BocL One great sin wherein the corruption of human nature be- wrayeth itself is detraction, or depriving others of a good repute.
Here I shall show : — I. What is detraction.
II. The heinousness of the sin.
I. What it is. (1.) The nature of it. (2.) The kinds of it.^
First, The nature of it in general. It is an unjust violation of another's fame, reputation, or that good report which is due to him. God, that hath bidden me to love my neighbour as myself; doth therein
270 THE TENTH SERMON. [RoM. I. 29, 30.
bid me to be tenilor not only of bis i)crson and goods, but of bis good name. And indeed one precept is a guard and fence to anotber. I cannot be tender of bis person and goods unless I be tender of bis fame. For every man liveth by bis credit : and tlierefore certainly tbis is— (1.) A sin against God; (2.) A wrong to men; (3.) It pro- ccedetb I'rom evil causes.
1. It is a sin against God, wbo batb forbidden us to bear false wit- WQHS against our neighbour, and to speak evil of otbers without a cause :"Eph. iv. 31, ' Let all evil-speaking be far from you ;' by evil- speaking is meant there disgraceful and contumelious speeches, whereby we seek to stain the reputation of others.
2. It is a wrong to man, because it robbeth him of bis good name, which is so deservedly esteemed by all that would do anything for God in the world : Prov. xxii. 1, ' A good name is rather to be chosen than great riches, and loving favour rather than silver and gold.' The meaning is in order to service, and as it more nearly respects both life and liveliiiood. So Ecclcs. vii. 1, ' A good name is better than precious ointment.' Their ointments were reckoned by those Oriental people amongst their most precious riches and treasures, yet a good name is preferred before them ; which inferreth this conclusion, that the man himself should prize it so : for he that is lavish of his fame is not usually over-tender of his conscience. Therefore, as he himself should not prostitute his good name, so others should not blast it and blemish it ; for it is a greater sin than to steal the best goods which he hath, and it is such an evil as scarce admits any sound restitution ; for the imputation even of unjust crimes leaveth a scar though the wound be healed.
3. The causes it proceedeth from. They are these : —
[1.] Malice and ill-will, which prompteth us to speak falsely of others, so to make them odious, or do them wrong or hurt. Now, to hate our brother in our heart is no way consistent with that goodness and cliarity which the impression of the love of Christ should beget in us. The apostle saith, 1 Peter iv. 8, ' Above all things have fervent charity among yourselves, for charity shall cover a multitude of sins.' If nothing but love and fervent love will restrain us, surely where hatred is allowed, men care not what they think, or speak, or do against others. Now, as there is a brotherly love due to our fellow- saints, so there is a love due to all men. 2 Peter i. 7, I am to bate no man, but to seek their good. There is a twofold hatred — the hatred of offence and abomination, and the hatred of enmity. The hatred of ofi'ence, which is o|)posite to the love of complacency, may be justified as to the wicked: Prov. xxix. 27, 'An unjust man is an abomination to the just, and he that is upright in the way is an abomination to the wicked.' But then we should first and most abominate ourselves for sin ; this very hatred and abhorrence should begin at home, and we should be most odious to ourselves for sin, for we know more sin by ourselves than we can do by another. But for the other hatred, the hatred of enmity, which is opposite to the love of benevolence, that should be quite banished out of the heart of a Christian. And it is not enough for God's })cople to keep themselvts free from hatred and malice against one another, but against all men : Titus iii. 2, 'Put them
EOM. I. 29, 30.] TUE TENTH SERMON. 277
in mind to speak evil of no man, to be no brawlers, but gentle, showing all meekness to all men : for we ourselves were sometimes disobedient,' &c. If this old hatred were gone, a multitude of offences would ho covered.
[2.] It comes from uncharitable credulity, whereby men easily believe a false report, and so propagate and convey it to others : Jer. xx. 10, ' I have heard the defaming of many ; Eeport, say they, and we will report it. All my familiars watched for my halting/ &,c. The prophet complaineth — Many, and those no mean ones, have I heard reproaching and taunting me, so that he was a terror to himself and to all his friends. Many had combined by false suggestions and malicious informations against him to work his ruin. If any will raise a report tending to the discredit of another, some will foster it, and it losetli nothing in the carriage, till by additions and misconstructions it grow- eth to a downright and dangerous infamy.