CHAP. 1.

FIrst, I shall briefly mention the ends and designs of my heart in writing these few Lines, which I hope are good.

First, to convince and open the eyes and consciences of such as are guilty of that so foul and abominable sin; that they may see their nakedness and shame; have the discovery of their great sin and wickedness, in defaming and reproach­ing, in violating, and murdering the good names of Men, smite, and deeply wound their consciences, and lay them under shame and sorrow.

2dly. To awaken their sad sleepy souls, and bring them to serious and tho­rough [Page 7]repentance, that they may loath themselves, and repent in dust and ashes; that they hear and fear, and do no more so wickedly: That they may look on him whom they have pierced, by reproaching, and defaming; and mourn, and be in bitter­ness of soul, Zach. 12.10. that they may turn from it, reject and forsake it, that so it may not be their everlasting ruine, Exek. 18.30. For if such do not par­ticularly repent of so foul, horrid, and God provoking a sin which they have often committed, they shall everlasting­ly perish, Luk. 13.3, 5. but I would pre­vent their ruine.

3dly, To perswade such as are guilty of this sin, to do all they can with all possible speed to make restitution to them whom they have wickedly, violently, and villainously robbed of their rare and choice jewels (their good names); and give them all possible satisfaction for all the injurious wrongs they have done them; by healing what they have woun­ded, cleansing and purifying what they have abominably defiled and polluted [Page 8]with their venemous tongues; without which not only men, but God also will hold them under guilt: for it is not suf­ficient when men have injuried one ano­ther, that they confess it to God, and re­pent of it before him; no, but they must also do what they can to make restituti­on, and give satisfaction, to men whom they have wronged, or else be assured there is no pardon nor peace to be had of God, Luke 19.8. and not only did conver­ted Zacheus do so, but even wicked Judas his conscience put him upon making re­stitution, Mat. 3.4, 5. and so will thine, before God will acquit and clear thee whoever thou art.

4thly. A fourth end is to arm and fence men, to strengthen and help them against this sin, and to fortify them against all the Devils and his agents temptations, which they may meet withall, to prompt them to the committing of this sin. For the Devil, who is, and goeth about like a roaring Lyon, seeking whom he may de­vour; labours all he can to stir up ma­lice, wrath, and envy in men against each [Page 9]other, and to open their mouths to wound and tare one anothers good names, like roaring Lyons.

5thly. To manifest to guilty souls what danger they are in, and to shew them what need they have of suing out a par­don through the blood of Christ; and to give no rest to their eyes, nor slumber to their eye-lids (as David speaks) untill they by faith obtain a pardon from God, and also from such as they have wrong­ed. For to abide securely under the guilt of so hainous and damnable a sin, one hour is exceeding dangerous; for how soon, how quickly, may God cut the thread of our lives; and then being under guilt, may fall into eternal flames of Gods wrath.

6thly. To work in men an enmity a­gainst it, and a hatred of it: that they may loath the very garments spotted with this cursed sin, that they may keep at a distance from it, avoiding the very occasions and appearances of it, defy and abhor it as they would, or do Hell and the Devil.

[Page 10]7thly. To shew such who are guilty of reproaching and defaming the good names of men, what a world of hurt and mischief they have done; how odious and loathsome they have made themselves, and those whom they have defamed. What irreparable breaches, and incura­ble wounds they have made on their own souls and names, and on the good names of others by this their wickedness; yea, it may be on the great and glorious names of the blessed God too; on his Gospel, ways, and people also; which undoubtedly they have done, if the per­sons reproached by them are strict and holy professors of Christ: especially, If they are, they are the Ministers of Christ, who in the generall course of their lives are serious holy men.

8thly. To provoke and quicken all per­sons to circumspection and watchfulness against this soul iniquity; to set a watch before their mouths, and keep the door of their lips, that they reproach not with their tongues, as David, Psal. 39.1. and that in time of temptation, they may be on [Page 11]their guard, ready to receive, resist, and oppose the Tempter.

9thly. To muzzle and tye up such poi­sonous tongues as will not otherwise be reclaimed, by the threats and terrors of the vengeance of God, which assuredly will overtake and light upon Reproa­chers, and defamers of men; especially, of good men; as I shall prove and make appear to all (through the help of God) the Apostle tells us, that we must endea­vour to save some with compassion, with much tenderness, but others with fear, Jude 22.23. and the Apostle Paul char­ges, to rebuke some sharply, that they may be found in the faith, Tit. 1.13.

10thly. To shut the ears of men against hearkning to, and receiving of the re­ports that Reproachers bring to them of others. It is a certain truth, that were there no healers, there would be no stea­lers; if there were no receivers of such accursed wedges, there would be no givers; were there no buyers, there would be no sellers of this poyson; would men [Page 12]shut their ears against them, as they would against Thieves and murderers; Reproachers might carry back their wares to Hell again, from whence they had them: And therefore I would put a gag into Reproachers mouths, and a pegg into their receivers ears, that there­by I may put a stop to the current of this abomination.

Lastly, To perswade persons to take heed and bewar of those persons who are known to practise this abomination, and to reject all unnecessary communion with them; and have no more to do with them, then you would with known Thieves and murderers. And if at any time you are cast into their company, and hear them begin to medle with or talk of, or by any means raise suspicion of a person, especially of a good man, and to spet their poyson on his, or her, good names, then presently to enter your pro­test against them, your abhorrence of their doings, and rebuke them sharply; that so they may be recovered out of the snare of the Devil, who sets them on to [Page 13]the work, and leads them captive to it; though they are his willing Captives. These are some of the ends I have in my eye and heart in this undertaking, that God may be glorified, and souls saved, in and by repentance and refor­mation.

CHAP. II.

SEcondly, the Reasons or Motives that have induced me to write on this Subject, are many; a few of them I shall briefly name.

1. I find many Professors of the name, and ways of Jesus Christ, to be ve­ry ignorant of this sin; yea, when they are reproved for it, are apt to say as com­mon Swearers in their own defence, and by way of excuse; truly, They did not know that they did sin, by raising, or bringing up an evil report upon the good names of their neighbours and brethren; no not they; yea, and that which is much worse, they will dispute the lawfullness of it, and be displeased with such as la­bour [Page 14]to convince them, especially, if they were not the first authors of it.

2. The dreadfull danger their poor souls are in, while they go on securely in the practise of this abomination, crying peace peace to themselves, whilst they are adding drunkenness to thirst, dishonouring God, wounding and stabbing their bre­thren, and pulling on wrath and curses on themselves, Deut. 27.24.

3. The great scandal that this sin and practice casts upon Religion, especially, when done by professors of Religion; and assuredly this wickedness is almost every where found among them, I speak it with a grieved heart.

4. The consideration of the great wrong that is done to humane, as well as Christian Society and Communion thereby; how the good names of honest men are sooted and dirted, and their persons, words, and dealings brought under a wretched and groundless suspici­on; their honour and esteem in the hearts of men lessened and impaired; their friendship broken and spoyled, and their [Page 15]usefulness in the world greatly hindred and obstructed. Their parts, works and persons slighted, and contemned, and they are thereby made a scorn and deri­sion to all men.

5. I find this wickedness to be a great hindrance to the free passage and desirable progress and success of the Gospel, both amongst Saints and Sinners; for reproaching tongues have so fouly blackned and darkned many of the Lords Servants, yea, such whom the Devil him­self cannot righteously accuse of any scandalous crime; that poor ignorant souls do not know what to think of, or how to receive or believe any thing of truth that Ministers preach, but are greatly stumbled at all the truths of Christ, they hold forth (though it is their sin so to be stumbled) and preach unto them: And assuredly this will lie heavy one day on the heads and hearts too of Reproachers.

6. The exceeding great wickedness and commonness of this sin, hath moved me against it, and to endeavour to lay [Page 16]the Lords Axe to the root of this Tree to cut it down, that it may no more cum­ber either the Lords, or mens ground. I do know that the contagion of this plague hath infected whole Families, yea, almost all persons in all Families. This poyson is so common, and the tongues especially of one Sect are so full of this deadly poyson, that it is a hard matter for any person who fears God, to escape the venome of it; It bites and wounds them both secretly and openly, night and day, at home and abroad. And a re­proaching and backbiting tongue is so full of deadly poyson as that it will kill a man at a great distance, yea▪ further then any other Viper, Adder, or any Serpent can; yea, it is so extream venemous, as that it will murder a man insensibly, and he shall not know who did it nor when it was done. Oh! dreadful and cursed poyson.

7. Another motive that hath induced me to this work is the general silence of other men, whose abilities and opportuni­ties to such a work, do far exceed mine: and I am satisfied, that it is a very needfull [Page 17]and necessary work, and therefore it must be done by some, though not so exactly as it should be. For, shall the flood-gates of so exceeding great and abominable wickedness be set open, and none set their hands to shut them? shall mens good names be defiled and polluted, their souls ruined and destroyed, the name and Gospel of the blessed God be dishonour­ed and blasphemed, and good mens preci­ous and unvaluable jewels be taken from them by rape and violence by the cursed and blasphemous tongues of their ene­mies, and no man appear for them, and come in to rescue them out of those Ly­ons mouths, and slay those venemous beasts, that are so bloody and cruell, so subtle and formidable? What if we can­not do all we would in this matter, ought we not to do all we can? Doth not God expect it from us, and require it of us, and hath he not given us talents for that end and purpose.

8. Another motive or reason procee­deth from my own afflicted and grieved heart, and the deep wounds which my [Page 18]enemies have made in my soul, by their malitious, slanderous, and backbiting tongues: whereby they have endeavou­red both to shame and ruine me, by un­righteous and envious reproaches: al­though not one of them could ever prove or make good any evil against me: but when they have been demanded the rea­son of their reproaching of me, they have denyed it, or excused themselves, by some pitifull excuses or equivocations; but would never stand to it. Indeed, one or two of them have plainly said, that they did hate me, and did desire to ruine me; and these dealt more ingeniously than the other, in following the conduct of their minds and consciences in the case, to a confession of their Crime, both as to the principle, and end of their reproach­ing. But intending to speak more fully to them in another place, I shall forbear to do it here.

9 The exceeding great trouble and grief that this sin hath brought upon my own conscience; for (with shame and grief of heart I speak it) it was my sin [Page 19]and wickedness a long time; untill the Lord opened my eyes, to see the odious and horrid nature of it; and to lay its guilt at the door of my conscience: and because (as I fear) I never repented of so foul and God-provoking a sin as I should have done. It hath pleased God, in his infinite wisdom, to suffer others to to give unto me the same measure as I have given to some, Mat. 7.2. and to repay me with my own coyn. For, as I made bold with others good names, and took occasi­on to abuse them, even so have some dealt with me. But I shall speak more of this elsewhere.

10. The real love that I hope I have in my heart to the holy and glorious name, Gospel, and ways of God, and to the souls and reputations of men, especi­ally Godly people, hath moved me to this work; for I hope, that notwithstan­ding, I cannot love nor serve them as I should, and desire to do, yet I have a peculiar and sincere love towards them: for I am not a little, but very much affli­cted in spirit, to see how the blessed God [Page 20]is dishonoured, his ways and people villi­fied and reproached by slanderous and backbiting tongues; and cannot but de­sire and endeavour to put a stop to this so foul a sin.

Thus having briefly shewed you the ends I aim at, and the motives and rea­sons (at least some of them) that have moved and induced me to this work and undertaking, I shall now proceed to the opening of this sin, and to shew wherein it consists, or what it is.

CHAP. III. Wherein the sin is opened and cleared, and the several ways and methods of back­biting, defamers, declared and manifested.

NOw the summe and substance of the sin I intend to discourse of, is this: to raise, uphold, divulge, receive and enter­tain an evil report of men, especially, of the Ministers, and people of God; irregular­ly, unjustly, or unduly, whereby his or their good names and reputations amongst good [Page 21]men may be blemished or wronged, lost or taken from them, is the sin I purpose to open to you, and which is the sin that is so much condemned, and so often forbid­den in Scripture, as I shall shew you anon.

This description of this sin is fully asserted in the Scripture, I shall name a few texts, Thou shalt not raise a false re­port, Exod. 23.1. Speak evil of no man, Tit. 3.2. Speak not evil one of a­nother, Jam. 4.11. Eph 4.31. 1 Pet. 2.1. Psal. 15.3. Lev. 19.16. These Scriptures declare what the sin is which respects the good names of men, especially good men. But for a more full informa­tion and conviction of all men; I shall add light and strength to what is above asserted, First, by explaining the words and tearms used in the definition. 2dly. Shew in what Cases it is a duty, and in what Cases, or under what considerati­ons, it is a foul and God-provoking sin to speak evil of men, and to receive and en­tertain what is spoken.

First, To raise an evil report, is this,

[Page 22]1. To be the first author of it, either as forming and making it, without any cause or occasion given to thee by the the person whom thou reproachest, or givest out an evil report on; so that it is a sin of thy own making, not of his speaking or acting on whom thou layest it. Thus Zeba dealt with his Mastor Me­phibosheth, 2 Sam. 16.2, 3. and thus the wicked men did, who were sent to spy out the Land of Canaan, Numb. 13.32.

2. Or by reporting and revealing ir­regularly, and unduly, the sins of men which we do certainly know, they have spoken or done, and which we ought to conceal both by the Law and Rule of Justice and charity; for if we see or hear a man sin, and so wrong himself, we are not, to wrong him too, and lay a heavier load on him, no, for that is di­rectly contrary to the Command of Christ, Mat. 18.15. Gal. 6.1, 2. If thy Brother sin against thee, go and tell him his fault between him and thee alone. And further, If a man be overtaken in a fault, ye that are spiritual, restore or set [Page 23]him in joynt again, (as the word is) with a spirit of meekness: bear one anothers burden, and so fulfill the law of Christ. Do not go and blaze it abroad as wicked Cham did his Fathers nakedness, Gen. 9.21, 22. do not crush his broken bones; no, says Christ, I abhor all such cruelty; it is contrary both to my nature and car­riages towards you. I charge you to tell him, and keep it close between him and thee, untill thou seest him incorrigi­ble. I require you to set him, or his bro­ken bones in joynt again, to relieve, sup­port, and restore him; to help him to bear the weight that he hath already puld on his soul; not to burden him more. And says Jesus Christ, I have giv­en you another Law and Charge (which is full of righteousness, your selves being Judges) to do to, and carry your selves to others, as you would, or Judge they should carry themselves and do to you, in the like case, Mat. 7.12. and he tells us further, that such a practise is contrary to Love and Charity, 1 Pet. 4.8. for that covers a multitude of sins.

[Page 24]2. To uphold or maintain an evil re­port once raised on the good name, or reputation of another, is this, when men keep it in their hearts, and spread it fur­ther abroad, and by confirming it too, and keeping the remembrance of it alive in others minds, which otherwise would, or might have forgotten it; that i [...], when they renew their discourses of it with those to whom they have already reveal­ed it; or speak of it to such as have not yet heard it. And hereby they do add sin to sin; multiply their trangressions, and declare that they are acted and car­ried by malice, envy, and the Devil.

3. The receivers and entertainers of such evil reports as are brought to them, are guilty of the same wickedness, that the givers are. For if [...]ere were no connivers and receivers, there would be no givers nor fellers of this cursed pedla­ring ware. The receivers and entertainers of this evil, are they who strengthen the sinews of such reports and reporters. For men would not speak to men, if those to whom they speak, had not ears open to [Page 25]hear them; and the Receivers sin is so hateful to God, as that he hath assured us, that they shall not enter into Heaven, no sooner then Drunkards, Whoremongers, or Idolaters shall, Psal. 15.3. 1 Cor. 6.9, 10. Psal. 101.5.

4. These evil Reports, are such, as in their own nature, and direct tendency, do defame, blemish, wrong, deprive, or rob men of their good names, their e­steem and reputation amongst good men: And therefore some scandalous and notorious sin or vice is supposed and included in the evil Report: For vertue it cannot be, the report of that is honou­rable amongst all men; neither can the matter of it be any lawful word or deed, nor the defects, and deformity of our bodies; nor yet Poverty, Sickness, or Weakness; no, nor want of Parts, and Learning; but of necessity it must be some real, and generally known sin, that a person hath committed; or is so re­ported of him, to be committed, (though falsly) that is the matter of the evil re­port. And it is vice only, either done [Page 26]or committed, or reported so to be, that laies a man under shame, and hurts, or wrongs his good Name or Reputation a­mongst men. For Solomon tells us, that Sin is a Reproach to any people, Pro. 14.34. Now as it is Vice, or Wickedness committed, that is the real matter of Reproach and Infamy on any person, as done or acted by him or them; and di­vulged so to be; or some Vice falsely re­ported of him, or them, to have been acted, or done by them; so defamers do raise, uphold, and spread that which is so indeed; with a design to reproach and render them odious, and abominable to men, though such do know they are innocent; or at least, they do not know them guilty of the sins they report them to be guilty of; or not so as they do re­port them to be.

5. The Reasons why, I say, especially the Ministers and people of God, is

1. Because an evil Report or Fame of them, on their good names, is more per­nitious and destructive to the Gospel and waies of Jesus Christ, then when it is cast [Page 27]on meer Civil and Moral men, as is ge­nerally known.

2. Because that their union with, pro­fession of, and relation to Jesus Christ, makes them and their names far more ex­cellent, and honourable, more precious and observable then other mens.

3. Because the evil report, or re­proach which is laid on them, is (as they are such) laid on Christ, whose Image they bear. For they being made parta­kers of his divine nature, 2 Pet. 1.4. and renewed after the Image of him that Created them, Col. 3.10. When ever dirt is cast on their good names, it is cast on Christ also. But intending to say more of this matter else-where, I shall speak no more of it now. As to those expressions irregularly, unjustly, and un­duly to raise, uphold an evil report, I shall further declare in what follows.

1. I shall now shew in what cases it is our duty, and in what cases it is our Sin, to reveal the Sins and evils of others. First, We may reveal the Sins of others according to the rule that Jesus Christ [Page 28]hath given us to walk by. In Math. 18.15, 16, 17. ver. where we are, 1. Com­manded upon certain knowledg of a sin committed by a person, to tell him his fault, and to endeavour to convince him of it privately: But then in case of obsti­nacy, to take one or two more with us to deal with him, and to tell the persons what he, or she hath done; what sin he hath committed, and they are together to endeavour to convince and bring him, or her, to Repentance. And then if the person thus dealt withal, by two, or three to convince him, will not hear them, but remain obstinate, then to tell the Crime or Sin committed, and all their procedures and dealings with the guilty person, to convince him to the Church; and this in case the Offender be a Professor of Christ and Holiness, and the sin at first private: Now in this case the Law of Christ, and the necessity of such Procedures in order to the heal­ing, or restoring of the Offender, will justifie, and clear us in revealing his sin, yea it is our duty so to do. But first, it [Page 29]is necessity occasioned by the Offender himself, which he might have prevented; would he have hearkened to the private admonition; and so it is not any fault in those who reveal the sin to others, be­cause they are in such revealing of it, but in the way of their duty. 2. In this pro­cedure, special care must be had to the Law and Authority of Christ, it must be done; and therefore we do it because Jesus Christ hath so commanded and ap­pointed. 3. The root, principle, and end of such Procedures, must be Love, not Hatred, or Envy; and to heal, and restore the Offender, to Repentance, to Communion and Peace with God, which he hath lost by his sin, Lev. 19.16, 17. And to prevent the increase and growth of his sin, to the dishonour of Christ, his Gospel, and People, and not to render him odious to others, as it is usual with men to do.

2. If a man sin openly, and before ma­ny persons, he hath by his so doing pro­claimed his own shame, and exposed him­self to reproach and obloquy. But now [Page 30]in this case, the persons, who do see and hear it, are not to spread it further a­broad, but to endeavour to Convince and restore him; unless they know him to be a common obstinate and prophane wretch, and one who trades in Wicked­ness, and will not hearken to, or receive admonition; and so much is held forth unto us of the Will of God in this case, in Levit. 19.16, 17. Gal. 6.1, 10. Jam. 2.8. But intending brevity, as much as possibly I can in all things I shall assert; therefore I shall hasten.

3. We may in our own necessary de­fence, and vindication of our own Inno­cency in time of need, when called to it, reveal the wickedness we do certainly know them guilty of, which for ought we know, they have not yet Repented of; and that for this reason, namely, that the supposed Goodness, Holiness, and Righ­teousness of our Adversaries, who have accused us, and stand in Judgment against us under such Credit and Esteem for Ho­liness and Righteousness, as that thereby they are likely in a false Charge, or [Page 31]wrong Cause to prevail against us, to our wrong and detriment: I say in such a case, in our own just and necessary de­fence, we may undoubtedly unvail and unmask them, & lay upon their Leaperous spots, that they may be known not to be such, as do deserve so much Credit and Esteem, as that all they say or affirm a­gainst us, is upon the account of their Holiness, and reported Righteous, to be believed, and accepted. Thus Mephibo­sheth did in his own Vindication reveal Ziba's wickedness to David, 2 Sam. 19.24, 25, 26, 27. I say in such a Case, it is meet and necessary that their certain and known wickednesses should be made known; But with this caution (viz.) that it be intended only to vindicate and clear our selves before men, and our just and Righteous cause; which otherwise will in all probability be mis-judged, and cause an unrighteous Sentence to pass a­gainst us; as David did on Mephibo­sheth, 2 Sam. 16.3, 4. A good man may be necessitated somtimes in defending his [Page 32]Innocency, and Righteous Cause, to re­veal the known wickedness of his esteem­ed Righteous Adversary, as Mephibosheth was; and in such a case he may undoubt­edly so reveal anothers wickedness, as to be justified by God, and all wise and holy men in his so doing.

4. Or in case some notorious wicked­ness be persisted in, after we have labour­ed with them, to reclaim and reform them, and have waited on them, and on God for them, and yet they will not be reformed; and their sins are so grievous and burdensome to us, as that we cannot any longer endure, nor bear it patiently. I say we may then call on some good men to come in and help us, with their Counsel and Prayers; and in order thereunto, declare the sins of men which do so much afflict and burden us, and that in order to their amendment, as well as our support and comfort; and that if they be near Relations, or Friends; for by so doing, we are still in the way of using means for their amendment; and the Prayers, Instructions, and admoniti­ons [Page 33]of many serious holy men, may pro­bably prevail and do more good, then of a few only: And in this case I doubt not, but that a Husband may reveal his Wives sins, and a Wife her Husbands sins; I say as the case is before circumstanced, they may; But with these Cautions: 1. That the discovery we make to men of each others sins, proceed not from ha­tred, envy, wrath, or bitterness; we must have a special care of that. 2. We must first patiently wait for their Refor­mation, and amendment, in, and by our own serious endeavours, and private ad­monitions, prayers, and tears: For in this case, we must never reveal the sins of one another, until necessity constrains us so to do: And we know of no other way or means left to be made use of in order to the preventing of their ever­lasting ruine. 3. We must do it, I mean reveal the sins of one another with tenderness, pitty, and compassion to their Souls, with a design to recover them out of the snare of the Devil, and to perswade them to Repentance. So [Page 34]that I say, take this case rightly, and un­derstand it with these and the like Cauti­ons; and I do not yet see any reason a­gainst it, but that the nearest Relations may discover such apparent and grievous burdensome sins of one another, being necessitated thereunto, through the re­fractoriness, and obstinacy of their per­sisting in them, after all proper means have been used privately to mend them; and proceeding with such a frame of spi­rit, in pursuance of the said ends, as are before specified. For, if I may make use of all proper means to heal and restore a Neighbour or Friend, which I do cer­tainly know to practice wickedness, that his Soul may be saved in the day of the Lord; why may I not, if necessitated thereunto, make use of the same means for the healing and cure of my nearest Relations? having and using all special care that the report of their sins go no further then the good mens knowledg, whom I call in to help me in the work; and assuredly my so doing, though to, and of my nearest Relations, cannot in [Page 35]the judgment of wise and holy persons be looked on, or taken to be an expressi­on of hatred, or want of real Love; for if they should so think or judg, the Word of God would confute, and re­prove them for their doing so. For in Levit. 19.17. saith God, Thou shalt not hate thy Brother in thy heart; thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him: so Gal. 6.1, 2. Now if my Love to my Neighbour must constrain me to endeavour with him by rebukes, or admonitions, to convince him of, and deliver him from his sin; how much more should my Love con­strain me to do so, to my nearest Relati­ons, according to Christ his Law, Math. 18.15, 16. whom I love more strongly, as in duty I am bound to do? and surely, if it be my duty to lift up my Neighbours Beast, when I see him fallen under his burden, and if I cannot do it by my own hands, I am to call on others to help me, in order to the effectual helping up of a fallen Beast, Exod. 23.5. How much more should I shew my Love to a near [Page 36]Relation, when I see him or her fallen, and lying under the weight and burden of sin? And if I cannot lift him or her up with my own hands, and endeavours, Am not I bound to call for more help, that so he might be effectually delivered? surely I am.

5. If I do certainly know any man in­tending or designing either by word or deed to do his Neighbour, or any other person, wrong; I am then bound first to endeavour to convince him of, and to de­swade him from doing it. But 2. If he will not be convinced or disswaded, but persist in his resolutions, I am undoubt­edly bound by the six and eight Com­mandements, to endeavour to prevent him of executing his intended mischief on my Neighbour, and that by informing him what evil is intended against him by such a person, and advise him to watch him, and endeavour to secure himself a­gainst him, Act. 23.13, 18. Jer. 40.13, 14, 15, 16.

6. I may reveal sins that I do certain­ly know to be practised by a person [Page 37]which do indeed, and in truth so far as (without prejudice against the person) I can discern of him, declare and evidence him, not to be the man he is lookt upon to be, by those who have but little ac­quaintance with him, and as he is repu­ted to be. For although he or she be re­puted to be just and honest dealers, yet I do certainly know them to be Cheaters and Defrauders: They are reputed to be diligent and careful in their Callings, but I do certainly know them to be Idle, careless Prodigals: Or they are reputed to be persons of Abilities, and so fit to be trusted by men; but I do certainly know that they are but whited Sepulchers, poor and beggarly, and not fit to be trusted: Or, they are reputed to be so­ber and temperate persons, but I do know them to be Gluttons and Wine-bibbers, Now, I say, if any good men or friends, who do think that I do know the Conver­sation of such a person or persons, better than they do themselves, shall ask, and earnestly desire me to give them my judgment, and declare what I do cer­tainly [Page 38]know of them, their walkings, and dealings; because they would be satisfi­ed concerning them, either to reject, or accept them; either first by taking them, or any of them into a conjugal Married Relation. Or secondly, into Church-fel­lowship, and so into a spiritual Commu­nion with themselves. Or thirdly, To take them into close and intimate friend­ship, and to make them the keepers of their Secrets, as David and Jonathan, Sampson and his Friend. Or fourthly, To entrust either goods or money, or work in their hands. Now then, if I do know them not fit, or qualified for any of the aforesaid purposes; and being asked and desired so to do, I may undoubtedly de­clare and make known unto them what, I do upon my own personal knowledg know of them, with a watchful eye; that my judgment be no way blinded, or warped, either by hatred, envie, wrath, pride, or prejudice; and to be sure that I do report, and declare of them, not any thing upon hear-say, or vulgar reports, nor any jot, or tittle more, than I do [Page 39]clearly see and know: and here also I must be very careful, that a wretched Jea­lousie and suspicion do not delude and lead me out of the way. And here we must have a special care that we do not in revealing the sins of men, desire and intend to defame them; nor yet declare them to any other persons than are con­cerned to know them.

7. If I do certainly know that Chil­dren or Servants are wicked, and do prodigally abuse their Parents or Ma­sters good Names, Estates, or the times they should improve according to their trusts in their Service; or are guilty of Swearing, Cursing, Stealing, Sabboth-breaking, or the like, and their Parents and Masters be ignorant of their wicked­ness: Then I say it is my duty (if I can) to inform their Parents and Masters of their sins in order to their being admo­nished and corrected, and thereby re­formed by their Parents and Masters. So good Joseph did inform his Father Ja­cob of his Brethrens wickedness, Gen. 37.2

[Page 40]8. If I do certainly know that such or such men do hold, and preach dangerous and pernicious Doctrines, tending to the corrupting of the truths of God, and the judgments of their Hearers; I may, yea it is my duty to caution and warn men, especially the people of God, of them, and disswade them from hearing them preach; and that I may the more effectu­ally pervail with them, to desist from hearing them, I may lay open to them what dangerous errors they do hold and preach, because hereby I do prevent the ruine of their Souls, and their learning to corrupt the glorious and holy truths of God; so Paul and Timothy, 2 Tim. 5.14, 15. and the Romans, chap. 16, 17, 18. vers. and the Galathians and Philipians, 3.1, 2.

9. If men deal unjustly or injuriously with me, and thereby constrain me to deal severely with them; as to prosecute the Law against them, or the like: and being demanded the reasons of my pro­cedures against them in such a manner; I may undoubtedly declare to them their [Page 41]unrighteous and injurious dealings with me, for their satisfaction, and my own vindication. Or in case I am required to give a reason why I do deny such per­sons some things they do require of me, and pretend they are their due; I may for mens satisfaction, to prevent offence, and for my own Vindication, declare the reasons of my denying to give them such things as they demand, and shew (if it be so in truth) that such, or such wicked­nesses of theirs, have caused me to with­hold them from them, or that they be­long not to them.

So likewise, in case I have given my consent to the Excommunication of a Member of a Church, of which I am a Member; and I am asked the reasons of my consent, or why that person was cast out; I may declare his sins, and refusing of the Churches admonition; and not wrong the person by my so doing; and that for the vindication of the Churches honour, and their legal proceedings with him; and also for the satisfaction of such as are dissatisfied.

[Page 42]10. I may reveal such sins of others, as I do certainly know them to be guilty of, by which they have wronged and in­jured other men, when I am required so do do by Authority; and that in or­der to the Judges giving a true and righ­teous judgment of the matter in Con­troversie between man and man, which they must do upon certain evidence of matter of fact, given them by such as know it; for otherwise, they will walk in the dark, and give a wrong judgment; Condemning the Righteous, and Justi­fying the wicked; or give away a mans right from him, through want or light.

But know, that there is no affinity, or likeness at all, between mens disco­vering the sins of one another, for such reasons, upon such occasions, and emer­gencies, in such a manner, and for such ends as have been in part declared; and the actings, and proceedings of defaming Back-biters against the good names of men: No, they are vastly different, for they cannot pretend to have such calls [Page 43]and occasions, such designs, and ends in their defamings as those men have, of whom we have spoken before, as will be further declared afterward.

Now in these, and such like Cases, in such a manner, and to, and for such ends as have been before mentioned, we may reveal, and discover the sins of others; I mean such sins and errors as we do cer­tainly know they are guilty of, and con­tinue to practice and hold. And thus having shewed what the sin I am detecting of, is not; I shall now proceed to shew what it is, or wherein it lies.

2. Now Secondly, This sin is (as hath been shewed) an irregular, unjust and undue raising, upholding, receiving, and entertaining an evil report of any man, especially of Gods Ministers and people, whereby his or their good names and re­putations amongst good men may be blemished, wronged, lost, or taken from them. And this is done both secretly and openly, either to one or to many, either behind the persons back, or be­fore his face.

Secondly, it is committed either by their reporting that of him, or them, which tends to their infamy and re­proach, which they are wholly guiltless of, and so it is a sin of the Reporter his own making; Or secondly, by unjust, ir­regular, and undue reporting of that which may have some reality and truth in it.

First, Now, this sin and wickedness is committed secretly, and behind the mans back, that is defamed; and this way of Reproachers doing it, is most common and frequent; for it is a sin so odious and hateful, so filthy and abominable, that generally it is ashamed of its self, to have its ugly face and cloven foot seen in the light; and therefore it may well be called one of the unfruitful works of dark­ness, Eph. 5.11, 12. compared with chap. the 4th. 31. verse. and this sin as so committed in the dark, and behind mens backs, whom it hurts and wounds; is called Whispering, and Back-biteing, and a shooting privily, or in secret, Psal. 41.7. All they that hate me, whisper toge­ther [Page 45]against me; against me do they de­vise my hurt, Prov. 16.28. Rom. 1.29. 2 Cor. 12.20. Rom. 1.30. Psal. 15.3. Pro. 25.23. 2 Cor. 12.20. They shoot their Poysoned Arrows privily and secret­ly, Psal. 11.2. Psal. 64.3, 4. Well (saies God) I will shoot my Arrows of Vengeance at them, and that before they are aware of it, I will be upon them, Psal. 64.7. ver. But God shall shoot at them with an Ar­row, suddenly shall they be wounded. These Whisperers and Back-biters are like Vipers which will lie in a secret place and bite a man, and he not know from whom the mischief came: wounded he is in his good name, but he must by no means know who wounded him: but more of this anon.

2. As there are some, and the far greater number, who do practice this wickedness secretly and closely, and therefore are called Back-biters and Wisperers; so there are others of the same Tribe and Spirit, who practice this sin more openly, who are so confident [Page 46]and audacious in the practise, as that they dare cast their Fire-brands at, and blas­pheme God and man in the sight of the Sun, and reproach without fear, the good names of men: and such impudent Rab­shakehs do plainly shew that they do nei­ther fear God, nor reverence men; nor are they at all ashamed of their wick­edness, though known and read of all men, but glory in their shame; and as the Apostle describes them in Rom. 3.13, 14, 15. Their mouth is full of Cursing and bitterness; so that this sort of Reproachers are by the Holy Ghost, called Railers and Revilers, 1 Cor. 5.11. 2 Cor. 6.10. which are confessedly ownd and acknow­ledged by all men, to be the very dross and scum of the world, such as are the shame and loathing of man-kind; and such as are under the just Censures and Condemnation of all men; yea, so vile are they, that the Apostle forbids civil Communion with them, to Eat or Drink with them, 1 Cor. 5.11. These Re­proachers are the winged flying Serpents, who can sting and bite a man as well [Page 47]when he is in Company with many, as when he is alone. But I need not speak much of this sort of Reproachers; for, although they are a most vile and loath­some Generation of High-way Villaines, yet they are not in many respects so bad, hurtful, and pernicious, as Back-biters and Whisperers are, who spit their Poy­son on the good names of men more se­cretly and subtily, as I shall declare by and by. For these open Reproachers do carry such a brand, and black mark of infamy in their foreheads, and are so a­bominable and hateful to all men, and the shew of their Countenance doth so plainly witness against them, as it said, Isa. 3.9. as that no man will believe them, nor give any Credit to their words, though con­firmed with never so many Oaths, as ex­perience shews. But now those cunning and subtile Whisperers and Back-biters, they do so play their game, and by the help of the Devil, so wilyly manage their Diabolical work, in reproaching and de­faming, as to get Credit to their words and evil reports; and as they have there­by [Page 48]by the advantage of the open Reproachers (their Brethren in the same iniquity) to do much more mischief in their Trade, so (as was said) they are far more nume­rous; for Back-biters do swarm every where; there are almost as many of them, as there are men and women in the world (a few serious holy Souls only ex­cepted). Now both sorts are imployed in and about the same work, namely, to Reproach and Defame, & to render men odious and contemptible one to another; only with this difference, the Back-biter, bites more secretly, the other more o­penly; the one doth it in the dark, the other in the light. But is the back-biting Reproacher any whit better then the o­pen Reviler? or is he less pernicious un­to men, because he murders men more secretly? No, in no wise; he is more dangerous and hurtful than the other; as a secret Enemy is more dangerous than an open one, and a Serpent hid from our eyes is more dangerous to us, than if we saw it: for if we see our Enemy, we may possibly avoyd him, or fight him; or [Page 49]we may escape from the Serpent that lies in wait for us; but now Back-biters kill men before they are discovered to lie in wait for them. They are the base wretch­ed Cowards, who dare not look a man in the face, when they assault him; but they do most basely thrust their invenom­ed swords through their backs, and so wound them to the very heart, in a most base, cowardly, and treacherous manner. They are like the Foxes, who will do all the mischief they can, but dare not be seen; so that upon the whole, I may call the open Reproacher, a Gentleman, though a Cursed one, in comparison of the back-biting Reproacher.

