CHAP. I.

AMong all the members of Mans bodie there is none [Page 2]of greater vse, none more subiect to abuse then the Tongue: The Tong Iam. 3.5. It is but a little member, yet a great stirrer in mortal affaires: of which it may bee said, as some­times it was of Origen, Where it is well, Vbi bene, Nemo meli­us, Vbi ma­le, Nemo pe­ius. there none is better, where euill, nothing worse. It is a Fountaine, whence waters flow both sweet and bitter, Iam. 3.16, 11, 10, 8, 6. It is a Forge both of Blessing and Cur­sing, It is a Shop both of pre­cious Balme and deadly Poy­son, It is the Trouchman both of Truth and Error: Fire and Water are enclosed in it, Life and Death are in the power of it; Pro. 18.21: It is a ne­cessarie [Page 3]good, but an Vnru­ly euill, very profitable, but exceeding hurtfull: wee cannot well want it, nor want woe because of it.

1 If Man had beene crea­ted only for GOD, The vse of it. hee should not haue needed a tongue, for the Lord know­eth the Minds meaning without the tongues narra­tion; If he had been made for himselfe alone, the mo­tions of his mind had been sufficient for himselfe with­out a tongue to be his Infor­mer; but God made Man a sociable liuing creature, one Man to be a comfort vnto the other, and therefore he [Page 4]had need of such an Organ as the tongue to be his intel­ligencer and Interpreter: without a tongue we should haue beene all Mutes; the pallate would haue wanted a taster, the Mind a speaker, and Man, the World of the World, [...]. would haue stood in the World but as a Ci­pher.

2 Therefore the great Creator, whose workes are all perfect, The Cre­ation of it. in the Creation did create this necessarie member; and placed it within the head the princi­pal watch-towre of the Bo­dy. And within this Body, of our Body hath apointed [Page 5]it a threefold Office, to be Taster, Interpreter, Mat. 19.8. Iam. 1.17. and Con­trowler. God (as he is ab­solutely good, and the fountaine of all goodnesse) in the Creation made all things good, Gen. 1.27. and Man most good, and the tongue of Man for a speciall good: He saweuery thing that Hee had made, and behold it was good, very good. Zanc. de oper. Dei. Lib. 2. The tongue was then a goodly member, full of grace, full of goodnesse; A member wherein Man did most resemble Angels exercise, and Gods Image; A sweet Organ or Orga­non of delightfull speech, 1. Pet. 3.4. a glorious Trumpet to soūd Psal. 45.1. [Page 6]out the praises of the Cre­ator, a faithfull Interpre­ter of the hidden Man, a faire Secretarie of a most faire Heart; The Heart did then indite a good mat­ter, and the Tongue was the Pen of a ready Writer. Speech was then rare and precious, and the Tongue could well dis­cerne how to bee silent without sullennesse, mo­dest without wantonnesse, simple without ignorāce, wittie without wickednes, conceited without offēce. And in a word, the vse and exercise of the Tong at that time was so good, [Page 7]that of it the encomium might bee truely giuen, which was giuen of the rest, Gen. 1.27. when they were at the best, It was good, ve­ry good.

3 But as Man continu­ed not long in his Inno­cencie, The de­prauation of it. so neither the Tongue in his Integri­tie. As in the Aposta­cie of Adam, the poyson of sinne like a fretting canker ranne through the whole Nature of Man, so among the rest of the mē ­bers it did corrupt the Tongue. And (if my con­iecture bee not much de­ceiued) the tong was one of [Page 8]first of the bodily mem­bers in this corruption; sure I am, the first corrupting in­strument was the tongue: By the tongue of the Serpent was Eue seduced, Gen. 3.1, 2, 3. and her tongue did seduce Adam; and since that time the tongue among our mem­bers hath beene the most vnruliest, Iam. 3.6. defiling the whole body, and setting on fire the whole course of Nature.

When sinne had made a diuision betweene Man and GOD, Isay 59.2. it did diuide betweene the tongue and good, so that there is no greater diuision of tongues, then there are vices of the [Page 9]Tongue: And though the substance of the Tongue bee not taken away by sin, yet the quality of it is now peruerted and depraued, so that of a necessarie good, it is become an vn­ruly euill, and so much the more euill, because it is incorrigible. The fiercest Beasts, the wildest Birds, the wiliest Serpents are and haue been tamed by the Art of Man, but the tongue (witnesse an Apo­stle) can no Man tame. Iam. 3.7, 8.

If we well consider with our selues the dangerous abuses, hurts, and incon­ueniences occasioned by [Page 10]the tongue since this estate of his deprauation, it may iustly grow to a disputa­ble question, whether we gaine or lose more by it? Whether there be a grea­ter benefit of Nature, or hazard of Grace in it? For if we obserue the testimo­ny of Scripture and the occurrents of times, wee shall meet with more mis­chiefe caused by the tongue, and more prayers and precepts bent against the abuse of it, then against any other of the members seuerally, or all of them ioyntly.

Our great Creator hath [Page 11]in the fabrick of our bo­dies for the most part, fit­ted vs with paires of parts, two Eyes, two Hands, two Eares, two Feet, only this one is but one, one Tong, and yet this one Tongue is more troublesome then all the rest. No Creature hath so excellent an vse of the Tongue as Man, no Creature doth more a­buse, or is more abused by the Tongue, then Man; Halfe the sinnes of our life (according to Nazianzen his account) are commit­ted by the tongue. Nazianz. in deplor. ca­la [...]. animae. Basil. in Psalme 32. Basil go­eth farther, saying, that our whole life is full [Page 12]fraught with the Tongues offences. Farther yet ano­ther Father (and yet no farther then the truth) that there is no wrong or in­iurie done in the world, Ambr. offic. lib. 1. but first or last the tongue hath a share in the same.

5 Against this vnruly Tongue, The pro­ceeding a gainst it. because so many and so grieuous cōplaints haue been made in all a­ges, both by Christians and by the Heathens, by Diuines, Philosophers, Poets, and all sort of peo­ple; This present Trea­tise doth intend a iudiciall proceeding, that so the misdemeanors therof be­ing [Page 13]discouered, it may at the least bee bound to the good behauiour, for the better quiet of the good, and terror of the bad, when they shall see what hurt commeth by, and what danger happeneth vnto a wicked tongue.

CHAP. II.

FIrst therefore we will call the malefactor to the barre, The Tong araigned. that it may be examined of his abuses, and vpon inquisiti­on it may appeare, what the cause is why so many, and that so often, haue been mooued to bee his accusers, and to put in their bils of complaint a­gainst [Page 15]the same, and ac­cordingly it may eyther cleare his Innocencie, or else be found guilty.

And because generall accusations (as Lawyers teach vs) will beare no Actions, The Tong indicted. vnlesse they bee confirmed by particular informations; wee will frame particular Indict­ments against this vnruly member the Tongue, and lay open (as neere as wee may) his particular mis­demeanors. Neither shall wee need to seeke farre for matters criminall to ob­iect against it, seeing there is no crime so capitall, no [Page 16]offence so heynous, but the. Tongue is either prin­cipall in it, or accessary vn­to it.

1 What crime is more capitall then Treason? And what Treason is there, wherin the Tongue hath not a share? Of High-Treason against God. Wee may indite it for High-Treason both against God and the King. Against GOD the Tongue is a Traitor in the highest de­gree. By Blas­phemy. 1. By Blasphemie; for so it is obiected against the rayling tongue of Rab­shakeh: Isay 37.23. Whom hast thou re­proched and blasphemed? Against whom hast thou ex­alted [Page 17]thy voice? euen against the holy one of Israel. And of Antichrists tongue it is said, Reu. 13.6. Hee openeth his mouth in blasphemie against God, to blaspheme his name, and his tabernacle, and them that dwell therein: And of the tongue of the sonne of Shelomith, (whose blasphe­mie is recorded Leuit. 24.) Leuit. 24. it is said that it pierced or smote through the name of GOD. 2 2. By Idolatrie; By Idola­trie. for there is no Idolatrie, but the tongue is a chief Actor in it, Exo. 32.4. Hab. 2.8. Isay 42.17. either as an Herald to proclaime it, or as a Doctor to teach it, or as a Proctor to plead for it, or as a [Page 18] Priest to sacrifice vnto it? It is the tongue that na­meth the worke of mens hands, 1. Kin. 18.21. Baali, It is the tongue which pleadeth for Baal, It is the tongue which with Micha crieth out for the losse of his Idol, Iudg. 18.24. Yee haue taken away my gods. 3. 3 By Periu­rie. By Periurie likewise the tongue is a Traitor vnto GOD, Henrie. 8. anno 33. cap. 1. for if it bee Trea­son in the Common-Law to counterfait the Kings Seale, and to abuse his name to the preiudice of his Lawes, then can it bee no lesse then Treason to counterfait the Priuie Seale of the King of kings, [Page 19]to abuse his name to the countenancing of a lye, and to make him, as much as in it lieth, accessarie vn­to euill; yet all this (and what not?) doth a periu­red tongue, Leuit. 19.12. and therefore it is said to pollute the name of GOD, and it is threat­ned with this curse, Deut. 5.11. that it shall not escape vnpunish­ed.

Now if the Tong be guil­tie of such capital Treason against God, Against the King. no wonder if it proue a Traytor against the King: If it be not the Plotter, yet it is the Bro­ker of euery kind of Trea­son; next to the heart, the [Page 20]first practice of Treason is from the tongue; 2. Sam. 20.1. Sheba his tongue was the Trumpet to Israels rebellion. And Shinicies Treason was the Treason of the Tongue; 2. Sam. 16.5. Iudas did first betray his Master with his Tongue, Math. 26.14, 15. before hee arrested him with his hands. And a better Iude noteth this as a badge of a Traitor, Iude 8.11. to speake euill of dignities. And Korah his Treason is called by the same Author, The gainesaying of Korah; there­fore the Wiseman, to keep vs from the very begin­nings of Treasons, giueth this caueat to the Tongue, [Page 21] Curse not the King, Eccles. 10.20. no not in thy thoughts: For a bird of the aire wil carrie the voice, and that which hath wing shall diuulge it.

As the Tongue hath beene indited for High-Treason, 2 Of Pettie Treason. so in the next place wee may indite it for pettie-treason; By Con­cealment. not on­ly by way of concealemēt against the King of Hea­uen, Rom. 1.18. in keeping backe the truth in vnrighteousnesse: Clipping. And by clipping the coyn of Truth, Psal. 4.2. Psal. 52.2, 3. by louing vanitie and seeking after leasing, by louing euill more then good, and lying rather then to speake righteousnesse: And [Page 22]by forging and counter­fetting false coine, Counter­fetting. Psal. 36.4. Lingua concinuat dolos, It deuiseth (or only frameth) mischiefs, It worketh deceitfully; but also by Witchcraft and se­cret poisonings, Witch­craft. both which in the censure of our Law are no lesse then pettie-treasons.

The tongue is a Witch, for so the Apostle Paul complayneth of the Gala­thians, Gal. 3.1. that they were bewit­ched with the glosing toungs of their false teachers, and for a practiser by poyso­nings, Poyso­ning. Saint Iames testifi­eth of an euil Tongue that it is full of deadly poyson; Iam. 3.8. and [Page 23]the Psalmist, Psal. 58.4. The poyson of it is like the poyson of a Ser­pent, and in another place, Psal. 140.3. Adders poyson is vnder their lips.

The next Indictment against the Tongue may bee for Fellonie, 3 Of Fello­nie. wherein this wretched member may euidently be conuict­ed for a most notorious malefactor; for to omit those pettie Fellonies and Burglaries dayly commit­ted by the in-breaking vp the closet of mens secrets, and prying into all mens actions: the Tongue is a common pickpurse, a noto­rious Robber, it will not [Page 24]sticke to robbe a man be­fore his face, behind his backe, in the High-way, and in priuate corners, all is fish with it which com­meth to the net: but espe­cially is it guilty of a three­fold Fellonie. In taking away.

1 1 It robbeth a man of his good name, A mans good name. Eccles. 7.3. Pro. 22.7. which is more precious then cynt­ments, and more to bee desi­red then treasures.

2 2 It robbeth a man of his goods, His goods. 2. Sam. 16.4. as Ziba his Tongue did Mephibosheth of his lands.

3 3 It robbeth a man many times of his life, His life. as Doegs slaunderous accusa­tion [Page 25]against Dauid did put Dauids life oft times in hazzard, and those false Tongues which Iezabel had suborned to rayse vp false witnesse against Naboth, 1. Sam. 22. 1. King. 21. robbed him both of his Vineyard and life in one day.

