is a reafoning which fufHciently proves 
 that Detradion is contrary to Charity, 
 Charity teaches us, that we ought to pray 
 to GOD for our Brethren • but what Hate 
 is a Man in to ask of GOD Profperity for 
 them, if he is endeavouring to take from 
 them the deareft thing they have ? Charity 
 requires us to affift the Poor ; but how can 
 we give them an Alms, if we refufe them 
 our Silence which cofts nothing / Charity 
 requires us to comfort Men under Afflic- 
 tions ^ but how can we do that, if we cuf 
 felves are the Authors of their Afflidions? 
 Can a Fountain at the fame Time fend 
 forth bitter Waters and fweet ? No verily, jam.j. if- 
 
 AU ^ 
 
p6 A freatife againii 
 
 Sect.IV All thofc PafTages then which recommend 
 ^'^"''^'^ Charity to us, do condemn Detraction, 
 which is ftill contrary to the Charity we 
 owe our Neighbours inmany other Ways ; 
 the fpeaking of which we fhall referve 
 till we come to treat of the Effects of 
 Detiadtion. 
 
 ARTICLE ri. 
 
 DetraHion is contrary to Jujiice^ and 
 therefore a Sin. 
 
 TT Aving already fhewn that Detradion 
 "*■-*• is contrary to Charity, that were al- 
 moft fufficient to make us conclude, that 
 it is contrary to Juftice, for JESUS 
 CHRIST has recommended Charity to 
 us as a jujt thing • and truly is it not a^*///? 
 thing that we fliould Love one another,as 
 he has loved us, an ancient Father looked 
 upon thisCharity as a thing due • of which 
 he faid, that it was a Debt we can never be 
 diicharged from. 
 
 Befidcs, it is very certain and evident, 
 that Detraction Itrikes diredtly at this Pre- 
 cept, which is Natural as well as Evan- 
 Mit. 7.ii. g^'lical, to do to others as we wou'd that 
 they ihou'd do unto us. What more clear 
 than this? This Principle is fo fclf evident 
 
 that 
 
VEfRjlCriOK ^y 
 
 that it wont permit, nor does it need any Sect.IVj 
 reafonings to prove it. Now where is V.-OTM 
 the Man who wou'd be very eafy and 
 willing to be fpoken ill of ? Doubtlels 
 there is no one who would, there being 
 none but what choofe to preferve their 
 Honour and Reputation. 
 
 But if there are fomc who fay they 
 Ihould not be troubled if the World did 
 fpeak ill of them • they do not then talk 
 ferioufly, at leaft they don't Mind what 
 they fay ; and would they confult them- 
 felves, they would find and acknowledge, 
 that this is too repugnant to theLove they 
 naturally bear themfelves^not to be offended 
 w^ith thofe who take away what moftly 
 flatters Intereft and Self-Love. Upon this 
 Principle engraved on the ^^/^ 7^^/^J i Cqr.3.ti 
 of the Hearts of all Men, it is, That our 
 Lord has eftabliftied his Commandment of 
 loving others as we love our felves. This 
 Principle then muft be very true, feeing 
 GOD has built upon it. This Principle,! 
 fdy, of doing to others as wc dcfire they 
 may do to us, is more fure than all the 
 Demonftrations of Geometry^ being efta- 
 bliftied, explained and commanded by a 
 GOD, who can neither be deceived nor 
 deceive others. This is the Weight and 
 the Meafure to which all others muft be 
 conformed, otherwife they are falfe Rules, 
 falfe Weights and falfe Ballances,which are ^f^y^,ni' 
 H con- 
 
p8 A Treatiji againjt 
 
 Sect. IV contrary tojuflice &: aboniinable to GOD, 
 
 '^^v^ Since then iJctraclionislo oppofitc both to 
 the Laws of Nature 6C thole ot the GolpeJ, 
 
 I joh. 3,4- it lollows that it is a Sin, jor Sin is thai: 
 whicb is contrary to the Law. It is alio 
 contrary to that mutual, tho' tacit, En- 
 gagement Men enter into, when they are 
 lormcd into civil Societies, of lliccouring 
 aixl being helpful to each other recipro- 
 cally. But to tear each other to pieces, 
 ^lO\v is this helping and luccouiing each 
 other ? Detraction then is a Violation of 
 this Engagement, and ccnfequentlv an Aft 
 
 I Cor,6 9- of Injuitice, and t be Unrighteous Jhall not 
 Inherit the Kingdom of G D, Learned 
 Men have for along Time dilputed, and 
 perhaps yet a great while will difpute, 
 whether tlie Poundation and Rule of Juf- 
 ticc ought to be the Profit of Society, or 
 of our Itlves, or the Authority of the 
 Laws given us by GOD. Without en- 
 tring into their Differences, I fay that the 
 arguinsfs of all, whatever they be, make 
 agamil Detraction, w hich is contrary to 
 the divine Laws, many Times to Sclf-In- 
 tercii, and the gov;d of Society, as we fliail 
 hcrcaltcr fiiew. 
 
 ARTICLE 
 
D Et R A C T 10 K 
 
 99 
 
 ARTICLE FIT. Sect.IV, 
 
 DetraBion is contrary to the y^t tributes 
 ofGODy and is a CharaB^roffha 
 JDeviL i 
 
 I. T T is repugnant to that which makes 
 -■- the Effence of the adorable Being. 
 GOD is Love J fays, St. ^^^ A//, whereas ^ J°^* *-^^ 
 Detradion is a Defed of Love. GOD is 
 unwilling that any fhould perilhy but had ^^^^ ^. 
 rather that all jhouldcometoRe'pentancc^ * 
 Detradors on the contrary endeavour to 
 deftroy others, as far 4s they can, and feem 
 even to fear theRepentanceof thofe whomt 
 they accufe. 
 
 2. This Sin is oppofite to the Ways o£ 
 his Wifdom, who fecms to let before ouE 
 Eyes the Defefts of others, tp teach us to 
 know our felves ; to fhevvus theDeformity 
 of Vices io others, that fo we may avoid 
 them. But if their Imperfedions make 
 us Detractors, this is a going direftly con- 
 trary to the Defign of G O D 5 for then 
 we fee them without correding them in 
 our felves, which if we did, wc ihould re- 
 frain fpeaking ill of them. 
 
 His Wifdom alfo permits Sin, to hum- ^ 
 
 ble thofe who behold it in others as in a 
 
 Mirrour, by confidering, that it is the 
 
 Frailty of humane Nature. But far from 
 
 Ha this, 
 
ICO A freatije againji 
 
 SicT.IV this, Detraclorsdo from thence take mat- 
 ^^^'V'^^ ter of Pride,and a Subjed for raifing them- 
 lelves above ihcir Neighbours. 
 
 3. Detraftion makes a Breach as I may 
 fay, in the Omnipotence of GOD. To 
 backbite others and judge them, is to en- 
 croach upon the Legiflator himfelf. The 
 Sinner has his Judge, who will at the lafl 
 levcal his Crimes, if he pcrfifl in them, 
 and thereupon render a Judgment confoi- 
 « ,. ,. mable to his Law, But now to go about 
 to expole and make known to thisWorld 
 thofe things which GOD has referved for 
 the next, is to encroach upon the Rights 
 cf GOD and to anticipate the Time. To 
 him alone are Men to give up an Account 
 ©f their Conduct, at leaf^ in a great many 
 Cafes. To difcover it then to the Pub- 
 lick, as if it w^as to them, Men were ac- 
 countable, is to place one's fclf in GOD's 
 ftead. On this Account it was that S. 
 jan:cs3.i. J^mcs faid. Be not many Miifters^ hno^w- 
 jf'w'.V-u.^^c? that ye jhall recei'-^e the greaterCo?;* 
 demnatioih 
 
 4. This Vice does Violence to GOD's 
 Juttice, His Prerogative it is to render 
 to every one according to hisWoiks. Par- 
 ticular Pcrfons then ought not here to 
 render what belongs toGOD alone. When 
 fome have done ill Adions, 'tis not for o- 
 thers to cover them with tlie fliame and 
 ignominy^ which anlwcr the Filthincls of 
 
 their 
 
DETR ACTION. loi 
 
 their deed. To GOD this Right belong?, Sict.IV . 
 If then Vertue confifts in following and ^-^"v-*v^* 
 imitating the divinePcrfedions, it is a Vice, 
 a Sin, diredly to clafli with them, as te- 
 trad ion does. 
 
 On the other Hand, As much as diahoh*- 
 cal Vices are different from divine Perfec- 
 tions, fo much do Detraftors refemble the 
 infernal Being. Who can doubt hereof, 
 if it be true, that the Scripture attributes 
 to him thofe Charafters, which perfedly 
 fuit Detradors ? Of him the Scripture fay, 
 fhat he is an Accufer of the Brethren ? i^p^r"/.g? 
 Him the Scripture affirm to be as a roar-- 
 ing LyoUy fee king ijohom he may devour. 
 And is not this the Condufl: of the others, 
 who are continually feeking thofe whole 
 Reputation they may tear in pieces ? Nay, 
 we may fay that in fome lort, Detraftors 
 are worfe than the very Devils themfelves, 
 who do not endeavour to overthrow their 
 own K'n^dom, as Men endeavour to ruin 
 one another by their Difcourfe, A Man 
 need not be a Philofopher to draw the 
 Confequence of this Conformity between 
 Detradors and Satan, even, that they are 
 Sinners as he is^ and Ihall partake of his 
 Punifhments. 
 
 H 3 ARTICLE 
 
101 A freatife agatnfi 
 
 sect.iv. article vul 
 
 Detraftion is contrary to the Deftgn of 
 
 GOD /// giving us the Faculty of 
 
 Speech. 
 
 jTT I S paft doubt, That GOD's Dcflgn 
 -■■ in creatirgMan, was, that he might 
 receive Benedictions and Praifes therein. 
 Now there is no Means lb agreable hereto 
 as Man's Speech, which may contribute as 
 much hereto, as a Creature is able by his 
 Difcourle and Thanksgivings. For this 
 
 Col. 5. 16. Caule St. Paul requires of us to have con- 
 tinually in our Mouths Pfalms &C Hymns, 
 which are the fame Things according to 
 the Hebrew Etymology. Hence alio it 
 was, that He who compofed lb great a 
 i^sumber of them by the Infpiration of the 
 holy Ghoft, with Inch an holy Eloquence 
 cry'd out, yiwahe my G lory ^ I njoillpraije 
 thee O Lord among the People ; / will 
 
 ^.^*'' ""^'^ fng unto thee among the Nations. And 
 again, / will hlefs the Lord at all timcs^ 
 
 K«i.34, 1. /;/j Praife fiall be continuall]} in my 
 Mouth. In a Word, hence it was, that the 
 
 Hcb.13 ij. holy Apollle Paul exhorted the Hebrews, 
 to offer untoGOD the Fruit oftbetrLips^ 
 
 lum. 3 ^ and that S. Jamcs^ faid, with the tongue 
 we blcfs GOD. 
 
 But 'the Ufe Detradors make of their 
 Moutiis is quite different herefrom, and 
 
 directly 
 
D E r R J[ Cf I O N. to3 
 
 dire6lly contrary to GOD's Deiign j finccSECT.lV. 
 they are lb far from praifing and honouring ^-"^'"^ 
 him, as that they Sin againft his Prohibi- 
 tions to Detraction, and thereby caule his 
 Name to be blalphemed among Men. A 
 fecond Defign of GOD's allowing Men 
 the Faculty of Speech, was, that it might 
 be employed for their mutual help and 
 edification. For this Reafon it is, that 
 we are created in fuch a ftate, as that we 
 ftand in very great need of each others 
 Succour and Advice, whether in Matters 
 of Piety, or in Affairs of civil Life. As 
 to Religion, it is GOD's Will, that there 
 fliould be Men more enlightned and more 
 knowing than others, to inftriid them in 
 the Duties of Piety by publick and pri- 
 vateDifcourfes. And with regard to civil 
 Affairs, he has judged it meet, that they 
 be in abfolute need one of another, and 
 that by the mean of Speech they commu- 
 nicate to each other their Neceffities, that 
 io they may maintain that Union among 
 themfelves, which he would have found 
 ftiHong all Men. Had it been his Plea- 
 furc, he could have created Men as the 
 Fowls of the Air, and Beafts of the Field, 
 who without each others help, can fatisfy 
 their own needs : But as it v/as not hi$ 
 Pleafure to bellow this Advantage onMan, 
 he has recompenccd him by another,which 
 is to demand of one another, what is nc- 
 H 4 ceffAry 
 
f 04 A freatife aga'wjl 
 
 Sp^TjV.ceflary for them, and to be made happy in- 
 demanding, in giving and in receiving it, 
 by their Communication and their Union, 
 which contributes to the general good of 
 the Society and to the private Advantage 
 of every one of its Members, fo that Men 
 go contrary to thelntention of thcirCrea- 
 tor, when initead of improving the Gift of 
 Speecli to their help, they on the con- 
 trary make ufe thereof as Detraftors do 
 to annoy and deftroy each other • when 
 inftead of faftning the Ties of Concord 
 among themfelves, they difunite them. If 
 then the right ufe of Speech be fo necef- 
 fary and rcquifite to the Ends of GOD, 
 the ill Xj'it which by Detraction is made 
 of it, is contrary wife oppofitc to thcfe fame 
 Ends, and a very great Sin, inafmuch as 
 the Corruption of the beft things is the 
 vvorft. 
 
 ARTICLE IX. 
 
 Dctraftion is oppofte to humane Civility. 
 
 "pErhaps Rcafons drawn from worldly 
 '*' Rules Diay make an Jmpreilion on 
 Worldlings. To fuch we then fay, that 
 Detraction on many Occafions is very con- 
 trary to Civility and Politcnefs. 
 
 lor 
 
DEfRJCflON. los 
 
 For a Proof of this, I fhall makeSEcr.IV 
 ufe of the very Words of S. Cbryjofiom ^^^^^'^ 
 who fpeaking of Detractors fays, W'hat 
 Pardon^ ivhat Excuje pall we have^ if 
 we negUB thinking on our own Affairs^ 
 and curioujly pry into thofe of other Men^ 
 As it wou'd be a very unmannerly^ un» 
 genteel A^ ion for a traveller to enter 
 a Houfey and furvey all that is there- 
 in^fo it is a Mark oj extreme Incivilt^y 
 and of a Clowni/h fellow^ for any one to 
 meddle with the Life of another. 
 
 2. All the World agree, That Injuries, 
 InveSives and fcurrilous Expreffions come 
 only from the Rabble and Scum of a Peo- 
 ple ; fuch as have no Education, and who 
 are ignorant even of the Principles of Ho- 
 nour, Decency and Civility. But are not 
 thefe Invcaives more excufable, when they 
 are not made in Prcfence of thofe they aini 
 at ? Not at all* This wc Ihall fhew in 
 the following Article. 
 
 ARTICLE X 
 
 Detradion is a mean vile Sin. 
 
 1. T T is certain, that all Mankind, efpe- 
 
 •*• cially Men of Education SC Honour, 
 
 dcfpifc Traitors and look upon them as 
 
 the 
 
jo6 A Treatife againfi 
 
 SscT.IV the meancft of Men. But Detraftors are 
 ^'^^r^^ truly Traitors, when they attack their 
 Enemies behind, and when they are in no 
 Capacity to defend thcmfelvcs • lb that 
 the lame Contempt that falls upon Trai- 
 tors, falls equally upon Detractors. 
 
 2. Wc may compare Detractors to the 
 meancft and moft abjed things in Nature. 
 They arc like thofe Worms which glifter 
 only in the Night. For this Reafon they 
 wou'd office the good Name of theirNeigh- 
 bours, they wou'd caft Shades upon it, that 
 by the help of thefe Shades they may fhcw 
 themlelves to better Advantage : Whereas 
 a true Diamond^ Iparkles in the Blaze of 
 the Sun, and needs not the Help of Dark- 
 nels to be known. 
 
 3. Detractors may be compared to Apes, 
 who a6t what they fee in others. So De- 
 tractors relate the Evil they hear Ipoken 
 of, or fee done by their Neighbours. And 
 truly no Animal approaches lb near to a 
 Man as an Ape ; but the Man who refcm- 
 bles an Ape, approaches terribly near to a 
 Beaft. 
 
 4. They may be likened to barking and 
 biting Dogs, who feed upen itinking and 
 infeding Carrion, and Ravens and ra- 
 venous Beafts for the lame Realbn. 
 
 5. To Hogs, who trample Gold and 
 Pearls under foot, and chuic Dirt and Fil- 
 
 ^'' ^'^^thincfs for their Nourilhmcnt, and Vipers 
 which kill Men with their Tongue, 6. 
 
V E T R 4 G r I O N. 107 
 
 6. To thofe Infcds which arc bred, aiKlSECT.IV 
 do live only in ftinking^ corrupted Water, j;;Qf^ 
 becaufe Detradion owes it's Birth and con- 
 tinuance inBeing, to the Depravity and 
 Corruption of a Neighbour's Manner?. 
 
 A Bee which is nourifhed with odpriferous 
 Herbs and Flowers, produces agreable 
 Honey ;( if he flings he dies for it.) But 
 a Perfon who is nouriflied, and whole Spi- 
 rit is fed with the Ordures of Sin, cannot 
 but produce rotten Fruits of Sin. 
 
 7. Detractors are like fierce and favagc 
 Beafts. Hence it was that Diogenes being 
 asked, 0/ "what Bead the bite was mofi 
 venemous and dangerous^^nfwcvcdj Among 
 favage Bea/is, the DetraHors j and 
 among domejiick^ the Flatterers. This 
 Ihews us at the fame Time, That the wi- 
 feft among the Heathen, altho' they had 
 only the Light of a Nature for a Guide, 
 condemned thisYice. And truly one fhall 
 hardly ever meet with any thing finer 
 hereupon than the Principles and Senti- 
 ments of Chiton^ one of the fcven wife 
 Men of Grace^ which a Modern thus de- 
 fcribes, He reckoned among the ^alities 
 of a wife Man^ thofe he himfelfpjjefi j 
 even to defpife Injuries and DetrattionSy 
 and to refrain from them^ to knew him* 
 felf and to be upon his Guard :^ not to in- 
 fult the Miferable • to fupprefs his An-- 
 gcry and to be moderate in hisSentiments. 
 
io8 A Treatife againd 
 
 SrctIV. And it is fo true, Tha Detraftion is a Sin 
 that alJ Mankind allow it fo to bc,atlcaft 
 in feme degree. This Univerfality is 
 a ftrong Proof, or at leaft, a great Preju- 
 dice againft Dctraftion, For it is impoiTi- 
 ble, That all fhould agree to be miftaken, 
 to deceive themfelves, and to eftablifli an 
 Error in the World. It is alfo fo true,That 
 Detraftion is univerfally accounted a Vice, 
 as that no one is willing to pafs for a De- 
 trador. Yea when a Man does actually 
 backbite, he is unwilling to be tho't fo to 
 do. And there is no Man among thofe 
 who are moft given to Dctraftion, but 
 wou'd think you did him an Injury,niould 
 you call him a Detraftor. There is no 
 Perfon but condemns Detraftion, when it 
 blafts his own Reputation. And pray, is 
 itlefscondemnable when it blafts another's? 
 No indeed. Why does a Man blame it 
 more when it attacks himfelf, than when 
 it attacks another ? Truly becaufe theLofs 
 of his own Honour is more fcnfible, than 
 the Damage done to others. But in reality 
 this alters not the Thing : It's Nature is 
 ever the fame. 
 
 A R T I C L E X/. 
 
 DctraBors arc ordinarily more faulty 
 
 than thofe they talk of. 
 i.TT many Times happens that a Man 
 * will tcU of an ill Adion a hundred 
 
 Timcs^ 
 
DE'tjiRCnON. 
 
 I op 
 
 Times, which has been done but once. Sect.IV. 
 Hereby he Sins more than the Perfon who 
 committed the Deed, yea Ninety nine 
 Times more, according to my Suppofition. 
 I don't enquire at prefent, whether the Sin 
 talked of be greater than Detradion. It 
 may doubtlels be either greater or lels* 
 But if Sins are to be meafured, as indeed 
 they ought, by the repeated Ads of Com- 
 miffion, it is, clear, that he, who backbites 
 a Perfon an hundred Times, on account 
 of a Sin but once committed, is more faulty 
 than the other. Thefe Men are like thofe 
 Echoes which repeat a Word many Times, 
 that has been but once Ipoken. 
 
 2. I liippofe, as is very poffibJe, that 
 the Defeds we reprehend, may be more 
 light, more fecret, and may have fewer ag- 
 gravatingCircumftanccsthanDetradion,and 
 then certainly Dctradion is more criminal 
 than fuch. It is frequently feen, that the 
 Sins and Vices we blame in others, and 
 which we fpread abroad, arc nothing near 
 fo great as Detradion. 
 
 3. "Tis the common Pradicc of Detrac- 
 tors to fpcak ill not of afingle Perfon on- 
 ly, but of many Hundreds. They blame 
 the Manners and Condud of many. But 
 now every Perfon does not commit a Sin 
 fo many times. For Example, A Perfon 
 has committed an Ad of Injuftice; but a 
 Dctraitoi will publifti the Injiifticcofone 
 
 "^ Man, 
 
1 1 A Treatife againjl 
 
 Sect.1V Man, the Lying of another, iheLoofencfs 
 ^""^"^^"^ of a third, 6Cc. Thofe who arc I'poken ill 
 of, have only their own Defcds to anfwer 
 ior, but the Detractor is relponfihle for the 
 iJck'cts of Thoulands, inalmuch as he has 
 fpakc ill of io many. Thus all the Sins 
 of others become his own, and it fhall be- 
 fall him, as it did the Vidims lacrificed 
 under the Law, upon which the People 
 ^^ . laid their Sins, by putting their hands on 
 theVidim's Head,wh6 Was aftervrard flain. 
 The DiflFerence is, Detradors bring Death 
 on themfclvcs voluntarily, whereas the 
 Beaft facrificed was not the Caufe of his • 
 and alfo the People laid on him their I- 
 jiiquities, whereas Detractors bring the 
 Faults of others on themfelvcs of their 
 own will. 
 
 4. It frequently happens, that Detrac- 
 tors will relate more Sins in one or two 
 Hours, tifan the Perfons reproached have 
 committed in one or two Years. Is it not 
 evident that Ids Time is needed to tell a 
 thinrr than to execute it ? Is it not likewifc 
 certain, that the cliiicrcnt thing we relate 
 ia one Hour, mull require fometimes many 
 Years to have been tranfatted in ? Do we 
 not fee Perfons, who \\\ a very jhort Space 
 of Time, have fcan'd and examined the 
 Life of others from their Infancy to their 
 old Age. 
 
 ARTICLE 
 
DEfRjiCriON. Ill 
 
 ARTICLE XTI. Sect.1V 
 
 fhe Greatnefs of this Sin^Jhewn byfome 
 further Conjidcrations. 
 
 I. /^ NE and the fame Sin Ibmevvhat 
 ^^ differently related, by feveral Per- 
 fons, yea even without any difference, but 
 at various Times, will make a Man eafily 
 believe, that they are really new Sins, ad- 
 ded to thofe he had before heard of- which 
 confequently mull ftill farther hurt our 
 neighbour's Reputation. Thus we afford 
 ground for a fort of Calumny, by giving 
 Occafion to makeFolks believe ourNeigti- 
 bour worfe than he really is, and by laying 
 more Faults to his Charge, than he has 
 really committed. A great Sin this is, 
 which Detraftors lye open to, by giving 
 Occalion thro' their Difcourfe, to Judg- 
 ments fo prejudicial to a Man'sReputation I 
 'Tis not perhaps one lingle Peifon who 
 gives fuch Occafion, but many together, 
 and thereby all become Partakers in the 
 Crime. 
 
 2. He who dffcovers a Thing to ano- 
 ther, is in fome manner refponfible for all 
 the Additions, which this fecond Pcrfon 
 may make to the Story ^ and thus he is 
 blameable with that fort of Calumny, 
 which gives occafion for thofe who lafl 
 hear the matter, to thinjc all true, which 
 Others haye bcfQxe added to the Matter of 
 ^" -- Fa6t, 
 
112 \A Jreat'tj'e againfi 
 
 Sect.1V Fad, and for all which they put thereto 
 of their own. The Fault it felf was at 
 liift very fniall, but it has grown large by 
 pafFing thro' fo many Mouths, as a River, 
 ivhicli fwells as it glides along thio' many 
 Countries, by theRivulets it receives in its 
 Courfc.'Tis wcllknown,that a good or abad 
 Name, far from wafting & lofing its Strength 
 by carrying, does on the contrary acquire 
 new Strength. Thus we ordinarily fee, 
 that a Fault which in its original and na- 
 ture was almoft nothing, appears an enor- 
 mous and a frightfulCrimc,alter it has been 
 fpread abroad, and related many Times : 
 and that an Indifcreet or Inadvertant Ac- 
 tion has appeared an unpaxdonable thing 
 by thclc means. 
 
 3. Tis a kind of Calumny,to fay things 
 that are falle, or mixt of Truth Sc Falfity, 
 altho' we relate only what other Dctrac- 
 tois have told us for things entirely true. 
 For en the one hand, it is a Calumny, to 
 impute thole Blots to a Neighbour, who 
 is Irce fiom them ; and on the otiier hand, 
 a Detractor, whether he be the firft Au- 
 thor ot the Detraction or not, is anfwera- 
 ble for all the Wiong that accrues to bis 
 Neighbour thereby. Thus the Fear of 
 doing them fo great Injury and of being 
 ones felf a Liar, flTtould make Detraction 
 
 hatclul. 
 
 4. It 
 
DEfRACriOK 113 
 
 4. It is but too common, that this SinSEcr.IV. 
 is followed with Lying and fallc Oaths* 
 When we reproach a Detraftor to hisFace 
 with what he has faid, he will make no 
 Difficulty ( I Ipeak of agrcatPart of them) 
 to deny, that he ever Ipake diladvanta- 
 gcoufly of us, that thereby he may avoid 
 our Reproaches and get covered from our 
 reientments ; and if it be needful, he will 
 fwear he never fpake in luch a manner. 
 And truly, is it likely that he, who did 
 not tear offending GOD by Detradion, 
 ftiould fear finning againtt him by Lies 
 and Oaths ? 
 
 Many Authors fpeaking of Detraftion,^ 
 quote the Verfes which S, Aujlin WTOtc 
 on his Table, againft thole who were in- 
 clined to this Sin. We iliall give them 
 in Latin, in French and in Englifii. 
 ^ifquis amat di£iis Abfentum rodere 
 
 {famam^ 
 
 Hanc menfam vetHam mverit ejfc ftbu 
 
 In French thus explained, 
 
 ^jie ^liconque aime des Abjens 
 
 A dechirer Vhonneur ^ar dos mots o^ch-* 
 
 ( f^ns, 
 
 Et ^uiconque les de^creditey 
 A'^renne que pur lui ma Tabic efi infer*^ 
 
 ( ^^'^^ 
 
 In En2:lilh, 
 
 Whoe'er delights theAbjentsfametQ hurfy 
 
 tar fi om my fahU let the Wretch depart. 
 
 I With 
 
114 ^ Treatife againjt 
 
 Sect.1V With good Reafon did he place this 
 
 >'^^^^^^ Advertifcment on his Table, Dctraftion 
 being oneDifh generally at ateaft. There 
 \vc are for diverting the Mind as theBody 
 is refrefhed and nourilhed • but what is 
 more criminal than, with our Tongues 
 to offend that GOD whom we ought to 
 
 t Cor. 10. glorify whether "we eat or drink^ at S. 
 
 35- Paulhd^ taught us .^ 
 
 ARTICLE XI L 
 
 JVc arc not "well anoare of the great-- 
 nefs of this Sin. 
 
 TT7HAT we have already faid with 
 ^^ reference to Detradion, proves, that 
 it is a very great Vice, a very conCderablc 
 Sin, feeing it violates all the fecond Table 
 of the Law, which our Lord confines to 
 having our Neighbour as our felves^ af- 
 ter the fame manner that he has abridged 
 all the Commandments of the firft Table 
 to loving GOD with all our Heart and 
 with all our Strength. S. Paul follow- 
 ing this Example fay?, Love is the fuU 
 filling of the Law^ which does no Evil to 
 RorriT? our Neighbour. He then that byDctrac- 
 tions fails of Love, and docs Evil to his 
 Neighbour, fulfills not the Law of GOD, 
 
 and 
 
VETRJCTJON. 11^ 
 
 and confequently Sinr. NotwithftandingSEcrjy 
 all this, it is too certcLin, ihat the greateit ^^'Wfi 
 Part of the World are not Itill well aware 
 that this Sin is fo great. We may lee e- 
 ven that tholejWho have made confiderable 
 Progrefs in Piety, and who groan to fee 
 Corruption reign with fuch an high Hand 
 as it does, will yet back-bite without al- 
 moft any Scruple or Remorfe. Whence 
 can this be, unlefs that they don't believe 
 it is fuch a terrible Sin as in reality it is ? 
 This Error is doubtlefs greatly upheld by 
 the loofe Maxims of fome Cafuitts, who 
 authorife Theft, Murder and Detradion, 
 by holding, that the Good "which is founA 
 in T'em^oral things ^ is fo Jlender^ and of 
 fo little Confequence for Heaven^ that i^ 
 is of no Confederation before GOD ani 
 his faints. We have already fhewn, that 
 Reputation is no fmall Benefit, and we 
 Ihall Hill further Prove it, and that the 
 taking this Benefit away ftirs Men up toi 
 Revenge and Hatred againft the Robber, 
 which things are very prejudicial to theic 
 Salvation : and we have laftly Ihewn, that 
 GOD forbids Men thus to hurt others, and 
 that thus this Sin is of great Gonfideratioa 
 before GOD. 
 
 There are others of thefc Cafuifts, oa^ 
 
 rather Corrupters of Morality, who have 
 
 faid in cxprefs Terms, that DetraBion is 
 
 not a mortal Sin^when tkePerfon 4^trac^ 
 
 I 2 ied 
 
,1^ A Treat Ife againii 
 
 SicT.lV ted is really ijile. An Opinion, which 
 s>y^\r^ has neither Proof nor Foundation inScrip- 
 turc. 
 
 But feme will doubtlefs fay, that ifDc-. 
 traftion be fo great a Sin, and capable of 
 excluding Heaven, there would be hardly 
 any one faved, few Pcrfons being exempt 
 therefrom. I own there are but few ia- 
 vcd compared with thofe who perifli. So 
 j^^ ^^ Chrift taught us, faying, many are called^ 
 14, * ' hut few are chojen : 1 hat theH'ay "which 
 Mat.7,135 /^^^c to Life is firait^ and few there be 
 that find tt : That thofe who with the 
 Generality of Men, enter at the widi 
 Gate^ and abandon thcmfelves to Detrac- 
 tion, fliall be deprived of Paradife. I fay, 
 fecondly,that we hope thatGOD w illlhew 
 fuch Favour to many w ho are Detractors, 
 as that they will abandon this Sin, and be 
 converted. 
 
 The Ufes of this SeHion. 
 
 WE fhall fay here wliat we have al- 
 ready faid,that the Rcafons we have 
 allcdged fhould make us entirely quit this 
 Sin. As we have let thefe Rer.fons in a 
 very great Light, and by n>ary cogent 
 Aignnients fhewn the Great ncfs and E- 
 r.orniity of Detra(Sion, wc would very 
 ftrongly exhort you to fiv it, aiJ avoid 
 
 the 
 
DEfRACriON. 117 
 
 the very Appearance thereof. Let us Sbct.IV 
 
 confider in bow many Ways and by how |xJJJp^ 
 
 many Laws it is condemned ; by the moft 
 pare Law of Nature, by the moft upright 
 Law of Mofis, and by the moft clear Law 
 of the Gofpel, which all equally enter an 
 Adion againft us, fo that if we appeal 
 from the Judgment of the one to that of 
 the other, we ever lofe the Cafe, for the 
 Law of Grace it lelf moft ftrongly 
 condemns Detradion and Detradors. W«l>.if,r7, 
 How then fhall we avoid fo great, fo ter- 
 rible a Judgment, and whofe Gonfcquents 
 are fo awful ? Detradors Ihall fuffer the 
 Pains due to Injuftice, the Pains due to 
 Want of Love, the Pains due to Murder 
 and Theft ; feeing Detradion partakes of 
 all thefc Sins. But if each of thefe Pains 
 in particular be fo terrible, how great muft 
 be the Torments of that Punilhment, 
 where they fliall all meet together ! 
 
 DetradJion offaces the Image of GOD 
 in us, and inftead thereof fets up the Image 
 of Satan. They who arc marked with this 
 Stamo, and who bear this Image, belong 
 to him, and he will one Day take Poffcf-* 
 fion of them, even as the Coin which bears Mat i^.io 
 the Prince's Image belongs infome refpeds 
 to the Prince, as our Lord told his Temp- 
 ters. Let us then take heed, how we re- 
 ceive in us the Impjreffion which gives this 
 evil Spirit the Right of Sovereignty and 
 I 3 Death 
 
« 1 S A Treatife againjl 
 
 Sect. IV Death over thofe in whom it Is found. If 
 '^^^>r^ Detraftion makes us equal to what is moft 
 wicked, to the Principle of Wickcdnefs, 
 yea to Wickednefs itlelf, it does alfo ren- 
 der us like to what is moft filthy 6c loath- 
 Ibme among Brutes; it makes us, as 1 may 
 fay, twice Bealls. Tnis is what was evin- 
 ced when 'twas once fhewn to what fort 
 of Beafts Detractors might juftly be com- 
 ^ pared. Happy were Detractors, if their 
 
 Souls, as thole of Beafts, died with their 
 Bodies ! If after they had been transformed 
 into Beafts, Beafts might be transformed 
 into Men, they w ould reproach Men with 
 a Barbarity w hich they were ftrangers to, 
 and might fay to them, we wou'd rot have 
 done to Creatures of our own Species, as 
 you have done; and you are far more cruel 
 than we ! Let the very Afles reprove 
 Numb. 11. Balaam'^ wlicn thefc are gcing to Curfe 
 People. 
 
 The Ufe of Speech is doubtlefs a great 
 Gift of Heaven, but it had been much bet- 
 ter for us that we had never received it, if 
 GOD had not given us the Ule of Rcafon 
 to govern and rule our Tongue, which 
 without this wou'd be the Inftrument of 
 our grcateft Evils. But do Men make 
 Uic of their Rcafon, when they defrad ? 
 Rcafon requires^ that we ihould blcfs him 
 who has lb liberally diftinguift^ed us from 
 Other living Creatures. But this is not all. 
 
 Tho' 
 
lo, 
 
 D E f R A C r 10 N. 119 
 
 Tho' Detraftors fliould blefs GOD, yet Sect.IV. 
 while they detraft, they ad contrary to v#^ ***/ 
 Reafon, which requires us toufe ourTongue 
 for each others Benefit, and certainly they 
 make ufe ef it to a quite contrary End. 
 ff^ith the fongue blefs ^e GOD coen the 
 Father ^ and therewith curfe njoeMen^uoho 
 are ^ made after the fmilitude of GOD. 
 Out of the fame Mouth proceedethBleJing 
 and Curjfng. My Brethren^ tbefe things jam. 3. 9, 
 ought not fo to be. Thus S. James ar- 
 gues and thus alfo we do. He here in- 
 cludes two Propofitions and a Cenfure. 
 The firft Propofition is, that it is a Sin to 
 curfe Men by reafon, that they are made 
 after the Image of GOD, and to offend 
 thofe whb bear the Image, is to offend the 
 Image it felf. The Second Propofition is, 
 that it is a manifeft Contradidion, to blefs 
 GOD with one's Tongue, while at the 
 fame Time, with this very Tongue, we 
 are wounding his Image in Man. The 
 Cenfure is comprized in thefe Words, My 
 Brethren^ theje things ought not jo to be. 
 All thefe Things fliould hinder us from 
 Detraction. 
 
 SECT. 
 
120 A Treatife agalnjl 
 
 Sect. V. i^^^mU^'M^i^0^^^^^^'^^^ 
 
 SEC 7" J O N V. 
 
 Of the various Circumftances 'which 
 aggravate this Sin. 
 
 «^j!^..^.^H^i^.^-, S all Sins are not equally 
 ^^W^''^-<i-*clli* heinous, tho' they be all 
 86 A ||Sins,lbaSinoithe fame 
 ^^ lell^ Kind may be greater or 
 
 ^|«^J^H^,i^'^l^ lefs, according to theCir- 
 •^!i^>?j^"rS.'^|» cumftances which accom- 
 pany it. This we pro- 
 pofe to fhew with refped to Detraftion, 
 by relating many Circumftances, which 
 may render it more criminal. 
 
 A R T I C J. E /. 
 
 Of the Circtimjlances ^hich ref^eSi the 
 Perfon dctraBc^. 
 
 Circumjlancc Firji. 
 1. *' I" I S a greater Sin to Ipeak Evil of 
 -*- Parents, than k{ others, who are 
 not fo nccirly related. Wherelore among 
 that Imall Number of Commandments, 
 which compoie the Law of GOD, wc 
 iind an cxpiels c^mjuand orderingChildrcn 
 to hvhGur l\itlcr iU^d Mother^: And S. 
 
 Faul 
 
DETRACTION. lai 
 
 Paul adds, that thn is the fir ft Command" Sect. V, 
 ment "with Promife. They then who ^^J^]^^ 
 ^iiflionour them by Detradion, violate this 
 Precept ^ and, far from having a Share in 
 thefe Promifes made to pious Children, 
 they may exped and wait for the Effect 
 pf the Threatnings theScripture denounces 
 againft thofe, who defpile the Perfons to 
 whom they are indebted for their Birth. 
 
 We know what was the Punifliment of 
 Canaan who difcover'd hisFather'sNaked- g««' 9- ^ 
 pefs. To thisPunifhment are they expofcd 
 who difcover their Parent's Nakednefs and 
 Defeds : Defeds arc a true Nakednefs ac- 
 cording to theLanguage of Scripture,which 
 callsSinners, Perfons that are "^oor £f blind 
 and naked. S.Paul alfo rapks among the Rom.3.17, 
 frightful Sins of the Hcathpn, that of 
 being ^without natural AffeBion^ which 
 wastheEfied of thatPunilhmentGOD had ^«"'-^'5»' 
 fent upon them, for having abandoned the 
 Creator, and for having ferved the Crea- 
 ture. As far as Parifcide exceeds bare 
 Manflaughter, fo far Detra<^ion againftPa-r 
 rents, lurpaffes in Enormity Detradion of 
 thofc, who do not ftand related to us, 
 
 This Crime is again redoubled, if after 
 they have given us Birth, they have taken 
 Care of our Education, and have taken 
 Pains to furniih us with Soul-Goods, as 
 well as thofe of the Body. 
 
 a. Parents 
 
122 A T^reatlfe againjl 
 
 Sect. V 2. Parents ought not to backbite their 
 ^-"'^^r^ Children. Nature it lelf feems to forbid 
 this, having given them an Inftind, which 
 prompts them to love that which bares 
 thcirlmage, ( which occafioned the faying, 
 that Children were the Medals ot theii Pa- 
 rents ) and docs as it were caufe them to 
 live after Death. 
 
 It feems alio that the Law of Mojes 
 forbids this, w^hen it prohibits feetbtng 
 Exod. 13. a Kid in it's Mother* s Milk j becaule it 
 *^ appear'd extreamly cruel, that what ferved 
 
 to nourifh it, ftiould fcrve to deftroy it. 
 And is it not equally barbarous, that they 
 who have given Being to their Children, 
 ihould afterwards rob them of theirHonour 
 and Reputation, and all that is dear to 
 them in this World ? In fine, S. Paul ex- 
 prefly commands them,/;^/ to provoke their 
 Eph. 6. 4. Children ^0 Wrath, What is there more 
 capable of roiling, provoking and vexing 
 them than to backbite them ? and yet 
 Hiftory furnifhes us with Examples of fuch 
 Parents ; iho' they are generally more apt 
 to tell Lies to excufc their Children, than 
 to tell the Trdkh in accufing them. 
 