Wherefore it is exceeding strange to me, that such secret or back-biting Re­proachers, who do the same work, and commit the same Villany, by Robbing and spoiling men of their good names, which the open Revilers do, should look on themselves, and be thought by others, to be lesser sinners, or more excuseable and pardonable wretches then they; for let it be wisely and impartially weighed [Page 50]in the ballance of reason and experience, and it will be found, that the close, subtle Reproacher is as bad, yea, worser than the open Blasphemer and Reproacher. For is not a Thief, who robs me secretly, as bad, or worse, than he who attempts to do it openly? Is not a Murtherer, who kills a man secretly, and by unex­pected Treachery, worse than he that kills him openly; the latter gives him the opportunity of defending himself, and trying it out with him; but the other surprizeth him, and takes away his life without giving him any notice of it. So he that reviles me openly, gives me op­portunity to debate the matter with him, and to vindicate my self; but the other doth not. Back-biters spread their slan­ders far and near before I hear of it, and when I do know it, yet I know not who was the Author of it, nor how far 'tis gone, nor how many it hath poysoned, or infected; for the Author is bid, he dares not be seen or known to be the per­son. For there are two things, which in an especial manner he intends, desires, [Page 51]and labours to obtain. First, to smite the person he reproacheth to the quick, to the life, to give him such a dead stab and wound, as may never be cured or healed again; as Abishai said to David, 1 Sam. 26.8. Then said Abishai to Da­vid, the Lord hath delivered thine Enemy into thine hand this day; now therefore let me smite him, I pray thee, with the spear, even to the Earth at once, and I will not smite him the second time. So a Back-biter saies in his heart, I have an object of my hatred or envy delivered into my hand; I will smite him to the ground, so as that he shall never rise more, I would make him such a wound in his good name, as should be incu­rable.

2. His next care is to conceal himself; he would not have it known by no means, that he hath defamed or reproached such a person; he is all for privacy. Oh, say Back-biters, pray let it not be known that I have spoken such words, or of such matters. They are like Thieves, who will be sure to get the prize, to take the [Page 52]purse he desires and waits for; effectu­ally to rob the man his eye is upon, and if possible, to leave him not worth a pen­ny; I but then his next care is, how to hide, abscond and conceal himself, that he may not be found out to be the man: just so do the cursed generation of Back­biters, they will smite a mans good name, that he die, but then they flee away and hide themselves, like cursed Cain, Gen. 4. like Sisera, Judg. 4. and like Absalom, 2 Sam. 13.28, 29, 37. They dare not stand to the Tryal, because their evil guilty Consciences have already Ar­raigned and Condemned them, but still they are ready to practice as they did be­fore.

1. The evil report that such do raise on the good names of men, is either wholly false and groundless, or second­ly, there is some truth and reality in it. Now if it be false and groundless, then the Reproacher is a perfect, real Slande­rer and Lyar, and so the Scripture calls him, 2 Sam. 19.27. Psal. 50.20. Psal. 101.5. Psal. 109.2.

[Page 53]2. Or secondly, there is some truth and reality in it, that is, the person re­proached hath done or spoken some evil, and so he hath given an occasion of speech to the Reproacher; but yet, though he have done so, and therefore is not wholly guiltless, yet I say, he that takes hold of the occasion offered him, to report it, and spread it abroad, and thereby exposes him to odium and con­tempt, and that without a call or reason for his so doing, he is in his so doing a slanderer, especially if he do augment and aggravate the fault behind his back, and endeavour to possess others with all that he reports of him, labouring to blast and dirt him, and to make him hateful and loathsome. Now for the confirma­tion of this, look into the 1 Sam. 21. David comes to Abimelech at Nob, with a lie in his mouth, ver. 2. And David said unto the Priest, the King hath Com­manded me a business, and hath said unto me, let no man know any thing of the busi­ness where about I send thee, and what I have Commanded thee; and I have ap­pointed [Page 54]my Servants to such and such a place, which indeed was not so; for he was fleeing from Saul, as the 20th. chap. shews, and the 10th. verse, to the end of the 21. chapt. When he was come to A­bimclech the Priest, he gave David Food to eat, and a Sword to wear, 6. & 9. ver. Doeg the Edomite saw and heard this, ver. 7. and he informs Saul of what Abimelech had done to David, chap. 22.9, 10. Now if you look into the 52 Psa. you shall find it pen'd upon D [...]egs informing of Saul what he saw and heard done between Abimelech the Priest, and David at Nob. for so runs the Title, or rather the first verse of it. A Psalm of David when Do­eg the Edomite came and told Saul, and said unto him, David is come to the house of Abimelech. Why, did not Doeg tell the truth of them, what he saw and heard them speak and do? yes, he did so, compare the 21 Chap 6.9. and Chapt. 22.9, 10. and the 7th. verse of Chapt. 21 But notwithstanding, Doeg spake the truth of what he had seen and heard in a wick­ed slanderous manner, and to an evil [Page 55]end; namely, to provoke and stir up Sauls wrath against them, and to render them odious to Saul; and probably by augmenting and aggravating what was truth. This Doeg is branded with, and accused of evil speaking, devising mis­chiefs, working deceitfully, doing in­justice, of lying, and speaking devouring words; that is, slandering and killing words; whereupon God threatens to de­stroy him, and that to the comfort and satisfaction of the Righteous. This you may see in several verses in the 52 Psal.

Now, are not all secret Back-biters, and open Revilers, the same in their na­tures, works, and ends? do they not tra­vel with mischief, gratifie their Lusts, o­bey the Devil (who doubtless imploys them) in the work of defaming? do they not walk with slanders, as it is said, Jer. 6.28. hurt and devour their Neigh­bours and Friends, dishonour and pro­voke God as Doeg did? and shall they not have their wickedness rewarded, and recompenced with the Vengeance of [Page 56]God, as he had? Oh consider it well, is Doeg his sin an Abomination in him? and is not the same sin as abominable in you? do you loath and condemn it in him, and justifie it in your selves? did the holy and just God punish Doeg for it, and will He let you go unpunished? will not God tear you in pieces, Psal. 50.22. for your tearing the good names of your Neighbours? Is not the All-seeing and Jealous eye of God upon you, and is he not privy to all your waies? and will he not render to every one according to his works, whether they be secret or open? Rev. 2.23.

Another instance to confirm this truth, namely, that although persons may be really guilty of what is reported of them, I mean for the substance of it, yet the Reporters of it may be, and are guilty of slander: in a slanderous manner of re­porting of that which is true, is in Numb. 13.27, 28, 29, 30, 31, 32, 33. compared with Deut. 11.23. and Joshua 15.13, 14. I shall give a few hints on these Scrip­tures. In the 13th. Chapter of Numbers [Page 57]we have an account of men fent to spy out the Land that God had given to Is­rael; accordingly they went and search­ed out the Land, and returned to Moses, and told him what, and who they had seen and observed there. And first, they do highly commend the Land, ver. 27. And they said, We came unto the Land whither thou sentest us, and surely it floweth with Milk and Hon [...]y. Then they tell him of the strength and great­ness of the Cities and people of the Land. ver. 28, 29, and also they tell him that they were not able to go up against them, because the people of the Land were stronger than they. This is the substance of the Relation, and account, they give of the Land. Now if you look into the 11th. Chapter of Deut. 23. ver. you shall find Moses telling the people the same, that the people had before told Moses: Then will the Lord drive out all these Na­tions from before you, and ye shall possess greater Nations, and mightier than your selves. And whereas the people told Moses, Numb 13.33. that there they saw [Page 58]the Giants, the Sons of Anak, which was true, for such persons were there, which were expelled afterwards by Caleb, Joshua 15.13, 14. But yet notwithstand­ing it is expresly said in Numb. 13.32. that the spies brought up an evil or a slan­derous report of the Land, which was their great sin, and for which the Lord cut them off, Numb. 14.37. Even those men that did bring an evil report (or a slander,) as it is in the 36 vers. upon the Land died by the Plague before the Lord, Ester 3.8. By which Texts we are in­formed, that men may be guilty of slan­dering, by, and in speaking much truth in their reports of persons or things; although the Reporters did not simply and absolutely make and forme the mat­ter of the reproach; but from their wick­ed hearts, and vile tongues they have slanderously reported a true fault of ano­ther, to brand him with ignominy, con­trary to the rules of Justice and Charity; by adding to, or aggravating of the sin; he is guilty of committing the sin of slan­der, and he is a real slanderer in the [Page 59]judgment of Scripture; and he is the person which the Scripture condemns. And that plea, namely, that he can prove the person defamed to be guilty of the very sin he hath reproached him for, will not at all excuse him, or render him guilt­less at the bar of divine Justice; or con­siderably extenuate and lessen his sin, or any way acquit and clear him from being a Slanderer and Reproacher, as I shall more fully demonstrate in the process of this discourse; although I think I have said enough already to confirm this as­sertion, namely, that not only he, who raises a false report on a person out of nothing, is a slanderous Reproacher; but also he who doth irregularly and un­duly, contrary to the rules of Charity and Righteousness, with any additions or aggravations spread abroad or make known to any person or persons, the real sins of others, whereby they may be de­famed or rendered odious unto men. But before I leave this head, I shall briefly declare and open how Reproachers do proceed and carry on, mannage and pro­secute [Page 60]this their cursed and devillish work of defaming and reproaching men, what subtle and cunning shifts and slights they do make use of, in order to the destroy­ing of others, and saving themselves from blame. And here I shall speak only of the whispering and back-biting Reproa­cher.

1. As a most false-hearted wretch, he will speak you fair, and give you sweet words, and tell you he is very glad to see you, and the like; that so, he may by those flattering words deceive you, as the Apostle speaks, Rom. 16.18. and hide the poysonous vennom of their hearts and tongues from you, that you may not suspect them; yea, they will commend and cry up before your face some real or supposed Vertue they pretend to see in you, that so you may be the more open-hearted to them, and converse the more sweetly and fearlesly with them. They are butter-mouth'd Vipers, such as David complains of, Psal. 55 21. saies he, the words of his mouth were smoother than butter, but War was in his heart: [Page 61]his words were softer than oyl, yet were they drawn swords: so did Ismael, the Son of Nethaniah deal with Gedaliah, Jer. 41.1, 2. He had a design to kill Ge­daliah; and that he might the more se­cretly, and effectually accomplish his bloody purpose, he eats and drinks with Gedaliah, as if he had been his good friend. So Cain, he would go with Abel his Brother, with an offering to the Lord, and he talked with him, as if he had loved him; but his heart was bent to murder him, Gen. 4.3, 4.8. And did not Judas do the same to Christ? yes, he comes to him with a Hail Master, and kissed him, Math. 26.49. Now such dissembling Hypocrites, such treacherous Judases are the generality of back-biting Slanderers. O! they will creep into your bosoms, but by and by they will stab you in the back, and wound you to the heart.

2. This sort of Reproachers are very inquisitive after persons, and they will gad about to hear News of others, if they think they have not enough brought home to them, to keep them at work; [Page 62]and they will be asking what such a man is, and what he doth, or what fault or miscarriage they know by him; and if they can get nothing from him, then they will start another, and another, and so on until they have loaded themselves; and if they have (as they think) gotten that prey they sought after, then away they go, and publish it to others; and as a requital to them, they will tell them to whom they went for News, what evil they pretend they hear of such and such persons. But if they cannot obtain their desire there, they will go elsewhere, re­solving not to return home empty, but to gather up whatever they can find; and therefore their whole discourse shall be to that purpose; such as these the A­postle reproves, 2 Thes. 3.11, 12. 1 Tim. 5.13. These are some of the Vermine which devour the good names of others. These are some of the Diggers that Solo­mon speaks of, Prov. 16.27. An ungodly man (especially women) diggeth up evil, and in his lips there is as a burning Fare. This Scripture points them out to the [Page 63]life, and experience confirms the truth of it. Their feet run to evil, Prov. 1.16.

3. These persons will raise suspicions in persons, of others, not by plain and particular charging of them with any par­ticular evil, especially if they are famous for Godliness and Righteousness, for that their subtle heads know will not so soon take, or be received; but they do it by casting out some general words and speeches, and by more general hints; and carefully observing how they are received and entertaind of them that hear them. They will say, did you hear no­thing of such a man or woman; I wish it be not true, though they do really de­sire it may be true, I hope it is not; but truly I cannot tell what to say of it, but I know what I know, but I will not speak all I do know; I could say more, but I will not now; he hath had the name of an honest man, but I wish it prove so in the end; where there is smoak, there is some fire. By these and such like speeches and manner of speaking they do insinu­ate, and beget evil surmisals and suspici­ons [Page 64]in the hearts of men, against their Friends and Neighbours. This is ano­ther Pestilent and cursed device, and practice, that these Slanderers have and use to reproach men withal, which was an old device and practice of their Father the Devil; thus he reproached God to Eve, Gen. 3. thus he reproached Job to God, Job. 1.9, 10. and by this means they drive a successfull and fruitful Trade against the good names of men. And if they find the persons to whom they sug­gest these things to be for their turn, rea­dy and forward to comply with, and hearken to them; it rejoyceth their hearts, and then they will proceed a little further with them, until they have pos­sessed them with their slanders, and with evil thoughts of such whom they have traduced. Or,

4. Fourthly. If that device will not take, nor proceed, and succeed accor­ding to their minds, then they will try what they can do by speaking slightingly and undervaluingly of their birth, breed­ing, parts, or carriages; endeavouring [Page 65]by this means to debase them; for when they cannot handsomly fasten any gene­ral or special sin on them, then they will do it with what weapons they can, rather than set out, and want work; endeavour­ing to render them very unworthy per­sons, and such as deserve not any ho­nour or respect from them. Oh! such a one, what is he, or she: alass! he is a poor silly ignorant man, he can hardly give a man an answer: he is a poor in­considerable fellow, he hath neither grace nor gifts, neither breeding nor carriage, nor any thing commendable in him; he is a sordid man, not fit for Communion or society for such as you are.

5. They will take hold of any small hint, they have heard of sin committed by him whom they have a mind to slander; and though if (it be true) it is but a Mole hil in comparison, they will pre­sently entertain it, whither true or false, they care not, and make it a great Moun­tain, and accordingly publish it to men. Thus the Pharisees came to Christ, ac­cusing his Disciples for not fasting as they [Page 66]did, and made it a great crime, Mark 2.19, 20. and it is certain, that Reproachers do usually catch evil reports of such as they have a mind to defame hastily; not desiring to examine whither the matter be true or false; but glad they are of the occasion that is offered them to re­proach; and as they are with Benhadads Servants ready to catch every word they hear of them to their Reproach, so if it be little and light when it comes to them, they have the art of adding weight to it, and multiplying of it, that so it may pass the more freely and currantly. Thus Saul dealt with Jonathan his Son, 1 Sam. 14.43, 44. Jonathan had but tasted a lit­tle honey to refresh him, when he was faint and weary, contrary to his Fathers rash adjuration, and Jonathan must die for it; and at another time, when David had his due praise given him for his va­lour and faithfulness, his success and victory over his Enemies; the Crime was so great, or at least Saul made it so great, that David must die for it; and such wretches are all Reproachers. If [Page 67]any good man carry away the glory from them, or as they think, do stand in their way and light, or have been as the Apostle speaks, overtaken in a fault, pre­sently their good names, which are nea­rer and dearer to men than their lives, must die for it; and these back-biting slanderers will execute them without try­al, judgment, or process of Law.

6. These back-biting Slanderers will seemingly put on the bowels of pitty and compassion, when they do reproach some men; and declare that what they speak of them, it is not their delight, but their sorrow and grief; though the holy God and their own Consciences (if they have any Consciences left in them) tells them they do lie. Oh! say those Hypocrites, and whited Sepulchres, when they are either raising or spreading an evil report of men; we are grieved at our very heares, that such men as they should be under Reproach. Oh! we wish we could do them good; and this they do because they may be the more readily and easily believed; and that their words may [Page 68]pierce the deeper into the hearts of their hearers; and also, that their own cloven feet may not be seen. Now though their grief without, lies in joy within, as they cannot deny; yet this generation of men and women are so wicked, as that they care not who they do deceive, though with it they do deceive their own Souls; nor who they kill with their poysonous tongues, though with Sampson they do by the death of their good names, destroy their own Souls, so they may but be im­ployed with success in the work. But the Hypocrisie of these men cannot well be hid from such as have a desire to know them; for their reproaching and abusing them more and more, doth clearly shew that they are not at all sorry for them.

For, can any man in his right wits be­lieve that I am sorry for a man that is wounded, while he sees me beating and wounding of him more; or that I am sorry, that a man is under a heavy bur­den, when I do unnecessarily lay on a heavier load on his back; or that I am sorry for a man whom I have wronged, [Page 69]while I am doing him more wrong; why, this is the true case of back-biting Slan­derers, who pretend that they do defame him with hearts grief, because they do hear he is already defamed. But were it true indeed, as they pretend, they would be so far from spreading his reproach further, as that they would do all they can to obstruct and hinder the growth of it; their hearts grief would issue and run forth into endeavours, to convince the Sinner of his sin, and bring him to Re­pentance, as commanded, Levit. 19.16. and then proclaim his repentance in or­der to the healing and restoring again of his good name to him amongst men; and in the mean time, do all they can to put a stop unto the evil report that is raised upon it.

7. Again, seventhly. These back-bite­ing Slanderers, in their Reproaching of men, will pretend that they do report such evils of them, not as from them­selves, but as from others, of whom they hear it; and that they for their parts do not believe the report to be true, neither [Page 70]will they affirm any such thing of them, but they do only declare what they have heard reported of them. But lest their design should miscarry by their mincing of the matter, they willl tell you also, that they had the evil report from very good hands, honest men or women told them so, but they know no evil by them; and they do by this device also deceive such silly Souls who are willing to hear­ken to them.

8. Eighthly. These back-biting Slan­derers, will insinuate into men, and gain their audience and belief of the slanders they bring to them, by commending and praising those men which they are re­proaching of. They will tell them, that notwithstanding what they have wickedly reported of them to their (it may be per­petual) reproach, yet they do hope and think that they are very honest and good men, notwithstanding their miscarriages, for they are generally reputed so to be amongst honest men, and that they them­selves have known them many years. This is another Conduit-pipe they make [Page 71]use of, to convey their poyson into the hearts of men against their Neighbours. Thus wicked Saul and Ahab did; And though Saul did confess that David was more righteous than himself, 1 Sam. 24.17. yet Saul did persecute and prosecute David, as if he had been a great sinner. So did Ahab, he did acknowledg that Micaiah was a prophet of the Lord, 2 Chron. 18. yet he rendred him as odi­ous and contemptible to Jehosaphat as he could. Just so do back-biting Slande­rers now, they will say and acknowledg that the persons whom they reproach, are good men, and yet they will cast dirt and odium upon them, and intend by their praising and commending of them, to defame and reproach them so much the more. But O! how great and abomi­nable is their sin in so doing; yea, how greatly is their sin aggravated thereby? What! consess that they are good men, and yet reproach them? what, wilt thou cast dirt on the white and pure names of good men, and that when you say you do believe them so to be, you are the Mon­sters [Page 72]of men? What, will you make good men, who have the Image of God, his holiness stampt upon them, look like wicked men? will you bespatter and de­file those whom Christ hath washed, and make those abominable to men, whom God hath made honourable to, and for himself? will you blaze abroad their real or supposed errors, and thereby re­proach both God and them, and be guilt­less? No, no, your sin will find you out, and you shall not escape the righteous judgment of God; and your own Con­sciences and confession will one day ac­cuse and witness against you, at the Bar of divine Justice; and your cursed Hy­pocrisie will then, if not before, appear and be declared before Angels and men. These men and women are like the Pha­sees and Herodians, Mat. 22.16, 17, 18. say they of Jesus Christ, Master, we know that thou art true, and teachest the way of God in truth; neither carest thou for any man, for thou regardest not the persons of men. Tell us therefore, is it lawful to give tribute to Caesar, or not, what think­est [Page 73]thou? Well, these were good words, and a worthy commendation; but what was their end in it? If you look into the 15. and 18th. verses, you may see that it was designed to entangle him, that so they might have, and improved, the greater oc­casion against him, to accuse and re­proach him; hence Christ answers him, with a why tempt ye me ye Hypocrites? Just so do these Hypocritical back-biters deal with men, yea, with good men, and I doubt not but their reward shall be the same with the hypocritical Pharisees, un­less they do timely repent in dust and ashes.

9. Ninthly. Another cunning, subtle, and hypocritical way that these back-biting Slanderers and Reproachers have, is this; they will profess and pretend that they do not intend them any hurt. They will shoot their poysoned Arrows at their good names; rob them of their precious and invaluable Jewels, and make them o­dious and contemptible to all men; and yet pretend, and labour to perswade men, that they do not desire or intend to [Page 74]hurt them; just as if a man, while he is breaking of my bones, robbing and ruin­ing me, should pretend, and tell me truly Sir, I do intend no hurt to you in what I do, I would not have you to think so, nor to judg me ever the worse man for what I have done to you. These men may be believed, and their plea and pretence re­ceived and accepted as good, and valued as the plea and pretence of these back­biters; and it will be of as great force and validity to perswade and satisfie wise men that shall well consider it; and stand them in stead at the last day before the Bar of Gods justice, as well as the Re­proachers plea and pretence. But O! thou back-biting Slanderer, doth not thy Conscience give thy Tongue the lie? doth not thy Conscience tell thee that thou do'st intend to hurt him, to wound, yea, and murder his good name by thy desaming of him; that thou do'st ear­nestly desire, and design to blast his Re­putation, and to make him vile, or more vile than thou art thy self, in the eyes of all men? Is it possible that a man should [Page 75]by abusing and wronging of me, seek and design my good, or to do me good by his so doing? Now, all such back - biting Slanderers do undoubtedly propound some end in what they speak; for it is es­sential to reasonable Creatures to do so; yea, to have their end first in their eye, as, the mark they level at in all their words and actions. Now then, seeing they cannot but design some end, and it being impossible that they should design, and intend to do a man good, whose good name they do irregularly defame and traduce; then assuredly, whatsoever they do pretend to the contrary, they do indeed design and intend his hurt, and therefore they do speak what they speak of him, that they may hurt him, and that from the gall and spleen of malice, envy, prejudice, or somthing else that is work­ing within, against him; which will un­doubtedly appear one day, when the se­crets of all hearts shall be opened, and every man judged according to what he hath spo­ken or done, against God and men, Jude 14, 15.

[Page 76]10. Tenthly. Another cunning and hypocritical shift and pretence these back­biters have, is this, That they do greatly love him or them, whom they speak evil of; and that they would be ready to do them any good they can, but truly they cannot but speak of them; notwithstand­ing they do love them; yea, say they, we should not have spoken of him, his, or their miscarriages, if they had not loved them; but because they are dear unto them, therefore they do report of them what they do; for had they hated them, they would not have done so; but now you must know, (if you be such Fools as to believe us) that it is our love to their persons that constrains us to declare their evi [...]s to you; and we would not have you think otherwise of us: But know, O you back-biting Slanderers, that this is a lie, if the Word of God be true; which in­forms us, that love to persons will not suffer us either to think, or speak any evil of them, or do any evil to them, 1 Cor. 13. but that on the contrary, love will constrain us to think and speak the best [Page 77]we possibly can of them, and do them good, especially when we know they have sinned, broken their bones, and wronged their Souls, Gal. 6.1. Pro. 8. last verse, for then they stand in more need of the fruits of our love, than at o­ther times, to help them up, and restore them again; and did you indeed love them as you say you do, you would be at work else-where for them, and not where you are, against them; you would have been in your Clossets with God for them, and have entreated the Lord for them; you would have begged the Lord to pardon them, convinced and humbled them, to have drawn them back again un­to himself, and restore peace and comfort again unto them; you would have en­treated the Lord to enable you to do your duty to them, and to bless your en­deavours; and then you would have gone to them, laboured with them to have convinced them of their sins, and to have done all you could to have secured their good names. But you wholly neg­lecting to do what was your work to [Page 78]have done, Math. 18.15, 16. Gal. 6.1, 2. Levit. 19.17. and doing and speaking that which you ought not to have done of, and against them: Tit. 3.2. Jam. 4.11. Levit. 19.16. Exod. 23.1. you have thereby plainly declared that you do not love them, but really hate them; whereby your cursed hypocrisie is disco­covered, and your pretended love mani­fested to be hatred. For it is a certain truth, that true love will make a person as tender of his good name to preserve it, as of his life, whom he loves; and true love to any man will restrain him from speaking evil of him irregularly and un­necessarily.

Another subtle and cunning wile, whereby such carry on their designs a­gainst the good names of men, is this; they will pretend that they are very sor­ry and much afflicted in their minds, be­cause the name and Gospel of Christ, the holy waies and people of God will be scandalized by the sins of such whom they are defaming of, if it should come a­broad and be known what such have said [Page 79]or done; Oh! say those Hypocrites, we tremble to think what the issue of it will be, and that while they are divulging of them, and that with additions and aggra­vations, endeavouring to make the real matter worser, and more formidable than indeed it is. But can any man or woman in the world believe them, unless they have put out their eies, and are willing to be deceived by them? For if they were indeed sorry, and concerned in the name and honour of Christ, his waies and peo­ple, as they pretend, would they dare to open their mouths to divulge and spread abroad that evil, which if known abroad, will reflect on Christ and his people, as they say, and pretend to be afraid of? or would they not rather do all they can (as is their duty to do) to conceal it, and obstruct the reports of it, though the matter be never so true and certain, that so the name and people of Christ may not suffer, or be reproached thereby; and although they cannot shut the mouths of others, nor by their endeavours hinder them from divulging of it, yet be sure [Page 80]they will keep their own shut, as David speaks, Psal. 39.1. and not once make mention of it to any men (especially wo­men) except to the sinners themselves, or to the persons that shall speak of it to them, by perswading them to be silent, and do all they can to hinder the growth and progress of it, for Christ, his people and Gospel sakes. But whereas they do endeavour to spread and divulge it, they do shew plainly that they are but Hypo­crites, that they have no real regard at all to name, Gospel, waies and people of Christ; and in a word, that they do nei­ther fear God, nor reverence men, as it is said of the unrighteous Judg, Luk. 18.2. and that they care not how much Christ is dishonoured and blaspheamed by their means, Rom. 2.24. so they may be hearkened to, and proceed success­fully in their diabolical work.

12. Another stratagem of these back­biters is this, they will charge such, to whom they speak evil of others, not to speak what they have heard from them to any body, no, that they must not by [Page 81]any means; they will (pretendedly at least) tie up others mouths, yea, such as they have opened, and put words and matter into to talk of, while their own mouths are as open as red hot Ovens; they may talk and speak their pleasure themselves, of whom they please, but those to whom they speak, must be silent; and muzzel their mouths, as if they had not the same liberty to speak as them­selves.

But indeed this is but a pretty hand­some blind, it is but a Raison for them who hear them reproach, to help them the more easily and freely to swallow their poysonous Pills withal; for they do not intend, nor desire that such should be silent, but that they should as fast as they can send it further abroad and make Merchandize of it to whom they please; only with this proviso that they do nor declare to any, where they had these wares, nor of whom they bought them. And assuredly, whosoever is free, and doth desire to reproach any man to a few, will not stick to do so to many, if they [Page 82]have opportunity for it, and what they cannot do themselves, they will imploy and set others on work to do it for them; and as men do by dispraising of them­selves to others, endeavour, and aim at the heightning and exalting of them­selves in their thoughts, so do such cursed back-biters in their defaming and subtle traducing of men; and when they charge their hearers to be silent, and not divulge what they have heard, they do thereby intend and endeavour to have them divulge and spread it so much the more.

13. Another of their subtle and wily waies of working successfully, is this; They will rack and squees some harmless words, actions, or carriages (of such as they have a mind to reproach) such as in their own nature, and in the necessary circumstances which attend them, are in­different to make them sins; putting on them a most rigid, sence and an unjust, and uncharitable interpretation, drawing sinful and wicked inferences from honest and innocent premises or matters; and [Page 83]this is common with them to do. For, they having a mind to raise an evil report on a person, and having watched him, to see if they could find him halting, and be­ing disappointed therein, they will now do what they can, and make the best, or rather the worst of what they see or hear of them. They will with the Spider, ex­tract and suck Poyson out of a wholsome hearb, and spit it out on the good names of men whom they hate, or envy, or are offended at. They are like Zoylus, the common Slanderer, who being asked the reason why he did reproach such and such men; Why, saies he, it is because I can­not otherwise reach them to do them hurt. So many of these back biting Slan­derers, having an earnest desire to hit and wound such, or such men, and save themselves harmless; and with Judas, seeking up and down for opportunity, being full of envy or wrath, and willing to ease themselves of the poyson they tra­vel withal, and finding all other expected and desired means, and opportunities, or occasions to fail, they now rather [...] [Page 80] [...] [Page 81] [...] [Page 82] [...] [Page 83] [...] [Page 84]fail, will try what they can do by draw­ing of inferences and consequences from what they have either seen or heard of them, and make that a sin by their Infe­rences, Consequences, and Conclusions, that they cannot find to be so in the Pre­mises, and then divulge sins of their own forming, with all the ugly aggravating circumstances they can; thus, if they by any means know or hear that they have been at any time in an infamous house, presently they conclude, that they were naught there with some body, though ne­cessary business called them there, which was their trouble, that they were con­strained to go there about their necessary occasions; with hearts watching and ab­horring any, and all such abominations as are there practiced; yet how-ever, these back-biters take for granted that they were there about some wicked works; never considering that good men may have lawful calls and occasions to be som­times at such places full sore against their minds. So if they see them walking in the Company, or talking with infamous [Page 85]persons, this also is made matter of re­proach to them; so if they are frugal and wisely, and dutifully saving, and not prodigally wasting and spending their Estates as others do; or if they are dili­gent in their Callings, then they are Co­vetous worldlings. If they be reserved, and cannot, or do not talk so freely and liberally as some do, then they are re­ported to be proud. If they are gene­rous and openly free in their Hospitality, then they are condemned for prodigal, vain-glorious persons. So that let men walk never so circumspectly, these wick­ed Back-biters will be upon their skirts, they will fling out their dirt and dung, their scum and poyson on their good names, and stab them to their hearts, by drawing of Inferences and Conclusions from these and such like premises, where­in they shew themselves uncharitable, and malicious Enemies indeed; as the Jews Enemies did, Ezra. 4.16. The Jews were rebuilding of Jerusalem ac­cording to their duty, and by order from Cyrus the King: Their Enemies take no­tice [Page 86]of it, they drew this Conclusion, and sent it to the King. We certifie the King, that if this City be builded again, and the Walls thereof set up, by this means thou shalt have no Portion on this side the River. That is, they would Rebel against the King; so that what they could not do a­gainst them by the sword, by force and violence, they supplyed and made up by slander and reproach, as our back-biting Reproachers do now.

14. These Reproachers are all for pri­vacy, they will not have it known by no means, no not for any good, that they have spoken evil of such persons, and therefore (as was hinted before) they do lay bonds on their hearers, not to tell a­ny body that they did say so & so of such persons. For it being one of the cursed works of darkness, they would by no means have the workers seen in the light. Now the reasons of this secrecy are first their own guilty and accusing Consciences, Rom. 2.15. they being Condemned of themselves, Tit. 3.11. They know that they have done very wickedly and abo­minably, [Page 87]and their Consciences fly in their faces for what they have done, and assures them that their reproaching was the product of their malice, pride, hatred and envy; that they did intend, and have accordingly hurt the men whom they have defamed. Secondly, From their fears of being detected and prosecuted as wicked hurtful persons, both to God and men. For their Consciences having al­ready accused and condemned them as e­vil doers, they knowing already what they have deserved, and what punish­ments may be inflicted on them justly, for what they have maliciously done; they shall not be able to endure to stand to the Tryal. For though they are very free in afflicting their Neighbours good names, yet they are not free to suffer the punishment which may be justly inflicted on them for their deserts. For it is just and righteous, that they that have put o­thers to shame, by casting reproach on them, should be put to shame themselves for their so doing. But what need of so much secrecy? for if the work be [Page 88]good, why should it be hid? why should you be ashamed to have it known that you are the Authors of it. Surely none need ever be ashamed of their good works; for they will justifie themselves, and the workers also, before all men; and you know that we should have your good works to shine before men, Math. 5.16. If they be evil works in your account, why do you then so freely do them? If your Consciences condemn them as wick­ed, and such as you cannot abide should call you Father, why do you not repent of them, avoyd, and forsake them? why do you not speedily endeavour to undoe such as you have already done, as much as possibly you can, give satisfaction too, by making restitution of those good names you have already robbed men of, by your wicked works which you are a­shamed of? If you refuse to do so, and still go on in doing your shameful works, be assured there is a day hastening upon you, wherein your shameful works shall be detected and declared, and all the wick­edness of your hearts in doing of them, [Page 89]together with all your cursed and hateful ends. And thus having traced these sub­tle and hypocritical back-biting slande­rers, and reproachers, and detected some of their wiles and methods, by which they do their works of darkness, and carry on their devillish designs against the preti­ous names of good men; and having shewed that men are guilty of Slander­ing, Reproaching, Defaming, and speak­ing evil of men, not only by reporting such sins or evils which they are altoge­ther guiltless of, but also in and by re­porting unduly, irregularly, and slande­rously their real sins and miscarriages. All which is done,

First, When persons have no call to reveal the sins of others.

Secondly, When the Reporters do not certainly know that to be true, which they report is so.

Thirdly, When they report the real sins and miscarriages of others to such as are not at all concerned in them, neither can, nor will endeavour to convince and reform them.

Fourthly, When they care not who knows their sins and miscarriages, nor to whom they do reveal them.

Fifthly, When they do augment and aggravate their sins, by representing them in multiplying-glasses unto men.

Sixthly, When they report them with defaming and reproaching words.

Seventhly, When it is done with un­righteous and cruel judgings and cen­surings; as that the person, or persons, committing such sins, are doubtless wick­ed and graceless, or that they did design and intend to do worse and worse, and the like.

Eighthly, When they reveal their sins with heat and bitterness of spirit, against the persons they traduce.

Ninethly, When they do endeavour to perswade their hearers, that although they have been guilty of such sin or sins, but once or twice, yet that they do live in the trade and practice of them.

Tenthly, When they do not proceed in revealing others real and known sins, according to the rules and laws of Jesus Christ; but contrary to them.

Eleaventh, When they do design and carry on wicked ends in and by reveal­ing the sins of men: As

First, To defame and render them o­dious, vile, and contemptible amongst men, to make their good names to stink abroad.

Secondly, When it is done, to ease and disgorge their hatred, envy, malice, and wrath on their good names, and to re­venge some real or supposed injury.

