[4.] When neither denying, nor lessening, nor depraving, but when we have just occasion to speak of a man's due commendation, we enviously suppress it. Envy is a natural sin : James iv. 5, ' The spirit that dwelleth in us lusteth to envy.' And it bewrayeth itself by a dislike of other men's just praise. This is a sin of omission at least ; therefore it is said, 1 Cor. xiii. 4, ' Charity envieth not.' Nothing is more contrary to the goodness commended to us in the gospel than such a spirit, which cannot bear the good of another whether seen or spoken of. Thus Joseph's virtue was an eyesore to his brethren, therefore they endeavoured his destruction. Charity rejoiceth in the
2S2 TUE TENTH SERMON. [lloM. I. 29, 30.
i^ifts and graces of others as in our own; but where this hath no phice, then- praises are our disgrace. And few there be that can say with John the Baptist, ' He must increase, but 1 must decrease,' John iii. 30 ; that is, in splendour and fame, and so confirmed the testimony- given to Christ.
2. As to evil supposed to be committed b}' them.
[I.] When we pubUsh their secret slips, which in charity we ought to conceal : Prov. xi. 13, ' A tale-bearer revealeth secrets.' Certain things should have a veil drawn over them, and not be manifested without sufficient cause. But when a man intrudeth himself into the mention of things faulty, which he might with better manners and more honesty conceal, it is the effect of a base heart.
['2.] When, in relating any evil action of another, we use harder terms than the quality of the tact requireth, and make evils worse than they are, beams of motes, and mountains of mole-hills. We should lessen sins all that we can ; I mean, the sins and faults of others : Acts iii. 17, * And now, brethren, I wot that through ignorance ye did it, as did also your rulers.' Certainly we should not aggravate things to the height, nor from a simple act determine the state of the person, nor from the failings of a single person conclude the whole party.
[3.] By imposing false crimes : Prov. x. 18, ' He that uttereth a slander is a fool ;' that is, a wicked person. As Mephibosheth said of Ziba, 2 Sam. xix. 27, ' He hath slandered thy servant unto my lord the king.' The most godly and innocent persons cannot escape the scourge of the tongue, and unjust calumnies.
11. The heinousness of the sin.
1. In general, that is evident from what is said already. I shall urge two arguments more.
[1.] That men shall be called to an account for these sins as w-cll as others ; they are not passed by in the judgment: Jude 15, ' God will execute judgment upon all ungodly sinners,' not only for their ungodly deeds, but ' for all their hard speeches.' Now, if injurious and con- tumelious language come into the judgment, how should all beware of the least accession to this guilt ? So 1 Peter iv. 4, 5, * They speak evil of you, who shall give an account to him that is ready to judge the quick and the dead.' The mockers as well as persecutors were to give a strict and sad account. It is no slight and light sin to divulge and spread false calumnies to hurt the credit of our brethren. God takes notice of a thought in our heart against them, a word in our mouths, and will exact a strict account thereof.
[2.] It is the property of a citizen of Zion, one that shall be not only accepted with God now, but dwell w-ith God for ever, not to be given to backbiting : Ps. xv. 3, ' He that backbitcth not with his tongue, nor doeth evil to his neighbour ; ' that is, that, makes strict conscience of backbiting or calumniating, and abstaineth from doing any kind of wrong or reproach to his neighbour.
2. More particularly, it is the more heinous : —
[1.] Partly from the person against whom it is committed. As suppose the godly and irreprovable for the main, who by their life and conversation have the best right to honour and esteem; to do it against them is most unjust ; Ps. Ixiv. 3, ' Tlioy whet their tongues as a
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sword ; they shoot their arrows, even bitter words, tliat they may shoot in secret at the perfect ; suddenly do they shoot at him and fear not ; ' that is, their slanders and calumnies are shot like poisoned darts and arrows secretly or clancularly, without any desert or notice of the party against whom they are intended ; or else against persons publicly employed, and in the special service of God, as magistrates : Num. xii. 8, ' Were ye not afraid to speak against my servant, against Moses?' So in the ministry: 1 Tim. iii. 7, 'He must have a good report from them without, lest he fall into reproach, and the snare of the devil.' Against these it is not only unjust, but noxious and hurt- ful to God's service.
[2.] From the persons before whom the slander is bi ought, as sup- pose kings and princes ; so that they are deprived not only of private friendships, but the favour and countenance of these under whose protection they have their life and service. Thus Haman whispered against the Jews, Esth. iii. 8, ' It is not for the king's profit to suffer them to live;' Doeg against the priests, Ps. Iii. 1, 'Why boastest thou in mischief, 0 mighty man ? The goodness of God continueth for ever.' It is a strange matter of pleasure and joy to some persons in power to be able to mischief those that deserve it least. God is eminently great and good. This sort of pride is diametrically oppo- site to his nature. Alas ! to trouble a few persons, how irrational is it ! But such are our depraved natures. Some are never pleased with those things that alone yield durable pleasure ; but to be able with their counsel, as with one poisonous vapour, to blast a multitude of innocent persons.