 Circumjiancc Second. 
 
 For Brothers to detraft from one ano- 
 ther, is a more heinous Sin of Detraction, 
 bccaufc Nature requires, that theic be 
 
 more 
 
D E T R AG no N. 123 
 
 more of Union between them. Bat this Sect. IV 
 Claim which is naturally between them, wor^ 
 Very often produces an Effect quite con- 
 trary to what it ought. As they fee each 
 other the oftener^ and fo know better 
 the Defects one of another, and their blen- 
 ded Interefts give more Occafion for mu- 
 tual Difputes and Detradions. Let fuch 
 know, that ^Brolher is horn for the ^^^^pjovi?.!? 
 of Adverfity^ that is, to comfort his Bre- 
 thren and Sifters in the Time of their Ad- 
 verfity : *Tis not then for them to caufe 
 this Adverlity, this Lofs of Reputation, 
 which they ought to maintain according to 
 divine and humane Laws. GOD declares 
 that He will punilh fuch as break thefe 
 intimate Ties. T^hou gived thy Mouth to 
 Evil and thy fongue jrameth Deceit. ^'^^^ ^° ^^ 
 T'hou ftttefl andfpeakefi again jl thy Bro-^'^' 
 ther ; 'fhou Jlanderefi thine ownMother*$ 
 Son. fhefe Things hajl thou done^ and I 
 iept file nee ; thou t hough te/t that I "was 
 altogether fuch an One as thy f elf -^ but I 
 'will reprove thee^ andfet them tn order 
 before thine Eyes. Oh ! How much more 
 referved fliould we be in our Talk, if we 
 were fully perfwadec?, or if we well confi- 
 der'd, what David here fays ! ( i. ) That 
 GOD knows every Word we fay. (2.) That 
 he keeps an cxad Account thereof. (3 ) 
 That He will one Day fct all our Detrac- 
 tions before our Eyes, to convince us that ^ 
 
 wc* 
 
1 24 A Treat ife againjl 
 
 Sect. V, we luvc defervcd Death by ihcm. (4.) 
 
 V^'V^^ That he will truly and really punilh us for 
 thcin. (5.) That tho' ibmctiines he defer 
 punifliing of us in this World, yet we arc 
 not to think that he will let our Abufc 
 of his Patience and Long-fuffering go al- 
 ways unpunifhcd ; but that the Day will 
 come, when he will make us to bear the 
 Puniihment due to our Offences. 
 
 a. By thefc fame Reafons, their Sin is 
 aggravated, who endeavour to fow Divi- 
 fions among Brethren, Sifters, Relations. 
 And this (i.) Bccaule ihey ftrike at the 
 Bands of an Union 6C Friendlhip between 
 thele PcrLns, whofe Union ought to be 
 lacred. (2.) Bccaufe when once Hatred 
 isftirrcd up between them, it is almoltim- 
 poflible that they fhould be reconciled. 
 Their Hatred is more implacable and more 
 durable, as Solomon teftihcs & Experience 
 warrants. A Brother offended^ ( lays that 
 
 Provxs 19-'^^'^^'^) ^^ f-^^^der to be won than ajirong 
 City^ and their Contentions are like the 
 Ears of a Cajtie. Hence it is that he 
 ranks among the abominableThings which 
 the Lord hatcth, Htm that Jowcth DiJ-^ 
 
 Pror. 6 19 card among Brethren, 
 
 Circuwjlance Third. 
 
 An Husband commits a very confidcra- 
 Mc S'D, when he Ipcaks ill of his Wife. 
 
DET'R ACTION. 125 
 
 SL Peter commands Husbands to honour Sect. V. 
 their Wives, and to carry it rcfpedfully to ^-'Or^-/. 
 them, as to the weaker Veflels, that is, if 
 by an Infirmity cleaving to their Sex,they 
 happen to tail, their Husbands ought not 
 to defame them for it. S. Paul in many 
 places of his Epiftle commands Husbands Eph.y.iji 
 to Love theirfVives^ even as JefusChriJi 
 has loved his Churchy his myjiical Spoufe 
 and gave himjllj for it. ■ But how arc 
 they loved and honoured, if their good 
 Name is taken away from them. Is Love 
 exprell to Perfons by fuilying their Repu- 
 tation ? They who obferve not this Pre- 
 cept do without doubt fin doubly, being 
 obliged to love them as Believers, and 
 Members of theChuich, which is theBody 
 of the Lord ; and alio, as Spoufes. Be- 
 fides this, they fin not only as Detradtors, 
 but vaftly more as pe jared Perfons, having 
 promifed to Love and Honour them at 
 their Elpoufals. In a woid, it lliews great 
 Imprudence to fpeak ill of Perfons who fo 
 nearly touch them. After Marriage, the 
 Couple become but one Flefh, and lb the 
 Faults of the one refleft on the other, and 
 a Man diflionours himfelfbydilhonouring 
 his Wife. The holy Scripture furnilhe^ 
 us with an admirablcExample in thisCafc, 
 and worthy of Imitation by all Husbands ; 
 'tis that ol Jojeph^ of whom S. Matthew^ 
 when fpeaking of him and his efpoufed ^^*P''>^^» 
 
 Wife, 
 
126 A Treat tfe againfi 
 
 Sect. V. Wife, fays, that he fought to 'put her /?- 
 
 ^^^^^'"^^ <way privately y ( having known that fhc 
 
 was w ith Cliild, ) hecatije he "was a rtgh'- 
 
 teous Alarjy and not ^tiling to piake her 
 
 a publtck Example. 
 
 What I have laid of Husbands mull be 
 iindciflood of Wifes, the Reaibns being 
 equal for the one as for the other, and 
 Wives ought to be regulated by the fame 
 Copimands. So that I can't approve of 
 r Sam. ij. Abigail'^ Condu£V, \vile as fhe was in all 
 *^» the reft, who call'd her Husband a Fool^ 
 
 before David^ and to pacify his Wrath. 
 
 Circumjlance Fourth. 
 
 To fpeak Evil of Sovereigns is one of 
 the higheft Degrees of Sin that Detradion 
 can rife to. St. Peter commands us to 
 fpet. 1 17. f^^^our the King : and this Honour is 
 doubtlefs a Tribute we owe unto him, ac- 
 cording to S.Paul in Rom. 13. 7. In the 
 old Teltament it is expreily faid, ThouJJjalt 
 not revile the Ruler cf thy People. The 
 Dcut, 11, Title oi gods which the holy Spirit gives 
 s^e aifa thcm, that is, of Perfons, who next to 
 Aft: ^3. J QOD, hold the higheft Rank among Men, 
 and who, by the Authority which GOD 
 and Men have beftowedon them, bear an 
 Image of thePower of Lord of Lords • This 
 Title, I lay, carrys a very ftrong Reafon 
 with ir, why wc Ihould refrain backbiting 
 them. a. Their 
 
DEfRjiCflON. i27 
 
 a, TheirDefigns are ordinarily concealed Sect.V. 
 and their Views reach farther than we cai> ^•/^v*^ 
 penetrate ; fo that on many Occafions it 
 would be great Rafhnels to diiapprove of 
 what they f^y and do, which atfirft fight 
 might appear Evil, Solomon teaches us 
 how impenetrable their Hearts are, when 
 he fays, The Heaven for heightbj and the Prov.i^j* 
 Earth for depthyand the Heart of Kings 
 is unCearchable, 
 
 3. Our own Intercft obliges us to refrain 
 backbiting them. They have Power in their 
 Hands, and can revenge the Detradions 
 fpread abroad againft their Perfons. "ithey _, 
 hear not the Sword tn vatn^ lays the A- 
 poftle of the Gentiles ; and fo Solomon^ Prov.iy.ii 
 The Wrath of a King is as the roaring of 
 a Lion^ and he thatjtirreth it upy wrong- 
 eth his own Soul. 
 
 To conclude, Altho' we ftiould avoid 
 the Effeds of their Refentment, yet it will 
 be impoffible to efcape the Punifhment of 
 GOD, who will fliow that He won't fail 
 chaftifing in the ether World, thofe who 
 have failed in their Rcfped to their law- 
 fulSovereigns,and have detraded from them 
 feeing he has even m this World fometimcs 
 puniftied them for daring fo to do : Of this 
 we have a very remarkable Inftance in Mi" ^^^ ^^. 
 rianty recorded in Numb, i a. This Wo- 
 man having fpoken 111 o{ MofeSy the Head 
 and Leacjer of the People, GOD fmote her 
 
 with. 
 
iiS A frcatife againjl 
 
 Sect.V. with the Lcproly^andthat at a Timcw'hcn 
 ^^'^^^^r^ the Punilliment of Rctah'ation, or the Re-- 
 lemblancc of Punifliments to Sins, was 
 inUlc- which teaches us, That if Detrac- 
 tion be as catching as the Leprofy,it is alio, 
 like itjanimpurejaloathfome and an odic)us 
 Malady. 
 
 1, With regard to foreign Princes, 
 whofc Subjeds we are not, indeed it is 
 not fo great an Evil to fpeak ill of then> 
 as of our own. But yet it is no inconfi- 
 derable Sin, i. Becaule wc are to fpeak ill 
 of no Man. 2. Becaule all Princes in ge- 
 neral bear the vifible Marks of the divine 
 Authority, and are ordatned oj GOD^ as 
 S. Paul fays. 
 
 3. What we have faid of Princes and 
 fovereign Magiftrates, regards alfo their 
 Viceroys and Governours, which they fend 
 into theirProvinccs, theirMinifters ofState 
 and their Officers, for they truly are our 
 Superiours. Therefore the Apoftle of 
 
 Tit. 5, i,thcGentiles joins them with Principalities 
 
 r'lT'"^ ^* ^^^ Powers whom we ought to obey and 
 
 pray to GOD for. IfSubjefts aieopprel- 
 
 fed, Satyrs againft their oppreflbrs arc not 
 
 like to relieve them very much. 
 
 4. If Detraction and fpcaking ill of 
 Sovereigns dclcrves to be condemned, no 
 ids condemnable in Sovereigns is it to 
 fpeak ill ol their Subjircts. Exalted aA 
 in Fail they are by their Grandeur, they 
 
 ougho 
 
bnght4:o leave fo mean and bafe a Vice to Sect. V 
 others. It is alio a greatWeaknefs in them V^V^"^^ 
 to backbite theirSubjeds, or others whom 
 they can chtltife fo many other ways, if 
 they have done what defervcs their Indig- 
 nation. Befides that their Dctraftion is 
 more deftruftivc than that of particular 
 Perfons ; every one thinking It an honour 
 to mind them, and almoft a Duty toimi* 
 tate Princes and other great Men. 
 
 The Emperor Julian^ called the Apofr 
 tatCjWas certainly very much in the wrong", 
 to write a Satyr againft his Subjefts of 
 Antioch^ as we are informed he did, by 
 iheodvret in the third Book of hi^ Churfh 
 Hijioryy Chap* i8, 
 
 Circumjtance Fifth. 
 
 For a Minlfter to detradl is* a much 
 greater Sin than for another Man, and c- 
 Ipecially if he fpeak ill of Other Miniftcr^, 
 or of his own Flock. 
 
 Is it not a fearful Thing^that they who 
 peculiarly ought to ferve the Lord, ftiould 
 thus violate his moft holy Laws ? What 
 a Crime is it, that they vvhofe Office it is 
 to blcfs the People, fhould bufy themfclves ^^^"^^ ** 
 about Things that are quite the Reverfe! 
 I. They Sin more than others, becaufe 
 they ought to know better, and can't fo 
 c^fily cxcufe thcmfeives of their Ignorance 
 
 K m 
 
130 yi freatife againjl 
 
 Sect.V. in this Matter. 1. With regard to GOD 
 ^-^•^^^^^^ who has^, as it were, committed to them 
 Ijifi L-aws, which they hereby violate. 
 3; With Rcic-rence to tlicir Neighbours, 
 w^ho are more fcandalized by their Detrac- 
 tions than by thofe of other fmful Men.- 
 People are hereby induced to think, either- 
 that Religioii it lelf is a meer FablCjlceing 
 the Teachers and Expofitors of it, do thus^ 
 trample it under Foot: Or that it is im-^ 
 poflibk to practice it, fince they who 
 ought to be moll godly, do not practice 
 it's Ordinances, but on the contrary, do by 
 Dctraftion violate them. 
 
 And as every Thing in the Church 
 
 ought to be pure, even to the very Wives 
 
 of thofe who help to govern it, S. Paul 
 
 I Tim. 3 j-equires,that the Wives of Deacons be not 
 
 Slanderers. 
 
 What I fay with regard toPaftors who 
 fall into this Sin, I don't fay it fo much to 
 cenfure their Conduft, which I leave to 
 GOD's Judgment, as to warn the People, 
 that they fhou'd not follow the Example 
 of a Thing fo odious in thofe whom they 
 wou'd imitate. ^^ ••'^'•' f-- ^-i' '^ 
 
 2. It is a very crying Sin for a People 
 to fpcalc ill of Minifters, efpecially of their 
 own. Let usconfider, that notwithfland- 
 ing all their Defects, they arc in facred 
 Writ, called, Jwhafjlidors jcr Chrtjl ; 
 f%Tt- ^ngt/s oy Mefcfigcrs of GOD. whom 
 
 in 
 
i!n fome fenfe, they reprelent upon Earth.SECT.V* 
 Let us remember, that they arc fpiritual Jc^^^^. 
 Fathers, who give Milk to the Weak, 
 and ftrong Meat to thofe who are more 
 advanced ; and who, according toSx..PauVs 
 Expreffion, beget Men for our Lord Jefus 
 Chrift, and endeavour to bring them to a 
 Life as far above this, as Eternity is be- 
 yond a fhort fpace of Time ; to infinite 
 Pleafures, from Troubles and Miferies. In 
 a Word, Let us be aware of the Corredion 
 which Ifrael received, when they rofe up Numb, 1^ 
 dgainft Aaron the high Prieft. 
 
 Circumfiance Sixth 
 
 To backbite Benefaftors is adding ^^*m^ ^ 
 Detraft'ion, the Sin of Ingratitude, w^hich * •" ' * 
 is certainly a very great Sin. Publicans 
 and Sinners, fays our Lord, do good to 
 thofe who do them good. Ungrateful 
 Perfons therefore who hurt their Benefac- 
 tors are worfe than Sinners ^ that is, theit 
 Sin is greater than that of ordinarySinners. 
 This Vice, and efpecially in the Subjcd: 
 we are treating of, is fo direflly contrary 
 to the Principles of natural Equity, that 
 it may juftly be called a Sin againjt Na-- 
 ture. Nay, it is fo cryM down in the 
 World, that it is needlefs to fpend much 
 Time in Ihewing all the Horror oi it. 
 
 K z The 
 
A treatife againjt 
 
 The ungrateful Wretch, who fays, that 
 no Thanks arc due to tliole who have ob- 
 liged hini, docs much Icfsdcfcrvc that they 
 Ihou'd do him any Service. 
 
 Circumfiance Sei:enih. 
 
 When a Servant fpeaks ill of his Matter 
 it is alfo more criminal than it another had 
 done it, or than if he hadfpoken ill offomc 
 other Peribn : Becaufe Mafters have a fort 
 
 Cei. 5. II, of Sovereignty over their Servants, and be- 
 caufe 6*. Paul io cxprelly requires thcfc 
 latter to obey and rcfped them. 
 
 On the other hand, theTendernefs which 
 Mafters ought to have fjr ti' '^'t N\hole Fa- 
 mily ( of whofe Number are Servants ) 
 fhould hindci ihem from detracting, unlefs 
 in Cafes of NecefTity, where they cannot 
 difpcnfe with it without Lying, or com- 
 
 ^'^' ^' ^' mitting focK other Sin. 
 
 Circuwjlance Eighth. 
 
 To fpeak ill of thofe we call FriendSjto 
 dilcover their Secrets and Impeifedions, is 
 Hypocrify, Inhdelity and Treifon joined 
 to Detiadion. What ! Bjeaulc they cir'd 
 in trufting to us as Friends, thtKnowledge 
 of foiiic lecrct Imperfection, ihill we be fo 
 wicked, as to dilcover i?v pubiifli it abroad, 
 ;u the infamous DiiHlah did S.^^f/pju/J^^ Se- 
 cret ! 
 
D E TR AGTI N. 133 
 
 tret ! Shou'd any Difference arife batweenSKcr. V, 
 thofe who have once profefled FriendQiip, 
 let them follow the Advice o{ Solomon^Dc^ 
 hate the Matter with thy Neighbour^ 
 and difcover not a Secret to another. To 
 ad othervvife, is to contemn the facred 
 Laws of Friendfhip, which don't allow us 
 to do an Injury to our former Friends,even 
 after juft Grounds ol Difcontent. It Ihou'd 
 be our Care to chufe Friends, whofe Pro- 
 bity and Virtue we have been formerly ac- 
 quainted with J and when Friendfhip is 
 once confirmed, we muft bear with mutual 
 Defefts. 
 
 And truly, they who thus betray Perfons 
 with whom they have been or are ftraitly 
 linked, fecm to condemn themicives by 
 their own Pradtice. Here we may apply 
 the Words of *£ Cbryfojiom. ^' When they 
 " tell a Secret, they intreat, they conjure 
 ** him that hears them, not to relate it ta 
 ^* any one, thereby declaring that they 
 *' have committed a Thing worthy of re- 
 *' proof. For if you beg him not to tell 
 *^ it to another, you ought rather to hay^ 
 " refrained telling him iirft. Your Secret 
 " was furc with you \ after you have re- 
 " vealed it, you are felicitous for it's Con- 
 " fervation. Woa*d you not have it di* 
 *-'* vulgcd, then tell ii not to another, but 
 '^ after that you have committed the kecp^ 
 ^^ ing of your Secret to iiim, your Warn- 
 K 3 /' ing 
 
134 ^ freatife agalnji 
 
 Sect.V. ^^ ing and Conjuring him to keep it, is 
 ^<^^>r^ « but unprofitable and faperfluous '\ 
 
 Every one looks with a kind of Horror 
 
 on the Perfidy of Sabinus's falfc Friend, 
 
 who by his Wiles engaged him to talk a 
 
 Tacitus ^^^^^^ ^^° freely of the Emperor Tiber iuSy 
 
 his Annals and lo by being anAccomplice in his Crime, 
 
 ^ ' ** and then a Betrayer of him, caufcd him to 
 
 be condemned to Death. 
 
 Circumfiavce Hinth. 
 
 To backbite thofe with whom we arc 
 engaged by Civil Bonds, as Country-Men 
 and Neighbours ; or by Religious Tyes, 
 as thofe who profeis the fame Faith with 
 us, is an aggravating Circumftance of De- 
 traction. F^or if, according to the Apoftlc 
 wc are to do good to allMen, but efpecial- 
 6al.5. 10. ly to the Houlhold of Faith, in Oppofition 
 hereto, but in the fame Icnfe, we are to do 
 Evil to no Man, clpecially not to the 
 Houihold of Faith. 
 
 Circumjlance tenth. 
 
 To Detract from thofe who arc inAffllc- 
 tion or Mifcry of what fort foever it be, 
 whether in Poverty or Sickncfs, is a very 
 .qreat Evil. Yet there is nothing more 
 frequent than this. If a Man falls into 
 Poverty, \vc immediately cry, he zvas n 
 
 FooK 
 
DEfRACtlON. 135 
 
 Fooly that took no Care of his Buftnefs ^ Sect. V*, 
 an ambitious Fellow^tbat wou'djiy with" 
 eutWtngs. If aPerlon happen tobemifea able, 
 we lay, tie has brought his Misjortune on 
 himfelf. Suppole luch Talk, tho' often 
 rafli, were true, and that GOD afflided 
 him for his Sins, is it not ftill ever true. 
 That to aggravate the Misfortune of the 
 Miferable is very great Barbarity ? If it be 
 GOD that chaftiies thofe Wretches, are 
 not we much in the wrong thus to encroach 
 on the fovereign Rights of the Lord. Sup- 
 pofe it be their own Sins by which, as well 
 as for which they are puniflied, mull webe 
 the Executors of Sin ? Is not this to have 
 Communion with Sin,to do it's Office,even 
 to caufe Afliidion to Sinners, as it does^ 
 tho' in a different way ? Is it not true,That 
 fhouldGODpunilhourPr/J^, as he has the 
 Faults of thofe whom we backbite and de- 
 ride. That we might at leaft expect as 
 great Punifhments as theirs ? Moreover, 
 'Tis not always for their .Sins that GOD 
 puniihesMen : 'tis fometimes in Love and 
 Wifdom. Tis a Prefer vative from falling 
 or refalling into Sin, as a Phyfician will 
 let a Man Blood, or adminifter Phyfick 
 to him, to prevent a Sicknefs or cure it. 
 
 I have juft now mentioned Pride^ which 
 
 merits fevereChaftifement • and this I did 
 
 chiefly, becaufe that it is from Pride, that 
 
 we ordinarily infult theCalamities ofothers, 
 
 K 4 being 
 
136 ^^ freatife againR 
 
 Srct.V. being ready to make Men think,That fee-* 
 ^-^'>^^^ ing GOD fparcs us, certainly we muft be 
 better than thofe \ve talk of; or that it 
 is from our great Prudence and Sobriety, 
 That we are prefervcd from Poverty and 
 Maladies, David reckons the P^rfecu- 
 tors of the Aftiidted among the very word 
 of Men,whcn he fays, They -perfecute him 
 'whom thou haji [mitten^ and they talkt 
 vh C9.16. thcGriefo^^ thofe "whom thou bafi wounded. 
 
 A^ITICLE 11 
 
 Of the aggravating Circumftances^ ivith 
 regard to Dctra^ors in 'particular, 
 
 Circumfiancc Firji. 
 
 ^~\ N E Circumftance which comes very 
 ^^ near the lali: wc mentioned and which 
 confiderably aggiavatcs Dctraflion is, to be 
 t{\(: Author and hrft Difcovercr of it ; to 
 reveal ^ Fault which no one before knew 
 of; an)ong all Peaple, at all Times, in aU 
 foits of Crimes, they who are the Au- 
 thors of Vn) are looked upon as moil bla- 
 meablc and cocfequently mofl rigoroufly 
 treated. Ttic Leaders of a Rebellion for 
 Example, as they aic the n:ioll diftinguifh- 
 cd in the Sedition^ arc moil diilinguifhed 
 
DETRjiCflOK 137 
 
 in the Torments inflifted on the Rebels, Sect. V* 
 •when taken. The Thing is the very lame ^^^V^- 
 here. He that firft publifties a Sin, ought 
 to be regarded as more criminal than thole^ 
 who come after and relate what he had al- 
 ready faid. The Reafon hereof is, that he 
 is theCaufe of all that fliallbe fpfead abroad 
 after him and according to his Example, 
 to the Prejudice of his Neighbour • and in 
 general, of all the pernicious EffeSs which 
 accompany Detraaion. And let us not fay, 
 that we have no particular Tye to thePer- 
 fon whom we defame, to hinder our fo do- 
 ing. The generalTye we have to allMen, 
 as Children of the fame heavenly £C earth- 
 ly Father, is a fufficient Reafon for our not 
 diflionouring them, and efpecially for our 
 not being the jftrftin the Undertaking. 
 
 Circum^ance Second 
 
 To name thole from whom we had the 
 Evil Reports which hurt our Neighbour, 
 is a Degree of Aggravation added to bare 
 Detradtion. For hereby we doubly detradj 
 firft from him who is the Objed of theDe- 
 tradion; and fecondly, fromhimj by whom 
 we heard the News, who is tacitly accufed 
 of being a Detraftor, when we fay, 'twas 
 Xfi wh€ firft acquainted us with the Fault, 
 
 ARTICLE 
 
138 ^ freatife againjt • 
 
 ARTICLE ///. 
 
 Of the aggravating Circumjtances uoitb 
 regard to the Manner oj Det ration. 
 
 Ctrcumjiance Firji. 
 
 IF rafti Judgments are the Sources of 
 Detradion, they are alfo of the Ways 
 made ufe of to fpread it abroad. An In- 
 finite Number of Detraftions arc only fuch 
 Judgments upon the Conduct of others. 
 This ralhnefs in Judgments is forbidden in 
 Scripture, not only in general as it con- 
 demns Detradion, but in particular, when 
 it is faid, Judge noty that ye be not judged. 
 I flian't here enter into the Common Place 
 of Taih Judgments. I fhall only fay, as 
 what I can't here difpenfe with that altho' 
 they be true, yet thofe who make and 
 fpcafc them, arc ftill culpable, fince this 
 Kaihnefs is condemned by G O D ' s Law. 
 And if they be falfe, they then form not 
 only a Detradion, but even aCalumny. In 
 fine, if we give our Judgments to others not 
 as certain, but as probable^ not as ground- 
 ed upon juft Realbns, but on Sulpicions, 
 This is todo agreat Injufticc to ourNtigh- 
 bour. 'Tis greatly to wrong him, to form 
 Judgments grounded on Sulpicions/and to 
 
 dcrtroy 
 
DE'f RUCTION. J3(? 
 
 deftroy his Reputation by Probabilities. S^ct- 
 For altho' we don't fay they are very cer- VTC^? 
 tain, yet as the World now goes, chufing 
 to cehfure, and ready to believe Evil,they, 
 to whom we communicate thefe ralh Judg- 
 ments, takeaPleafure in believing them well 
 grounded and certain, and relating them as 
 fuch, to other Perfons. 
 
 Circumltance Second. 
 
 Another Degree of Sin in Detraaion is 
 to couch it in writing. The Reafon here- 
 of is evident ; for it has then more evil Ef- 
 fects. Words vanilh 6C may be forgotten j 
 but Writings remain and may refrefh the 
 Memory of Faults which we had forgotten. 
 Words lifcewife extend but to a fmall Dis- 
 tance, whereas Writings may go much far- 
 ther and reach to the End of the World. 
 
 O what aftrange and terrible Sort of 
 Weapon is Detraftion, which kills at 
 than a thoufand Leagues Diftance ! 
 
 Add to this. That there appears 
 more of a premeditated Deiign in this 
 fort of Detradipn 3 and that we have more 
 Time to think upon what we are about to 
 do ; which doubtlefsAugments the Black- 
 nefs of the Crime. 
 
 tunnm^A 
 
 ARTICLE 
 
140 A fnaPife again (i 
 
 ARTICLE IV. 
 
 Of the Circumjtances "zvhich aggravate 
 DetraHion 'jotth regardtotbc Vices 
 and dins uoe ^ublt/b. 
 
 A Firit Circumjlance. 
 
 H E holy Scripture looks upon it 
 as a rery great Sin to backbite and 
 deride a Perfon on Account of his bodily 
 Defefts. Therefore it formally forbids 
 
 Uy T u. ^^Kfi^& ^^^ -D^^ i and fays, Thou fhalt 
 ^"^'^^ * mt put ajiumbling Block before the blinds 
 and Curfe the Dumb^ but tboujhaU fear 
 the Lord thy God. To rail at and deride 
 Perfons on Account of bodily Infirmities, 
 to which they did not contribute, is to de- 
 ride their Creator who made them fo. Tis 
 moreover a manifeft Injuftice and Folly ; 
 fmce, far from being the Caulc of thclc 
 Defefts, they wi(h with all their Soul to 
 be free from them, and were it in their 
 Power, they would willingly get lid of 
 them. And we may asjuftly accufe a deaf 
 Man of having heard Conrpiracics againft 
 the State without declaring 'em, as to raii 
 at and find fault with hie Defects of Na- 
 tare. 
 
 We 
 
D E r R ^ C flO N. *4i 
 
 Wc mi^ht enlarge here upon what we Sect V. 
 juft mentioned under the firft Section, ^-^OTv-/ 
 where 'twas faid that we fpeak ill of many 
 on Account of their Birth ; or what re- 
 gards theNovelty of their Race, and mean- 
 ncfs of theirOrigin, or that they owe their 
 Birth to fomc Crime, or that their An- 
 ceftors committed fome Fault which dil- 
 honours the Family. In general, wc may 
 fay, that it is a great Injuftice to Pcrfons 
 to deride and inliilt 'cm for things in- which 
 they had no hand, and for which they arc 
 not culpable ; to turn their Mifcry into a 
 Crime, and hurt them for what they arc 
 entirely innocent of, as well as to injure 
 Pcrfons becaufeof bodily Infirmities which 
 we have juft now mentioned. 
 
 Is it then a Crime, an unpardonable 
 Crime, and is it fuch a mighty unhappi- 
 nefs, that a Man can't reckon up a long 
 Race of Anceftors ? To judge hereof, let 
 us confider, that the Eftecm wc have for 
 the Antiquity of an Houfe is but the Ef- 
 fed of Men'sHumour, who inotherThings 
 prefer what is new / Let us confider, that 
 thofe Families which are now ancient were 
 once new, and that new ones may become 
 ancient : And let us remark that all arc 
 the Children of ^dam^ and Noah the 
 RcftorcrofaloftWorld. 
 
 As to Ilkgitimatcs, We fhould confider, 
 That SOD dcoiarcs, Every one Ihall bear 
 
I4i ^ Treat tje againjl 
 
 SECT.V.his own Iniquity, and lb they cannot, and 
 
 £^^20^^^^?'^^ ^^^ ^^ ^^^^ ^^^ Crime of their Pi- 
 ts, rents. He alio declares, that 'tis the Soul 
 which fmnclh, which Ihall die, and that 
 the Child Ihail not bear the Father's Sin. 
 Let us oblerve, that GOD caufed thcChil- 
 drcn of rebellious Parents, who died in tiic 
 Defarr, to inherit the Land of Promile. 
 Why then fhould we make the Children 
 of the Wicked bear the Puniihment which 
 GOD does not inflid on them ? at leaft 
 when they don't follow theirEathcr'sFoot- 
 fteps, why ftiould we impute a Crime to 
 them, which the Lord does not impute ? 
 Do we not on the contrary know, That 
 GOD made wit oijeptbah^ ( who was the 
 Judges ch. Son of a Concubine, ) to deliver his Peo- 
 ple Ifraelixoxn their Foes, by the Hand of 
 that valiant and wile Judge and General. 
 
 We Ipeak evil of Illegitimates, cither 
 when they are in Poverty and Mifery, or 
 die when they have, by GOD's Blefling 
 and their own Induftry arrived atlbme ele- 
 vated Rank. If it be in the lirft Cafe, it 
 is great Inhumanity to add to the Milcry 
 of their Poverty,the Shame and Difhonour, 
 which the World impute to ilich a JBirth. 
 And if tliey arc in a ilourifhing Condition, 
 if GOD has blcfled them, and railed them 
 why fhou'd we debafe them, and if their 
 own Wit has rais'd them to this high Sta- 
 tion^ they arc lb much the more Praife- 
 
 Wcithy 
 
DETR^CriON. »4| 
 
 Worthy, ( far from meriting Contempt, ) Sect. V. 
 in that they have rais'd themlelves without WorV, 
 the Help of others. What we have faid, 
 may aUo be applied to thofe,whofeParents 
 have committed Faults that have been pu- 
 niflied by the Magiftrate, or which altho* 
 notpunilhed, do yet difhonour their Houle. 
 
 Moreover what has been faid of the Un- 
 happinefs of Birth, and the Infirmities of 
 the Body, may alfo extend to the involun- 
 tary Deteds of the Mind. To detrad from 
 aPerfon becanfe GOD has not allowed 
 him the Gift cf Memory, to deride invo- 
 lutary Ignorance and invincible Stupidity, 
 would certainly be a great Aggravation of 
 Detraction, for the Reafons already 
 alledged, andbecaufe in this they arc very 
 innocent. 
 
 Perhaps fomc may fay, if it be ^Oy then 
 we do no wrong to a Man's Reputation, 
 by fpeaking of the Defecls either of Body 
 or Mind, becaufc none look upon them as 
 Faults or Crimes of their own, and con- 
 fequently, injure them neither in Honour 
 or Fortune. 1 Anfwer, That yet many 
 Times it happens quite otherwife : They 
 who have thofe Infiimities, are all their 
 Days the ScofFand Jeft of others • and the 
 World attach a kind of Infamy hereto. 
 Yea many Times, Thofe Blemilhes in a 
 Man's Birth hinder his Advancement ; and 
 fo to ayoid all this, the belt Way is not to 
 
 mention 
 
X44 -^ Treatip againjl 
 
 S«cT.V. mention them, and the worft way 1*9 to 
 deride them. Far then be Irom us, thofc 
 Pcrfons who can never Ipeak of another 
 >¥ithout mentioning his DetVds and Fail^ 
 ings. And kt thofe, who by their own 
 Vcrtue and Piety have rais'd themfelves 
 high, be as much above their Deriders, 
 as theic are elevated above them in exter- 
 nal Advantages. 
 
 Circumjiancc Second. 
 
 A Man Ihews himfclf extremely back- 
 biting, when he divulges the Sins where* 
 into his Neighbours have fallen, being as 
 it weic forced into ihcm ; thro* the Vio- 
 lence of Perfecution or being in danger of 
 the Lofs of Life,or when in Ihort, Temp- 
 tations have been over violent. Since th^lc 
 Circumftances do infome Mealure extenu- 
 ate the Sin before GOD, we all ought to 
 have a relpect hereto, and to confidcr thi.C 
 fuchPcrlbns deferve rather our Compaffion 
 thanCcnfuijtr. Yea it is aDetradion mixed 
 with Calumny, to reprefent thefe Siivi in 
 all the Horror they wou'd have, were they 
 not accompanied with Circumftances which 
 make them lels. In ihort every Circum- 
 llancc that IclFcns the Fault of the JDccr^ 
 agijravatcs the Sin of the Publifhcr. 
 
DEfRACflON. I4J 
 
 Circumjiance the Third. Sect. V 
 
 'Tis an enhancing of Sin to mention 
 Faults of which Perfons have repented. 
 Who would have reproached St.PeUr for 
 his Cowardife after the Tears it had drawn 
 forth from him ? Or David for his Adul- 
 tery and Pride, after his Humiliation and 
 Groans ? Or St. j^ujlin for his Debauche- 
 ries, after his extraordinary Repentance ? 
 How injurious would it be at the fame 
 time we are proclaiming their Failings, 
 fhould w« not fet forth their Vertue, and 
 Ihew that their Converfion had more 
 Greatnefs and Sanftity, than their Fall had 
 Meannefs and Sin ? To do otherwife, 
 would be acting diredly contrary to GOD, 
 who fays, " That if the fVicked will turn 
 jrom all his Sins that he has committed ^^^^^^^ 
 andkee'^ all my Statutes^ all his franf'^u i»* ^ 
 grejfions that he hath commit tedy they 
 JhMl not be mentioned unto him* 
 
 Circumjiance the Fourth. 
 
 What moft enhances the Dilhonour and 
 Infamy of our Neighbour, greatly aggra- 
 vates the Sin of Detratlion. And as the 
 Vices and Paffions of the Heart do more 
 injury to his Reputation than the Defers 
 of the Mind, it follows, that to fpeak of 
 the former is the greater Sin. Among the 
 . L Vices 
 
146 A freatife againjt 
 
 Sect.V- Vices of the Heart, I reckon all thofeSinf 
 Y^f^ which S. Paul calls the Fruits of the Fit fi-^ 
 ' '^ and all thoieCrimes of the Heathen, men- 
 tioned in many Places of his Writii]gs,and 
 alfo thofe which are to be and now arc 16 
 common in thcle laft Ages, according to 
 his Predictions. 
 
 • 'Ti« true we a^e with Grief to confefs 
 tha:t many Pcifons glory in the grcateft 
 Crimes, and that the more criminal Men 
 are,the more thcy^ are applauded inftead of 
 being contemned. But notwithftanding, 
 TTis only by thofc Perfons, who arc 
 engaged in the fame Crimes ' and the 
 like Libertinifm. As for others, and' 
 the more fobcr Part ot minkind, they do 
 Retell in general, at leaft in others, all Sorts 
 of Crimes. And they who plunge them- 
 feives thereinto, lolc their Reputation 
 ■with their Innocence ; m jrc or Icls accor- 
 ding to the Degree of their Coriuption. 
 
 Circumjlancc the Fifth, j 
 
 'Tis an Airgravation ofDetraftion when 
 ^e mention Thinc;s, whereof not only the 
 Doing is forbid, but alfo the very Recital, 
 yea tho' it could be without Detriclion. 
 Such arc the DcbaucHerics and Impurities, 
 which S. Paul forbids us to fpeak of.- 
 Chip. 39. Let no filthy Communication^ ( lays he to 
 ttic Colojians^ ) proceed out of your Mouths 
 •Jvi V JLcC 
 
D Ef R ACflO K 147 
 
 Let it not be faid that the Apoftle con- Sect. V, 
 deransonly fuch lafcivious Difcoarfe as we 
 our felvcs are Authors of, and not fach as 
 we relate after others. TwoReafons prove 
 the contrary. i. That he fpeaks in 
 General and without Reftriftion, and wc 
 fee nothing in his Way of arguing that 
 might reftyain it. 2. That on the con- 
 trary, his own Terms fticw that we ought 
 to underitand it, as well of the Relatcrs as 
 the Author of filthy Communications. 
 Anc^ truly. Is not a Difcourfe as filthy and 
 difhoncft in the Mouth of One as in*^ that 
 of Another ? Thus tis a Sin even to relate 
 fiichDifcourfe, and doubly fo, if it be with 
 a Defign of hurting thofe whofe impure 
 Words or Actions wc rchearfe. 
 
 ARTICLE K 
 
 Time and Place may aggra'oate the 
 Horror of DetraSiim. 
 
 P O R Inftancc, To detraft in thcChurch 
 ^ and in Time of Divine Service: A 
 Time and a Place, wherein far from being 
 permitted to detrad, we ought not even 
 to ipeak of Things indifferent : but where-* 
 in we ought to edify one another by gooj 
 Works, tnd not injure on© another. Ne- 
 L a yerthclefs, 
 
1 48 A Treatifc agatnjt 
 
 Sect. V. verthclcfs, ( O the Wickcdnefs, ) we Ice 
 >-^^'*^ Perfons who leem to come to thclb Tacred 
 Places, only to examine curoufly, and ma- 
 lignantly all that fhall be laid or done I 
 Ready toccnlaie all that thePreacheifays, 
 they whilpcr to others the ciiticalRcmarks 
 they make upon his Difcourles, and vilify 
 all thofe which are not falhioned according 
 to their own P'ancy, and on Account of a 
 Thouland other Things. In a Word, I 
 fay that many of the Ways of Detradicn, 
 which we have related and many of it's 
 Sourcft which compofe the Third Scdicn, 
 and in Gencraljthe Malice ciHeart,£<:c.&.c. 
 which contribute to aggravate other Sins, 
 have the fame EfFeft upon that wc are 
 now arguing againft. 
 
 Particularly, Befidc the Circumftances 
 fpoken of in this Seftion, there are Three 
 others which are very pernicious- i.That 
 hereby we offend both GOD and our 
 Neighbour,which is a doubleCiime. i.That 
 we arc not ignorant that Detraftion is a 
 Sin againft Charity. Let a Man rcprc- 
 fcnt it ever lb little and trifling, ftill he 
 knows it to be a Sin, and this Knowledge 
 ierves to make it tJie greater • P aults com- 
 mittcJ by Ignorance being more excula- 
 ble. 3. That wc commit this Sin from 
 very fmall Motives, yea from very evil 
 Motives, as Self- Love, Covetoulnels, &rV. 
 
 <•• i^^-e: ^<: ^^ ^ :-3^ ^^; >* ^ ^^ ^-^^ s^-^-: ^ 
 
 The 
 
DEfRJCriON. ,4^ 
 
 fbe Ufes of this Season. Sect.V. 
 