Thirdly, When they do design to raise their own esteem and reputations on the ruine of others, whom they do traduce; and by putting out their light, do hope and expect their own will shine the more gloriously.

Fourthly, When designed to break and separate love and friendship, between Friends, Neighbours and Relations; so that in and by reporting, and revealing of real sins and miscarriages of others, we are really guilty of the foul sin of slan­dering, or blaspheaming. Now I shall proceed to the opening and clearing of the fourth head, which follows.

CHAP. IV. The greatness, and hainousness of the Sin of Reproaching and defaming the good names of men, is prov'd and demonstrated at large.

THat which I have next to do, is to open and manifest the hainous, horrid, and hurtful nature of the sin of slandering, defaming, and re­proaching; or the raising, upholding, or receiving and entertaining an evil report of others. Now I shall first shew that it is a sin; and secondly, that it is a very great and grievous sin. First, That it is a sin, is manifest in the 9th. Commande­ment, Exod. 20.16. Thou shalt not bear false Witness against thy Neighbour.

The whole scope and meaning of this Commandement is, to forbid, and keep [Page 93]men from hurting, or any way, by any means wronging or abusing one ano­thers good names; and to bid and in­joyn them to do all they can to preserve and secure one anothers good names for, and to them. But now by speaking evil one of another, raising and upholding, receiving and entertaining evil reports of, and against one another; we do re­ally break and transgress this Law, and therefore we do sin against God, men, and our own Souls, Exod. 23.1. Thou shalt not raise or receive a false report, Psal. 34.13. Keep thy tongue from evil, and thy lips from speaking guile, Jam. 4.11. speak not evil one of, or against ano­ther (Brethren:) he that speaketh evil of his Brother, and Judgeth his Brother, speaketh evil of the Law, and judgeth the Law, 1 pet. 3.10, 11. For he that will love life, and see good dayes, let him refrain his tongue from evil, and his lips from, or that they speak no guile. Let him eschew evil, and do good; let him seek peace and ensue it, Tit. 3.2. That they speak evil of no man, Eph. 4.31. Let all bitterness, [Page 94]and wrath, and anger, and clamour, and e­vil speaking, be put away from you.

Secondly: There are two other Wit­nesses giving in their testimony, besides the Scriptures to manifest the truth; the First is the general vote of all men, who do all unanimously condemn it in gene­ral, Heathens as well as men called Chri­stians, as I may manifest afterward. Secondly, The Consciences of the practi­tioners of this Sin: I say their Conscien­ces, though miserably and wofully cor­rupted and debauched, do arraign, ac­cuse and condemn them, and cry out shame against them, for what they do in this matter, which appears, First, by their earnest desire, manifested to such, to whom they declare their will and plea­sure of others; that they do by no means discover or make known that they had such evil reports from their mouths; and if it happen that they do declare that they had them from their mouths, Oh! how are they offended at it, and take it as if they had done them much wrong and in­jury; and they will ever after account [Page 95]them their Enemies, and be ready to ac­quaint them with some evil report or o­ther, if they can. Now what reason is there why they should be so shy of their names, and afraid to have themselves known to be the Authors or Fomentors of evil reports, but that their Conscien­ces (as was said) do arraign and con­demn them of great wickedness; and that they have sinned against God and men by what they have reported. Secondly, This further appears by their evasions and put offs, when the persons wronged by their wicked tongues, do reprove them for what they have spoken; they will not own or acknowledg the fact, if possible they can evade it: But if it be so plainly proved to their faces, as that they cannot deny it, then they will mince it, and tell them it is true, they did say some such thing of them, but they did not in­tend them any hurt, or wish them any wrong; and that they did not speak so of them from malice or hatred, for they bear them no ill will; or that they did not mean by what they reported, or said, [Page 96]as such and such persons were pleased to understand and take it; that they were not the first Authors of it, but some body told them so; that they do not believe the report to be true, and that they are sorry there should be so much stir about it, and that they are so much offended at it, and the like. By all which, it is evident, that they are Condemned of themselves, Tit. 3.11. and that the guilt of the sin layes them under shame and consusion, and that they do know they have done wickedly and abominably.

But Secondly, I shall, the Lord assist­ing, manifest the hainousness and horrid­ness of this sin of reproaching and de­faming the good names of men, and evi­dence the hurtful and prodigious nature and issues of it; and although I cannot fathom the bottom, nor reach the height, nor discern the breadth and length of it, yet I shall go as far as I can to detect and lay open this Monster, this Villanous and destroying Sin; that all, who please, may see it, and flee it, avoyd and refrain it, loath and abhor it, and keep at a distance [Page 97]from it; and never have any Communi­on with it; for be you assured of it, that it is a God-provoking, and a Soul-damn­ing Sin; it will make all the practitioners of it, most abominable and loathsome to God and men. It is a sin that is exceed­ing sinful, and let not the commoness of it, nor because it is frequently practised by Professors of the Gospel and holiness, cause thee to think otherwise, or better of it then it will be declared to be; Syne­sius speaking of this sin, saith, Quoniam nulli ceque mores deo execrabiles sunt, ac famigerratoris, qui ex obscuro vulnus in­fligit, ignavissimus enim quum sit maxima infert mala; because no courses are so execrable to God, as the Tale-bearers, who woundeth in secret, for being a fel­low most false-hearted, most cowardly base, great are the evils which he causeth. Now as there are some sins bigger, and in some sence, especially with respect to men, greater, and more notorious than others; so I doubt not but (through grace) to make it appear, that this sin is one of the vilest and most pernicious sins [Page 98]in the world. I know that Omne pecca­tum suam habet excellentiam, every sin hath some peculiar vileness, wherein it may be said to excel other; and doubt­less if any sins among their fellows, may be branded with a blacker mark than o­thers, of ignominy this is one of them; which I shall now demonstrate and prove.

First: That this sin is very hainous, and exceeding sinful, appears from the names & appellations the Scripture gives it, and the actors of it.

First, They are called, or named back-biters, and the sin, back-biting; and this name is given them from the manner of their procedures, against the good names and reputations of men, as well as from the matter or work it self; and that is because they do bite and sting, stab and wound men secretly, or behind their backs, whereby they do devour men, as the Apostle Paul tells us, Gal. 5.15 But if (saies he) ye b te and devour one another, take heed ye be not consumed one of another, Rom 1.30. they are ranckt [Page 99]amongst the worst of sins, and sinners, e­ven such as God had given up to judicial hardness and impenitency in sinning, 24.28, 29. verses, and the 5th. verse of the second Chapter, compared ( [...]) is his name given him by the spirit of God, and I do assure you it is a most odious and ignominous one; for he is a sordid, base Coward, who dares not look the person whom he reproacheth in the face, but hides his head in the dark, though he will speak openly, but so as that the reproached shall not know it, un­til he hath spit his Venom far and near on him, like the Serpent. This Oblo­quutor is a most subtle and wily worker, for he hath been taught of the Devil; the Devil hath tutored him in the cursed art of back-biting. This was one of the Corinthians sins, which did so much afflict and trouble the spirit of blessed Paul, 2 Cor. 12.20. For I fear lest there be [...], and that when I come, my God will humble me among you, and that I shall bewail many which have sinned already. Blessed Paul saw such wickedness, and [Page 100]God-provoking evil in this sin, as to cause great sorrow of heart in him, though committed by others, and not by himself; the Scripture doth often else­where mention this sin with a black mark of ignominy, as Psal. 15.3. Prov. 25.23.

Secondly: There is another name given them in Scripture, much like the other, and that is [...], Susurro, Rom. 1.30. that is, a Whisperer. This whispering Reproacher, is so near of kin to the aforesaid Back-biter, as that they are Brethren in the same Iniquity; Chil­dren of the same Father, and acted, and carryed on by the same spirit; and de­signing the same ends, namely, to rob and spoyl good men of their good names, and reputations among men; and there­by break and hinder that friendship and communion that should be, or had been among Neighbours, Friends, and Relati­ons. There is only this difference in the way and manner of their procedures in their cursed work, namely, that the whis­perer doth his work a little more secretly [Page 101]than the back-biter. Yet so, as that both do agree in this, to do all they can to hide themselves and their sins from such as they do rob and spoyl of their good names. The whisperer doth his work somwhat more subtily and closely than the back-biter doth. The whisperer doth like a Serpent, whiz and hiss out his poy­son, by laying his mouth a little closer to the ears of his hearers, then doth the back-biters; his speaking is called [...], Susurras, Whispering, 2 Cor. 12.20. because he acts and proceeds more closely, and secretly. But the whisperer slanders, defames, and re­proacheth men; & so doth the back-biter also. The whisperer endeavours to separate friendship, Prov. 16.28. by raising or up­holding an evil report of men, & so doth the Back-biter also; and in a word, they do both aim at, and intend to wrong and hurt the good names of men, and they are both alike, odious and abominable to God and men, as appears by the spirit, his put­ting them both on the black role, Rom. 1.30 Among the very scum of the earth. I hey are [Page 98] [...] [Page 99] [...] [Page 100] [...] [Page 101] [...] [Page 102]such as speak each of them with three tongues (loqui lingua tertia) because like a Serpent he stingeth thee at once. First, himself. Secondly, Him to whom he makes the evil report. Thirdly, He of whom he makes the evil report. And the same man or woman, who acts more exactly as a whisperer in one place, and to one person, will act in another place, and to another person, exactly as a back­biter; so that their sin and work is the same, though somtimes they do a little differ in the manner of doing it.

Thirdly, Another name given them in Scripture, is, [...], Devil, 1 Tim. 3.11. They have the Devils name upon them; they are called by his name, and well they may; For

First, They do in their defaming and reproaching, act by, and from him; by his instigation and Counsel.

Secondly, They do the same work the Devil doth, or would do, had he a mouth and tongue to speak as they have, but wanting such instruments for the work as they have to defame and reproach [Page 103]withal, he is pleased to imploy in his work such as have them: He made use of the Serpent, that went upon his belly, to accuse and slander God to Eve, Gen. 3. but now he makes use of such as go upon their Legs, and drudg up and down for him as his Slaves, or Servants. Hence our Saviour tells us, Joh. 8.44. that men do the Lusts of their Father the Devil. The meaning is, that they do the works which he stirs them up, and prompts them to do, and such as the Devil doth exer­cise and imploy himself about. It is true, he can immediatly as a Spirit slander and accuse us to God, as he did Job; and in the 12th. of the Rev. 9, 10. ver. he is called the Accuser of the Brethren, but not immediatly to men, but to God, or before God, saith the Text. For wanting a bo­dily tongue, he cannot do it to men; and therefore he makes use of the tongues of men and women to do this devillish work withal.

Thirdly, As they do the Devils works by back-biting, and deforming, so they design and carry on the Devils ends. By [Page 104]all which, and upon these and the like ac­counts, they are called (and that rightly and worthily) Devils, but I shall speak more fully to this afterward.

Fourthly, Defamers and Reproachers are called in Scripture by the odious name of Railers; he that raiseth an evil report, or upholds, or spreads it abroad, is call­ed [...], a Railer, 1 Cor. 5.11. Now Railers are marked out in Scripture, as the vilest and the worst of men; they are opprobrious & contumelious speakers of men; belching out evil, and casting out dirt and dung on the good names of men. A Railer (saith a Learned man) is an e­vil speaker, which upbraideth others with their true faults in a reproachful manner. This was the sin that made Rabshakeh so abominable to the Jews, 2 King. 18.19, 28. compared with 2 Chron. 32.17, 18. and Nabal to David, and his friends, 1 Sam. 25.14. and She­mei to David, and his Army, 2 Sam. 16. 'Tis true, these men did rail openly to the faces of men whom they did reproach; they did as it were fly on them with op­probrious [Page 105]words, wherein they did very wickedly; but is the back-biting or whis­pering Railer one tittle better than the open? no, in no wise. For, as was shew­ed before, the open Railer and defamer, gives men opportunity to debate the mat­ter with him, and to clear himself to them that hear him railed at; but the back-biting Railer deprives a man of such an opportunity, though he doth the same; yea, more mischief to him, then the open Railer to his face doth.

Fifthly, Such as raise, uphold, or en­tertain evil reports of others, are called in Scripture false-accusers, 2 Tim. 3.3. the word in Greek is [...], Devils; which the Latine renders Calumniatores, & Criminatores. And undoubtedly, men may be false-accusers of others, when they do report the real faults of others; as by their adding unto what is real, ma­king them more or bigger than they are, or by aggravating them, beyond what they will bear. So by many other waies and means of their own devising, design­ed to render them odious to men.

Sixthly, They are called by that re­proachful name, Reproachers; for as their work is to reproach other mens good names, so their sinful work lays them under the odious names of Reproa­chers. For as Solomon saith, Prov. 23.7. As a man thinketh in, his heart, so is he; So I may say, as a man reproacheth o­thers, so is he. He reproacheth others, and makes them vile; so he reproacheth himself, and makes himself vile; and while he designs to lay others under re­proach by his evil reports, he makes himself a reproach, and incurs the odious name of a Reproacher, by the just judg­ment of God upon him, Neh. 4.4. Psal. 89.41. Prov. 14.34. Prov. 18.3. For as he that follows Drunkenness, is rightly named a Drunkard; and he that follows Whoredome, is rightly named a Whore­monger; so is he that reproacheth others, rightly named a Reproacher: and this re­proach shall hardly ever be wiped away, Prov. 6.

Seventhly, They are named, or call­ed, Revilers; which is indeed a vile name, [Page 107]but their names are (as was said) accor­ding to their works. He that speaks evil of others, is a vile person; a Reviler is set in among men who are very vile in­deed, 1 Cor. 6.10. the word that is here rendred Reviler, is the same in the origi­nal, that in the 1 Cor. 5.11. is rendred, Railer. It is [...]. he is put among, and accounted one of the prophane and de­bauched crue of Idolaters, Adulterers, Sodomites, Thieves, and Drunkards, which shall not inherit the Kingdom of God. Now a Reviler is one, who speaks evilly and dishonourably of others, taunt­ingly and reproachfully, disdainfully and villifyingly of persons better than him­self, Math. 5.11. 1 Cor. 4.12. Exod. 22.28. and that before their faces, and behind their back. As now to instance, to say, or report, that such a man or wo­man is a Thief, a Defrander, a Drunkard, or an unclean person; or that he or she is a Fool, or a silly person, such do by their so doing, revile them, Math. 5.22. whosoever shall say to his Brother Racha, or Fool, shall be in danger of the Councel, and Hell fire.

Eighthly, They are named, or called, Defamers; for they who defame others, are justly named Defamers for their so doing; for (as was said) their work gives them their name, or they have their names from their work. Now to defame a man, is to take away, or deprive him of his good fame and reputation amongst men, and thereby rendring him despica­ble and of no account, 1 Cor. 4.13. Jer. [...]0. [...]0.

Ninethly, They are named, or called, Blasphemers; for by their evil speaking, or speaking evil of others to their disho­nour, shame, and disgrace, they do blas­pheme them. Many think that there is no blasphemy but against God, his Names, Attributes, Words, Ordinances, Work, and Providences; but they are mistaken; for one man may commit blas­phemy against another, and it is usual for men so to do, yea and professors of the Gospel too, Rom. 3.8. So St. Paul tells us, that he was slanderously report­ed of; so it is read in our Bibles, but in the Original, it is [...], Blas­phemously; [Page 109]and such as did so report of him, were blasphemers; and so are all such now, as do defame and reproach men; especially if such as they do de­fame and reproach, be the peculiar people of God. And I do appeal to any man or woman, who read these lines, if it be not a vile and cursed name; and if all such as blaspheam and dishonour others, are not properly and rightly so called. This word is diversly translated, as in 1 Cor. 4.13. it is defamed, because a defamer is a blasphemer; but the Greek word is [...]. In the 1 Cor. 10.30. [...], is rendered evil spoken of; so that he who speaks evil of another, blaspheams him. Oh! take heed and be­ware of speaking evil of others, if you would not be marked with the black name of blasphemers, and not suffer their condemnation and punishment.

Tenthly, They are named, and called Slanderers; for so they are, whither they raise and spread a false report to the re­proach of a man, or whether they do slanderously speak of, and spread abroad [Page 110]the real evils of him: so such are called, 1 Tim. 3.11. as the word is there trans­lated, so in the 2 Sam. 19.27. Psal. 101.5.

Eleventhly, They are named, or call­ed Make-bates, 2 Tim. 3 3. as you may see there in the margin of your Bibles; so in the 2 Tit. 3. And indeed such as de­fame, and raise, or spread evil reports of others, are the only Make-bates in the world: They are the men or women who raise and make strife and contention, brawling and discord among Brethren, Relations, and Neighbours, and there­fore they are abominable and hateful to God, Prov. 6.16, 17, 18, 19. But more of this anon.

Twelfthly, They are named, and call­ed Tale bearers, from their going up and down to hear and tell tales; which is a most silthy, loathsome practice; yet such as defamers do practice and delight in, though God hath expresly forbidden it, Levit. 19.16. Thou shalt not go up and down as a Tale bearer among thy peo­ple. This vile generation of men are of­ten [Page 111]spoken of, and condemned in the book of the Proverbs, chap. 11.13. Pro. 20.19. Pro. 26.20, 22. The Scrip­ture speaks of them, as a most base, pesti­lent, and pernicious generation of men and women; and compares them to Ped­lars, who go up and down to get, and vend their Pedlary Wares. But intending to speak far more of them afterwards; I shall forbear to do so now.

I might have enumerated many other of their vile names, which God himself gives them; as Peace-breakers, Filthy persons, Calumniators, Detractors, E­vil-speakers, Tatlers; but, I shall have occasion to meet them again in another place, with others as bad; therefore let them suffice at present. Now as Lyons, Wolves, Serpents, Toades, Adders, and the like have their names from their hate­ful natures, and hurtful practices. And as Drunkards, Thieves, Idolaters, and Adulterers, and the like, have their names from their hateful natures, and wicked practices; so have defaming back-biters, their odious and hateful names from their [Page 112]vile and abominable natures and practices. And put all the fore-named venom­ous Beasts together in one, and he cannot be so pernicious and hurtful unto men, as one defaming and reproaching tongue is. Now what should be the reasons why the holy God should give this sin, and sort of sinners, so many, horrid, odi­ous, cursed, loathsome, hateful, and abo­minable names: But to shew and con­vince all men, that the sin of speaking e­vil of others, or of one another, is an ex­ceeding great and hainous sin, and the persons committing it, exceeding great and hainous sinners; to shew and con­vince all men that this sin is most vile and hateful to God; dangerous and hurtful to men, and to their own Souls. And it is observable, that such persons who labour most by their poysonous foul tongues, to make, and represent other men vile, abominable, and hateful to men, should thereby make and render them­selves to God and men, the most vile and contemptible of all men. The considera­tion of which should make them fear and tremble.

But while I am speaking of this matter, I would earnestly desire the Reader to search and try, and seriously to ask him­self the question, if this be not thy sin; thy often repeated and reiterated sin; thy unrepented sin? If so, then know, that thou art under these and the like o­dious, and abominable names which God himself hath given and put upon thee; and as they are most hateful and abomi­nable, so they are set on thee by the Lord, to declare thereby his hatred of thee and thy sin, and to shew thee that both thy self, and sin, are exceeding hateful unto him, which thou mayest do well to consi­der and lay to heart before it be too late; And beg the Lord to open thine eyes, that thou mayest see, and be thoroughly con­vinced of what thou hast done; and that he will be pleased to give thee pardon and repentance unto life.

2. The second thing propounded to be opened, was to shew and lay open the root and fountain of this sinful sin; this God-provoking, and Soul-damning sin, of raising, upholding, receiving, and en­tertaining [Page 114]of evil reports against, or speaking evil of one another or defaming and reproaching. Now although there is properly but one root and fountain of all enormities, namely, an evil wicked heart, out of which proceeds all sinful words and deeds, Math. 15.18, 19. For out of the heart proceeds Evil thoughts, Murders, Adulteries, Fornications, Thefts, False-witness, Blasphemies. But yet there are many roots, and springs of sins in the heart, which produce and bring forth many sins. Many corrupt streams flow from these poysonous springs; and ma­ny wild branches, and cursed apples of Sodom do grow and spring from these e­vil roots. There are some Mother-Lusts habituated in the heart, which are exceed­ing fruitful, from which proceeds many filthy brats: And as the root is, so is the fruit: As is the Fountain, so are the streams: As is the Mother, so is her Daughter. A corrupt and evil Tree, can­not but bring forth evil fruit. A Lyon will produce and bring forth a Lyon. An Adder will bring forth an Adder. A [Page 115]Serpent will bring forth a Serpent. A Swine will bring forth a Swine; and a Dog will bring forth a Dog. So evil and wicked Lusts within, will produce and bring forth many evil and wicked fruits in word and deed; whereof this is one, to speak evil, and receive evil reports of men, whereby they are wronged, and hurt in their good names and reputati­ons.

1. Now, the first root, or spring which I shall name, is, Pride. The pre­valency and over - flowing of cursed Pride. Pride is a big-bellied Lust, it is exceeding fruitful, and like Jordan, con­tinually overflowing all its banks. It brings forth a hundred fold, and among other vile and filthy fruits it bears, this is one, namely, Defamations and Slan­ders, which is a fruit far more loathsome and abominable than the Apples of Sodom, more pernicious and hurtful than the poyson of Asps, Rom. 3.13. It is full of deadly poyson; wherever it fall and wounds, it is incurable, Jam. 3.8. As it is said of Joseph, the Iron entred into his [Page 116]Soul, or his Soul came into Iron; so it may be said of such who have received the fruit of a back-biting and defaming tongue; it is entred into his Soul, he is held fast in the iron chain of it, he hath gotten a deadly and an incurable wound thereby. And as Pride was the root and cause that brought the Devil, Adam, and Eve under sins reproach, or the reproach of sin; so Pride in mens hearts puts them upon the cursed work of defaming and reproaching one another, Psal. 119.51.69. ver. The Proud have had me greatly in derision, The Proud have forged a lie a­gainst me, Psal. 12.2, 3, 4. Psal. 86.14. Psal. 123.4. Who is it that soweth dis­cord amongst you? It is a proud person, Prov. 6.16.19. Prov. 21.23, 24. So the proud men slandered and defamed bles­sed Jeremiah, chap. 43.1, 2, 3. so in 1 Sam. 2, 3. compared with the 6.14. verses of the first Chapt. Psal. 31.18. Psal. 10.2, 4, 5, 7. Psal. 36.3, 4.11, ver. compared. Now as the Scriptures do abundantly confirm and establish this truth, so we have experience likewise [Page 117]further confirming it: For, we do find by observing and considering of persons and practices, that evil speakers, or defamers, and villifiers of others, are exceeding proud men and women; such as have high and haughty carriages, looks, and speakings; such as do manifest in almost all their words, deportments, and walk­ings, that their hearts are full of pride and haughtiness. You shall never see (ex­cepting under some violent temptation) any humble, serious person imploying himself in this cursed and diabolical work. You shall never hear such persons open their mouths to back bite and defame o­thers; especially if they are reputed to be good men: no; for they know them­selves to be vile, and that they are as bad as the worst of men by nature, Rom. 3.23. That they stand in as much need of pardoning, and healing grace themselves, as any men upon earth do, and that if they are in any thing better, or not so bad as others, it is not of themselves, but the gift and free grace of God to them: Oh! say they, who, and what hath made [Page 117]us to differ from the most prophane and debauched persons, who wallow in wick­edness, and from hypocrites? who is it, and what is it that hath preserved and se­cured my feet from falling, as others have done? Is it not the God of Grace, and the grace of God? 1 Cor. 4.7. 1 Pet. 1.5. Eph. 2.8. Jude 24. And do we not stand in need of his spirit and grace continu­ally, to guard and keep us from sinning, as others have done? Are we not as lia­ble and subject to temptations, as they are, on whom they have prevailed; and if we had been tempted as they were, and God had left us to, and in the temptation as he hath left them, might we not, yea, should we not have sinned as they have done? Gal. 6.1. Have we not as many Lusts in our hearts as they? and are they not as ready to close in with temptations, and to break forth into words and deeds, as others who have so fouly sinned? yea, are we not guilty of as great, as God­provoking and Soul-damning sins in the sight of God, as such and such men are in the sight of men? And shall we think [Page 119]or speak vilely and reproachfully of them who have sinned? Oh! God forbid! God forbid I especially seeing God hath forbidden, and straightly charged us not to do so. Yea, say such meek and hum­ble hearts, if God had not forbidden us to reproach and defame others, by speak­ing of, or reporting the sins and miscar­riages they are guilty of, whereby they may be defamed and reproached; yet the consideration of our selves, what we are in, and of our selves; what iniquities we are guilty of before God; what vile and abominable hearts we have; how liable to commit the foulest sins; how apt to be tempted, and to close in with temptations; how weak and impotent we are of our selves, and what deceitful hearts we have; how we do stand in need of daily pardoning, healing, and preserving grace from God, yea, and of pitty, and compassion from men; we could not, we should not dare to open our mouths against our Neighbours, or Brethren, who have sinned, and thereby add affliction to their bands, especially if they were good men.

But now on the other hand, proud persons will do all they can to cast dirt on the good names of men, especially Re­ligious good men; they will not spare their invenomed Arrows, but freely shoot them to mischief, and hurt mens good names and reputations. Proud persons do swell with pride against others, as Toads do with poyson; and it is an ease to their stomacks, to spit out some of it on the good names of such whom they disdain, and think vily of. And because they cannot (as Zoylus the Slanderer said) otherwise vent themselves to hurt and mis­chief them, they will do as Campion the Jesuit advised; Fortiter calumniare aliquid haerebit: reproach valiantly, somewhat will stick: So they hope they shall not fail to lay them under some odium and shame.

Now, as humble and serious men are of Lamb-like spirits and practices, meek and harmless; so on the other side, proud men are of Lyon-like spirits and practices. And as a Lyon from his proud and cruel nature, cares not what hurt and mischief he doth, nor who he devours; so proud [Page 121]men care not whose good names they do murder and devour; let them be inno­cent or nocent, let them be good or bad, let them be high or low, superiours, e­quals, or inferiours, Brethren, or stran­gers; it is all one to them; they will down with them to the ground, without any pitty or compassion, Psal. 10.4, 10. and St. Paul tells us in 1 Tim. 6.4. that railings proceed from pride. Proud persons are so good, righteous, excellent, wise, honourable, and deserving in their own eies and account; and others are so vile, base and unworthy, as that they are the objects of their scorn and contempt, as David complains, Psal. 123.4. And if they see such objects of their contempt respected, and honoured by others, they will do all they can to render them vile and contemptible, that so they may be cast out of the hearts and fellowship of men. Pride in men, is like that filthy weed the naturalists speaks of, which will not suffer any good Corn, or plant, to grow near it. Most men (especially good men) do stand in their light, and lie in [Page 122]their way, especially such as have some at­chievments, which themselves want. They think so well of themselves, and so vily of others, as that they will not en­dure they should have, or carry away any honour or respect; and in case they do, these proud Goliahs will not fail to dirt, and daub them, to vilifie and debase them, and to load them with infamy and re­proach, until they have made them look like Bedlams, that so they may be hated and despised, and not respected or re­garded. They scorn and disdain them, as if they were some venemous beasts, or evil Ghosts, and will pursue them with much heat and indignation, until they have satisfied their Lusts upon their good names and reputations. But their fury is hottest against such as they think do not love and honour them; or that rebukes and reproves them for their pride. Solo­mon tells us, in Prov. 9.7. That he that reproveth a Scorner, getteth to himself shame; and he that rebuketh a wicked man, getteth himself a blot: and verse the 8th. Reprove not a Scorner, lest he hate thee. [Page 123]So if he see or think that anothers ho­nour and fame doth any whit diminish his, then will he pursue him with rage and spite, to make them hateful and dis­honourable. See some instances, 1 Sam. 18, 6. to the 14th. verse, David had a little deserved honour, ascribed to him by the women of Israel in their dances, when he had wrought a great work and salvation for Israel. Proud Saul hears it, and presently swells against poor Da­vid, and labours to make him vile and miserable, as you may read at large in that and other Chapters of the first book of Samuel. So proud Goliah in the confi­dence he had of his own worth and excel­lency, is said to disdain David, and he speaks villifyingly and contemptibly to, and of David, 1 Sam. 17.41, 42, 43, 44. So also did Nabal, 1 Sam. 25, 10, 11. Who is David, and who is the Son of Jesse? which were dis-daining and villifying expressions; as much as to say, David is a base inconsiderable Fellow, not worthy to be minded or regarded; and shall I take such notice of such a despicable [Page 124]wretch as David, so as to send him a piece of bread. So proud Haman dealt with, and carried himself to Mordicai, and the Jews, Ester 3.1, 2, 3.5, 6, 7, 8. he scorn­ed Mordicai, and debased him, and the rest of the Jews, and raised an evil report of them, and sought their ruine, verse 8, 9. and all because Mordecai gave him not that reverence which his proud heart ex­pected, or thought he deserved. So Paul, his adversaries did to him, Acts 17.18. What will this Babler say; this pittiful, ignorant fellow, say; this contemptuous expression was an evident fruit of their pride and high thoughts of themselves, base and unworthy thoughts of worthy Paul. So did the proud men to blessed Jeremy, chap. 43.2. they raised an evil report of him, which proceeded from the pride of their hearts. And lastly, so did the proud Pharisees deal with Jesus Christ, the Lord of glory; they did all they could to render him odious to the Jews, that so they might not own him, and honour him; that so they might not believe his words, nor shew him any re­spect, [Page 125]which designs they carried on by vilifying and undervaluing him, and by reproaching and defaming him, Mark. 6.3.5, Math. 12.24. Math. 9.3. Now as proud men dealt with Christ and his Servants in the Scripture, so do proud men deal with good men now; as sad ex­perience shews.

Secondly, As pride is one root and spring of defaming and evil-speaking, so hatred is another; I say hatred; for it is well known that hatred, and (as we say) ill-will, will never speak well of the person hated, no, in no wise. Such will think, imagine, construe, and speak the worst they can of all the words, carri­ages, and actions of those whom they hate: hatred is a passion directly oppo­site and contrary to Love. Now as love thinks, imagins, construes, and speaks the best of the carriages, words, and actions of those whom they love, 1 Cor. 13.5, 7. Rom. 13.10. so on the other side, hatred will make men construe, and speak all things in the most rigid and barbarous sence. Yea, as love hath a faculty to [Page 126]turn brass into gold, and iron into silver; so hatred hath a faculty to turn gold into brass, and silver into iron. Let the hated speak never so well, and carry himself never so peaceably, kindly, and affably towards the person hating, all will be construed, and represented to be but hy­pocrisie. If he carry himself chearfully and comfortably, the hater will confirm it to be lightness and frothiness. Let the hated be free and liberal, and it will be construed to be ostentation. Let him be moderatly frugal, and dutifully saving, and it will be construed Covetuousness. Let him be serious and sparing of his words, and it will be construed to be his pride. Let him be innocently famili­ar with his friends, it will be construed Lustfulness and wantonness. Let him but caution, instruct, and mildly reprove, it will be construed harshness and cruelty. Thus it is where a Wife hates her Hus­band, or the Husband the Wife, as sad and woful experience shews. And so it is among Brethren, Friends, and Neigh­bours.

Now as love will earnestly seek and endeavour to preserve the honour and reputation of persons, and to do them all the good they may; so on the other hand, hatred seeks and endeavours to take from, and rob persons of their due honour and reputations, and to spoyl them of all enjoyments, as thinking them unworthy of them. This was one of the cursed fruits of Saul, his pride, and ha­tred of David. Of the false Teachers, pride and hatred of Paul. Of the Jews pride, and hatred of Christ, Joh. 15.25. and of David; his Enemies pride and ha­tred caused them to defame and reproach him, Psal. 109.2, 3, 4, 17, 20, 25. E­vil hatred will not rest or be quiet; it burns in the heart like fire, and be studi­ous of revenge, Ezek 25.15. and vent its self it will, and catch hold of what it can, of the object hated. If it cannot reach the soul, it will if possible reach the body; if not the life, estate, or liberty, then it will fasten on, and burn their good names with their fiery tongues, Prov. 26.23, 24. Prov. 16.27. David complains [Page 128]of it to God, in the 9th. Psal. 13. verse, Consider the trouble which I suffer of them that hate me: so also in Psal. 41.5, 6, 7. Mine Enemies speak evil of me; they ga­ther iniquity, and when they go abroad, they tell it. But why do they do so, or from whence is it? saith he, verse 7. They hate me. Why do they whisper together, against David, speak evil of him, and devise his hurt? why? It was because they hated him, saies the Text. Why do any men or women now defame, whisper against, back-bite, and slander their Re­lations, Friends, or Neighbours; carry about tales of them to their reproach? why? It is because their proud hearts do hate them, with bitter and cruel hatred. For otherwise it would be impossible for them to do so wickedly, especially against their near Relations and Friends. But hatred will make the hated as vile, base, and odious as possible, that so the haters may have some colour and pretence for their hating of them, and provoke and excite others thereby to hate them like­wise, as such vile objects as they have re­presented [Page 129]them to be. Hatred travelleth with mischief towards the hated. Haman hated Mordecai and the Jews, and he was never quiet until he had sealed and esta­blished his mischievous designes against them. Esther, 3. To destroy Mordecai and all the Jews. Hamans proud hatred could not confirm its self to the immedi­ate object of his hatred; I mean Mordecai, but it must extend its self to all the Jews; so true is that maxime which we have from Aristotle, saith he, hatred is alwaies [...], against the whole kind of its object. Yea, this hatred will make men rejoyce at their devouring the good names of the hated, Jer. 11.15. For as love will make a man rejoyce in doing good to the object of his love, so hatred will make a man rejoyce in doing mis­chief to him he hates. As it is reported, that when Thales was asked, how a man might be chearful and bear up in afflicti­ons? answered, if he can see his Enemies in worse case than himself. The Poet hath given us the Character of such kind of men:

So that all such as are defamers and re­proachers, such as back-bite, and speak evil of men, may be, and are justly called proud haters of men; yea, and without doubt of God also, whatever their pro­fession be, Prov. 21.24. Proud and haughty scorner is his name, who dealeth in proud wrath, saies Solomon, or rather the spirit of God.

Now is there any man in the world, who shall rightly and impartially consi­der and weigh the roots of this wicked­ness without envy or prejudice, but will easily conclude that whatsoever such per­sons profess to the contrary, yet they are a vile generation of men and women, and [Page 131]such as ought not to be believed nor re­garded, but to be shuned and avoyded, and not at all to be believed and hearken­ed unto in their evil reports, but to be looked on with indignation and sharp re­proofs? Prov. 25.23. As the North wind driveth away rain, so doth an angry coun­tenance, a back-biteing tongue. Will any wise man give heed, hearken to, believe, or countenance pride and hatred? If not, why will they give heed, hearken unto, believe or countenance the fruits and ex­pressions of them? For, can there any good fruits spring from such roots of bit­terness, Heb. 12. or any good water flow from such filthy loathsome Fountains? Jam. 3. Ought you not to consider that such persons as do design and hate men, will not stick to speak falsely of them, with a design to hurt and injure them? Is not hatred full of gall and wormwood, of wrath and burning zeal? Is it not full of venome and bitterness; of restless cruelty, and ruining designs against the objects of their hatred? Oh! that men did but seriously weigh these things, and [Page 132]consider from whence they proceed, then assuredly they would abhor to give any countenance to such tongues, or credit what they assert and affirm, but would rather rebuke them sharply, and declare their indignation against such practices and practicers.