4 In which respect wee may further indict the tongue for murther (man­slaughter is too light a terme to be giuen vnto it) There is no murther like vnto the murther of the Tongue; Of Mur­ther. of such tongues the Prophet Ezechiel testifi­eth; Ezek. 22.9 They carry tales to shed bloud. Psal. 55.2. And the Psalmist [Page 26]saith; Psal. 55.2. They cut like a Rasor, yea, Ier. 18.18. They are very swords: Therefore Ieremies aduer­saries did this way wreake their malice vpon the Pro­phet, Come and let vs smite him with the tongue. An e­uill tongue doth murder three at once: 1. The par­tie whom he doth defame. 2. The partie vnto whom hee doth defame him. 3. Himselfe that is the defa­mer. And therefore doth describe this bloudy tongue to bee alwayes ar­med with a threefold wea­pon, Pro. 25.18. an Arrow, an Ham­mer, and a Sword; an Ar­row to wound the partie [Page 27]whom hee would defame in his absence whiles he is farre off; an Hammer to knocke him on the head with a false report vnto whome hee doth make the report: a Sword to stab his own Soule in commit­ting that euill which God doth hate.

5 The tongue may further be indicted for all manner of Riots, Routes, Of Riots & Routes. exces­ses and misdemeanours. 1. Quarrel­ling. For a quarreller and makebate; For whence come warres and iarres, contentions and strifes? doe they not commonly proceede from the tong? It [Page 28]defileth (saith S. Iames) the whole Body, Iam. 3.6. and set­teth on fire the whole course of Nature. It is the tongue which breaketh the peace betweeue neigh­bours, giueth shrewd wiues sharpe weapons to fight against their hus­bands, breedes quarrels a­mong seruants, and setteth men together by the eares: Associatiō. It may be indicted for association and confe­deracy with an euill heart: They encourage themselues (saith the Psalmist) in an euill matter, Psal. 64.5. they commune of laying snares priuately: They say, Who shall see them? [Page 29]It may bee indicted for a Knight of the Post. Knight of the Post. It is ready to call euill good, and good euill, Esay 5.10. to put darkenesse for light, and light for darkenesse, bit­ter for sweete, and sweete for bitter: Drunken­nesse. Pro. 35.31 wee could con­uince it for a drunkard al­so, for the tongue is the first taster of a drunken cup, and the first that will be­wray it selfe in a drunken fit. And for incontinency it hath long since bin pre­sented at the Spirituall Court, for there is no such common a whore as is the tong: It wil suffer any who­soeuer will, to lie with her. [Page 30]It is both Pander, Inconti­nency. Bawd and Leacher, It hath the very attire of an Harlot, mentioned by Salomon, Prou. Pro. 7.11, 12, 13, 14, 15, 16, 17, 18. 7. Shee is lewd and stubborne: Her feete abide not in her house, with an impudent face she is prouo­king to vncleanenesse: come, let vs take our fill of loue. Moreouer the tongue hath long agone been whipt for a vagabond or a wan­dring rogue: A Vaga­bond. It goeth (saith the Psalmist) through the earth, Psal. 59.14 15. it roueth vp and down euening and morning, and maketh a noise like a dogge, and wandreth vp and down grudging, if it be not satisfi­ed. [Page 31]It hath beene taxed for a Tale-bearer, A Tale­bearer. Leu. 19.16 wan­dring like a Pedler of tales among the people, Idle and yet a busie-body, 1. Tim. 3.13. tattling and prattling of that which it hath nothing to doe with­all. It hath stood on the Pillory for a Cheator. A Chea­tor. Psal. 52.2. It deuiseth mischiefe, and worketh deceite; In a word (that wee draw not this indictment too much beyond the ordinarie length) It is both a common Barreter, A cōmon Barreter. Pro. 6.19. An incor­rigible member. Psal. 12.4. Sow­ing discord among bre­thren, And an incorri­gible member; A Tongue that speaketh proud things, [Page 32]saying, With our tongues wee will preuaile, our lips are our owne, who is Lord o­uer vs?

CHAP. III.

WE shal not need production of witnesses for confirmation of the pre­mises, The Tongues transgres­sion of all the Com­mande­ments. the crimes obiec­ted are so common, the misdemeanors so no­torious, that they cannot bee denied. If now the Tongue shall goe about to trauerse this Indict­ment, and stand to the tri­all [Page 34]of the Law, we may as easily conuict it by the ve­ry letter of the Law; for if we examine it by the Law of Lawes, the Law of God, we shall finde it guiltie of the breach of euery Sta­tute in the Law, and if wee goe through the whole Decalogue; we shall eui­dently perceiue that there is none of al the ten Com­mandements, but is ma­ny wayes transgressed by the Tongue.

Against the 1. Against the first Comman­dement. Com­mandement the Tongue is a transgressor, not onely in becomming it selfe an Idoll (for many a mans [Page 35]Tongue is his God, whiles he doth more glorie in it, and is more confident on it, then in God) but also in being the common tea­cher and maintainer of I­dolatry, Atheisme, Psal. 14.1. and impietie. Psal. 115.4. Rom. 1.15. Psal. 94.7. How many a time hath the Tongue de­nied God? how often hath it called vpon a false god? who but the Tongue is a blasphemer against God? what Errors or Heresies haue there euer been, but hath beene set abroach by the Tongue? how often hath it tempted God? how often hath it dishonoured him by distrustfull spee­ches? [Page 36]how often hath it disgraced him with dis­dainefull speeches? It is the complaint of GOD himselfe against it; Mal. 3.13. Your words haue beene stout a­gainst mee, Malach. 3.13. And Iob setteth out this disdainefull dialect of the Tongue in this manner, They say vnto God, Iob. 22.14, 15 Depart from vs, we desire not the knowledge of thy wayes; who is the Aimighty that wee should serue him? and what profite should wee haue if we should pray vnto him?

Against the second Cō ­mandement the Tongue offendeth, Against the 2. Cō ­mande­ment. by being the or­dinary [Page 37]factor for Supersti­tion and Will-worship. What pleadeth for Baal, 1. King. 18.21. but the Tongue? What a crying did it keepe for the losse of an Ephod, Tera­phim, and a molten Image, taken away by the Danites, Iudg. 18.23 from one Micha, a man of Mount Ephraim? What an Hubbub did the tongue make at Ephesus in defence of Diana, and her Idola­trous seruice? Act. 19.24, 28, 32, 34. It made (saith the Text) such a con­fused noise, that some cryed one thing, some another, and at last there was a clamour with one voyce, about the space of two houres, crying [Page 38]out, Great is Diana of the Ephesians. Neither hath the Tongue, as yet, lost its old wont, but is still a per­tinacious corrupter of Gods true worship, Deu. 12.32 Col. 2.23. a maintainer of false wor­ship, a binder of men to rash vowes, Eccl. 5.4. Math. 15.7 and a dissem­bling hypocrite, in daring to passe into Gods pre­sence many times, without the priuity of the heart.

Against the third Com­mandement the Tongue offendeth, Against the third Comman­lement. Exod. 20.5 by taking the name of God in vaine: for how often hath it vsed the sacred name of God, with­out a reuerent respect vn­to Deu. 28 58 [Page 39]to it; vpon the least toy, and trifle which doth oc­cur? Deu. 32.32 How vainly and idly hath it often tattled of the great and waighty affaires of Religion? How many scurrill iests hath it for­ged vpon the sacred Scrip­ture phrase? Esay 66.2. How forget­full hath it beene to giue vnto God his due deser­ued praise? Phil. 4.6. How slightly hath it made mention of Gods wondrous workes? Zach. 5.4. Math. 5.33 Esay 48.1. Leu. 24.16 To omit the fearefull sinne of swearing, forswearing, carelesse swearing, com­mon swearing, cursing and banning; wherein, who so notorious a delinquent [Page 40]as is the Tongue?

Against the fourth com­mandement the Tongue offendeth; Against the fourth Comman­dement. Psal. 119.13. Eccles. 5.1. sometimes by silence, when it should speak to the praise of God, sometimes by speech, by rash vttering of prayers or prayses vnto God: How often hath it affoorded a lip-seruice vnto God, Isay. 1.14, 15. ha­uing God in the mouth, when hee was not thought vpon in the heart? A silly Tongue that thinketh it can deceiue God with smooth words, crying, The Temple of the Lord, Ier. 7.4, 8. the Tem­ple of the Lord: as if all Re­ligion did but consist in [Page 41]words: Whereas the Pro­phet Ieremy telleth the Tongue, that in such a case it doth but deceiue, Trusting in lying words that cannot profite. And if that bee the true sanctify­ing of the Sabbath which is described vnto vs by the Prophet Esaiah, Esay 58.13 To turne away our foot from the Sab­bath, from doing our owne pleasure vpon Gods holy day, to call the Sabbath a delight, not doing our owne waies, nor seeking our owne pleasure, nor speaking our own words; Then how guilty must the Tongue needs be of Sab­bath profanation, which [Page 42]vpon that day doth com­monly vtter more words of her owne then of God, and is more voluble in words of course then in words of grace. Col. 3.16.

And as the tongue is thus guilty of the breach of the commandements of the first Table, Against the fifth Comman­dement. so like­wise of the second. A­gainst the fift Comman­dement it offendeth, by want of reuerence, in proud, disdainefull, and reproachfull speaking vn­to, or of our Superiours, Equals, & Inferiours. Thus there are Tongues (fit for Eagles meate, and to bee [Page 43]food for Rauens) which mocke the father, Pro. 30.17. and de­spise the instruction of the mother: So there are tongues of Parents, Col. 3.21. which prouoke their children vnto anger; Husbands tongues which are too bitter a­gainst their wiues; Ver. 19. Wiues tongues too sharp against their Husbands: Tongues of Inferiours, Exod. 4.25 Num. 16.3. Ephe. 6.9. too maun­dy against their Superi­ours; Tongues of Supe­riours too insulting ouer their Inferiours: To omit the many vnreuerent and vnseemely speeches which fal out many times among Equals.

Against the sixth Com­mandement the Tongue offendeth, Against the sixt Comman­dement. by chiding, brawling, quarrelling, skolding, reproaching, rai­ling and bitter speaking: Math. 5.22 Eph. 4.31. Ier. 18.18. For there is a murther of the Tongue, as well as a murther of the Hands; there is a smiting with the tongue, as well as with the hand: Pro. 12.18. There is a Tongue (saith Salomon) that spea­keth words like the pricking of a sword. Nay, an euill Tongue doth wound dee­per then any sword; For a sword will onely wound those who come within the compasse of his stroke: [Page 45]no distance of place can defend from the stroke of an euill Tongue. A sword can hurt onely the bodie, but an euill Tongue, both body, goods, and name.

Against the seuenth Cō ­mandement the Tongue offendeth, Against the 7. comman­dement. by being a Pan­dar or Bawd vnto Vn­cleannesse; Gen. 39.7. Eph. 5.4. 1. Cor. 15.33. sometimes by solliciting to vncleannesse; sometimes by obscoene & filthy speeches: and wee know, that euill words cor­rupt good manners; some­times by reading amorous books, sometimes by sing­ing lustfull songs: and e­uer, when it doth ouerflow [Page 46]with filthy, corrupt, and vnseemely communica­tion.

Against the eighth Cō ­mandement the Tongue offendeth; Against the eighth Comman­dement. by apparant stealth, stealing away mens hearts, 2. Sam. 15.2.3. as Absalom did, by flatterie and assen­tation; and their good name, Gen. 39.14. as Iosephs Mistresse did, by slandering and backbiting; & their goods, as Gehazi did by lying: 2. King. 5.22. and as many a crafty Marchant daily doth, by forging, falsifying and dissembling. Against the ninth Comman­dement. Ephe. 5.3.

Against the ninth Com­mandement the tongue offendeth, by prating, cog­ging, [Page 47]lying, boasting, Leu. 19.16 1. Sam. 22.9. 1. King. 21.12. flat­tering, fawning, accusing, slandering, tale-bearing, false witnesse bearing, pro­nouncing vniust iudge­ment, & diuers other such like practices, preiudiciall vnto peace and truth.

Against the tenth Com­mandement the Tongue offendeth, Against the tenth Comman­dement. by venting forth the euil thoughts and con­cupiscences of the heart: For, Math. 15.19, 20. out of the heart proceed euill thoughts, murthers, adulteries, fornications, thefts, blasphemies, &c. And these haue the Tongue to be their Broker.

CHAP. IIII.

THus haue we seene the Indictment fra­med against the Tongue, and examining it according to the Tenor of the Law, wee finde the Bill found by the grand Inquest of the Prophets and Apostles. Now it re­maineth [Page 49]that wee call the offender into Coram, to see what hee can pleade for himselfe; and if it bee found guilty, to receiue his reward.

And to the end that our Hue and Cry may the more effectually proceed in the search and inquisiti­on of this so notorious a malefactor, we will de­scribe him by his proper notes and characters: as namely, by the places whither most commonly he doth resort, by his phy­siognomie and habite, and by the company with whō he doth frequent.

And first, His Haunt for the place or haunt of an euil tongue, it is most true that he is an vbiquitary, here and there, and euery where: This lewd tongue is a daily tra­ueller, Psal. 73.9. It walketh through the earth: A meere Perepa­tetique, Psal. 55.10 Day and Night hee goeth about Citie, Court, and Countrey: yet many times, Psa. 10.8, 9 He sitteth in the lur­king places of the Villages, and lyeth in waite like a Ly­on in his den. But the most proper places of his resi­dence, are Ale-houses, Ta­uernes, Play-houses, Bake­houses, Wooll losts, and Gos­sip meetings. And he is sel­dom, [Page 51]if euer, absent thence, where are any either of the family of Flatterie, or Ill-will.