 WE have endeavoured to remark thofe 
 Things which make Detradion moft 
 enormous. There are fo many Things 
 which contribute hereto, ( as we may fee,) 
 That it is very difficult that this Sin fhou'd 
 not be accompanyed with fome of thefc 
 deadly Circumftances, and perhaps with 
 many of 'em. It is then very difficult but 
 that a Detractor fins doubly, which fhould 
 greatly induce us to hate this Vice. Per- 
 haps among the Degrees we have menti- 
 oned, there are ftill others, and among each 
 we may meet with fomething that we 
 have faid nothing about : Perhaps, I fay. 
 The Subject who backbites his Sovereign, 
 may fin lefs than the Child who fpeaks ill 
 of his Father : Altho' it may be thus, yet 
 there is no fcruple to be made but that they 
 both fin greatly \ and all the Difference 
 that will be found, ftiall be, that the one 
 will be plunged deeper into Hell than 
 the other. But where's the Man who wou'd 
 try this Difference ? Who does not know 
 that thcleaft Torments of this Abyfs arcM^r M4r. 
 yet infinite Torments at leaft in DuratiDn ? ^"^'^^ •^^' 
 That the Torments are the Flames of a 
 Lake of Fire and Brimftone, accompanied 
 with the Gnawings of a Worm that never 
 ceafes^ never dyes. 
 
 L \ The 
 
150 ji freatije againll 
 
 Sect. V. The fame may be faid in general of all 
 ^^*^^^^^ the Degiees of this Sin, and even of the 
 Sin it fclf confidered without its aggrava- 
 ting Circumftanccs. Suppofc we fhould 
 avoid thefe Circiimftances, yet what cou'd 
 ve expect from bare Dctraftion, but that 
 ve Ihould not be fo violently tormented 
 as thofe who Ipcak ill of Parents, Mini- 
 fters, SCe. But after all, we ftall be for- 
 ever tormented with thePains of Fire ; the 
 Torment whereof is not middling or tole- 
 rable. Let us then fhun not only what 
 cncreafcs both the Sin and thePunifliment, 
 but let us avoid the Sin, tho' in it felf not 
 lb great,that lb wc may be entirely faved 
 from the Torments prepared for it. Tor- 
 ments as certain as they are extrcam in the 
 pain, Eternal in the duration. 
 
 What we have faid in this Scdion docs 
 not cxcuie little Sins. There will be al- 
 ways reafons fufficicnt to combat them, 
 tho' there be more againft greater Sins. 
 ACrlminal lufFers Death, tho' there be but 
 one Head of Accnfation againft him whieh 
 defcrves Deatli, altho' lie wou'd have been 
 more blameable, had he amafs'd a great 
 Number. 
 
 S EC f. 
 
DEfRACriON. I ji 
 
 SECTION VL Sect.VI 
 
 0/ihe Effe^s of DetraBion. 
 
 ^^^^'^'^^^ F Dctraflion be a Sin in its 
 i»QQg^<ri Sources and inil felf, it is not 
 %^ I lyS Icisfo, and therefore not lefS 
 |e»ol^^a| diligently to be fhun'd, in its 
 ^^f«^^l, hateful and perniciousEifefts. 
 That wc may take a diftinft 
 View of thofe EfFeds, we fhall range them 
 under particular and diftinft Heads. 
 
 The .firft ftiall Ihew its direful EfFeds, 
 with refpect to Detradors while in this 
 World. The Second, with refped to the 
 Perfons fpoken ill of. The Third, with 
 regard to thofe who hear the Detradion. 
 The Fourth, with regard to the State. 
 The Fifth, with reference to Religion. 
 TheLaft, with refped to the Punilliment 
 which GOD will inflid on Detradtois in 
 the other World. 
 
 ^ ^«^ k^^ ^«^ ^€^ ^-^i ^€< ^-fi^ ^^ ^ 
 ARTICLE /. 
 
 Of the EffeBs of Det ration as referring 
 
 to DelraBors while in this /iorld. 
 
 I. 
 
 IN this firft Refped it is exceeding de- 
 trimental to thefc Perfons. For i . It 
 L 4 ^P^^^* 
 
IJ2. A freatife againjl 
 
 SECT.VI.fpoils their Judgment. It is a general 
 ^^^^^^y^ Rule and beyondException that \ve ought 
 to lorm our Mind,aRd efpecially ourjudg- 
 mentupon good Models, and ftrongly im- 
 prefs on our Memories the molt judicious 
 Tho'ts of others. By a like M«lxim,they 
 who have continually before their Eyes 
 evil Objcds, wicked Examples, and who 
 take a Plealurc in entertaining them, muft 
 reeds meet with a contrary Effed. How 
 then can Detraction but I'poil the Mind, 
 feeing for its Objedts and Subjefts it hae 
 the falfe S:eps, Imprudences and falfeRea- 
 foning of our Neighbour ? 2. The fame 
 may be faid with Reference to the Heart, 
 which it equally corrupts, when it has c- 
 ther Men's Vices for its Objed. Perhaps 
 fome will fay, that when we fpeak ill of 
 the Defcds of the Mind or the Vices and 
 Paflions of the Heart of a Man, it is with 
 a Defign rather to difapprove and avoid 
 them, than to follow and pradice them. 
 But to this I anfwer, i. That many con- 
 demn in others what they pradice tliem- 
 felvcs. The World is full of fuch like 
 Examples. ::. We do certainly many 
 Times fpeak of wliat we love. 3. We are 
 very ready to act what we frequently think 
 and talk of. The Rcafon is, bccaufc thcfe 
 tho'ts muft needs leave ibmc evil In^prcUi- 
 ons on theHeart, as the Handling of Lead 
 leave a Blackneli on the Fingers. 4. The 
 
 moft 
 
D E r R J C f I O N. 155 
 
 inoft cfFecliialWay to avoid Sin, is to keep Sect.V! 
 it at a diftance even from our very Tho'ts. -^^V^^ 
 We know thqre are no Sins but what we 
 may furmount by Flight. If Example 
 makes us Wander frocn our Duty fo fre- 
 quently, how much more will it do thus, 
 when we take Care to entertain it, and 
 meditate in our Tho'ts upon it. 
 //. 
 Detraftion extreamly hurts our ownRc- 
 putation. If thofe before whom Peribns 
 detrad:, doin the leaft perceive that it is 
 Pride which engages them therein, they 
 will conceive Scorn 6C even Hatred againft 
 the Detrai^ors: Becaufe Pride is as infup- 
 portable to thofe who difcover it, as it is 
 dear to thofe who arepolTeffedby it without 
 knowing it. So that altho' the vanity 
 of others may do no harm, yet Pride is 
 fufficient to difpleafe, and to make the 
 Proud contemptible. Aod from whatever 
 other Paffion Detradion arifes, he that re- 
 lates it brings on himfelf the infamousCha- 
 rader of a Paffionate Man. If it be Levity, 
 defire of Talking, or Idlenefs, he will lie 
 under the title of a light, talkative, idle 
 Fellow. If wc confider the hurt Detrac- 
 tors do their own Reputation, when they 
 wou'd debaiethat of others, and the Train 
 of Evils they bring on themfelves, and 
 how often and ftrongly their Conduft is 
 condemned in the Law of GOD, they de- 
 fer vc 
 
T54 ^ Treatifc again (i 
 
 SicT.VIferve the Name of imprudent, unwilc and 
 ^^"V"^ irreligious Perions. In general, they pals 
 for wicked and deftrudive Perions, Cha- 
 ladcrs very proper for the acquiring an ill 
 Name. Such as highly applaud them, do 
 in the Bottom of their bouls deteft and 
 deride them. He wiio laughs at the Rela- 
 tion, inwardly laughs and mocks at the 
 Relator. He delpiles and hates him, bc- 
 caufe he is not ignorant that in his Ablencc 
 he wou'd fay the fame or like Things of 
 him,which he has heard fpokcn at anotheis 
 Coft. After having been a Witnels to a 
 Converfation where no one was fparcd,can 
 he perfwade himfelf, that they will fparc 
 him in another,and that others will not hear 
 ol him what he has heard of hisNeighbour ? 
 So that the Detraftor is blamed and hated 
 by every Body. The Difcourje ofFoolt/h- 
 
 Prov H 9- ^^^ ^^ ^^^^y ^^^^ ^^^^ Scor/jer is an Ahomi' 
 nation to ;l/tv;, fays Solomon, 
 
 The Follies and Weakncllcs which De- 
 tradors difcover, may juftly entitle 'em to 
 an ill Name. What is there more ridicu- 
 lous than the Man, who to raifc his own 
 Reputation will deny his Neiglibour's good 
 Charader which is a Ihade upon his? Sup- 
 pofe he ihou'd overthrow his Neighbour's 
 Reputation, wou'd his own be a whit the 
 greater, better or more perfcfl ? Juft like 
 the Man who having a M:nd to be as hic;h 
 as aTree, cuts it down, but is he whofellVl 
 it, one Inch the higher ? No- 
 
D E'f R J C T I O N. 15J 
 
 Nothing is more ridiculous than to dc- Sect VI 
 traft thro' I'pight ; For in thus revenging 
 my leif, do I in the leaft repair the Injury 
 my Enemy has done me ? Have I bro't 
 any Advantage to my own Affairs ? No, 
 by no means. 
 
 The Comedian's Vr^diicc is look'd upon 
 as mean, infamous and unworthy a Man of 
 Honour. Neverthelefs what are Detrac- 
 tors but Comedians, who ad their Neigh- 
 bours on a hundred different Stages ? The 
 Profeflion of a Buffoon is looked upon with 
 the fame Eye, and yet this is the Profef- 
 fion of detracting Raillers, who make the 
 Company laugh at another's Coft. The 
 Dctraftor's Trade then is as infamous as 
 the Comedian's or Buffoon's Profeflion. 
 And thus they divert the World, as well 
 at their own Damage, as at the Coft of 
 thofc they derid. 
 
 Ill 
 
 Not only are Detradors cxpofed to the 
 Lois of their own Reputation, but alfo to 
 theHatred, and Refentment of thole whom 
 they have backbitten. From h^nce aiifc 
 fo many Enmities, Animofities, Defigns 
 and Effefts ofVengcance, Quarrels and even 
 Murders and Afiaflinations. The Thing 
 is evident, and I doubt not but many of 
 my Readers havefeen themfelves the Proofs 
 and Examples of what I advance. At Rome 
 n ths Year 1702, Mr, Ceccadore Secre- 
 tary 
 
1 5^ ji Treat ife againjl 
 
 Sect.VI 
 
 V-^^V^^ tary of the Latin Tongue to the Pope was 
 affaffinatcd near his own Apartment in the 
 Palace of thc/^^//r/^/;,and upon his Clothes 
 was lound a Billet in thefe Words • Be^- 
 'ware oftalking concerning another Man's 
 Reputation. 
 
 Moreover, The holy Scripture is an af- 
 fured Warrant hereof. St. PauJin the 3d 
 Chapter of his Epiftle to Titus^ after ha- 
 Ver. z. ving fojmally forbidden Detraction, imme- 
 diately upon it adds, That they be no 
 Brawlers : So that the Apoftlc having 
 condemned Detradion in it felf, condemns 
 it alfo in and becaufe of it's Effefts • namely 
 'Quarrels, So in his 2d Epillle to the 
 Corinthians^ he places Quarrels, Debates 
 and Tumults before and after Detraction, 
 thereby intimating that thefe are it's in- 
 ch. 3. 5: fallible Sources and Efteds. St. James 
 compares Detraction to a Fire : And how 
 does that ad P It fcparates the Parties 
 which it burns, it lelTens them, and tor- 
 ments them if capable of feeling Pain, and 
 by deflroying what ir preys upon,it dcftroys 
 it felf. All this agrees perfectly well with 
 Detraction, which dilunites and Icparatcs 
 the Dctradors from the Detraded, and the 
 former extenuate the other's Virtues as much 
 aspofTibly they can. Detradion does thcfc 
 laft a very confideiable Evil. In a Word, 
 The firlt by deftroying tlie others, deftroy 
 tlicmfclves, bccdulc thole whom they have 
 
 cffcndcd 
 
offended, fly to Revenge againft thofe who Skct.VI 
 have fpake ill of 'em, and the Effed of 
 this Vengeance is at leafl reciprocally to 
 detrad. He who tells all that comes into 
 his Mouth, is oftentimes obliged to hear 
 what he would not. Like the Filh who 
 bites the Hook wherewith he is himfelf 
 taken : And thus Men obferve that Law exoc'. xU 
 of Retaliation, Eye for Eye^ and Teothfor ^4. 
 
 St* Peter requires that Chriftians fuffer , Ep.th.4< 
 not as Bujy-Bodie^ in other Men's Mat- 
 ters ; which teaches us, That Detractors 
 by getting acquainted and medling unadvi- 
 fedly in other Men's Matters, do bring 
 themfelvcs into difficult Affairs. Andbe- 
 fides this. We find this Truth eftablilhed 
 in an infinite Number of Places in holy 
 Writ. fVhat Man is he that deftreth 
 Life andloveth many Days that he may^^^^^-^^* 
 fee Good ^ Keep thy fongue from evilj 
 i^di^s David. He that hath a perverCe ^^ 
 
 r^ rut- ' n 1 ' ni . /- "^ I'rO. 10.31 
 
 Tongue jalleth into mtjchiefbutwhofoever 
 keepeth his Mouth and his Tongue keep- 
 eth his Soul from 'f roubles. A JVhifpe-^^^ ^\M* 
 rer feparateth chief Friends. Caji out ^^ 
 the Scorner and Contention pall ceafe j * 
 
 yea Strife and Reproach fh all ceafe^ fays 
 Solomon. Tha mded is fnared by the^^'^*'^'^* 
 franfgreffion of his Lips. 
 
 'Tis no wonder Men are carried to all 
 manner of Exccfles in Words and Adions 
 
 againll 
 
ij8 A Treat ife againfi 
 
 Sect.VI againft Dctraclors, fince nothing gives us 
 greater uncafincfs than Contempt ^ lb that 
 nothing can trouble us more than Detrac- 
 tion which rclults therefrom, and caules 
 thofe to be delpiied whole Faults we lay 
 open \ and nothing can affordus more Plea- 
 sure than to be revenged for thisContempt: 
 Still further, Nothing oflfends more than 
 injurious Truth, and a revengeful! Spirit 
 will be carried to the uttermoft Extremi- 
 ties, rather than bear 'cm. 
 
 If you accufe a Man as being of an 
 haughty, fierce, revengeful and arrogant 
 Spirit, Do you think that when he reven- 
 ges himlclf on others, he has more regard 
 for you ? And won't be revenged for your 
 Contempt ? Will you lay that your Power 
 or your Enemy's Weakneis won't permit 
 him to execute his evilDefigns upon you ? 
 But remcrnber that the Wicked have ways 
 enough tohurt, and that the l^aft Enemies 
 arc always formidable. A Bramble, af 
 Thiftlc, a Nettle appear very contempti- 
 ble, yet toucli them and they caule exqui- 
 jGte Pain. The Comparilon is eafily ap- 
 plied, and lb I leave rlic Reader to do it. * 
 
 There are alio Pcrlbns whu have more 
 Courage than Wifdom and Religion, who 
 ^v., uld nor (tick to kill a Man tli.it hjs 
 1'pokcn ill of 'em. Such arc thole who 
 prefer Honour to Life, and upon thi.sPrin-- 
 ciple, will readily take away the Life of 
 
 another 
 
DEfRyiCTlON. 139 
 
 another or rifqiie their own, to get rid ofSECT.V£ 
 their Shiime in their Tomb, or to wafli it**^'''^*^ 
 away, as they fancy, in the Blood of their 
 Enemies. As much as we hate Detractors 
 for the Evil they have already done us, fo 
 much do we fear 'em, for the Evil they 
 may do us hereafter. 
 
 Let us remark afewThingshereas to the 
 Caufes of DctraQion. Pride is very proper 
 to raife Difputes and Contentions. So 
 Solomon fays, Only by Pride cometh Con'^^o^^^t^Q^ 
 tent ion. As Pride drives a Man to detiadt, 
 io thro' Pride the Perfons reviled can't bear 
 it. Hence arife Troubles, Injuries and 
 fometimes what is worfe. Both Parties 
 being willing tofuftain the Point of Ho- 
 nour, give mortal Wounds and will not 
 yield, Moreover, as the Detra£lor is the 
 Aggreffjr he ufuallv fuffers moft. For 
 Words he receives Blows, and like the Bee 
 perifhes with the Wounds he has made. 
 Shou'd we by our Words injure a Perfbn 
 to his Face, wou'd he not daily follow us 
 with Quarrels and perhaps with Duels ? 
 
 It may even happen that if you rail 
 more ingenioufly than yourAntagonift, (as 
 there is Jcaloufy in all Trades ) he whom 
 you furpafs, will be jealous of you Kftrivc 
 to hurt you, as is common with jealous 
 Perfons. 
 
 What ftiU adds to thcMiferyofDctrac- 
 tors is, that they can'tcomplain when they 
 '-• "~ "^ arc 
 
i6o A freatife againjl 
 
 SECT.VIarc brought into fuch difficult Affairs jbc- 
 w^v^N> caule they muft look on themklves as the 
 Caufes of their Troubles, And truly, can 
 they be ignorant that by their Detractions 
 and Railcrics they have offended People ? 
 Can they be ignorant, that offendedPerlbns 
 fly to Revenge ? Can they flatter ihem- 
 lelvcs that what they lay againil a Man 
 behind him, will not be told him again ? 
 Arc they not apparently expoled to all 
 this every Time and as loon as they have 
 publifhed their Satirs and pronounced their 
 Judgments? What can we conclude from 
 hcnce^ but that theie Perlbns who thus ex- 
 pole themfelves to theLols ol Reputation, 
 do Cn againft the Commandment of «S. 
 Pauly who bids us feek tboJhThings uihicb 
 are of good Report ? That thole w ho Ipoil 
 ^^'^ ■ "^ ' their VVit and Judgment by their detrac- 
 ting humour, do not only Imother, but e- 
 ven diffipate thofeTaknts which GOD had 
 trurted'tm withal for a quite diffcrentUle? 
 And that confcquently they will be treated 
 with more Rigour than unprofitable Ser- 
 vanta ? That they who hereby corrupt 
 their Hearts, do fin againft all thofe Com- 
 mandments wliich urge to ftrivc after Per- 
 fection, and to encreafe in Godlinels, far 
 from dinnnilhing and extinguifhing it ? 
 That they who bring Mil'erics on them- 
 Iblvcs by their ownDetra6tions,are involved 
 in thor lime Sin with Self- Murderers, 
 - . except 
 
DETRjiGriON. tSi 
 
 except that they Sin only in Proportion SbctVI 
 to the Hurt bro't on thcmfelves • but if ^^'^^^T^ 
 hereby they bring Death on themlelves, 
 they are then Self-Murderers indeed ? 
 That by railing Quarrels between them- 
 lelves and thofe whom by their Difcourfe, 
 they injure, they aft contrary to the Pre- 
 cept of the ApoftlcP^/^/, who requires us ^^^^ ^^ 
 to be at Peace ^ith all Men^ as far as is, 
 in our Power ; ani to that of ourSaviour, 
 to be harmlefs as Do'ves^ and <wife as *^'*°*^ ^ 
 Ser'pents ^ nothing being more oppoiite to 
 Wifdom and Prudence, even humane Pru- 
 dence, than the Condud of thofe we are 
 fpeafcing of, fince they expofe themfclves 
 to many Evils which it is Wifdom to a- 
 void : Which made 6'6?/d?/»^/; fay, he that vto,\Q^ity 
 backbiteth is a Fooh^ and elfewhcre, he 
 that is 'Void of Wifdom defpifeth hisNeigh-^ 
 boury but a Man of JJnderjtanding hold'- 
 eth his Peace 
 
 «&i l>^ |s*^l ^«e| is*-^ ^^ 19^1^ |a»<^ ^^ ^ 
 ARTICLE // 
 
 Of the Efe^s of Detra^ion withRegard 
 
 to our Neighbour Sy and Ftrft as to 
 
 thoje who are fpken ill of 
 
 'TP I S certainly a great Injury to a 
 
 '^ A Man to take away his Reputation, 
 
 M which 
 
i<^2 : ATreatifc again (i 
 
 Sect. vr- which is profitable and even neceflary for 
 ^^^^^'^"^ liim in moll Circumftanccs of his Life. 
 To Difcovcr his Defects is to hurt him lor 
 Time palt, prclent and to come. For 
 Time pall, bccaufc we nearly make the 
 World judge, that all the Good he has for- 
 luerly done was but the Effect of Hypo- 
 crify • which takes away the Reputation 
 acquired by Actions which perhaps were 
 really good. For the prelcnt Time, bc- 
 caufe as ibon as we think a Pcrfon vicious, 
 we ccate to efteem and do him good. In 
 fine, all the good he does for the Time to 
 oomc, will be ever iufpeded, and taken on 
 tiie wrong fide. We need but knowMen^ 
 tt) be allured that this is their v/ay. 
 
 The Evil we lay of Pcrfons may even 
 return on their Relations, their Children 
 ilnd their Polterity, by a Kind of Rever- 
 beration or iecond Stroke, which is fatal 
 to their Rife and Fortune. 
 
 Moreover, tho' a good Reputation were 
 net of fb high a Value as the greateftPart 
 of tlie Wond imagine, 'tis fufficient tiiac 
 they from whom it is ravifhcd, are per- 
 iVv'a.Jed 'cis a very great Advantage, to 
 make them exceeding outragious at it's 
 being blotted. 'Twould be ncedlcls to 
 fhew that all Mankind, look upon a good 
 Rcnurativ^n as a very exquilite and precious 
 G('6d. To ac(|uirc or prclcrvc it, Tiiou- 
 fands do depiiyc thcniiclvcs of all that is 
 
 dcaicft 
 
deareft to 'em, and do things which nata- Sect.VI 
 rally they have the greateft Averfion to, ^^^>r*^. 
 and cxpole thcmfelves to the moft evident 
 and terrifying Dangers, yea, to an ahnoft 
 certain Death many Times. No Wonder 
 then, thatMen are fo enraged againft thofc 
 who injure and diftionour them, and thaC 
 they endeavour to be revenged therefor. 
 A fecond Injury we do our Neighbour 
 is, that we make him hate thofe who de- 
 fame him, Willi their Hurt, and procure it 
 when able : Which are Things very op- 
 pofite to Charity : But the Condud of 
 Detradors is not lefs fo, fince they are the 
 Occafions of thcfe Sins, which Charity does 
 not permit. So we put a ftumblingBlocfc 
 in their Way. 
 
 Still farther, Ihould the Perfbnof whom 
 wc fpeak ill, be patient, good-natur'd and 
 Chriftian-like eaough to Pardon the wrong 
 we have done him j ftill this don't cxcufe 
 the Detrador, fince it is forbidden us to 
 caufe any hurt to our Brethren. 
 
 Moreover, who is certain, but that he 
 may relent the Wrong done and retain De- 
 fires of Revenge, altho'thcydo not appear 
 and break forth immediately. 
 
 What greater Injury can we do a Man, 
 than infallibly to deftroy his Reputation, 
 to make him lofe his Innocence, to be at 
 leaft an occafionalCaufc of his ownMiiery 
 in this and the future World? Do we not 
 M 2 diabolically 
 
1^4 -^ T'reatije again fi 
 
 SECT.VIdiabolicully tempt our Neighbour by en- 
 ""^ ' g^^g^^^g ^^"^ ^^^ Crimes worthy of Hell ? Is 
 not this to be an Inftrument of the Devil ? 
 Is it not to go beyond him in Wickednefs, 
 who in thisLife hurts only theSoul, whereas 
 Detractors deftroy his temporal and fpiii- 
 tual Benefits. 
 
 ARTICLE ///. 
 
 DctraBton is hurtful to thife of our 
 Neighbours ^ho hears us deira^. 
 
 DEtraftion is fatal not only ti the De- 
 traftorand the Detrafted^buc to thole 
 alio who hear others detract. And this 
 Icveral ways. As, 
 
 1. The Example we fet before our Neigh- 
 bour in Detra6t'on,isoftentimes moie than 
 llifficient to engage him therein in like man- 
 rcr. 'Tis by Ulc, Curtom and Example 
 tliat the gieatcll part of Mankind futfcr 
 thenifclv*.s to be kd. Thus he who gives 
 ethers a pernicious Example, is partly the 
 Caufe of thole Sins which they thereby 
 rommir. And lio to himhy uohotii the 
 
 ' Offence Cometh ! 
 
 2. 'Tis farther flual to Perfons who are 
 rTncP'jbccaule Detradors do their utmcft 
 to engage them in Dctradion. They will 
 
 ask 
 
 Luk.17. 
 
D E r R J C T 10 N. i(?j 
 
 ask their Advice or their Approbation ; Sect.VI 
 call them toWitnefs for theT»-uth of what v.^'V^^^ 
 they fay ; ufe all their endeavours to make 
 them alfo detrad, that fo as Accomplices 
 therein, they may not reveal to him who 
 has been talk'd againft, what was faid to 
 his difcredit : For how will they dare to 
 accufe others, if thofe that areprefent were 
 not partakers in the fame Crime ? Pru- 
 dence would allow no fuch Thing. 
 
 3. Detraction is a deftrudtive Sin as it 
 furnifhes the Auditors with a Subjed and 
 Matter for their Detradions elfevvhere j by 
 furnifhfng them with the Defeds of others, 
 of whom they were ignorant, they have 
 afterward wherewith to cenfurc their Con- 
 dud. This is not only a declaring War 
 with ourNeighbour, but a furnifhing others 
 with Arms to fight againft him : Thus 
 the Sin is double. z 
 
 4. Detradors caufe the Hearers of ^eir 
 ill Language, to defpife and hate thofe who 
 are fpoken ill of before 'em, which is a Sin 
 both in the Detrador and in thofe who 
 hear him detrad. 
 
 5. If thefe lafl: are already corrupted, 
 the Vices and Crimes of othcrs,\vhich they 
 hear fpoken of, encourage them, to perfift 
 in their own,being perlwadcd they are Sins 
 which many Perfons fall into, and there- 
 fore are but fmall : As if each one of thofe 
 who doeyil, retained with himfeif a part 
 
 M 3 of 
 
i66 A Treatife agdtnjl 
 
 Sect. Vfof the Horror of the Sin, and fo dlminiflicd 
 itj being thus divided into many Parts: But 
 on the contrary it is communicated to an 
 infinite Number of Perfons, \sithout lofing 
 any Thing of it's grcatnefs and wickednels. 
 On the other hand, Shame wou'd keep a 
 Man to his Duty, if he faw himlelf the on- 
 ly wicked Perfon ; but Men think there's 
 r.o more Shame to b*^ feared, when they 
 have many Con>panions, In fine, As 'tis 
 Example whicH 'leads Men into Sin, lb 'tis 
 E::anple which keeps 'em in it. 
 
 But if thofe before whom wc detract, be 
 lioneft, foberPeiTonSj'tis much to bcfear'd, 
 that when they compare themfelves with 
 thofe we fpeak ill of, they will take oc* 
 cafion to brag and Jift themfelves above 
 them, by a Pride natural to thofe who 
 think themfelves better than others. 
 
 6, The Crimes we relate, arc like Hum- 
 bling Blocks which caufc the Auditors to 
 fall into Sin. Vice has a peftilcntial and 
 communicative Air, which makes a deep 
 ImprefTion on the Heart. FiltliyDifcourfc, 
 and in general, all fuch as difcovers and 
 makes Sin known, has the fame Effed as 
 ill Writings have. How many Pcrfons 
 wouM have been all their Life-Time igno- 
 rant of the way of committing a thoufand 
 forts of Vices, had they not read or heard 
 how others fell into them, and how fome 
 have rehn<;d on the common way of fin- 
 
 r.ing ? 
 
D E r R ACTIO K ' Uj 
 
 ning? Or let us fappofe, That aMan^ECT.V 
 learns nothing of thole Sins, but was ac- '•^^"^^"^ 
 quainted with 'em before ; yet certainly, 
 it is ever a very dangerous thing,to refreih 
 the Memory anew, and caufe it to think 
 thereon again, fincc from Tho'ts we too 
 commonly proceed to Deeds. 
 
 Detractors do in particular caufe this 
 great Evil to thofe who hear them, that 
 ^they kindle betvveen thofe they talk'd of, 
 and thofe who hear them, furious En- 
 mities and long Quarrels, and thereby 
 trouble the Repofe of their Lives. This 
 is excellently well exprefs'd by the wife Pi'-'^^'io 
 y[?iU^ Hljere no IFood is^ there the Fire 
 goeth out :^ fo ^here there is no fale^ 
 bearer^ the Strife ceafeth. 'Tis clearly 
 feen, That as Wood is the Matter for Fire, 
 fo Reports are the Matter of Quarrels, 
 whereof Detraftors arc the Caufcs. And in 
 another Place Sohmon fay, The fVords of 
 ^ale-bearers are as IVounds. 
 
 ARTICLE IV. 
 
 Detra^ionis "very fatal to any State and 
 
 Society^ 
 I. A Fter having prov'd Detraftion to be 
 -^ very fatal to particular Perfons, it 
 follows that it is deadly to a State ; feeing 
 a State is compos'd ot the variousMembers 
 which form it, and to whom Detraction 
 is very hurtful. 
 
 M 4 a. Hiftorys 
 
16^ A freatife againjl 
 
 Sect.VI 2. Hiflorys both ancient and modern 
 ^^^^^^ furnifh us with lufficicnt Examples otTrin- 
 ces, who having fpokcn ill of others, have 
 made them their Enemies, whereby their 
 Kingdoms andSubjccts have extremely fuf- 
 fer'd by thefe Wars, Bcfide foreign Wars, 
 has not Detradion raised a thoufand civil 
 Tumults and Quarrels among Fellow-Citi- 
 zens, fo much the more pernicious as they 
 verc Members of the fame Body, which 
 thus rent each other. 
 
 3. When the Enemies of a State learn 
 by means of their Spics,and thefe by means 
 
 ' of Detraftors, the Vices whereto the Prin- 
 
 ces of a Kmgdom abandon themfelvcs,they 
 will certainly lay hold of their Weaknef^ 
 fcs and make ufe of the Detractions which 
 have been difcovcrcd to them. 
 
 4. They who backbite Princes andMa- 
 giftrates do certainly a very great harm to 
 their Country. As foon as the Faults of 
 ihofc who hold the Reins of Government, 
 arc made publick, and their Perfons turned 
 to ridicule, they are look'd upon as un- 
 worthy or uncapable of governing ; People 
 defpife thoir Orders how juft foever they 
 be, and fo bring Ccnfufion into the State. 
 
 ^. I can prove by the Words of a great 
 Politician, and whofc Witncfs is very wor- 
 thy of beliel', That Detraftion is very per- 
 nicious to a Society and a State. Scornful 
 prcr i^s•;)/(^/;^ fiys Sulomou^ hrjng a City into a 
 
DETRJCflON. 16^ 
 
 Snare. An Example taken from Hiftory Sect.VI 
 will fet forth what &/^;;^^/? fays, and jaftify ^^^OTS! 
 his AlFertion. When ylgathocles beficgeJ 
 a City, fome on the Walls derided 8C fcof- 
 fed at him in thefe Terms, Potter * , 
 fi^^here will you get Money to pay your 
 Soldiers ? He anfwered, fVhen I Jhall * 
 have taken this City. Having at length 
 conquered the City, and fold thofe whom 
 he had taken ; If^ faid he, Tou again rail 
 at me^ Til complain to your Maflers oj 
 you \ : Thus deriding them in his turn, 
 r'diculing their Detraction, and Slavery, 
 which was the Recompence thereof. 
 
 6, Detraftion is certainly very hurtful 
 to the Repofe and Happinefs of a Society, 
 and the Intereft of a State : And thofe 
 Princes who have had at Heart a Concern 
 for thefe Things, have'Yeverely punifli'd 
 fatyrical Perfons, drove away Accufers 
 and other Defamers, Examples whereof 
 HiftOry furnifhes us withal. Now if De- 
 traftion be pernicious to a State, then De- 
 traftors do fin on this Account alfo, fince 
 \ve are inConfcience obliged to contribute 
 our utmoft for the Welfare of our own 
 Country. On this Account therefore GOD 
 ordered the Jews that were carried away 
 
 ^- This was his Father's Occupation. 
 t His Soldiers being ngw their Mailers. 
 
lyo A freatife againfi 
 
 $ECT.VIto Bahylorjy to pray for the Profperity of 
 Jj^'^^^TT! ^^^^ Empire, ^vherc notwithftanding they 
 were looked upon as Priibners of War, ra- 
 ther than Citizens, but which flill was as 
 it were a fccond own Country to them : 
 ThisRcafon likewife engaged youn^Davtd 
 tSaro.17. in a dangerous Fight with the Enemy of 
 his own Country. 
 
 ARTICLE n 
 
 DetraBion is hurtful to the Church, 
 
 I* ITjT E may make the fame Remark 
 ^^ here w^ith reference to Paftors, 
 that in the foregoing Article we did as to 
 Princes and Magiftrates, namely,That they 
 who lay open theif Defecls, do thereby de- 
 prive their Auditors, their Flocks, of the 
 Fruit which they might reap from their 
 Difcourfes and Exhortations. When Peo- 
 ple are once convinced, that their Teachers 
 lead an irregular Life, they foon disbelieve 
 what they fay, how^ true ibever it be, and 
 leave pradifmg what they prefcribe, tho' 
 everfojuftin it felf. Thus little arc a 
 Flock obhged to thofe that fhcw ihem their 
 Leaders Errors and Vices. Hence 'twas 
 rurcb. De faid o{CovJia?Jtine the great, that had he 
 Hh%T 'with his own Eyes fccn a JJilhop dcliling 
 his 
 
D E f R A C r I N. lyt 
 
 his Neighbour'^ Bed, he would have co-Sect.VI 
 ver'd the enormous Crime with his own ^-^"V^-'^ 
 
 imperial Mantle, for fear any one fhould 
 be fcandalized therewith. 
 
 1. Detractors hinder the Name of GOD 
 from being glorified. Lei your good fVorks ^^^^^^^^^^^ 
 fojh'me before Men^ that others may glor- 
 rifyyour Father "which is in Heaven^ faid 
 pur Lord. Whereby it appears that it is 
 by the Sight of our good Works that o- 
 thers are induced to glority GOD. How 
 then will they glorify him, if they fee no^ 
 thing but evil Works, or at leail evil 
 Words in Detractors ! And on the othep 
 Hand, fee nothing but Evil in thofe whofe 
 Sins they difcover ! 
 
 3. As when one Member is honoured,all 
 the Members have a part in the Honour, 
 according to S. Paul^ lb when theMembers ^Cor.n,!^ 
 are dilhonoured, the whole Body fufFers j * 
 and Detraftors do even the greateft Out* 
 rage they are capable of, to Jefas Chrift 
 the Headof the Church ; fmce they injure 
 his Religion, whofe Beauty they tarnifh, 
 whofeErficacy they ftint, and wholeSucceft 
 they retard. 
 
 (i.) With Regard to thofe within the 
 Church : Who can doubt for inftance,thac 
 when the Leaders of Churches are quarrel- 
 ling about Trifles, and Difputesand Qucf» 
 lions about Words, and do anathematize 
 each other for meer Nothings, andcompofe, 
 
 Yolums 
 
1 7i A Treatife againfi 
 
 SicT.VI. Volums for the Ruin of each others Re- 
 ^-^"V^^ putation. Who can doubt I fay, that when 
 the Shepherds are thus at variance. Wolves 
 will not come and carry off the Sheep by 
 open Violence, or by Ambufh ? And that 
 while they fpend their Time and Care a- 
 bout reciprocal and particular Quarrels, 
 their Flocks will not be deprived ot thofc 
 Inftruftions which are neceffary to form 
 them for folid Piety and the Pradlicc of 
 good Works ? Moreover, thefe Difputes 
 among Divines, the Injuries which they 
 heap on each other in their Books, ferve 
 to foment thofe unhappy Divifions with 
 which we fee the Church torn. Can thefe 
 Men of fuch contrary Sentiments pretend 
 to gain any Thing to thcmfelves ? No \ 
 There is nothing fets them at a greater 
 Diflance from any Advantage than this. 
 Detradion does alfodeflroy that Harmony 
 which there ought to be among all theMem- 
 bers of one and the lame Body, as in the 
 Church, It has been already fhewn that 
 nothing is more effedual than this Vice,to 
 laife Difunion and Difcord, and nothing is 
 more certain than that this Dilcord is per- 
 nicious to the Church,which, like thcState, 
 can fubfift only by thcUnion of thole who 
 compofe it. The Comparifon of 6*. Paid 
 is aProof of this faying. He fiicws us that 
 as a Body cannot fubfift, if all thcMcmbcrs 
 do not agree, folikcwifc theChurch,\vhich 
 
 he 
 
DE'tRJCriON. 173 
 
 he compares to a Body, cannot fubfift, if Sect.VL 
 Peace do not reign among its Members, >-^^v**^. 
 and confequently it Detrai^ion be not ba- 
 nilhed. And as Detradion is an Enemy 
 to the Humane Body & the Body Politic, 
 fo it is alfo to the Body Ecclcfiaftic. 
 
 (2.) With Reference to thole without 
 the Church: Detrat^ion hinders the pro- 
 grels of Rehgion, Thole Princes who arc 
 the Enemies of a Rehgion, do often take 
 Occafion to perfecutc it, by Reafon of the 
 Detradion of its Profeifors. Thereby they 
 perceive the Defeds and Vices of its Mem- 
 bers, and under Pretence of banifliing Vice 
 out of their Dominions, they banifli the 
 Religion it feif. UnaerPretence that the 
 Difcord is fatal to the State, they banifh 
 Religion which is by no means theCaufe 
 of it, fince it forbids it. 
 
 They among Infidels or thoft of ano- 
 ther Communion, hearing of the Faults of 
 Perfons who profels a Re]:g*on which 
 they know only by report ot others, are 
 eafily pcrfuadcd that all, or at leaft the 
 greateft Part of thofe of that Religion, arc 
 Vile Perfons, whofe Worfliip as well as 
 Company, ought to be carefully avoided 
 fo that hereby the Name of GOD is blas- 
 phemed, according to S.PauV^ Expreflion. Rom.2,24, 
 
 Detradion is alfo a very great hindrance 
 to the Converfion of Infidels. I fuppofe 
 hcre^ that an Infidel has read or heard fay. 
 