Thirdly, As this wickedness springs and flows from the roots and fountain of pride and hatred, so also from malice: I say malice; and assuredly this is another of the cursed roots and corrupt fountains of detracting, and defaming; of back-biting and reproaching; and of robbing men of their good names and reputa­tions, Col. 3.8. Malice is inveterate an­ger, and an evil affection of the heart, which properly desireth the hurt of our Neighbour, and rejoyceth in his falling into sin or affliction, and the men in whom it prevails, are called malicious men, and their reproaching words, malicious words, Joh. 3. Epistle, 10th. verse, shews what root they spring from. This sin lies deep­ly rooted in the hearts of men, and most­ly vented against the good, names, credit, [Page 133]honour and reputations of men. This wickedness quickly grows up into enmity and irreconcileableness, once in, and ne­ver out; so that a man was as good meet a bare robbed of her whelps, as a man full of malice. It will rend and tear like a fierce Lyon, and not spare, nor be re­strained. It will admit of no parly or de­bate, nor suffer pity to be shewed to a man in distress. It is full of venemous poyson, neither will it be satisfied without the ruine and destruction of a man, that it is set against. And therefore, when it cannot reach to murder, and take away his life, it will not fail to do all it can, though in the dark, to murder a mans good name, and to give him a mortal wound in his reputation: like the Panther, who (as it is said) will tear a mans picture if he cannot come at the man himself to tear him. The Apostle James tells us, that wars and fightings comes from the Lusts of men, Jam. 4.1, 2, and I am sure that evil speakings, defaming and re­proaching words and carriages, come from this devilish lust of malice: and [Page 134]hence it is that malice and evil speakings, or speaking evil one of another, are joyn­ed together in Scripture, 1 Pet. 2.1. Eph. 4.31. Col. 3.8. declaring thereby, that such as will indeed keep clear from e­vil speaking, or speaking evil of one ano­ther, must of necessity banish and remove malice out of the heart, which is one of the roots and causes from whence they do proceed; and in the charge the Apostle gives the Ephesians, there is this remark­able in it, chap. 4.31. saies he, Let all bitterness and wrath, and anger, and cla­mour, and evil speaking be put away from you; and when he comes to malice, he adds another all, [...], cum omni malitia, with all malice; as much as to say, there must not be so much as one small sprig of the bitter root of malice suffered to abide within; all must be rooted out as ever you would be secured and kept from blaspheaming and evil speaking: see also Col. 3.8. 1 Pet. 2.1. All which places shew that evil speakings proceed from malice in the heart. Malice is like fire in combustible matter; it will [Page 135]swell and smoak, and be restless until it have vent, and break out. And we may without breach of charity say, that such men and women as do speak evil of o­thers, or of one another, to traduce and defame them, that they are malicious a­gainst them; or the malice that is in their hearts against them causes them to speak of, or against them as they do. But in­tending all possible and convenient bre­vity throughout, I shall not inlarge as I might do.

Fourthly, Evil-speaking, &c. pro­ceeds from that which St. Paul calls [...], malignitas, malignity, Rom. 1.29. which signifieth morosity, or chur­lish behaviour, which is a vice that con­strues all that a man doth or speaketh in the worst part; and this evil-minded­ness towards a man, will cause him to speak the worst of him that he can, to make him odious and hateful. This vici­ous frame of spirit towards him, will cause him to think, and speak the worst; yea, to fancy and imagine what the Devil pleases of a person. And though it be [Page 136]there by the Apostle reckoned one of the Heathens vices, yet I am sure it is every jot as much, nominal Christians vice, as it was the Heathens. Now when men, whose hearts are full of malignity against others, have a mind and desire to reach them a blow, or by any means in any way to hurt and mischief them, they cannot obtain their ends so easily and safely on any thing that is his or theirs, as on their good names and reputations, to rob and spoyl them of these treasures and pretious Jewels. For should they finger their Lives and Estates, they know humane Laws will then seize on them for their so doing. Therefore they do like sower surly mastief dogs fly on, and tear out the throats of their good names, with their venemous tongues.

Fifthly, This wickedness proceeds from cursed Jealousie; I say from cursed Jea­lousse. There is a holy and blessed Jea­lousie, and there is a vitious and cursed Jealousie. A holy and blessed Jealousie respects a mans self, the cursed Jealousie respects others. All such men and wo­men [Page 137]as do believe the account that the Scripture gives of their hearts, and are accordingly acquainted with their prodi­gious wickedness, and cunning shifting deceitfulness, how apt they are to deceive and to be deceived by the world and De­vil; how frequently they gad and wan­der abroad, and fix on Idols; to decline their duty, and to be false to God and men in duty; how prone to promise much, and do nothing, to joyn issues with the world and Devil against God and our own peace; how apt they are to err and misconstrue the mind and providences of God, and to gather up, defile, and pol­lute themselves with the dust and dirt of the world: surely such cannot but be ve­ry suspicious and jealous of them, and be constrained to keep a strict guard and watchful eye over them, Prov. 4.23. And were men and women continually (as their duty is to be) in the exercise of this holy and godly jealousie over their own hearts, they would not be so guilty as they are of being jealous of others; especially of their Christian Friends and Relations.

But now, there is a vitious cursed jea­lousie which is exercised, and laid out a­bout, and on others, where it ought not to be. This jealousie is a head-strong Lust and passion, it is like a wilde Bull in a net, like a Bear robed of her whelps, and like a roaring Lyon. It is the raging fire of hell, kindled with the Devils breath; strong and violent in its moti­ons, wicked and pernitious in its designs, and ends, toward the objects of its fury, Prov. 6.34. It is like the raging Sea, whose waters cast up mire and dirt, Isa. 57.20. and that on the good names of good men. This jealousie is so exceed­ing furious and desperate, that it will not spare nearest Relations, no more, nor so much, as it will an open professed Enemy. It is so strong a poyson, as that neither reason, evidence, interest, nor any argu­ments can restrain or mitigate the force and killing power of it. It is like fire in oyl, the more you throw water on it, the more it will flame; whether a man be innocent or nocent, it is all one to this cursed Lust; for the innocent shall feel [Page 139]the sury & weight of it as much as the no­cent. This cursed mad passion, is brought forth, and feed with their own fancies and evil imaginations, begotten and bred by the Devil in the womb of pride and a guilty Conscience. For it is an experi­enced truth, that very few or no persons are jealous of others, but such as are as bad and vile themselves as they do ima­gine them to be, of whom they are jea­lous; for their Consciences accusing and condemning themselves, they do from thence by the help of the Devil, suppose and fancy that others are like themselves. So Saul, whose Conscience told him that he had a murderous mind against David, and sought his ruine; from thence sup­pose and fancy that David had the like towards Saul, 1 Sam. 24. but it was not so; for David was his true subject as Saul himself confessed to him; but not­withstanding, Saul ('tis said) eyed David from that day, and forward, which was a certain sign and fruit of abounding jea­lousie. This cursed jealousie in Saul, made him even sick again; and like a [Page 140]strong vomit in the stomack, restless until he had vomited it up on David his life and reputation. And therefore 1 Sam. 23.19, 20, 21. It is said, that when the Zi­phites informed Saul where David was, and that he might come and do to him, according to all his desire, and that they would deli­ver David into Sauls hand, that then Saul said, blessed be ye of the Lord, for ye have compassion on me; shewing thereby, that he was even sick, and in great distress and trouble before with envy and jealousie a­gainst David; and that he was so mise­rable, and that he stood in need of the peoples pity and compassion, and that it was a great ease of his grief, that they would take notice of him and help him out of his trouble, by delivering David into his hand. Blessed Jeremy was also in almost the like case by his adversaries jealousies of him, Jer. 37.13, 14, 15, 16. They imagined that Jeremy was falling a­way from the Jews to their Enemies the Caldeans: say they, thou fallest away to the Caldeans. No, saies he, it is not so, It is false, I fall not away to the Caldeans. [Page 141]But his answer was not believed, nor his denying it accepted, but to the dungeon he must, for all that. They were jealous of him, and suspected his truth and faith­fulness to them, how innocent soever he was; and although nothing of unfaithful­ness was, or could be proved against him, yet as soon as one Irisah is jealous, and vents it to others by and by, without any further proof, poor Jeremy is con­demned and executed: Such was the vio­lence and rage, the fury and madness of their Jealousie against innocent and faith­ful Jeremy, as that condemn and execute him they will, only upon the high pre­sumption of their suspicion of him.

And in like manner doth the evil spirit of suspition and jealousie work now a­mongst us, among Husbands and Wives, Brethren, Neighbours, and Friends, which is not barren or unfruitful, but spawns a­bundantly in men and womens ears, and on their good names, even to the ruine and destruction of their Souls and out­ward concerns. Now as this cursed Lust is usually groundless, so it is restless [Page 142]and endless. It is usually groundless, and it is an unclean bird which can flie without wings; a Serpent that can go without leggs; for let but the Devil suggest to a man (especially a woman) that such a person doth not love him or her; that they past by him or them at such a time, and took no notice of them; that in such a place they were together, and they did not drink to them; or that they do not visit them as often as they do others; and therefore they may be sure that such do contemn, or at least, they do not regard them. Thus the Devil raises jealousies in the heart immediately, by suggesting such and the like trifles, espe­cially to Women and sorry effiminate men; because they are more easily imprest with them, then men are. Thus the Devil made bold with the holy God himself, by raising jealousies of him in the heart of Eve, Gen. 3.1, 2, 3, 4, 5. by insinuating to her, as if God was not so good to her as he might be, and that he forbid her to eat of the Tree of knowledg, on purpose to keep her in ignorance. Whereupon, [Page 143]she presently became jealous of God, and would neither trust, obey, nor think well of him any longer, but see if she could mend her self, and to eating she went, and calls her Husband to partake with her. Now as the Devil did at first with Eve, so he continues to deal with her Sons, and especially her Daughters; but this is not all the Devil now doth, name­ly, to suggest such conceits and fancies, I mean objects for them to work on, but he hath alwaies Agents ready for his turn, and these are such as the Apostle calls Tatlers, and Moses Pedlars, Levit. 19.16. These he irritates, moves, and pro­vokes to help him in his work, to carry on his designs against mens good names and reputations; and among other waies and methods he takes, this is one, namely, to move persons to jealousie, or to jea­lous thoughts one of another; and he gives his Agents their errands, instructs them in the matter and manner of his and their works; he hints to them what they shall speak, and how they shall speak, that so they may effectually raise jealousies in [Page 144]them, and so cause them to back-bite and reproach them. First saies, the Devil, there are such men and women that I would have defamed and reproached, but I cannot justly charge them with any crime that may lay them under reproach: wherefore go to, I will send you to such persons, and when you come, endeavour to raise jealousies in them of such and such persons which I have marked out for re­proach. Go to the Wife of such a man, and say to her, I am affraid your Hus­band doth not love you very much; or you may ask her the question (as the Devil did Eve, yea, hath God said so) what, is your Husband kind and loving to you? but this you must do wisely and cauti­ously, and usher it in with other discourse, or in talking of other matters, that so it may not be suspected: Then if she an­swer you slightly, or ask you, why you ask her such a question, you shall answer that it is for no hurt, but in love to her, for we wish you well; and further, you may tell her, that you have nothing to say against her Husband, but desire his [Page 145]good also; but then you shall after you have drawn a little breath, insinuate also into her, that you do heartily wish her Husband did Love her, because you hope he is a good man, and one that fears God; but that you cannot tell what to say, as to his Love to her: for, for ought she or they know, he may love other women better than her, such as are more beautiful and younger than you are. We saw him talk very familiarly with such and such women the other day, at such a mans house, or in the street, which causes suspition. But pray forsooth, doth he let you do what you will, spend what you please, shew his good likeing and approbati­on of all that you say and do? doth he cry you up, and praise you to your face, and doth he in all things comply with, and conforme to you or no? No, that he doth not, I do assure you; very well, why, then it is e­vident that he doth not love you? and that was it we told you we did fear. For you may be sure, if he did love you better than other women, and as good Husbands love their Wives, he would then permit [Page 146]you to speak, and do what you please, spend what you please, shew his good likeing of all your doings, and praise you; yea, he would never do any thing without your leave and consent; he would not go abroad to visit Friends, or to do his business, without you went with him, or your free consent first ob­tained to go alone; he would not speak or talk with friends, but with your consent, and in your presence; wherefore you need no further proof of his want of love to you, and that he loves others better than you.

Reply. I, but this I can say for my Husband, that he seldome goes abroad without me, and that I want nothing, but have as much food and raiment, and o­ther comforts as he hath himself; he doth no way restrain me of my liberty and Christian priviledges; he is very affable and kind to me; he never begins any quar­rel with me, nor gives me one bitter word, unt [...]l I do provoke him; he is a careful and laborious man, and one that takes pains to provide enough for his Family; and if I stand in need of any thing, and ask it of [Page 147]him, he is ready to give it me; and I do hope he loves me.

We answer you Mistriss:

All these, and such like things are no­thing to the purpose, he may do all that, and much more, and yet not love you; for if he did love you, as a Wife is to be loved, he would do all, and much more than we have said: So that now forsooth it is evident, he loves you not, and now the Wife begins to be jealous of her Hus­band.

Now by these and the like Stratigems, do they, with the Devil, raise jealousies, and promote strife and evil speakings be­tween man and wife; I do speak what I know, and testifie what I have seen. And as they do promote this wickedness be­tween Husbands and Wives, so also a­mong others, as I could abundantly and largely prove and demonstrate, were it my work and design so to do; but I do design all possible brevity.

Now, this cursed jealousia is like fire that will catch hold on every straw; a look, a word, yea the least omission of [Page 148]the least mite of duty, or what is lookt for and expected from him. A jealous person will make the worst of every thing, in the person that he or she is jealous of. If he speak and do well, it will be ac­counted a feined and hypocritical work or speech; if he be sweet, loving, and kind, it is accounted dissimulation; and if at any time it wants matter to feed on, it will form many Ideas, it will conceit a thousand things, and the Devil will help them to matters enough to feed the fire of jealousie. So that a jealous person will make great matters of small, yea of none at all. They are like Cambyses, who did but dream that his Brother should be King of Persia, and he put him to death. So if jealous persons do, by the help of the De­vil, but Dream, that such do not love them, or that they slight them, or that they are guilty of such and such sins, or have any way wronged them, by and by it is taken for granted, and the next op­portunity laid hold on to defame and re­proach them for the errors or sins they have dreamt or fancied such to be guilty [Page 149]of. Yea, jealousie is like a fire that will eat and burn into the heart, it will pass a positive judgment and sentence on the se­cret thoughts of an object of jealousie, when it cannot fasten any thing else on him, either on his words or deeds. So that upon the whole, we may conclude, that a jealous person is an exceeding great plague to him, or her self, and also to all others who are concerned in their jealousie. The truth is, as they are Mon­sters among men, so are they monstrously grievous and pernitious to men; there is no living with them in peace and comfort any where; for at home, they shoot their invenomed arrows at, yea to the hearts of their near Relations; and a­broad, they shoot fiery darts at their good names. A jealous person is not fit to live amongst men, no, nor usefull to beasts; for they are worfer than beasts unto men, as some can experience. A man can have no friendship nor fellow­ship with jealous persons, let them be near or far off, Relations or Neighbours; neither are our good names in any safety [Page 150]among them, no more then our lives would be in a den of Lyons. For they will ever be gnashing at us, not with their teeth, but tongues, which will bite har­der than their teeth, and make deeper wounds. A jealous spirit is a devillish spi­rit, a base sordid and cruel spirit, and it will never spare a good name, but ruine it, if it be possible.

We read in Scripture of a godly jea­lousie, such as Job had towards his Chil­dren, and Paul towards the Corinthians and Galathians, 2 Cor. 11. but that was the fruit of their love to, and zeal for the good of their Souls, and so they did ma­nifest it to them; and they had grounds and reasons enough for it, by their evi­dent evil doctrines and practices. But now the evil, cursed jealousie and suspici­on I have been speaking of, hath another original work and end: It proceeds from a wicked proud heart, and guilty conscience; it is exercised and busied about the De­vils work, and drives on a wicked design; namely, to blast, defame, and ruine mens good names and reputations; and the sin [Page 151]is reckoned up amongst other abomina­tions, 1 Tim. 6.4. and else where; and indeed, were I put to my choice, whe­ther to live with jealous Relations, or with mad Bedlams; I think I should ra­ther choose to live with the Bedlams than with the other. But the Lord deliver me, and all that fear his name, from this generation of men and women, for un­doubtedly they are the worst, and vilest of persons on Earth. O! my Soul, come not thou into their secret, for in their an­ger they will murder the innocent. Cursed is their anger, for it is fierce; and their wrath, for it is cruel. This cursed Lust and Passion is another root of slan­dering and defaming.

Sixthly, Another root is, an idle, vain mind: I say an idle vain mind: For the mind that is not fixed on, and exercised about some civil, moral, or spiritual good, is the mind that is ready to receive and form evil; and when the mind hath pre­pared the matter, it is restless until the tongue hath vented it. These are the busie bodies the Apostle speaks of, 2 Thes. [Page 152]3.11. and the Tatlers, 1 Tim. 5.13. And withal, they learn to be idle, wandring a­bout from house to house; and not only idle, but Tatlers also, and busie-bodies, speak­ing things which they ought not. Now experience shews beyond all contradicti­on, that such men (especially women) who are not good keepers at home, minders and followers of their own bu­siness, but are idle wanderers about from house to house, are the most common and notorious back-biters and defamers. And indeed they are proper, and fitted instruments for the Devil to make use of in this devillish work. For he knows it is a vain thing, to expect this service from such as are spiritually minded; who have their minds, affections, and trading in Hea­ven, Phil. 3.20. Rom. 8.6. Col. 3.2. such as mind their business, and particu­lar callings, as their duty in obedience to the will of God, and with faith in him; and who diligently follow every good work that God hath put into their hands to do, as they ought: I say such persons are not for the Devils turn, and there­fore [Page 153]he will not ordinarily seek to imploy them. But he hath others ready at hand; even such as are idle and vain, vain and idle mindes and hands he sends forth, and they are easily perswaded to his service, as a work suitable to their spirits; yea to run before they are sent, before they are hired by him.

Seaventhly, This wickedness is the fruit of Envy, I say of Envy. For such as men Envy, they will not, yea, they can­not forbear to defame and traduce. Now the objects of mens envy are some ex­cellencies and priviledges which the En­viers themselves do want, and which they would have, but cannot obtain them; and therefore they will blast them all they can, in whom they are, that so they may not be respected and honoured for them; and (as they think) thereby, they shall suffer the less diminution of their own af­fected glory. For it is certain, that proud and envious persons cannot abide to have any equals, much less superiours in their sancied worth, honour, and renown with them. Envy is a most pernitious root of [Page 154]bitterness, and very common amongst all sorts of men, though few or none will own it; for it is such a base forbid wretch, such a loathsome and hateful Villain, as that it is ashamed of its self, to own its own name. Envy at the good endowments, honour, credit, riches, parts, reputation, or other good things which the soveraign Lord of all is pleased to be­stow upon any men, is a soul and a devil­lish wickedness. Shall my eye be evil to­wards men, because God is good? and shall I not thereby envy the goodness of God, and so highly provoke him, and in­cur his wrath and hot displeasure against me? Is it not, or do I not thereby con­trole and envy, yea, condemn God him­self? yea, undoubtedly I shall, and so doth every envious person, who envies and grudges at the prosperity of other men which God gives them, because it so pleases him. Envy is the evil eye which the Lord tells us proceeds out of the wicked hearts of men, with its Companions, Mark. 7.20, 21, 22, 23. For out of the heart of men proceed evil Thoughts, Adulteries, [Page 155]Murders, Thefts, Covetuousness, Wick­edness, Deceit, Laciviousness, an evil Eye, Blasphemy, Pride; these things defile the man. This envious eye, is a defiler both of a man himself, his Soul, body, and spi­rit, and of the good names of others, by back - biting and reproaching them. Where this sin and cursed passion pre­vails, it is a cause of much wickedness a­mong men, yea, of every evil work, saith the Scripture, Jam. 3.16. For, where there is envy and strife, there is confusion, and every evil work; and saies he, it is a devillish sin, ver. 15. The Devil is full of envy against good men, because they are in a better condition then himself; and therefore he is alwaies seeking to mischief them, because he envies them and their happiness. Envy is alwaies plotting and contriving evil against men; they cannot rest until they have made them vile and contemptible, whom they envy. Cain envied his Brother Abel, and kills him, Gen. 4. Saul envies David, and puts him to shame, and seeks his ruine, though he was his Son-in-Law, 1 Sam 18.9. [Page 156]1 Sam. 20.31, 34. Korah, Dathan, and Abiram, envied Moses, and reproached him, Numb. 16.1, 2. Psal. 106.16, 17. So some of the Romans envied Paul, and spoke slanderously of him, Rom. 3. Envy and Jealousy are near of Kin, they travel about night and day with mischief, and are very fruitful and successful. They do ordinarily go hand in hand, to bring forth fruit unto death, and they are both as strong as Lyons in their works, Prov. 27.4. Wrath is cruel, and Anger is out­ragious; but who is able to stand before envy, or jealousie (as it is in the Margir?) It is a sin that is full of deadly Poyson, and so is the fruit of it also, Jam. 3.8, 14, 16. It is a sin that is full of stings under its tongue, to destroy mens good names▪ Envious men cannot endure to see others better then themselves, or to be more re­spected or regarded. Envious men are exceeding proud men (for envy is the daughter of pride) and therefore do think themselves worthy of as much, or more honour and respect than others are; and if they have not all they expect, and think [Page 157]they may justly claim from others; and that others whom they think are no more deserving than themselves, have more ho­nour and respect shewed, and given to them than they, they rage, and are mad, and so revenge themselves both on the honours, and honoured; they will fall on their good names, and secretly, or open­ly, (or both); they will do all they can to render them odious and contemptible. As it is reported of Licinius, that he perse­cuted the Christians to death, because he understood they did not pray for him, as they did for Constantine. Licinius, his envy could not bear, to think, that Con­stantine should be more honoured and prayed for, than himself. So it is with en­vious persons now, they will persecute the good names and reputations of all the objects of their envy, even to the death, with their back-biting tongues, and re­viling speeches, that so they may divest them of their honour, and rob them of their credit and reputations, and mono­polize the whole into their own hands; yea, although they be near Relations. [Page 158]For envy knows no man, but to hurt and mischief him; and envy is fierce and des­perate.

Such men are a plague unto them­selves: for their envy at others, is the rotting of their own bones, Prov. 14.30. and they are the like plagues to others, by their defaming & back-biting tongues, Prov. 12.4. A vertuous woman is a Crown to her Husband, but she that maketh ashamed, is as rottenness in his bones. This sin is every where in Scrip­ture condemned, and forbidden. God will not allow us to envy the worst of men in their prosperity, Prov. 3.31. Prov. 23.17. Psal. 37.1. and we find in ex­perience, that where there is envy, there is evil speaking; and where there is evil speaking against men, there is abounding envy, and accordingly the Scripture speaks of them as of cause and effect, 2 Cor. 12.20. 1 Tim. 6.4. 1 Pet. 21.

Eightly, Defaming, and evil-speak­ings, proceeds from mens Atheism, and in­credulity. They do not believe that [Page 159]there is a God, or that he is such a God as hates all iniquity; that he hath forbid­den and strictly charged them not to back-bite and speak evil of men; or that he neither sees, regards, or takes notice of their words and deeds, or will call them to an account, and judg them o­penly for, and of what they have spoken secretly to others reproach, Psal. 14.1, 2, 4, 6. Psal. 73.11. Jude 14, 15. For did they indeed believe these things, they would not, they could not do so wickedly as they do, in blasting the good names and peputations of men, especially good men. Did they indeed believe that God is the Living, holy, just, jealous, and all­seeing God, and that he will take venge­ance of their inventions and reproaching hard words, which they do speak against men, that he seeth in secret, and is privy to all their whisp [...] and back-bitings, E­zek. 33.30, 3 [...]▪ The Jews thought them­selves safe enough, from all observation, when they [...] of the Prophet Eze­kiel behind [...], and so kept it from him; they did not believe nor imagine [Page 160]that they had a witness so nigh them; that God saw and took notice of the re­proaching words they spake against him; but they were mistaken, for God saw and detected them, and brought their works of darkness to light. But I say, did men indeed believe and think so of God, they would refrain their tongues from evil, and lips from speaking guile, Psal. 34. Did they believe and understand how precious the names of good men are in Heaven, in the sight of God and Angels, and that God will one day plead their cause, and clear their innocency, honour, and exalt them, and recompence tribulation to them who troubled and wronged them, according to all the hard speeches which they have spoken against them, Jude 14.15. surely they would rather cut off and pull out that mischievous and unruly member, then imploy it in such base dirty work: But I hasten.

Ninethly, Defaming and evil speaking proceeds from anger and displeasure, from wrath and offence taken at them, (I put them altogether); for experience shews, [Page 161]that when men are offended at, angry, and displeased with persons, especially if their anger be run up into wrath, that they will let loose their tongues against them, cast dirt into their faces, and speak freely to their reproach, and shoot their arrows of indignation against them, e­ven bitter words. A meek Moses, in a fit of anger, will call a whole Congregation of the Lord, Rebels, Numb. 20.9, 10. how much more will such do so, who have a name to live, but are dead, Rev. 3.1. and whose hearts are alwaies disposed to this evil work. In Prov. 29.22. It is said that an angry man stirreth up strife, which he doth by bitter reproaching words. When men are boyling hot with anger, they neither care nor fear to speak what they please; for then they are like Fools, they utter all their mind. That which lurked there before, and was kept in; now comes forth by whole-sale, on the persons they are offended at, displeased, and angry with. For these are the sea­sons for malice, pride, jealousie, envy and all hatred, to come forth and shew them­selves. [Page 152]We say that Children and Fools will speak truth; so when men are be­sotted and be-fooll'd with the hot passion of anger, they will declare themselves to be a company of malitious and envious creatures towards them, what-ever shews they made before of love and friendship. Passion doth now unmask and unvail them, and God makes use of these sea­sons of mens angry fits, to convince them of their mist [...]ke [...], and misapprehensions of them, in taking secret Enemies into com­munion with them, instead of friends. And now they having unadvisedly disco­vered themselves to be their envious and malitious Enemies, they have an oppor­tunity to withdraw from them, and avoyd their Company, which else might have been a snare unto them.

Tenthly, Somtimes this wickedness pro­ceeds from their Zeal. They will defame and speak evil of men, from a kind of zeal they have against some sins which they do suppose such persons are guilty of. The Jews were Zealous for their Temple and Laws, and could not bear to hear a­ny [Page 153]to blaspheam or speak against them; and their zeal was so strong, that when they supposed that Christ spake con­temptibly of them, they charge him with Blasphemy, Joh. 10.36. So also they dealt with Stephen and Paul, Act. 6.11.13, 14. Act. 18.12, 13. So there are many now who live in the practice of ma­ny foul sins; yet having a kind of Anti­pathy in their fancies against some one sin, that another may fall into, through the strength of temptation, and their own carelessness; Oh! how will they fall up­on him with their mouths, and tear him with their Lyon-like teeth, and rend him with their Bear-like claws; render him the vilest wretch upon earth; tumble his good name up and down like a foot-ball; aggravate and augment his sin, reproach and villifie him; yea and doom him to Hell without Baylor Mainprize, and ne­ver entertain a good thought of him more, but make him a Heathen and a Publican, and look on him with disdain and contempt, as the Scribes and Phari­sees did on the Samaritans and Publicans, [Page 164]and all this in zeal against their sin; and that while themselves are laden with sins, and led away with divers Lusts. We read in Joh. 16.2. that the Jews should put the Servants of Christ out of their Synagogues; that is, Excommunicate them out of all Communion with them, as if they had been a generation of vile and abominable wretches; yea, saies Jesus Christ, the time cometh, that whosoever killeth you, will think that he doth God Service. So in Isa. 66.5. Just so do some Zealots do now with mens good names; they will raise up (in indignation against them) Reproach, and reprobate such as they hear have committed some sin, which they are Zealous against, and as they fancy, lies at a distance from their hearts and practices; and that while their own sins are courted and embraced. When Paul was a Blasphemer, a Persecuter, an injuri­ous person, and a Murderer, 1 Tim. 1. Act. 9. he was a great Zealot against such as he deemed Transgressors of his Laws; and he used and abused them as Blasphemers; yea, he compelled them to [Page 265]Balspheam, and that in Zeal, against their Sin. Phil. 3.6. Acts 22.3. And for the Law, so it is said in 2 Sam. 21.1, 2. that Saul slew the Gibeonites in his Zeal to the children of Israel. And as he did, so do Men and Women now, reproach and defame, kill, and slay the pretious Names, and Reputations of good, men in their Saul-like Zeal, against their pre­tended Sins. And such Zealots do usu­ally with Jehu, drive on furiously.

11. Lastly, The Devil is another cause or agent of this wickedness. He is ordinarily the Author of this great Iniquity, and therefore it is peculiarly named by his name, and called devillish, Jam. 3.15. and the fire of Hell, Jam. 3.6. Defamers and Reproachers may call the Devil their Father and School­master, their Helper and Leader; for he sets them on, instructs them, and strengthens them in their works he drives or drawes them to it, and makes them speak what he pleases, and of whom he pleases, to their reproach and infamy; and they must needs go (we say) whom [Page 156]the Devil drives. It is seldome that men go about this devillish work, without or before the Devil sends them, or without his help, counsel, and instructions. The Devil is the Authour and helper on of the work, by his Slaves and Servants, his Drudges and Vassals. He puts them in mind of their work, and hastens them for­ward to it. He sets fire to the fuel that is in their hearts, and shews them whose houses they shall burn, whose good names they shall reproach: He casts a mist be­fore their Eyes, and raises a smoak in their Consciences, to smoother them, that they may not speak, and hinder them. He stirs up, and blows the Lusts of Pride, Malice, hatred, Envy, Anger, and Jea­lousie, that are in their hearts, and kindles them into a flame against such as they are sent and imployed to reproach, that so they may do it without fear or scruple. He perswades them that they are their E­nemies, and that they may do God service by reproaching them: He will not suffer them to be at rest until they have done their work to purpose; and when they [Page 157]have done, he will rock them asleep, and give them a quietus est, speak peace to them, and perswade them to speak speace to themselves. And in case they are dis­covered, and persecuted for their Villany, then he teaches them how to come off no­bly, by lying, equivocating, and the like. So that then we may conclude, that whenever we do see, or hear Reproachers, surely there is the Devil too. And if it be demanded from whence they came, it may be truly answered, from the Devil they are come. And if they are asked whose Servants they are, and whose work they do, it may be truly answered, the Devils Servants they are, and his work they do. Back biting Reproachers do wear the Devils Livery, and bear his I­mage; they have his heart, hands and tongue; they can transform themselves as often as they please, and work almost as subtily as he. And as the Devil loves and delights in reviling and back-biting, so do they also. Is he diligent in the work? so are his Servants also: Is the Devil willing and ready to send, and im­ploy [Page 168]them in this work? so they are ever willing and ready to obey him: when they do back-bite and reproach, it is from the Devil; when they do tear and wound others good names, they do it in, and from the Devil. They may write the name and ends of the Devil upon all, as I could o­pen at large, were it necessary. But seeing I have occasionally once and again on o­ther heads, spoken of this before, I shall say no more of it now.

Thus you have seen some of the roots and springs of this devillish sin; where it is conceived and bred, and by whom it is begotten and brought forth; and you may know what the Daughter is by the Father, and Mother; the Devil and filthy Lusts. This foul Monster, is not the issue of one cursed womb only, or the fruit of one vile Lust only, but of many. This Apple of Sodom proceeds from many bitter roots, together with the help of the Devil; for he doth more than usher and Midwife this Monster into the world, as hath been above declared. O! horrid wickedness. O! Cursed Monster, that is begotten, [Page 169]bred, brought forth, and nourished by such Parents, by the Devil, and so many abominable Lusts. Certainly Beasts will engender and bring forth Beasts: Vipers and Adders will bring forth their like: Cursed evil roots will bring forth the like fruits. What better fruits can such Serpents spawn and bring forth, than such monstrous, savage Creatures, or rather abominations, as have been before ex­pressed and declared? and what spawn, or fruit is there more monstrous and abo­minable, than a back-biting, defaming, reviling, and a reproaching tongue? which I shall further prove, and demonstrate.

Thus I have manifested the sinfulness of this sin of open reviling, and of secret whispering and back-biting, slandering, defaming, reproaching, or raising, up­holding, spreading, and receiving evil re­ports of others. First, from the names the Scripture gives them. Secondly, from the roots, springs, and causes of it, or from whence this grievous sin doth pro­ceed.

Now I shall manifest, and prove the horred and prodigious nature of this sin.

First, Secret and open Reproachers, and Defamers of the good names of men, are Murderers; I say Murderers. The sin is a murdering sin, and the Actors of it are real Murderers. They do not only sin against, and transgress the Nineth Com­mandement, but the Sixth also; and if there be any Murderers in the world, they are Murderers who take away mens good names, as I shall (the Lord help­ing) demonstrate and prove, 1 Joh. 3.15. We are informed, that he that hateth his Brother, is a Murderer: than how much more is he a Murderer, who not only hates him, but reviles, back-bites, de­fames, and reproaches him; who not only hates him, but doth him all the hurt and mischief he can; who wounds and stabs his good name to the heart.

But for the fuller and clearer opening of this, be pleased to consider, that every good man hath four choice & rare Jewels, which he dearly loves, and calls his dar­lings [Page 171]and dearly beloved, which are nea­rer and of more account to him then ten thousand worlds: And these are; First, his Soul; Secondly, his Conscience; Thirdly, his good name; Fourthly; his life.

First, the Soul is of such an infinite value, as that our Saviour tells us, that the whole world is not to be compared to it, Math. 16.26. For what is a man profited, if he shall gain the whole world, and lose his own Soul; or what shall a man give in exchange for his Soul?

Secondly, His Conscience is also of infinite value; it is so excellent, pretious, and choice a Jewel, as cannot be valued according to the true worth of it. A man will rather lose all that he may, or can part withal, than his good Conscience. He will rather suffer any tortures, and tor­ments, burnings, rackings, starving, or any grief or sorrow, rather than part with, and lose a good Conscience. Witness all the Martyrs and Witnesses of Christ; who, rather than they would part with Consci­ence, would yield up their bodies, estates and lives to the malice and fury of their [Page 172]Adversaries. So Paul tells us, Act. 20.23.23. (saies he) None of these things move me, neither count I my life dear un­to my self, so that I might finish my course with joy; that is, that I may keep a good Conscience, 2 Cor. 1.12. For our rejoy­cing is this, the testimony of our Conscien­ces, &c. And as they are ready to suffer any torments and losses, rather than to lose their good Consciences, so also they are ready to take any pains, to labour with all their might, to sweat and toyl night and day, rather than lose or part with good Consciences, Act. 24.16. All such men and women as know and expe­rience what a good and quiet Conscience is, will easily grant what I have said.

Thirdly, A mans natural life is a rare Jewel also, which he will not easily part withal. It is of more worth than any, or all earthly good things, Math. 6.26. The Devil spake truth in this, Job. 2.4. Skin for skin, and all that a man hath, will he give for his life.