As for his gesture and Physiognomie, His ge­sture and Physiog­nomie. he is but a little man, or rather mem­ber; not very large, but a great Reacher, sullen and cholerick in complexion; His Dialect is cursing, Iam. 3.9. Psal. 73.9. Psal. 10.7. Psal. 55.21 Psal. 52.2. de­ceit, and fraud: The words of his mouth are smoother then butter, but warre is in his heart. A deep Plotter, and a great Boaster. Wee haue a full description of him, Pro. 6.12. Pro. 6.12, 13, 14. A naughty person, a froward mouth: He winketh with his eyes, he [Page 52]speaketh with his feete, he teacheth with his fingers, frowardnesse is in his heart, he deuiseth mischiefe conti­nually, he soweth discord.

And for his habite, His Habit. wee shall euer finde him suted with a Sword, a Rasor, with Bowe and Arrowes, and with a Boxe of Poyson. With a Sword; for this ve­ry Tong is a sharpe Sword: Swords are in the lips of it, Psal. 57.4. Psal. 59.7. Pro. 12.18. Psal. 52.2. and it speaketh words like the pricking of a Sword. A Rasor it hath: for the tongue deuiseth mischiefe like a sharpe rasor, working deceit­fully. And he is an Archer also. Ier. 9.3. The tongue is bent like [Page 53]a Bowe for lies, and lo, the wicked bend their Bowe; Psal. 11.2. they make ready their Bowe vpon the string, that they may pri­uily shoot at the vpright in heart. And there be foure principall Arrowes which it doth shoot forth.

The 1. Arrow is Enuie, an arrow made in hell by that enuious one the Di­uell: The feathers of this Arrow are these two. 1. Sadnesse at others prospe­rity. 2. Gladnesse at the ad­uersity of other men. It is headed with the rustie yron of Selfe-consuming e­mulation, Iam. 3.5. and this is Sagitta venenata, an arrow full of [Page 54]deadly poison. But (as one well taxeth it) it is but a fooles bolt soone shot, Basil. in Ser­mone de in­uid a. Pro. 14.30 a shaft which more hurteth them who shoote with it, then those at whome it is shot; for En­nuie is the rotting of the bones. And (as Iob testi­fieth, Iob 5.2. it killeth the foolish, & slaieth the Ideot.

The second Arrow of an euill Tongue, is the Ar­row of Hatred, an Arrow made in hell by that old Serpent who is a murthe­rer from the beginning. Iohn 8.44. The feathers of it are Ill will and Spight: It is hea­ded with a desire to doe hurt. 1. Sam. 18.11. And this is Sagitta [Page 55]occulta, the secret or hid­den Arrow, like the Iaue­lin which Saul darted a­gainst Dauid, thinking therewith to haue nailed him to the wall; hee that shooteth it, 2. Ioh. 2.11 Iam. 3.16. is a manslaier and a murtherer. And where this Arrow is in re­quest, there is confusion and euery euill worke.

The third Arrow of an euill Tongue is Mocking, Psal. 1.1. Eph. 5.4. an Arrow framed in the shop of the Scornefull, the feathers of it are Morologie and Eutrapelie, [...]. scofs and Iests, it is headed with a desire to disgrace: and this Sagitta volans, the slying [Page 56]Arrow, Psal. 91.5. drawne out of the quiuer of the proud and vaineglorious, an Arrow ready vpon the string in the bow of Belials childrē, but it shall fall down vpon their owne pate who are delighted in it. Psal. 64.8.

The fourth Arrow of an euill Tongue is the Arrow of Backbiting, made by Sathan, and shot by Sa­thanists, Reu. 12.10 the feathers of it are Lies and Slaunders, and it is headed with a desire to defame. And this is Sagitta Parthica, the Par­thian Arrow shot behinde ones backe, a most perni­cious Arrow to the preiu­dice [Page 57]of others credite and reputation, an Arrow that woundeth a farre off, and which killeth three men, the slaunderer, the partie slandered, and the receiuer of the slaunder with one stroke. And as this vnruly Tongue doth go with one of these foure Arrowes alwayes ready vpon his string: Iam. 3.8. Psal. 58.4. So it carrieth with it a Viall full of deadly poison, the poison of it is like the poison of a Serpent, and that not of an ordinary sort of Ser­pents, but venenum Ptiudos: Psal. 140.3 Deut. 32. Iob. 20.16. the poison of Aspes is vn­der his lips, which kind of [Page 58]poison is elsewhere in sa­cred Scripture noted to be most noxious and pernici­ous.

Lastly, His com­pany. the companions of an euill Tongue (for how shall one better bee knowne then by his com­pany?) are these:

First, Idlenesse, a lazie, lowzie rascall, which will not betake him to any la­bor, Pro. 20.4. by reason of the cold, a disorderly liuer, 2. Thes. 3 11. no wor­ker, yet a busie-body, and a great prater, his conditi­on is beggery, [...]. and his clo­thing, Ragges.

The second companion of an euill Tongue, is Ma­lice; [Page 59]a mad-brain'd Mon­ster, with a sullen look, Pro. 6.11. Pro. 23.21 and a fiery face, with superflui­ty of choler: He can ne­uer speake well, Iam. 1.21. 1. Pet. 2.1. but is full of guile, dissimulation and euill speaking.

Another companion of an euill Tongue is Enuie, whose description is this: A withered bodie, Ouid. Me­tamor. l. 2. feeding vpon it selfe, hauing a pale face without bloud, a leane body without iuice, squint­eyes, black teeth, an heart full of gall, a tongue tipt with poyson, neuer laughing but when others weep, neuer slee­ping, but musing vpon mis­chiefe. And this, aboue all [Page 60]other companions of an euill tongue is most out­ragious: Pro. 27.4. For, Wrath is cru­ell, and anger raging, but who can stand before enuie?

Another companion of an euill tongue is curiosity, a finicall fellow, of a spruce gesture, hauing Eagles eyes and large eares, desi­rous euer to be acquainted with other mens euils; a busie prier into other mens behauiour, Plutarch. de curiosnate. which with Plutarchs Lamia doth put on his eyes when he goeth abroad, and layeth them aside when he is at home. This curiositie and an euill tongue are linked [Page 61]together by the Apostle as vnseparable compani­ons: 1. Tim. 5.13. [...]. Pratlers and busie-bodies, speaking things which are not comely.

Another companion of an euill tongue is Subtilty, an old foxe, with a warie and dissembling gate, His throate is an open sepulchre, Psal. 5.9. Psal. 55.2. he flattereth with his tongue, the words of his mouth are softer then butter, yet warre is in his heart: Luther in Psal. 15.3. Whose vsuall practice (as Martin Luther noteth) is to trans­forme himselfe into an Angell of Light, and vn­der fine prefaces and glo­rious termes to back-bite. [Page 62]The cunning hypocrisy of it, and the Tongue toge­ther, is elegantly, by elo­quent Bernard represented vnto vs. Bern. in Cant. ser. 24. Some there bee (saith hee) whose stomakes being glutted with the faults & infirmities of their brethren, when they meane to disgorge the same, doe shrowd their malice and ha­tred vnder the cloak of feig­ned respect, after an enforced sigh, with great grauity, and with a well composed coun­tenance, they will mutter forth their slanderous speeches. And such back­bitings and slanders (saith he) are so much the more [Page 63]dangerous, because the Hea­rers are thereby occasioned to imagine and conceiue, that the same proceedeth, neither of enuie, nor ill will, but out of meere sorrow and compas­sion.

Another companion of an euill Tongue is, Detrac­tion; an hungry cōpanion with a biting tooth, a priuy thiefe frō anothers good name, one that laboureth to hide the good graces that are in others, and to suborne contrary surmi­ses, as the diuell did to our first parents concerning God, Gen. 3.9. Iob 1.9. and vnto God con­cerning Iob. And this De­traction [Page 64]doth worke some­times vpon bare suspition, as the children of Ammon slandered Dauid in the eares of their Lord Ha­nun, as if he had sent Em­bassadours, vnder pretence of loue and honour, 2. Sam. 10.3. to spie out the Land, and to take his Citie and destroy it: Sometimes without any ground at all, or shadow of iust suspition, as Korah, Dathan and Abiram did detract from Moses and Aaron, Numb. 16. accusing them that they went about to exalt thēselues aboue the whole Congregation, and did take too much vpon them: [Page 65]Sometimes by relating false reports, as Ziba did of his Master Mephibo­sheth, 2. Sam. 16.3. as if hee had affec­ted the Kingdome of Is­rael, and therefore remai­ned behind at Ierusalem: Sometimes by mis-repor­ting speeches, or actions, in themselues warranta­ble, yet wrested to another sense then they were done or spoken, as the false Witnesses did the words of our blessed Sauiour, Ioh. 2.19. concerning the dissoluti­on and reparation of the Temple of his Body; 1. Sam. 21. & 22.9. and Doeg the dealings of Da­uid and his company with [Page 66] Abimelech. 1. Sam. 21.

Another companion of an euill Tongue is Impu­dencie; a brazen-faced shamelesse cōpanion. The Psalmist compareth him to a mad dogge, Psa. 59.3, 6 which run­neth vp & down from place to place, rauing and raging, and is neuer satisfied: Hee hath learned of the Syco­phant in Plautus, Plutarch. in lib. de dis­cernend. amic. ab adulat. to sweare, forsweare, face and out-face any thing: and with Mede the Parasite of Alexander the Great, hath proposed vnto himselfe this Max­ime both in flattery and in infamy, to do it audacter, boldly and impudently.

These are the seuen hellish spirits which an euill Tongue doth take vnto himselfe, Luk. 11.26. as his choisest Companions, and with whō most commonly and fami­liarly hee doth conuerse: And these are the most proper Characters and markes, whereby wee may know him and finde him out.

CHAP. V.

BY this time ha­uing throughly pur­sued our Malefactor, The exa­mination of the Tongue. we haue found him out, & brought him Coram, wee should now proceede to his punishment, and to denounce the sentence a­gainst him; but that (as Nichodemus somtime said to the Sanhedrim of the Iewes) it might be thus ex­cepted [Page 69]against our proce­dings. Doth our law iudge a­ny man before it heare him, and know what he hath done? Therfore that we proceed iudiciously, and according vnto law: Let vs call the Malefactor to the Barre, and heare him plead for himselfe, if so bee hee haue any thing to say for himselfe, vvhy sentence should not be denounced against him.

Wherein wee can ex­pect no lesse then a cun­ning Apologie: The Tongues first Plea. The ne­cessary vse and ser­uiceable office of it. for this subtill Tongue is not now to learne to tell his tale; he will pleade his necessa­ry [Page 70]vse, and the good ser­uice that hee hath done, that hee hath beene alwayes an Officer in the body corpo­rall; least idle of all the mem­bers, more seruiceable then all the sences, and hath beene imployed in most aduētures, as the onely Ambassador, Interpreter, and Orator for the Heart; But this will not serue his turne, for his profitable vse cannot pri­uiledge his abuse; Neces­sary seruants escape not due corrections when they offend in their ser­uice, no more may this: hath he been an Officer in the body? yet he hath not [Page 71]bin good in his office; hath hee not beene Idle? It had better many times that he had beene lesse busied; hath he beene seruiceable to the other members? he hath also many times wrought them much vnquietnesse? hath he bin the hearts Am­bassador, Orator and Inter­preter? yet hath he not bin so faithfull in his imploy­ments, many a time hee hath gone before hee was sent; many a time gone a wrong way, looking Westward, when hee should haue gone by East; many a time hath he pro­ued a subtill Orator, a [Page 72]fraudulent Ambassador, and a false Interpretour: and therfore doth deserue to be punished.

Hee will further pleade the excellency of his skill, His se­cond Plea: The skill thereof. that Hee is the onely Lin­guist and most expert Ar­tist, the Master of Eloquntiō, and Schoolemaster of Pro­nunciation, tuner of Musick, and teacher of the Liberall Sciences: and besides all this, the onely Disputant in the world for the tryall of Con­trouersies. But what of all this? Is the Tongue a Linguist? Many times it speaketh more Languages then is fit. Pleadeth he his [Page 73]facultie for Eloquence? And may hee not bee censured for all the Solaecismes, Traulismes, Tantologies, & all other Barbarismes in the Speech? And for the Arts, it may be wondered how the Tongue dareth to claime the sanctuarie ther­of, seeing, that besides the Sophismes, errours and absurdities which he hath foisted into them; he hath inuented new Arts and Sciences, scarse honest, full of craft and subtilties, to deceiue the world: And therefore this cannot pri­uiledge him from the doome of iustice.