1 74" ^ freattfc againjl 
 
 SECT.VIThat GOD'S Word works with might in 
 i^Th^iTT. th^^i ^hat believe, and is (harper than any 
 »3- two edged Sword, piercing even to the di- 
 
 CJ.4. 1.. ^,jjj^g alunder of Soul and Spirit, and of 
 the Joints and Marrow: Conld liich acne 
 refrain reflecting thusr Certainly this Word 
 is not true, fincc it docs not convert it's 
 Profeffors, of whom I hear a thoufandEnor- 
 jnities told, that are not found among us. 
 And when he dcnyed the Truth of this 
 Word, He wouM be little concerned to 
 Embrace the Religion founded upon it. 
 Or had he a Mind to rank himfelf among 
 Chridians, wouM he not lay, " Where 
 '' fhall I find them ? Thefc who call them- 
 *' fclves fuch, do not follow the Rules and 
 " Morals ot their Glnifl, when they are 
 *' nccufing each other. How can they 
 " be perfuaded, That he was a true Pro- 
 *' pliet and the Son of G O D ; fincc, ac- 
 *' cording to what they lay of one ano- 
 *' ther, tliey do not obey his Laws and his 
 " Goipel ? They tell indeed of an Holy 
 " Spiiir, who is to lead them in Piety and 
 '' Virrue, but who can lee this Hulinels 
 ^^ in their Conduct ^ or who can fee the 
 " Image or Effeds ol this GOD, in their 
 '' ActKMv ? " What Idea of theChiiitian 
 Relijiijn wouM a Pairan have ? When he 
 heard thole who ex ten ally profcls it,fpeak 
 ill ol' each other lb frequently as they do, 
 wou'dhc notihink and fay,f/;j/ thckGod 
 
 had 
 
DET'RJCriON. 175 
 
 had commanded them to detraB ! A Tho't Sect.VI 
 very likely to deter them from embracing ^.^*V''^> 
 it, Detraction being contrary even to that 
 Law of Nature, engraven by GOD on the 
 Hearts of all Meo. What Idea cou'd a 
 Pagan have of our holy Religion, when 
 he knew it not in its Grounds, and fuch as 
 it really is in it felf, and was ignorant of 
 the Author of it, but judged of it only by 
 the Words and A6lions of thofe who pro- 
 fefs Subjeftion to this Religion and this 
 Legiflator! Detradors then do as far as 
 they are able, crucify themfelves afrefli' 
 the Lord of Glory and put him to open Heb. ^. e^ 
 Shame. Alas, had we the Intereft of Re- 
 ligion at Heart, and were we concerned 
 for GOD's Glory, ftiould we not ad in a 
 quite different Manner ! Wc fhould do as 
 much for the Advantage of this Religion, 
 as worldly Potentates do for their own 
 Interefts. They conceal their LofTes and 
 Difgraces as much as they can, thatfo they 
 may not add too much Courage to their 
 Enemies. Thus ought we to hide from ' 
 the Enemies of our Religion, the Lofles 
 which it fuffers every Time the Profeflbrs 
 thereof wander from its Maxims. There- 
 by we Ihali hinder the Infults and Re- 
 proaches of its Enemies and rather gain 
 them over to Chrift. Being obliged as we 
 are to pray for the Peace of Jerufalenfy ^^*^;^"-^« 
 to feek the Profperity qf the Church, and 
 
 the 
 
176 j4 fnatife again ft 
 
 SECT.VIthe Propagation of the Faith, Detractors 
 do on this Hand fin very apparently, in- 
 afmuch as they know that the Church 
 fuffers greatly by their Detraftions. 
 
 |9» <^ |9>«^ 1B»«| !^«ftl |»*8| ii>«5| i9»«a| iBiiei |^<^! i^ 
 ARTICLE Fl 
 
 Of the forrouoful Effe^s of DetraBlon^ 
 'with Regard to the next h orlcL 
 
 THE laft and moft fatal Effeft of De- 
 traction is, That thereby Detractors 
 lofc Heaven, and plunge themielves into 
 the Horrors of the bottomlcis Pit. This 
 was proved in that Section where we fpake 
 of the greatncfs of this Sin, and 'twas there 
 ihewn, that they who commit this Sin 
 fhall noL enter into the Kingdom of Hea- 
 ven j and that, by PalTagcs lo formal and 
 fo numerous, that it is mipoffible to an- 
 fwer them by Realon, or to elude them by 
 Artifice. How is it poffiblc that Detractors 
 Ihould enter intoHeaven,whcre all is Love 1 
 Of all Virtiics this alone Ihall there fubfift, 
 but in an c :tent quite different fiom that 
 of the moft Charitable here below • for all 
 other Vcrtues Ihall be changed into Love, 
 to Itrc igthen this. How then can Dc- 
 traduis enter into the Tabernacle cf the 
 Lord ! Dctradors, who fo openly wound 
 
 this 
 
r> Ef R J C T I O N. lyy 
 
 this heavenly Virtue, and^do the Works of Sect.VI 
 the Devil. This would be a bringingHell ^^^"^^''^^ 
 into Heaven. ''Tis a Folly to think of u- 
 niting two Things, that are fo incompati- 
 ble. But is It not afting the Madman, to 
 expofe one's felf to the Danger of Deftruc* 
 tion, or rather to the inevitable Lofsof the 
 Riches and Glories of Paradife ? 
 
 If we won't hide theFaults of our Neigh^ 
 bours, how can we hope that Jefus Chriil 
 will hide our Faults, when He Ihalljudge 
 the World in Righteoufnefs ? He will iound 
 his Arrefts on our Pradife or Omiflion of 
 Love. To thofe whom he fhall condemn M»tf, i<i 
 He will fay,/^// did not cloath me "when 1 
 'Was naked \ go^ye cur fed into everlajling 
 Fire. Will he not alfo fay to Detraftors, 
 Far fromhiding the Nakcdnefs of my Mem- 
 bers, you expofed them to the Eyes of all 
 the World, by publilhing their Imperfec- 
 tioiis. And as 1 look upon all done for or 
 againft them, as done for oragainft my felf, 
 you have injured me in their Perfons, De- 
 part therefore^ ye Ctirfed^ 2CC. Then 
 Ihall be fully accomplifhed the Truth of 
 Solomon^ Words, GOD fiorneth the Scor- ^^^ ^ 
 ners^ but givetb Grace to the lowly. ' '* * ' 
 
 'Tis an important Confideration, That rhryfoft. 
 GOD will treat Detradors with the ut- '^^ZT 
 moft Severity. There is not only this 
 Evil in Detraction, that we Ihall render up 
 an Account of what we haye faid, but that 
 ~ ^ ' N we 
 
178 A Treat }fe agatnfi 
 
 Sect.VI \vc flidll thereby make our Sins more bhcfc 
 <yy^ as we fliall deprive our iclvcs of all manner 
 of Excule. For he that malicioully Pub- 
 lifhes ether Men's failings fhall hnd no 
 Pardon for his Exccflcs. And truly he fiiall 
 be punifhed as Detractor, then as blame- 
 able for the evil Caules which made Men 
 detract, and as the Author of all the per- 
 nicious Effects which Detraction produces ; 
 and becauie he hath been guilty of that 
 very Sin, ^vhich he hath lb much con- 
 demned in others. 
 
 After all this. Who can think that De- 
 traction is not a Sin and a very great one ? 
 See how evil are its Sources, how hateful 
 its Effects, finning againftGOD, againft our 
 Neighbour, and againft the Detractors 
 themfelves ; againft the Law of Nature, 
 that of Mofes and that of the Gofpcl, and 
 how levercly it will be punilhed in the 
 HcMi.T, World to come ! What a Cloud of Wit- 
 * 'ncfles againft Detra^ors ! 
 
 .•^ .*?JV i^% .♦:♦. .♦r. .rn .n :'t /?. ;% ;**, i}*. r.\ :^ :^ i^ ^ .*?♦. »?* i^, ^ '^ ^ 
 
 ll^e Ufcs of th'ts Sctiion. 
 
 Hitherto we have proved, that Detrac- 
 tion was a very great Sin in all Sorts 
 of Ways. In particular in this Sedion wc 
 liave ;hewn that its Effeft^ arc evil, wliich 
 cvidciiccs that the Fountain, wlicnce they 
 
 derive 
 
DEfR^CriOK jyp 
 
 derive is evil in the higheft Degree ; thatSECT.VI 
 the Lofs of Detractors, the Rain of the 
 Detrafted, the Scandal of thofe who hear 
 the Detraction, the Ruin of the State, the 
 Overthrow of Religion, and eternal Dam- 
 nation arc its fatal Confequenccs. Some 
 Reflections on what has been faid, may now 
 conclude this Section. 
 
 It naturally follows from hence, that the 
 juft and moderate Love we ought to have 
 for our felvcs, the Confideration and Con- 
 fervation of our own deareft Interelts, ei- 
 ther in this or in the other World, the ten- 
 dernefs wx fliould bear our ow^n Country^ 
 the Love wefiiould have for our Brethren^ 
 and the Zeal wherewith we fliould burn for 
 GOD's Glory, fliould make us ceafe tradu- 
 cing any whoever they be. GOD as the 
 Preferver of that Order, he himlelf has e- 
 jftabllflied inSociety,as the Sovereign Judge 
 and Lord of Confciences, and* as a good, a 
 mighty and a wife Spoufe and Defender of 
 his Church, will moft certainly punifli De- 
 tractors. 
 
 Wc look upon thofe as at leaft impru- 
 dent Perfons, who to have the Pleafure of 
 fpeaking one good Word, or rather, bad 
 Word, do expofe themfelves to the Lofs of 
 their beft Friend. But ought we not to 
 regard thofe as Perfons deprived of Reafon 
 and Judgment, who for thePleafure ofDe- 
 tiaftion, lofe the befl: Friend they can have, 
 N 2 Avithout 
 
i8c A Treatife again (1 
 
 SiLCT.YI without whom they can't fubfift a fingle 
 ^^"""^'^^^ Moment, and who when he becomes their 
 Enemy, can plunge them into eternal Mi- 
 fcries • in a Word, GOD theirCrcator,their 
 Prelcrvcr^ their Mafter, their King, their 
 Lawgiver and their AH ! 
 
 Are not thele Motives, when fingle, 
 powerful enough to render this Vice hate- 
 I'ul to us ? But, how great fhould their 
 Power be wuth us, when our temporal In- 
 tereft is found blended with our Interefts 
 to avoid the Torments rcfcrved for Detrac- 
 tors in the Place of Devils ? Think then 
 that by Detracting, you become the Objcft 
 of the Contempt and Hatred of GOD and 
 Men. For tho' Men do fometimcs love 
 to hear Detraction, yet they don*t love the 
 Dctradors for it. 'Tis ^vith this as with 
 Trcalbn: We love the Trealbn 2c haLe the 
 Traitor. 
 
 The Quarrels which are raifed by this 
 Sin of Detraction, are equally certain, and 
 equally pernicious to thofe who give w ay 
 tiicrcto • fuice they are deltructive to them- 
 Iclves and hateful to GOD. But fhould it 
 happen, tliat Detraction fhould not draw on 
 the Detractor, the Hatred and 111- Will of 
 the Detracted, who arc lb good-natured as 
 to forget his injurious Talk, tl>is will not 
 excule the Detractor j for they who leave 
 Vengeance to GOD, fhall be avenged by 
 hii7i, according to the Wrong done them. 
 
 Moreover^ 
 
D E fR JG no N. i8r 
 
 Moreover, It feldom happens, that theySEcr.VI 
 whofe Honour has been fullied, and whole ^'^^ "^ 
 Credit has been diminiftied, do notRcvenge 
 themfelvcs on the Injurious and make 'ern 
 Repent : and a Detrador never can be faved 
 if he do not Repent and be Converted, 
 On thefe two Regards,where all our Inte-^ 
 refts are united, let me uie the Words of 
 the Apoftle, If ye bite &f devour one am* ^^^ ^ ^^ 
 ther^ take heed that ye he not confumed 
 one of another^ 
 
 SECTION VII. 
 
 Wherein fome Douhts and Cafes of Con-- 
 fcience are rejolved-^ and 'tis fhewn 
 That all Det ration is not a Sin. 
 
 ^.J^.i^,J?..^lb Avingfliewn in general, That 
 ^^J'C^?!^ Detraction is a very great Sin, 
 S^ H ^g we fhallat prefent ftiew, that 
 «^i^£^^lK§&' this Rule has fome Excepti- 
 ^^-^•^^^ ons, and that m many Cales, 
 I)etraftion is not a Sin, but h very law- 
 ful and even necelfary. 
 
 ifi general C yl S E. 
 
 It may be faid in a general way, That 
 
 all thefe Reafons whigh on fome Occafions 
 
 fhould hinder us from detracline;,fuch as the 
 
 divine Command, Charity, Juiticc, fcrV, 
 
 N 3 do 
 
iSi A Threat ife again fi 
 
 Sect, do upon othcrOccafions oblige us to fpeafc 
 ^'^^' ill of our Neighbours. At lirlt fight it 
 
 S^y^v^ 
 
 appears obicurc and contradiftory, that the 
 fame Thing Ihould bebothjuft and unjuft, 
 charitable and contrary to Charity, con- 
 formable and incompatible with GOD's 
 Law. Nevcrthelcls, we hope to fhew in 
 the Sequel, that there is nothing impoffi- 
 ble herein, when we confid-r Detraction 
 under various Views. 
 
 ^d CASE. 
 
 To fpeak ill of the dead is no Crime, 
 provided the 111 we may fay of them, does 
 no harm to theirChildren and other People 
 ^vho are ftill living : On Condition tho' 
 that we take Care before whom v.x talk, 
 and that the Knowledge of their Sins do 
 no harm to the State and to Religion, and 
 that we fpeak not of them thro' Paffion. 
 Provided we obfervc thefe Precautions, I 
 don't fee what fhould hinder us from fpeak- 
 ing of the Vices of the Dead, when Occa- 
 sion prcfents. For, 
 
 I. When the Scripture requires us to 
 fpeak Evil of no Man, it docs not forbid 
 us to fpeak of the Vices of the Dead, fincc 
 thefe Words, no Man, apparently refer to 
 the Living. What conftitutes a Man is 
 tlie Union of Soul and Body, and this U- 
 nion ccafcs by Death, fo that a dead Man 
 is uot properly a Pcrfon. 
 
 2. Were 
 
DEJ'RJCriON. 183 
 
 3. Were it unlawful to fpeak ill of the Sect. 
 Dead, it would follow that no Hiftories ^^^- 
 ought to be wrote ♦ and many other Ab- ^•^^"^^^**^ 
 furdities. 
 
 3. One principal Reafon why the Scrip- 
 ture forbids Detraction is, becaufe it hurts 
 the Perfon fpoken of • but this Reafon 
 cealing by Death, which fecures a Man from 
 the worft of Evils to which he is expoled 
 in this Life, nothing can hinder but that 
 one may freely tell his Opinion concern- 
 ing his paft Condud. 
 
 To the foregoing Sentiment it may be 
 objeded, 
 
 I. That a good Reputation is a Benefit 
 to a Man even after his Death ^ but that 
 Detradion ravifties it from him and hurts 
 that good Reputation which furvived him. 
 I anfwer, that thisgoodName which many 
 Perfons make fo much of, and for which 
 they will facrifice the true and folid Hap- 
 pinefs of Life, that fo they may enjoy the 
 Gharader of brave and worthy Perfons af- 
 ter Death, is but a Smoak, which often- 
 times may do a Man good while alive, but 
 which alter Death can do him no good 
 at all. Still further, as the Dead know 
 no longer what is done under the Sun, io ^^^^^ 
 they have no more any good Thing here 
 which belongs to them. 
 
 a. Some may fay, that at all Times &: in 
 
 all Places, the Tomb has been looked upon 
 
 N 4 as 
 
184 A freatife again/t 
 
 Sect, as a facred Place, and an Afylam, or Tlace 
 ^^i}}^ of Refuge, which \vc nnght not touch, 
 without a kind of Prophanation, and that 
 therefore we ought not to rake the Dead 
 out of the Tomb to bring them forth and 
 dctraft from them. 
 
 Ianl\ver,thisArgument looks fomething 
 fpecious, but is not folid at all, as will ap- 
 pear if we will examine theDifFerence there 
 is between raking up a Corple and Ipeak- 
 ing ill of the Adions a Man did while his 
 Soul and Body were united. The raking 
 up of a Corpfe is a fpiteful, unnatural, un- 
 neHary Action, whereas the other may be 
 done without Malice, and be ibmctimcs 
 tieceflary, 
 
 Sd CASE. 
 Should any one demand whether or no 
 It be lawful to fpeak ill of Nations in ge- 
 jicral, and whole Bodies,of what Profeflion 
 Ibevcr they be • 1 anfsver, that doubtlels 
 it is lawful to fpeak in general, becaufe 
 among lb great a Number there will cer- 
 tainly be found Ibme honed Pcrfons. If 
 lor Inllance, I lay that the Spaniards arc 
 fiauglity and lazy, I do not ftill intend but 
 thai there be humble & laborious Ferlbns 
 umong 'cm. S. Paul giv^es us an Example 
 and Proof of what I advance. He did not 
 Hick to fay that the Cretians or Candians 
 '^'^* ** '"' are always Liars, JJoiv Bellies. Yet flill 
 ic mult be icmcmbrcd^ that all which is 
 
 U^vful 
 
DETRJCflON. 185 
 
 lawful is not always proper and expedient ; Sect. 
 and that all Things do not edify. Thus '^^^' 
 if we have Reaibn to fear that any one '"^^"^^'^ 
 will be offended at what we fay ill of his 
 Nation or Profeffion in general, or that any 
 other Inconvenience may arife therefrom, 
 we ought to refrain fpeaking. 
 4th C J SE. 
 
 As to Railleries, I lay that all forts of 
 Railleries at the Abfent are utterly for- 
 bidden ; unlefs they come under the Ex- 
 ceptions in this Section. 
 
 As to Railleries at Perfons when prefent, 
 I am not for condemning them under cer* 
 tain Precautions. 
 
 The firft Precaution is, That it be not 
 done too often ; but only Ibmetimes for ' 
 an innocentDiverlion, and not asaBufinefs, 
 according to the Practice of fome. If GOD 
 permits, that our Spirits as well as Bodies 
 do fometimes take a Loofe, yet wc are to 
 confider, that this ought not to be the prin- 
 cipal Bufmefs of our Lives, but rather an 
 Help that we may return to our ferious 
 Employments with more Application, lels 
 Wearinefs, and confequently, greater Suc-^ 
 cefs. 
 
 A lecond Precaution is, never to offend 
 thole whom we rail at, never to touch 
 them to the quick, and not jeft with 'em, 
 if they don't underfland Jetting, as we lay. 
 They muft be aw^re that we arc playing 
 
 and 
 
1 8^ A frcatifc agaifijt 
 
 Sect, and not fighting ^ that what we fay is to 
 ^^^- caufc Mirth, and not mutual Dillontcnt. 
 ^''^^^'^'^^ The third Caution is, that when wc re- 
 partee, we allow the other to reply in his 
 turn; neverthelels it may be obfcrved that 
 thofe who moft love to jeer others, arc lead 
 willing to be jeered themlelves. tor Pride 
 linds its Advantage in the former, and its 
 Diladvantagc in the latter. 
 
 A Fourth is, that we abftain from Rail- 
 lery before, thole who may afterward have 
 an ill Opinion of thofe whofe Defects wc 
 lay open by our Raillery, 
 
 A Fifth is, that we do not make Sport 
 with others in time of publick Calamities, 
 and when our Tears and Groans are re- 
 quired rather than Mirth. 
 
 The four laflConditions 1 have laid down, 
 do fhew how necclfary the lirft is. And 
 truly, as it is very rare, cither that they 
 whom wc rail at arc not offended, or that 
 •vvc our lelvcs are not Angry when derided, 
 or tliat there be not ibme Fcrfon who may 
 have an ill Opinion of thofe who arc jeer'd 
 in hisPrclcnee, and Chriftians having Sub- 
 jefts enough to be more forrowiul than 
 Merry, it is needful that our Railleries be 
 but very rare. 
 
 Sth CASE. 
 
 'Tis not only lawful, but profitable, for 
 Perfons to acquaint Parents of their Chil- 
 dren's Vices, when they arc lb blind that 
 
 they 
 
DEfRACriON. 187 
 
 they cannot fee them, or when Excefs of Sect. 
 Love which they bear their Children, hin- ^Ji^^ 
 ders 'em from feeing their Imperledions. 
 Thus they were not in Fault who told Elf 
 the high Prieft, of the Debaucheries,Cove- 
 teoufnefs and Profanity of his Children. 
 The Reafon why what we fay is lawful, is, 
 that it is not likely that Parents will make 
 life of the Knowledge of the Sins of thofc 
 to whom they are Itraitly tyed, to hurt 
 them. On the contrary, 'tis apparent that 
 they will ufe it to corred them for their 
 good. Thus did holy £//, w^ho took Oc- ^^^^^_^^ 
 cafion from the Reports concerning hisSons, zj, * ' * 
 to give them wholfome Reproofs concern- 
 ing their Condud. 
 
 What has been here faid concerning Pa- 
 rents and Children, may extend to Matters 
 andServants,andin aWord,to all thofewho 
 may contribute to the Ad vantage and not to 
 the Lofs ofthofe whole Irregularities they 
 mention. Only we mutt take Care, hov/ we 
 Ipeak ; not to do it, that fo we may ex- 
 afperate the Parties ^ and not to fpeak with 
 Revenge our felves,but always to haveLove 
 before our Eyes and in our Mouths. 
 6th C 4SE. 
 
 From the Principle now laid down, iC 
 follows, that 'tis no Crime to tell the Mi- 
 nifters and Guides of the Churches, the 
 Faults of their People, that fo by their 
 CeF.fures and Exhortations, they may caufe 
 
 Sinners" 
 
i8S y^ Trcatife againji 
 
 Sinners to enter into the Path ofRighteoul^ 
 nefs and Salvation. Thus we don't lee 
 that 8. Paul was offended, becaufe He was 
 ^Cor.j, i-told oi'the inceftuous Pcribn at Corinth, 
 ytb CASE. 
 
 The Exccmmunication which S. Piwl 
 prcfcribes, and wou'd have practiced againll 
 Icandalous Sinners is not a criminal Detrac- 
 tion, when it is made ufe of on the Occa- 
 lions and for the Ends prefcribed by the 
 Apoftles. Tiie End thereof fhould be to 
 fhame the Sinner who is excommunicated, 
 that fo this Ihame may bring him to Re- 
 pentance £C a favingConverfion. It fhould 
 alfo deter others, and to make them fear 
 the fame Punifhment, if they live irregu^ 
 larly. 
 
 The Occafions whereon Excommunica- 
 tion is to be put into Pradlice are when 
 thcCrimcs are well proved, certain, publick 
 and great. Othcrwife wc are to make ufe 
 of particular Cenfures, and if we ad other- 
 wile. Anathemas become true Dctradions, 
 fince without Hope of a^iy good,and with- 
 out the Command of GOD, they may caufc 
 very great Evils. 
 
 %tb CASE. 
 
 (t may be enquired, Whether we can 
 without dctrading or finning, tell the Ma- 
 giitratc3 concerning thofe forts of Sinners 
 who are punifhcd by civil Laws, and the 
 Laws of all Natioi^Sj luch as Robbcrs^Mur- 
 dcrcxs, £vc. To 
 
DEfRACflON. 185 
 
 To this I fliall give fomc Light in the Sect. 
 following Piopofitions, Ji^^Lj 
 
 I. We ought doubtlefs to tell theTruth 
 before Judges, \vhcn call'd by and before 
 themtherefor,becaLifeother\vife\ve fliall be 
 guilty of that falfe Witaels exprefly for- 
 bidden by the divine Law. 
 
 1. 'Tis certainly our Duty to difcover 
 Criminals when the Laws command it, for 
 in this Cafe we cannot difobey the civil 
 Laws ofMagiftrates without linning. Now 
 fince the Laws which forbid the Crime, do 
 at the fame Time require us to difcover the 
 Criminal if we know him, we ought to 
 difcover him inObedience toourSuperiours, 
 and to prevent our finning, 
 
 3.The Scripture fays exipvcfly^thoujhal/: Deutiii^^ 
 /;^/ fujffer the JVicked among thy People. 
 Wc muft then acquaint the Magiftrate of 
 them, that fo he may banifh them or put 
 them to Death, orpunifii them fome other 
 Way. 
 
 4. Were it not lawful to bringCriminala 
 to the Magillratc, he could never punifli 
 them, fince otherwife he can have noKnow- 
 ledge of 'em. So that Society wou'd be 
 foon founu in a woful Confufion. It is 
 laid very well on this Subjed, that Com" 
 pajjion for kicked Men is Cruelty to the 
 Innocents^who are continually fuffering by 
 their Violences, and whofe Example is very 
 pernicious^at kaft while they go unpunilhed • 
 
 whereas 
 
i^o A frcaftfc againjl 
 
 Sect, whercas thefe Chaftilemenrs fcrvc as a Bri- 
 ^^^- die to thofc who intended to commit the 
 ^^^^''^'^ like Things. 
 
 J. ITwe favour the Sinner, \vc injure him 
 who was robbed or wounded, <:ji\ We 
 ought then to dileover hin:i^ that lb he may 
 Jay hold on the Robber, crV. and thereby 
 may recover his Money, ctV. Thus Cha- 
 rity requires us to dileover theVillain either 
 to the Perlbn wrong'd,or to the Magiftrate. 
 ^tb C ASK. 
 Every one iVeely owns, that it is lawful 
 to Ipeak ill of a falfe Religion ; that we 
 may and even ought to retute Herefies • to 
 ipeak againft thole who advance Propofi- 
 tions that -aic falfc and capable of damaging 
 a civil Society and the Church • to difcover 
 Hereticks, that fo they may be guarded 
 againft. 
 
 Hence it is, that it was never tho't ill to 
 refute Hereticks, who have Ipread abroad 
 the Poilbn of their Errors. All the World 
 is obliged to defend the Caufe of GOD, 
 and this the Apoftles did exadly practice. 
 St. Paul fays oi liymcncus and Phyletus^ 
 iTim.1.17 j.|^^^ they had made 8h't^''v:rack of the 
 Faith ; and according to theOpinion of ibme 
 he argues againft their Sentiments of the 
 Refurredion in his ift Epiji, to the Corhi- 
 thians^ i 5th Chapter. And he lays of 
 iTin: e^,^ol^Ci^^(^s^ tiiat he \\?n]foyfalcn him^ ha^s'nig 
 lo^'Jcd this prejcnt ]] orLL In his Epiftlc 
 
 to 
 
DEtRACriOK. 
 
 IQI 
 
 9 
 
 to the Galatians he relates the Difference Sect. 
 he had had with St. Peter^ and the Caufe ^^jj^^ 
 of this Dificience, which was not advan- Gai, z. n, 
 tageoiis to the latter. And verily St. Paul ^'' ^ ^''^* 
 had good Rcaibn for his fo doing, becaufc 
 it was to be iear'd thatmany for the Time 
 to come as well as for the Time paft^ wou'd 
 follow Peters Diihmulation : Now if he 
 did not fpare an Apoftle when he went 
 aftray, how much lefs Regard ought we to 
 have to ordinary Teachers^ or rather to 
 falfeTeachers,to walk in their wq'ongSteps ? 
 St. Paul made no Difficulty to fpeak ill of ^ Tim. 4. 
 one Alexander a Copper-Jmith^ ordering ^'^• 
 y/A;;6>//y;to beware of him as ofanevilMan. 
 As formerly among theJ^Tt^^^they cloathed l^^ j, ^^^ 
 leprows Perfons with old tattcr'dGarments, 
 that every one might know them by thefe 
 Marks^and avoid them and their contagious 
 Maladies, fo we ought to fet forth to view,s 
 thole who publifh things contrary to the 
 Word of GOD, and thus caufe their Senti-* 
 mcnts to be hated. And if among the 
 Romans, they ufed to ty a Lock of Hay 
 to the Horns ol the O^ who was \vont to 
 gore, that lb Perfons might keep out of his 
 way, with much more Reafon we ought 
 to let a Mark upon thofe, who by their 
 impious Difcourfes would impofcupon the 
 Publick,and lead them into Opinions more 
 dangerous to the SouU than a puih of an 
 Horn can be to the Body. 
 
 Wc 
 
1^1 u4 Threat ife again (I 
 
 Sect. We muft only follow the Direcllon 
 ^^^' which S. ^^ujiin gives, not to dilpute with 
 ^"^"^^^^^ Invedives but with Realbns; not to treat 
 with tlie Pcrlbn of our Adverfary,but with 
 the Thing & Qncftion propofed. AMan's 
 ill Lifemay'nt hinder his arguing veryjuftly. 
 In aWord, we muft to our utmoft, feparate 
 Hereticks from Herefies, condemning and 
 hating their Herefies, but fparing their 
 Perfons. 
 
 ictb CJSE. 
 ScDme may ask, Whether a Man ought 
 to fuffer his Reputation to be torn to 
 pieces ; or be deprived of fome other con- 
 lidera^ie good, rather than injure his Ene- 
 my's Reputation by fpeaking ill of liim, if 
 he can't othcrways juftify and clear himfelf ? 
 I anfwcr, that when the Advantage is im- 
 portant, we oyghi to make no flick at dif- 
 coveringthc Injuftice and Knavery o\ thole 
 >vho would make us fuffer, altho' the fame 
 fhoukl befall tliem. As will appear from 
 thefe Real on?, 
 
 I. Wc are to love our Neighbour no 
 more th^n we rcafonably oughttolove our 
 felves. Now wc fhould love ourNeighbour 
 more th.an our felves, if we let our Inno- 
 cence Inffcr by the Crime of our Enemies. 
 z. The Apoitles thcmfelvts did not fail 
 to difocver the ill Adions of others, to 
 jiiftify themfclvcs. Wc liave an Inflance 
 iiercof in St. John's 3d Epill. Vcr. 5), 10. 
 
DETRACTION. 
 
 ipj 
 
 t^wrotCy fays he, unto the Church *^ but 
 DiothrepheSyUuho Joveth to have the Pre- 
 eminence among them^ receiveth us not. 
 Wherefore if I come ^ I "mill remember the 
 Deeds which he doth^ prating againjt us 
 fwith malicious Words ; and not content 
 therewith^neither doth he himfelfreceive 
 the Brethren^ and jorbiddeth them that 
 would^and cafleth them out of the Church. 
 
 For the well undeiftanding what may be 
 inferred from this Paifage, we muft remark, 
 That this Diotrephes was alive at the 
 Time of the Apoftle's writing- that hede- 
 clares thatthisMan committed evilAdions, 
 that he aifures us, that if he come, he will 
 lay them open in their particulars, and this 
 in order to juftify himielf, as is exprelTed 
 in thofe Words, Prating againfi us "with 
 malicious Words. And it wa.s to clear him- 
 felf from thofe things that were imputed 
 to him by thefe malicious Words, that he 
 wou'd lay open their Fallity, 
 
 3. Juftice it felf requires us to defend 
 our Rights, when wc are unjultly accufcd. 
 I Ihould then fin againft Jullice, if I fuf- 
 fer'd my Innocence to be abufed, for fear of 
 difcovering the Thievery and Injuftice of r 
 thofe who rob me. Wou'd not this bepu- 
 nilhing the Innocent infteadof the Guilty ; 
 condemning the Righteous and juflifying 
 the Wicked ? which, fays Solomon^ is ^/^i^o. 171^. 
 jibomination to the Lord, This Ccnfidc- 
 O ration 
 
1 5>4 A freatlfc agatnfi 
 
 Sect, ration flicws, that it is not againft Charity, 
 ^'^- to expolc the Faults of another, rather than 
 ^•""^^^^^ permit thcni to beunjuftly charged to one's 
 ieir. For fince this wou'd be contrary to 
 Jiillicc, for the lame Realbn it wou'd not 
 bo contrary to Charity, which is never to 
 take place till Juftice be fatisfied. We are 
 ever to be jnft;, but we arc not always to be 
 charitable to our Neighbour, at leaft when 
 to iatisfy this Charity, we njuft fail in our 
 Juftice and Charity to our felvcs. More- 
 over, Virtues arc not oppofitc to each o- 
 ther • and here we may apply what St, Paul 
 laid on another Occafion, The Spit it 5 of 
 I ccr. 14. the Prophets arefuhjeH to the Prophets , 
 3^- Virtues are fo llibjeft to Virtues, that they 
 
 wou'd be no longer Virtues, if there were 
 any contradiftion between them. 
 
 4.Part of tholeReafons we have allcdgcd 
 to prove the lawfulncfs of expofing a Cri- 
 minal maybe of Service heie. I fhan't here 
 relate them, bccaufe you may call them to 
 mindjOrconCidcr them in the Sedion where 
 they arc. 
 
 Having thvis flicwn that we may dilco- 
 vertbc Sins of another tojuftify ourlclves 
 ■^iVom any Crime laid to our Charge, or to 
 rc-dcmand what was unjuflly taken iVom ws^ 
 T dcfirc that live Things may be hccdfuUy 
 oblervcd in this Affair, 
 
 1. That we do our utmoft that we may 
 not be obliged to divulge thvFaults of thole 
 
 who 
 
DEfRjcrion. f pj 
 
 w^VX 
 
 who wou'd injure es, or aclually have, in- Suct; 
 jured us, by repreienting to them the In- ^^^ 
 juftice of their Proceedings, and by endea- "^ 
 vouring to periwade them to make us fa- 
 tisfadion. So Chrift commands us in Maf. 
 1 8. 17. ver. and following. 
 
 2. That we make known the Injuries 
 done us, only to thofe who ought to be 
 informed of them, for our ownjuflification 
 and fatisfaclion, and not to others who 
 Can't fervc us therein^ 
 
 3. That we abftain from fpeaking of 
 Injuries done us, if we think we can gain no 
 good by fo doing. 
 
 4. We muft be on theDenfefive,without 
 attacking others, and mufl; relate only what 
 will ferve our owh Reputation or our other 
 Advantages. 
 
 5. If the offence be but fmaU, we oughjt 
 eafily to pardon it. 'Tis the Charaftcr of 
 a great, heroic and chriftian-like Soul, to 
 prefer the great Advantage of our Neigh- 
 bour, to the lefler Advantage of our own 
 felves. 
 
 In all other Cafes it is lawful to defend 
 one's felf juftly againft the Calumnies and 
 Violences of others, provided we aiways 
 follow the Rules of Benignity, Honefty 
 and Moderation. We fliall become worlc 
 than him we accufe, if for the little Injury 
 he has done us, we do him as great a one 
 to ruirx his Credit. 
 
 ' O % Some 
 
j^a 'A freatife again [t 
 
 Sect. Somc may perhaps fay, that when Sf. 
 ^^^' P^/// fays, Charity feeketh mt it's ouofiy 
 
 ''^"^'^^^^ he docs not allow us to preferve our own 
 Goods at the Lofs of thofc of our Neigh- 
 bour j fo that thereby what I advance is 
 overthrown. But this proves too much, 
 and confequently proves nothing. It wou'd 
 truly follow from thence, that wc ought 
 to iuffer Injuftice to reign on the Earth j 
 that we ought to have no Concern for our 
 Honour ; that we ought to introduce Vice 
 into the World, and let the Wicked do 
 fvhatthey pleafe- Abfurdities far from the 
 Sentiment of that Apoftle or any other. 
 St. Paul then here fpeaks of a Charity 
 which for our Neighbour's Advantage will 
 caufe us to lacrifice our Covetoufnefs, our 
 Refentments, our Revenge, our Pride and 
 Cur other evil Pallions. This Charity is 
 not incompatible with what we firfl of all 
 owe to our felves : It is jull and realbnablc 
 and appears in this, that it is not without 
 Regret that we are forced to hurt others to 
 fave our fcIves : They who by thcfcVVords 
 
 Vii\l9r-' of the V^^Xmi^J held my Peace c'-jcn from 
 Good^ undcrftand, that David chofe rather 
 to hme his Innocence, than to reveal the 
 Injuftice and Perfccutions of his Enemies, 
 mull hold that this Silence was far from 
 the Principle I have cftablifhcd. But to 
 them 1 muft fay, that I think their Inter- 
 pretation is very far from the jTho't of the 
 
 Plalmilt, 
 
DETRJCriON. 
 
 »P7 
 
 Sect 
 
 Pfalmift, who in fo many Places juftlfys Sect. 
 himfelfof the Calumnies of his Enemies, ^'1- 
 and has laid open their Malice and Sins. In 
 a Word,lf it mull be underftood that he was 
 filent and fpake not of his own Innocence, 
 it was for Rcalbns which wou'd not con- 
 tradid what we have alledged. 
 
 For the Reafons already mentioned, It 
 is lawful for Kiiigs, Princes and States who 
 declare War againft others, to Ihew by their 
 Manifeftoes, thejuftice of their Arms, that 
 fb their Subjedsmay without fcruple ferve 
 in their Armies. All thofe Reafons which 
 fhould caufe anyPrincc to undertake aWar, 
 as the Tranquillity and Liberty of their 
 People; a juft Defence againit an unjuft 
 and powerful Enemy,and all other Reafons, 
 fhould lead them to declare, that they un- 
 dertake the War juftly,altho' with Regret. 
 So that if it be lavvful to wage War on 
 certain Occafions, it is alfo lawful to fhew 
 why it is undertaken. They muft only 
 beware of injurious and provoking Words, 
 and fuch like, which may fow Dilcord and 
 are contrary to the Defign they fliould 
 propofe in the War, which is only to ob-f 
 tain a good and firm Peace thereby. 
 
 For the fame Realbn it is lawful for Ad- 
 vocates to let forth under the foregoingRe- 
 ftridions, the Right which their Clients 
 have to complaiu of the oppofite Party ; 
 and for Magiftrates to declare the Caufe ^ 
 O 3 why 
 
ijpS Jl Treatffe aga'nid 
 
 Sect. \vhy they condemn any Man. This can't 
 
 ^^^' be doubted of, fuppofing, as in reality it is, 
 
 '^•^"''^^^^ lawful for a Man to defend his own Inte- 
 
 refts and for a Magiftratc to condemn the 
 
 Guilty. 
 
 nth C/ISE. 
 
 *Ti& a Queftion whether one had better 
 not fpeak ill of aPeribn, than to let ano- 
 ther Man lufFcr a Damage which he might 
 avoid, if he were told that the Perlbn whole 
 Company he frequents, is a Debauchee, a 
 Cheat, £f6\ 
 
 To this I anfwer, that we ought to ac- 
 quaint a Pcrfon who is dear to us and with 
 whom we have a Commerce, that he muft 
 avoid the Company of a Debauchee, bc- 
 caufc his Company may corrupt him ; and 
 we fhould tell him of the Cheats of any 
 with whom he converfes, cfpecially if he 
 demand our Advice and Counicl as to what 
 he ought to do. 
 
 What makes mc embrace this fide is, 
 that I fuppole the Cafe fo circumltanced, 
 that we can't pleafure the one Party with- 
 out injuring the other. Now 'tis certain, 
 that we had better do fervicc to an honell 
 Man who addrcfTes himlelf to us, than to 
 a debauched, proud, vicious Pcllow. This 
 is beyond Difpute. 
 
 2. In holding our Pence at fuch a Time 
 v/c give Oceafion to the Wicked to exer- 
 oili; their Rogueries and Malice, and to 
 
 gutif/ 
 
DETRACTION. 
 
 ^99 
 
 gratify their criminal Paflions. Everyone Sect. 
 owns, that we ought to take the Sword Vii. 
 out of a mad Man's Hand, \Yherewith he ^-^^VNJ 
 may wound others ; lb alio we ought to 
 diicover a Man's Vices, when we lear he 
 will hurt others. Yet here we muft take 
 Care of two Things, 
 
 1. We muft be very certain, that he " 
 whom wc fpeak ill of before others^is really 
 
 a great Cheat, a Rogue, ^c- 
 
 2. If it be more than probable, that the 
 Rogue will not cheat and corrupt thofe. 
 who frequent his Society, we ought not 
 to difcredit him. I think this Reafon is 
 beyond reply, namely. That it is moft cer- 
 tain that by detracting we fliall wrong 
 him, whereas according to ourSuppofition, 
 it is not certain that he will injure thofe 
 who ask ourAdvice&to whom we owe it. 
 So that otherwife for a doubtful &C uncer- 
 tain Evil, wc fhould do a certain one j 
 which ought not to be. 
 
 i2f/j CASE. 
 As to Satyrs, my Opinion is, That they 
 are very lawiul when they attack only 
 Vices, without naming the Perfons which 
 have thefe Vices. It is very advantage- 
 ous and very profitable that the Folly and 
 Enormity of Vice be difcovered ferioufly, 
 or by pleafant Drollery. But it is very 
 pernicious to difcredit Perfons, and enflamc 
 them with Hatred and Wrath againft thole 
 O 4 who 
 
aoo A freatife againji 
 
 Sect. \vho expofc their Foibles. They \vho 
 ^^^i}\lj name Pcilbns as well as Vices do plainly 
 ihcw, that it is not the Love of Virtue 
 which induced thciii to detra£V, but Vanity, 
 Wrath or fume other evil Caulc. Wc have 
 the Coniellion of the moft famous * Sa- 
 tyrifls on our fide. I Ihan't flop to confute 
 the contrary Opinion and the Rcafons and 
 Excufes therefor which are no ways valid, 
 and cfpecially when they are bro't by 
 Chriftians, and when Chriftians arc the Ob- 
 jefts pf thcle Sa^-yrs. 
 
 x-^th CASE. 
 Some may ask, Whether 'tis lawful to 
 fpeak of thofeSins which Pcrfons glory in. 
 This at firft feems a Paradox. What, fome 
 w^ill fay, A:e there any Perfons fo impious 
 and daring as to glory in their ownCrimes ! 
 'Tis hard, I own, for thofe who know but 
 little of the World, to believe that it is 
 thus. But alas it is too true ! Are there 
 not Men, or may I fay Devils incarnate, 
 
 !u\^ ^t ^""'^^ S^^^y Ji^ ^i"^^'ir Faculty at Dcbauchini^ 
 others; who bragof their Cruelty and their 
 Excefs in Wine, £rV. Some will demand, 
 Whether it be a Sin to publifti what they 
 
 I — 
 
 ♦ Archilochum proprio Uabies armavit Jambo. 
 