Fourthly, a good name, is a good mans rich and choyce Jewel: and although he [Page 173]be far more obnoxious and liable to have this Jewel taken from him, than any o­ther good he enjoys (as experience shews) yet the Jewel is a Jewel still, and of never the less value for that. It is far better, and much more to be desired than fine gold, yea, than many thousands of gold and silver. It is of greater worth than health, ease, strength, wealth, long life, yea than life its self. I say, than life it self. I do not say that a great name is better than these things, no, but a good name, which is the fruit and reward of grace and vertue; not of worldly riches, and lofty titles of honour. I know that many men have great names, but not good names; but one good name is worth ten thousand great names. Solomon tells us, that a good name is rather to be chosen, then great riches. It is a great judgment threatned to wicked men for their wicked words and deeds; that their names shall rot: but a choice mercy promised to the Righte­ous, that their memory shall be blessed, Prov. 10.7. The memory of the just is blessed, but the name of the wicked shall [Page 174]rot; So in Psal. 112.6. The righteous shall be in everlasting remembrance, Eccles. 7.1. A name (or a good name, as it is read in our Bibles, because that is the meaning and purport of it) is better than precious oyntment; oyntment was very pretious, and in great account among the Jews upon many accounts. I shall name two; first, because with Oyntment they did Consecrate their Kings and Priests, and all their holy Vessels, to the Lord, separating them from common use, unto holy and special uses; as I might abundantly manifest, (but that I labour and aim at all possible brevity.) The Lord Jesus, who was both King, Priest, and Prophet, and the substance of all the Types and Shadows that we read of among the Jews, is said, in Psal. 45.7, 8. to be anointed by God the Father, with the oyle of gladness above his fellows, &c. Secondly, Because of the sweet fragrant smell and savour of their oyntment; it made a sweet and desirable perfume, to which these and many other Scripture-expressions do allude, Cant. 1.3. Psal. [Page 175]45.8. 2 Cor. 2.14, 15, 16. Eph. 5.2. Now a good name is far more rich and ex­cellent then many and great riches; far more sweet, pretious, and desirable, and upon many accounts, of transcendent (by greater worth then the most rare and choice oyntments that ever were in the world made by man. A good name is a kind of spiritual food, Prov. 15.13. a good report maketh the bones fat. The meaning is, it maketh the spirit of a man chearful, strong and prosperous. In Psal. 38.4. We read that David had no rest or health in his bones, by reason of his sin; he means, in his mind and conscience he had no rest. I may say of a deserved good name, as Solomon doth of Wisdom, Prov. 3.15. She is more precious than Ru­bies, and all the things thou can'st desire, are not to be compared to her. Length of daies are in her right hand, and in her left hand, Riches and Honour, ver 16. The Jews have a saying, praestat habere ami­cum in foro, quam anrum arca reconditum; that it is better to have a Friend abroad, than Gold laid up in a Chest at home. [Page 176]And doubtless we cannot have a better friend abroad, than a good name; nor a better friend at home, than a good con­science. A man may have a good name abroad, with a bad conscience at home; and a good conscience at home, and a bad name abroad; but he is the happy man who hath both. Nazianzen saith, praci­puum beneficium est in rebus honestis lau­dari laus enim parit aemulationem, aemulatio virtutem virtus faelicitatem: it is a chief benefit in vertuous things to be praised, for praise causeth emulation, emulation bringeth forth vertue, vertue happiness; Fame & a good name is, or ought to be the fruit & reward of Vertue. A woman that feareth the Lord, she shall be praised, Prov. 31.30. and he that feareth the Lord, is the honourable man, Psal. 15.4. A good conscience at home, and a de­served good name abroad, are two rare and excellent companions indeed; and he that doth by a vitious course of life, de­prive himself of his good name, is a self-Murderer; and all such as do unjustly, irregularly, and unduly deprive any man of [Page 177]his good name, is a murderer also, as really as he is who doth so take away another mans life, as I shall by and by prove and demonstrate. A good name is so rare, choice, and excellent a mercy, both to a man himself and to others, as that his life is hardly worth the keeping without it, especially if he be a professor of the holy name and waies of Jesus Christ. With­out a good name, a man is dead while he liveth; he stinketh above ground, and he is a burden to himself, and all sorts of men, excepting such as make sport with his name, as the Philistims did with Samp­son, when they had put out his eyes. A good name, is a good mans Ornament and Crown amongst men, yea, in a sense, his Estate and Life. Therefore, when a good man is robbed of his good name, he is robbed of the best Jewel and rich­est Estate he hath without his Soul and Conscience, or that which falls within the power of men to rob him of: A good man, were far better be a poor man, with a good name, than a very rich man with a bad, yea, a good man were better dye with [Page 178]a good name, than live to gray hairs with a bad and dirty name. And therefore, such as do murder their good names, are greater murderers than such are, who do murder their bodies, and deprive them of their natural lives; and such men and wo­men will one day find answerable punish­ment from the Lord, who is privy to all the wickedness of their hearts, and mur­der of their tongues.

Now the two first of these excellent Jewels, namely, their Souls & Consciences, are beyond the reach of these back-biting Murderers, they cannot come at them to do them any hurt; every man may great­ly wrong, if not utterly ruine his own Soul and Conscience by sin, Prov. 8. ult. but men cannot wrong each others Souls and Consciences without their own con­sent; yea, the Devil cannot wrong them without their own consent: No, though Men and Devils do all their daies assault them, yet can they not win them, nor take them Captives.

But now the other two Jewels, namely, their natural lives and good names, are eve­ry [Page 179]day exposed to the rape and violence, to the malice and envy of all men, to be torn and ravished with the Lusts and Teeth of wilde Beasts. There is no safety, no City of refuge for them in the world, especially their good names. They are not, they cannot be secure any where night or day, from devouring Wolves, roaring Lyons, and subtle Foxes, either at home, or abroad. If they escape the teeth of Adders abroad, they are in dan­ger of being bitten with Vipers at home, as sad experience shews: Yea, the more eminently, and singularly good their names are, the more obnoxious they are to the sury of these Murderers. None that we know, or read of, either in sa­cred Record, or in humane Authors, that have been so much defamed & reproach­ed, as the Saints, who have been most re­nowned for godliness, as Jeremy, David, Job, Nehemiah, Paul, Luther, Calvin, and many others. And it is the portion of all such as will live godly in Christ Je­sus, to suffer persecution; not only from the swords of men, but from their [Page 180]tongues also, 2 Tim. 3.12. Ismael per­secuted Isaac with his tongue, Gal. 4.29. and what persecution is there so bad and pernitious as that of the tongue.

Now, that this is a murdering sin, and the Authors and Actors of it are murde­rers, I shall prove, Ezek. 22.9. In thee are men that carry tales to shed blood, Prov. 12.6. The words of the wicked, are to lay wait for blood, but the mouth of the up­right shall deliver them, Prov. 18 8. The words of a Tale-bearer, are as wounds, and they go down into the innermost parts of the belly, Prov. 11.9. An Hypocrite with his mouth, destroyeth his Neighbour, Hos. 7.16. Their Princes shall fall by the sword, for the rage of their tongue, Psal. 10.7, 8, 9. I might heap up abundance of other Texts of Scripture if it were necessary, to confirm this assertion, that back-biting de­famers are Murderers in the judgment of the Blessed and only Wise God; what­ever men may think of them, or what­ever they do think of themselves; yet they are in the account of God, horred Mur­derers; and for a further confirmation [Page 181]of it, the Lord assures us, that their tongues are most poysonous, venemous and deadly stings, swords, arrows, and fire.

First, God calls their back-biting, de­faming tongues, Asps, and the poyson of Asps, Job 20.14, 16. Deut. 32.33. The cruel venom of Asps, Rom. 3.13. the poyson of Asps is under their lips.

Secondly, They are called and com­pared to Dragons, Deut. 32.33. Psal. 44.16, & 19. verses compared.

Thirdly, They are called and com­pared to Vipers, Job 20.16. The Vipers tongue shall slay him.

Fourthly, They are called and com­pared to Adders, Psal. 140.3. Adders poyson is under their lips.

Fifthly, They are compared to Ser­pents, Psal. 140.3. Psal. 58.4. Now as the poyson of these venemous beasts is deadly and mortal, so are back-biting defaming tongues, Jam. 3.8. They are full of deadly poyson; they are full, yea full of deadly poyson; namely, to kill and murder the good names of good men. [Page 182]And one such tongue, is all these vile hurtful beasts, and it hath all the venome of them all in it. O monstrous tongues! O, horred monsters!

Sixthly, They are compared to Lyons, Psal. 35.16, 17, 21. Psal. 57.4. Psal. 58.6. For as Lyons do tear and rend Crea­tures with their paws, so do back-biting defamers tear and rend with their cursed tongues, the good names of their Neigh­bours, Friends, and Relations.

Seventhly, They are compared to Dogs, Psal. 22.13, 16. Psal. 68.23. Now, there are two sorts of Dogs which are very mischievous; there is the bark­ing Dog, which will give warning before he bite and tear; and there is the still sullen Dog, which will bite and tear a man before he sees him, or is aware of him. The first sort do fitly resemble the open Scolds and Revilers; and the latter sort do fitly resemble the whispering and back-biting Revilers; and the latter sort are much worser then the other.

Eighthly, Their tongues are called and compared to sharp swords, ready fit­ed [Page 183]and prepared for slaughter, Psal. 57.4. Psal. 64.3, 4. Prov. 12.18. So likewise, to arrows and spears, Psal. 57.4. Now we know, that swords are prepared and intended instruments to kill, and destroy. Just so are back - biting and defaming tongues, which indeed are the worst and most pernitious swords.

Ninethly, they are called and com­pared to fire, that rageth, burneth, and consumeth without mercy, Psal. 57.4. Prov. 16.27. and not only common, or­dinary fire, but the fire of Hell, Jam. 3.6. And the tongue is a fire, it setteth on fire the course of nature, and it is set on fire of Hell. By these few hints that I have given, you may clearly see what a mon­strous, horred, pernitious, and prodigious e­vil, a back-biting, defaming tongue is; what a cruel murderer and destroyer it is; what account God hath of it; and how ex­ceeding hateful it is to him. St. Jerome saith, Quicquid separat fratres infernum est appellandum, whatsoever separateth those that are in Brotherly peace, is to be called Hell. St. Cyprian saith, perver sus [Page 184]in ore suo portat perditionem, & in labiis suis ignem condit: the perverse carryeth destruction in his mouth, and in his lips he hideth fire. And therefore exhorteth the Servants of God, that they decline them, and shun all speech and conference with them. Calvin tells us in his Expo­sition on Math. that they that do proudly lift up themselves, or do hurt men with any opproprious words, are Murderers; and that Christ adjudgeth them to Hell fire, which break out into Reproaches; yea, the Holy Ghost tells us, that the tongue is a world of iniquity, Jam. 3.6. the meaning is, that the tongue hath all the murder­ing, killing, and poysonous qualities in it, that all the swords, spears, fire, and vene­mous beasts have in them, to murder, kill, and devour men, especially their good names.

Now of all murder, next to Consci­ence, and Soul-murder, this is the worst; for, as was said, a holy, wise, and pub­lick man, had much rather (was he put to his choice) part with his life, then his good name. For it is far better to dye honou­rably, [Page 185]then live contemptibly. Nothing did so much trouble and afflict Job, as his Friends defamings; he lost his Chil­dren, and Estate, his Health, Ease and Strength; but these losses troubled him not; but he was exceedingly troubled at his Reproaches; especially those he re­ceived from his friends, as may be seen in many places of his book.

Secondly, Such as defame and re­proach mens good names, are Thieves, and Robbers; I say Thieves and Robbers. The open Defamers and Reproachers, are the high-way Thieves and Robbers; and the back-biting Defamers, are the secret and night-Thieves and Robbers. For as night-Thieves break in, and carry away a mans goods secretly, and unknown to the Owner: So these secret, whispering, and back-biting Reproachers, do rob a man of his rich Jewel, his good name, so secretly, and in the dark, as that it is a hard matter for him to find it out, and convict them. And these are the worst sort of Thieves as all men know; and so are Back-biters, the worst Revilers of all the herd. Ma­ny [Page 186]think that the hands are the worst in­struments of Robbery, but they are great­ly mistaken; for the tongue is the worst Thief and instrument thereof. And as the tongue destroys more than the sword, so the tongue destroys more than the hands, by robbing and spoyling men of their good names; I say, then the hands of Thieves, do mens Estates by their robbe­ries. These tongue-robbers, are much more abominable, and more inexcusable than common Thieves, who rob men of their Estates: For

First, they oftentimes rob through a kind of necessity to satisfie their hunger, as Solomon speaks, Prov. 6.30. but cursed back-biting Robbers do not so; for it is not hunger, or necessity puts them upon it.

Secondly, Common Thieves and Rob­bers do not steal and rob men from ha­tred, malice, and envy; not because they do hate and envy them, but to enrich themselves. But now, tongue-Robbers do steal, and rob, from malice, hatred, and envy, at, and against their persons, [Page 187]and good names, as hath been shewed be­fore.

3. These tongue-Robbers do rob and steal from men their richest treasures; I say their richest treasures (viz.) their good names; and they will not be con­tented and satisfied with any lower prize then the best that can be taken from them by men. But now common Thieves will be content, if they can get a mans money, plate, or other goods, though they get not his Jewels.

Fourthly, Common Thieves and Rob­bers do not seek the ruine and destructi­on of a man in robbing him, but tongue-Robbers do; they would put out his name from under Heaven, if they could: they would not leave him root or branch remaining, whatever they do pretend to the contrary. So that in these and other respects (which I could name) tongue-Thieves are the worst Robbers, and the most to be dreaded, watched, and ab­horred.

Now every man knows what a Thief is: a Thief is one, who doth either secret­ly [Page 188]or openly take away, appropriate to himself, and make use of that which is none of his own, but the property of some other men. Now every mans good name is as much his interest and property, as any thing whatsoever he possesseth in the world: I say, as much as any money or cloaths are which he hath; and there­fore such as do secretly or openly take, or endeavour, by evil speaking, or by raising an evil report on him, to take a­way his good name, he doth thereby rob him of his property and interest, and so he is a notorious Thief, and he shall un­doubtedly suffer the punishment of a Thief hereafter, though he may escape the Gallows here. A Defamer is a noto­rious Transgressor of the eighth Command­ment, as well as of the nineth and sixth. For, when God forbids men to steal, in the eighth Commandment, he clearly informs us, that we must not take from a man un­justly, unduely, or irregularly, any thing that is his. And where God forbids us, as he doth in the tenth Commandment, not to Covet, he expresly shews there, what [Page 189]his meaning is in the other Command­ments, that respect men by these words, Nor any thing that is thy Neighbours. That is, thou shalt neither Covet, nor take a­way from thy Neighbour, (that is, any man) what is his, Gen. 20.17. Deut. 5.21.

If any Object, and say, But suppose he have by sin forfeited his good name, and we speak evil of him, and blaze abroad his sin; are we then by so doing, Thieves and Robbers?

I Answer, Yes, that you are; For,

First, It is not once or twice sinning, or committing this or that sin, be it what it will, that may, or ought lawfully to de­prive a man of his good name; for then, such as the holy God doth must honour, and respect; men might dishonour & re­proach, which assuredly God will not en­dure. We find some of the most emi­nent Servants of God sinning with a high hand against God and men; as Noah, Lot, Sampson, Ely, David, Solomon, Asa, Je­hosaphat, Peter, and others; yet God highly honoured them, and hath not­withstanding [Page 190]withstanding preserved their names, and made them as sweet perfumes to all gene­rations; and he will not by any means allow any man upon earth to touch them with the tip of their tongues, to detract from their honour and reputations.

Secondly, It may be thou doest not certainly and infallably know he hath so sinned; or in case thou doest, thou know­est not but that he hath repented; For it may be he hath repented of his sin; or his broken bones are set in joynt again, as the word is, Gal. 6.1. (though by sin they were broken) by faith and repen­tance. And if God hath pardoned and healed him, surely thou oughtest to do so too. If God hath covered his sin, Psal. 32.1. then great will be thy sin to unco­ver it. For if God cover thy Neighbours Nakedness, well mayest thou do it; yea, thou art indispensibly bound to do so. And wo be to those who do uncover that which God hath covered.

Thirdly, In case he be guilty, and hath in a sense forfeited his good name and re­putation, by following a course of sin, [Page 191]yet it may be, prayers, sharp reproofs, and admonitions may recover him again: bring him to repentance, and reformati­on, and so he may be more holy, meek, righteous, and circumspect than he was before he fell; a greater honour to the Gospel, and more useful in his generation to men; and if so, he hath regained what he lost by sin, and much more. And know, that it is the will of God, and thy duty, when thou certainly knowest a reputed good man, to fall into any scandalous sin, to endeavour his conviction and restoration, and not to lay open his shame, and declare his folly, nor harbour hard and uncharita­ble thoughts of him, and labour to render him odious to others: No, that is contra­ry to the heart, and will of God, and the high-way to make the offender despe­rate.

Fourthly, In case he have by often re­peating of his sin, by remaining obstinate under reproofs and admonitions, forfeit­ed his reputation; yet thou hast nothing to do with, nor any authority to seize on the forfeiture, no, that belongs not to [Page 192]thee to take it and spread it abroad, to dispose of it at thy own will and plea­sure. If a man have forfeited his Estate for committing of Murder, and being Condemned for it, he hath now no more title unto, and interest in his Estate, but it is lost in Law to the King: may any man, who will, make seisure of it? I know not: why? because it belongs to the King, or to such as he shall appoint to seize on, and take hold of the said forfei­ture. Just so it is in this case, a man hath forfeited his good name by sinning; I but thou hast nothing to do to seize it, and dispose of it as thou pleasest: No, no, for he hath not forfeited it to thee, but to his sove [...]aign Lord and King; so that he may take it and dispose on't as he thinks fit: but who gave thee power to do so? or who hath required this of thee? Oh! consider these things, and lay them to heart; you may be Thieves and Robbers in seising on, and disposing of forfeited names and reputations, as well as in seising on, and disposing at your own will and pleasure, such as are not so forfeited. [Page 193]And I would seriously advise you, as you love your Souls, not to meddle with them in such way, for they will prove to you in the end, as the Ark did to the Philistims, and their Dagon; and your Soveraign will condemn you for Treason against his Crown, Laws, and Dignity.

Every man is bound by the Law of na­ture, and the second Table of the written Law of God, to do his utmost to pre­serve and secure to his Neighbour what­ever is his. For there is ever implyed in all the negative precepts and commands of God, positive duties, as all men con­fess; so that when God forbids us to Murder, or Steal, he doth in the same commands, require us to do all we can, as we have opportunity, to secure and pre­serve our Neighbours lives, health, peace, and interests, or what ever is our Neigh­bours. Oh! then how great is their sin, who do not only utterly neglect to se­cure and preserve their good names, but do maliciously and violently rob them of them, as all back biting defamers do. And doubtless they shall have one day, judg­ment [Page 194]without mercy, who have not shewed mercy to them, Jam. 2.13. And the Apo­stle Paul assures us, that Thieves shall not inherit the Kingdom of God, 1 Cor. 6.10. David complains to God of such Thieves, Psal. 119.61. See also Nahum. 3.1. and Prov. 21.6, 7. St. Ambrose speak­ing of Theft, saith, Adeo contra naturam, ut inopia hoc magis extorquere videatur, quam natura suadere; it is so contrary to nature, that want may seem rather to force it, than nature to perswade it. But now it cannot be so in mens robbing of good names, for they cannot be con­strained by want, to take and steal them a­way from men.

Thirdly, Such as speak evil of, and cast reproach on the good names of others, are notorious Transgressors of the Seventh Com­mandement also. They are guilty of Rape and Whoredome, of that filthy, beast­ly sin of Ʋncleanness, which God will judg, Heb. 13.4. For as that sin consists in defiling a man or womans body, so al­so in desiling a man or womans good name. For as a man by committing that folly [Page 195]with a woman, makes her unclean, and she him, with whom she commits it; so by defaming, and ravishing anothers good name, he makes him unclean before men, by representing his pure name in a whorish garb and dress. And as a man by casting dirt on clean Cloaths, and white Linnen, makes them odious, and filthy, stinking, and unsavory, hateful, and loathsome; so do those men, who do re­proach the good names of good men; I say, they do thereby defile and pollute them; making them look like base Har­lots, and filthy Varlots. For, look as Whoremongers do defile and pollute the bodies of their Strumpets, so do these Whoremongers, I mean Defamers and Reproachers defile and pollute mens good names with their filthy tongues. Now, look as men may, and do defile, and pol­lute the great, the holy, the unspotted, and glorious name of God, so they may, and do defile and pollute the good names of good men also. And how do men defile, and pollute the holy and glorious name of the blessed God? but by blast­ing, [Page 196]and darkening the shining lustre, beauty, honour, excellency, and loveliness of it; and by rendering it vile and con­temptible, as the Jews did in Babylon, and Professors do now, Ezek. 20.39. Mal. 1.7, 12. Rom. 2.14. Now as Gods Name was polluted by them, so he threatens to pol­lute them, by making their names contemp­tible, Mal. 2.9. yea, he had done it, by giving their names to Reproach, Ezek. 22.4. hence they are for their polluting and defiling the name and worship of God, frequently called Adulterers, Whores, and Whoremongers in the Scripture, Jer. 3. Ezek. 16. Isa. 57. Jer. 9. Hosea 7. Now then if they are Adulterers, who do defile and pollute the glorious Name of God, and his holy things, then surely they are Adulterers, who by Reproaches do defile the good names of men; especially if they are good men, and have the name of God written on, and his glorious Image stampt upon them. Yea, such are the worst Adulterers, though the other are abominable and vile, yet these are more vile and abominable; and their sin is [Page 197]greater, who do ravish & defile the good names of good men: For,

First, Carnal Adulterers, may com­mit Carnal filthiness with persons, not from the root and heat of hatred, malice, and envy against them, but only from the heat and strength of Carnal Lusts a­bounding in their hearts, through want of watchfulness, and the fear of God to restrain them, as it was with David, 2 Sam. 11. but now these tongue-Adul­terers do defile and pollute the good names of men, because they do hate and envy them.

Secondly, These Adulterers are grea­ter sinners than such as do defile the bo­dies of persons in their ends; I say in their ends: For, Carnal defilers may not intend any further mischief or hurt to them, but barely to satisfie their filthy Carnal Lusts on them (though that is bad enough to both); but now these tongue-D [...]filers do ordinarily design and intend the ruine and destruction of such as they do defile, and pollute with their filthy tongues. Yea, as Jeremy speaks, [Page 198] Jer. 23.40. to make them an everlasting Reproach, and a perpetual shame, which shall not be forgotten.

Thirdly, The other vile Adulterers do act in committing their Carnal wicked­ness with consent; they do both agree to commit Ludeness; but these tongue-Adul­terers do ravish and commit rapes on the good names of men: They extort their good names from them by force and vio­lence: They will defile them by meer might and malices directly against their wills. Now we know that such Adulte­rers as defile the flesh of others by force and rapine, are the worst sort of Whore­mongers, who commit Carnal Adultery, as Amnon did, 2 Sam. 13. by force and violence. Just so do these tongue-Adulte­rers.

Fourthly, Carnal-Adulterers and De­filers will seldome do as Amnon did; namely, defile so near Relations as their own Sisters, or their Fathers Wives, as the incestuous Corinthian did, 1 Cor. 5.1. No, nature will so loath that, as that men must be very much given up of God [Page 199]to hardness of heart, blindness of mind, and searedness of Conscience, before they can do so; but ordinarily their wickedness is committed with strangers. But now these back biting defaming tongues will not spare any, who fall in the way of her malice, hatred, and envy; let them be never so near them, let them be Husbands, Wives, or Parents, they will ravish and defile them for all their Relation; yea, they will de­file their good names with much more vehemency than they will do others. And as Adulterers do cause such as they defile to sin, so these tongue-de [...]lers do greatly tempt and provoke such whose names they defile to sin also; for there are few who can bear it, to see their good names ra­vished and polluted by Adders-tongues; but with Absalom they will meditate and act revenge on them, as Sampson did on the Philist [...]ns for his two cyes. And as Amnons defiling Absaloms Sister, did tempt Absalom to study and act murder against Amnon, 2 Sam. 13. so do defiling tongues by their defaming of others, greatly provoke them to a retaliation; [Page 200]namely, to return reviling for reviling, as may be seen by that earnest dehortati­on, 1 Pet. 3.9. And if it so happen, as that the persons whose good names they have ravished and defiled, should by the power of grace, and the spirit and fear of God, be restrained from retaliating, and making such evil improvements of the in­jury done unto them by these Revilers and Desilers; yet, let all such know that their sin is never the less for that; for they have done what they could to tempt and perswade them to it.

We read in Scripture, that Shechem de­filed Dinah, Jacobs Daughter, Gen. 34.5. by lying with her; and the like we read of many others. So likewise we read of the tongues defiling of men, Jam. 3.6. not by lying with them, but by belying them; not by Carnal Copulation, but by Verbal Crimination. Our Saviour tells us in Math. 15.19, 20. that the works of the tongue do defile the man, as well as o­ther things; and let all such men and wo­men know, that they are already doom'd, and sentenced to Hell by the Lord Jesus [Page 201]Christ himself, who are defilers of good names with their tongues, as well as those other sinners mentioned in Rev. 21.8, 27. So in 1 Cor. 6.10. Pray read the Texts, and mind them well.

Fourthly, As Defamers are guilty of Whoredom, and filthy Ʋncleanness; so they are notoriously guilty of transgressing the Tenth Commandement. For they are exceedingly Covetous; they do greedily covet, and earnestly desire to gain to themselves the reputations, love, honour, and respects they see them possess and en­joy whom they do envy; and finding no other way so feasable, and probable, to obtain their ends as this, they will not spare any Arrows, or neglect any op­portunity to obtain what they do greedi­ly gape after; but to work they will go with their tongues, to stain their Repu­tations, and that either by raising or spreading evil reports of them; digging up some old sin or other that hath been buried many years in the grave of Oblivi­on, and put it into a new dress, with addi­tions and aggravations, and so send it fly­ing [Page 202]abroad; or else if they do think that way will not take, nor effect their ends, then they will speak contemptuously, and villifying of him, as if there were no worth, nor desert in him, wherefore he should be respected or desired; and by this means they prevail greatly with some silly Souls to slight and contemn him, yea, if he have but one small speck of blemish about him, but a white pimple in his face, they will represent him as a person full of maunge and itch all over his body. If he have but a defect in his speech, he must be taken for a rude Ignoramus. Thus the Jews dealt with blessed Jeremy, chap. 18. v. 18. Thus they dealt with Jesus Christ. So did some with the Apostle Paul. They walkt in both the aforesaid waies with them, somtimes by down-right slanders; and when they saw that, that way would not find acceptance, then they fell to villi­fying, & speaking contemptibly of them, Math. 12.24. Mark. 6.3. Rom. 3.8. 2 Cor. 10.10. And all this, because they do either hate his person, envy his fame, or seek and desire to wrest his Crown [Page 203]from him to themselves, that so they may glory, and triumph in the praise they have by wicked tongues gotten from him.

But in case they do despair of getting it to themselves, what they labour to take from him, yet their Coveteousness being attended with Envy, they will not suffer the honour and fame he deservedly hath, to abide with him; no, but they will disrobe and spoyl him of it, although they themselves may never have it to wear a­bout them, to the augmenting of their own Fame and Renown. Yet I say, they will spoyl him of it, by doing to him, as a Souldier did in the Army, who when he lay Seige to a Town, and saw a brave Horse of the Enemies, which he earnestly coveted and desired, which he could not, or durst not adventure over (for fear of the Enemy) to fetch him to himself, be made no more ado, but shot and kill'd the horse, saying, though I cannot have thee for my use, yet I will kill thee, that a­nother may not have thee from me alive; just so do Defamers, and Coveteous Re­proachers, [Page 204]with the good names of good men; they do envy them, and covet their fame and honour, love, and respect unto themselves; but if they cannot win it to themselves, as their covetuous, greedy hearts do desire, yet they will shoot their invenomed Arrows at them, that so nei­ther they who have it, may keep it, nor any other take it away from them, for themselves; and therefore kill it they will without mercy. These Covetuous Defamers are like unto Balaam, 2 Pet. 2.14, 15. saies the Apostle, An heart they have exercised with covetuous practi­ces; Cursed Children, which have forsa­ken the right way, and are gone astray, following the way of Balaam, who loved the wages of unrighteousness. Now if you will know what that way of Balaam was, pray look into the 22, 23, 24, Chapters of Numbers, there you shall find him hired by Balack King of Moab, to Curse or Defame Israel, and promised to reward Balaam for his pains. Balaam attempts it, to Balack he goes with a design to blaspheam and defame, to curse and re­proach [Page 205]them, according to Balaks desire, that he might enrich himself thereby, which Peter calls the wages of unrighteous­ness. Balaams Covetous heart carried him out to curse and ban the people of God, in hope of getting to himself there­by riches and fame; he would willingly have raised himself upon Israels ruine; and so do Defamers do now. And so did Covetous Judas: he sold his Lord for thirty pieces of Silver, as, or for a Traytor and Blasphemer, to the Priests. But why did he do so? why, it was because he was Covetous; so did the Covetous Scribes and Pharisees, Luk. 16.14. they derided Christ, why? because they were Cove­tous; or from their Covetous hearts. Now back-biting Defamers do earnestly covet the good Names and Reputations of good men; they care not who they do debase and dishonour, so they may but gain by it. Covetousness and Envy, or Covetous and Envious persons, are Com­panions in this Iniquity together, and are seldome or never separated from each other in defaming. Saul (as hath [Page 206]been shewed) greatly Envied Davids praise and fame, and he coveted all to himself; and therefore sought by all means to ruine David, his fame and life. Covetousness and Envy will have all the riches, and honour of other men, or they will not be satisfied. Solomon tells us, Prov. 1.19. that he that is greedy of gain, (whether of same, honour, or riches) takes away the Life of the owners thereof. If their lives must go for it, much more their good names, which they may get at an easier rate than their lives. When men have a mind to extol and magnifie a colour to the beholders, they will lay it by some base or dirty colour, that so it may shine forth the more gloriously. So when men Covet to make great and glo­rious their own names, and reputations, they will lay them by, and compare them with such as they have made base and dir­ty. So Saul dealt with David, 1 Sam. 22.7, 8. saies he, hear now ye Benjamites, will the Son of Jesse give you Fields? &c. He laboured to make David black and dirty, that so he might shine the brighter in the [Page 207]peoples eyes. Now, Wo be to them who Coveteth an evil Covetuousness, Hab. 2.9. for although they do think to make a rich purchase of it, and to advance and mag­nifie themselves by what they gaine by their Covetous devices, yet assuredly they will find it a Cursed wedg of gold to them at long run; yea, even in this life, as A­chan and Saul, and many others have done.

Fifthly, Evil speakers, or Defamers, are peace-breakers, make-bates, and sowers of discord, strife, and contention amongst Neighbours, Friends, and Relations. They break and scatter peace, they raise and foment bitter envyings and strife among Friends and Relations, that were in sweet friendship and concord, as sad experience shews. Now if Peace-makers are blessed, and pronounced so to be, by Jesus Christ, Math. 5.9. then without all question, Peace-breakers are accursed, and that both of God and men; and doubtless they are the most Accursedst Generation of men and women on Earth, who are indeed Peace­breakers; and there are no greater [Page 208]Peace-breakers upon Earth than whisper­ing and back-biting defamers are. Peace­breakers are men marked out for Wrath and Vengeance, Heb. 12.14. and they are the objects of Gods hatred and abomination, Prov. 6.16, 19. These six things doth the Lord hate, yea, seaven are an abominati­on unto him. What is the seaventh? look into verse 19. and you shall find, it is sowing of discord among Brethren. And that this is the work of the generation of men and women that I am speaking of, you may see, Prov. 16.28. A froward man soweth Strife, and a whisperer sepa­rateth chief Friends. This froward whis­perer is also branded with a mark of ig­nominy in verse 27. he is then called an ungodly man, or a man of Belial. So in Jam. 3.8, 10, 14, 16.

These Peace-breakers, make, cherish, and foment war, where God hath com­manded and made peace. They raise, and maintain war in the hearts, looks, tongues, and hands of Relations and Friends. They divide and cut asunder the Nerves and bands of peace, There is no [Page 209]peace to be found, or long enjoyed, where these wicked Tale-bearing and Defaming tongues come, and are hearkened unto, and entertained. They carry the fire of Hell about with them, to kindle flames of strife and contention; and they are un­weary in blowing the coals, like their Fa­ther the Devil, Jam. 3.6, 8. Prov. 16.27. These are the men who go from place to place, from one man to another, to gather up poysonous seeds, and sow them abroad, to break all quietness and friendship, Ezek 22.9. In thee are men that carry tales to shed blood, saith the Pro­phet. So there are Defamers who carry tales to break peace among dear Friends and Relations. They do go to one, and report such, or such a fault, of such a one, unto his Friend or Relation, and endea­vour to raise some hard thoughts in him of his Friend or Relation, and so on, un­til they have made Friends become Foes, and Relations Enemies one to another. These are the persons of whom Jeremy speaks, Jer. 6.27. saith he, They are all grievous Revolters, walking with slan­ders: [Page 210]Though God expresly forbids them to do so, Levit. 19.16. Thou shalt not go up and down as a Tale-bearer: Yet in spight of God and his Authority, they will do so. And very assiduous and dili­gent they will be in their cursed work, whatever the issue be, or whatever God saies against them; they will not cease to serve the Devil and their own and others Lusts; for they are Enemies to peace, as their Father the Devil is; and they love not to see Friends and Relations to live in love and peace by them.