He will reply, Plea: the cunning thereof. and shew the misery which would happen vnto many with­out his helpe, as that for­sooth; Wit would want a Broker, Innocencie a Defen­der, Error an Excuser, were it not for the Tongue: Mirth would bee Mute, Boldnesse Blanke, and Traffique a Banckrout, without the Tongue: without which also, poore people would be euer put to the worst, and Women, the weaker Sexe, would want a weapon to defend them­selues. But this serueth ra­ther to aggrauate, then any way to extenuate the of­fence: for it is true indeed, [Page 75]thou naughty Tongue len­dest shrewd wiues a mis­chieuous weapon to offend their husbands; Thou ar­mest seruants against their Masters, and settest neigh­bours together by the eares; Thou art an Ab­better of all quarrels, thou art that same Dauus which troublest all things: And therefore thou deseruest no fauour, but the very rigour of the Law.

But here the Tongue is ready with another ex­cuse; What, would you haue a man stand still like a block, to put vp all wrongs and in­iuries which are offered vn­to [Page 76]him, and to be silent vpon a disgrace? A silly worme when it is trod vpon will erect it selfe: I am a tongue, I cannot chuse but speake. But, sirrah Tongue, who gaue you that authority? must you needes auenge your selfe? A poore re­uenge, God wot, is the reuenge of the Tongue; yet seeing you are so ea­ger, and will needes bee medling, it is fit you should be held in with bit and bridle.

But, Plea; by posting of the fault. Why should I bee pu­nished (saith the Tongue) who, if I do offend, the fault is not mine, but theirs who [Page 77]do abuse mee, I am but an organon or instrument; if there be a fault in mee, their fault is the greater who make me faulty. True indeed; but yet in matters of of­fence the accessarie is lya­ble to offence as well as the principall: The Ser­pent was but the instru­ment abused by Sathan to deceiue man, yet in the punishment the Serpent hath his doome as well as Sathan.

Here the conuicted Tongue hath no more to say, Plea; by entreatie. but from Apologie falleth to Entreatie: Hee hath often pleaded for [Page 78]others, and begged their pardon, hopeth to obtaine fa­uour now for himselfe, espe­cially promising reformation for the time to come. But it is well knowne, that this delinquent hath beene of­ten in this offence; Besides that, it can equiuocate, dissemble, lye, promise much, but performe little; and therefore there is no mercyto be shewed, where no amendment can be ex­pected.

What now can this vn­ruly Tongue plead for it selfe, The exclu­ding of the tongu from all benefite of the Law. vnlesse (which is the last refuge of conuicted Felons) it claime the be­nefite [Page 79]of his Clergie? But as for that he can haue no hope; for besides that the Law doth exempt such no­torious and capitall offen­ders from the benefite of their book, it is welknown, that the Tongue hath most offended against the Cler­gie, to whom, albeit the Tongue is most behol­ding, yet none are more then they traduced and a­bused by the Tongue.

Wherfore, seeing this vn­ruly member hath no iust Apologie, by which it may plead for it selfe, nor can alleage any reasona­ble exception, why the [Page 80]censure of iustice should not passe vpon it, let it stand by and heare his Doome.

CHAP. VI.

WHat shall bee gi­uen vnto thee? A delibe­ration for the pu­nishment of a false Tongue. what shal be done vnto thee, thou false tongue? Harsh it is to endure, hard to tame, impossible to a­uoid [Page 82]thee: Nor man, nor meanes can preuent thee, for let a man bee as faithfull as Abraham, Gē. 18.19. Gen. 26. Gen. 27. 1. Sam. 12.2. Iohn 1.47. as simple as Isaac, as subtill as Iaacob, as innocent as Sa­muel, as vpright as Dauid, as sincere as Nathaniel: yet hee cannot possible a­uoid the lash of an euill Tongue; though a man vse all the policy in the world, he cannot preuent it. Though hee should re­solue with Dauid, Psal. 55.6, 7, 8. How im­possible to auoid it. O that I had wings like a Doue, for then I would flee away and bee at rest, loe, then I would flee away and bee at rest, I would wander farre off and [Page 83]remaine in the wildernesse, yet could hee not escape from this storme, winde, Psal. 139.9 and tempest: Though a man take the wings of the morning, and dwell in the vtmost parts of the sea, yet thither would an euill Tong flye after him, euen so farre off would it reach him. There is no poison so venemous but there may be some Antidot against it. But there is no Anti­dot against the venim of the Tong; There is no fire so raging, but that some kinde of moisture may ex­tinguish it. The fire of an euill Tongue is like the [Page 84]fire of hell which goeth neuer out.

The Arrow which is shot out of the strongest Bow, and sent forth with the greatest force, can hurt no farther then it can reach. But let a man bee neuer so farre off, let him bee beyond the Seas, let him be in neuer so farre re­mote Regions, and distant Countryes, the Arrow of an euill Tongue wil reach him and wound his good name; other weapons one­ly hurt the present, this hurteth those also who are absent; there is none that can bee priuiledged from [Page 85]its stroke.

As none can auoid it, How hard it is to en­dure it. so who can well beare it? flesh and bloud can hard­ly brooke it; If a man had the meeknesse of Moses, Num. 12.3 Iob. 1.21. Iam. 5.11. Iud. 15.15. Psal. 69.20 1. King. 3. the patience of Iob, the strength of Samson, the ex­perience of Dauid, and the wisedome of Salomon: yet of himselfe were he neuer able to endure the vnces­sant wrongs by an euill Tongue; for a good name is better then a precious oint­ment, Eccles. 7.1. Pro. 22.1. and more to be desired then great riches, yea, then siluer and gold; who can brooke the impeachment of this? Other woūds may [Page 86]be cured, other losses may be recouerd, but this is a woūd which can neuer be healed, a losse which can neuer be recouered. And therfore there is no smart like to the smart of the Tong: the words of it are deuouring words, Psal. 52.4. Pro. 11.18. Pro. 26.22. They are like to the pricking of swords, yea, They are woūds, & they go down to the inner­most Chambers of the bellie.

Yet what remedy can there bee deuised against it? The diffi­culty of taming of it. what penalty to inflict vpon it? what Art to tame it? let a man haue the cou­rage of Caleb, the policy of Achitophel, Num. 14.8 the seuerity of [Page 87] Iehu, 2. Sam. 16.20. 2. King. 10.17. Exod. 1.10 the cunning of Pha­raoh, the cruelty of Phalaris the inuention of Perillus, yet he shall not be able to tame an vnruly Toung, or reforme this incorrigible monster: Pro. 14.4. for the words of a mans mouth are as deep wa­ters, who can soūd the bot­tome of thē? who can hope to exhaust them? A Toung enraged is harder to be ta­med; Pro. 18.19. than a strong City is to be conquered. The contenti­ons of it, are like the barres of a Castle. How plainley and pregnantly doth the Apo­stle Iames demonstrate this! first he sheweth that it is easier to tame a wilde [Page 88] horse then a wild Tongue. We put bits (saith he) in hor­ses mouthes that they may o­bey vs; Iames 3.3. and wee turne about their whole body: verse 4. but the Tongue can no man tame. Then he doth instance in the Ships, which although they are great bulks, & are driuen with fierce winds, verse 7, 8. yet can be ruled & turned a­bout with a little rudder or helme: But the Tongue, a little member, can no man rule or order. Then hee instanceth in Beasts, Birds, and Serpents, which although they bee fierce, and wild and sub­till, yet they are, and haue [Page 89]beene tamed by the Art of man: but the tongue can no man tame, it is an vnruly euill, full of deadly poyson. And therefore the very Heathē did acknowledge, that contra Sycophanti morsum nullum est remedi­um: There is no remedy or cure, against the biting of an euill Tongue.

What then shall bee giuen vnto thee? The stub­bornnesse of it. what shall be done vnto thee, thou false Tongue? There is no Balme will supple it, for an euill tongue will reward euill for good, Psal. 35.11 and like a nettle, the more gently it is touched, the more [Page 90]sharply it will sting. There is no charme can charme it, for what is commonly said of the Belly, Venter non habet aures; The belly hath none eares, may bee as truely verified of the Tongue, Lingua non habet aures, the tongue hath no eares. And although they who haue this euil tongue, haue eares as well as tongue; yet, as they imi­tate the poyson of the Ad­der in their Tongue, so they haue the deafenesse of the Adder in the Eare: Psa. 58.4, 5 They are like the deafe Ad­der which stoppeth her eare, and will not hearken to the [Page 91]voyce of the Charmer, char­ming neuer so expertly.

What then shall wee do to tame this vnruly member? The insuf­ficiency of earthly punish­ments a­gainst it. Shall we binde it to the good behauiour? It neuer had it, and is out of hope now to bee brought vnto it. Shall wee make his Mittimus and send him to the Iayle, to see whether imprisonment will reclaime it? There are no lockes able enough to keepe him in, no set­ters strong enough to en­snare it. The Head, the Hands, the Feete, may be imprisoned, but the Tong cannot be imprisoned; no, [Page 92]though it be put in Herods prison, and watched with foure Quaternions of Souldiers, Act. 12.4. it will breake prison, and walke at liber­ty: For, it is well knowne, that although it be kept in with a double dore of lips, and within that hath two perculleises of Teethen grates to enuiron it, yet it will escape and range a­broad. Shall we doome it to the whip? It will re­uerberate lash for lash, and bee sure to put him to the worst that shall ad­uenture to meddle with it. Shall we burne him in the hand, and seare him with [Page 93]the letter Tau? Iam. 3.6. It will set on fire the whole course of nature, it selfe being set on fire of hell. Shall we drown him? All the water in the Sea will not wash away its pollution. Shall we hang, draw and quarter him? So it hath done many an ones good name. But where shall wee finde a Gallowes or Gibbet high enough for the same? Shall wee behead him? So long as it is able to wagge, it will neuer cease to speake.

What then shalbe giuen vnto thee? What shall be don vnto thee, thou false tongue? Surely, no other thing [Page 94]then that which Dauid vp­on the like deliberation doth deliuer, Psal. 120. Sharpe Ar­rowes of the Mighty with coales of Iuniper. Where by the Mighty we may ei­ther vnderstand the Lord of Hosts, Wolphius. who is the Lord strong and mighty, Psal. 24.8. the Lord mighty in battell, the Magistrates, who is the Lords; Molerus. Deputy? a man of might: And by the sharpe Arrowes and Iuniper coales, wee are to vnder­stand the sharpe punish­ments & dreadfull iudge­ments, which either the Magistrate in the course of Law, or God Almighty [Page 95]in his most iust iudge­ment doth inflict vpon an euill Tong. Here then we are to take notice; first, of the law of Nations against an euill Tongue. Second­ly, of Gods secret iudge­ments. First, of the tempo­rall. Secondly, of the eternall punish­ments which do belong vnto the same.

CHAP. VII.

THAT the Magi­strate by his autho­rity is to take or­der against an euill Toūg, The Ma­gistrates Office for to punish a naughty Tongue. and vvith seuerity to pu­nish the same, it is as ap­parent as the Sunne; for he is a man of might, he sit­teth in the Seat of God to ex­ecute Psal. 82.1. [Page 97]the iudgements of God, 2. Chro. 19.6. Rom. 13.4. he beareth not the sword in vaine, but is to execute ven­geance vpon euill dooers: Neither only vpon euill doo­ers, but vpon euill speakers also, as vpon lyers, raylers, backbiters and slanderers: for so Dauid doth pro­fesse of his practice in such an Office, Psal. 101.5 whoso priuily slan­dereth his neighbour, him will I cut off. Hee inten­deth not a punishment onely for the periured tongue, and publique de­famer, but also for the se­cret calumniator and pri­uie slanderer, neither is it a check or pettie punish­ment [Page 98]which hee doth threaten against it, [...]. sig­nificat ex­terminare, seu constrin­gendo & co­arctando disperdere. as to banish it his Court, to punish it by the purse, or to inflict a slight punish­ment vpon it; but he would euen cut it off, roote it out and vtterly destroy it.

The lawes of Nations haue beene diuers, Politike Lawes of Nations for the punish­ment thereof. yet all dreadfull for the punish­ment of an euill Tongue. The Iudiciall law giuen by God himselfe vnto the Iewes, (and therefore the best patterne for all hu­mane lawes) did thus pro­ceed against it: Deut. 19.16, 17, 18, 19, 20. If a false witnesse rise vp against any man, to testifie against him [Page 99]that which is wrong, then both the men betweene whom the controuersie was, were to stand before the Lord, before the Priests, and the Iudges which were in those dayes: And the Iudges were to make diligent inquisition. And if the witnesse were proued false, that his tongue had testified falsely against his Brother, then the mis­chiefe which hee had thought to haue done against his bro­ther, was to light vpon his owne head, and hee was se­uerely to bee punished ad terrorem aliorum, for the feare and terrour of o­thers.