 Hot at. Ars 'Poetic a, 
 J.* Arcleur dc fc ir.onrrer, ou plutoc de mcdirc, 
 Anna h v^rirc du Vers dt la Satire. 
 
 ^oilcau ylrt. ^oetiq^iQ. 
 
 thcmlclvc^ 
 
DETRACTION. ^ot 
 
 jthemfelves pabllfh. I anfwer, That I am Sect.' 
 not of the Mind of thole Cafuifts, who ^^^• 
 think that it is not ; and on the con- 
 trary,! think thefc Crimes fhould be con* 
 eealed, 
 
 1. Becaufe tho' fuch a Men take Plca- 
 fure in relating theii ovvnDebaucheries,yet 
 they wou'd be very uncafy to have others 
 fpeak of 'em. 
 
 2. We ought not to help another in 
 deftroying his Honowr, even as we ought 
 not to aid his in deftroying and ruining 
 himlelf. 
 
 3. The Knowledge of thefeThings muft 
 needs be very pernicious and fcandalous to 
 thofe who hear us fpeak ot 'em. 
 
 4. If they ftrive to outgo ordinary Sin- 
 ners in Vice, that fo the World may talk 
 of 'em, then the mentioning them wou'd 
 but gratify &C encourage 'em in their f oolifli 
 Vanity and their Crimes ; whereas perhaps 
 they wou'd refrain if they faw we diidaind 
 to talk of their Vices. 
 
 14th CASE. 
 It may be enquired, Wherher it be law- 
 ful or indifferent for a Man to fpeak ill of 
 liimfelf? There are but few Perfons will do 
 this, but yet there are fome who pretend 
 hereby to give undeniableEvidcnces of their 
 Sincerity^ or elfe who wou*ddo honour lo 
 their Vices, as has been Ihewn in the fore- 
 going Article. 
 
 To 
 
101 A T'reatife againjl 
 
 Sect. To I'cfolve this Queftion, We may fay la 
 VII. general, that a Man ought not fo to do, 
 ^"^'^'^'^'^ becaule it is ordinarily a bragging of De- 
 bauchery or Indifcretion,or an Itcli of talk- 
 ing, or a Weaknefs of Wit, which makes 
 one choofe rather to fpeak ill of himfelf 
 than to be filent, or fome other evil Source, 
 which are the Caufcs why he difcovers his 
 own Defefts. The whole of it then may 
 be reduced to this, whether it be lawful to 
 be a greatBabler,to be indifcreet,imprudent, 
 impudent, and weak-headed : which no 
 one will approve of. Thefe Caufcs then 
 being evil, they can produce no good. 
 0.. The Evil we fay of our felves may fcan- 
 dalize others, and therefore to be abl\aineJ 
 from. 3. We are obliged to take care of 
 our own Reputation. 
 
 I fay neverthelefs, that in certain Cafes 
 when our fins have been publick, we may 
 confefs and condemn them before thole who 
 may be fcandalized at them • and then this 
 Confcflion is Part of the Repentance which 
 we teftify for our Faults. So David in 
 PfaL 51. confeffed both his Adultery and 
 Homicide. We may alio confefs Sirs 
 to thofc Friends from whom we think to 
 receive Inftrudions proper to lave us from 
 falling into them again ; or laftly, to thoic 
 whom we have offended, by owning our 
 Faults to them and asking their forgivcncfs. 
 Except in thcfc Cafes, let us be content to 
 
 confefs 
 
DEfRyiCTlON. 203 
 
 confefs our Sins to GOD, to repent of 'cm, Sect. 
 and to reform. ^^^• 
 
 15th CASK. ^^^^ 
 
 Some may ask, Whether it be not law- 
 ful to Ipeak of a Man's ill Qualities, after 
 having fpoken of his good ones ? I anfwer 
 abfolutely, No. Becaufe his Virtues won't 
 do him fo much honour as his Vices will 
 difhonour. We are obliged to be lioncft 
 Men and good Chriftians. Such as are lb, 
 are no more than what they ought to be, 
 fo that there is not much Merit therein. 
 Whereas we are forbidden to be wicked and 
 vicious, and this is the Reafbn why Vices 
 hurt the Vicious and marr their Credit and 
 Fortune. On the other Hand, Men are 
 more inclined to believe evil thangood,and 
 to hate a Man for his Vices, than to love 
 him for his Virtues. Befides, if we Ihew 
 that a Man has as many or more imperfec- 
 tions than he has commendable Qualities, 
 it plainly fhews that he is a very iniperfedl 
 Chriftian. Now to be but an imperfect 
 good Man, is to be Vicious : Imperfection, 
 Indifference, Luke-warmnefs, Halting be- 
 tween GOD and the World, are Thirgs 
 which pafs for Sins in holy Writ, and thus 
 wa do a very confiderable Evil to their 
 Reputation. 
 
 16th CASE. 
 It may be asked perhaps, Whether it be 
 
 finful barely to tell one's Opinion ( whcu 
 
 ■ - — ■■' wc 
 
ao4 A Trcatifc againji 
 
 I Sect, we arc defired to do it ) concerning any 
 ^^^' Aftion of our Neighbour, which is finful 
 ^'^"'^^and blameablc? I anfvver, No. Becaufe it 
 is never lawful to call Vice, Virtue ; and 
 becaufe wc Ihould never lye. Moreover 
 in praifing an evil Aftion, we Ihall lay a 
 Foundation for thofe who hear us, to imi- 
 tate what they hear commended, which is 
 contrary to the Inftrudion to Sincerity and 
 the Love we owe otliers. We muft always 
 tr*.?' 20. call Evil, Evil. 
 
 \yth CASE. 
 It may be asked, What we are to do, 
 when in order to clear one Man, we are 
 obliged to accufe another ? I anfwer, that 
 in fuch a Cafe we are to juftify the Inno- 
 cent, altho' we ftiould be forced to hurt the 
 other, and this becaufe we ought rather to 
 ferve a good Man than a wicked Man, as 
 has been before obferved. 
 
 It muft be here remarkt with reference 
 to the Doubts wc may be in, If fach and 
 fuch Words are Sins of Detraftion,wc muft 
 choofc, the more general and more furc, 
 which is no Detracting. And thus we muft 
 cut the Knot when we can't unty it. 
 18//; CASE. 
 Since there arc many Exceptiens in par- 
 ticular Cafes, {oxws: may ask, Whether there 
 be not alio Exceptions in Pcrfons, that is, 
 whether there be not fome fo vile 2v abject 
 in thcii: Condition, that wc may without 
 
 fin^ 
 
DEfR^CflQN. 20S 
 
 fin fpeafc ill of 'cm. 'Tis the Opinion of Sect: 
 fome Authors and Popilh Cafuifts, that it ^^^• 
 is fo, but this is not mine. For, v^v^^j 
 
 1. S. Paul is exprefs hereupon. He 
 
 fays we ought to fpeak ill of no Man ; no Tit. 3. z; 
 one of the humame Race, of what Conditi- 
 on foevcr he may be. He forbids detrac- 
 ting not only Powers, hut even univerfally 
 any Man. 
 
 2. He tells us to do good to all Men ; 
 we muft then fpeak ill of no Man, fince if 
 we detrad from any Man we do not do 
 good at all or to all. He requires us alfp 
 to prefent to GOD Prayers, Requefts and 
 Supplications for ali Men ; we muft not 
 then backbite any Man, which is fo oppo- 
 lite to the Prayers and Supplications he 
 mentions, and which we ought to prefent 
 to GOD for all Mankind. 
 
 3. GOD has no Refped to the Appca- i Pet.M7i 
 ranee of Perfons, becaufe All are the Work 
 
 of his Hands; thus the Quality ofthcDe- 
 trador and the Meanncfs of the Detradtcd, 
 do not at all alter the Detraclion in Reali- 
 ty. Befidcs that properly fpcaking, there 
 is no Chriftian rile, after having been 
 bought with fo high a Price, as that of the 
 precious Blood of Jcfus Chrift. 
 
 In fine, our Saviour himfclf teaches us l^,)c. j^jt 
 in the Parable of the Samaritan wounded 31. & feat 
 by RobberSjthat neither the miferableState 
 of Meo^ nor tbc Difference of Religion, 
 
 nor 
 
ac6 \A freatife agatnd 
 
 Sect, nor that of a Country, Ihould hinder U3t 
 ^^^- from looking upon them all as our Neigh- 
 
 ^^^^'"^ hours, and from doing them good as luch. 
 li^tb CASE. 
 Laftly, It may be enquired, Whether 
 Ignorance of a Fact or ot Right does not 
 hinder Detradion from being a Sin, when 
 it is the Effed of either Ignorance? This 
 Qneftion is of great Importance,\vheretore 
 we fhall make Ibme Stop here, and begin 
 with thelgnorance of Right ^ and as every 
 one perhaps don't well comprehend the 
 Signification of thefe Terms, we fliall ex- 
 plain them. 
 
 By the Ignorance of Right we intend, 
 an Ignorance in a Man, that Detradion is 
 a Sin ; and by Ignorance of Fad, we 
 intend anignorance that what we are fpeak- 
 ing againlt our Neighbour, is a Detradion. 
 
 V And to begin with the hift Sort. This 
 
 Ignorance does not hinder Detradion from 
 being a Sin, fince it is only infurmountable 
 Ignorance, and whereol it is impoflible to 
 get rid, which, can cxcufe Sinners be- 
 fore GOD. Now 'tis certain that this Ig- 
 norance is not invincible. This is proved, 
 becaufe Detradion is oppofite to thatPrin- 
 ciplc of Juftice which the Creator has en- 
 grarcn on tlic Hearts of all Men, which 
 confifts in doing to others as we wou'd be 
 done by. Far then from being invincible, 
 we need but dclcend into our own Hearts, 
 
 and 
 
DEfRAGTlON. ^07 
 
 and look into our own Confclenccs, to Sect, 
 know, that Detraftion, being oppofitc to '^^^• 
 this Principle, is a Sin againlt the Law of ^^"^^^^ 
 
 Nature. That this Ignorance is not iw- 
 vincible may be proved from this, that & Rom. 1.30 
 Faul in his Epiftle to the Romans^ places 
 Detraction in the Rank of the Sins of the 
 Heathen, whole whole Law was only that 
 of Nature • now if this Ignorance cou'd 
 not excufe them, how fhould it excufe 
 Chriftians, that have lb much Light which 
 the others had not ? 
 
 There are, I own, fome of the Cafes, 
 v.hich we have examined in this Sedion, 
 about which it is more ealy to bemiltaken, 
 and which demand Knowledge and Judg- 
 ment and which leem in fome Meafurc to 
 excufe theFaults we fall into byDetraftion, 
 when we ought not to ^ inafmuchas there 
 are Exceptions to the general Rule that wc 
 ought not to detracV. 
 
 To this I anlwer, That there are few of 
 ^hefe Cafes but what we may oar felvcs get 
 oVer by a littlcAttention, and by the Help 
 of GOD's Word. 1. Reafon itlelf didates, 
 that we ought t© be filent and not detrad, 
 when we are in doubt whether it be a Sin 
 to do it in that particular Cafe. 
 
 As to Ignorance of Fad, I hold, that it 
 is utterly impofliblc That fhould excufe it. 
 For who does not know whether he fpeaks 
 ill of his Neighbour, whether he hurts his 
 
 Reputation 
 
iioS A Treatife againji 
 
 Sect* Reputation, or no, and in a Word, ^vhcther 
 I y^^' he lays good or ill of him ? 
 ^"^^^^^"^ From Nvhat has been faid, it follows^that 
 it wou'd be a very ill Way to excufe De- 
 trail ion, to fay, I did not believe^ or I did 
 not know that fuch a Difcourfe "was a Sin 
 or aDetradtion. One part of his Ignorance 
 is impoiTiblc,the other maybefurmounted. 
 Neither of 'cm then can fcrve for an Ex- 
 cufe. All that is done without Faithjthat 
 is, without a Perfuafion that what we do 
 is good, is a Sin, but contrary wtle, all that 
 Pom, 14, is done with this fort of Faith, is not a 
 ^^* Virtue nor an Excufe. 
 
 10th CASE. 
 One may ask. Whether it be lawful to 
 reveal a Secret that may be hurtful to the 
 Perfon that faid or committed, certain 
 Things that cannot be difcovcred without 
 ruining his cr her Charaftcr, when at the 
 fame time the Knowledge of that Secret is 
 ulcful to another Perfon ? I anfwer, that if 
 I krow that Secret only by means of the 
 Perfon that has intrufted me with it, it is 
 plain, thatjuftice, which in all Cafes is to 
 go before Charity,obliges me not to dilco- 
 vcr it, and that confequcntly whatever 
 Advantage might acrue by it to another 
 by fpcaking, I am to be filcnt and not re- 
 veal the Secret. 
 
 In fliort, if any religious, natural or any 
 other Duty obliges mc to be more tender 
 
 of 
 
t) E 7" R j4C r 10 K. 5^ 
 
 of pne Perfon than that of anothers, if two Sect; 
 Perfons are not equally concerned in my Vil. * 
 Ipeaking or my filenccj if by fpeaking or ^-''^^^ 
 not fpeaking, I do more good to the one 
 than to the other, thcie or fuch like Con- 
 fiderations ought to be our guides in fuch 
 Cafes as thefe, where People arc afraid o? 
 afting againft that great Rule and excellent 
 Virtue, Charity, and hurting unavoidably 
 Ibmebody by their filence as well as by theii' 
 Ipeaking, and in which fo much equality 
 appears. For it is very fcldom but that 
 ©ne may find in the Things themfelvcs, or 
 the outward Circumltancss which accom- 
 pany them, fome Reafons that may help 
 to refolve his Doubts, and make his Choice, 
 the' the Danger feems to be equal of both 
 fides, and the Reafons ot that Danger, have 
 lecmingly an equal force. 
 
 After all it is impoffiblc to refolve all 
 Cafes. As human Aftions are almoft inr- 
 finite, fo there is avaftNumber ofCircum- 
 ftances that may vary thofe Aftion?, and 
 therefore there is an infinite Number of 
 poffible Combinations of all thofe Things 
 and every one of thcfe Combinations pro- 
 duces a particular Cafe j in all which Cuiea 
 there are great many Dangers to be avoid- 
 ed, and many Cautions are to be taken, in 
 order to judge and ad rightly • for the' we 
 may find the Dccifion ofthemin tlie\Vord 
 of GOD; yet even that Dccifion requires a 
 ' p long 
 
210 A Treatife dgatnft 
 
 Sect, long Chain of Reafonings and Thoughts,, 
 ^^^' which generally include very obfcurePro- 
 
 ^•^-W 
 
 pofitions and long Difcuflions. And often 
 \vc have but Prob^ibilitys to judge by, in 
 %vhich Cafe we mull chufc thole that Iccm 
 the moft agreable to the Glory of GOD, 
 and the good of our Neighbours. 
 
 The Ufes of this SeBion. 
 
 "ITZHat \vc have faid as to the various 
 ^^ Cafes whereinDetraftion is not a Sin, 
 far from favouring it, docs moft vehe- 
 mently urge againft it. The Exceptions 
 we have eftablifhed, far from being advan- 
 tageous to it, do give it the laft Blows, 
 and fcrve to confirm the general Rule, 
 which forbids Dctrafticn, according to 
 that Axiom of Philofophers, £xr^^//6' /?r- 
 mat Regulam. And truly Exceptions 
 Ihew, That all which is not excepted, is 
 contained in the Rule we ought to follow? 
 and is very certain and beyond all doubt. 
 You may bcfides this have obferved, that 
 there arc Exceptions to Exceptions, which 
 return after this Manner into the general 
 Precept, Not to dctracl, and confequcntly 
 there are without Comparifon more Occa- 
 fions wherein we ought not to detract than 
 wherein we may do it. 
 
 In 
 
bETRACriON. 
 
 nil 
 
 In fine, take Care to keep exactly with- Sect. 
 in thcLimits and Bounds we have marked, v:i. 
 and in which Detraftion may be lawiul, ^'^^^r^. 
 fince if you ever lb little exceed thclc Li- 
 mits, you enter into the Path of Injuftice 
 and Sin ; you eat the forbidden Fruit, and 
 enter into the Devil's Empire, whole Sub- 
 jeds and Slaves you become. 
 
 J!i & & Si Sf & & 4ff cS? & ^ <$? ^ ^ •?* rf? M^ ^ *?> 'T> S» 
 
 SECTION VIII. 
 
 Anfwers to the O.hjeBions made in 
 Javour of Detrauiion. 
 
 ©©^^0LL that we have hitherto 
 ®^@'SiS^ faid againft Detradion, wou'd 
 ^® ^ #@ be perhaps to little purpoic, if 
 ll^^gwelhoa'dnotanfwerthcOb- 
 %^%m% jedions which are made to au- 
 thorize and uphold this Sin. 
 We know how ready a Man is to deceive 
 himfelf, how he loves an Error that flatters 
 him, and what Efforts he needs to make 
 him renounce it. From thence it arifcs, 
 that altho' we prefent him with thcTruth 
 in all its Light, he endeavours to elude its 
 Force, and to obfcure its Evidence by a 
 thoufand Pretences, Excufcs and Sophifms, 
 which he oppofes thereto, that fo with 
 fome Colour he may continue in his vicious 
 
aia 
 
 ^ Treatlfe agalnfi 
 
 Sect. Bias. Pcrfuaded of this, \vc go on in this 
 VII. Dilcourfe to take away the Vails under 
 which Dctraflors lurk ^ and to force the 
 Walls where they lye entrenched, by an- 
 fwering thcObjeftions they bring inFavour 
 of this dear Idol. 
 
 /. 
 Some fay that Detraftion is very ufeful 
 to kecpPerfonsto theirDuty, becaufe when 
 Jthey know their Conduct is decryed on 
 Accoant of their Vices, they will do their 
 ntmoft to get rid of 'em, that fo they may 
 give no Caufe for Infamy and Difhonour 
 which are the Fruits of an irregular Life ; 
 awd thus Detradion, far from being con- 
 trary to Charity, is a true Charity. 
 
 To this I anfwer, i. That if it were 
 Charity that makes any Man fpeak ill of 
 others, he wou'd not do it in their Abfence, 
 as is very ordinary. To them he would 
 addrcfs himfelfto difcover theirFaults, that 
 lo they n>ight amend them. To them alore 
 I lay, wou'd he addrcfs himfclf, and wou'd 
 acl after a quite different Manner from what 
 he docs, to make them perceive theWrong 
 there is in abandoning thcmielves to their 
 Pafrions,and thclnjury which they do them. 
 \\c wou'd go and converfc with them in 
 Private, and with mildntfs wou'd lay all 
 thefe Tilings open to their View, and re- 
 prove them in a Chriftian manner. 
 
 z. That 
 
DET'RACriON. 213 
 
 2. That this Way of Ading is very op- Se:- 
 polite to Charity, appears from hence, that 2^1 
 Charity covers all, even the nioft publick ^ 
 Things, whereas Detraftion diicovers all 
 even the moft fccret Things. On this 
 Principle of Dctrafting to keep Pcrfons to 
 their Duty, we may alfo kill them by our 
 own Authority, to hinder them from com- 
 mitting any more the Sins on Account 
 whereof we detradlfrom ^eu)^ which every 
 one fees is the laft Abfurdity. 
 Befides thisjl fay thatDctraction is no way 
 proper to correft the vicious. If it be thro' 
 Vanity, Pride or Jealoufy that you fpeak 
 ill of 'em,do they not fee in you Examples 
 of Vice, which may icrve them, altho' 
 without Reafon, as Motives to continue 
 in their own Vices, in their Ambition, in* 
 their Self-Love, &Cc. Don't think that 
 they won't difcover what it is, that makes 
 you tear them in pieces ? Do you think to 
 make Petfons more piows and devout by 
 giving thcmOseafions to hate you, to loatii 
 you and to hurt you as you hurt them ? 
 Don't we every Day fee by Experience, 
 that they whofeFaults liavc been oncedii- 
 cover'd and publiflicd, far from repcntinix, 
 do many Times become more wicked, and 
 as a Recompcnce for a loft Reputation, do 
 give themfelves up to all Sorts of criminal 
 Pleafarcs ':* They no longer mind a g'xd 
 which they have bit, and give thcmiclvcs 
 
 Pa up 
 
a 1 4 ^ Trcatife again !i 
 
 Sect, -up publickly to their vicious Inclinations* 
 ^'^^' Many do even pcrfuadc thcmfclvcs^ thac 
 ^""^^ there is more Shame in repenting, than in 
 pcrfifting in their Faults. How then can 
 you hope to corrcft one Vice by another, 
 that is, to convert Sinners by finning your 
 Iclf thro' your Detractions ? 
 
 As by Violence and Periccution Men 
 never make true Converts and good Pro- 
 lelyteSjlo we never make Perfons the bet- 
 ter by tearing their Reputation. We may 
 perhaps engage 'cm to hide their Crimes 
 better, and to lave appearance better : But 
 that is all. Add to this, that ifDetraftion 
 hinders ibme Faults, it produces an infinite 
 Number of other Sins, as wc have Ihewn 
 when we laid open its Effeds. 
 
 Some again objccl and fay, that by {hew- 
 ing the Hatcfulnefs of Sin in thofc who go 
 on therein^ we engage others to be upor; 
 their Watch that they fail not into thole 
 Difordcrs, which luined thofc whom we cite 
 as IZx2n:plcs. 
 
 But 1 anfwcr, iliat riicrc are many other 
 aiid more effectual Ways to n^akcMcn quit 
 Vice. Can V e not, if wc pieale, cite to 
 them the lorrowiul Fx'amplc of Sinners 
 who have even in this Woild born the Pu- 
 nifiiment of their Sins, and Nvhofe Hiftory 
 is contained in the holy Sciipturr, which 
 prcfcnts to our Eyes and as aHve, th.fc 
 >vhom it fpcaks of? So certain and un- 
 doubted 
 
D E r R y^ C T 10 N. 
 
 doubted is it! Can't we lay open to their 
 View all thofe great Motives which tlic 
 Scripture prefents us withal, to make us 
 embrace Virtue ? 
 
 'Tis ftill further Objcclcd, that they who 
 are not as yet plunged in Vice, by fee- 
 ing that the Wicked lofc their Reputation 
 thereby, are kept to their Duty thro' fear 
 of the like Evil. 
 
 I anfwer, that they who have no other 
 Motive which hinders them from doing 
 Evil, than this Fear ofMen, do even in this 
 already commit Sin, fince GOD requires 
 that it be a Fear of difpleafing him which 
 mull urge us to Duty. They are true 
 Hypocrites who do good only thro' Con- 
 lideration of the World. They prcfcrve 
 their outlidc, but the infide is Evil, fincc 
 were it not thro' fear of what the World 
 weu'd fay or do, they wou'd make an open 
 Profeffion of Libertinifm and Debauchery. 
 Moreover, we muft not imagine, that alL 
 thofe who do not fear GOD enough to 
 purify their Heart, who do not fiifficlei.tly 
 ftand in awe of that mighty GOD, who can 
 phmge them into miferics Eternal, will 
 fear more the Evil which the World can 
 do them by taking away their Reputation ? 
 //. 
 A fecond Objcclion, or rather a fccond 
 Excufe which is bro'c to juflily Detraction, 
 cr to Icflcn the Sin, is, tliai it vvc do not 
 r 4 Ipcak 
 
s,\6 A frealffc againji 
 
 Sec^. fpcak ill of our Neighbour, efpecially when 
 ^^^^^' ethers in the lime Company do it, wc fhall 
 '^'"'^^^'^^ be looked upon as ridiculous, dull, ftupid, 
 contradictory, Men-Haters, and Perions of 
 an ill-contrived Spirit. 
 
 I anlwpr to this, Firji^ That if it be a 
 Sin to abftain from Evil only thro' humane 
 ConfiderationF,it is a grcaterSin to do Evil 
 thro' fear of palling among Men for a ftupid 
 Blockhead. 
 
 Secondly, The Profeffion of Chriftians 
 obliges them to bear the Crofs ^ to fuffer 
 Shame and Contempt and all that is vexa- 
 tious in this World, when the Glory of 
 GOD requires it and his Commands prc- 
 jcribc it • fo that confcquently wc ought 
 to endure with Tatience, yea with Joy, all 
 that Men can fay to our Difadvantage on 
 this Account. ' 
 
 T'hirdly^ Our filence can't much hurt our 
 Reputation, for it is certain, that not only 
 pious Peribns but in general all thofe that 
 liave any Judgment, far from defpifing,will 
 eftccm us, and look upon us as prudent 
 l^erfons, who will not expole our fclvcs to 
 all the Vexations whicla Detraction expofcs 
 its Partifans unto. 
 
 Fourthly^ They who do detract are often- 
 times Perfons of the leaib W it. The more 
 they dttra£t, the more they fliew their 
 Want of aFund, and that they can produce 
 no'j'.^j' of thvir own. For where is the 
 
 rxcd 
 
DEf.RJCTlON. ciy 
 
 T\zt4 of Wit to dctrad ? The moft ignorant, 
 fiUy und fooiifh Fellow alive, has Ability 
 enough to tell theFaults which others have 
 committed ? Is there need of long Study, 
 and the Knowledge of Tc^gucs, to dctratt? 
 Mail he be well verfcd in all Sorts of Li- 
 terature whatever, to backbite ? If there bc 
 need of Wit to rail agreeably, as tliey 
 fay, it were better to be without that 
 Wit, inafmuch as this railing and deriding 
 Wit comes only from the Devil. Let us 
 know, That altho' we cou'd fpeak as the 
 nioft Learned and Eloquent among Men, 
 yea asAngels,yet we are nothing if we have 
 not Charity, according to S. Paul. iCor,i3,i< 
 
 You fay that if you don't detract with 
 Detractors, you pafsfor ridiculous Perfons • 
 but they might as well call all thofe ridicu- 
 lous, w-lio read G O D ' s Word and go to 
 Church' for Inftruftijn ' Is it then more 
 ridiculous to profit by Exhortations,than to 
 read and hear them ? Verily they are niorc 
 ridiculous themfclves, who for this treat 
 others as ridiculous. You fay, you Ihall 
 pafs for Men-Haters and Perfons of an ill- 
 contrived Spirit. But pra}^, who is a AJi- 
 fanthrapoSj if it be not a Man wlio hates 
 Society and Men- ( which is the Etymo- 
 logy of the Word ) and who hates Mon 
 more than thofe who backbite cm ? Let 
 Men call you Perfons of an ill- contrived 
 Spirit : but who has an ill- turned Spirit, if 
 
a 1 8 ji T'reatifc againd 
 
 Sect, he who turns his towards Evil ScDetraftlon* 
 
 ^ywjv has not ? 
 
 ^^'^^'^'^ Let Men call youcontrtdidlory ^ but who 
 is more fo than a Detractor, who contra-« 
 dids his neighbour'sBenefit ; who fpeaks ill 
 of him, in Oppofition to thofe who fpeak 
 well of him, and who repeatsMen's Actions 
 and blames them in their Abfence ? 
 
 Suppofe you fliould pafs for an Hypo- 
 crite ; had you not better pafs for fuch a 
 one unjuftly and among unrighteous Pcr- 
 fons, than to pafs for a Detrador juftly ? 
 Let us endeavour to do w^hat GOD orders 
 us, and afterward let us not care for what 
 Men may fay of us. This is thcAnfvver I 
 wou'd make to thofe who may reply,that 
 when we give Occalion to others to eftecm 
 us Hypocrites, we are Caufes gf their ralh 
 Judgments and theii Lyes. It is true,that 
 as far as it lyes in our Power, wx ought not 
 to give caule hereof, but fiill we mull not 
 Sin to pleafc them ; befides that in this 
 Cafe, they who do not detradi are but very 
 innocent Caufes of the ill Judgment of a- 
 nother. 
 
 Laftly, If for fear of giving Occafion to 
 the Judgments of others, wc mull ;ilways 
 Study to pleafc them, wc fhould be very 
 milerablc by rcafon of the Pains wc muit 
 put our felves to, and becaufe of the utter 
 iniponibility of ever attaining thereto : 
 For it is utterlv imnofliblc to pleafc all the 
 World. ' ^ ' This 
 
DETRACriON. 219 
 
 This laft Objeulion was grounded upon Sect. 
 cur fear of the Judgments of Men j the ^'^^^^• 
 next is grounded upon their Example and ^■^'''^'^^' 
 Authority. 
 
 Some fay, 'tis very hard not to imitate 
 what we fee pradifed every Day ; and that 
 we muft allow fomething for Ulc & Cul- 
 tom and other Things of that Nature. 
 
 'Tis aftonifhing that Chriftians fliould 
 talk at this Rate. What then, do not they 
 who bring thefe Things for an Excufe, ac- 
 cufe themfelves of infringing on GOD's 
 Commands, which fo frequently forbids us 
 to follow a Multitude to do E'vil^ or to Rem. n: 
 conform our /elves to this prefent evil 
 mrld.ox to love the mr Id ? Can any one ^ 5°^" •' 
 be ignorantj that we are not to judge ac- 
 cording to that wicked Law^but according 
 to the Laws of GOD's Word,whofe Max- 
 ims ought to be theRules of all others, and 
 to be preferred before them ? If we ought 
 to follow Cuftom in the Matter of De- 
 tra(Sion, then we ought alfo to be Swear- 
 ers, Perfidious, Impure ; in a Word we 
 ought to hav^e all other Vices which reign 
 in the World, as well as Dctraftion ; and 
 even all thofe which arc quite oppofite to 
 each other, as Avarice and Prodigality, be- 
 caufe we fee thefe Vices bear an equal iway 
 
 in the World. 
 
 13o 
 
420 A freatife againji 
 
 Sect. Be not miftaken, the generality of a Sin 
 ^^J^J][^ does never excule it. They Ihan't fuffcr a 
 ^"^"^yy^ whit the lefs in Hell for having many Com- 
 panions in Milery • alfo on Earth we do 
 notfm a grain the Icis for being with a great 
 Number of Sinners. 
 
 By Virtue of what,may we difpenfe with 
 Duty thro' Cuftom ? Is it a Rule it felf ? 
 Has Cuftom any right to publifli Men's 
 Sins ? And if it has not, How can it give 
 Detraftors a Right which it never had it 
 Digef. felf ? l^emo ad alium tratisferre pteji 
 Ai"c.j*-^/^^j jtfc^is quam hahet ipfe. 
 
 On the contrary, It is the Number and 
 Multitude ofSinners which more provokes 
 GOD. Becaufe all the City oi Sodom \\2iS 
 plunged in Wickednefs, except the Family 
 oiLoty and becaufe Ten righteous Perfons, 
 were not found in this abominable Place, 
 therefore GOD was obliged to reduce it to 
 Allies, in a Way as contrary to Nature as 
 their Sins were. It is not with GOD as 
 with Men. A Prince is many Times con- 
 ftrained to grant a geiieiai Pardon to a 
 whole People which rofc up againft him, 
 becaufe he is not powerful enough to re- 
 duce 'em to Obedience by force of Arms, 
 or becaufe otherwife he would dcftroy his 
 Dominions and fee himfclf a King v^ith- 
 oat Subjects. But GOD has more thah 
 Power enough to CKtirpatc his rebellious 
 Creatures, and in their Itcad to laifc hira- 
 
 fclf 
 
DEfRjlcriON. 
 
 Zit 
 
 felf Children from the very Stones in the Sect; 
 Street, MaUh. 3. ^. VJir. 
 
 St. PeUr followed the Multitude whcn^'*'^*^'''^ 
 he fuffer'd the Remains of the ceremonial 
 Law of Mojes^ to abide in Chriftianity. 
 But did this hinder St. Paul from reprov- 
 ing him to his Face and with warmth ? and 
 yet there was only Imprudence in thcCon- 
 dud of the Apoftlc PeUr. How then can 
 Uih & Cuftom excufe thofe in whom wc 
 meet with a deep Malignity ? 
 
 I wou*d now ask Chriftians, If they were 
 among the American UoldXcis^ who wor- 
 Ihip and invoke the Devil, Whether they 
 wou'd do the fame thing, efpecially ifthey 
 were not forced to it ? Doubtlefs, No, or 
 clfe they would ceafe to beChriftians. The 
 Number audMultitude of thofe whom they 
 faw worftiipping the Devil, would net ex- 
 cufe them. So, tho' in ^merka^ Europe^ 
 and in other Parts of the World, there are ^^j^ 
 thofe who follow the DoBrhies of Devils '"'**^' 
 with regard to Detraftion, and who pay 
 incenfe to this Idol ; yet for all this, they 
 who imitate them are not the lefs blamea- 
 ble. On the contrary, The more Vice rules, 
 the more we ought to oppofe it. The 
 more a Torrent fwell sand rages, the more 
 hafty ought we to be in railing Dykes to 
 flop its Waves. Far from leading a Per- 
 fon on by our wicked Exajnple, wc ought 
 ftrongly to withftand thofe of others. 
 
 "" Here 
 
ft a 2 A "freatife agamji 
 
 Sect. Here you will fay, What can a few Ex- 
 VIII. amplesdo againll an almoft uniVerfalCor- 
 ^•^^^^^^^ ruption ? I anfwer, Firft, This Corruption 
 wou'd not be fo univeifil, if Men followed 
 my Advice. Still further, altho' our good 
 Examples do not extend very far, yet they 
 willbeof ufe to thofc who know us. They 
 will ftrengthen and comfoit good Perfons, 
 and many Times will put Detradors to 
 iilcnce. Believe me, Vice is cowardly ; 
 it triumphs only when it finds thofe that 
 favour ir • but it dares not appear before 
 Virtue, to which it ever docs Homage : 
 Suppofe even that yourVirtue does no good 
 to others, yet it will at Icaft ferve your 
 felves, by helping your Salvatior, 
 
 Men mull, fay fome, follow the Stream. 
 I fay,Let them follow theCroud : Let them 
 enter in at the wideGate, and at the End of 
 theirCarrier,attheEndoftheirJourney,they 
 will find themfel ves i n the Abyfs, theLake of 
 FireandBrimftone. Sinceyouchufetopleafe 
 theDevil2<: wicked Men,rather thanGOD, 
 you Ihall go away with thofe whom you 
 loved to pleafe. Don't flatter your felves, 
 that you can ferve GOD and the World 
 M»t.6. 24- too. A^^ Man can [ewe tixio Majlers^ e- 
 fpecially Maflers fo opposite and different 
 as thefe arc. 
 
 IV, 
 Some objeft and fay, That if we mayn't 
 dctrad, we fliall have nothing to fay in 
 
 Company 
 
DUfRACTIOlS!. aii 
 
 Company, and fhall be obliged to talk of S^ct. 
 the Weather, and luch trifling things, which ^X!^ 
 would fpoil all the agrceablcnefs of Con- 
 verfatioM. I anfwcr, 'Tis a great Error to 
 think we fhall have nothing to talk of, for 
 in Religion, in humane Learning, and in 
 civil Affairs, there are an infinite Number 
 of Things, that may be talked of to E- 
 dification, or at leaft without Scandal. 
 
 But after all, it is better to talk of the 
 Weather, than of things which may hurt 
 both our felves and our Neighbours. Still 
 further. Detractors are for the moll part 
 great Talkers about nothing, and difcourfe 
 only of Trifles, and are fo much theworfe 
 Authors, inafmuch as what they produce 
 is not from their own Stock. 
 
 Moreover, This Excufe is only a Pre- 
 tence to cover a Man's Malignity, and the 
 true Principle he ads from. And indeed, 
 were it only to upholdConverfation,wou'd 
 BotDetraftors be content to fpeak of Faults, 
 without naming and fhewing the Pcrlbns 
 in whom they are found ? 
 
 In fine. If you arc induced to detract by 
 the Company of Detractors, who turn all 
 the Difcourfe this way, you mull avoid 
 them ; and if you are with virtuous Pcrfons, 
 you may fpeak of Subjeds proper for Edi- 
 fication and againft Detraftion it fclf. 
 
 Ali the agreeablenefsandpleafure ofCon- 
 Verfation, fay fome, isfpoiled by rcfrain- 
 
>i 24 \4 Treatife agawji 
 
 Sect, ing Raillery & Detraftion. I arifwer^that 
 yj^^i. this Pleallirc is by no means clTcntial to 
 ■^^^^^^ Converlation, fincc it may have much more 
 agreable Plcalur^s, and that even Pcrions 
 who have any GoQdnels at all, do find no 
 Plcafure in Detradion. I add. That a Man 
 has incomparably more Plealurein the Sen- 
 timent of his own Innocence, than in the 
 Enjoyment of this brutifh Paftime. The 
 P.emorles which Detractors feel for the 
 GommiiTion of this Sin, and the Sorrows 
 v.hich lay hold of them in the Hour of 
 Dcdth,and their eternal Damnation, if they 
 do not feel the Sorrows of a Repentance 
 whiclimay appeafeGOD,makethemknow, 
 that all thele fliort Plcalbres which they 
 have taken in Raillery, are like the Book 
 which the Prophet Ezekiel fwallowed,that 
 was/u?^^/- in bis Mouthy but ^ithtnJtiU 
 of Curfes^ fVoes ^ Mijeries : Not to 
 Freic.t 10. niention here the Enmities 6C Difgracea 
 from Men, which they meet withal. 
 
 K 
 Some fay, that we fliould lofc theCom- 
 pany of many Perfons who oblige us only, 
 becaulc we willingly hear theirDetradions, 
 or divert them with ours. 
 
 But what matters it in the End, if we 
 do lole tlic Company of thole who are not 
 cur true Friends, Iceing 'tis only a criminal 
 Complailance we have for them jthat makes 
 them clcAVctQ ui^ What matters it to 
 
 iQlc 
 
lofe the Company of thofe whom we muft Sect. 
 ioon forfake, if th^y don't forfake us firft ? ^^^^• 
 What Good ftiall w^ get by their Society, ^'''^'^^ 
 if it draws on us the Hati^ed of thofe whom 
 they and we fpeafc ilj ot^ 
 
 . Some jiHagine to fay much in favour of 
 Detraftion^ by alledging that ve have in 
 the Bible many Examples of piou? Pcrfons 
 who have detradcd. Without cmring at 
 prefent into an Examination of cac'iv Paf- 
 iage in particular that may be bro't to jrovc 
 their Affcrtipn, we fiiall only remark in 
 genera], i. That the greateft Part of tl.oft 
 whom the holyScripture Ipeaks ill cf,werc 
 dead, and fo to detrad from them was qo 
 Sin. 2. That David and other holy Per- 
 fons were infpired by the Lord, who re- 
 vealed to them, that the Heart of thcfc 
 whom they fpake ill of, was never to be 
 converted -and that they detracted atGOD's 
 Command^ whereas we have no fuch In- 
 fpirations. What fufficiently Ihcws, tliat 
 it was by cxprefs Orders from this great 
 Matter, which Orders we cannot apply to 
 us, is this, that they themfelves condemn 
 Detraftioa 3-. That they were not with- 
 out Sin in their Adions, and that if there 
 ht ariy particular Evil in theirCondud, we 
 ought not to imkate it. 4. That they did 
 thui many Times,- for their oWnVindication 
 ^ kt the Good of the Church. As it is 
 Q^ certain^ 
 
116 A freatife againjl 
 
 SficT. certain, that theDifciplcs of our Lord^who 
 ^^^^' in their Writings have fet forth their own 
 ^•'^"^'^^ Defects or thofe ofoth^rs, without any evil 
 Ends in view, and without ading from bad 
 Principles, have ^:ven great Proofs of their 
 Sincerity, in tNt they did notfparc thcm- 
 felves, nor t^e chief Doftors of the Reli- 
 gion they fcad embraced ; and by this Sin- 
 cerity, agreat Proof of the Truth of that 
 Religiai* In fine, If they did detraft, it 
 was oi: Occalions whereDetraction was law- 
 ful, and in Cafes fet forth in the preceding 
 Sedbn. In vain one makes ule of the 
 Authority of the Scripture for Detraftion, 
 fince it is condemned fo ftrongly by it. 
 
 riL 
 
 Some will fay, That if we don't detrad, 
 when we hear a Man's Faults told of, we 
 fhall pafs for fuch as favour the Faults. I 
 anfwer. That this is a groundlefs Fear,fince 
 he who then fays nothing,is as much on the 
 fide of thofe who blame, as of thofe who 
 are blamed : For fometimes he who is not 
 jdu'iir' ^S^'"^^ ^h *s for us, as fometimes he who 
 is not for us is againft us. I add, That 
 wc ought, as farasrealbnably may be, not 
 only be filent, but to take the Part of the 
 Abfcnt and leave others raflily to judge 
 what they pleafc. 
 
 nil. 
 