God hath every where commanded all men upon pain of death, not only to live in peace, and to avoyd all peace-breaking; but also to follow peace with all men, Heb. 12.14. Psal. 34.14. 1 Pet. 3.11. Mark 9.50. And God assures us, that all peace-breaking comes from Lusts, and the Devil, Gal. 5.19, 20, 21. Jam. 3.14, 15, 16. Jam. 4.1, 2. and that such shall be shut out of Heaven, and are accursed. Yet notwithstanding, these wretched men will with their envious hearts and tatling tongues, kindle flames of strife and con­tention, [Page 211]in all Societies, in Families, Churches, Corporations, and Neighbour­hoods: yea, they cannot sleep, nor be at rest at home in their own spirits, until they have made some to fall, Prov. 4.16. And this they do by raising, and som­thing of jealousie and suspicions of one a­nother, and so prejudice the minds, and stir the passions and affections against one another; from whence proceed smart and bitter words from one to another, until the whole house be in a flame, and near consuming. And herein I speak what I do know, and testifie what I have seen, and sadly experienced. God is the God of Peace, Phil. 4.9. 1 Thes. 5.23. and Christ is the Prince of Peace, Isa. 9.6. And he hath charged every man to live in Peace, to follow Peace, Rom. 13.18. Oh! then how great, how pernitious, and hainous sinners are peace-breakers? O, how hate­ful are they to God, Angels and men! O, how many can sadly lament and say, Oh what a sad distracted life have I lived with my Family, Friends, and Neighbours, since these cursed Tale-bearers, and wick­ed [Page 212]Make-bates came amongst them? Oh, what a happy, sweet, and peaceable life did I live before! but since it hath been turned into gall and wormwood, into strife and contention, into wrath, debate, and confusion, I cannot now live in peace night nor day with them. They are so possessed and filled with jealousie and suspicion of me; with prejudice and wrath against me, that I cannot have any peace or friendship with them; but when I am for Peace, they are for War, as David complains, Psal. 120.5, 6, 7. Peace-brea­kers (as all back-biting Defamers are,) are the plagues of mankind. They are the greatest plagues in a Nation, Family, Corporation, Neighbourhood, and in a Church; for they carry about the breath of the Devil, and Hell-fire in their mouths, to kindle flames of discord, strife, and con­tention amongst men. So that if men labour and do all they can to live and enjoy peace with their Friends, and Relations, and give them no offence; but labour to enjoy their peace, and keep up friendship; they labour in vaine, they cannot obtain [Page 213]it: For these Enemies have already so strongly possest their fancies, corrupted their minds, and estranged their affecti­ons, as that it is impossible for them to restore them to their right wits again. Oh, horrid wickedness! Oh, Prodigious villany! Oh, monsters of men! great is the wickedness of such as disturb the peace of Neighbours, and Friends; of Masters and Servants; but much greater is the wickedness of those who disturb and break the peace of Husbands and Wives, by raising jealousies and suspici­ons of one another. These wicked per­sons are Enemies to the Publick and Common-wealth: for saith Lyra, peccat non solum contra proximum, sed contra pub­licae Justitiae bonum; he sinneth not only against his Neighbour, but against the good of publick Justice. And indeed a peace-breaking Defamer, is a common publick Enemy to man-kind; and so are all such as give heed to, and countenance his defamations.

Sixthly, As these Monsters are peace­breakers, so they are also love-breakers; [Page 214]They do by their defaming Tales, break the bond of Perfectness, Col. 3.14. Yea, they do not only break Love among Neighbours, Friends, and Relations; but they do also with their fiery tongues, raise, and foment hatred in their hearts a­gainst one another, even among those who were knit together in the bond of Love. So strong and vehement is the venemous breath and the poysonous tongue of a defaming Tale-bearer, as that he can with the same, blow out Love, and kindle Hatred in the hearts of near Rela­tions at the same time, and with the same blasts. For the Devil and their own wicked hearts tell them, that they need do no more to effect both, than to ren­der them vile one to another, and to raise jealousie and suspicion in their hearts a­gainst, or of one another, and the work is done. And saies the Devil to them, (who is alwaies with them in the work) I will by my wiles and suggestions, keep the fire of jealousie and hatred a burning in them: I will see that it shall never go out when once you have kindled it: I will [Page 215]watch it night and day; and when I see it begin to go out, I will blow the coals, and strengthen the flames, both by my own mouth, and by my Agents; and I question not but to keep them well e­nough, from ever having, or entertaining a good opinion of one another any more; and if so, then the work is done. For saith the Devil, I will not fail to possess their fancies, and perswade them that all that they do hear, is true of them: that they do not love, nor regard one another; that they may not trust, or acquiess in one another, nor expect any love one from another. I will so work on their fancies, and imagina­tions, as that they shall seldome or never think or speak well one of another; nor put a charitable construction upon any thing they shall say or do; but they shall still take all in the worst sense imaginable. Yea, further, if they do not, or cannot see or find any fault or miscarriage in each other, ei­ther in word or deed, which they may take hold of, to strengthen and inflame their jea­lousie and hatred; then I will put them up on imagining and furnishing, that it may [Page 216]be, it is so, and so; yea it is very probable it is as they think; and although they see nothing spoken or done, whereby they may fasten any guilt upon them, yet it may be they are naught behind the door; and whatever their words and carriages be be­fore them, yet love them, they do not, but slight and hate them they do; and all their seeming expressions of love and respect to them, are but the fruits of hatred or hypo­crisie. Thus the Devil, their Father, carries on, and maintains the work they have begun, in breaking love; kindling and raising hatred; so that now their comfortable Sun-shine of love, is turned in­to the fire of Hell; their sweet delight in each other, into bitterness; and their pleasant communion into sorrow and grief; their trust and confidence in each o­ther, into cursed wrath and jealousies, and their honey into gall and wormwood; the Seeds of which will probably never be rooted out any more. Notable is that saying of Seneca, Horum sermo nocet multum, & licet non statim prodit, semina relinquit in animo, & sequitur: [Page 217]Much hurt doth their speaking bring; and though it appear not presently, it leaveth seeds in the mind, it followeth af­terwards. Yea further saith he, diutiùs haeret quàm auditur; & durat, & interval­lo recurrit, it stays longer than it is heard; it abideth and maketh recourse, though it go away.

These back-biting Revilers, are they who set their mouths against the Heaven [...], and whose tongue walketh through the Earth, Psal. 73.9. For the holy God hath strictly charged and commanded all men to love one another as men; Friends as Friends, Relations as Relations, and Saints as Saints, Math 5.43.44. Math. 19.19. Joh. 13 34. 1 Pet. 1.22. Eph. 5.33. Tit. 2.4. And as this is their indis­pensible duty to one another, so thereby they do resemble, and are like God, Math. 5.44, 45. And such as do not conform to, and obey him therein, are men of his wrath and indignation; for they are haters of God himself, who love not Men, especially Relations, and good men, 1 Joh. 4.20, 21. Joh. 15.23. Now, [Page 218]if they who love not others, as hath been said, are haters of God, and hated of God; and if he who loveth not, but hate­eth his Brother be a Murderer, 1 Joh. 3.15. then how hateful are such to God, and what foul and horrid Murderers are they in the sight of God, who with their venomous tongues, do all they can to break Love, to divide the heart & affecti­ons of Lovers; and cause them who liv­ed together in sweet love, to hate one a­nother by their back-biting, tatling and defaming tongues? These Monsters set their mouths against the Heavens, and bid defiance to the Laws and Lordship of Jesus Christ; like Julian the Apostate, who (as 'tis said) when he was wounded, took his blood, and threw it up into the a [...]r, in defiance of the Lo [...]d Jesus. So these wretches, though they know they do sin with a high hand against Christ, and his known Laws, yet they will act thus villa­nously against him, and his Laws, by back-biting and defaming, by reproaching and reviling their Brethren; and thereby cause burning wrath, and hatred in them, [Page 219]against each other. Thus Doeg stirred up Saul's hatred against poor David. Thus did Ziba stir up Davia's hatred a­gainst Mephibosheth. Thus the Jews stir­red up Zedekiah and the Princes hatred a­gainst Jeremy; and the false Apostles, thus stirred up the peoples hatred against Paul, 1 Sam 22. 2 Sam. 16. Jer. 18. Rom. 3. Phil. 1. All of them did it by slander­ing and defaming these blessed Servants of God; that so they might make them vile and hateful unto them.

God hath appointed Love among men to be the great bond and ligament of hu­man society, to keep them from wrong­ing and hurting one another; and to draw and incline them to mutual designs and endeavours to promote and carry on the good, profit, and benefit one of a­nother; and each member of the Society, the good of the whole. All which he hath commanded, and enforced, with Laws of his own; and hath given men wisdom, prudence, and opportunities to exert and exercise, to express and declare it; with Consciences to egg them on to do their [Page 220]duty, and improve their opportunities. But these vile Monsters, with their de­filing and reviling tongues, do extinguish and root out this Love, and place Hatred in the room of it one to another; and so bring-in all mischief, confusion, and every evil work amongst them; so that every mans hand is against his Brother; and Neighbours are made hateful one to ano­ther, and tempted to hate one another, as Enemies to each other. Now I do ap­peal to any sober and prudent person in the world, whether these defamers and backbiters are not a most hateful, vile, and a loathsome Generation? whether they are not the very scum of the world, the Monsters of men, the greatest of Sin­ners, and Devils incarnate? whether they are not rightly named by the holy God, Lyons, Serpents, Dogs, Asps, Ad­ders, Dragons, fire of Hell, and Devils? For what sort of sinners else in the world are there like them, so wicked and cruel, and pernitious to mankind as these are? what sort of men are there in the world, that are such Plagues to private Families, [Page 221]and publick societies as they are? that are such Thorns and Bryers as they are? yea, in some sense they are worse, and more mischievous to humane societies, than the Devil himself; not in their will, but in their practice and success. For the Devil himself, of, and by himself, cannot do so much mischief, as these men do (as was shewed before). These men would not have any to love such, as they do not love; and they would have all men to envy and hate such as they do. And therefore they will first endeavour to make them vile, hateful, and loathsome, whom they would have hated, to them, whom they would have to hate them. Secondly, they will labour to excite and stir u [...] their hatred against them, by possessing their fancies and conceits that such men do hate them; and by raising jealousie and suspition in them; causing them to think that it is so indeed, when there is no such matter? And Oh! what cruel irre­concilable malice and hatred do they stir in men, yea, in nearest Relations one a­gainst another thereby; that it is lamen­table [Page 222]to behold. Oh! what heart-burn­ings, envyings, contentions, strifes, debates, judgings, censurings, and bitter railings, do they hereby occasion; causing such to look on, and account each other, as so many Bedlams and frightful Ghosts; and tempting them in all places, and before all persons, to think, and speak the worst of one another, that possibly they can. Oh! how will God break them one day, in his fiery indignation, who have with their wicked tongues, endeavoured to break his bonds of Love and Peace a­mongst men. But I hasten.

Seventhly: Back-biting defamers, do with their cursed Charms, break, and hin­der that sweet, pleasant, harmonious, and profitable Communion, that men, especially Saints and Relations should have one with another. Man is a sociable Creature, and cannot well, nor comfortably live in the world without free converse and com­munion with his fellow Creatures, that are of the same make and capacity; the neglect whereof makes men fall short of birds and beasts. For we see that birds [Page 223]of the same feather will flock together, and beasts of the same kind, will keep company together, though they cannot communicate one to another, as man can. It is the will of God that men should have free, pleasant, and profitable fellowship and communion one with another, in, and about the things of this life; but especi­ally good men, and near Relations; hence sales God in Gen. 2.18. It is not good for man to be alone; I will make him a help meet for him, one fit and capable of con­versing with him, and to have and hold communion with him. But now these wicked tongues hinder and obstruct it, by making them vile in one anothers eyes; and raising suspitions and distrusts of one another, so that they look shie on each o­ther, and desire not, nor delight in each others company. For, saies the Prophet Amos, chap. 3.3. Can two walk together except they be agreed? So these, who were agreed and could walk, converse, and hold communion together before these Adders came amongst them; cannot, yea, they have no hearts to do it now, because [Page 224]they have other thoughts and apprehen­sions of one another than they had. For it is certain, that, as some men are ready to defame and revile, so there are as ma­ny, who are as ready to receive and en­tertain what is spoken to them, as the De­famers are to speak it; and therefore are every jot as bad as the Defamers are, and they shall be shut out of Heaven, as much as the other, Psal. 15. For, are not such as receive and entertain Thieves, and Stollen goods, as bad as they that stole them? God hath appointed men to live one with, and one by another; to be comfortable and profitable one to ano­ther; and that they should hold commu­nion together without fear or diffidence one of another; and many, and great are the advantages that would accrue to hu­mane life thereby, as all men know. But especially, there should be intimate and friendly communion between, and among good men, and near Relations. For, without it, they cannot profit one another, nor perform their respective duties to each others souls or bodies. They should [Page 225]have, and hold spiritual as well as bodily communion. They ought to have com­munion of hearts and mouths in the worship and service of God together, Rom. 15.6. without which, their performances will not be accepted in Heaven, Math. 18.19. 1 Pet. 3.17. But these wretched Make-bates, do estrange and divide hearts; they break union and communion in Families, and Churches; so that when they worship God together, it is not with communion of hearts; they do not with one heart, and one mouth do it: For the heart of the Wife is divided from the Husband; the Childs heart from the Father, and the Servants heart from his Master; one Church-members heart from another, and one Brothers heart from another. So that God is rather mocked than worship­ed; his Name rather prophaned than sanctified by them. For they have no de­light in one another, neither do they de­sire the company of one another, neither are they free to walk, or worship God to­gether; neither would they at any time do it, did they know how to avoyd it. [Page 226] Thus a Makebate separateth chief friends, and all free, profitable, chearful, and heart-satisfied communion, by the burn­ing coals of his lips, Prov. 16.27, 38. What (say they)? will you make, or account such, and such persons your Friends, and hold communion with them? Why, we have, heard such, and such things, such miscarriages of them, and therefore you should not keep them company. Away with them, have no more to do with them, they are not fit companions for you. You will disgrace and dishonour your selves by keeping friendship and communion with them; for they are but a company of dissemblers, and they will deceive you, as Joab told David, that honest Abner came to have converse with David, but to search out his Counsels, and play the Traytor with him, 2 Sam. 3.25. He spake evil of him to David, and endeavoured to hinder his converse and communion with him, because he hated and envyed Abner, and was jealous that he might in time stand in his light; therefore he la­bours to render him odious and contemp­tible [Page 227]to David; though Solomon tells us that Abner was an honester, and a better man than Joab, 1 King. 2.32. These foul-mouth'd back-biting Joabs, that I am discoursing of, are very expert in Joabs cursed art, but more successful than he was; for though David hearkened to Ziba, yet he would not to Joab. But as God in the end met with Joab, so he will with them, who practise the same wicked­ness now, and break the communion of Neighbours, Friends, and Relations; though they seem now to be in sport.

Eighthly, The horrid wickedness, and prodigious nature of this sin, lies in this; that it hinders and obstructs all acts of Charity, both in judgment and acts. For, when once defaming Back-biters have possessed and prejudiced the mind [...] and fancies of men against the defamed persons, they will not pass a charitable judgment on their persons, nor any of their words or deeds; nor yet afford them any good words, nor do any office of love, or charitable work for the [...], For by this means they are become vile, [Page 228]and hateful to them; yea, they are now ready prepared to think and speak dis­dainfully, and vilifyingly of them to o­thers also; and although these defamed persons stand in never so much need of their Charity, yet they shall go without it; and, instead thereof, they shall be snipt and snub'd, judg'd and censured, re­viled and defamed, slighted and contemned, & be denyed all charity & kindness: For these Back-biting mischief - makers, have alienated their hearts from them, & preju­diced their spirits against them, & so have made their Friends, their bitter Enemies.

Thus they hinder some from doing good, and others from receiving goo [...]. And oh, what evil, and sin do they cause, and horrid mischief do they do thereby? Oh, how exceeding great is their sin, and how great shall be their punishment? For if they shall have judgment without mercy, who shew not mercy to men, Jam. 2.13. how great shall be their judgment, and punishment, who with their wicked tongues, do hinder others from shewing mercy to such as need it? God hath com­manded, [Page 229]and strictly charged all men, as they have opportunity and ability, to do good unto all men, Gal. 6.10. and that they do good, be ready to distribute, willing to com­municate, 1 Tim. 6.17, 18. So in 1 Pet. 4.9, 10. And, As God doth every where in Scripture command men to be charitable, to objects of charity; so he highly com­mends it, 1 Cor. 13. and promiseth, great­ly and largely to reward it, Heb. 6.10. Math. 25. So also God hath threatned all such as neglect this work and duty, with everlasting flames of wrath, Math. 25.41.46. Now these men do by their evil tongues as it were forbid men to o­bey and do the will of God, and so cause them to sin against God and men. And as by their so doing, they do provoke God to curse them, Math. 25.41. Deut. 27.24. so they do provoke men to curse them also.

Ninthly, These men do by their back-biting and defaming, sadden and grieve, trouble and vex, the hearts of such as they speak evil of. They grieve the hearts of such, as God would not have grieved, and [Page 230]sadden the spirits of such as God would not have saddened, Ezek. 13.22. Because with lies ye have made the heart of the Righteous sad, whom I have not made sad. They do not grieve them by eating, or doing indifferent things before them, which they think not lawful, Rom. 14. as some did there; no, but by speaking that, and in such a way of them, as they know to be sinful and offensive in its own nature, and cannot but wrong and grieve them. For as Achan did by his Rebelli­on against God, his Law, and Authority, trouble the Camp of Israel, Josh. 7.25. so do these Defamers trouble and grieve the hearts of men by apparent, positive; and moral wickedness; for they do know that such defaming words are forbidden­fruit; and that if it did not sadden and grieve men, they ought not to do it. But now when they do sadden and grieve their hearts by wicked and sinful words, by defaming and abusing them; by robbing them of, and murdering of their jewels and darlings; surely their sin is very great and grievous. And if they are [Page 231]good and righteous men, who are abused and grieved by them, the Lord Jesus Christ himself is also abused and grieved. For what - ever wrong or injury is done to them, the Lord Jesus takes as done to him­self, Isa. 63.9. Acts 9.4, 5. Zach. 2.8. And it will be no valid excuse, to say, that they did not own them, or look on them as Saints, and related to Christ as such; for if they are so, and Jesus Christ accounts them so, their guilt shall be ne­ver the less, nor their punishment nei­ther; for they will be found in the judg­ment of the Lord Jesus to be Ravishers and Defilers of his Spouse. And certain­ly, it cannot but greatly sadden and grieve their very hearts and souls, to have their pretious names to be defamed and reproached; to be ravished and defiled by back-biting poysonous tongues. Such as do grieve them, are said to destroy them, Rom. 14.15. But if thy Brother be grieved with thy meat, now walkest thou not Charitably; destroy not him with thy meat for whom Christ died. But back-biting defamers do not destroy their [Page 232]Friends and Brethren with their eating of meat, but with their sinful and wicked tongues. Wo be to those who grieve such as Christ would not have grieved; who grieve Jesus Christ in, and through them, whom he loves. See what Jesus Christ saith of such, Math. 18.6, 7. But who so shall offend one of these little ones, which believe in me, it were better for him that a milstone were hanged about his neck, and that he were drowned in the midst or depth of the Sea. Wo unto the world, because of offences, for it must needs be that offences come; but woe to that man by whom the offence cometh: And a thou­sand woes to you, who by your envious, hateful, and defaming tongues, do offend and grieve such as are near and dear to Christ; such as are to him as the apple of his eye, and as a signet on his right hand. And to conclude, let all such know, that (without Repentance) all their griefs, and all the sighs and sorrows which they have caused, and laid upon them, will rise up in Judgment against them; and then they shall receive the dismal woes which are [Page 233]now pronounced against them; for then will the righteous God render to every one according to his works, Rev. 2.23. Isa. 3.11. Rom. 14.

Tenthly, These men do by their back-biting and defaming tongues, incapacitate men for, and blast their opportunities of do­ing good in the world to men; so that when they would do good, they cannot, be­cause their service will not be accepted. For these wicked defamers have so preju­diced their hearts against them, and ren­der'd them so vile & odious unto them, as that their services (how useful soever they might have been to them, had they not been defamed) will by no means be accepted or regarded; and all because these defamers by their poysonous tongues have prejudiced their minds a­gainst them, and alienated their hearts from them. And having once made them hateful unto men, they will quickly be perswaded to hate, and reject their best works, their gifts and graces too. If they are holy men, able Ministers of the Gospel, and such as the blessed God hath [Page 234]evidently called to the work, and eminently owned and blessed in the work of preaching the Gospel of Jesus Christ, to the convert­ing and establishing; to the sanctifying, and comforting of many souls; to the forming of them into Churches, and setting up the order and discipline of Christ amongst them; walking exemplarily and holily be­fore them, and witnessing with many hand­ships and sufferings (from men) to the blessed truths and waies of Jesus Christ: Yet, I say, they shall be hated (I mean their persons); and their preaching, and all other services, loathed and rejected; because they are defamed and reproach­ed by the wicked tongues of such as hate and envy them; and their persons look­ed on as vile and contemptible by many men, as if they were good for nothing, but to be cast out on the dunghil; not only as unsavory salt, but as filthy off­scouring; though God who knows their hearts and ways, hath chosen and sent them, hath blest and prospered them in his work, and made them gloriously in­strumental in his service, to the enlarge­ment [Page 235]of his Kingdome. And notwith­standing God hath hedg'd up the way of defamers of his Ministers, and fenced them against the slanderous and back-biting tongues of all men, 1 Tim. 5.19. Against an Elder receive not an accusation, but before [or under] [...]wo or three Witnesses: Yet I say, they, who hate and envy them, will defame and revile, back-bite and slan­der them; and others will receive and spread what is told them, without so much as the testimony of one indifferent and im­partial Witness; although they do there­by utterly spoyl and ruine their Ministry, and rebel against God; yea, and damn their own souls by their so doing.

Now a greater wrong and injury they cannot do, to holy and publick-spirited men, than to rob them of, and blast their opportunities of honouring God, and serving Men in their generations. For such men do not account their lives worth the keeping, unless they are fruitful and profitable. They had rather dye (if God see it good) than be useless and barren, than to live and spend the Lords mercies, and [Page 236]cumber the ground. There is nothing more grievous to them in the world, than to live such Swinish lives as most men (yea and professors too) do live, who are either altogether idle, or, if laborious, they bring forth fruit unto themselves, not to honour God, and profit others, as they Hos. 10.1. But now the greatest aim, de­light, choice, and endeavour of holy pub­lique-spirited men, is, to please, and ho­nour God; and to serve, and profit, es­pecially the souls of men, as forty instan­ces might be given in Scripture of Paul, and other holy men. But when once these holy, and publick-spirited men are defamed, they have (if God do not won­derfully appear for them, and prevent the ends of Defamers) lost their blessed and desirable opportunities to serve God, and profit men. Publique-spirited Da­vid had a design, and an opportunity (as he thought) when he was King, to shew kindness, and to do good to Hanun King of the Ammonites, 2 Sam. 10.1, 2, 3. which he would have improved, but that David was hindred from doing, and Ha­nun [Page 237]was hindred from receiving the good that David would have done to him, by back-biting, defaming Courtiers, as you may read in ver. 3. For they raised an evil report to Hanun of David and his Ser­vants, and made Hanun jealous and suspi­cious of them; and so prejudiced his mind against them, as that, when kindness was offered him, he would not accept of it. Just so do Defamers do to, and deal with, men now; they do all they can to tye up good mens hands from doing good to the souls of men, so that they may complain of them as Paul did of such men, 1 Cor. 16.9. For a great door, and effectual is o­pened unto me, and there are many Ad­versaries.

Oh! how great is their sin, and how dreadful shall be their punishment, who do with their defaming tongues, hinder, and obstruct, discourage and weaken the hearts and hands of Gods people, especi­ally his Ministers in their work, in serving God and the souls of men; who hinder, and obstruct the free passage and accep­tance of the Gospel amongst men; and [Page 238]who labour to make such barren, as God hath commanded to be fruitful; and un­doubtedly as these wretches do therein the Devils work, who labours to hinder the Gospel, the profit and salvation of Souls; so they shall in due time reap, and receive his reward.

And as these back-biting Defamers do rob good men of their blessed opportu­nities to do good, so they do rob others of opportunities of receiving good also, and thereby they do greatly wrong their souls. For, Experience tells us, that men once entertaining an evil report against a good man, will never after accept of his endeavours, to do good to their souls; yea, although they had high thoughts of him, but a little before they heard him defamed, and could freely have yielded up themselves to their Ministerial gui­dance; and they might probably have found much profit and good, in, and by attending on their Ministry: yet now all is blasted. They will not so much as hear such preach, nor are they willing that o­thers-should hear them neither.

Eleventhly, These Defamers do en­deavour to harden the hearts of such as they do defame, and to make them desperate in sinning. For when men see that they have been robb'd of their good-names and reputations amongst men; and for ought they know, they may never regain them; they are thereby exceedingly tempted to desperate courses; and if they have already sinned, they are now under a new temptation to sin more and more. For one great argument of encourage­ment to perswade and draw them to Re­pentance, is taken from them by their Reproaches; namely, their hope of hold­ing and keeping their honour and repu­tations amongst men, and so dispairing of that, they are now (if God prevent not) in the high way of being hardened in sin. For so long as men are perswaded, or can live in hope, that, although they have sinned, yet that upon repentance they shall lose nothing which is dear to them (by their sinning); neither the love and favour of God, nor respect and honour from men; they are greatly en­couraged [Page 240]to repent, turn to God from whom they have departed, and to give all reasonable satisfaction to men whom they have offended. But now on the other hand, when they see themselves deprived of one of their greatest comforts and richest jewels, they are ready to say with those in Jer. 2.25. but thou said'st there is no hope; no, (what followed) for I have loved strangers, and after them will I go, So when Absolom saw that he could not be admitted into his Father's presence, and that Joab refused to come to him; he was more desperate than before, and sets Joabs Corn on fire, 2 Sam. 14.29, 30.

Men cannot bear to be slighted, despised, and contemned of their fellow-Creatures; and I know no way so probable and po­werful to harden mens hearts, and make them desperate in sinning as this is. When Hanun, & the Ammonites thought that they had made themselves odious to David, 2 Sam. 10.6. they grew despe­rate: So when men see that they are loathed and despised of men, and made vile and hateful to men, then, (together [Page 241]with the Devil) they do either sink un­der dispair, or plot and contrive how they may be revenged on such as have defamed them; by rendring evil for evil, and reviling for reviling, as the Apostle speaks, 1 Pet. 3.9. And so running on from one sin to another, until they have cast themselves under such ho rid guilt, and hardness of heart, as that they are in a far more miserable and hopeless condition than they were before; and so not knowing what to do, they (with the Devil's help) betake themselves to the pleasures of sin, and of the world; and instead of repent­ing for what is past, they persist, and add sin to sin, occasioned by the irreparable loss of their good names, which have been extorted from them by wicked tongues; and so they are guilty of destroying and damning the souls of such, as for who [...] Christ died, Rom. 14 15. And so they are not only, the accursed murderers of their good names, which are dearer to them than their natural lives (a, I shewed before) but they are murderers of their souls too; yea, and that of such, for whom [Page 242]the Lord of glory shed his pretious blood. For although it is certain, that not any soul for whom Christ died with an inten­tion to save, shall ever perish, Joh. 6. Joh. to Joh. 17. Tit. 2: Yet when ever we do cause such to sin against God, we do thereby put them into the way of dam­nation, Rom. 6.22. Heb. 12.14. 1 Cor. 6 9, 10. and tempt them to think, speak, and do, that which would inevitably damn them, were it not for the decree of Heaven, the Covenant of Grace, the blood of Christ, and the unchangeable love of God to them. But that they are not damned by our means, is no thanks to us; for by our causing them to sin, and harden their hearts, obey the Devil, and dishonour God; we have exposed them to the everlasting wrath of the great God; as much, as if God should damn them for it, although be will not do so. Yet I say we are never a whit the less guilty of damn­ing them, because we have made, or tempted them (at least) to do that which would damn them, did not Christ pre­vent it. As suppose I should take a man, [Page 243]and throw him into some deep pit of wa­ter, from whence he cannot deliver him­self; but when I have thrown him in, some men should come and deliver him, and save his life, as Judah and Reubin did Joseph, Gen. 37. Am I not as really a Murderer, as if the man had perished in the pit; in that I threw him into a perish­able condition, where he must unavoyda­bly have perished, had not some friend delivered him out of his great danger? why, this is the case of the defamers, and defamed; the defamers do throw the defamed into the pits of sin, by tempting them to sin, and by hardning their hearts against Repentance (as hath been shewed) and there they do leave them in a perish­ing and hopeless condition, where they would undoubtedly perish, did not the Lord Jesus help them out.

Now there are many sins which men are tempted to commit by defaming back-biting tongues; I shall mention some of them. First, They stir up the Lusts of hatred, pride, and envy, anger, wrath, or boyling choler, malice, and malignity in those [Page 244]whom they defame, tempt and prompt them to hate them; and to carry about a great deal of spite, malice, envy, wrath, and venome in their minds against them. They have stirred up those roaring and devouring Lyons against themselves; o­thers have raised those horrible tempests in their souls, which neither men nor An­gels can calme, or cause to cease. For these Cursed defamers have made (by their grievous temptations) such to hate, as would not have hated; to be malitious, who would not else have been malitious; to sin so, as otherwise they would not have sinned. They have strengthened, stirred up, and moved their Lusts to act, which else would not have done so; and so, with the Scribes and Pharisees, they make the defamed twofold more the Children of Hell then themselves, Math. 23. For by this means, they do cause them to fight and rebel against God; for, God hath ex­presly for bidden them to sin and let loose their Lusts, Psal. 4. and commanded them to mortifie and destroy them, Col. 3.5. Rom. 8.13. and we are charged to help [Page 245]one another in this work, and provoke one another to Love, and to good works, Heb. 10.24. But now when men shall tempt one another to sin, they do thereby bid them raise up, and rebel against God.

Secondly, They do stir up, and inflame thoughts, and intentions to revenge them­selves on such as have defamed them, and to avenge themselves with their own hands and tongues; as David did intend to have done, when Nabal defamed him, 1 Sam. 25. and thereby tempted him to revenge himself on him, which according­ly he did, so far as he could. I say by defaming mem, we do tempt them to exe­cute vengeance on us with their own hands, contrary to the express will of God, Rom. 12.19, 20, 21. 1 Pet. 3.9. Heb. 10.30. And by their so doing, do throw themselves into the hand of the living God. For they being infinitely provoked by their defamer's tongues, they cannot without much grace, and the help of the Spirit, refrain, or restrain themselves from retaliating, and return­ing railing for railing, defaming for de­faming; [Page 246]although God hath forbidden them to do so, Prov. 20.22. Say not thou, I will recompence evil, but wait on the Lord, and he shall save thee. And experience shews that the best of men know how hard a matter it is to bridle Lusts when they are stirred, heighthned, and inflam­ed by such contemptuous and horrid a­buses from men. Men can more easily bear a thousand stroaks from the immedi­ate hand of God, than one from the hands or tongues of men; especially if they are their equals, or inferiours.

Thirdly, As they stir up, strengthen, inflame, and draw forth abundance of the lusts of mens hearts, quicken and move them to revenge; so they do grievously tempt them to omit and neglect their duties to God and men; and herein they do act like the Devil, and go hand in hand with him, in driving and carrying on his de­signes, namely, to rob Christ of his due ho­nour from his Creatures, and they of the profit they might receive from him in the setled and well performance of them. For such is the force and power of a defaming [Page 247]tongue on the minds of persons defamed or that it doth unexpressibly distract, di­vide, and discompose their hearts; and render them altogether uncapable and unfit for Meditation, Prayer, or any o­ther Duty. So that if they would persorm them as God requires, and as they have done; so, as to honour, and please God: yet they cannot, because of the grief and trouble that is in their minds, which they have received from their defamers; so that now they cannot bring forth their graces to act in duties, without which du­ties are not accepted in Heaven; partly through, or from the distraction and trouble of their minds; and partly from guilt that is on their Consciences; and partly from fears that God will not hear, nor accept them; because they know, that they must worship him without wrath and doubting, and with a spirit reconciled to men, 1 Tim. 2 8. Math. 5.23, 24. all which they know (as the case stands with them) they cannot do. But what experience teaches all men, I need not speak much, as in this case it doth. There­fore.

Fourthly, They do by their defaming, greatly tempt, and provoke the defamed to wish, desire; yea, and rejoyce in the falls, sins, and miseries of them, expresly con­trary to the will of God, Prov. 24.17. Rejoyce not when thine Enemy falleth, and let not thy heart be glad when he stumbleth. For when men lie under the burden of Reproach, and seel the grief and smart of defaming and reproaching tongues, which have robb'd them of their good names; they can hardly contain them­selves from desiring and wishing they might fall into sin and misery, who have so egregiously and villanously wronged them; and when they fall, they are ready to rejoyce at it, though God be disho­noured thereby, and their own souls greatly wronged. But in case such as are defamed, do refrain from making such sinful improvements of their sufferings from them; yet the defamers do never­theless tempt them so to do; and their sin, and guilt is not one Iota the less for that; for they have assaulted them with violent and strong temptations to do as hath been [Page 249]said. And assuredly, such as tempt and provoke others to sin, are most horrid and prodigious sinners; and so are all such as rejoyce in their sins and miseries, and in causing them to sin, 1 King. 21.25. Rom. 1.32.

Fifthly, They do (as was said) harden their hearts, and keep the persons they de­fame from repentance. For by their de­faming and reproaching them for their real sins, they do so deject, distract, dis­compose and divide their minds, and cause them to busie and exercise their thoughts about their sufferings, and the Authors of them, and so much hinder them of their hopes of regaining what they have lost, as that they cannot mind nor seriously consider what they are to do, nor attend to their proper work; and so being in this sad and woful plight, by means of their wicked defamers, they are far more disposed and prepared to sin more and more, than to repent, and to run further off from God rather than to return to him: And oh! how great must their sin needs be, who cause others to sin, harden their hearts [Page 250]from repentance, and cause them to damn their souls; yet, thus defamers are guilty of, and much more as I could instance in, were it needful so to do; but I think I have said enough to evince what I said, and to convince all who are willing to see and be convinced of the horrid sinfulness of this sin; and that among other evils they do by their defaming, this is one, namely, they do tempt and provoke to sin such as they do defame, yea, and make them desperate in sinning, and harden them against repentance.

Twelfthly, These wicked defamers do greatly tempt and provoke such to sin against God and men, to whom they do carry and vend their defamations of others. For, by their reporting matters of reproach and slander to them of others, they do give them occasion to sin against God, and such as are defamed, and thereby they lay a snare, and spread a Net to catch the Souls of their Auditors in, and move them to transgress and commit iniquity likewise. For by their filling the ears and minds of such as hear them with their [Page 251]defamings, they do give them occasions and opportunity to stir up their Lusts of Pride, Malice, Hatred, Envy, Jealousy, Wrath, and Anger against them, and pro­voke them also.

First, To receive, accept, and entertain the Reproach that is cast on them by the Reporters, expresly against the will of God, Psal. 15.3. Exod. 20.16. Exod. 23.1. For, (as was shewed before) men are exceeding apt and willing to receive and entertain evil reports of one another: yea, they are glad and rejoyce at the hear­ing of such stories of each other, as if they had found some great treasure. It is well known that such men and women who are very apt to be offended at, & greatly to envy the praise of others, are exceeding apt and prone to rejoyce at their hearing of the evil reports of others. But whether or no they will receive and entertain such reports, these wicked defamers will do all they can to possess them with their stories, and perswade them that they may, and ought to believe what they say against, or report of them, whom they desire [Page 252]should be reproached, that so they may mischief them, although they do ruine the Souls of their hearers by their so do­ing, Psal. 15.1.3.

Secondly, They tempt them to hate such as are reproached. For these defamers do endeavour to render them odious, hate­ful and abominable unto them, that so they may (if possible) provoke them to hate, and abhor them. And the hearts of men are very apt, and exceeding prone to loath and abhor such as are defamed, especially if they are such as the [...] had lit­tle or no esteem of before: Thus they do cast a stumbling block in the way of men, to stumble, fall, break their bones, wound their Consciences, dishonour God, grieve the spirit, and damn the souls of such as they carry their wicked defama­tions to: And oh, how great is their sin who tempt, and provoke others to sin, by laying snares and provocations in their way, and put an opportunity into their hands to sin if they will.