And lest wee should thinke this Iudiciall course to be limitted onely to a false Witnesse, and to a periured Tongue, the Wise-man, Pro. 19.5, 9 Prou. 19.5, 9. doth extend it to all man­ner of iniuries committed by the Tongue. A false witnesse (saith he) shall not be vnpunished, and hee that speaketh lies, shall not escape. And to this Iudiciarie course of proceeding a­gainst an euill tongue, our blessed Sauiour doth seem to allude, Math. 5.22. Math. 5.22. when hee saith; Whosoeuer is an­gry with his brother without a cause, shall be in danger of [Page 101]iudgement, and whosoeuer shall say vnto his brother, Racha, shall be in danger of the Councell. Where, vnder that one word (Racha) he doth vnderstand all man­ner of opprobrious spee­ches, and disdainefull ge­stures: and by the termes of Iudgement, Councell, and Hell fire there mentioned, hee doth glaunse at the three Courts of iudge­ment in Ierusalem. Betram. de Polit. Iud. c. 13. The first whereof was for the determining of matters litigious about wealth and possessions, and in that were three Iudges. The second for matters crimi­nall, [Page 102]which were iudged by a Councell of three and twenty. The third, for matters of more seri­ous weight and impor­tance, to bee determined by the Sanhedrim, or great Councell of seuenty and one. And in these Courts the Iewes (as Drusius re­lateth) did thus proceed against such as offend with the tongue: first, they had priuate, and after that more publike admoniti­ons to refraine from that wicked course: if this could not preuaile, they were excommunicate frō the Synagogue: if this [Page 103]would not serue to re­forme them, they were further excommunicated from all society and com­pany of other men: if this would not restraine them, the great Anathema Ma­ranatha was denounced a­gainst them: If yet they proceeded in their euill, they were iudged worthy to be stoned to death.

Leauing the Iudiciall Law of the Iewes, come we to the Lawes of Nati­ons, and wee shall finde, how in all Ages, & among all Nations, there haue euer beene sharpe punish­ments prouided against [Page 104]shrewd Tongues. The Grecians (as Thucidides re­porteth) were wont to pu­nish the lauish Tattling of the Tongue with lashes of roddes, whipping the whole body. The Egyp­tians (as Polybius recor­deth) did boare an hole thorow an vnruly tongue. The Persians (saith Strabo) made them slaues, who could not be Masters ouer their Tongues. The Indi­ans (as Acosta noteth) did exclude such as had vnru­ly Tongues, Acosta lib. 6. c. 9. from all com­panies. Suidas in Canopo. Ruffin. hist. eccl. lib. 2. The Chaldeans (as Suidas obserueth) did con­demne them to perpetuall [Page 105]darkenesse. Eusebius l. 5 c. 21. The Romanes (as Eusebius testifieth) had a Lawe to breake the legs of him who had a naugh­ty tongue; which custome was put in execution (as Nicephorus relateth) in the time of the raigne of the Emperour Commodus, Niceph. l. 4.26. vp­on a prophane wretch who had slandered Apollo­nius a godly Professor, and afterwards a blessed Mar­tyr; The ill tongu'd accu­ser, not being able to proue his allegations, was iudged to haue his legges broken, because he had ac­cused, and defamed a man without a cause. He­rodotus [Page 106]maketh mention of a Lieutenant of King Da­rius, Herodot. in Clio. who caused one of his Souldiers to bee put to death, for that his tongue had beene too lauish a­gainst Alexander, though an enemy. And hee rela­teth another Historie of Antigonus, who impriso­ned a foule-mouthed Pea­sant in a Cage, depriuing the whole body of liberty, because of the too much liberty of the Tongue. Leontius the Emperour (as Sir Martin Cognet in his Politike discourses doth deliuer) after he had put Iustinian to flight, Politike discourse of Sir Martin Cognet. c. 37. cau­sed [Page 107]two of his Tale-bea­rers to bee trailed by the heeles and to be burned. The Emperour Pertinax caused the skinnes of slan­derers to bee flaied from their Bodies: and Maxi­minus another Emperour tooke order to haue the Tongues of vnruly railers to be pulled out of their mouthes.

Excellent were those Lawes, which Titus, Ner­ua, and Traian (as Sueto­nius writeth) made against tattling Tongues, the least mulct wherein was whip­ping cheere. Domitian, Anthony, and Macrinus [Page 108]banished them the Con­fines of the Empire, yeel­ding this for their reason, that they who did not punish them, L. praeuar. de verb. Leg. tit. ad Segnat. did encourage them. The Ciuill Law in like maner doth inflict banish­ment to an euill Tongue: The Canon Law doth de­bar it from the receiuing of the Sacraments: The Common Law of this our Land doth adiudge the false tongue to the Pillory, Westm. 1. ca 23. Kech. 2. c. 5. Eliz. 1. c. 7. the skolding Tongue to the Tumbrell, or Cucking­stoole; the railing Tongue to the good behauiour; the slanderous Tongue, if it be Scandalum Magnatum, to [Page 109]the losse of an eare; if against a priuate person, to the censure of the Magi­strate, according to the quality of the offence.

Thus wee see how odi­ous among all Nations an euill Tongue hath alwaies bene, and what strict Lawes from time to time, haue bene enacted against the same. But because these good Lawes are not al­waies put in execution, & the Magistrate may proue many times remisse, let vs proceed further to behold a more dismall doome from a greater Iudge, the iudgement of almighty [Page 110]God, and the fearefull punishments which he doth inflict vp­on an euill Tongue.

CHAP. VIII.

WHO is so migh­ty as the Lord? God will surely pu­nish an e­uill toung. Ex. 15.12. Psal. 75.7. Iam. 4.2. Psal. 9.16. Who is like vnto him? glorious in holinesse, fearefull in his workes, do­ing wonders? Hee is the Iudge: yea that great Iudge, which can saue and can destroy: yea, Hee is knowne by the iudgement which he executeth: And among the rest of his [Page 112]iudgements this is one of the most remarkeable, his punishments against an e­uill Tongue: For hee him­selfe hath vndertaken the censure of it; Hee hath protested that hee will come a swift witnesse a­gainst it; Mal. 3.5. He hath sworne that vengeance is his, Heb. 10.30 and Hee will repay it.

The iudgements of al­mighty God against an euill Tongue, are of two sorts (according to that which before was noted out of the Psalmist) Sharp Arrowes, and coales of Iuni­per: The first sort Tempo­rall punishments; the se­cond [Page 113]sort eternall: The first for this life; the second for the life to come.

Euen in this world the Lord will not suffer a naughty tongue to go vn­punished: For, Gods iudge­ments in this life a­gainst an euill tongue. Psal. 11.2. as wicked tongued people doe bend their Bowe, and make ready their Arrow vpon the string, that they may priuily shoote at the vpright in heart; Psal. 7.12, 13. So God aboue doth bend his Bowe and make it readie: Hee prepareth for them the instruments of death: Hee ordaineth his Arrowes a­gainst such kinde of persecu­tors. Let vs take a view of some of those Ar­rowes, [Page 114]which God euen in this world, doth shoote a­gainst wicked and malici­ous Tongues.

1 The first Arrow which God doth shoote against those who shoot at others with their Tongues, Gods Ar­rowes a­gainst euil Tongues. is their owne Arrow, Disgrace. the Ar­row of Disgrace: Their owne tongue (saith the Psal­mist) shall fall vpon them­selues. Psal. 64.8. Ps. 7.15, 16 And againe, He hath made a pit, and digged it, and is fallen into the Ditch which he made: his mischiefe shall returne vpon his owne head, and his vic­lent dealing shall come vpon his owne pate. And againe, [Page 115] These wicked people are en­snared in the worke of their owne hands. Psal. 9.16.

2 The second Arrow di­rected against an euill Tongue, Pouerty. is Pouertie; Pro. 14.23. In all labour (saith Salomon) there is profite, but the talke of the lips tendeth to pouerty. And who seeth not that this curse sticketh close to those that haue euill Tongues; Psal. 59.15 That they wan­der vp and downe begging their bread; Ps. 109.10. their chil­dren also proue vagabonds and beggars, and seeke their bread out of desolate places?

3 The third Arrow which [Page 116]the Lord shooteth against an euill Tongue is Misery: for the Psalmist plainely telleth those who abuse their Tongue, Misery. that GOD doth heare them and will af­flict them. Psal. 55.19 Psal. 55.19. And Salomon sheweth them, what must bee their sole expectation. Hee that hath a peruerse tongue, falleth in­to mischiefe. Pro. 17.20 & 14. Prou. 17.20. hee may neuer looke for quietnesse and peace, for his Tongue of strife will be like a continuall water­breach. Pro. 4.17. Prou. 17.14. Hee can neuer take comfort in his foode, for he eateth the bread of wickednesse, and [Page 117]drinketh the wine of vio­lence. Prou. 4.17. He can neuer hope to bee establi­shed: Pro. 26.28 for a false tongue wor­keth ruine. Hee can ne­uer be in safety, for he car­rieth about with him al­waies a guilty conscience. The flying Arrow of Gods iudgement is euer ready to fall vpon his pate: Iob. 15.21. Psal. 11.6. Psal. 52.5. the Lord will raigne snares, fire and brimstone, and horrible tem­pest, this shall be the portion of their cup. God will de­stroy them for euer, hee will take them and pluck them out of their tabernacle, and roote them out of the Land of the liuing.

Infinite are the exam­ples which wee may reade in histories both diuine & humane, Examples of Gods iudgement vpon euill Tongues. of Gods dread­full iudgements vpon e­uill Tongues: for the lying Tongue, wee haue in the Scriptures the example of Gehezi, 2. King. 5.27. strucken with le­prosie, both himselfe and all his posterity. Act. 5.5, 10 Ananias and Saphira his wife, for the same fault struckē with sudden death; in humane Histories wee reade how wormes did eate out the lying tongue of Nestorius; Nicephorus. and Popiel, Monstrelus. King of Polonia, an accustomable lyer, ea­ten out with Rats. For the [Page 119]swearing and blasphe­mous Tongue, we haue in sacred Scriptures a blas­phemer stoned to death with stones, Leuit. 24.23. 2. King. 19 Zenache­ribs Armie destroyed in one night by the pesti­lence, and himselfe slaine by his owne sonnes in the Temple of his Idols for the same offence. In Ec­clesiasticall Histories wee reade of an Arrow (sent as it is supposed, Socrates Eccl. hist. from Hea­uen) wounding to death blasphemous Iulian: of Michael a Iewish Rabbin, breaking his neck downe a paire of staires, euen then whiles hee was swea­ring [Page 120]and blaspheming the name of Iesus. Fincilius de mirac. lib. 2. And of a swearing Courtier at Mansfield, Spangeb. in elegantiis ve teris Ada­mi. in the midst of his blasphemous oathes taken vp and carried away by the Diuel. To omit that which our owne Chroni­cles do record of Alphred, Stow in vit. Adelstan. Jdem in vi­ta Alfredi. Jdem in vi­ta Elizah. Act. & Mo­num. pag. 2101. & 2105. of Earle Godwin, of Anne Aueries, of the Gentleman of Cornewall, who being v­sed to swearing and blas­phemous speeches, as hee was riding ouer a bridge, his horse sprang ouer with him on his backe into the riuer where he was drow­ned, hauing no other words in his mouth for [Page 121]his last farewell, but these, Horse and man and all to the Diuell. For the slaun­derous and backbiting Tongue we haue likewise many examples of Gods great and fearefull iudge­ments: In the sacred Scrip­tures we reade of wicked Iezabel, 2. King. 9.36. for her false accu­sing of Naboth, deuoured by dogs: Hest. 7.10. of Haman han­ged vpon the Gallowes, for his false accnsing of the Iewes: Dan. 6. of Daniels ac­cusers deuoured by Lions, because of their false sug­gestions. In the Ecclesi­asticall Histories we reade of feareful iudgements of [Page 122]God vpon three slande­rous traducers of Athana­sius, Niceph. lib. 9 The one of whome was presently strickē dead, the others eyes fell out of his head, the third perished with a fearefull burning within his entrales. In our owne Chronicles we read of Thomas Arundel, Act. & Mo­num. pag. 700. who hauing abused his Toung to an vniust sentence a­gainst the Lord Cobham, was stricken with so sore a paine and swelling in his Tongue, that he could nei­ther swallow nor speake. So of Iustice Morgan, for his rash proceedings in speech against the Lady [Page 123] Iane, Ibid. pag. 1912. we read that he was stricken with madnesse, and a little before his death had none other word but her name in his mouth. The like fearefull iudgemēt we read to haue befallen one William Fen­ning in Q. Maries dayes, Jbid. 1907. who, for greedinesse to gaine the goods of one Iohn Cooper, had slande­rously accused him of traitrous words by him spoken against his Prince: by which the poore inno­cent man was condemned to death as in cases of trea­son: but the iudgement of God shortly seased vpon [Page 124]his false accuser, striking him, euen whiles hee was well & lusty, with a sudden disease in his belly, so that his bowels gushed out.

Infinite are the like ex­amples of Gods dreadfull iudgements vpon euill tongues, euen in this life. But if any wretched toung shall set light by these, be­cause they do not befall al them who offend in this kind, yet let them feare and tremble at those feare­full finall torments which GOD hath prepared for these offensiue Tongues after this life, from which it is impossible for any of [Page 125]them to escape without repentance.