 Some fu% Is it not known that every 
 one has his Failings, and what matters it 
 
 then 
 
DEtRj4CTlON. ^^y 
 
 then fliould we reveal on this Subjeft what Sect. 
 no Perfoncanbc ignorant of <" Vlll. 
 
 I confefs that all Men have their Faults, 
 and that all the World is agreed in this ^ 
 But this large and general Knowledge which 
 we have of other Men's Faults, docs no 
 Man any harm, becaufe we dgn't know 
 what are his particular Failings. And yet 
 it is thofe particular Faults which deftroy a 
 Perfon's Credit. It docs not hurt any Per- 
 fon to know that he is a Man, altho' wc 
 know that there are always Faults 6C Im- 
 perfedions attached to the humane Nature 
 here below ; But it will hurt any one to 
 know that he has committed a Sin which 
 Diflionours him, that he has onfome Occa- 
 Iions been imprudent, that he hasfometimes 
 a(3:edwith to much Warmth, and fo of the 
 relt. This is whatDetraclion difcgvers and 
 whereby it does more hurt, than a general 
 and confuled Knowledge, Befides this, wc 
 know that there are many Degrees in this 
 Frailty and this Corruption : We may think 
 fuch a Man is lefs vicious than others ; But 
 Detraftion which ftiews the contrary, does 
 malicioufly take away this good, or rather, 
 lefs difadvantageous Opinion we had of fuch 
 or fuch Perfon. 
 
 IX. 
 
 Some willfay, Is it not lawful to tell the 
 Truth and confequcntly to detraft, fince in 
 Detraction we tell the pure Truth ? 
 
12 
 
 A Treatife againfi 
 
 Sect. Tis true, our Thoughts and Words 
 ^^^^- Ihould agree, this iseffential to Truth, but 
 
 ^-^^^^^ we fhoald not tell all that we think, or all 
 that we know. We ought not lye, but wc 
 
 V ought to be filent as to certain Truths. 
 
 Who will dare to fay, that it is lawful to 
 reveal a Secret trufted to us, and which 
 wou*d be hurtful toa Perfon, under pretence 
 that what we reveal is true ? 
 
 Neverthelefs, in molt Occafions of Life, 
 the Defefts of our Neighbours ought to be 
 as a Secret which God himfelf requires us 
 to keep. In a Word, Detraftion is a Truth 
 which we ought not to reveal, either in the 
 
 Mattii. 10. Ear or on the Houfe To^. 
 
 Some will fay, That if we do not pub- 
 lifh the dilhonefty or ill Pradice of a Per- 
 fon, all the World will be millaken in him, 
 and truft their Interefts with him, if Peo- 
 ple are not told of the Evils he may do 
 them. So that it is for the publick Profit, 
 that the wicked and vicious Ihould be well 
 known and defcribed. 
 
 This many will fay with Warmth, and 
 a fteming Zeal, as if it were Love for the 
 Publick which made 'em bring this Ob- 
 jcQion and what it includes. But for An- 
 fwer, I demand who has given any Man a 
 particular Right and Authority thus pub- 
 iickly to dctamc any one's Reputation. 
 All the World own, that it belongs only 
 
 to 
 
DETRACTION. n^ 
 
 to Magiftrates thu? to tarnifh a Man*s Re- Sect. 
 putation on Account of his Crimes, and ^'^^^* 
 this by Sentences, Arrefts andPunifhments.^'^'^'^^"^ 
 ^Tis to publick Pcrfons whom the Provi- 
 dence of GOD has raifed in Dignity, that 
 thefe Judgments and thefe laft defamatory 
 Sentences belong. As they have in their 
 oivn hands the Authority neceflary for this, 
 they have alfo ordinarily the Knowledge, 
 the Prudence and the Means neccfTary to 
 make and to execute their Arreft ^ things 
 whereof the greateft Part, and commonly 
 all thefe Qualities, are wanting in othets. 
 What Service then can a Man pretend to 
 do the Publick, when he adb againft pub- 
 lick Perfons, by ufurping theii Authority ? 
 Secondly^ If what we publifh is of fo 
 great Concern to Society, Why don't we 
 tell it to the Magiftrate, and let them pu- 
 niJDh the Wicked for their evil Anions ? 
 
 Thirdly^ Let us examine, Whether it be 
 I^ove for the Publick which makes us 
 Ipeak fo openly of a Man's Crimes. Cer- 
 tainly if we confider what we arc doing, 
 we fhall often find that it arilcs only irom 
 a Spirit of private Revenge. If we have 
 injured a Perfon, or if we have not, but he 
 imagines we have ; Ihallwcofthis private 
 Affair go and make a publick one ^ Or bc- 
 caufe we fancy that we have been ott'cndcd, 
 mud we pretend that all thcPublickfiiouKi 
 take Part in this Offence ? 'Tis thus wc 
 n ^ wouM 
 
a3o ji freatife againjl 
 
 Sect, wou'd have our fclves talked of andbecoine 
 ^^^^- confiderablc. What is there more unjuft 
 ^ ' or more extravagant than this ? 
 
 Are we fuch pubHck Perfons, that the 
 PubHck mult have fuch a Ihare therein ? 
 This is the common Pretence of Princes, 
 and many times of private Perfons, to get 
 the PubHck intereiled in their own par- 
 ticular Quarrels. 
 
 If we look further, We Ihall find that 
 we make ufe of the fpecious Pretence of 
 Love for the Publick, as a Covering for 
 Jealoufy, Sell-Love and Covetoufnefs. If 
 on a thoufand other Occafions, we do no- 
 thing at all for this Publick we make fuch 
 a noife about • if we remain unprofitable 
 to our Country, how can we think that it 
 is the publick Good we wiih and {tQii af- 
 ter on this Occafion ? On a thoufand Oc- 
 cafions we might do the Publick ^Society, 
 much more ggod by concealing the Perfons, 
 than by difcovering them by their Faults, 
 What Evil truly can a Pcrfon do, whom 
 we are ignorant of(iC with whom confcquent- 
 ly we have noCommcrce ? Whereas Exam- 
 ple and tlic Contagion of a Crime are al- 
 ways dangerous Things. Let us then en- 
 tirely banilli the Memory thereof. This 
 is the Way to puniih Criminals and to do 
 fcrvice to the Publick, to bury in Forget- 
 fiilncfs the Sins with the Sinners. 
 
 In 
 
DEfRACflON. :i3i 
 
 In fine, Let us imitate the Example of 
 our blefled Saviour who fcnt away the 
 adulterous Woman without jadging her, 
 when he had learnt that noneof her Judges 
 had condemned her. Thus when Sinners 
 have received no Blot in their Reputation 
 from the Magiftratc or the Church, we 
 mull fay, Since no Man has condemned 
 them^ neither do I condemn them. 
 
 It mull be remembrcd, that what I here 
 fay mull be in Subordination to the Cafes 
 taken notice of before, in which it is fome- 
 times lawful todifcover theFaults of others, 
 and what I have here faid does not con- 
 tradift that, becaufe in the preceeding 
 Seftion I fuppofe that they were publick 
 Errors which were publickly to be refu- 
 ted^ whereas here the Cafe is differentv 
 XL 
 
 Is It not lawful, lay fome, to talk of 
 Crimes that are pubii(hedabroad,and which 
 the greateft Part of the World know i^ 
 When aPerfon has already loft his Honour, 
 what hurt will it be to him to tell how he 
 loft it ? 
 
 I demand, firft, what they mean by thcle 
 Faults, which are known abroad. If they 
 mean thofe which are difcoverM and piin- 
 ifhed by the Magiftracy,doubtlcfs it is law- 
 ful to fpeak of them. They have a Ri2,ht 
 to expofe them to the View of all the 
 World, and truly they io it, that fo by the 
 Q^j Fxample 
 
i 3 i -^ freatiji againji 
 
 Sect. Example ofChaftifement, others may be- 
 VIII. \^iiz how they violate the Laws. They 
 ^-^"""^^^ punifh Criminals publickly, that we may 
 know and fpeakof them, thereby thePeace 
 of a Society is prefervcd • In fine, none of 
 thefe Things which hinder Detiaflion in 
 other Circun:fl:arces, dcpfimi^ it in this. 
 But if by pLibiick binSj ' rhcy mean thofc 
 which are known only to many Perfons 
 in a City, ?nd abont which the Magiftratc 
 has judged nothing, I f::y \Ve Ought not to 
 fpeak of them, and that then >ve ought to 
 remember the general Precept againft De- 
 tradion. If a Man lias loft his Honour, 
 was it not by I>eti action, and why then 
 fhould we follow a way which ha* already 
 been fo hqrtfal to him ? And perhaps he has 
 not loft it to fucli a Degree, as that where- 
 to we do expoic him. If a Man fay;?, that 
 it is needlefs to hide a Fault which many 
 Perfons know already : I anfwcr by this 
 'Dilemma ^ cither they to whom you fpeak 
 of it, do already know it, or they do not. 
 If they do know it, then 'tis needlefs for 
 you to tell what they know already. Ifthey 
 do not know ir, then you injure the inter- 
 efted Pcrfon, by making known his Faults 
 to Perfons who had not been informed 
 thereof. ' 
 
 XU 
 But, fay fo-iic,' Charity is not blind. 
 What do they menn by this? if they 
 
 mean 
 
DETRACTION. 
 
 :>:> 
 
 piean that Charity won't hinder a Man from Sect. 
 feeing the Faults of others, I agree to it, ^^*''- 
 but if they mean that Charity may publiih ^'^^^^ 
 Faults, which it fees ; I deny it, otherwilb 
 what we call Charity wou'd be no more 
 Charity. On the Occafion we mention, 
 Charity changes as I may fay, its Office, cr 
 rather this fame VirtQe makes ufe of quite 
 different Forms from what it has on other 
 Occafions, Commonly one of its Properties 
 is to enlighten and inftrud the'Ignorant ; 
 here on the contrary it hides the Vices of 
 another from thofe who are ignorant of *cm. 
 In a word, if it is not blind,I fay in ourSub- 
 jeft it is mute J It is not deaf, not to hear 
 what is faid, but it isdumbnottodivulge it. 
 XI I L 
 Son^e fay, 'Tis impoiTibIc to help ot- 
 tering a fine, witty Expreffion, a fiiarp 
 Repartee againft a Perfon when it comes 
 into our Mind. 
 
 ' I reply, That in reality all this pretend- 
 ed impoffibility is ' purely imaginary, and 
 confequently unable to juitify us be- 
 fore GOD, or any ways help thc^Caufc 
 of Detraftion. There is noMan, but wou'd 
 abftain therefrom, were he fire that his 
 Tongue fhould be bored every Time he 
 Dctraded. Any one thro' fear of this Pu- 
 nifhment wouM refrain immediately: Why 
 then don't we refrain thro' fear of far great- 
 er and more durable Pains in the other 
 
 World, 
 
234 -^ freatife againii 
 
 Sect. World, if we can't be perfuaded thereto 
 VIII. thro' Love to GOD and thro' noble Prin- 
 ^•^'^"'^^^'^ ciples ? If it be impoflible to refrain De- 
 tradion, it willbe far more impoffible to 
 endure eternal pains : What wou'd you do 
 if you were obliged to fufFer ten Thoufand 
 Torments, and end your Life in Martyr- 
 dom, for GOD's Glory ? Neverthelefs you 
 ought to be always ready to be facrificed 
 for him when his Law and his Glory require 
 it, and you ought rather to fuffer Death, 
 than to break the leaft of his Commands ; 
 and to Cn againft the Light of your own 
 Confcience : This is certain from Scripture 
 and by the Pradice of many Millions of 
 Chriftians. How then could you do this, 
 if you have not Power enough over your 
 felf to keep your Tongue ? Wou'd that be 
 backward to denyJefusChrift, after having 
 been fo adive and ready to infult his Mem- 
 bers ? 
 
 But if it feem impoffible to refrain De- 
 tracting at our neighbour's Coft, there ap- 
 pears in fome Pcrfons a ftill greater impol- 
 fibility, not to dctiad from thofe who had 
 before Ipokcn ill of them. I don't here 
 fpeak of thofc moderate Juftifications which 
 are lawful, but of thofe Recriminations, 
 which properly do not jultify, but only 
 ihevv that he who firil Detracted has at Icalt 
 as many Defcds as thofe of whom he fpakc 
 ill, which fcrve only to charge others with 
 
 more 
 
DETRACTION. 27,^ 
 
 more Faults, without clearing our fclvcs S^ct. 
 of thofc which hare been caft on our Con- ^*^^- 
 duft. Whatj fay fome, won't it be lawful 
 for me to detract from thofe who fiilt of 
 all, and without my giving them any Sub- 
 jeft therefor, have blafted Riy Reputation ! 
 Thus paffionate, hafty, revengeful Pcrfons 
 talk. Bat true Chriftians will reply, that 
 we ought not to detrad from a Dctradlor, 
 for thereby we Ihall become guilty of what 
 we blame in others. Private Revenge is R'^n^.u.i^ 
 as much forbidden, as pardon of Offences 
 is required by GOD, who protefts that he 
 will not Pardon our Offences unlels we for- 
 give others the Wrongs they have done us, 
 which Judgment we fubfcribe to as often 
 as we repeat the Prayer which the Saviour 
 of the World taught his Difciples, and 
 which he has commanded us to repeat. Say 
 not then, Such a Man has offended me not 
 only once but manyTimes&: many ways ; 
 For the written Word of GOD theGofpel, 
 yea the eternal Word, the Son of G O D, Matth. ii. 
 requires us to pardon not only feven Times =-• 
 but Seventy Times fevcH, and when 
 this Number fhall be accompliflied, if you 
 return and confult this Word it will tell 
 you again, Pardon him flijl fcvcnty Times 
 ieven who is yourEnemy • and again mul- 
 tiply this Number by fomany fevens. Can 
 any one be ignorant that our Lord by his 
 Example and by his Precepts, commands j.jVc ^.z, 
 
 us 
 
2^6 A frcatije again (i 
 
 Sect, us to blcfs them that curfe us, far from 
 iJlli^ being revenged on them ? An unhappy 
 ^^^ Battle that, in which wc repel Detraftions 
 byDetraaions ! Tis with this as withDuels, 
 whetlKr the Engagers conquer or be con- 
 quered, 'tis ftill fatal to them. If we fall 
 under, the remainder of our own Honour 
 and Credit is loft ; and if we have the up- 
 per hand, that of our Neighbour is ruin'd. 
 Thefe two Extremities are fatal and there 
 is no Medium. Still further, Suppofe we 
 Ihould obtain our End, even to ruin our 
 Neighbour's Credit, yet we fliall deftroy 
 our own with his. Not to mention here 
 the infernal Damnation, which Revenge 
 and Detraction fhall one Day receive as the 
 Reward of their Viftory, nothing expoies 
 more to the Contempt of Men than this 
 Sort of Revenge, which is really altogether 
 ridiculous. Is not this a fine way indeed 
 to juftify our felves, to go and barely (hew 
 the WeaknefTes of our Acc^fers, without 
 producing any Thing for our owp Inno- 
 cence ! To retort an Argumei;t is not tlic 
 way to Anfwer it. Is there any Thing 
 more proper to deprive you of thcTirle of 
 a wife and judicious Man, than to do what 
 you condemn in others ? Docs not this 
 Ihew a want of goodfenlc ? And yet tb.is 
 is what thefe revengeful Pcrfons do. They 
 complain that others fpakc evil ofthcni, 
 and they condemn this Vice in others^, ana 
 
 yet 
 
DETRy^GriON. 2S7 
 
 yet they make no Difficulty to commit it. Sect. 
 To aft thus is to endeavour to overthrow V^^^- 
 aReputation which they had only ihakcn : '^^'^^^^ 
 'Tis to enlarge the Breach inllcad of re- 
 pairing it j as has been eilcwhcrclhewn. 
 XIK 
 
 Some fay, That there are Perfons whofc 
 Malice is lb great and lb frequently ulcd, 
 that they don't deierve to be Iparcd, or to 
 have any regard fhewn to theirReputation, 
 nnd that they may thank themlelves if they 
 do lofe their Honour, for it is but thcCon- 
 fequence of their Tricks, their Wickednefs 
 and their Vices. 
 
 I anfwer, We are not always to deal 
 with Men according to their Deferts, but 
 according tQ Charity. We are not to lay 
 hold on every Occafion, unlefs we can do 
 a Favour to our Neighbour. The greater 
 his Faults are, and the more frequent his 
 Falls, the more ought we to conceal them, 
 that lb we may, as we are obliged, raife this 
 excellent Virtue to its higheft Pitch. As 
 the Law was not made for the Righteous, iTiiv.^i. 9 
 fo Charity is notcxcrciled towards thcRich 
 and the Holy, but towards the Poor and 
 the grcateft Sinners. The more deftitute 
 a Peribn is of the NecefTaries of this Life, 
 the more need has he of our help and the 
 more are wc obliged to fuccour him. Even 
 fo, the more Perfons fail in thole Things 
 cieccffary f9r the Maintenance of fpiritual 
 
 Life, 
 
Matt 5-45- 
 
 ^238 A Trcatifc again fl 
 
 Life, the more charitable ought we to Ic 
 towards them. For this End let us confi- 
 der, thatGOD bears with us notwithftand- 
 ing our great infirmities • he does not fail 
 to caufe his Sun to rife, and his Rain to fall 
 on theWicked. Let us imitate his Aftions 
 and caufe Grace to abound where Sin has 
 
 Rom. 5.26' 1 J J 
 
 abounded. 
 
 'Tis true, the Sins and Wickcdnefs of 
 Men arc the occafional Caufes and theMat- 
 ter of Detradlion, but in reality we muft 
 rather fearch for the Source thereof in 
 Pride, and in the Malignity of Detractors, 
 than in thcDefcds of theDetrafted. What, 
 becaule 1 have finn'd, do I thereby necel- 
 farily engage others to publifh thefeDefeds ! 
 No, by no means. If I do \o{t myCredit, 
 it is much rather by means of thole who 
 publifli my Faults, than thro' my own 
 JDefcfts, which wou'd do me no Prejudice, 
 if they did not: Ipiead them abroad. Thefc 
 Faults wou'd never do any hurt to my 
 Honour, if others did not take Care to 
 publifh them and make them known. 
 
 In fine, lome objedl, that they may de- 
 trad in many Cafes where the holy Scrip- 
 ture permits it. I own it, and have fliewn 
 what thcfc Cafes are in the foregoing Sec- 
 tion, to which I refer the Reader, 
 
T'he Ufes of this SeBion. « Sect. 
 
 VIII. 
 
 T T IS cafy to fliew in a Word the Weak- ^-OT^ 
 •* nefs of the Obje£lions made to authorile 
 Detradion, by Ipeaking from what Prin- 
 ciple they come. Thefc Principles are 
 Ignorance and Corruption. 'Tis only the 
 Ignorant, the half-L earned, and vicious 
 World that will alledge them. WereMen 
 better inftrufted in theScripture they wou'd 
 cafily of themlelves know, that theExam- 
 ples and Paffages they cite to uphold the 
 Sin we are arguing againft,do 6C fay nothing 
 at all that may favour it, at leaft when 'tis 
 taken in general. 
 
 Secondly^ Corruption and Inclination to 
 the World and t© Sin, make Men bring 
 thefe Paffages againft us. They love all 
 the Sources of Dctradion. They feek it 
 becaufe it helps to falisfy their Self-Love 
 and other Vices. Hence it is, that they 
 feek in their Minds all the Reafons which 
 may ferve them,to deceive themfelves, and 
 to make them believe that there is none or 
 but very little Evil in doing what plcafes 
 them. So ingenious a Love as this, will 
 foon caufe a Man to find the fpecious Rea- 
 fons he is after. But as this Love is blind, 
 it makes us take that for Solid which is 
 not fo at all. As we endeavour only to 
 deceive our felves by Flattery, what we 
 find is but an lUufion aad an Error. So 
 
 that 
 
:! 4C A Trcdt'ifc (igalnjl 
 
 Sect, that altho' we can't help acknowledging 
 VIII. that what we love is criminal, yet we en- 
 deavour at leaft to exciife our felves be« 
 caufe of Univerfality, Ufe and Cuftom^ ct 
 becaulc that othcrwife we Ihould pafs for 
 lidiculouSj bigotted iL hypccriticalPerfons^ 
 as has been ihewn in this Sedion. 
 
 Thus whether we naturally love to de- 
 tract, or too much love to pleafe others, 
 we lay a Thouiand vain Things, we make 
 a thoufand EvaCons, to excule our felves 
 afterwards before that Witnels and Judge 
 we carry in cur Confcienccs, and which is,- 
 properly i peaking, oar Conlcience it felf. 
 
 This fhcvrs that our Corruption, cu.t 
 Love to the World, and our Self-Love,are 
 Jnuch oftcDcr the Caufcs of the Objefticn*! 
 "^ve bring in Favour of Detraction, than 
 want of Light and Knowledge neceflary to 
 •anfwer them. WefhouLl certainly lee the 
 Wickcdncfs of it, ifwedidnot endeavour 
 to hide it from our felves. 
 
 However it be, I have done my utmoft 
 to inftrud you in what you might be 
 ignorant of, and on the other Hand, Iliave 
 fhewn how criminal is this too great Com- 
 plaifance wc have for Men and that extra* 
 ordinary Fondnefs wc have for Eftccm,and 
 thereby I have anfwercd Objections and 
 endeavoured to root out the Caufcof'em, 
 and all for your Profit. As the Excufe 
 drawn frcm the numberlefs Multitude of 
 
 iixampleg- 
 
DEfRACriON. 5i4t 
 
 Examples of DetraSors, is the moft com- Sect. 
 mon, we fhall finifti by praying you to ^^^^• 
 confider, That the generality hereof fhouU ^^'^^^"^ 
 be fo far from being a Motive to follow the 
 Multitude, that on the contrary it ought 
 to be a Motive not to do thus, fince this 
 Univerfality furnifhes us with fo many the 
 more Examples, that what follows Detrac- 
 tion is Sin and Vice ^ which is alio further 
 confirmed by the Word of GOD. 
 
 In fine, When thro' an evil Fear ofpaf- 
 fing in the World for Hypocrites and Per- 
 fons of an ill-contrived Spirit, we arc upon 
 the Point of Detracting and Sinning a- 
 gainft theGofpel of JESUS CHRIST. 
 Let us then think of thofe terrible Words 
 of the Gofpel, fVhofoeijer therefore fjjall 
 he ajhamed ofme^ and of my fVords^ in 
 this adulterous and Jinful Generation^ ^y^MarkS.^r. 
 him alfopall the Son of Man be afhamed 
 'when he cometh in the Glory of his Fa* 
 ther, with the holy Angels. 
 
 R SE crio N 
 
 ^^^j^^^^^^^^^^^--^^^^-'^^'^^^^^^ 
 
A Treatife again/i 
 SECTION IX. 
 
 Motives to avoid this Sin. 
 
 ^TfWW"^^ N the foregoing Sedion wc 
 c^-|$.^5o^^| have forced Dcrradors from 
 ^lio I ri% their very laftlntrenchments, 
 I^QOog,^! by ftiewing the Weaknefs cf 
 hsk^^^n^v^v thofeReafons which they com- 
 monly make ufe of as a Co- 
 vert, and a Bulwark againft thofe Texts 
 of Scripture which prefs them , and the 
 Reproofs which are made them of their 
 Fault ; and even the Remorfcs of their 
 Conlciences. Neverthelefs we doubt ftill 
 that we have not prevailed on Men to for- 
 fake this Vice • not that we doubt of the 
 Validity of our Arguments and Anfwcrs, 
 but becaufe we are convinced of the ordi- 
 nary Refinances of Men againft the clcareft 
 and ftrongeft Things, when once Inclina- 
 tion, Habit, Pallion have taken PcfTciTion 
 of the Heart. To fortify what has been 
 already faid, it will therefore be neceflary 
 to propofe new Motives to engage Men to 
 amendment. 
 
 l^ MOTIFE, 
 Moft of tliolc Things which engage 
 Men in Detraction, and arc the Sources 
 thereof, fhould keep them from it. Vanity 
 and vain Glory arc often the Caufesot De- 
 trition, yet thclc ought to make us fliun 
 
it, fince hereby we fatirize the evil Repu- Srct.IX 
 tation of furious and indifcrcet Pcrfonsj v^^T^ 
 which may fufficiently mortify Self-Love 
 and Vanity. Sometimes Intereft makes a 
 Man detraft, and yet this Intereft ftiould 
 keep him from it, fince Detraftion draws 
 on us the Hatred and Perfecution of thofe 
 we fpafce ill of ; which is very oppofite to 
 our own Intereft. 
 
 All that has been faid to prove Detrac- 
 tion a Sin, and all the Effeds juftly attii* 
 luted thereto, are fo many powerful Rea. 
 fons to keep us from it. A Dread of dif- 
 obeying GOD who will chaftife Detraftion 
 is a moft urgent Motive againft it. All 
 the otherEffefts of this Sin, and a thoufand 
 Confiderations already mentioned, mull 
 neceSarily and of choice Eftrange us from 
 it. 
 
 ^d MOflFE. 
 
 Another great Confideration and which ^^^^^^^ 
 Ihould oblige Men to quit this Sin is,That 
 there is no Man but what fins and fails in 
 his Duty. This is a Truth fo certain,that 
 a Fart of Prayer and the Worfliip we ren- 
 der to GOD, confifts in confefling ourSins, 
 'Tis a great mark that no Man is perfcft; 
 that all the World find imperfeftions in 0- 
 thers. They who detraft fee Faults in 
 thofe they fpeak ill of, and thofe in their 
 turn find Faults in their Accufcrs. Wc 
 can't fay that cither of 'em arc miftaken 
 R 5. and 
 
i 44 -^ Treat ife againji 
 
 Sect.IX. and judge wrong. For the' wc are blind 
 
 ^'^'"^^^^^^ in our own Conducl, yet., wc can fee clei.i 
 enough in our IScighbour's. When all 
 Men agree in the fanie Principles, there the 
 Truth muft needs be, for no Error is fc 
 general and univerfal as to Ipread over aL 
 the World. And fince the whole Univcrlc 
 agree in finding Evil one in another, they 
 muft certainly be all vicious. I confef> 
 that every one thinks himfelf better and 
 more perfcft than he really is, we don't 
 well know our own Defeds or at leaft we 
 don't enough think of em. Witncls Ds^ 
 
 iSam.12,7 "^td^ who wcUjudgcd that theMan, ^atlnn 
 fpake of, who had taken away the poor 
 Man's Lamb, was a Robber ^ and he did 
 not at that Moment refleft that he himfelf 
 had done a much greater Injuftice to Uriah. 
 We refemble thofe who are hunch-backt, 
 %vho don't fee the Load they carry about 
 with 'cm, continually even to the Grave, 
 which they who walk behind 'em can ea- 
 fily fee. All the Ways of a Man arc right 
 
 ro.i2.if. j^^ his own Eyes, fays the wife Men on this 
 Occafion. Bur, bcfidcs that others do not 
 judge after this Manner, Is it not eafy ibi 
 thofe who think their Ways "io pure, to 
 difcoverby Examination, that they arc no- 
 thing ncarfuch as they imagined thcmfelves 
 to be ? Let every Uotch in a Man'^ Life 
 be produced and felt of, and he will fooa 
 perceive that he is neither upright nor 
 
 pcrfed. 
 
DEfRAGTIOK. 
 
 ^45 
 
 perfeft. And altho' a Man had but this Sfct.IX 
 Fault of being a Detraaor, at Icaft this ii ^^^"nt^ 
 one. And alcho' he Ihould not think 
 himfelf lucb, yet don't we all know that 
 we have fecret Faalts, which we are to ask 
 Forgiven^fs of from GOD, and to fay with 
 Davld^Lord^ Ckanfctbou me f torn fecret PfaL i^, 
 Faults. 
 
 Siix:e then every one is undoubtedly a 
 Sinner, and fince all Men have their Fail- 
 ings, with what Reafon or Juftice can we 
 deride thofe of others ? Can we do it, with- 
 out condemning our felves by accufingour 
 ielves in thePeiTon of others ? 'Tis never- 
 thelefs as common as it is ridiculous, to fee 
 thofe who would pafs for fine Raillers, be- 
 gin to rail at themfelves and afterwards at- 
 tack others. Can we fee thro' it, that Pcr- 
 fons who have been difcovering their own 
 Failings, Ihould not blufh to go to expofc 
 thofe of others ? How can a vicious Man 
 deride Vice ? Such Men feem to Sin not 
 only againft Scripture, but againft Reafon, 
 not only by their Raillery, bat by their 
 manner of Iprcading it abroad. 
 
 In general, As all DetradDrsare Sinner.'?, 
 and perhaps culpable of t-hofe very Faalts 
 they blame in others, arc they not afraid 
 that we ihall apply to them, what the A- 
 poftlc faid of the Heathen, IVbcrcfore^O 
 Mcin^ "whoever thou art^ that judge ji n- ^ 
 not her J thou art inexcufahle • fn ijcherc" '" " 
 R 3 in 
 
2j^6 A frcatifc agaiujl 
 
 ^^cr.lX in thou judgejt another^ thou condemneji 
 ^-^^^"^^^ thy felf^ for thou thy felfdojl the fame 
 things ? 
 
 If they are not fubjcft to the fame Vices, 
 
 they are to others. So Jefus Chrift may 
 
 fay to them, Let him among you -who is 
 
 John t. 7. without Sin^ cajt the firft Stone ; ^nd in 
 
 Confufion they will be obliged to go uvay 
 
 without faying any Thing, thereby tacitly 
 
 owning their own Sins, and the Sting they 
 
 feel for having accufed their Neighbour. 
 
 May we not fay to them, as the converted 
 
 Thief to his Companion, Feared not thou 
 
 Lukji..4o Q^j^ feeing we are in the fame Condemn 
 
 nation ? LTnder the Law, GOD ftrongly 
 
 recommended to the Ifraelites^ Pity for 
 
 Strangeis and the Afflifted, becaufe they 
 
 Sxod-ij,?. themfelvcs had been Strangers in yEgypt^ 
 
 and there fuffer'd many Evils; fo becaufe 
 
 we are all fubjcft to the fame moral Evil, 
 
 namely Sin, we Ihould be charitable one 
 
 towards another, 
 
 Suppofe the Detraftor fhould have fcw- 
 * cr Faults than theDetraftcd, Does that give 
 
 liim any Plea todetradl ? On the contrary, 
 tfo whom is he indebted that he is not lb 
 great a Sinner ? 'Tis to the Grace of GOD. 
 Is this then any Rcafon for bis Pride ? No 
 indeed: On the contrary, 'tis a Rcafon for 
 him to blcfs the Lord for his Gifts, and to 
 endeavour to make ufe of his Goodnefs for 
 good Words, and holyAftions. Tis more- 
 over 
 
over a Motive not to detract, bccaufe the Sec:.! 
 more we have received, the more will be Y"^ 
 required of us, and the more ready ought 
 we to be to that which is good ; that fo 
 we may bring forth the Fruits which GOD 
 juftly expeds from his Grace in us. In line, 
 the more ought we to confider, that we 
 Hand only by Grace, and that if the Bc- 
 ftower thereof ftiould take it away, we 
 fhould in a moment fall into the grealeit 
 Excefles. Thus all thefe Confiderations 
 fhould oblige us continually, when we 
 hear thefe Sinsfpoken )f in others, to which 
 we are not fubjcft, to thank God on the 
 one Hand that we arenotgiven up to them, 
 and on the other, to beextreamly watchful, 
 left we fall into Detraftion. Tisaftrange- 
 Extravagancy of Men, that having fomany 
 Subjefts here below to be humble, they 
 iliould not be fo, altho' they know that 
 theSaintswho are withGod & havefo many 
 Subjects for glorying ir. their Advantages, 
 do not glory in them. ^'''^ " 
 
 When I make ufe, either of the Sins to 
 which Detradors are fubjed, with the reft 
 of the World, or of the Greatnefs of the 
 Sin it felf, which they commit by detrafi ing, 
 to fhewtheSin they commit, in evil fpcak- 
 ing,I do not thereby extenuate the re al Faults 
 of thofe who are Detracted. Here we may 
 fay without Detraction, fmce we do not 
 inteieft aiy one in particular herein, what 
 R 4 NVC 
 
548 -^ freatife agatnfi 
 
 Sect.IX we fay often fpeaking ill of two Pcrfons 
 ^-""^V"^^ at the fame time, they are both in the 
 wrong, thefc by finning, thofe by divulging 
 the Sin. Suppofing he who is the Objed 
 of Detraction and he who fpreads it abroad, 
 are otherways equally Sinners, yet ftill it is 
 certain that this laft is more criminal than 
 the other, becaufe even in this Detraftion 
 he has finned more thar the other. Is it 
 not then a great Piece of infolence, and a 
 terrible Raflincfs to backbite Perfons who 
 are really better than ones felf ? Is it not 
 an Aggravation, when in all Regards they 
 ^\io are detrafted are letter than the De- 
 traftor ? 
 
 3. MOTIVE. 
 Another powerful Motive to fhun De- 
 traction is, That all Men are Brethren, and 
 confequently arc obliged to love each other 
 in this relation. This Confequence is fo 
 juft, natural and true, That I don't think 
 any one will queftioji it. The Principle 
 from v\ hence it is taken, is not lefs certain^ 
 That one and the fame, and the liril Man 
 was the Father of all others. We are then 
 all Branches from the fame Stock, Streams 
 from the fame Fountain. Hence that fay- 
 ing of St. Paul ; GOD bath formed all 
 K'\i\j ^^^^^ f^f one Jilood, Hence the Prophet 
 i»"..js. 3. i^f^icis exhorted the Jci:}:sx.o Chaiity, be- 
 caufe they who had need of ChvUity were 
 
 of 
 
DETRACTION. 
 
 24^ 
 
 of the fame Flefh with thofc whofc Duty Sf.ct.IX 
 it was to he charitable. Let me add, that ^-^^V"^ 
 all were formed after the Image of GOD, 
 and are thereby Copies of the fame origi- 
 nal. Befides, Grace makes Men partakers 
 of the fame Benefits, and like Brethren 
 who fliare among thcmfclves the Goods 
 w^hich their Father leaves them. The fame 
 Blood has made them all, and the fame 
 Blood has redeemed them all. But now if 
 we ought to love all Men as our Brethren, 
 how can we treat them as Enemies by dif* 
 honouring them ? 
 
 4fh MO fiFE. 
 The Precept againft Detraftion is very 
 eafily pradifed. I don't treat hereof that 
 A£l of Charity which Jefus Chrift prefcri- 
 bed to the young Man, who enquired of 
 him, what^ he mujl do to inherit cterfial Mat.i^.n; 
 Life^ and whom he ordered to fell his 
 'whole Ejiate and dtjlribute it among the 
 Poor. Neither do I here treat of laying 
 down our temporal Lite to procure eter- 
 nal Life for our Brethren, according to the 
 Example of our blelTcd Saviour, and the 
 Command of St. John. All the Qucftion i Epift. y, 
 is, to hold our Tongue; which we may ^^^*^^"* 
 eafily do, and which will bring us no harm. 
 You have perhaps often laid to your felt, 
 ^' Had I been in Adam's Place, I would 
 not have tranfgrcflcd theCommandmcnt of 
 GOD as he did, fince Obedience to it was 
 
ajo -^ T'reatife againfi 
 
 SicT.IXib eafy. I pray, What will Obedience 
 Vi'Or^ coft you more now ? Is it harder to refrain 
 fp«aking, than eating aFrait ? Moreover, 
 "Tis a Law which Ihould appear entirely 
 agreable to us : For if it ihelters others 
 from our Flings and Detraftions, will it 
 notalfofhelter us from thofe oi others? Has 
 not GOD forbid others to detraft, as well 
 as us ? And doubtlefs fome are thereby 
 kept from faying to our Damage all that 
 they might. 
 
 Sth MOfJFE. 
 Nothing will prefervc our Reputation 
 more than an abftinence from this Vice. 
 As is thus proved : Without repeating 
 what was faid in the 6th Seftion, I 
 fay, that by our not Detradling from 
 others, we give them no Occaiion to re- 
 venge thcmfelvcs on us by othcrDetradions 
 on their Part, and to meafure to us as wc 
 prov J: f^jayg meted to them. He that diggeth 
 a Ditch.jhall fall thereintOy and he thai 
 rolleth Stone^ it will return upon him, 
 fays Solomon. But if a Man do not dig a 
 Ditch to caufe his Neighbour to fall there- 
 in, and wound him, nor roll the Store 
 ofDetraftion againft him,hcisin noDangci 
 of being wounded himfclf by falling into 
 theDitchhc had not dug for hisNeighbour, 
 or by the Fall of the Stone he had rolled 
 againft him, 
 
 i. There 
 
DEfRy^CTION. 251 
 
 -1. There is no Perfon's Faults lb much Sect. 1)4 
 remarked as thofe who take a Pleafure in '^^^'V^' 
 finding them in others ; whereas we don't ib 
 much examine the Life of thofe who do 
 not thus fcan theConduft of other People j 
 for it is very common to enter into an 
 Examination of the Life of thefe Sorts of 
 Perfons, who fpeak of the Lives of others 
 with as much Boldnefs and Confidence, as 
 if they themfelves had obtained to perfedt 
 Holinefs. 
 
 3. I have ever heard thofe commended 
 who arc not fubjeft to Detraction, and 
 truly they always have been efteemed, and 
 ever will be, while there remains any Re- 
 ipcft and Love for Virtue. 
 
 4. When we have once began to detract 
 from every Body, we lofe our Credit and 
 all manner of Confidence among others. 
 If at anyTime we praife others, Men think 
 we jeer and droll, and don't fpeak ferioufly, 
 and that the good we fay of 'em is only 
 Satyr. Thus Men don't believe us. Thus 
 it is \yith Liars : Men don't believe 'cm 
 tho- they they talk ever fo true. 
 
 Moreover our Reputation ought to be 
 precious to us, not only for reafons already 
 mentioned, and not only becaufe it is pro- 
 fitable to us, but alfo becaufe it may be fo 
 with regard to our Neighbour. It caufes 
 our Advice for the good of particular Per- 
 Tons or ofthePublick to be better received 
 
2ja A freatijc agalnd 
 
 SscT.IXand our Exhortations to others to lead a 
 ^^''""^^'^^ goodLifCjto be the better followed. Thi^ 
 our Concern tor GOD'd Glury and our 
 Neighbour's Salvation, as well as our own 
 Profit, ought to urge us to preferve our 
 Honour, by refraining from Detraclion. 
 6th M O r I F E. 
 Nothing will more efFcftually gain us 
 not only the Efteem, but alfo the Good- 
 Will of all the World, than to refrain from 
 Detradion. As this raifes us up Enemies, 
 fo refraining from Detraftion procures us 
 Friends. We naturally love thofe who 
 will bear with our Failings & not difcover 
 them. This therefore procures us the 
 Friendfhip of others, which muft needs be 
 advantageous to us. 
 