Now, if he be partaker of, and involv­ed in the guilt of anothes sin; who when [Page 253]he hath an opportunity so to do, will not hinder him from sinning, or recover and restore him when he knows he hath sin­ned, as appears he is 1 Tim. 5.22. Gal. 6.1, 2. how much more is he guilty? and how much greater is his sin, who insti­gates, tempts, provokes, and intices ano­ther to sin, as most certainly all defa­mers, & reproachers do, and that more ways than I shall now mention. And if he is a Murderer who hateth his Bro­ther? 1 Joh. 3.15. how much more is he a Murderer, who provokes and tempts another to hate, loath, and abhor him, which all Reproachers assuredly do? God hath expresly forbidden men to hate o­thers, Levit. 19.17. but these men do greatly tempt and provoke them to hate, loath, and abhor such as they hear de­famed by them.

Thirdly, As they do tempt their Au­ditors to hate the Reproached, so they do tempt and provoke them to spread the Re­proach to others, and so to fail in with them in their wickedness, and to do as they have done, and so these wicked defamers have [Page 254]put a sword into their Neighbours hands to murder two at one blow; namely, their own souls, and the good name of him whom they have reproached, and so have quickned, and stirred them up to re­bel against God, and transgress his Royal Law (as hath been shewed before); and in so doing, they do sin with a high hand against the holy God, and provoke him to wrath and vengeance. For of all sin­ners they are assuredly the greatest who tempt and provoke others to sin; and it is all one with respect to the Tempters, whether or no the tempted do so improve the temptation; for the sin, and the greatness of it, lies in the Tempters laying of the temptation before him, and so provoking him to believe, receive, speak, and do as he would have him, although the tempted refuse so to do. Now it can­not be denyed, but that Defamers or Re­proachers do intend in their reproaching of others, to make their hearers parta­kers with themselves in their wicked practice, and by carrying tales to them, ag­gravating and augmenting of some real [Page 255]sin of another to them, they cannot but hope to obtain their desire by their en­deavours. For what ends and designs can Reproachers have in their eye, in la­bouring to possess their hearers with re­proaches? but to perswade them to be­lieve, receive, and improve them to the wrong and ruine of the Reproached; and because Reproachers will not fail of ob­taining their wicked ends, they do im­ploy, or at least endeavour to set others about their work, that so they may ac­complish their designs upon the Re­proached.

Fourthly, These Reproachers and De­famers do tempt and provoke their hearers to rash, unlawful, and uncharitable judg­ings, and censurings of the Reproached, contrary to the express will of God, Math. 7.1, 2. and they do thereby ex­pose them to the judgments of God; for says the Text, Judg not, that ye be not judged; for with what judgment ye judg, ye shall be judged; and with what measure ye mete, it shall be measured to you again. Now experience shews, that men (espe­cially [Page 256]Women) are exceeding prone and apt to receive, and so to improve the re­proaches they hear of others. Yea, Da­vid himself was once overtaken with this soul wickedness; for no sooner did a vile treacherous Ziba reproach Mephibosheth to David, but presently he censures and passes a rash, unjust, and uncharitable judgment on innocent Mephibosheth, ne­ver once examining the matter, nor wait for any defence from the repeoached; but Ziba's counterfeit coyn was currant money with David. If a reviling, slan­dering, and lying Ziba do but say a Mephi­bosheth is a Traytor, it must, without asking a question be granted, that he is guilty, & judgment must pass according­ly upon him, as a real Traytor, 2 Sam. 16. And although their hearers may be kept by the power and light of God, from im­proving the reproaches that are brought to them by these defamers, against the reproached, yet the Reproachers sin is never the less sinful, no thanks to them.

Fifthly, They tempt and provoke their hea­rers, to withdraw, and keep from the persons [Page 257]reproached, all friendly and neighbourly communion, favours, helps, and kindnesses, which they have, or are bound in duty to shew and afford them, as they have occasion & op­portunity offered, which will one day be found to be no venial sin. For we are charged and commanded as we have opportunity to do good to all men, Gal. 6.10. and to pro­voke one another to love and to good works, Heb. 10.24. But these Reproachers are such enemies to good works, as that they do by their reviling tongues labour to tye up the hands, and shut up, and har­den the hearts of men against their friends and neighbours, and to hinder them all they can from doing their duty. And experience shews us, that when men are once offended with, and prejudiced a­gainst men, they are thereby taken off from doing their duty to them, although it is their sin so to do: I say, it is their sin to make such uses of reproachers, that Reproachers do cast upon their Neigh­bours; but so it is, and Reproachers are the procurers of it, and the greatest weight of guilt will lye at their doors one [Page 258]day, and the other shall not go unpu­nished. I could have enlarged every particular, and have added many more, but that my design is to be very brief, that so I may not weary the Reader.

I suppose, I have said enough to con­vince such as are willing to be convinced, that the sin of Reproaching, Defaming, or speaking Evil of one another, is a great and abominable sin, a God-pro­voking and Soul-damning sin, if there be any such sin in the world.

CHAP. V. Wherein are declared some of the Ag­gravations of this sin.

THe sin treated of, as it is very great and abominable in its own nature, as hath been shewed; So it is ca­pable of many Aggravations. Some of them I shall name. Now this sin is aggra­vated and made more exceeding sinful by the Actors of it.

First, If they are Professors of Christ, and of his holy and pure Gospel-institutions and appointments, and are such as do fre­quently attend and wait on them, separate themselves from the prophane and supersti­tious world, and profess to be lovers of, and delighters in the blessed Ordinances and people of Christ; and it is known and ob­served of the prophane world, that they do so. [Page 260]Now the very profession and separation of these men, do plainly and openly con­demn their back-biting, defaming, tra­ducing and reproaching of men. For, their profession and practice in these things, doth call them off from them, and clearly reproves all moral sins over and a­bove their natural Consciences, although their accusations are sufficient (it may be) to restrain them from such deliberate and moral abominations. For none can practise this wickedness, but they must deliberate about the doing of it; as he who tells a lye, doth it with premeditati­on and deliberation; so he that Reproach­eth, doth it with premeditation, & delibe­ration; & they must needs (unless they do wilfully shut their eyes) know it to be a sin. I say, these men do profess they know God and Jesus Christ, and do ap­prove of the good waies of God, but in works they do deny him to be their God, Tit. 1.16. For their profession, and some of their practices do declare, or they do declare to all men, that they are no more debtors to the flesh, to live after the flesh, [Page 261]Rom. 8.12. and that they have put off the old man, with all the deceitful Lusts, Eph. 4.22. and that they have escaped the pollu­tions of the world, 2 Pet. 2.20. they are notwithstanding entangled again; in the practice of such an abomination as this, they do thereby make voyd the professi­on of holiness and righteousness; make it to stink abroad; and condemn them­selves of hypocrisie and false-hearted­ness, and declare themselves to be but dissemblers with God and men. For, the Grace, or Gospel of God, which they do profess to love and obey, teaches them to deny all ungodly and worldly lusts (where­of this sin is one), Tit. 2.11, 12. so that the sin is aggravated, when committed by great professors of the Gospel, under the pure Ordinances & waies of Jesus Christ.

Secondly, the sin is aggravated, If the Authours of it are wise and knowing men and women, persons wiser than their Bre­thren; for if they are indeed such men as they are supposed, and would be thought to be, they cannot but plainly know and be convinced that this is a foul and a­bominable [Page 262]sin, a God - provoking and Soul-damning sin. Their Consciences cannot be still and silent, but will flie in their faces, and appear at the bar a­gainst them; Indite them before God, and bear witness against them. They will rebuke and reprove them, check and con­troul them. They will reply upon them, and say to them, Ho! Do not speak this a­bominable thing, that the Righteous and Holy God hates, Jer. 44.4. For as light stands in the way of a Thief, to hinder him in his designe, so doth light in a mans Conscience stand in the way of his re­proaching; and as the Angel of the Lord stood in Balaams way, with a drawn sword in his hand, to hinder him in, and turn him back from, cursing the people of God, Numb. 22.23: So doth the light and consciences of these men stand, in their way of Cursing and Blaspheming others; with the sword of the spirit, to hinder and turn them back from their wicked de­signs against others good names.

Now if they shall with Balaam press forward, and cudgel, and spur their minds [Page 263]on, to the work, as Balaam did his Ass, against their light and consciences; Oh! how great must their sin needs be. For it cannot be denied, but that one great work and end of Conscience in men, and of the light of God, and knowledg of sin, is to rebuke for, and restrain men from, sinning, Rom. 2.14, 15. and that then their sin is very great, when they shall strive against their light and Consciences, break over these mounds and bounds; and, like Jehu, drive on furiously, to smite the good names of men. To sin against knowledg and conscience, is to sin wil­fully, and with a high hand indeed, Rom. 1.21.24.

Thirdly, The sin is aggravated, when committed by Church-members. I say, by Church-members; by such as are mem­bers of a true Church of Christ, a Church of holy, and called men and women; a Church of his planting and watering, which he hath chosen and set apart for himself to walk and delight in, Rev. 2.1. A Church who have separated themselves from the world, and dedicated themselves [Page 264]to God. For any of them to become Blasphemers of men, or Reproachers of their good names, certainly is very bad; for they do not sin simply, as in a private capacity; neither is their sin, a private personal sin, but a relative sin also; and it is, and will be so taken, and accounted, and the charge and reproach will lie a­gainst, and be imputed to the whole Church; for the sin of one Church mem­ber doth in a sense lay the Church under guilt and reproach, 1 Cor. 5.6. Know ye not that a little Leaven, leaveneth the whole Lump, saies the Apostle to the Church at Corinth; his meaning is, that the sin of one of their members had brought the whole under guilt and shame: Oh! that Church members would seriously weigh and ponder this matter: What, shall Church members be Revilers, Back-biters, Blasphemers, Reproachers, Defamers? God forbid!

Fourthly, This sin is greatly aggrava­ted, when committed by publick persons, or persons in a publique Capacity, whether they be Magistrates or Ministers of the Word [Page 265]of God; for they (especially Ministers) are, or should be the Lights of the world, and the Salt of the earth, to guide and sea­son others, Matth. 5 13, 14, 15, 16. They are to be notable examples to others, 1 Tim. 4.12. Of all men on earth, they should have their light to shine before men, that they may see their good works, and be induced thereby to glorifie God, Matth. 5.16. They must be examples in their flocks, 1 Pet 5.3. and that in all good works as much as possible; it is one of their great works, and one of the great ends of their office and advancement, to guide others to Heaven with holy and righteous ex­amples, and with shining Conversations, e­ven such as others may safely follow. Now if they be found blaspheming, re­viling, back-biting, defaming and re­proaching of others, will they not thereby greatly induce and provoke others to do so likewise? will they not become stumbling Blocks, and Rocks of offence to others? yea doubtless, if a Barnabas was carryed away with the practical er­rors of St. Peter, and others, Gal. 2.11, [Page 266]12, 13. Certainly so will men be carryed away from Righteousness now, by the e­vil examples of their Teachers, and be ea­sily led into sin by them; if they see them going before them in any iniquity. Yea, it is supposed that (their work being to converse with God, and his word more than others) they have clearer knowledg, and a quicker sense of sin than others have, & therefore their sin is so much the greater. And also by their reproaching, they do expose their Ministry to reproach; yea, tye up their own tongues from re­buking sin in others. There are not any persons in the world so much concerned to keep their tongues from evil, and their lips from speaking guile, as Miniseers are upon many accounts.

Secondly, This sin is greatly aggra­vated and heightned also, when men re­proach and desame such persons as these.

First, Gracious and holy men, such as in the general course of their lives, do walk holily, righteously, and unblame­ably before God and men, so far as men can see; and such who have not only [Page 267]God, Angels, and their own Consciences witnessing for them, that they do indeed do so; but also they have many good men and women ready upon their own personal knowledg of them, and of their conversations, to testifie that their con­versations are blameless, and such as be­comes the Gospel of Christ. I say, who­ever do reproach, back-bite, and desame such persons do sin with a high hand a­gainst God and them; and assuredly their sin is exceeding great. Yea, though they do know them somtimes to stumble, fall, and break their bones through the strength of their temptations, Gal. 6.1, 2. For let it be considered that the best of men in this world have their imperfecti­ons; their Lusts within, and temptations without, to irritate and provoke those Lusts that are in their hearts; and that it is very seldome (if at all) that they do sin deliberately, resolvedly, or wilfully, ei­ther against God or men; but that when they do stumble and fall, it is through their own weakness, want of watchful­ness, the strength and violence of temp­tations [Page 268]that assault them; and contrary to their own habitual inclinations, choice, pur­poses, desires, and resolutions, their prayers and tears; and therefore though they may for, or by their falls, deserve re­proofs, and stand in need of counsel and admonition, yet not of Reproaches and defamations. For if God do pitty and pardon them under, and with a notwith­standing their sins, as he doth, Psal. 103.13. Isa. 55.7. Jer. 31.34. then tertainly we ought to do so too. I [...] God doth love and honour them, with a notwithstand­ing their falls, as he doth, Isa. 43.4. 2 Sam. 1.14, 15. Jer. 31.3. surely we should do so much more to our fellow Creatures. Is it not our great sin to re­proach such as God hath honoured? To hate such as God hath loved, and will love to all eternity? To slight and de­spise the Lords pretious and excellent Jewels, because they do now and then (though rarely, though too often) dirt themselves and defile their garments? will any wise and serious man reproach his Jewels, his choyce, and peculiar trea­sure [Page 269]because they are let fall into the dirt and mire of the street? and if they will not shall we dare to reproach the Lords excellent and rare Jewels, and peculiar treasure; because he may, or doth, now, and than, let them fall into the dirt of the world? God forbid. Yet, notwithstand­ing they are the Lords pretious, excellent, and choyce Jewels, Mal. 3.17. his re­deemed and renowned ones; how bold do their Neighbours and Acquaintance make with their good names? how do they rend and tear them, blaspheme and re­proach them, yea, Brethren of the same profession and practice of Religion: Oh, how do they desame and back-bite one a­nother; as if they did neither fear God, nor reverence man, nor believe any judg­ment to come? But they do sin greatly, and provoke the Lord to wrath against their own souls exceedingly, by their tongues, as they shall find one day, when every mans work shall be made manifest, of what sort it is.

It is a great sin to reproach any man, or to speak evil of him (excepting such [Page 270]who in the general course and trade of their lives, do walk wickedly, and there­by proclaim their own shame to all men;) for we are charged that we speak e­vil of no man, Tit. 3.2. Now if it be a great sin to speak evil of meer Carnal, worldly men, than how much greater is their sin, who speak evil of, and defame gracious holy men? such as God, hath ho­noured, exalted, and lifted up on high, such as in the general course of their lives do make it their work and business to ho­nour and exalt God. For men to open their mouths in Blasphemy against the Spouse of Christ, the dearly Beloved of his Soul; his Members, his Delight, his Sons and Daughters, his Kings and Priests; such as are Co-heirs of Heaven with himself, and such as are as dear to him, and he is as tender of, as of the apple of his eye, and such as he himself came down from Heaven to honour and exalt. Oh! how great must their sin be and how highly provoking are they in his sight? For such are all the people of God, al­though they do too often fall into sin, as [Page 271]these Scriptures shew, Eph. 5.25.30. 2 Cor. 11.2. Jer. 12.7. Psul. 16.3, 2 Cor. 6.18. Rev. 1.6. Rom. 8.17. Zach. 2.8. 2 Cor. 12.26. Moreover, whoever reproacheth the people of God for their real sins, they do thereby re­proach the Lord himself, for the reproach reacheth him. As he who reproacheth the Wife, reproacheth the Husband too, and he who reproacheth a member of the natural body, reproacheth the whole b [...] ­dy; for if one member suffer, or be honow­ed, the whole (says the Apostle) suffers, or is honoured with it, 1 Cor. 12.26. So that by virtue of the relations they stand in to Jesus Christ, the union they have with him, and the holy profession they make of him; Jesus Christ will say of all the Reproaches and Infamies that any do cast upon them, although they have sinned as the Apostle Paul did, 2 Cor. 11.29. Who is weak, and I am not weak? who is re­proached among my peculiar people, and I am not in them reproached; and as Christ speaks in Matth. 25. In as much as ye have done it to one of the least of these my [Page 272]Brethren, ye have done it unto me, and I am he whom thou persecutest, Acts 9. For whatsoever good or evil, any man doth to the Lords people, he takes it as done to himself, and will reward them as if they had done it to his own glorious person. For it cannot be, but that Jesus Christ is ho­noured in his peoples honour, and de­based in his peoples debasement; the in­terest of the one, is the interest of the o­ther, for the Lord Jesus and they are one, Joh. 17. Therefore great is the sin of such, who do back-bite, reproach, and speak evil of them.

Secondly, Their sin is exceeding great, who do d [...]fame and speak reproachfully of the sound, faithful, and laborious Mini­sters of Jesus Christ: I say the Ministers of Jesus Christ, s [...]ch as he hath chosen, gift­ed, graced, and set apart for the work and service of his Gospel, house, and people; to declare his will to men, and to admini­ster to his people his holy Ordinances; to feed them with the bread of Life, unto e­verlasting life, and to confirm and esta­blish their hearts in the faith and practice [Page 273]of his will. To convert sinners, and marry them to Christ, 2 Cor. 11.2. and to be their mouths to God, to stand between him and them, and to open the mysteries of his will to them, and their wants unto him, and continually to wait upon the ser­vice of their souls; such as he hath pro­mised to be with, and not to leave them, nor forsake them, Matth. 28. but to bless and prosper them; yea, and doth bless & prosper their Ministery, and all their administra­tions in his name, according to his will, with great success, in converting, teach­ing, comforting, sanctifying, confirming and establishing of souls; so that many can call them Fathers, Comforters, and Instructors in Christ, 1 Cor. 4.15. such as labour night and day to serve Christ, save souls, and to make full proof of their Ministry (as St. Paul speaks) I say, who­ever shall defame them, and speak re­proachfully of them, are most horrid and prodigious sinners against the Lord and them, and assuredly they shall not go un­punished. For, such Ministers of Jesus Christ are sealed Ministers, sealed and [Page 274]confirmed in their Ministry by him, and by his people also, 1 Cor. 9.1, 2. They stand in a double relation to Jesus Christ, namely, as Believers, and also as Mini­sters, and are called to, and imployed in the work of Believers, and the work of Ministers also; and so with respect unto their work and office, their concerns are more with Christ, and Christs with them; or they are more concerned with, and for Christ, and Christ with, and for them, than other Believers are. They have more work to do for God and men, than others have; and Christ expects more service and honour from them, than from others. They have much more of the I­m [...]e of Christ stampt upon them, than other believers have; not only of his ho­liness, but of his Authority and power al­so; they are called to stand in Christs stead, and then to do the work that he did, when on earth, 2. Cor. 5.20. hence saies Christ unto the 70 Disciples (not to the 12 only) which he sent to preach, Luk. 10.1, 16, 17. He that heareth you, hear­eth me; an the that despiseth you, despiseth [Page 275]me; and they being publick persons, and officiating in the name of Christ, are much more eyed and observed by all sorts of men than others are; and therefore what­ever infamy, and indignity is cast upon them, is much more offensive, hurtful and pernitious, than when the like is cast up­on a private person, and that with respect to Jesus Christ, whose Commissioners and Embassadors they are, to make peace be­tween him and sinners; and as a King will suffer more indignity, by having in­dignity cast on his Embassadours, than upon thousands of his private subjects, if the like were cast on them; so the great Lord, and King of Kings will suffer more by the indignities and reproaches of his Ministers, than of others. For as a King is immediately (as it were) and more notoriously reproached in the reproaches cast upon his Embassadors, because they have the Kings Authority, and do repre­sent their King in their Embassage; so is Christ reproached more eminently and notoriously in his Ministers Reproaches, because they have his Authority, do his [Page 272] [...] [Page 273] [...] [Page 274] [...] [Page 275] [...] [Page 276]work, and represent him more fully and eminently than any other persons do; so the Reproaches of the Ministers of Christ, are far more scandalous, and pernitious unto all sorts of men (as is well known) for their reproaches are of a far more scandalous aspect, to cause their followers to stumble & fall, and to render their Mi­nisters base and contemptible, or altoge­ther useless and unprofitable to the Souls of men; for when they lie under re­proach, they are like unfavory salt in the minds and affections of men; and so by re­proaches, men do extinguish & put out the lights that Christ hath for his own glory, and the salvation of souls, set up; and so all the indignities that are offered to them, and all the Reproaches that are cast on them, are more fully and directly cast on Jesus Christ himself, his people and wayes; yea, the Reproach that is cast on one or two of these Ministers, is cast on all the Ministers of Christ, and their Ministry, more than if hundreds of other Believers were under the same reproach.

Moreover, the Lord Jesus hath in an [Page 277]especial manner, given a special charge to all men, to honour and esteem his sound and faithful Ministers, more than other men, and that for their work and office sake, 1 Thes 5.12, 13. 1 Tim. 5.17. and as­sures all men, who read his Gospel, that all the abuses and indignities that are offer­ed them by any, are offered to him, whose Officers and Commissioners they are. Yea, the Lord Jesus hath hedged up, and secured them by a strict Law, from all re­proaches, (so far as a Law can secure them) by an express charge, that no man receive an accusation against any of them under two or three Witnesses, 1 Tim. 5.19. which said Law (were it well observed and minded) is sufficient to secure and preserve their good names from all Re­proaches in their circumspect walking; but that Reproachers have no respect un­to, or regard of Christ his Laws, his ho­nour and glory in the world, nor to his people, wayes, and ordinances; but their own lusts and wills are their laws; and reproach they will in spite of him and his laws. But assuredly their sin is exceeding [Page 278]great, and so shall be their punishment, with­out great and timely repentance and resti­tution. For the Lord Jesus is so tender of, so concerned with, and in them, and so careful of them, as that he will not en­dure that any should open their mouths against them, or offer any indignity to them; not so much as to raise any jealousie or suspition of them in the minds of others, or entertain any against them in our own hearts; no, not under pain of his hot dis­pleasure. And therefore as the Mini­sters of Christ should be more careful and watchful, that they sin not, or give a­ny occasion of reproach than others; so, whosoever shall reproach them, they do sin thereby, more than by reproach­ing others. And although the said Mi­nisters are exceeding near and dear to Christ, and very honourable in his ac­count, and would have them to be so in ours; yet, he knows they are not perfect, and without sin, but that they are encom­passed about with sins and temptations; yea, they are assaulted with more violent and strong temptations than others are; [Page 279]for the devil envies and prosecutes them more fiercely than he doth others, that he may render their persons and Ministry contemptible and useless, and that because they are much more prejudicial to his Kingdom of Darkness, in, and by their Office, Ministry, and conversations, than others are; for they stand more in his way, and detect, and discover his subtle­ties and methods more than other men do. And therefore the greater their temptations are, and the tryals wherewith the Lord doth exercise them; the greater tenderness should be shewed them, in case they do at a­ny time stumble and fall: As also for Christ his sake, for his honour, and glory; and to avoyd scandal to his Gospel, wayes, and people, and for the honour and reputati­on of their Ministry, that the Gospel be not hindered. I speak not this either to ex­cuse or encourage any Ministers sins, no; but to make men cautious how they do speak to them, and carry themselves to­wards them in case they should be over­taken in a fault, through the strength of temptation, and their own carelesness. [Page 280]If you do certainly know, or hear them sin, you may undoubtedly (with meek­ness and humility) reprove them; but you must not at all reproach them, nor blaze abroad to any, their sins, unless in the Lords way, to reclaim them, and bring them to repentance, when your own endeavours and waitings, privatly will not do it; or in case they prove in­corrigable, and persist in sin. And un­doubtedly, who ever shall speak slightingly and vill if yingly of them, raise any suspitions of them in the hearts of men; detract from their true worth excellencies, and usefulness in the world, or in the Churches of Christ; and any way, or by any means obstruct, or hinder their usefulness or acceptance a­mongst men, are guilty of reproaching and defaming them, and of Christ in them. Wherein, I am afraid, many high pro­fessors, yea, and Ministers too are noto­riously guilty. The Lord give them Re­pentance.

Thirdly, Great is their sin and wick­edness, who speak evil of, or reproach their near relations; when Children shall re­proach [Page 281]their Parents, or Servants their Masters, Brethren their Brethren; but especially when Wives shall speak evil of their Husbands, or Husbands of their Wives; or Church-members of their Pastors, endeavouring to render them odious and contemptible behind their backs. For as between Husband and Wife, there should be the greatest love and faithfulness, care and diligence to preserve each others reputations, and up­hold, and maintain each others interests and concerns in the world; for they to seek and endeavour the ruine of one ano­ther, is doubtless a very hainous and cry­ing sin, and such as the light of nature condemns in all men and women. And yet so common and raigning a sin, is this among them, upon any displeasure or offence taken, as is in the world. It is a sad case indeed, that Husbands and Wives should pull out one anothers eyes, and with their Lyon-like teeth, or tongues, back-bite each other, until they have torne out one anothers throat, upon some supposed or real offences given or [Page 282]taken; as if they did delight in each o­thers misery and destruction; yea, and that by such as profess the holy Gospel of Christ. The thoughts of which fills me full of horror and amazement; what, shall such as ought to be the greatest lovers of one another, yea, honourers of one ano­ther, be the great murderers, devourers, and dishonourers of one another? Oh, most horrid, and prodigious wickedness! And yet how common a thing is it, for Wives to go up and down with tales and lying defamations against their Husbands, thrusting swords into their backs, ravish­ing, defileing, and robbing them of their good names, and making them vile and a­bominable; making their own Jealousies, Suspitions, Lusts, Wills, Fancies, and con­ceits, the rule and reason of their proce­dures against them. If Cham, (Noahs Son) was accursed of God, and his Father, for not covering and concealing his Fathers nakedness, when he saw him lye drunk, and uncovered in his Tent, Gen. 9.21, 22, 25, 26. how much more shall those Wives and Children be accursed, who do make [Page 283]their Husbands and Parents naked, and then proclaim their shame, to cause them to stink in the nostrils of men, by report­ing and affirming that evil of them, which they are guiltless of; or by multiplying and augmenting what is true, or by ag­gravating and heightning it. O, how sad is it when their love shall be turned into ha­tred, and their sweetness into wormwood and gall, against their so near Relations! O, how sad is it to see the nearest Friends and Relations, to become such bitter & hurtful, such pernicious and wrathful Enemies to one another! When such as are intended and given of God to be choyce blessings and comforts to one another, shall be the greatest curses and sorrows to one ano­ther. Certainly, the sin of such is ex­ceedingly aggravated and heightned; and it will cost them dear one day. For let such know, that the great and all-seeing God is privy to all their wayes; and he hears and takes notice of all their back-biting Reproaches; and that when they are whispering in the ears of their hearers, and muttering out their Reproaches to [Page 284]them; and he who sees in secret, will re­ward them, Matth. 6.4.

It is well known, that professing Wo­men do usually make it the matter of their discourse, when they do visit one another, or when they meet together; namely, to back-bite and cast reproach on others: Yea, if they are offended with their own Husbands, they shall not escape the rage and venome of their wicked tongues, no more than others; the reason of my say­ing that this wickedness is commonly practised by women, is (besides what ex­perience shews, as was said) the account the Scriptures gives of them particularly, and by name, in this matter, which cer­tainly is very observable and significant, 1 Tim. 3.11. 1 Tim. 5.11, 13. Tit. 2.3. These Scriptures declare plainly, that women are more prone and ready to this evil work, than men are. But now such women as will reproach their own Hus­bands, are monstrous Creatures, and their Company is doubtless to be eschew­ed and abhorred; for they are such a loathsome generation of Creatures, and [Page 285] so pernitious to man-kind, and to humane so­ciety, as that the Scripture calls them De­vils, 1 Tim. 3.11. So the word in Greek is, as I shewed before. Yea, I doubt not, but that persons may keep company, and hold communion with the Devil as safely, as with such a generation of wo­men. I speak not this to cast any re­proach on women, nor to condemn all, no, but to convince and humble such as are guilty of this practice; and to hedg up the way of all such who are apt and prone to walk in this accursed path. I know some women, who do hate and greatly abhor this wickedness, and would not practise it for the gaining of the whole world. But to conclude, if it be a great sin for one Neighbour to reproach or speak evil of another, then certainly it is much greater, and much more aggrava­ted, when committed by near Relations a­gainst one another.

Fourthly, Their sin is exceeding great, who defame and reproach the dead: I say the dead; for they being dead are unca­pable of defending themselves against [Page 286]their Adversaries; or to make any holy improvement of their reproaches: and undoubtedly their malice, hatred, and en­vy is very great against such, as they will not suffer to rest in their graves, but dig up their names, and expose them to scorn, hatred, and contempt; especially if they are such as they cannot but think and ac­knowledg were good men; such as never wronged them, or if they have, yet have given, or offered them all reasonable satisfactions for the wrong; and are such who were very useful in their lives, and blameless in the general course of their Conversation; yea such as did adorn the Gospel of Christ. Now if the bloody Papists are justly condemned for digging up the bones of good men out of their Graves; and their malice, and su­perstitious zeal in doing so, be abhorred, and loathed of all good men; how much more condemnable and abominable are they, whose malice, hatred, and envy prompts, and instigates them to dig up the good names of good men out of their graves, to make them odious and abominable, to [Page 287]make sport with them, as the Philistins did with Sampson. And although men and women do know that thus to do, is unnatural and abominable, and that there­by they do greatly sin and wrong their own Souls; yet they do and will practice this abomination, and take pleasure in so doing; I speak what I do know, and testifie what I have seen, and know it to be a common practice.

Now wherein can the malice of men more appear, than in offering such vio­lence and indignity to the dead, or to the names of good men, when they are at rest in their graves. And doubtless, were not men and women besotted with malice, hatred, and envy, they could never do such wickednesses, nor allow themselves in such barbarous practices. But assured­ly God will not wink at it, but thorough­ly plead their cause, and render recom­pences to their Enemies, according to their wayes. For it is horrid injustice, and inhumane cruelty which shall not e­scape unpunished; but first or last, God will without fail, recompence their way [Page 288]upon their own heads, and reward them according to the fruit of their doings.

Object. If it be Objected, but we speak nothing of them, but what we know, and can justifie.

I Answer. It may be so, but what then? will that excuse you before God or men? no, in no wise, for thou art for­bidden to speak evil of any man, Tit. 3.2. Jam. 4.11. 1 Pet. 2.1. and that while living; much less when dead. But First, If you knew him to sin when alive, why had you not then endeavoured by re­proofs, and instructions to have convin­ced and brought him to repentance, as you were commanded, Levit. 19.17, Gal. 6.1. Secondly, How do you know but that he repented of his sins before he dyed, and gave satisfaction to such as he had wronged; and if so, then great is your sin, to reproach him now he is dead, with the sins he repented of while alive. Thirdly, What call have you to speak of his sins now he is dead? what warrant have you to do so? yea are you not for­bidden it, as was shewed before. Fourth­ly, [Page 289]What are your ends in speaking evil of him now? are they not to reproach him, and make him odious and hateful? Is it not to ease your malicious minds, and to disgorge your suffocated stomacks, that are full of Pride, Envy, and boyling wrath and choler, at his good name? Surely you cannot indeed have any holy, righteous and charitable ends; neither to do him, or any other man any good; neither to profit his Relations, that are a­live or dead; nor yet to profit your own souls, or glorify God. Wherefore (to be short) whoever you are, who shall practise this wickedness on the good names of the dead, though they are dead to the world, yet they are alive to you; and their reproached names will rise up in judgment, and witness against you one day, to your everlasting reproach and damnation, except you repent and make restitution to their good names, whom you have so souly abused.

Thirdly, This sin is aggravated and greatly heightned, when men Reproach o­thers behind their backs, and will not be [Page 290]known to be the Authors or spreaders of it. For as this sin is made more exceeding sin­ful, Rom. 7 by being committed by, and on the afore said persons; so it is also by the manner and the ends of their practice of it. Now, as was said before, this sin of slandering and reproaching of others, is such an odious, hateful, devillish, and self-condemning a sin, as that the Actors of it are ashamed to be known, and therefore they do it in corners, and greatly desire pri­vacy. They will stab and murder a good man, but they will not by any means have it discovered; but charge their hearers to be as private as possible; and if ever it come to the ears of the reproached, that they are defamed, they must be sure to conceal their names. But this unmanly, and inhumane behaviour of theirs, doth greatly aggravate their wickedness. For, they do by their privacy, hinder him of the best advantage and opportunity for his own defence, and clearing himself; for the reproach spreads abroad far and near, to his exceeding great detriment, and finds acceptance amongst men; but [Page 291]the Authors are hid and cannot be found, though they are still practising their works of darkness against him. So that these Reproachers deal by him, as the Murderers in Ireland dealt with the Eng­lish Protestants there, they first tyed their arms behind them, put out their eyes, and then Murdered them: Just so do they deal with such as they do reproach; they will first put out, or blind their eyes with fair, sweet, and deceiving words and carri­ages, that they may not suspect them to have any evil design against them; and then go into Corners, and murder them with their venemous tongues, and as it were tye their hands behind them, by their lying hid in Corners, and utterly disenable them from helping themselves a­gainst them: for, as Adders, when they have secretly bitten a man, will presently retreat to their holes in the Rock, where they lye, and there secure themselves from men; so, these back-biting Reproachers do: And therefore of all other Reproa­chers they are the worst, most dange­rous and pernitious to men, and their [Page 292]sin is greater, as they will one day know.

Secondly, Their sin is aggravated and greatly heightned, when they do design and intend to hurt with their Reproaches such as they do reproach; when they do design to detract from them, and to make them vile and contemptible, that they may be slighted and disdained, that they may not be loved, honoured, and respected, but hated and abhorred, deserted and re­jected of their friends, and acquaintants, yea of all men. This was Sauls design when he reproached David, 1 Sam. 19. and 23 Chapters. And this was the design of the false Teachers against Paul, Phil. 1.16. and also of the false Prophets against Jeremy. 'Tis true, that I cannot discern any better ends, any Reproachers can have in their reproaching at any time, when they do reproach and back-bite their Friends and Neighbours than these; but of this however we may be sure, that whenever they do reproach them, it can­not be defigned to a good end; and whenever they do design and intend these, [Page 293]or such like ends, they do most certainly heighten and aggravate their sin. But this will be easily granted of all men; and therefore I do beseech every one to prove his own work, Gal. 6. and to examine his own heart, and ask, if when at any time you have reproached and defamed others, you have not had in your hearts, and carryed on such mischievous designs against the objects of your reproach, and that when you knew it would hurt them.