For as God hath Ar­rowes heere to wound an euill Tongue: Gods iudge­ments af­ter this life vpon an e­uill toung. So hath he Coales hereafter to burne an euill tongue. The Ar­rowes indeed are sharpe; for they are the Arrowes of the Mighty: But the Coales are more terrible; for they be Iuniper coales of long continuance, of perpetuity. These coales are the fire of Hell, the as­sured portion of a wicked Tongue: for so S. Iam. 3.6. Iames saith, that it is set on fire of hell, and therefore it shall to the fire in Hell; It is the [Page 126]verdict of our Sauiour, that the railing tongue is in danger of Hell fire, Mat. 5.22. Math. 5.22 Psal. 9.17. So saith the Psalmist, They shall bee turned into hell. So the Apostle Paul, 2. 2. Thess. 1.9 Thess. 1.9. They shall bee punished with euerlasting de­struction from the presence of the Lord. And of them the Apostle Iude testifieth, Iude 13. & 15. That to these raging waues, foming out their owne shame, is reserued the blacknesse of darkenesse for euer. And againe, The Lord will come with ten thousand of his Saints, to execute iudgement vpon them, and to punish them; not onely for their [Page 127]vngodly words, but also for their hard and hatefull speeches. And it is well worth the noting, that the Rich man in Hell-tor­ments complained most of the torments of his Tongue: Father Abraham, Luk. 16.24. haue mercy vpon me, and send Lazarus, that hee may dip the tip of his finger in water, and coole my tongue, for I am tormented in the flame; as if hell flame were most fierce against an euill Tongue, and that most sure to endure the same.

Now, The bitter paines of Hell. as there is no coale so hote and raging as the Iuniper coale, for [Page 128]so S. Ierome testifieth; Hieron. ad Fabiol. Plin. nat. hist. lib. 8. and Pliny alledgeth a naturall reason of it, viz. the gum­mie matter of that wood more then in any other tree: so (to prosecute the same Metaphor) Par nulla figura Gehennae; Mat. 13.42 Reu. 21.8. Heb. 10.27 Math. 3.12 There is no paines like to the paines of hell. This fire is a fur­nace of fire, a lake of brim­stone, a deuouring fire, an vnquenchable fire. The furnace whereinto the three children were cast, Dan. 3.19. being made seuen times hotter then it was wont to be, was exceeding violent. But how much more in­finitely shall this furnace [Page 129]of hell fry, whose fire is infinitely hotter then that was? O! Who is able to dwell with this deuouring fire? Who can endure the fiery rage of these Coales? They are coales of Iuniper.

Yet dwell in it they must who are doomed to it, The per­petuity of those paines. and so must an euill tongue. As there is no escaping of it, so no comming out of it. Iuniper coales (as Pliny wri­teth) do keepe in fire for a long continuance: yea, Plin. vt su­pra. some maintaine, Libri Suffla­torii vt cita­tur a M [...]ie­ro, in Psal. 120. that the coales made of Iuniper wood, being couered with ashes, keepe in fire for a whole yeare together. But [Page 130]what is this to the perpe­tuity of the paines of hell? There the Worme dieth not, Mark. 9.44 and the fire neuer goeth out; the fire shall neuer be quen­ched: Luk. 3.17. Reu. 20.10 they shall be tormen­ted day and night for euer and euer. This is the por­tion, and the endlesse affliction of an euill Tongue.

CHAP. IX.

HAuing thus heard the vnruly tongue Indicted, A transiti­on to the doome of a false tongue. Arraig­ned, Conuicted and Con­demned, what now remai­neth, but that we apply it to the terrour of those who offend herein; and for our direction, both in the vse, and against the abuse of the Tongue? Sentence denoun­ced a­gainst it.

And here first, the cōside­ratiō of the premises may [Page 132]strike a terrour into the hearts of those who are guilty of the crimes of an euill Tongue, Lyers, Swea­rers, Railers, Backbiters, Slanderers, filthy Speakers, and all the rest of that rab­ble of wicked-tongued creatures: Alas, in what a fearefull estate are they? How odious in the sight of God? How iniurious vnto men? What a scorne to the Angels? How ob­sequious to the diuels? And how liable are they vnto the dreadful curses of almighty God, both in the life present, and that which is to come?

Thou lying tongue, 1 The lying Tongue. which, like a false clocke, dost runne too fast, and ei­ther for pleasure, or for profit, dost coine vntruth, consider what wrong thou dost, and into what misery thou dost thrust thy selfe. Thou peruertest the vse of speech; thou abusest the sense of hearing; thou dis­soluest, as much as in thee lyeth, humane Societies; thou bearest the image of the diuell; thou art worse then a Thiefe; for thus the Wise man speaketh, Eccles. 1.20, 23, 24, 25. A lye is a wicked shame in a man, yet it is oft in the mouth of the vnwise: A thiefe is bet­ter [Page 134]then a man accustomed to lying, but they both shal haue destruction to their heritage: the condition of liers are vn­honest, Pro. 6.17. and their shame is e­uer with them. A lying Tongue is one of those sixthings which God doth hate, Pro. 12.22 and lying lips are abo­mination to the Lord. Pro. 19.5. A false witnesse shall not bee vnpu­nished, and he that speaketh lies, shall not escape: the tongue that loueth, or maketh lies, Reu. 22.15 Reu. 21.8. shall be excluded out of the heauenly Ierusalem, and shall haue his part in the Lake which burneth with fire and brimstone, which is the second death.

And as for thee, thou Swearing tongue, which art swollen with oathes, as a Toade with venime, Mal. 3.5. The Lord will come as a swift witnesse against thee; And there is a Flying booke of curse and vengeance, Zach. 5.2.4 which doth houer ouer thee: Thine oathes are registred in the book of accounts, & when the great day of reckoning commeth, they shall be set in order before thee, and laid vnto thy charge: Thou art reserued vnto the day of destruction, Iob 21.30. Luk. 16.24. & the time will come when thou shalt be miserably tormented in that flame.

Neither maist thou hope to escape, The mocking Tong. thou mock­ing tongue who art tipt with flouts, scoffes, and skornes against thy neigh­bour: Psal. 2.4, 5. he that sitteth in the heauens, shall laugh at thee: the Lord shal haue thee in de­rision, he shal speak vnto thee in his wrath, and vexe thee in his sore displeasure. Why then dost thou iudge thy bro­ther? Rom. 14.10. Why dost thou set at nought thy brother? we shall all stand before the tribunall seat of Christ. Then shalt thou be depised, who didst despise others. Then shalt thou be a scorn to Diuels, which here didst scorne [Page 137]thy betters. And we know who hath said it, and hee will be sure to performe it, that both the mocking tong, and the railing tong, Mat. 5.22. and the wrathfull tongue is in danger of hell fire. The slan­derous Tongue.

3 Needs must then the slaunderous and backbi­ting tongue be in dreadful danger, Psal. 64.3. which tongue is bent like a Bow, and shooteth out as Arrowes bitter words. Thou wretched tongue art a very murthe­rer, and not a single man­slaier, but thou killest three men, as it were with one stroke: Pro. 25.18 In which respect Salomon the wise calleth [Page 138]thee, Pro. 25.18 an Arrow, a maule, & a Sword. An Arrow, in re­spect of him that is absent, whom thou woundest afar off in his good name, in his goods, in his friends: and sometimes in his life. A Maule or Hammer to knock him, who receiueth thy slaunder, in the head, eius enimaurem dum inficis, animam interficis, whiles thou dost infect his eare, thou dost destroy his soule, casting thereinto seedes of suspicion, hatred and con­tempt. Lastly, to thy selfe thou art a Sword, in de­stroying thine owne soule, by committing that sinne [Page 139]which is most odious vnto God; for he which slaun­dreth his neighbour be­hinde his backe, Leu. 19.14 commit­teth the same offence, with him that raileth on the deafe, Deut. 27.24. and is like him that smiteth his neighbour se­cretly, both which are ac­cursed; and therefore no maruaile though this bee said to be that seuenth sin which God doth abhorre: Pro. 6.19. for there is no sinne which maketh a man so like the Diuell as this doth, for from slaundering and backbiting hee hath his name DIABOLOS, which is a common name to him [Page 140]with slanderers: And as the Lord doth greatly de­test this sinne, so hee hath threatned grieuously to punish it, Psal. 50.20 Psal. 52.5. Ezek. 22.9. not onely the tongue offending, but al­so the eare abetting, and the place harboring, and that not in this life onely, but also in the life to come: 1. Cor. 6.10. for if Railers shall not inherite the Kingdom of God, much lesse shall slanderers.

4 In the same predicament art thou, The filthy Tongue. filthy Ribald tongue, which like a sinke doest runne ouer with ob­sceane and vnseemely speech. 1. Cor. 15.33. Euill words corrupt [Page 141]good manners; Mat. 12.36 And of eue­ry idle word which men doe speake, they must giue an ac­count at the Day of Iudge­ment. If of euery idle word, then what shall be­come of the tongue that speaketh wanton words, scurrilous words, & filthy speech? Better it is to haue no mouth, then to haue it thus polluted; better to be without a tongue, A caueat for the Tongue. Eph. 4.29.31. then to haue it thus defiled.

Wherefore the counsel of the Apostle is very pro­fitable: Let no corrupt communication proceede out of your mouth, but that which is good and edifying, And a­gaine, [Page 142] Let all bitternes, and wrath, and anger, & clamor, and euill speaking bee put a­way; Which lesson that we may the better learne, let vs take a briefe notice, first how we may rule our own Tongue; secondly, how wee may beare the wrong of ano­thers vnruly tongue.

CHAP. X.

MAny and excel­lent are the Trea­tises which haue beene written, The right gouerne­ment and well orde­ring of our owne Tongues. both by Philosophers and Diuines concerning the well orde­ring and gouernement of the tongue, out of whose sauory writings I will one­ly gather this little handful of Directions.

That wee keepe our [Page 144]tongue in order, two things are principally re­quisite: First, a good Heart: Secondly, a good Eare. A good Heart is necessary to a good tongue, because the Heart is the fountaine of speech; Pro. 4.23. Luke 6.45 Mat. 15.19 For, out of the aboun­dance of the heart, the mouth speaketh: And if the Foun­taine bee defiled, the streames that issue there­hence cannot bee cleane: for, Iob 14.4. who can bring a cleane thing out of that which is vncleane?

A good Art likewise is necessary to the keeping of a good tongue, A good Art. for it is a matter of no meane skill [Page 145]to learne the language of Canaan: Esay 19.18 Hee (saith Saint Iames) is a perfect man that can rule his tongue. Iam. 3.2. And the Wise-man saith: that A word spoken in his place, Pro. 25.11. is like apples of gold, with pictures of siluer. So that, Hic labor, hoc opus est, This is a labourious la­bour, an Art of Arts, to rule the tongue.

To the better learning of which Art, Rules for it. two rules are to bee obserued in all our speech. First, Medita­tion before we speake: se­condly, Moderation in speaking.

Meditatiō before speech [Page 146]is very necessary vnto our speech; Meditatiō before speech. for the tongue is the messenger of the heart: therefore so often as wee speake without meditati­on, the messenger runneth without his errand. This Meditation in this kinde is two-fold: First, concer­ning the lawfulnesse; se­condly, concerning the ex­pediencie of our speech. First, 1 For the lawfulnes. we must premeditate whether that which wee would speake, bee lawfull to be spoken: Eph. 4.29. Let no cor­rupt communication proceed out of your mouthes: Psal. 34.13 Keepe thy tongue from euill, and thy lips that they speake no [Page 147]guile. Secondly, 2 For the fitnesse. we must premeditate, whether that which wee are about to speake, be fit to be spoken in regard of time, place, Pro. 10.32 and person: For, the lip of the righteous will know what is acceptable. Pro. 12.23. A wise man concealeth knowledge, and he that hath knowledge, spa­reth his words; yea, Pro. 17.27. euen a foole, when he holdeth his peace, is counted wise.

The next thing requi­red in the Art of Spea­king, is Moderation; Moderati­on in speech. for this cause God hath giuen man but one Tongue, with two Eares, to teach him he should bee more ready [Page 148]to heare then to speake; Lam. 1.19. he hath also placed it within, and guarded it with a dou­ble hedge, one of flesh, another of bone, and moreouer, hath bound it with a bridle to the brest; By all these, recommen­ding vnto vs Moderation of speech: which Mode­ration doth require these three properties in our speech: 1. Truth: 2. Cha­ritie: 3. Modesty.

For the first; 1 we ought so to moderate our speech, Truth of Speech. that wee speake nothing but the truth; A good tongue will speak the truth from the heart, Psal. 15.3. Pro. 3.5. and a righ­teous [Page 149]man hateth lying words: And, Pro. 12.19 the lip of truth shall be established for euer. 2 Secondly, when we speak, Charity in Speaking. 1. Cor. 16.14. 1. Cor. 13.4, 5, 6, 7. Charity must guide our speech; Let all your things bee done in loue: And this loue, or charity, suffereth long, is kinde, enuieth not, vaunteth not her selfe, bea­reth all things, beleeueth all things, hopeth all things, en­dureth all things. Lastly, 3 Modesty is required to the moderation of our speech: Modestie in speech. A wholesome tongue is a tree of life, but peruersnesse there­in is a breach in Spirit, Pro. Pro. 15.4. 15.4. Therefore the Apo­stle requireth, that our [Page 150]speech be gracious, Col. 4.16. Tit. 3.2. vncor­rupt, and full of meeke­nesse.