 'Tis true, there are Perfons wi:h whom 
 Vic ought not to be too ftraitly linkcd,but 
 there are none whom we ought to make 
 our Enemies without ncceffity, and by our 
 cvilCairiage. Nothing hinders but that 
 we may accept even the Services of a 
 wicked Man, provided that he do no Man 
 hurt, to do us a pleafurc. And fince there 
 are none but what may help or hurt us, 
 let us endeavour to give them only grounds 
 to love us. 
 
 Here it muft be added, that oftcntir.ics 
 Detradtion does not bring any Profit ar.d 
 never any true Pleafurc. They of whom 
 wc ipealvill,may perhaps have found fomc 
 
 Plcafure 
 
DETRACriON. 
 
 ^Si 
 
 Pleafure or Profit in the Evil they have Sect. IX 
 done, but on a thouland Occafions, what w^*v^ 
 good arifes from being a Detrador! If wc 
 take any Pleafure therein, it is troubled by 
 a Fear that he whom we Ipeak ill of, will 
 hear of it and be revenged on us. 
 
 As to the Profit of Detraction, wt com- 
 monly lofe more by it than we gain. Or 
 if we do gain any Thing by it, we violate 
 that Precept of the Apoftlc, whkh forbids ^ 
 a Man to make his own Profit by theLois 
 of another. And thi: Precept is a new 
 Motive to refrain from Detraftion. 
 yth M O r I F E. 
 
 When once we have began to ccnfure 
 every one, as Detraftors ordinarily do, if 
 it happen (as is common) that webecoiiie 
 faulty in any Thing,the World won't par- 
 don us in the leaft Matter. This Motive 
 isy I own, purely humane, but perhaps on 
 this Account it will be more proper to 
 make an Imprcflion on many Perfons ; we 
 become the Talk and Ridicule of all the 
 World, and even of thofe who have not 
 muchPropenfitytodetrad. All the World 
 rejoice when they can cenfurc thole who 
 have cenfured all the World. In a Word, 
 No one will fhew us any Favour What, 
 fay they. It becomes this Man indeed to 
 fpe.k ill of every Body, he that has the 
 Very greateft of Faults himfelf! Oftrangc, 
 That ever the Man who detrads from all 
 
 the 
 
aj4 -^ Trea^ife againji 
 
 Sect.IX the World, fliould be guilty of fuch Blun*' 
 ^^^^^^^^^ ders! 
 
 8//? MOTIVE. 
 The Dignity of our Tongue is a Motive 
 which fhouid hinder us from defiling it by 
 pfai.57. 8 Detraction. Da'vid calls it his Glory. If 
 it be our Glory, why fhouid we dilhonour 
 it by making ufe of it to the dilhonour of 
 our Neighbour ? 
 
 Let usconfiderj That the eternal Word 
 was made Flelh, to teach and redeem Men. 
 And ftiould not this Benefit be a great Mo- 
 tive to Men not to profane thtrir Speech, 
 by detracting from thofe for whom he took 
 Flefh on himfelf, and not to employ it in 
 difobeying the Commands which he came 
 to give us againft Detraction ? 
 
 AH the World owns. That cur Nature 
 has received a great Increafe ofGlory fincc 
 the Son of GOD is united to it. And fincc 
 the eternal Word has fpake as other Men, 
 their Speech has received a confiderable 
 Augmentation of Glory and Dignity, a 
 Dignity which fliould engage them not to 
 defile a thing which GOD has made ufe of. 
 It was doubtlefs becaufe we were formed 
 xPcti.i<; after the Image of GOD, that St. Peter 
 commands us to be holyy as he is holy • 
 and it was bccaufc GOD the Son was for- 
 med in our rciemblancc, and is united to 
 our Nature, that St. Pat/l commands us 
 It. * * '' to be imitators of JefusChrilt, Chrill be* 
 
 ing 
 
DEfRAC'/ION. iji 
 
 ing made like to us, it is needful that weSicr.lX 
 become like to him. In a word, fince he^<YV 
 has done us the Honour to make himl'clf 
 in fome fort equal with us, by converling 
 with us, and as equal with himlelf : 'Tis 
 our Duty, our Intereft and our Glory not 
 to abufe his Favours by Detraclions. 
 ^th MOT'IVE. 
 
 We may now endeavour to find in the 
 Perionsand Faults ofourNeighbours, Rea* 
 fons to refrain Detraftion. 
 
 All Sinners in general are called Fools, 
 in the divinely infpiredWritings,becaufe it 
 is truly a very great Folly to hazard by our 
 Sins the ineftimable good Things of Hea- 
 ven, for the fhort Pleafures of this Life. 
 Therefore A/i?/^^ reproaching the T/r^^/z/^i Deut.ji^, 
 for their Sins and their Ingratitude, fays to pfj" "or! 
 them, O Foolijb People and unwije^ do ^'^■ 
 you thus requite the Lord ! And this be- 
 ing laid down, Can we detract from Fools, 
 without being a Fool one's felf ! Sinners 
 are alfo compared to Bcalts. St. Peter 
 faysof thofe who return to the Vices they 
 had forfaken, That they are like the So^ ^^'^^^ '» 
 that was wajhed^ ^johich returns to her 
 sallowing in the Mire • and like the Dog 
 that returns to his vomit. And mvift 
 not he be almoft a Brute, whofe Mind and 
 Tongue arc bufied abo\it a Subjed as mean 
 and bruitifli as Sin. Sinners are alio in 
 facred Writ reprcfcnted to us as blind Pcr- 
 
 fons 
 
ij;6 A Treatifi againjl 
 
 SECT.IXfons, %vhole Eyes the God of this World 
 hath blinded. Now is there r^ot in the 
 divine Law an exprefs and particular Com- 
 mand againft making the Blind to fall, 
 bccaufe his Milery ought to move our 
 Companion and not oui Malice ? And this 
 fliouldbe aMotive to us, not tohurtthefe 
 Perfons blind in their Minds, whofe Con-^ 
 dition ihould much more excite our Pity 
 than that of Peifons naturally blind, who 
 are deprived only of the light of their bo- 
 dily Eyes : becaufe in reality the Mifery 
 ot the firft is vaftly greater than that of the 
 laft. Bodily Blindnels deprives us only of 
 fomefenfual Pleafures, and that no longer 
 than the ihort fpace of this Life. But 
 Blindnefs ofMind,deprivesMen of the fight 
 of GOD himlclf, and of the Enjoyment of 
 the onlyGood. The one deprives Men of 
 ibmc Pleafure,but brings no pofitiveEvils ; 
 whereas the other calls Sinners into the 
 dreadful Abyfs of Mifcrics ^C Pains. Their 
 own Sins then do punifh them enough, 
 without our endeavouring to contribute 
 here below to their Pains. Is it not 
 horrible Barbarity to afllict thofe who dc- 
 lerve all our Help and Compallion. 
 loth M O 1 1 F E. 
 Another Motive may be taken from the 
 Nature of the Evil taufcd by DetradioA, 
 namely the Lofs of thcRcputation of thofc 
 who arc dctiiidcd;, aRej[^utation whichbcfidc 
 
 that 
 
D Ef R j^ C r I N. 2S7 
 
 tKat It is very precious, is alfo very cafily Slct.IX 
 loft and ruined. 'Tis like the Eye, the ^^^"^^"^ 
 iineft, but withal the moft tender and Icn- 
 fible Part of the Body. And beiides, it is 
 alio a very great DifRculty,yca many Times 
 an Impoflibility to repair this Evil, when 
 we caufe it, and theie arc certainly very 
 ftrong Realbns to hinder us from detraft- 
 ing. 
 
 ii^h MOT IF E. 
 
 If we enter a little into particulars, wc 
 fhall fee in many of thofe we fpeakill of, 
 fomething that might make us excuie their 
 Imperfections and Sins, and confequently 
 a Motive againft Detraction. If we tho- 
 roughly examine the matter, we fhall know. 
 That certain Prejudices imprinted on them * 
 
 from their Infancy, a bad Education or 
 want of Education, weakncfs of Mind,In- 
 advertcnce, extraordinary violence of a 
 Temptation, are the Caufes of their Sins, 
 Caules which fliould lead usfurcly to mourn 
 over them with more Reaibn than to de- 
 tract from and blame them. 
 
 With regard to their Perlbns alfo, if they 
 are very vicious, they don't deferve to be 
 entirely fpoken of, unlefs it be toPerfons 
 who may reduce them to their Duty by the 
 Knowledge of their Vices. If they have as 
 many Venues as Faults, their good Qua- 
 lities fliould make us cxcufe and pardon 
 their bad ones, and with ftill grca^erRea- 
 S I'o" 
 
258 A Treatife againjl 
 
 Se£tJX Ion, if their Perfcdions do furpafs their 
 Imperfeftions and Defcfts. Above all, if 
 thefe Defects arc fniall, we can't without 
 Injuflice make them ridiculous before Men, 
 for fo fmall things, ard caufe them to lole 
 the Fruit of their many good Actions, by 
 relating one or two bad Adions they have 
 committed. In line, We ought to con- 
 fider even thole who feem to us the moft 
 vicious, may be converted and become the 
 Children ot GOD ^ and that perhaps He 
 has already prepared them to be Vcllcls of 
 his Mercy, Patterns of Virtue, Objects cf 
 his Favour, and PolTeffors of his Glory : 
 Which Ihews that it would be a great Sin 
 to befo rigorous to thole to whom GOD 
 will be fo favourable. How dare we dif- 
 cover thole Sins which JcfusChrift has co- 
 vered with the Robes of hisRighteoufnelsP 
 We may indeed always fpeak Evil of Sin, 
 It is always Evil and never changes it's 
 Nature. It is not fo with Sinners whom 
 Grace may change and convert. As we 
 ought not to love Vice bccaufe we love 
 the Perfon in whom it is, fo we ought 
 not to hate the Vicious becaufe we hate 
 their Vices. We may in our Hearts fepa- 
 rate the Sick Perfon and the Difeafc. We 
 niay hate the Difeafc without hating the 
 fick Man alio. 
 
 12//J MOfiFE. 
 If wc do not reveal the Faults of our 
 
 Nci^hbours^ 
 
Neighbours, this Abftinencc will ferve Sect.Z;^ 
 greatly for our Abfolution before the dread ^-^^N^^. 
 Tribunal of GOD. This St.Pe^er affures 
 us of, by faying, that Z^^^u^ covers a mul-^ 
 tUudeofSlns. Yes indeed, This Lovre ' ^'^* ''-^ 
 whereby we caft a Vail of filence over the 
 Sins of our Brethren, on Earth,co vers our's 
 before GOD, who will pardon them to us 
 as we have pardoned others : whereas he jzm^i.iu 
 "wbo has Jhew^d no Mercy^ Jhall have 
 Judgment without Mercy. Who wou'd 
 refu(e to give fomething to a poor Man^, 
 efpecially if what he gave did not incom- 
 mode himfelf ? Who then would refufe 
 Slencc which cofts nothing, to Perfons lio' 
 whom' thereby we many times do greater 
 Jlcafurc, than if we gave them vaft Sums 
 of Money ? 
 
 Let us confiderjthat we Ihall be juftified 
 or condemned by our Words^ and that by 
 them' we fhalUlfo bejudgedasvvellas by our . 
 
 Actions : A Man that knows that hefhali ^^^'"'^ 
 be judged according to what he Ihall fay 
 before his Judge, ihinks as long as he can 
 how he fhall fpeak To as to utter nothing 
 that maybe laid hold oTagainft him. Hovr 
 wife, wary and judicious ought Chriftians 
 then to be in their Words, which GOD 
 hears and knows? and efpecially fince they 
 know not the Time of their particular; 
 any more than that of the general" Judg- 
 ment: and above all, let them think on 
 S 3:i "^ 
 
Q.6o 4A T'reatife againd 
 
 S*CT.IX the Certainty and Horror of thole Pains 
 ^■'^'*^ which they will fufi'er throughout Eternity, 
 if when they have been weighed in thcBal- 
 lancc of GOD's Juftice, they are found 
 D^n. M7. ijght^ like Beljhaz^zar. It was by llich 
 a Motive as this^even by the Confideration 
 of the Deftruclion and Er.d of the World, 
 which fhould precede the univcrlal Judg- 
 2 Prfo.u. nient, that St. Peter lb juftly faid, Since 
 then all thejc Things Jhail be d'tjfolvedy 
 ^)at manner of Per Jons ought ye to he 
 in all holy Con^cerfation and Qodlineji \ 
 If we Ihould not live till that Time,whiih 
 fhall put an End to Time, and whereinthe 
 Ujiiverfc fhall be confumcd, without con- 
 fuming Men^who fhall then be only chan- 
 ged : OurBodies willbedilFolved by Death, 
 and 'tis this Death which Ihould hinder us 
 from detrading. What Service wiUit then 
 be to us, that we have paflcd for agreabie 
 Raillers, and liave fatisfied our S-^lf love or 
 our Hatred, if we muil after t^'iat begin an 
 evcrlafting Repentance for c7ur having fo 
 done ? 
 
 i^th MO TWE. 
 He who by his Pefpeft and Gratitude 
 to GOD, and thro' Love to his Neighbour 
 can abftain from Detradior,may alio abftain 
 trom offending GODby other Difcourlcsof 
 his.Ifhe can keep hisTongue from dc trading 
 he may alfo hinder itlrcm uttcringany other 
 Words which arc contrary to GOD's Or- 
 ders 
 
DEtRACflOl^. 
 
 .6r 
 
 ders, as filthy Words, rafh Oaths, £rV, Sect.IX 
 Now if he can abftain from all this, and C^V^ 
 G^e^d not in fi'^ords^ he is a perfe^ Many 
 fays St, James y andean govern the "whole 
 Body. Thus to refrainDcirading,is a Jhort Jam. 3. i, 
 way to Sanftification, and thereby to Salv 
 ration. 
 
 You will perhaps fay, That this wou'd 
 be to attempt an Impoffibility, which a 
 wife Man will not, fince this fame Apo- 
 ftle affures us, that no Man can tame the 
 "fongue^ inafmach as it is an Evil that can- 
 not be curbed. 
 
 I anfwer, If it be impoffible, why does 
 GOD command it then in fo many Places, 
 and why does he threaten thofe withHell, 
 who do not reprefs their Tongue ? Verily, 
 He is too jaft, too good and too wife to 
 command Men impoiTibilities. Suppofe 
 neverthelelsthat this Impoffibility is lodged 
 in the Corruption of Man^he may & ought 
 to demand of GOD that Graced. Wifdom 
 which he brftovvs liberally on all thole who 
 ask it of him with Faith. Every thing 
 is then pollibie to a Man when he is filled 
 with theGifts of GOD.to wiiom all thinti,s ^ ^ 
 are poliiblc. 13. 
 
 But moreover, I am pcrfwaded, That 
 when the Apoftlc fays, A""^ Man can bri- 
 dle the I'onguCy it mutt be underftood of 
 the Tongue of another Man which is not 
 in oiuPowcr \ and not of our own Tongue 
 S ^ which 
 
;i5:^ A Threat ife againd 
 
 Sect.IX which wc can difpofe of. To make ufc 
 V'O^'^ of St. James's Expreffions, If a Man is 
 able to govern and tame Horfes,by putting 
 Bits into their Mouth j and if all manner 
 of Beaits and Fowls and creeping Things 
 have been tamed and are tamed by Man j 
 if being unable to make the Sea folic', he 
 lias invented the ufe of Ships to go beyond 
 Sea, and has found out the Secret to go- 
 vern greatVcffels with a little Helm • and 
 if what he can't do by Force he can by 
 Cunning ; why if he ufes asftrong Endea- 
 vours to fubdue his Tongue, may he not 
 alfo fucceed as well in this as in otherThings 
 which are without him ? I fee no Rcafon 
 why he mayn't. So that by this impofli- 
 bilty of fubduing the Tongue muft be un- 
 derftoodj that of other Men, which we 
 can't keep in fubjedion, becaufe it is not 
 at our Difpofal, and can't come under our 
 Power as may the other Things juft men- 
 tioned, 
 
 i^th MOflVE. 
 In fine, If famous and pious Exampky 
 may ferve as Motives to imitate thofe who 
 have furniflied them, we have Examples of 
 Psrfons illuftrious for their Fiery, who did 
 not detraft, whole Example fhould eftrange 
 this Sin to us. 
 
 In Truth, As Non-^DctradTuon, ( if youl 
 allow the Term ) i:;; not fo much a Virtue 
 as an Ahftinencc from, a Vicc^ or at fur- 
 '■' '' ' theft 
 
D E r R A c n O N. 
 
 theft anegative Virtue, which confifts not^p-cT.IX 
 fo much in fpcaking and doing, as in being ^^OPO 
 filent, and in fupprefling the Motion of 
 jthe Tongue, we cannot produce a great 
 number of Examples of Perfons who arc 
 in Scripture recommended to us, for not 
 detrading. 
 
 Nevcrthelefs 'tis from the Hlencc of the 
 Scripture on this matter, that we draw a 
 Proof to fhew, that a vaft Number of holy 
 Perfons have been exempt from Detraction. 
 For linoe the Scripture fets forth fo many 
 good Perfons who have been injured and 
 defpifed, without revenging thele InfuKs 
 in the moft moderate way poflible, even by 
 Detraftions ag3fnft their particular Ene- 
 mies* this is a Milk that they were not fub- 
 jefl to this Vice. 2. B/ Ihewing us that 
 they were free from thofe Pafii »ns which 
 produceDetradion,itf ifficiently lliews that 
 they were free from the Vice it fclf. 3 By 
 Ihewing that they had the quite oppofite 
 Virtues, as Patience and Meekneis, like 
 t\\2ito{Mofes • it appears alio that they were 
 not given to this Vice. 4. Add to this, 
 that it tells us in particular, as his been 
 already remarked, That Jofcph^ being a 
 juftMan, would have put away Mary fe- 
 cretly, for fear ot defaming her. 
 
 St. Zif/yt^ gives us a moft certain Proof 
 that the lirftChrifiians were not Dctradors, 
 when he fays,That the Mult ttttde of thofc a^^^^. ;,. 
 S 4 that 
 
a<^4 Afreatife againji 
 
 S^ctJX that believed^ ijoere of one Heart and of 
 "" ^ one Soul. How could this faithful Hifto- 
 rian fay this,if they had been given to De- 
 tradion, which breaks the Bands of Con- 
 cord among the ncareftPerfons ? TheLove 
 they had for each other was fo great, that 
 the Heathen cou'd not imagine, how they 
 could love one another fo tenderly,without 
 making ufc of Love-Potions, as we learn 
 from ecclefiaftical Hillorians. They were 
 then very far from hurting each other re- 
 ciprocally, which is the Character of De- 
 traction, which is as common in our Days, 
 as it was rare in theirs. Who were in the 
 right, they or we, who were in the wrong 
 we or they ? let theScripture be the Judge, 
 and put an End to our Difference. But 
 even to appeal to that, is to give up the 
 Caufc to them. Happy Times of that new 
 Church ! An Image of Heaven uponEarth, 
 cmd of that heavenly JerufaJem in the 
 Church oi\th(^ C2iixh\yjerufalem\ Happy 
 Times, when they who were Members of 
 the ChurchJivM already asCitizens of Hea- 
 ven • v/hen their Manners were as confor- 
 mable to the Laws of JefusChrifl, as they 
 thcmfclves were near the Days ofhistleih! 
 And what.bccaufc we aremorediftant,mjft 
 we be more ciirninal ! Have we nci all 
 the kmc Precepts in our hands ? Is not 
 Chrift iiinii'trlf ftill held forth and crucilied 
 tMoiC us^ in the Account the Evargcr.fts 
 ;^ive of his Life ^v Dcatl^^. ' ' The 
 
DEfRACTlOn. 26s 
 
 The Example even of many of the Pa- Sect.IX 
 ganSy who have condemned Detiaftion,^-'^^"'^'^ 
 fhoLild furnifh us with another Motive to 
 avoid it. What a Shame is this to us, that 
 Perfons who had no other Help than the 
 Light of Nature, Ihould appear to have 
 more noble and right Sentiments than we, 
 who have befides our natural Light, a Re- 
 velation fo pure and foextcnfive I Ncver- 
 thelefs, to hear fome among them, and the 
 greateft part of Chriftians, one wou'd be 
 ready tof$y,that we vverePagans,they were 
 Chriftians. How unhappy for thefe, that 
 the other fhall rife up in Judgment againft 
 them and condemn them I Mat.xi.fj 
 
 I acknowledge. That the generality of 
 theP.is;an World wasextreamlyaddiftedto 
 Detradion,and that they made aGod thereof 
 under the Name of Momus * ; but is not 
 this ftili a prefling Motive not to detraft ? 
 Can we faultlefly and without blufhing, i*- 
 m'tate thofe who according to St. Patily 
 were in Darknefs^ without GO Dy and 
 without bope in the IVorld ! 
 
 * The Pagans reprefentcd him in perpetual 
 Idlenefs, and faid^ That being chofcn an Ar- 
 bitrator and Judge between jfupiteryMnervaf 
 and Vulcan, He blam'd them all Three. 
 
 fhe^ 
 
a66 A freatife againfi 
 
 Sect.IX "fhe Uics of this SeBio?2, 
 
 H E Motives mentioned may be of 
 Ufe to all Peribns : Thofe who love 
 Reputation, Thofe who need the Help of 
 another, Thofe who wou'd gain the Good- 
 Will of Men, Thofe who wou'd tafte the 
 good Things of Heaven, may find in what 
 has been faid,Motives to refrain Dctraftion, 
 And ib may thofe who love to undertake 
 only eafy Things, and whofe fuccefs is in- 
 fallible, it being equally eafy and pofliblc 
 to refrain Backbiting our Neighbour. 
 Here likewile may be found all that is 
 profitable, agreeable and delightful to Men. 
 Moreover, Thefe Motives, which are fo 
 proper to take Effeft upon the Heart ; and 
 the Knowledge of thefe Motives, which is 
 fo capable of enlightning the Mind, will 
 Tender thofe inexcuf ble who will not 
 change their Conc'uft. Do not then any 
 longer detraft from others and tell them 
 when Occ'jfion (hall prefent. Sirs^yc are 
 %ai j.i6. Jirethren • Why do ye wrong one to ano- 
 ther ? 
 
 s E c r I O N 
 
S ECriQ N X. SectX 
 
 Containing many Duties and Counfels 
 concerniag Detradi'ton. 
 
 ji^g T will be to little purpofe to 
 know the Caufes, the Nature, 
 the EfFeds, the Mahgni ty of 
 an Evil, in order to cure it, if 
 we do not ufe theRemedies needful to drive 
 away the Evil. So it will be of very lit- 
 tle Profit to be informed of the C^iality, 
 the Nature he Sources, and the Degrees 
 of D etradiun, in order to cure this Gor- 
 ruption,if we ihould not give thofe who arc 
 filled with this mortalVenomjtheRemedies 
 neceffary to drive it away. In this laft 
 Sedion therefore welhallgive thefe whole- 
 fome Medicines under the Name of Duties 
 and Counfels, i. To thofe who intend to 
 avoid the Sin of Detradion. 2. To thofe 
 who are fallen thereinto. 3. To thofe who 
 hear Detraction. 4. To thofe v/ho are 
 Ipoken againlt. 
 
 ARTICLE /. 
 
 DMti&3 and Counfels to thofe who dejir& 
 to avoid DctraSHon. 
 
 NO T to repeat here the variousCoun- 
 fels we have given in the Courfe of 
 ^~-'' this 
 
1^3 ji Treatife againji 
 
 Sect. X. this Treatife, efpeciaily in the U{es of each 
 C^V^^ Sedion, fuch as is that of having our Eyes 
 fixt rather on the good Qualities of a Man, 
 than upon his bad Qualities, 6Cc. I begin 
 \vith faying that we ought to lay afide all 
 thofe Pdffions and Deteds which are the 
 Caufes and Sources of Detraftion. With 
 this Precaution you cannot fail of Succefs 
 in extirpating it. By cutting the Root of 
 a Tree, the Tree muft needs fall of it felf. 
 By taking away the Caufe, we take away 
 the Effed at the fame Time : This is c- 
 vident. 
 
 We muft often and ftrongly reprefent 
 to our felves, how Detraftion is a very 
 great Sin, its fatal Effefts and the power- 
 fulMotives which fliould turn us therefrom. 
 Certain I am, we fhould therein find Rea- 
 Ibns fo ftrong againft Detradion, that \vc 
 ihould not be in a fufpence about doing 
 for others,what we wou'd that they ftiould 
 do for us. 
 
 After this let us accuftom our fclves, to 
 give GUI utmoft Application to the work 
 of our Salvation, and to make ufe of all the 
 Time which fo important aThing dcmsinds ^ 
 fo important th^t it Is properly the only 
 Thing important for us. If wc do thi , •• c 
 Ihill have neither Time nor Will for iJe- 
 traftion : We fliall no more find Time 
 thcrctor, feeing the Inftruction we owe to 
 our fclyesp the Care we arc obliged to take 
 
 not 
 
DETRACflON. 26^ 
 
 not to fall into numberlelS Sins "which fo Sect.X. 
 €afil)f befet us ^ and theTimc it Iclt" which J;;^^^^ 
 demands the Pradice of the Virtues com- 
 manded us, will leave us no Icilure to dc- 
 tradt from others. This is lb true^that the 
 Time for Prayer alcne may take up all our 
 Life Time, according to that Exhortation 
 of the Apoflle of the Gentiles, /^;^^ i Thcf. >. 
 without Ceaftng. Wou'd we employ that 
 Time which we Ipend in prying into and 
 finding out the Defects of others, in cor- 
 recting our own and examining our felves, 
 we ihould acknowledge, that this Duty 
 requires fo much Time that there would 
 be none left lor cenfuring the Actions of 
 other Men. 
 
 Some complain, that they have no lei- 
 fure to read GOD's Word in private, end 
 to difcharge the otherDutics of Piety ^ but 
 this Complaint woa'd ceafe if we did cm- 
 ploy for thisEnd,theTime which we ipend 
 in Words and Vifits ot Detradion. When 
 we are thus diftraded and involved in the 
 Affairs of others, we have no Tim- for to 
 think of our own. Above all, iirftead of 
 difcourfing to the Diladvanta^e of our 
 Neighbours, we might difcourfc fo as to be 
 advantageous to our felves, even by blcfling 
 and praifing GOD with our Mouth. And 
 truly, to keep us iVom dctraftmg, there is 
 no need of cutting cut our Tongue, aslbmc 
 Ghriftians have donc.for fear left thcStrcngth 
 
 of 
 
ayo A T'reatife againjl 
 
 Sect. X. of the Temptations they endured for the 
 
 >-'''V^ Nameof Jeliis Chrift, fhould oblige them 
 
 to deny him with their Mouth. Here the 
 
 Temptation is not fo ftrong, and moreover 
 
 inalmuch as we may make our Tongue 
 
 Icrve to glorify GOD, we Ihould do our 
 
 Iclves a great Injury to deprive our felves 
 
 of thisHelpo And further we may remark, 
 
 that oui' Lord well fays, that if our Eye, 
 
 Mitth. y, our right Hand, our Foot offends us, it is 
 
 -^. 50. our Duty to pluck it out, to cut it off • 
 
 but he lays Ho liich thing of the Tongue, 
 
 becaufe that perhaps the other Members 
 
 do not contribute lb much to the Glory 
 
 of our Father andCreator, as we may blels 
 
 him with this. 
 
 Moreover, If w^e apply our felves to the 
 Things of the Kingdom of Heaven as we 
 ought, we Ihall have no Will for Detrac- 
 tion, becaufe that in this Study we Ihall 
 find athoufand Inftruftions and Motives 
 which may turn us therefrom. 
 
 As tie Itch of Talking is not only one 
 of the Sources of Detradticn, but inalmuch 
 as Detraftbn it lelf is many Times only a 
 Babling, tht Means of abflaining therefrom 
 Rom. U' ^vill be to taik little. The Apoftlc alio 
 commands us to be flow to fpeak. Job 
 Jcb3x. i.rnade a Covenant with his Eyes, that he 
 might not Sin by their means,lb we fhould 
 make a Covenant with our Tongue, thar 
 we offend not GOD by that, 'Twas lor 
 
 this 
 
D E r R ACTIO N. 
 
 ^^i 
 
 this that the Pfalmift laid, He would keep Sect.X, 
 his Mouth with a Bridle. This Care is lo -^"^K^ 
 necelTary even for our temporal Benefit ^^'^' ''^*^* 
 that the Heathen owned this Advantage 
 offilence. Cato \ faid, th.t the Prime 
 and principalVirtue was to rule theTouguc, 
 And that he is next to GOD, uoho kfwws 
 how to be rationally JilenL Another * 
 excellently faid, that he who knows not 
 how to he ftlent^knows not how to [peak. 
 Indeed we muft have ibmeReafons to talk, 
 but there is no need of any for our filence. 
 
 The Time we allow for filence, or if 
 you pleafe, the Time which filence allows 
 us, may be very profitable to us by re- 
 flecting on the weighty Reafons we have 
 to refraifi Dctradlion. Thus I wcu'd ad- 
 vile thofe who are tempted to detract,only 
 to think on that Precept of the Apoftle 
 l^aul^ Speak Evil tff no Man. As we 
 know very well, that this Command was 
 given by Infpiration of a GOD who will 
 feverely punifh them who break hisLaws; 
 This tho't alone may make us hate and ab- 
 hor Detradlion 
 
 And altho' we ought to Ipeak with re- 
 ferve, yet we may fpcak with an open and 
 free Air, which carries with it neither Au- 
 fterity nor Pedantry. 
 
 i \ 
 
 t Virtutcm primam efTe puta compcfccrc Lin- 
 
 guam ; Cato. 
 
 f k'roximus ille DcOj qui fcit latione taccrc. 
 
^'jz A Threat ife againd 
 
 Sect. X. My farther advife is, That we make it 
 
 yry^^ ^ DQtv to weep over Sinners, to be H,rievcd 
 
 ior the Faults they commit, and not to 
 
 make them the Subjeft ot our Paitime and 
 
 Diverfion, as is but too common. If \vc 
 
 coniider the Zeal we ought to have for 
 
 GOD's Glory, and the Love we owe our 
 
 !Ncighbours,there is nothing more capable 
 
 of raifing our CompaHion towards them, 
 
 and of moving our Bowels with Grief, 
 
 than to lee how they are plunging 
 
 themlelvcs into eternal Mileries by their 
 
 finful ways. 'Twas on this Account that 
 
 the Royal Prophet laid in PjaL 1 1 1^. 53; 
 
 That Floods ofTcars ran doiso?i his Eye s^ 
 
 'when he Jaw that Men kept not God's 
 
 Law, Hence it was that Lot's righteous 
 
 Soul was afflicted, when he confidercd the 
 
 Crimes of &<rfo;;;. Alas ! Were we of the 
 
 lame Sentiments, we ihould not take lb 
 
 much plealure and delight in detracting our 
 
 Iclves, or in hearing oihcis deti,:6t. Ground 
 
 for re)oicing is,when we IccPeilbnsoblervc 
 
 GOD's Commandments, in the obicrvation 
 
 \vhcrcof true Wifdom ccnfifls. Hence 
 
 that of Solomon^ Jl/y Son if thine Heart 
 
 Pro 13 1 J. ^^ i;;//^'^ my Heart Jhall rejoice^ eK:en 
 
 Piine. 
 
 We flinuM avoid liaving a ftricl Com-* 
 merce with Detradlors, inalinuch as bad 
 Company is very apt to corrupt thele good 
 Sentiments in us. Wc mult keep tlicm 
 
 at 
 
at a Diftancc from us or our felves at aSicr.X. 
 Diftance trom them. Thus did David at ^-^"^'^^ 
 he protcfts in PJaL lOl. This alio is an 
 apoftolical Precept as has been obicrved in 
 Seftion 4 
 
 I don't mean but that wc may frequent 
 their Company if wc believe that by con- 
 verfing with them wc may convert them 
 from this Sin So that as long as wc hope 
 to lucceed herein, wc ought to fpcak to 
 them and warn them thereof, but wc muft 
 forfakc them when we can expe£t nothing 
 from them. Even as Phyficians do, who 
 vifit a ficfc Man while there is any likeli- 
 hood of his Recovery, but leave him whea 
 they judge that humane Remedies will be 
 ineneftualonhim,and we muft imitate thoft 
 who go to fee Pcrfons ill of the Plague, 
 who guard themfelves with Prefcrvatives 
 againft the contagious Evil,lcft while they 
 try to help others, they deftroy themfclvc$ 
 with them. / 
 
 Moreover, If wc ought on a thoufan/J 
 Occafions to avoid the Company of Dc- 
 tradors, the Society of wife and pious Per* 
 fons may be a great help to us, to hinder 
 us from Detrafting, according to thatMaxim 
 of the wife Man, He that ^walketh ^itb^to.\^U 
 the njoife Jhall bs ^ife. 
 
 Another Counfel may be this, To think 
 
 that GOD beholds all things and will call 
 
 US to a Y<ry ftrift Account. Did wc buly 
 
 T ^^^ 
 
a74 -^ freatife againji 
 
 Sect.X, our felves on this Tho't, How efficacious 
 
 ^-'^'^y^^ wou'd it be to.make us hate Detraftion ! 
 Wou'd wc do before the King of Kings 
 what he has cxprellly forbidden ! When 
 the moft difobedient in the World will be 
 careful at Icaft to obey an earthly King's 
 Orders, while in his Prefence. Wc don't 
 urge this Article becaufe the Punifhment 
 which GOD will inflia on DetraftorSjand 
 which we have alledged as a Motive to 
 abftain from Detraction, fuppofes the 
 Knowledge he has of all oui Words. 
 We muft fhew that wc thinJc on GOD 
 
 ProY* X5X by praying to him for Gracp not to fall 
 into this Sin, fince our Tongue is in his 
 f ov/er. And, alio, that fo Wc may always 
 
 Eph. 4. 15, follow Trdtti with Charity.' ' Let us fay 
 to him, Set a Ji^atch^ O Lor A,, before my 
 
 prai.141.3. ^Q^^)^^ i^^p f]^^ ^^^^, Qf^y lips : T'hat 
 
 Jh tl^ fVords of our Mouihi and the Me- 
 Pfai. 19. 'Citation of our Hearts may be accepahU 
 in his Sight. And in fine, Th^t in Para- 
 dice we may ling forth' that Hymn pf 
 T^i:iumpb, Nbm is come Salivation and 
 p.y ii^jo.5/^^;?^//a and the Kingdom of our GOD\ 
 and the Power of his Chriji : J or the ac^ 
 'iufer of our brethren is caji downfjohich 
 ' accufed thim before our GQD Day and 
 'Night. 
 
 In a Word,' we ought to be extremely 
 <ih our Watch not to fin by Detrafting, 
 atid thereby rcndringthe Grace' of GOD oi 
 
 no 
 
DEfRjICTlON. 27s 
 
 no Fruit and EfFedj and thisfo much the Sict. X^ 
 more as we may detrad fo many Ways and ^'^V>*/ 
 have If many Occafions and Temptations 
 to do it. Thus we ought to engage in what 
 David faid, / ^ill look well to my fVaySy 
 that I of end not wth my foogue. ^ *^* ^**' 
 
 ARTICLE //. 
 
 7'Jbe Duties of thofe iJbbo are fallen 
 "■'■ '- '' into DctraHion. 
 
 IN the foregoing Article we confidered 
 Detraction, as a Sin which we might 
 fall into, in this we Ihall confider it as al- 
 ready committed. In the one I have (hewn 
 what ihaft be our Praclice in order to a- 
 void It ^' here I Ihall Ihew what muft be 
 done to' corre<^ it, to remedy it as much as 
 poffible and render it al light as may be. 
 Not but that all which we have faid ii the 
 othet Article may fait this: For the fame 
 Advices we have already given, arc very 
 neceflary for thofe who have aftaally dc- 
 traded. Bat as to thefe laft, fomcthin? 
 farther is really neceflary. 
 
 Their firft Duty is to repent of their 
 Detraftions and to forfake them. All the 
 World own this Condition to be abfolate- 
 ly ncccffary in order to obtaia the Pardon 
 
otj6 A Treatifc againjt 
 
 Sect.X. of their Sins from GOD. -™ Dctraftion 
 ^-Or''^ being a Sin, Repentance is then abiblutcly 
 ncccflary therefor. ^ , , . , , ^ 
 
 And fince Sorrow is a Part of Repen- 
 tance, they who have fpake ill of others, 
 muflr neceffarily be now afflided, therefor. 
 Jim, 4. f, O Dctradtors, Be aJfiBedy and ntourn^and 
 ' 'poeep : Let your Laughter be turned to 
 ' Mournings and your Joy to Heaiiinefs, 
 
 And when vye have quitted this Sin, wc 
 ought afterwards to ad quite contrary,and 
 to repair the Injury wc have done our 
 Neighbour by defaming him. I know this 
 Injury is in a fcnfc, irreparable, fincc wc 
 Cannot make what h^s been laid, be unfaid, 
 s^nd^vhat ha$ been, written, be unwritten. 
 Neverthdefs if wheja wc have blamed a 
 Pcrfon oa Account qf Ibme particularFafts, 
 we ihew, that on the other Hand he has 
 Virtues which delerve our Vraifes, this a 
 little diminiiheth the ill Idea wc had for- 
 merly given of him. ^ 
 
 If there be any Thing oppofite to De- 
 traftion, it is doubtlefs the I'raife we give 
 to the good Aaions of our Neighbours, 
 and thie mentioning of thcfe Adions. Per- 
 haps wc fhan't liiccccd fo as to make the 
 Pcrfons before whom \yjc formerly detraded, 
 bclicye the Good wcf^yofthofc who were 
 once the Objeds of our Detradion, but 
 however this be, it is our Duty to try this 
 wav and to endeavour to make it fuccccd, 
 
 foi^ 
 
DEtRACriON. 177 
 
 for It IS the only way that can be made ufc StcT. X. 
 of, and the moft proper in this Dclign. 
 ^ In fine, it is their Duty to get profit to 
 themfelvcs by the Faults which they liavc 
 condemned in others. That is to lay, if 
 they have decryed them for their Avarice 
 and Debauchery, they arc to beware that 
 they themfelves be not covetous and dc-^ 
 bauched. Nothing could be more proper 
 to corred us, than this Knowledge of the 
 Faults and Sins of another, and that for this 
 Reafon. Vice in another appears to us in 
 all its moft filthy Colours, &C moft hideous 
 Forms. It then appears to us entirely 
 frightful, and nothing in my Opinion is 
 more proper to make us hate it "f bales 
 faid very well hereupon, fhat the tVay to 
 live virtuoujly is to avoid ^hat ^e find 
 Evil in others. 
 
 ARTICLE HI. 
 
 T 
 
 The Duty of thofe in Prefence of 'whom 
 People have DetraHed. 
 H E Number of Fcrfons who 
 hear Detradion^ is not Ids than of 
 thofe who do detradt : Since what makes 
 Detradlion, is,thcDifcovcring our Ncigh-f 
 bour's Defefts to others v^ho hearken to 
 us. So we fliail give fomc Rules to tlieic, 
 and ftlCVYtbcm their Dutv. 
 
 T ; ' Their 
 
%f% jt freattje sgainfl 
 
 Sect.X. Their firft Duty is to take the Part of 
 
 ^"^^"^^^"^^ the Abicnt and to cxcufe them as far as 
 poflible. This is one of the principal Du- 
 ties of Charity : and many times they who 
 are content to remain Neuters, become 
 guilty of Detradion. Here that Maxim 
 
 LuVxi3»may be applied, He that is not Jor me is 
 againji me. When therefoic you hear a 
 Man ill fpokeh of, take his Part, and if 
 you cannot cltajr him of what he is ac- 
 cufed of, make known his good Qnali^ 
 ties. This is fo much the more eafy 
 as I believe there are none but what have 
 fome good Qualities. Relate all that you 
 know commendable in that Perfon, or all 
 that you have heard others praife him for. 
 This is fo much the more juft, as there is 
 no Perfun how honeft and good foevcr he 
 be, but would appear aMonfter,if welhould 
 tell <5f all that is badin him, without rela* 
 ting alfo what is good in the fame. Take 
 the Apoftles themlelves ; you will fee them 
 proud, ambitious, infatuated with a tem- 
 poral Kingdom of the Miferies, in which 
 every one expefted the highett Places : You 
 will fee them either forfaking or denying 
 their divineMafter, and quarrelling one with 
 the other. So that if you do not caft your 
 Eye on the other fide to admire their Zeal 
 and a thoufand other Virtues which gained 
 
 *Tiin.4.?. them the CroiJon of Righteoufnefs^ they 
 willfecm toyouPcrlbns not only unworthy 
 
 of 
 
DErRACflON. ^79 
 
 of thcApoftlelhip but even of the Name of Sect. X. 
 Chriftians. K^^^r^^ 
 
 If we know no Good to fay of Perfons, 
 wemuft not pofitively cxcufe them. This 
 would be both ridiculous and impoflible. 
 But we muft exru/t them by Judgments of 
 Charity, w^'ctiout getting too much enga- 
 ged. Perhaps, we may fay to Detraftors, 
 He you arc fpeaking of, had no Defign to 
 carry matters fo far, and perhaps the Re- 
 port that runs abroad is not very well 
 grounded, ^c. We muft at leaft interpret 
 the Evil we hear related, in the beft way 
 we can, and give it the moft favourable 
 Conftfudion it will bear. Thus St,AuJlin 
 afted, when he wou'd excufe fertullian^ 
 for faying that GOD is corporeal : In en- 
 deavouring to clear hira of this Error, He 
 faid, Th^Li TertufJiaffy by the Term of Bo- 
 dy, only meant a Subftance ; which takes 
 away the Herefy, it being certain that 
 GOD is a Subftance, tho' net a bodily one. 
 
 In fine, We Ihould endeavour to dimi- 
 nifti the enormity of fomcCrimes,by (hew- 
 ing that many Circumftanccs, which at- 
 tend thofe who have committed them, de- 
 fer ve to be weighed, and iliould rather in- 
 duce us to abfolve them, or at leaft not to 
 condemn them with fo much rigour. 
 
 We mull above al), powerfully defend 
 thofe whofe Crime is not well proved, and 
 ihew that there is as much reafon to dif- 
 T 4 ^Tcdil 
 
nio ji frcat'tfc dgainU 
 
 Sect. X. credit what is faid to the difadvantagc of 
 ^'^^^^'^ the abfent, as to believe it> and confe- 
 quently we muft fufpend our Judgment or 
 give 1l in on the charitable fide. Never** 
 thelefs in cxcufing ourNeighbour, we muft 
 never deviate from the following Rules : 
 
 I. We are not to lye to excufc any one 
 whatever. We muft never do Evil that 
 Good may come of it. Lies officious for 
 others, are damnable to thofc who fpeak 
 them. 
 
 i. We are not to excule oncFault by ano- 
 ther, as to excufe Covetoufnefs in oneMan 
 becaufe of the meannefs of his Soul ; Lux- 
 ury in another becaufe of his Vanity, 
 
 3 . We are not to excufe one Man by 
 accufing another. There are fometimes 
 Occafions wherein we may fhew that nei^ 
 ther the Accufer nor Accufed have done 
 Wrong. For Inftancc, the Phyfognomift 
 who accufed Socrates of being brutifti, 
 given to Drunkennels and Unchaftity, had 
 reafon therefor, becaufe fuch was his na- 
 tural Difpofition. His Difciples, who on 
 the contrary faid he was not fo, had rca- 
 fun alio on their fide, becaufe he had for- 
 faken thofe Vices. And this is of Impor- 
 tance to be oblcrvcd to others on many 
 Occafions in order to juftify both the one 
 and the other : For there arc everyDay a 
 thoufand Mifundcrftandings of this fort, 
 >vh;^'h might he fo adjuftcd and cleared up. 
 
 u 
 
If we can't excufe the abfcnt who are fpo- Sicr. X. 
 ken ill of, we muft break off the Convcr- 
 fation from Detradion. Here we muft make 
 ufc of our Judgment, and our Penetration 
 and fticwas muchWit in turning theCourfc 
 of Detraftion, as others ftiew in detrading 
 finely. Jf wc arc alone with a Perfon who 
 in his Difcourfe with us detrafts from ano- 
 ther, wc are with Moderation to make 
 him perceive the wrong he is in,in detraft- 
 ing. But if we arc in a Company, I don't 
 advife to fuch a Thing. Then to rep-rovc 
 Detraftors openly would be detrafting ojre's 
 felf. We muft wait for a more favourable 
 Ocaafion. We ihould then rather turn the 
 Converfation on Matters of Piety or Wit, 
 or at leaft of indifferent Nature ^ which 
 is eafy forPerfbns who have cither Pietyor 
 Wit, or anySway in theWorld, with refc- 
 lence to their Birth or their Employment. 
 If all thefc Ways won't do, we muft 
 leave the Company, that fo we may not 
 have the Mortification to hear GOD of- 
 fended, or may not be tempted to detraft 
 bur felves, or ftiew that thefe Difcourfes 
 dilplcafe us becaufc wc think there is Evil 
 in them. If ftill wc are withPcrlbns whom 
 vve can't well get: dil-engagcd from, wc 
 muft then keep a profound Silence, all 
 the Time they are detracting, and as foon 
 as the Converfation turns upon Matters of 
 indifferent Natuve wc muft difcourfe as 
 
 others ; 
 
a 8 2. A frcatife againji 
 
 Sect. X. others : which will eafily fliew that wc 
 kept fiience, only becaufe we did not love 
 to detraft, and this will be a LelTon to o- 
 thers. What is to be done after this, in 
 order to ftrike as much as may be at the 
 veryBottom of Detraftionjisnot to heark- 
 en favourably to thofe who wou'd Ipread 
 Detradion. If we fhew more Difcontent 
 than Pleafure in hearing Detraftors, they 
 "willfoon ceafe detrafting. " If Informers 
 " perceive that we have moreAverfion for 
 *^ them than for thofe whom they accufe; 
 *^ they will foon break themfelves of this 
 " evil Cuftom, and will reform this Sin ; 
 " and after this they will hearken to us, 
 " and we fhall become their Saviours, and 
 " they will call us their iienefatlors, fays 
 " St. Chryfoliom. '' And this we are o- 
 bliged to do, fince to do otherwife is to 
 fecond Dctraftors, to favour them, and 
 confcquently to Sin : Which made one of 
 the Ancients fay, " That Detractors ferve 
 the Devil with their Mouths, as their 
 Hearers, do with their Ears. " 
 
 If wecan do no better, Let us make as 
 tho' we did not mind what they fay • they 
 will knov/ thereby, that at leall we have 
 much Indifference for their Difcourfc. The 
 Conduct oi Confiantine the great, delerves 
 to be here remarked and imitated. Many 
 of tlic Blfhops having prefented to this 
 Piincc, Memorials containing reciprocal 
 
 Complaints 
 
DEfltjICfTION. aSj 
 
 Gamplaint$ of each other, and he being Sect.X. 
 plagued almoft every Day with Accufati- n^^'v^^ 
 ons of this fort, he referred them all to a 
 certain Day ; and when the Day came, he 
 faid to them, " All thefe Cgm plaints 
 ^ ' Ihall be judged in the laft Day, by the 
 ^^ common Judge of all Men. It does not 
 " belong tome to take Notice of them j 
 " to me, who am bvit a Man ; fincc the 
 ^ Accufcrs and the Accufed arc Bi- 
 ^' Ihops, who ought to do nothing that 
 ^^ fubmits them to other's Judgment. 
 «'' Let us then imitate the Mercy of GOD, 
 " in pardoning one another,and renouncing jo2om«> " 
 ^^ all thefe Accufations. Let us agree in ^i^- ^- ^^ 
 " examining Queftions of Faith for which 
 ^^ we are now aflembled ". And having 
 faid this, he order'd all the Complaints to 
 be call into the Fire. Thus when we hear 
 Detraftors, we Ihould fay to them. Let us 
 leave it toGOD 6c to theMagiftrates whom 
 he has eftablifhed,to judge and to condemn 
 Men* As for us who are private Peribns, 
 'tis none of cur Bufinefs. Let us imitate 
 the Mercy of GOD towards all Men, and 
 let us agree to examine our own Confci- 
 ences, to blefe theLord,and to difcourfe on 
 Matters of Faith, without ever difcover- 
 ingAccufations injurious to our Neighbour. 
 If we have not always Occafions to fpeak 
 after this manner,we have at Icaft to think 
 and act thus, Wc ought even with Plea- 
 
 lur? 
 
a84 ^ Treatife agalnfi 
 
 Sect^X. fuic to forget what was faid in ourPrcfcnce 
 ' againft any one. Wc ought not eafily to 
 beh'cvc ^11 the 111 that is faid of a Man, 
 which is another Rule to be obfcrv'ed by 
 thofc who hear Detraction. We mnft 
 then remember, that we have a thoufand 
 Times heard Falfities fpread abroad con- 
 cerning our Neighbour, and even perhaps 
 we our felves have been fomctimcs flan- 
 der'd. That thus it is very poffiblc, that 
 what is faid may be likewife falfc, at leaft 
 with regard to Ibme Circumftances : And 
 this fhould make Perfons very backward 
 to believe and relate what they hear fpo- 
 ken. At leaft we ought thro* Wifdom 
 and Charity to do what the Law of GOD 
 commands, and what earthly Tribunals ob- 
 ferve thro' Juftice, namely not to condemn 
 z Man but by the Mouth pt t ^^o or three 
 unexceptionableWitneffes, Anu truly we 
 believe eafily the Evil which is fpcken of 
 others, but becaufe we are confcious that 
 our felves are capable of committing the 
 fame Faults, and are corrupt enough for 
 that. 
 
 But fuppofing at piefcnt here, that we 
 are very certain, and have no room to 
 doubt, but that theEvil laidof our Neigh- 
 bour is very true, our Duty is to go and 
 tell him of his Faults and his Vices, which 
 perhaps he himfclf is utterly ignorant ot. 
 Wc are to ftiew bim the W.rwp which 
 
 " ■'" thcv 
 
DETRACTION. ^8 
 
 :> 
 
 they do to hisReputatlon and his Intcrcfts, Sect. X. 
 and cfpccially the Dan^xr which he expo- v^OT"^ 
 fes hLmlclftc.: A linkingeccrnally intoHcll. 
 ^ ;This .is a Duty which all Men in gene- 
 ral are obliged to practifc towards eacli o- 
 ther, according to Scripture Rule. My 
 Brethren^ lays St. Pau\ If a Man be 
 overtahen in a Faulty rcjlore fucb ^/^Hebj-n* 
 One in the Sprit of Meeknefs. Eshort 
 one another daily "while it is called to 
 Dayy led any of you be hardned thro' the 
 Deceitfulnefs of Sin, Let us conjider one 
 another top'ovoketintoLove ^ goodji^orks. "^^' '"''^ 
 If we read thofc Paffages attentively and 
 confidcr what goes before and whatfollows» 
 we Ihall fee that the Apoftlcis heie treat- 
 ing of thofc Remonftrances, which parti- 
 cular Perfons ftiould make to each other a- 
 bout their Condud. Let us not then fay, 
 That they regard only publick Perfons, as 
 for Inftancc, Pajiots. For in Truth, Juf- 
 tice requires this, of the latter, but Charity «♦* ^*^ 
 requires it of 411 Men. Don t then leave 
 this officious Care to Pallors only ^ doubt- 
 Icfs you wou'd hardly be willing that they 
 Ihpuld go to Heaven for you. There arc 
 even manyOccafions where particular Per- 
 fons are more proper to reprove a Man lo- 
 vingly,than for hisPaftors to do it j againfl 
 whom there arc a thoufandPcrfons fo preju- 
 diced, that they wou'd fay,they did it only 
 for Fafliion's fake, and not thro' any Love 
 
 they 
 
^85 ^ freatife againji 
 
 Sect.X. they bofethemj or that wc were to hearken 
 ^-''^^^ to them in the Pulpit, or at the Point of 
 Death, and not at any other TiHie. More- 
 over, Minifters don't know all Sinners nor 
 all their Sins: and for many other Reafons 
 they may not fucceed lo well in this mat- 
 ter as others. 
 
 They who wou'd fulfill thisDuty,muft ob- 
 ferve fome Precautions, and follow fomc 
 Rules, which we fhall mention. 
 
 I. ThcFirJi is to fee to it, that they are 
 exempt from grofs Faults, and efpccially 
 from thofe which they blame in others. 
 They mult get rid of 'em if they are fub- 
 jeft to 'cm, as much as poflibly they can, 
 that fo they may be in a Capacity toex- 
 hort others* They muft take the Beam 
 out of their own Eye, before they pretend 
 to take the Mote out of their Neighbour's. 
 Wemuftbe converted before we can exhort 
 Sinners to Repentance, according to that 
 Luke i»i Conini2ij^(j: ^f ourLord toPeter^ B^henthou 
 Jhalt be converted^ Jtrengthen thy Bre-- 
 thren. But efpccially we muft not have * 
 fpokcn ill of them before. How can they 
 take our Advice weU,ifwc fliew ourfelves 
 their Enemies by defaming theiji ? Hovf 
 can they think that it isj-cvc which guider 
 our Steps towards them, if they fee that 
 wc fail it^ (^ur Regards to them on many 
 other Occafions ? How then can our In* 
 ftruftioRS be profitable to them ? 
 
 a. A 
 
a. Kfecond Vx^cmxion is, to ad withi^acT.X. 
 a great deal of meeknels, prudence and cir-^-'^^'^^^ 
 cumfpeftion, that foour Reproofs and Ex- 
 hortations may have an happy Succcls ; 
 What I fay is founded not only in the 
 Scripture ; but alfo on this Confideration, 
 that nothing grieves Men more, than to 
 know that their Defcds aie known 
 and blamed, and to fee that they are defpi- 
 fcd for them. We muft then make ufc of 
 all our Induftry and all our Zeal in endea- 
 vouring to diminifli that which gives our 
 Neighbour fo much unealinefs in Reproofs. 
 We muftfometimes grieve withhim,fome- 
 times lovingly fet forth the wrong his 
 Sin does him, fometimes praift thofegood 
 Aftions in him, which he has formerly done. 
 We muft do our utmoft to find out his 
 Temper, that fo we may in fome meafure 
 conform our Difcourfe thereto. We ftiould 
 make him fee, and endeavour to perfwadc 
 him, that it is neither Pride nor any other 
 evil Principle ; but only a Defire of his 
 Converfion, which makes uj talk fo freely 
 to him of the Irregularities in his Condud: 
 We fliould affure him that in his Turn, on 
 his Part, we fhould receive the CounfcJi he 
 may give us, with Humility and a tradable 
 Temper. We fliould ufe all Sorts ofMeans 
 to fwecten this charitable Medici^ie, that 
 fo when it does not appear fo diftaftful he 
 
 may take it more cafily. 
 
 9. A 
 
aSS A Treatife again fi 
 
 SacT.X. 3. A //^/r^ Precaution to be oblerve is, 
 
 ^y^^^^^ not to name the Perfons w ho have Ipoken 
 of our Neighbour's Dcfefts, Vrhoni we are 
 now ccniuring, lell we let them together 
 bythe Ears. 
 
 4. Lajily\ We are to pray to GOD to 
 convert bcth the Detraftors and Detrafled, 
 and to injreat him to pardon them both. 
 This is ancffential Part of Charity. Hence 
 
 Chap, ^. ^t.Jamci requires them to pray for one 
 another. And Sujohn requires us to pray 
 
 X joh.ch, fQj. aii fQj^s of Sinners, except thofe who 
 Sin unto D^^/)b, that is, againft the Holy 
 Spirit, vhich Sin being at prefent, 
 always or for the moft part, unknown, 
 it folio ws,tiat we are to pray fox the whole 
 World. 
 
 ARTICLE 7^;,: 
 
 fhe Duties ^f thofe ^ho are fpokcn ill of 
 
 AS to what regards this Sin, all the 
 World is aiit'^e or paj[ri:e theicin. 
 llpeak now ol thefe latter. 
 
 Their /ry? Duty is to pardon thofe who 
 have detracted from them, and not to will 
 ^^^■' 4i oi- (jQ ^j^y £yjl ^g ^hem therefor. St. Paul 
 truly rco^iircs that in all Ibrts of Cafes, wc 
 fhould paxdon, others as Chrift has par- 
 doned UF. Particularly, we gught not to 
 
 detraft 
 
^€tradt from thofe who have formerly dc- S^cr. X 
 <:racted from us. Hence that laying of 6', V^^C^ 
 PeUry Bs ye all of one M'lnd^ ha-Sing ^ '* ' *^ 
 €Gm^aJjion one towards another. Love 
 0S Brethren^ be ptiful, be courteous. 
 Not rendrlng evil for evil^ or railing foi^ 
 •raiUng^but contrarywiJe.BJeJing • Knowr 
 ing that ye are thereunto called^ that ye 
 Jhould inherit a Blejfing. If we arc noc 
 Co rcRder Evil for Evil, we ought not then 
 to detraft from thofe who have fpokcn ill 
 .of us before ; and it is our indilpenlable 
 JDuty fificercly & honeftly to pardon themo 
 This i^ v/hat thofe Perfons do no^c do, (tho" 
 they pretend they are ready to do it, ) who 
 tal]^ rngLch after this Manner ^ fuch a one 
 fias detra£t^d from me, and if I had a mind 
 to, I know y^ry w^ll how I cou''d revenge 
 my feif, I cou'd .eaiily tell of many fhamc- 
 ;ful Things of his^ which would very much 
 jhurt his Reputation ^ but I v/on't pientioii 
 *pm 9 and I pardon him the Injury he has 
 done me, as J wilh that GOD may forgive 
 Bie my Offences^ 
 
 Althp' there may appear a great deal of 
 good Humo.ur herein, yet there is certainly 
 ^ great deal of hidden Malice. For can wc 
 ^eny that it is a great Malignity, which 
 woi;.'d infinua^e tbat .w.e have great Reafon 
 ;t9 jcomplain of ^ Mod, to call him a Dc- 
 lrador,an,d to fli.ew ithaC he has done ihapier 
 foi Things^ the Publication whereof %you'iJ 
 
up A freaflfe agalnji 
 
 Sect.X. avenge thofc whom he had detrafted from ? 
 ^^'^v^^^ There is moreover a manitellContradiction 
 herein, fince if we fincereiy pardon'd him 
 the Wrong we complain of, we fhould n X 
 talk of it, but hide it and forget it with 
 Pleafure, and from hence it comes, that in 
 the Scripture ftiic, to forget, to hide and 
 pardon a Fault, are exprelt by the lame 
 Terms and do often fignify the fameThing, 
 Thus then to relate a Fault which we fay 
 we forgive to a Man, is not to forgive it. 
 Confcquently, to ask ot'GOD that he wou'd 
 forgive us our TrcfpaiTes as we forgivcMcn 
 their's ( with the Mouth only ) is to pray 
 that he wou'd ftiew us no Mercy. 
 
 \Vc mult imitate theExampleof6'.P/7///, 
 who fays, They curfe and uoe blefs ; a 
 Condud quite »ppofite to that of thofe 
 who hold and teach, that it is lawful to kill, 
 provided that it be in fccret and without 
 Offence, thofe who detrad from us, it we 
 can no other way flop their Detraction. 
 This is the Jefuitical Dcciiion. I confefs 
 that it appears hard to the Flelh not to 
 revenge our felves on thofc who hurt our 
 Credit; neverthelefs, this Difficulty will 
 be much diminilhcd, if we refled, firft, that 
 belkics GOD's ablolutcly requiring that 
 he permits that we be covered with 
 Shame and Infamy, in order to make us 
 humble, and ready to acknowledge our 
 Sins J to exercife our Patience and that wc 
 
 may 
 
D ErRACflON. a^, 
 
 xnay put in Pradlce many Virtues which Sect. X* 
 we cou'd not prafticc, if the Malice of our ^-^nrNj: 
 Enemies did not give us occahon therefor • 
 fo that we may fay with reference to thofc 
 who have fpoken ill of us, what / avii 
 faid with regard toShimei^who curfed him, 
 T'/je Lord hath faid u;f to him, CurjeDav'id. i$»m.i<?.ifi 
 
 It is anEfFect of GOD's Providcnce,wh3 
 permits our Enemies to infult us, either to 
 punifh us, or to try us, to give us ways to 
 Ihev/ with what Refignation wc can ac- 
 guiefce in his Will. 
 
 A fecond Reafon which lliould make ib 
 abftain from Revenge, is that by that way. 
 far from reeftablifhing our Honour, wc 
 Ihall on the contrary encreafe our Infamy, 
 and make it known to ftill more Perfons. 
 Truly this will be giving new Matter and 
 new Occafion, to thofe whom we backbite 
 in our Turn, to divulge anew and ftill far- 
 ther, theEvil which they have already told 
 of, and to add thereto befides this, all thaC 
 they have not as yet publilhed. Hence it 
 was that P/;/7/p King of MacedG» wou'd 
 not banifh a Man who had faid very mor- 
 tifying Things of him ; and gave this Rea- 
 fon for it to his Friends^ / uoill nothamfb 
 him, faid he, for fear that when hepnds 
 himfelf^ith more Perfons, hejhouldtalk 
 of me to a greater Ntml^^r. 
 
 On the contrary. If any Thing will rc- 
 
 eftabliih our Credit, it is to pardon thoft 
 
 V a wb<^ 
 
^'^i A freatifc agahfi 
 
 Sect. X. who have ofFencJed us. This is the Effect 
 ^<:V^ of fo high a Virtue and the Mark of lb 
 generous a Soul, that it will excule the ill 
 Qualities we may otherwife have, and 
 which have caufed Men to fpeak ill of us. 
 Before GOD himfelf, this Charity we fhew 
 towards our Enemies, will ferve to cover 
 thofe Sins which have given Occafion to 
 others to fpeak ill of us, if we afterwards 
 a!)andon them. 
 
 Another Motive not to revenge our 
 fe.Ves is, to confid^r that wc ought to be 
 much more vext at our felves who have 
 tlcfeFaults, than againft thofe who difcover 
 tiem to others. 
 
 Since after all we aft, and they only 
 ijpeak, and if we did not hurt our felves by 
 our Vices, they could not hurt us by their 
 Dctraftions j it is in our felves, they find 
 Ihe Matter &: Objeft of thefc Dctraftions ; 
 wc afford Fewel andFire, and they blow it 
 into a Flame. 
 
 To keep us from Revenge, Let us 
 Imagine that all the World knows our 
 Vices and publilh our Sins. In this Cafe 
 we muft abfolutely live inPeacewith thofe 
 who fpealc ill of us j fince it is impofiible 
 to do without the help SC Company of all 
 trie World. You will fay that this Suppo- 
 lition is impoflible. I don't think that it is 
 and we every Day fee that others know 
 our Faults better than wc do our felvcs : 
 
 At 
 
D B T'R JC no N. 2^3 
 
 At leaft it is very poffible that all thofe Sect.X; 
 whofe help we need, may themfelvesfpcak ^-^^^^"^ 
 ill of us. If we wou'd then hate them and 
 be revenged on them and have no Com- 
 merre with them, we muft deprive our 
 felvesof their Affiftance which is extremely 
 contrary to our own Intereft. For the 
 Corruption of Men is fuch, that they are 
 vext and in a Pailion when we fay againft 
 them thofe Truths ^vhich are to their Dif- 
 advantage : And on the contrary, that 
 nothing pleafes them fo much as to hear 
 lyes which flattci^ them, and to hear thcm- 
 felves praifed without Reafon, whileTruth 
 fo greatly offends them. 
 
 In fine. If any one has Dctraftcd from 
 us thro* Folly, we fhould pity it ^ if thro' 
 Xevity, we fhould defpife it j if thro' In- 
 jury, we ihould pardon it. 
 
 If all that has been faid cannot perfwadc 
 you from Revenge, here is a Way that you 
 may be revenged without offending GOD, 
 and without injuring your felf ; a mean on 
 the Contrary, which will ferve to your 
 Honour, your Happinefs, and your Sal- 
 vation. It is to lay afide your Sins and l6 
 take from your Enemies the Arms which 
 they make ufe of to light againll you, and 
 to force them to admire yourGoodnels or at 
 leaft to be filcnt. When Men Ihall ice 
 you pious and fincerc, they will hardly be- 
 lieve that you have been vile and wickcd. 
 V 3 YokM 
 
'j^^ yi Trial Ife a^ahjl 
 
 SfecT. X. Your prefent Virtues without doubt, will 
 '^'^'"^^^^ ferve to efface the Horrur of your paft 
 Crimes* 
 
 Another very furc Way not to entertain 
 Hatred and Defircs of Revenge againil a 
 Mantis not to enquire curioufly about what 
 has been faid of us, unlefs it be with a De- 
 fignto amend and not to be offended. This 
 excellent Counfel the wife Man gives us, 
 eeci. 7* ^^^^ fio heed unto all M^^ords that are 
 ax, ji. fpoken^ leaji thou hear thy Servant curfe 
 thee. For oftentimes aljb thine owft 
 Heart knouoethythat thou thy felflikeuotfe 
 haft curfed others. Above all we fhould 
 not demand the Names of thofe who have 
 fpoken ill of us, lell we fhould conceive 
 hatred againfl them ; befides that thereby 
 we fliall engage thofe in Dctradion who 
 name them to us. 
 
 It concerns me neverthelefs, you will 
 fay, to know thole who fpeak ill of me,that 
 fo 1 may not ad before them as Friends, 
 but may be on my Guard. 
 
 I anfwer that there is another way much 
 more fure to know who arc our Friends 
 and who, our Enemies. It is only to ex- 
 amine whether we have done no Man wrong, 
 Whether we have not detracted from any 
 one^ whether we have been always kind 
 and olHcious tov/ards every oae ; then we 
 may be pcrfwadcd that they do not de- 
 tract from us, fmce wc have not given any 
 
 one 
 
DETRACriON. 2^j 
 
 one Occafion to hate and defame us. Let^ECT.X, 
 us farther examine, whether we have been '•^^^'^"^ 
 
 humble, fober and virtuous in our Words. 
 If it be thus, We have given no Ground 
 for Detraction, and may flatter our lelvcs, 
 that Men do not fpeak ill of us, and that 
 all the World are our Friends, it we may 
 know them thereby. But if you are vici- 
 ous, you may be aflurcd, That in this de- 
 trading Age, all who know your Vices, 
 will Ipeak of them, and lb if you pleafe 
 are your Enemies, whom you ought to be 
 aware of,and that by giving them hereafter 
 no Matter to cenfure you. We muft live 
 with allMen as Fiiends,not doing them any 
 Injury, or even defiring to hurt them ; and 
 as with Enemies, notgiving them any hold 
 of us. 
 
 When Informers who endeavour to fow 
 Difcord, come and tell you, that fach and 
 fuch havefpoken ill ofVou,far from being 
 angry with your Detractors, and fhewing 
 that thole who have Ipoktn ill of you (^o 
 defervcgreater blame than you ; keep your 
 felves in Humility and Modcfty mixt \\\{\\ 
 Mcekncfs, and fay, according to the Corj> 
 fel oiEpiffelus, '' I am not at all altonifocd 
 " That they fpeak diiadvantagcoufly oi 
 '^ me ; they might have iiid much more, 
 ^' if they had known all my failings " Or, 
 as an honcft Man of the 'lall Age, ''^ If 
 ^' Men know my Imperfetlions luthro'iv, 
 ^' how much more doesGOD know them? 
 V 4 Home 
 
a^6 ^ATreatifc agalnB 
 
 SiLCT.X. Some \vill doubtlefs objeel and fay,- t^a^ 
 '^^i'^V'^ if wc d3 not detrad from rhofe who detraft 
 from us^ and do not rail at thofc who rail 
 at usy we fhall become the fport of all the 
 World, who feeing that they can offend 
 us without danger, will do it continually^ 
 I anfwer, That our Detractions will do us 
 jio good, and only draw on us more and 
 piorethoic of others, as wehave clfewherc 
 fhewn ^ and therefore that Silence is far 
 more proper to quench this Fire, which 
 our Railleries wouM but fupply with new 
 Matter and Fuel We need only Ihcw that 
 It is Charity or Prudence which makes us 
 dumb ^ and the following Example may 
 clear up what I have juft now faid. A 
 Man having been cruelly railed at without 
 making any Anfwer -one of the Company 
 faid, He miifi needs be a Fooh i^ho iJooiCd 
 bold his Peace onfuch an Occnfion, You 
 are miftaken, replied the ^\^^A Foolknouo^ 
 not how to Bridle his Tongue. 
 
 If there be but few Pcrfons who fpeak 
 ill of us, wc may make ufe of the Anfwer 
 which the Poet Tajjb made on account of a 
 Man who fpake ill of him to all that he 
 faw : // is better^ faid 'fa£b^ for him to 
 fpeak ill of me to all the Jiurld^than if all 
 ihe Horld did Jpeak ill of me to him. 
 
 My lull Advice to the Detracted is,That 
 
 theywou'd iVce thcmfelves from all their 
 
 Vitcf^ not only that fo they may give no 
 
 "' occifien 
 
D ETR J c r 1 O U ^^/ 
 
 Qc€^iion to others for Dctraclloii, but alfoSECT.X; 
 that fo Hell may not cxercifc it's rage upon ^^"'^^''^^ 
 them. This is a Duty which is common 
 to them with aliChriftians,and which thoic 
 whom \Yc are fpcaking of may pradicc fo 
 much the more eafily, as they arc informcJ 
 of their Vices by the Mouth of others, and 
 by that means know them the better. This ^^^^^ ^ ^,. 
 is the way to gather Grapes of Thorns and 
 Figs of Thiftles, and Pearls from a Dung- 
 hill, in a word, to get Good out of Evil ; 
 fuch will profit much by the Dctracliors of 
 others, fince being ftiewn their Faults by 
 them, and being apprifed that they are bh- 
 med for them, they are furniihed with 
 Means and Motives to get rid of 'em. Thus 
 in fome fort,they ought to take it in good 
 part of them whobaikbite them. Perhaps 
 they did it thro'Envy orHatred • but whan 
 Matters it, what was their Intention, or 
 from what Principle they fpake, if we can 
 turn to ourSalvation,what will perhaps one 
 Day prove the Caufe of their Deftruction? 
 Here we may apply what St. Faul laid, 
 Some f reach CHR I Sf of Envy £f Strife ^^li^^'l 
 OfContetition and notftncereJy^ fuppo/ing 
 to add JjJi^on to my Bonds. IVbat tben^ 
 Notwitbjianding every way^ whether tn 
 Pretence or in Truth, C HRIST^is p-ca^ 
 ched^and I therein do rejoice,yea and ivill 
 rejoice. Thus how ill ibever the Motive 
 i'nay be which Dctradors adfrom,weknovv 
 
ri^S 'A Treatifc againji 
 
 Sect. X. our Vices by their Dctraftions, wc may 
 '^^^''^^^^ improve their Malice to oar Advantage, 
 
 and it is at this that we may rejoice. 
 
 ti:^:? 
 
 The Ufes of this Section. 
 
 HE R E it muft be remarked, That al- 
 tho' we have divided this Sedion in- 
 to foar different Articles, neverthelels v/hat 
 we have laid under the one may agree to 
 each of the other Thrce^ and even of the 
 three other together. For Example the 
 Advice we gave not to detract, may alfo 
 ferve tor Detradors, for thofe who hear 
 Detraction, and for theDetradcd ; for thcle 
 who have been active and paffis'-e in the 
 Sin ; the Reafon of this is, becaufe that it 
 may very well happen, and often does,that 
 they who detrafl do often hear others de- 
 trad, and are likewife thcmfelves dctra'ieJ 
 from. Thus m this Regird thcfc four 
 Articles miy agree to one Perfon. 
 
 Thefe Counlcls and Duties apnearing to 
 me of the laft Importance for the Sabjcd 
 I have been treating of, and containing 
 whrit is moft effcncial to be practiced by 
 us, whether wc be the Authors,or thcOb- 
 jcds, or the Hearers of Dctradion, I wouM 
 carnelllv advifc that they be followed and 
 put in Pradice. Ncverthelcfs the more 
 
 profitable 
 
profitable they appear to me, the more I Sect. X. 
 fear they vvon*t be followed, becaufe com- ^•'O^^^ 
 monly the moft excellent Things arc the 
 moft difficult, fuch are fome of the Da ics 
 we have mencioned, and it is thisDifficalty 
 that will hinder Men. 
 
 Yet even this ought not to difcouragc 
 'em fo much as to ftir them up to ask of 
 the GOD of Love, whofe Power is unli- 
 mited and able to help them5that he wou'd 
 affift them to follow what his Word, and 
 that Reafon which he has endowed them 
 with, do prefcribe them to do. 
 
 T'he Conclufmi of this freatife. 
 
 TT E R E we might takeOccafionftrong- 
 "*--*• ly to exhort Perfons to leave off De- 
 traaion. But being perfwaded that thofe 
 Exhortations we have made thro' the whole 
 Courfe of this Treatife, arc capable of ma- 
 king Impreffion on the Hearts, where the 
 Love of GODjof ourNeighbour,and of our 
 felves is not entirely quenched, there re- 
 mains but little for us to do to finifh this 
 Treatife. 
 
 I exhort you to confider, That the Dc- 
 traftor fins eflcntially againll Charity, and 
 thereby fhews that he hasnoReligion ar all^ 
 for how can a Man have any Religion, if 
 ^ he 
 
^ow i^ freatife againfi 
 
 SacT.X. he love neither GOD or his Neighbour I 
 
 W^^^ Which is the fulfilling of the Law. Can 
 
 we love our Neighbour when we hurt him 
 
 in thofe things which he efteems as his 
 
 grcateft Advantage in the World, even his 
 
 ^ Credit and Reputation ? Can we love him> 
 
 '^•" as wc love our felves, if while we take fo 
 
 inuch Care to hide our own Defects, and 
 
 arc fo troubled if they are known abroad, 
 
 we cxpofe his fo openly ? 
 
 Can we alfo fay, That we love GOD, 
 if we hate thofe who arc formed after his 
 Image ? And moreover, If any one love 
 not his Brother whom he fees, how can he 
 love GOD whom he hath not feen fo dif«» 
 tinftly ? And if we have not Charity, how 
 can we enter intp Heaven, which is the 
 Source and the Example of Love ? 
 
 That Heaven, where GOD the Father 
 v?iU caufe the Saints to tafte the moft deli- 
 cious Effects of his Love, in which their 
 Welfare confifts : That Heaven, where the 
 Saints fhall burn with Zeal and Love for 
 theirCreator,ia which theii:Glory confifts: 
 That Heaven, from whence the Lord of 
 the World, flieds abroad his Bleffings and 
 Favours on all thelnhabitants of thcEarth, 
 even the moft Wicked. 
 
 Without Charity how can we enter into 
 that Paradifc, from whence Jefus Chrift. 
 dcfccnded only thro' the Eftcd of hisLovc 
 for Mankind, and to redeem them by the 
 
 Price 
 
D Efk y^ crto ]sr. 501 
 
 Price of his own Blood ; and whither heSncT.X. 
 afcended again to exercile ftill his Love >-^'V^ 
 towards them, by interceding on their Be- 
 half before GOD his Father ? 
 
 In fine, How can we expeft without 
 Charity to enter into that Heaven from 
 whence the Holy Spirit by an Effcft of his 
 Love, pours down upon Men his Graces 
 and Gifts, which comfort, which rcgenc-* 
 Tate,which prepare them for anlnheritajice 
 in Hean)en ? 
 
 On the other Hand, when we have fin* 
 ncd a^ainft Charity by Detraction, may we 
 not fear to be the Companions of Devils, 
 fince an evil Tongue is already fat on Fire f j,,^. •> 
 of Hell, as 5. James fays ? ^ ^^^ i^ 
 
 Let us endeavour to live allfo lifceChriC- 
 tians, that we may have no Caufe, no Rca- 
 fon to fpeak ill one of another. Let us 
 avoid the very appearance of Evil, fo as to 
 give no Ground for rafti Judgments. Let 
 us well confider every Time that we Sin 
 fo as that others know of our Sins we mi- 
 ferably Scandalize them, fmce we are the 
 Occafions of theirEvil fpeaking,and confc- 
 quently of their Sin, which is an Aggrava- 
 tion of thofe Sins which occafion Detraction. 
 I hope they who read this Trcatife will 
 icceive thefe Exhortations of mine with 
 Complacency, fince they have five Charac- 
 ters which arc, it feems to me^ very fit to 
 
 Hiai^c them efficacious* _. 
 —' u The 
 
502 A freatife againji 
 
 Sect.X. I. The firft of thofeCharadcrs which an. 
 ^^"""^^"^ Exhortation ought to have, in order that it 
 may move and make ImpreiTion, is, that 
 the Things exhorted to, be of Importance, 
 Now nothing is of greater Conkquencc 
 than the Charity, or rather the Salvation 
 %ve exhort Men to attain unto, by avoid- 
 ing Detradtion. 
 
 2. A fecond CharaiSer which Exhorta- 
 tions Ihould have that fo they may be fol- 
 lowed is, that they be neceflary and well 
 applied to the Thing exhorted unto, and 
 to the Time in which it is $o be done. I 
 leckon that alfo on this regard it will be 
 granted, that there is ground, and that it is 
 proper at this prefcnt Time, it ever \\ was, 
 to exhort the World to abftain from De- 
 traction, fince perhaps there never was an 
 Age wherein it was more in Vogue than 
 the prefcnt. Languages have been often 
 changed, Words have been different in their 
 Pronunciation, their termination and their 
 fignification. Every Nation according to 
 their Language has varioufly expreft their 
 Detractions • but at all Timco, in all Na- 
 tioDS,and at prefcnt as much and more than 
 ever, Detraftion has upheld and does up- 
 hold it's Empire in the World. 
 
 3. We ought. Thirdly, to give way to 
 Exhortations founded on Ihong Motives, 
 powerful Reafons and ncccffary Advice. 
 
DE7RACriONr 30J 
 
 In this Regard wc are perfvvaded^ That Sect. X. 
 all which has been faid againft Detraction, ^-'^^W 
 is very ftrong, very preffing, and very ne- 
 ceffary. 
 
 4. Fourthly, Wc are more ready to obey 
 Exhortations, when we are perlwadcd of 
 Jie Sincerity of thofe who Exhort. As I 
 jcan have no Advantage from deceiving o- 
 thers,and on the contrary fhould be accoun- 
 table unto a righteous GOD for fo doing, 
 you ought to be convinced of my Sincerity. 
 
 5. Laftly, Exhortations aie more per- 
 fvvafive, when we know that he who gives 
 them, has a right thereto. This Right be- 
 longs to ail Men. It is one of their Duties 
 to exhort their Neighbours to forfake their 
 Crimes, and to follow Virtue, as has been 
 already fhcwn, and therefore they have 
 Right to exhort Men to Ihun Detraction, luk.^;.i4 
 And to do this I conjure them by the loving 
 Kindnefs ofChrift^who prayed to hisFatner 
 
 for his very Murderers. And may the 
 great GOD accompany this Work with 
 his Blelling, and his Grace for theSandifi- 
 cadon, and the eternal Salvation qI thofr 
 who ihall read it. 
 
 AM E R- 
 

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