These few caueats be­ing well obserued, The bene fit of kee­ping a good tongue. the Tongue more easily will bee ordered, and he that can do this, shall reape an incomparable benefite by it: Pro. 18.21. For, Life and death are in the power of the tongue: And, Pro. 21.23. Psal. 34.12 13. 1. Pet. 3.10 Whosoeuer keepeth his mouth, keepeth his soule from euill. And therefore wee are so often in the book of God, called to the practice of it: What man is he that desireth life, and loueth ma­ny daies, that he may see good, keep thy tongue from [Page 151]euill, and thy lips that they speake no guile.

But what man is able of himselfe to obserue this? None can do it with­out Gods speciall helpe. Iob 39.37. A man may lay his hand vpon his mouth, like Iob, & stedfastly purpose, with Dauid, Psal. 39.1. that his tongue shall not offend, yet all in vaine, without the speciall helpe of God: for, Pro. 16.1. the gouerne­ment of the tongue is of the Lord.

Therefore the Apostle Paul, Therefore wee must pray to God for the well-ordering of our tongues. Eph. 6.19. although he had an excellent gift for the well-ordering of his tongue, yet desireth the Ephesians to pray for him, that vt­terance might be giuen vn­to [Page 152]him. And so must wee, if euer wee hope to haue comfort in the vse of our Tongues, pray vnto God that hee would guide our Tongues, that hee would set a watch before our mouth, Ps. 141.3. and keepe the doore of our lips: Psal. 51.15 And, that He would open our lips to shew forth his praise; Psal. 19.14 So shall the words of our mouth bee al­waies acceptable in the sight of the Lord, who is our strength and our Redeemer.

CHAP. XI.

IF it bee a matter of so great difficultie to tem­per our owne Tongue, A caueat for the ta­ming o­ther mens Tongues. much more hard and diffi­cult will it bee to tame an­other mans Tongue, es­pecially where it claimeth a transcendent liberty vn­to it selfe. Psal. 12.4. With our tongue we will preuaile, our lips are [Page 154]our owne, who is Lord ouer vs? And yet this is a point of wisdome needfull to be obserued of vs, how to demeane our selues vn­to an euill Tongue, and that in a twofold case. First, when it concerneth others. Secondly, when it commeth more neerely home vnto our selues.

And first, No credit to bee gi­den to an euill tong where it traduceth others. when in our hearing it goeth about to traduce or slander o­thers, wee must be carefull not to giue any credit, countenance, fauour or re­spect vnto it in such a case: [Page 155]for there is an expresse prohibition in the Law of God against it, Exod. 23.1. Exod. 23.1 Thou shalt not receiue a false report. And it is the aduice of the Wiseman, Eccles. 7.21. Eccl. 7.21. Giue not thine heart to heare all the words that are spoken, lest thou heare thy ser­uant curse thee. And in ano­ther place it is reckned as the property of a wicked man, to listen to an euill tongue. Pro. 17.4. A wicked man gi­ueth heede to false lips, and a lyer giueth eare to a naughty tongue. And on the contra­ry the Psalmist doth re­cord it as a note of a good man, & of a citizen of hea­uen, [Page 156] that he will not receiue (or endure to heare) a false report against his neighbor. Psal. 15.3.

Besides which expresse testimonies of holy writ, Why wee should not giue any counte­nance to an euill Tongue. 1. Cor. 13.4, 5, 6. euidence of reason will e­uince as much. 1. The rule of charity will require it: for charity suffereth long & is kinde, charity enuieth not, charity thinketh not euill; it reioyceth not in iniquity, it beareth all things, belieueth all things, hopeth all things, endureth all things. 2. The rule of equity may enioine it, Mat. 7.12. Whatsoeuer you would that men should doe vnto you, so doe yee vnto them. Now there is no man that wil­lingly [Page 157]would haue another to receiue a false report in preiudice of himselfe; and therfore Quod tibi fieri non vis, alterine feceris. Dictū Alex­andri Se­ueri. Do not vnto another, what thou wouldest not haue done vnto thy selfe. 3. The in­conuenience which com­meth many times from the receiuing of these sinister reports, may de­terre vs from hearing of them; for by this meanes many innocents haue bin brought into trouble and great disgrace. Potiphar, being so credulous of his wiues report concerning Ioseph, cast him into pri­son, [Page 158] Dauid, Gen. 39. 2. Sam. 16.3. giuing too ha­sty an eare to Ziba his slan­der, wronged Mephibo­sheth in his goods. Hest. 3.8. Ahashu­erosh, vpon the hearing of Hamans false suggestions against the Iewes, caused a most cruell Edict to bee proclaimed for their vtter destruction. Infinite are the examples of those, who by hearing of false tōgues, haue beene iniurious vnto others. 4. It is iniurious to our own soules, to giue any credite or counte­nance to an euill tongue: for he whose eare is open to loosetongu'd creatures, becommeth accessary to [Page 159]their sin, Hieron. Si deesset auditor, de­est & de­tracta tor. and guilty of the same offence with them; for it is a true position, as in cases of felony, so of slander, If there were not a receiuer, there would not be a purloiner. Yea in this case of slander there is more danger then in ca­ses of felony: for a Theefe by himselfe may steale, & without a receiuer may rob his neighbour of his goods, but a Talebearer cannot rob a man of his good name, nor yet im­paire his credite, vnlesse there be another to heare and to admit his slanders: wherefore Bernard doubt­eth [Page 160]not to affirme, that Talebearers and Talehea­rers are guilty alike. Bernard. de inter. Dom. Jdem de confid. lib. 2. in fine. And the same Author is very vehement in this point, Whether (saith he) a Tale­bearer or a Tale-receiuer bee more dangerous and damna­ble, it is hard to iudge: for the Talebearer hath the Di­uell in his tongue, and the Talehearer hath the Diuelin his eare.

Now that wee may the better keepe off the slan­derer, Remedies against the bring­ing of euil reports vnto vs. and Talebearer, and so keepe our selues from beeing accessary to their sinnes by receiuing their euill reports, there [Page 161]are three principall reme­dies to be obserued of vs, and to be opposed against them, who shall goe a­bout to trouble our eares with false reports.

The first is a deafe eare: 1 A deafe eare. we must not afford an e­uill Tongue so much as the hearing, Eccles. 7.21. Eccl. 7.21. Giue no eare, neither take heede to their words. A notable example to this purpose we haue in Geda­liab, the sonne of Ahikam, Ierem. 40. Ier. 40.14, 15, 16. vnto whome when Iohanan, the sonne of Kareah had told in se­cret a conspiracy of Ish­mael, the sonne of Netha­niah, [Page 162]that hee was hired by BAALIS, King of the Ammonites, to slay him; and often­times related this report vnto him, and that with great vehemency, Where­fore should he slay thee, and so the Iewes which are ga­thered vnto thee shall bee scattered, and the remnant in Iudah perish? Although the report indeede was true (as afterward it pro­ued) and Iohanan spake in good will, and with an honest minde, yet Gedali­ah, good man, not suspec­ting any such attempt, hoping the best, and Ioth [Page 163]to entertaine any hard conceit against Ishmael, would by no meanes giue eare to this report, but sharpely reproued Ioha­nan, and forbad him to speak any more of it: Thou shalt not doe this thing (saith he) for thou speakest falsely of Ishmael. A no­table example for our imi­tation; although not for improuident simplicity, yet against ouer-rash cre­dulity, that we stop our eares against such enchar­mers, and shut them a­gainst the reports of an e­uill tongue.

The second remedy a­gainst [Page 164]the receit of an e­uill Tongue, 2 A frow­uing look. is a Frowning looke: for so saith Salomon, Pro. Pro. 25.23 25.23. As the North winde driueth away raine, so doth an angry counte­nance the slandering tongue. When the skie is full of clouds, and in all likely­hood ready to powre down their raine vpon the earth, if the winde change into the North, that Nor­therne winde will scatter abroad the clouds, and stop them from breaking forth into a Tempest (and therefore it is called [...], the clearer of the skie:) Euen so, when a [Page 165]tale-bearer, Hesiod. or slanderer doth come vnto vs with a cloud of many idle words, which he desireth to powre in, as rain into our eares, a frowning counte­nance, and an angry look will put them off. To all euill-tongued creatures therefore, we should shew our selues sterne, as vnwil­ling to defile our eares with their pollution: For (as Hierome well obser­ueth) if with a silent coun­tenance wee giue eare vnto the Tale-bearer, Hieron. ad Fab. we shall en­courage him to slander; but if wee heare him not with some shew of delight, hee [Page 166]will learne not willingly to speake that, which hee shall perceiue is not willingly heard.

The third Remedy a­gainst the reports of an e­uill tongue, 3 A sharpe reproofe. is a sharpe re­proofe. It is the Apostles rule, Ephe. 5.11 that we should haue no fellowship with the vnfruit­full works of darkenesse, but rather reproue them: As our Sauiour sharply reproued Peter for his flatterie, bid­ding him, Mat. 16.25 Auant, Sathan, for hee was an offence vn­to him: So should we giue a sharpe check to a slan­derous Tongue, bidding it, Auant, Sathan, for it is [Page 167]an offence vnto vs. If we cannot by countenance put the slanderer to si­lence, we must by speech curbe his wicked tongue; and not that alone: but if they will not desist, wee are to complaine of them; and if all this will not serue, wee must endeuour, according to our place and power, that reall pu­nishments be inflicted on them, Psal. 101.5 according to that of Dauid, Psalm. 101.5. Him that priuily slande­reth his neighbour, I will de­stroy.

And thus much briefly for our direction against [Page 168]the hearing of an euill Tongue, when before vs it is readie to traduce o­thers. Now we are in the next place to consider how wee are to demeane our selues, in case of euill reports against our selues.

CHAP. XII.

EVery one is a better Physicion to ano­ther then to him­selfe: The diffi­culty of enduring an euill re­port a­gainst our selues. wee can better en­dure the sight of other mens wounds, then feele them in our owne bodies. It is hard to carry our selues vpright in the hea­ring of euill reports a­gainst others; more hard to endure them when they light vpon our selues; yet [Page 170]both these are to bee lear­ned: and this latter the sooner, that wee may the better performe the for­mer.

A good man must en­deuour to endure an euill Tongue, The duety for it. and to carry him­selfe like a Christian in the bearing of the same: For thus the Apostle doth ad­monish vs, 2. Cor. 6.4.5, 6, 7, 8. 2. Cor. 6. In all things approue your selues as the seruants of God, in much patience, in afflicti­ons, in necessities, in distres­ses, in stripes, in imprison­ments, in tumults, inlabours, in watchings, in fastings, by purenesse, by knowledge, by [Page 171]long suffering, by kindnesse, by loue vnfeigned, by the word of truth, by the power of God, by the armour of righteousnesse on the right hand, and on the left, by ho­nour and dishonour, by euill report and good report. An excellent lesson for our imitation, yet hard to bee learned, by reason of our inbred corruption: And therefore that we may the sooner bee brought to the practice of it, these foure vertues are necessarily re­quired: first, Patience: se­condly, Experience: third­ly, Meditation: fourthly, Prouidence.

Patience is a principall Antidote against an euill tongue; 1 Patience. for so our blessed Sauiour doth aduise vs, Math. Mat. 21.19 21.19. In patience possesse your soules: And the Apostle Iames, Bee yee patient vnto the comming of the Lord, Iam. 5.7. Iam. 5.7. There is no such salue against the wound of a skolding tongue, a railing tongue, a slanderous tongue, or a­ny other kinde of wicked tongues, as Patience: Hee that is patient (saith Salo­mon) is a man of great vn­derstanding. Pro. 14.29. And againe, Hee that is slow to anger, Pro. 16.32 is better then the mighty: and [Page 173]hee that ruleth his owne spi­rit, is better then he that conquereth a Citie. This Pa­tience is like vnto the Tree which Moses cast into Ma­rahs Spring, Ex. 25.25. and it seaso­ned the bitternesse of the waters: It is like Ionathans Armour-bearer, 1. Sam. 14. which helped him to vanquish all his enemies.

That Patience is an ex­cellent vertue, The way to get pa­tience. and an ab­solute remedy against the poyson of an euill tongue, no man can deny. But some, peraduenture, will reply, How shal we get this patience? How is it possi­ble to retaine it, when a [Page 174]man is thus virulently smitten with the tongue? I answer with Salomon; A sound spirit will beare this infirmity. Pro. 19.14. And to the bea­ring of such an infirmitie there had need be a sound spirit: It is not for euery meacocke, for euery com­mon man, to bee endued with it, but (as the Spirit saith) This is the patience of Saints; Reu. 14.12 as if none but Saints could haue it, and all they who are Saints on earth, and would be Saints in heauen, may not bee without it. To the procu­ring, and retaining of which Patience, there are [Page 175]required these foure pro­perties: First, A deafe Eare; secondly, A silent Tongue; thirdly, A quiet Heart; fourthly, a good Conscience.

Hee who would haue patience, A deafe Eare. and therewith re­pell the blow of an euill tongue, must carry about him a Deafe Eare, and not heare, at leastwise seeme not to heare the words of a malicious Tongue. An excellent president where­of we haue in Dauid, who from his owne practice doth commend vnto vs this course, Psal. 38.13, 14. Psal. 38.13 15. They that seeke after my life (saith hee) laid snares for [Page 176]me, they that sought mine hurt, spake mischieuous words against me; but I as a deafe man heard not. And againe in the next vers: Thus I was as a man that heareth not. The like example we haue in the Heathen Aristides, Aristides. who being reuiled by a railing tongue, went his way as if he had taken no notice of it; and being fur­ther prouoked by his insul­ting enemy raging and rai­ling against him in this maner; Why dost thou haste away? tarry, Aristides, and heare me: made this an­swere vnto him; There­fore I go away, because how­soeuer [Page 177]thou hast the power of speaking, yet I haue not the power of hearing. The like is reported of the Empe­rour Augustus, who to one that with bitter words and reproaches did prouoke him, turned away his eares from him, with this reply: If thou canst not bee master ouer thy Tongue, yet will I be master ouer mine Eares.

The next property of Patience is a silent tongue, A silent Tongue. when wee are euill spoken of, to make no reply. And this practice doth holy Dauid commend vnto vs in the aboue quoted place, [Page 178] I was (saith he) as a dumbe man that opened not his mouth, Psal. 38.14. as one in whose mouth are no reproofes: which his patient silence and silent patience did notably ma­nifest himselfe in his mild behauiour towards railing Shimei, 2. Sam. 16.7, 8, 9, 10, 11. when most traito­rously and trecherously that vile monster did re­uile him; albeit hee was egged on by Abishay to be auenged on him, yet wee heare no other reply of his but this: What haue I to doe with you, yee sonnes of Zeruiah? let him alone; let him curse, for the Lord hath bidden him.

The like example of si­lence against an euill Tongue wee may behold in Saul, who when he was anointed ouer be King of Israel, and all the people whose heart God had tou­ched, did so acknowledge him, yet some children of Belial scoffed at him, 1. Sam. 10.27. and despised him, and spake re­prochfull speeches of him. Against all which the text noteth this to his singu­lar commendation. But Saul held his peace, or was as one that tooke no notice of it.

A third thing required vnto Patience is a quiet [Page 180]heart, A quiet heart. 1. Pet. 3.4. which thing (as the Apostle Peter speaketh) in the sight of God is much esteemed; a property vnto patience very necessary: for from whence come wars, Iam. 4.1. and fightings, and discon­tents? Come they not hence, euen from the lusts which fight in our members? Now although wee craue not that Stoicall apathie to be quite void of passions, yet wee must labour to curbe our passions, that they bee not too much stirred vp to disdaine or reuenge. Say not in thy heart, Pro. 20.22 I will recompence euill for cuill: but imitate the Example [Page 181]of examples, Iesus Christ the Sauiour of our soules, who when He was reuiled, 1. Pet. 2.21 reuiled not againe, when He suffered, threatned not, but committed himselfe to him who iudgeth righteously.

Lastly, A good Consci­ence. vnto Patience there is required a good Conscience; for where the Conscience can plead In­nocency, there Patience will worke most effectual­ly. This was Pauls Armor of proofe against all euill Tongues. Our reioycing 1. Cor. 1.12. (saith he) is this, the testimo­ny of our Conscience, that in simplicity and godly sinceri­ty, not in fleshly wisedome, [Page 182]but by the grace of God wee haue had our conuersation in the world: which is contra­ry to the common practise of the world, where wee dayly heare these and such like speeches, If it were true, if I were guilty of that whereof I am accused, it would neuer grieue mee; but because it is altogether false, therefore it grieueth me at the very heart: wher­as the Apostles rule is quite contrary: It is (saith he) thanks-worthy, if a man for conscience towards God endure griefe, suffering wrongfully; what glory is it, 1. Pet. 2.19 20. if when yee bee buffeted for [Page 183]your faults, ye take it patient­ly? but if when ye doe well, and suffer for it, ye take it patiently, this is acceptable to God.

The next Remedy (be­sides Patience) against the hurt of an euil tongue, 2 Experi­ence. is Experience, the very daughter (as the Apostle speaketh) of Patience. Rom. 5.4. Now Experience in this case may bee applyed to a threefold obiect. First, to the quality of an euill Tongue. Secondly, to the commonnesse of the erime. Thirdly, to the commodity which wee may reape thereof.

The quality, Of the quality of ill-toungd people. 2. Sam. 23.26. 1. Sam. 10.27. Ioh. 8.44. Psal. 69.12 Psal. 59.7. or condi­tion of those who smite vs with the tongue, may teach vs good experience, and by consequence work within vs patience: for, what are they for the most part, that whet their tongues with slanders? Are they not wicked people? sons of Belial, vnthrifts, children of the diuell, Drunkards, Dogs? Now then consider thus with thy selfe. Shall I be offended with euery dog that barketh at mee? Shall I respect a Drunkards tale? Shall I fret at an vnthrists tongue? Let them go as they are, I will [Page 185]not care for them, nor for their words: For, can a man expect Grapes of Thornes, or Figs of Thistles?

Againe, Of the cō ­monnesse of this triall. 1. Cor. 10.13. Experience may guide vs to take notice of the commonnesse of this triall. There doth no temp­tation herein ouertake vs, but such as is common vn­to man: yea, which is most common vnto the best men; for the best are most smitten with the tongue. And therefore our Saui­our giueth this comfort and counsell vnto vs; Bles­sed are yee, when men shall reuile you and persecute you, and shall say all manner of [Page 186]euill against you falsly for my sake, Math. 5.11.12. reioyce and be glad, for great, is your rewand in heauen; for so persecuted they the Prophets which were be­fore you.

And this is another fruit of experience, Of the commodi­ty thereof. which may sweeten the bitternes of an euill tongue vnto vs, when we do consider the good which from these kind of trials will redound vnto vs; Heb. 12.1. For, Howsoeuer no tryall for the present see­meth to bee ioyous, but grie­uous, yet afterward it yeel­deth the peaceable fruits of righteousnesse to them that are exercised thereby. And [Page 187]we know who hath said, that, 2. Tim. 3.12 All they who would liue godly in Christ Iesus, shall suffer persecution. And this wrong which is offered by the Tongue, is a kinde of persecution, witnesse the Apostle, Gal. 4.29. Now then, thus consider with thy selfe when thou art wronged by an euill tongue; Gal. 4.29. VVhat am I the worse? what is mine aduer­sarie the better for these distastefull speeches: If it be true which hee reporteth, I may reape a benefite by his tongue, to see my fault and to amend it; if it be false, what need I grieue at it? Good [Page 188]men will not beleeue it, euill mens censures I regard not; my Witnesse is in heauen, He will defend mine innocen­cie, Hee will cause all this to turne to the best vnto mee.

And certainely this se­rious Meditation with our selues, 3 Meditati­tion. is a singular good remedie against the mala­die of an euill Tongue; wherein remember this short direction: M. Gren­ham in his Sermon of a good name. Dost thou endure the smart of an e­uill tongue? First, consi­der with thy selfe, whether that whereof thou art ac­cused be good or euill: if good, then there is cause [Page 189]to reioyce in it, and not to grieue; if euill, then go a degree further, to finde out whether it be for some euill worke which thou hast committed, or for some occasion which thou hast giuen: If it bee for some euill done, then see whether it hath wrought in thee the true sorrow for that sinne; whether thou takest this as a correction from God; and whether it leadeth thee to repen­tance: If it bee vpon oc­casion onely giuen vpon suspition; Then consider with thy selfe thy frailty in offering the occasion, and [Page 190]the mercy of God who hath kept thee from that euill, and doth by this meanes warne thee to be­ware of giuing the like oc­casion.

I will adde to this pur­pose, that golden medita­tion of Seneca; Senec. de J­ra. c. 23. & 24. Let euery man (saith he) when he is prouoked by others euill words, thus say within him­selfe; Am I mightier then Philip, that mighty Mace­donian? yet he was wronged with the tongue of a Peasant, and would not take notice of it. Can I do more in mine own defence then Augustus, who had the taxing of the [Page 191]whole world? yet he was con­tent to winke at the tongue that taxed him. Why should I so take to heart a few euill or idle words? Who am I that I may not bee spoken a­gainst? Many haue pardo­ned their enemies; shall not I forgiue a few foolish spee­ches? If he bee a youth who doth thus traduce mee? his age may excuse him; If a woman? her sexe; If a stranger? his liberty; If a familiar? his acquain­tance may seeme to priui­ledge him. Is this the first time that hee hath thus of­fended? it may bee he hath often pleased. Hath he vsed [Page 192]this liberty of a lewd tongue a long time? we may the bet­ter endure that, to which we haue becne long inured. Is hee a friend? hee did what hee would not. Is hee an ene­mie? hee hath done no more then wee might well expect. If hee bee wise, let mee yeeld to him; if a foole, let me par­don him. The very best are not without their blemishes: There is no man so circum­spect, but may sometimes bee tript; none so faultlesse, but may faile.

The last remedy against an euill tongue is Proui­dence, 4 Proui­dence. and that two waies: first, for the getting: se­condly, [Page 193]for the keeping of a good name. The right prouident course to get a good name is, first, 1 To get a good name. to bee carefull to auoid all e­uill, both outward and in­ward, secret and open, great and small: for, as dead flyes cause to stinke and putrifie the ointment of the Apothecary, so doth sinne, seeme it neuer so small, crack the credit of a man, Eccl. 10.5. and expose him to the talke of tongues: ther­fore he who would not be euill spoken of, must bee iealous of his own doings, and not onely refraine from euil, but also abstain [Page 194]from the very appearance of euill. 1. Thess. 5.22. 2. He who would auoid the hurt of an euill Tongue, must not onely abstaine from euill, but al­so be plentifull in well-do­ing: for there is no way more ready for a good name then good workes, according to that of our Sauiour, Math. 5.16 Mat. 5.16. Let your light so shine before men, that they may see your good workes, and glorifie your heauenly Father. And to this purpose the Apo­stle doth aduise vs, 1. Pet. 2.12 to haue our conuersations honest a­mong the Gentiles, that whereas they speake against [Page 195]vs as euill doers, they may by our good workes, which they behold, glorifie God in our behalfe. Now because it is a matter of as great importance to keepe a good name, as to get it, therefore hee who would stop the toung of the slan­derer, must bee carefull to vse the best meanes to pre­serue his credite and repu­tation. 2 The meanes to keep a good name, To keep a good name. are in effect the same whereby a good name is gotten; and therefore I will shut vp this caueat in a word, with that heauenly counsell of holy Dauid: What man is [Page 196]hee that desireth life, Psal. 34.12, 13. and loueth many daies, that hee may see good, keep thy tongue from euill, and thy lips that they speake no guile; de­part from euill, and doe good; seeke peace, and ensue it.

CHAP. XIII.

THus haue we heard this vnruly mem­ber of our Bodie, A briefe repetition of all the Premises. the Tongue, Arraigned, Indicted, Examined, and found guilty; Sentence of iudgement hath passed a­gainst it, and order hath beene taken for the exe­cution of the same: what now remaineth, but that euery one who doth wish well vnto himselfe, should well looke vnto himselfe, [Page 198]that this naughty Tongue be not found within him­selfe. Dauids care, should be euery good mans caue­at; Psal. 39.1. I said, I will take heed to my wayes, that I offend not with my tongue. A les­son which Pambo was ma­ny yeares a learning, and yet, as himselfe professeth, hee could neuer through­ly learne. And indeed, who can so well obserue it as he should? Iam. 3.2. S. Iames saith, that if any man sin not in word, hee is a perfect man, able to bridle all the bodie. O let vs labour and striue for this perfection: And because it is a mat­ter [Page 199]exceeding the power and skill of man, so well as hee ought to guide and rule his Tongue, there­fore wee are earnestly to begge it at the hands of God; Psal. 141.3. Psal. 51.15. that Hee would set a watch before our lips, and keepe the doore of our mouth; That hee would open our lips when they should bee open, and shut them when they should be shut; that hee would giue the right vtterance vnto vs, that so both the thoughts of our heart, Ephe. 6.19 and the words of our mouth might alwaies bee ac­ceptable in his sight, Psal. 19.14 who is our Strength and our Redee­mer. [Page 200]The like course wee likewise are to take against the iniurie of other mens tongues; that seeing it is so difficult a thing to tame an euill Tongue, so grie­uous to endure it, and so impossible to auoide it, we should therefore haue recourse vnto almighty God, by hearty prayer, that he would preserue vs against it, and teach vs true wisedom to beare and en­dure it. Yea, O Lord, vouchsafe vnto vs both sanctified Tongues and Eares, that our Tongues may euermore sound thy praises, our Eares euer be [Page 201]attentiue to thy will: make vs zealous for thy glory, patient in our owne cause, and keep vs from the strife of Tongues; So we thy people, Psal. 79.13 and the sheep of thy pasture shall praise thee for euer, and from generati­on to generation set forth thy Glory. Amen.