Thirdly, Their sin is aggravated, and greatly heightned, when they do raise or re­port the real evils and misoarriages of men, especially of good men, with undue aggra­vating circumstances, and additions; make­ing the faults of men, greater, and more than indeed they are; that so they may fasten the greater reproach upon them, and gain a reception of them in the hearts of their hearers, without which (it may be) they would not be minded or regarded, but slighted and rejected. This is the u­sual way of Reproachers, who have large Consciences, and long Tongues, they will make Mole-hills as big as Moun­tains, [Page 290] known to be the Authors or spreaders of it. For as this sin is made more exceeding sin­ful, Rom 7 by being committed by, and on the afore said persons; so it is also by the manner and the ends of their practice of it. Now, as was said before, this sin of slandering and reproaching of others, is such an odious, hateful, devillish, and self­condemning a sin, as that the Actors of it are ashamed to be known, and therefore they do it in corners, and greatly desire pri­vacy. They will stab and murder a good man, but they will not by any means have it discovered; but charge their hearers to be as private as possible; and if ever it come to the ears of the reproached, that they are defamed, they must be sure to conceal their names. But this unmanly, and inhumane behaviour of theirs, doth greatly aggravate their wickedness. For, they do by their privacy, hinder him of the best advantage and opportunity for his own defence, and clearing himself; for the reproach spreads abroad far and near, to his exceeding great detriment, and finds acceptance amongst men; but [Page 291]the Authors are hid and cannot be found, though they are still practising their works of darkness against him. So that these Reproachers deal by him, as the Murderers in Ireland dealt with the Eng­lish Protestants there, they first tyed their arms behind them, put out their eyes, and then Murdered them: Just so do they deal with such as they do reproach; they will first put out, or blind their eyes with fair, sweet, and deceiving words and [...]arri­ages, that they may not suspect them to have any evil design against them; and then go into Corners, and murder them with their venemous tongues, and as it were tye their hands behind them, by their lying hid in Corners, and utterly disenable them from helping themselves a­gainst them: for, as Adders, when they have secretly bitten a man, will presently retreat to their holes in the Rock, where they lye, and there secure themselves from men; so, these back biting Reproachers do: And therefore of all other Reproa­chers they are the worst, most dange­rous and pernitious to men, and their [Page 292] [...] [Page 293] [...] [Page 294]and make all the failings of the re­proached, look with a gastly and formi­dable countenance. They make their mat­ters good, with wilful lying, and charge­ing them with a great deal more guilt than, indeed and in truth, they can justly charge upon them; that so they may blast them, and make their names to stink, which makes their sin so much the more sinful. For their sin is doubled and tre­bled: for they greatly sin in speaking, or reporting abroad what is really true of them: and then they do aggravate and greaten it, and that with a purpose to make it stick, and abide on the hearts of their Auditors, and to make them vile and hateful to men. Oh, most horrid Villany! Oh, most prodigious wickedness!

Fourthly, Their sin is aggravated, When they do assert and confidently affirm, What they do reproach men withal, is true; and that as to the matter, manner, ends, and circumstances of it, as they have re­ported and related it, when indeed it is not so; or, in case it be so, yet they know it not so to be, but upon vulgar reports, or [Page 295]of those who hate them, and are their real and apparent Enemies, which indeed ought not to be believed nor received; much less should they be given in as testimonies against them. Yea, it is directly against the laws and rules of Justice and Charity, which all men are bound to shew forth and practise to one another; to take up, entertain, and spread abroad; to censure, judg, and condemn men upon vulgar re­ports, or upon the testimony of their E­nemies, and such as do hate them; and therefore, doubtless, their iniquity is ex­ceeding great, who do in their words and practices take up, and spread abroad e­vil reports, to the reproach and infamy of men, especially if they are good men, up­on such weak grounds, and uncertain evi­dences as these are. And yet there is no­thing more common than for men, either from their uncharitable jealousies and sur­mises, their fancies and conceits, the un­certain sound of vulgar reports, and the unjust testimonies and accusations of their bitter and notorious Enemies, to receive and divulge reproaches of good men; [Page 296]and such men and women do evidently declare thereby, that they do hate and ab­bor such persons as they do cast Reproa­ches on; and also that they are their bit­ter Enemies; yea, that they do neither fear God, nor reverence men; and that they are persons of the same spirit, with those mentioned and described, Rom. 1.29.30.31.

Fifthly, Their sin is aggravated, When they do speak evil of such persons as they do verily think, and are perswaded, are graci­ous, holy, and righteous men: yea, let them a [...]k their Consciences at any time, and they will tell them that such as they do reproach, are holy and righteous men; that they are beloved of God, and real lovers of God; and that they would not sin, or knowingly commit such sins as they do accuse them of, and reproach them for; not for the gaining of a world, no, nor to save their lives from any vio­lent death. And yet it is well known, and too to often experienced, that Re­proachers and Defamers will not spare such men any more than others: yea, [Page 297]though they do know that they do wick­edly therein, and are convinced in their Consciences that they are serious and ho­ly men, yet they will reproach them in spite of God and their Consciences; like Saul and Pilate, who, though they knew, and were convinced that David and Jesus Christ were just, holy, and innocent men, yet they would persecute, give judgment upon, reproach, and condemn them. Therefore their sin must needs be exceed­ing great and hainous. It is true, that Reproachers have an art to reprobate the Objects of their hatred and envy, such as they have marked out for Reproach, and chosen to carry, or wear their black hadg and livery, before they brand them, or when they are about the work; but yet then their Consciences speak contrary language of them; and at other times, when they are asked, they will confess that they do verily think, they are good men and women which they do reproach and cast dirt upon with their back biting tongues. And thus having given you a brief account of some of the aggravations [Page 298]of the sin I am speaking of, I shall endea­vour to answer some Questions, and re­move some Objections out of the way, and then draw to a close of all.

CHAP. VI. Objections and Questions an­swered.

Obj. IT may be objected by some; Surely this cannot be so great a sin as you say it is; for, if it were so indeed, doubtless the Ministers of the Gospel would preach and write more against it than they do, to convince men of the great evil and danger of it, and disswade men from it.

Answ. Although this Objection may seem to have weight in it, yet indeed and in truth it hath none at all, to weaken or invalidate what I have before asserted and confirmed by many Scripture-testimonies. For what though Ministers do neglect to detect and reprove many sins? Are they not sins notwithstanding, if the word of God declare them to be so, as it hath a­bundantly declared this to be, as hath been manifested? Shall any man once ima­gine that this is good Logick, or sound Di­vinity; that, because Ministers do not discharge their duty according to their commission and trust, as commanded, that therefore what they did neglect to observe and do, was not their duty, and that which they should have observed and done in obedience to their Lord and King? G [...] Ely ought to have rebuked and restrained his Sons from committing such abominations against the Lord as they did, though he did it not, 1 Sam. 3.13. David should have put his Son Absolom to death for Murdering his Brother, ac­cording to that Law in Gen. 9.6. but he [Page 300]did it not. The Ministers of Christ are charged to cry aloud and spare not, to lift up their voyce like a Trumpet, and (saith God) shew my people their transgressions, and the house of Jacob their sins. In this and other Texts of Scripture, we may see what is their duty, and what they ought to do, namely, to discover and make known unto men their sins. Which I hope all good men do in some measure; and that they do somtimes discover to their Auditors the evil and danger of the sin of reproaching in particular: but whatever they do, or leave undone in this matter, it is most certain, that to back-bite de­fame, or to speak evil of another, as hath been shewed and proved, is a very great and a Soul-damning sin. But I hasten.

Object. It is again objected, but what­ever you say to the contrary, we may speak of, and declare the real sins of any men to others, whether they are good or bad; provided we do know, or believe them to be guilty of them, either upon our own personal knowledg of them, or upon such reports as we hear: for, Paul [Page 301]spake of, and declared the sins of the Co­rinthians, and Galathians, and the Scrip­tures declare the sins of David, Solomon, and others, who were good men, as well as the sins of Ahab, Manasseth, and other bad men; therefore without all doubt, we may do so too.

Answ. I answer, first, The instan­ces you have given in the Objection, will not at all help you, nor acquit you of be­ing guilty of sinning and transgressing the Law of God; if you shall speak of men, especially of good men, or declare their real sins, and known miscarriages: unless you do it in Christs way, according to his rule and appointment, and that for his glory and their good, who have sinned. For the word of God is express in the case, charging and en­joyning men to speak evil of no man, Tit. 3.2. And speak not evil one of, or against, another, Jam. 4.11 And, Thou shalt not go up and down as a Tale-bearer, Levit. 19.16. And I have before (I doubt not) suffici­ently proved that it is a most horrid and abominable sin, by the Authority of the [Page 302]word of God. And the Scripture doth not really contradict its self, nor counte­nance that in one place, that it condemns in another: no, the Scripture contains the revealed will of God, shewing men what God is, so far as it is needful for them; and what he hath and will do for men; what they should believe, observe, and do, in order to their eternal happiness, and for their pleasing and honouring of God here. Now then, as the great and holy God, who is the only and sole Au­tho of the Scripture, is not, cannot be contrary to himself; so neither can his word in the true sense and meaning of it, be contrary to its self; and therefore whatever the word of God forbids any where, or declares to be a sin, that is a re­al sin; although all the good men in the world be found in the practice of it. And whoever shall produce or make use of a­ny Scripture-instances, or practices of the best of men, to excuse or acquit them, or any way to countenance them in the breach of positive or moral precepts; they will assuredly find in the end, that they [Page 303]are transgressors of the Laws, by which they ought to walk; that they have la­boured in the fire, and kicks against the pricks. And although they may hide and shelter themselves for a time, under the shadow and covert of such instances; yet at last their sin will find them out, their Consciences will plead guilty, and they shall not go unpunished; all which I could largely prove, were it necessary.

But Secondly, I answer what Paul did in those instances, he did by divine appoint­ment, by the direction and command of the Holy Ghost. God call [...]d him to do it and therefore it was his duty; for, saith be, 1 Cor. 11.23. I have received of the Lord that which also I delivered unto you; and all Scripture is given by inspiration of God, 2 s [...]m. 3 16. and Peter tells us, that holy men spake as they were moved, or carryed by the Holy Ghost. Now when any men can shew the same Authority upon the same, or the like occasions, to do or speak what they are supposed to have done or spoken, for the justifying of their practice; they shall not meet with any [Page 304]contradiction from me. I hope the So­veraign Lord of his Creatures may do, and command his Creatures to speak and do what he pleases, without giving them any account of his matters, or reasons of his proceedings. His Soveraign Will is the rule and reason of what he doth, and of all the injunctions he laies on his Crea­tures, to go, speak, or do. But God hath given men Laws and Rules to walk by; by, and according to which, they are bound, Isa. 8.20. Gal. 6.16. but so is not God himself. 'Tis true, He hath bound himself to his Creatures, I mean to Belie­vers, by his promises; but God is not under any restraint, as to his Commanding, or prohibiting of men, as to what they shall, or shall not do or speak: Therefore un­less you can prove that you may, as well as God himself, do to, or speak of men so or so; or that because God hath done so, therefore you may do the same without any further warrant; or, because some good men have by his authority and ap­pointment, declared, and published the sins and miscarriages of others; there­fore [Page 305]you may do so too; though God hath expresly forbidden you once and again so to do; you may do well to consider your waies, relinquish your conclusions drawn from these instances, and beware in sea­son how you make God a patron of your wickedness. And know, that words and deeds shall at the last day be judged whe­ther they are good, or bad, by the written Law and Gospel of God; and therefore they must now be made the only Stan­dard and Rule of all our wayes, words, and deeds, both towards God and men. For assuredly such a plea as this, will be of no force before the Judgment seat; namely, that because God did do so, or commanded his Prophets and Apostles to do or speak so; therefore you took the boldness to do so likewise: Except you can shew the same warrant for your practice, as they can, or could do; but that I am sure you cannot; and there­fore this plea will not be valid, nor of any force.

Thirdly, You have heard it proved be­fore, that you may not take up reports, [Page 306]nor speak evil of any good [...] vulgar reports. For I have shewed [...] is against all rules of Justice and Charity, to accuse and condemn a man o [...] [...] crime upon common reports; for so the best and most innocent men in the world may be always accused, judged, and con­demned of hainous Crimes which they are clear of: yea, no man, no not a Moses, or a Paul, can, or will be safe in his, or their good names, or have their Credit and Reputations secured to them, one day, but they may be slandered and reproach­ed continually without remedy; especi­ally considering how exceeding apt and prone men are to reproach and slander all such as are the objects of their wrath and indignation; and considering how rise and rampant a sin this is in the world, and how little Conscience there is left in men. For it is evident that men do generally take the liberty to speak and report of one another what they please; and so they will still do, let men do all they can to prevent them, until the Lord shall awaken and sanctifie their Consciences. And therefore if you [Page 307]do believe and credit such reports as tend to the reproach of good men, and take liberty to report or declare what is so brought to you, unto others; and there­by cast reproach upon them, by spread­ing and divulging the reproach that is al­ready raised by others: you do sin great­ly, and transgress the holy Law of God; and that will be no excuse at all to say, You do believe what is reported to be true; for you ought not to believe it up­on such grounds, and if you do believe, and take it up upon such grounds, you do err in so doing; for you ought not to believe, or receive any evil report against others, especially if they are good men, but upon the testimony of two or three Cre­dible Witnesses, testifying positively upon their own knowledg, the fact he is accused of; and not then, until you have heard him make his own defence, or to speak for himself. For so hath God ordained as you may see in Deut. 17.6. Deut. 19.15. Math. 18.16. Now, whosoever he be that believes, receives, and spreads an evil report of a man, which will lay him [Page 308]under reproach, blast his reputation, and deprive him of his good name; that per­son doth thereby make himself an Accu­ser, Judg, Witness, and Executioner of him whom he reproaches; and it is as law­ful for a man, when he pleases, to accuse judg, condemn, and take away a mans Life by himself, without any more ado, or further process, as in such a way, to take away a mans good name. For if it be lawful for me to rob a man of twelve pence, when and how I please, by the same rule it is lawful for me to rob him of all that he hath. But without all Contro­versie they are all abominable and Soul­damning sins.

Fourthly, The Apostle and others, who declared the Saints sins, by the com­mand of God, did not go and tell others of them, but declared their own sins unto themselves; I say to the persons offend­ing, in order to their Conviction and Re­pentance, and not to others, to lay them under infamy and reproach. Nathan comes to David, and tells him of his sin, and labours to convince and humble him [Page 309]with the words of God, 2 Sam. 12. Paul sends an Epistle to the sinning Corinthians, to shew them their sins, and so call them to Repentance, by the direction of the Holy Ghost; and the like he did to other Churches. They did not defame them, and divulge their sins to others behind their backs, and endeavour to make them odious as the Reproachers do; no, but they went in Gods way, and dealt with them so, as to do them good. They told them of their real miscarriages to their faces, that they might thereby recover them out of the snare of the Devil, 2 Tim. 2. ult. and to hinder them in sinning, that they might hear and fear, and do no more so wickedly, as they had done; and not to provoke them to sin, as I have shewed Defamers and Backbiters do.

Fifthly, What ever sins they were guil­ty of, whom they did reprove and endea­vour to convince, in order to the better­ing of them, they had certain and infalli­ble knowledg and assurance of; that whatever they heard of their miscarria­ges, was really true; for God himself re­vealed [Page 310]it to them, and was their Witness. God knew what sins they were guilty of, and told his Messengers of them; and accordingly they informed and reproved the sinners themselves, and said no more than they certainly knew to be true; for God himself had detected and accused them, and he did effectually prove the charge against them, so as that the persons themselves could not deny it, but owned and acknowledged their Crimes, 2 Sam. 12. 2 Cor. 7. And what they did, there­in they did not of, or from themselves, but as the Lords Servants and Ministers. But so do not the Back-biting Defamers that I am detecting of. Besides, Paul, had sufficient testimonies from men of the sins of the Churches he reproves, as in 1 Cor. 1.11. and in many other places; so that these objected Instances will not at all relieve or excuse Defamers.

Sixthly, God was pleased to reveal and make known the sins of some of his peo­ple, for many high and weighty reasons, such as the Creature cannot pretend to have in divulging the sins of men.

As First, To vindicate and declare the justice and equity of his proceedings with them, in afflicting of them for their sins: When a Court of Justice punisheth an Offender for any hamous Crime, they may righteously declare the reason of their righteous and legal proceedings; and how much more may God himself do so? David sinned, and God punished him, and he told men why he did so, by shewing what David had done to provoke him to wrath.

2. God discovers the sins of his peo­ple unto men, to declare how great and unchangable his love and grace to them is, in pardoning, healing, and restoring them, with a notwithstanding all their transgressi­ons.

3. God discovers some of his peoples sins somtimes, to manifest his hatred and detestation of them, who hates their sins, although he loves their persons; and this he would have men to know.

4. To make others fear, and tremble at the presence of sin, and to beware of it, and avoyd the occasions and appearance of evil.

[Page 312]5. To shew men that the best and dear­est of his people, are not perfect in this life, but that they have the indwelling of sin in their hearts.

6. To provoke and quicken men to Watch and Pray, that they enter not into temptation, and to mortifie the flesh with the affections and lusts, and with spiritual weapons to fight against their sins and temptations: These and such like ends hath God in declaring his peoples sins; not to reproach, defame, and vilifie them; not to make them hateful and odious to men, as Backbiting Reproachers do.

Object. But if it were so great a sin as you say it is, then surely Professors of the Gospel would not practise it as they do; we find them notoriously guilty of it, which they would not be, were it indeed such a foul and God-provoking sin; such a hainous and a­bominable sin, as you say it is.

Answ. I grant, that Professors of the Gospel of Jesus Christ, are very guilty of this sin, which should be matter of La­mentation and Grief of heart to us; for they do dishonour God and good men by [Page 313]their so doing; and therefore, as Rivers of water did run down David's eyes, because men did not keep Gods Laws, so should we, who profess to know and love God, pour out tears abundantly for the rifeness of this Iniquity.

Secondly, That is no argument at all to prove, that this is not a great sin; name­ly, because Professors of the Gospel are found in the practice of it.

For 1st. There are many Professors of the Gospel, who are false to their pro­fession, who have a form of Godliness, but deny the power of it in their practice, 2 Tim. 3.5. Who profess to know God, but in works do deny him, Tit. 1. ult. All men know, that this is no news.

2. We know also that many good men have been found in gross miscarriages, as Joseph swearing twice together by the life of Pharoah, Gen. 42. David tells seve­ral lies in two Chapters of the first of Sa­muel: and he with many other of the emi­nent Servants of God, lived in the con­stant practice of Polygamy: Were they not great sins, notwithstanding they lived [Page 314]in the practice of them; (though I doubt not but they were in a measure ignorant in those days, of the sinfulness of those sins)? Certainly they were; and so is this sin of robbing others of their good names, though all the men in the world, good as well as bad men, lived in the practice of it. A sin is never the less sinful because practised by good men, or such as profess to be so; or because it is common­ly practised by men professing Godli­ness.

3. Professors of Godliness have many Lusts in their hearts, and many temptati­ons to quicken and draw forth their Lusts. They have the Lusts of Pride, Envy, Malice, Hatred, Wrath, Anger, Jealousie, Covetuousness, and many other such roots of bitterness in them; and they have multitudes of temptations to quicken and draw them forth into acts; and therefore no wonder if they be som­times found guilty of this wickedness.

Yet 4thly, I hope, yea, and do be­lieve, that very few, if any, truly gracious men, or women, are ever found in the [Page 315]practice of this foul abomination, as others are. For the practice of this sin must or­dinarily be with deliberation, and preme­ditation, and is attended with many curs­ed ends and designs, as hath been shewed. I do not say that gracious and holy men may not be guilty of it: no, for there is not a good man upon earth secured by a­ny promise of God from falling once or twice into any sin whatsoever; (the un­pardonable Sin only excepted) and if so, then it is possible for them to fall into this sin: But, I say they do not live in the practice of it, as other men do, because the light, love, and fear of God is in their hearts; and this is a Moral sin, a­gainst natural Conscience, as well as a­gainst their spiritual light and consciences, and we seldome find any of the Saints, or peculiar people of God in Scripture, guilty of this sin, as they were of other sins; and doubtless if they had, we should have hear'd on't, as well as of their other sins. Indeed rotten-hearted, and hypocritical Professors of Godliness, may be, and are undoubtedly found in the practice of this [Page 316]sin, but not real - hearted Saints; and therefore this objection hath no weight in it; for the practitioners of this abomi­nation, are usually set among the vilest of men, in the word of God, and are ac­counted as the worst of men, Rom. 1.29, 30. 1 Cor. 6.9, 10. I confess that Saints while they are very ignorant, or under great temptations, may fall into it, and be guilty of it; but then, they do quickly, upon their receiving of light to convince them of the e­vil of it, repent, and amend, and endeavour to give satisfaction to such as they have de­famed. But I dare not think that the pe­culiar, and choyse people of Christ, can live in the practice of this sin, of murder­ing the good names of men, especially of good men, 1 Joh. 2.15.

Object. But we do not report, or divulge the evils of others, upon vulgar reports, for we abhor to do so; but we do certainly know, that they are guilty of all that we say or re­port of them; all which we can prove and make good.

Answ. It may be so: but yet that will not excuse you, nor acquit you of the [Page 317]horrible sin of reproaching and defaming. For God chargeth you not to speak evil one of another, Jam. 4.11. Tit. 3.2. although you do certainly know them to be guilty of sin.

Secondly, If you do certainly know them guilty as you say, Why do you not deal with them according to the rules of Jesus Christ, Math. 18.15, 16. Gal. 6.1. in order to their healing and reformati­on, as you are commanded to do? that so you may please God, and profit their Souls, get, and keep the peace of God in your own Consciences? Why must you spread it abroad, and render them odious to others and suffer them to continue un­der sin, when it is in the power of your hand to help them out, and your duty so to do? Levit. 19.17.

Thirdly, What ends can you have in your eye, in divulging their real sins? but to disgorge your malice, hatred, envy, or wrath on their good names, and to ren­der them odious and contemptible in the eyes of men. For it is certain you can­not think, nor believe that you shall please [Page 318]and honour God, or any way profit such as have sinned, by reporting and divulge­ing their sins behind their backs; for your Consciences will condemn you (if you will hearken to them) as evil-doers, in such unwarrantable and unrighteous proceed­ings against your Brethren, or acquain­tance; and they will tell you, that you are dishonouring of God and men, and walking in an unholy, and an unrighte­ous way, which you will never be able to justifie.

Fourthly, I believe it will be easily de­monstrated upon a little search, that you, and such as you are, do not, indeed, but only in pretence, abhor to divulge the re­al, or supposed sins of others, upon vul­gar Reports; for you whose Conscien­ces are so large, as to spread abroad the known miscarriages of others, especially of reputed good men, irregularly, and unduly, contrary to the express will of God; will not at all stick to do so, upon vulgar Reports. For he that doth sincere­ly endeavour to observe and keep any one Command of God, will also from [Page 319]the same principle, and by the same rea­son, endeavour to keep all the Commands of God; and he who can knowingly ad­mit, dispence with, and commit any one sin; will by the same reason admit, dis­pence with, and commit all other sins, if he hath opportunity, and temptation so to do.

Fifthly, We are charged and required to do to others, as we would have others do to us, Math. 7. Now would you be so dealt withal by them? if not, why do you deal so with them? Ask your Conscien­ces, Would we have others divulge and spread abroad all the miscarriages they see and know us guilty of? should we not account it a grievous affliction if they should do so? Should we not account it horrid injustice, and inhumane cruelty in them, and look upon them as our great Enemies? surely we should. Well then, is it so hainous an evil in them, & is it not the same in us? Are not we and they bound to walk towards one another by the same Rules? Are we not all under the same Law, and in subjection to the same [Page 320]Law-giver? And are we not strictly commanded to do to others as we would have them do to us? and if so, then we may not, we must not by any means (but in the way of Christ) divulge the known miscarriages of others.

Object. It is again objected; If to speak evil of others behind their back, be a sin, yet not so great a sin, as you would perswade men it is; for it is a sin (if a sin) onely a­gainst sinful men; and what are they?

Answ. I have abundantly proved, that it is not only a sin, but also that it is a ve­ry great, abominable, and pernitious sin: which prooffs I doubt not, but will abide the tryal, and stand firm against all the Lusts of men, and Objections of the De­vil; Entreating all that shall read these lines, to read them seriously, and with a single eye; weigh, and ponder them im­partially, yield up their Judgments and Consciences to the light and authority of truth declared and demonstrated in them; and keep your selves in an even ballance; and I doubt not, but through the help of the spirit, they will captivate and lead you to [Page 321]right apprehensions of this sin, and cause you to believe that it is far more sinful than I have, or am able to declare it to be.

Secondly, Whereas you say it cannot be so great a sin, because it is a sin only against men, yea sinful men.

I answer, 1st. It is not only a sin a­gainst sinful men, but also against such as God calls and accounts holy and righte­ous men; for usually defaming back biters do single out the holiest for their re­proach; and then they do reproach ho­ly men, as well as sinful men, when they do speak evil of them; for although good men are sinful men, yet these sinful men, are also Godly men: and when men do speak evil of them, they do reproach them as good men, or the good that is in them.

2. Such as speak evil of others, especi­ally of good men, do sin against God, as well as against men; yea, they sin more against God, than against men; for they do break his Laws, rebel against his Au­thority, and cast his fear behind their [Page 322]backs: they refuse obedience to him, and set up their Lusts in opposition to their God; yea, they obey their Lusts, and re­ject the Government of God, by their so do­ing; for God hath strictly forbidden them to speak evil one of another, and yet they will do it; and how then, can they say they sin only against sinful men? when they do so apparently transgress the holy Laws of God? David was of another mind, when he had robbed Ʋriah of his Wife, and Life, wherein he wronged them greatly, in causing the one to sin, and the other to dye, 1 Sam. 11. Psal. 51. yet he tells God, that against him, he had only sinned; and why so! but because he had broken and transgressed the Law of God, slighted or despised his Authority, 2 Sam. 12. So when you defame others, you do sin against God, by transgressing his Laws, and despising his Authority, as much, or as really as David did; al­though you commit not the same sins: Besides, when ever you raise or foment evil reports of holy and good men, you thereby desile and blemish God himself (as [Page 323]was shewed before.) For they have the name and glorious Image of the blessed God stamped on them, 2 Pet. 1.4. Col. 3. Eph. 4. And therefore they are call­ed, or named, Godly and holy men in Scrip­ture: and hence it is (as for other rea­sons) that he is so tender and chary of them, as to assure us, that he that touch­eth them, toucheth the apple of his eye, Zach. 2.8. and whatever good or evil is done to them, is likewise done to himself, Math. 25. Acts 9.

Thirdly, Though you sin against men directly, yet not only, or chiefly, as you have heard: So know, that God will not have his reasonable Creatures wronged or abused by their fellow-Creatures; and therefore God hath hedged up their way by many Laws. For when the only wise, and gracious God gave men Laws to walk by, he did not only provide for the secure­ing of his own holy name, His honour and glory from the Reproaches of men, but also for the security of the good names of good men; and therefore he made and gave them two Tables of holy and righ­teous [Page 324]Laws, the first for himself, and the second for men; especially the third Com­mand of the first Table, and the nineth Command of the second. And God hath charged men upon pain of death, to ob­serve and keep them all, the one as well as the other; and the Authority of God is is as much to be obeyed in the one, as in the other; and his Authority is as much despised in breaking the one, as the other. And as God will not hold him guiltless who dishonours His holy name, so he will not hold him guiltless, who dishonours the good names of Men. And to speak with reverence, God is in some sense as tender of the good names of his people, as of his own; for, when they are dishonoured, she is dishonoured; and he tells us, Math. 25. In as much as ye have done so, to these my Brethren, ye have done it unto me.

Fourthly, Pray ask your Consciences, and suffer them to speak out without snubbing them; and observe well, if they do not speak for God, and the good names of men, and tell you plainly that you have greatly and most egregiously [Page 325]sinned against God, and your Brethren, Friends, and Acquaintance, in speaking e­vil of them, and endeavouring to expose them to scorn and ignominy. Your Con­sciences will accuse and condemn you of horrid Villany, of notorious wicked­ness against God and them. They will tell you, that you are guilty of Mur­der Ʋncleanness, and of Robbing them of their pretious Jewels whom you have de­famed. They will tell you that your Pride, Envy, Hatred, Malice, Wrath, and Jealousie; that your Covetousness and the Devil, put you upon that work. They will tell you, that you did design and carry on, cursed ends, in what you have spoken of, or against them: and then you will see, that it is not so small a sin as you would have it to be. And then it will wound you to the heart, to think what hurt and mischief you have done, in robbing men of their good names. You will say no more, It is a little one, and your Souls shall live; no, but you will say, It was a great one, and your Souls shall rue for it in Hell­fire to all Eternity, without Repentance [Page 326]For you will then find, that, That is no small sin in Gods account, which shuts men out of his Kingdom, as this doth, 1 Cor. 6. Rom. 1. So in Jude, and 1 Cor. 5. And God ranks this among the worst of sins: And there are many other sins a­gainst men, expressed and implyed in the second Table of the Law, which surely you will not say are little sins, because they do directly and immediately respect men. What say you to Murder, Adul­tery, and Stealing, are they not very great sins, and yet they are directly committed against men?

Object. But we hope we do not speak e­vil of such men as we know or think to be Godly men, but only of such as pretend to be so, but indeed are not.

Answ. But you are forbidden, as you have heard, to speak evil of any man in such a way as you usually do; unless they are such as are open and notorious sin­ners, and proclaim their own shame and wickedness to all that shall behold them; and of such men I am not speaking; and therefore, if they are not generally known to [Page 327]be such as practise Drunkenness, Adultery, Cheating, Defaming, Stealing, Swearing, Cursing, Lying, false Doctrine, Idolatry, Superstition, Persecution, Oppression, ap­parent and visible Hypocrisie, or the like; or live in the open and frequent neglect of the most substantial duties and parts of Morality and Religion; you ought not to speak evil of them. But if you know them live in the practice of the duties of Morality and Religion, and cannot justly charge them with the foresaid abominati­ons, or others like them, in the general course of their lives; and that they are persons who live in peace with all men, and not in Pride, Wrath, and Contention, nor in such like sins: Certainly you ought not to speak evil of them.

Secondly, It is the usual way of men, who are prone to the practice of this sin, to Reprobate such as they will reproach, that so they may not be charged with re­proaching of good men: For in so doing they know they may reproach themselves; and therefore with the help of the Devil, they will first set the mark of an Hypocrite [Page 328]upon them. They do herein, as the Per­secutors were said to do in the Primitive times, they would cause some to be defloured, and then punished as fornicators; and o­thers to be wrapt up in Bear-skins, and thrown to the doggs, that the doggs might worry them like Bears. Now as the Hea­thens of old dealt with the Christians in those daies, so do many Defaming Back-biters deal with good men now: Such as they have a mind to set the black mark of Reproach on, they will first set the black mark of a Hypocrite or Reprobate upon. And it is a very easie matter for men to cast a Fools Coat on a man, and then proclaim him to be a Fool. But I would seriously advise all such men and women to consider their ways, and who it is that perswades them to think that such men as they reproach, are Hypocrites; and be sure you have sufficient evidence, light, and unbiased judgments, to judg truly and rightly of them; for else you may call evil, good; and good, evil; and condemn the Righteous, and such as God hath justified; and that will be bitterness [Page 329]in the end. Ask your hearts, if your Pride, Malice, Envy, Hatred, Jealousie, Preju­dice, Wrath, or Anger, your self-interest, or design you have against them, have not put you upon your judging them to be but pretenders of Godliness; and if these Lusts and Ends have not blinded your judgments against them, so that you can­not, or will not, see the Grace of God in them, nor judg them to be good men.

Object. But we hope, we have not spoken evil of others from Pride, Malice, Envy, Wrath, Hatred, Jealousie, or such like roots and causes, nor designed, or intended them any hurt or mischief, as you say Defa­mers do.

Answ. Know that the heart is deceitful and desperately wicked; Who can know it? Jer. 17. and therefore you may easily be deceived in the causes and ends of your defaming. The eyes of men are exceed­ing loath to see in a glass the ugly botches and deformities of the face wherein they are; so are defamers loath to see the ugly causes and ends of their wicked works; yea doubtless they will not know them, [Page 330]that so they may go on in their ways the more quietly.

Secondly, But thought you hope, you are not acted by those Lusts; and design, and intend no such ends in defaming; yet I am satisfied that you are guilty. For what should move you to act such wick­edness? what should move you to ruine, or to speak that which may ruine the good names of men, but your Lusts, to­gether with the help of the Devil? Surely you will not say that the Spirit of God, the Grace of God, or good Angels, will put you upon sin, and breaking the holy Laws of God, or stir you up to wrong your Neighbours. You dare not say, it was your love to them, or care of their souls or bodies, that put you upon tra­ducing or defaming of them; if not, then of necessity you must own that you were acted and moved by your Lusts and the Devil. And surely, your ends cannot be good, when the causes are so bad: for an evil Tree cannot bring forth good Fruit: What are your ends then? are they to better them, to convince them of their [Page 331]sins, and bring them to Repentance, as they ought to be? that cannot be, because they neither hear, nor know what you say of them; for you lay open their sins to o­thers, not to themselves, and how then can you convince them; which if you did intend, you would tell them of their sins to their faces, and labour with them to convince them. But seeing you hide their sins from them, and reveal them to others behind their backs; it is certain, that you design and intend to rob and spoyl them of their good names, and to satisfie your Lusts upon them. All which you will find true one day.

Thirdly, I have abundantly proved, that Defamers are acted by such Lusts, intend and carry on such cursed ends, as have been once and again mentioned, and therefore, until the contrary be proved, I shall conclude that you are acted by those Lusts; intend and carry on such ends, and designs against the good names of men. But whether you have, or have not, if you have defamed good men, or meer civil and moral men, as you grant you have; [Page 332]you are guilty of a very great sin; and therefore I do advise you to repent spee­dily, and seek for pardon in the blood of Christ.

Object. But, for ought we know, they may be guilty of more and greater sins than we do report them to be guilty of; and there­fore we may report of them as they are known to be, seeing they may be much worser.

Answ. If I had not heard this Foolish Objection made, I should not have men­tioned it; for surely it is a very foolish and childish objection. For, First you may not divulge the known sins of men, but in the way of Jesus Christ, according to his direction and appointment, and that when you are called so to do, as hath been proved and demonstrated before.

Secondly, You sin greatly upon a two­fold account. First, in surmising and suspecting men, especially good men, to be worset than you know them to be, or to be guilty of committing greater sins than you do know them to be guilty of. For secret things belong to God to judg, and not to you: and God expresly condemns [Page 333]such surmisings or suspicions of men, 1 Tim. 6.4 2 Cor. 12.20. For, if they are good men, you ought to think them better than somtimes they seem to be. Secondly, You sin in making your evil surmisings an argument of your speaking e­vil of, or reproching them; for it is con­trary to Justice and Charity; for the Scripture tells us that love thinketh no evil, 1 Cor. 13. and it is against Justice to take encouragement from uncertainties, to wrong or abuse another, or to lay any punishment on him.

Object. But you know it is commonly said, that where there is smoak, there is fire too; if we hear it reported, that such, or such persons, have committed such, or such sins, we may be sure they are guilty accord­ing to that vulgar saying, and thereupon we may report what we hear, with as much con­fidence as if we had seen it our selves; be­cause where is smoak, there is fire also.

Answ. If that be true, that wherever there is smoak, there is fire too, it doth not at all follow, that men are indeed guilty of the evils they are reported to be [Page 334]guilty of, either in whole, or in part: For, though that saying should be true, yet the Parallel and the Conclusion is noto­riously false; namely, that because there is no smoak without fire, therefore there are no untrue and lying Reports of men; or that it necessarily follows, that whatever men please to reproach each other withal, is undoubtedly true; that is, that they are really guilty of the crimes laid to their charge. I shall give you several instan­ces. Joseph was charged with attempting to commit folly with his Mistress, Gen. 39.13.20. for which pretended crime, he suffered Imprisonment, ver. 21, 22. But was Joseph at all guilty? no, not at all, 7, 8, 9.13. although he suffered as a guil­ty person. Holy David was charged with Treason against Saul; Saul, and o­thers reported, that he sought the King­dom, and would have supplanted Saul, 1 Sam. 18.8. 1 Sam. 21.7, 8, 13. for which David was persecuted by Saul, and others: but, Was David guilty of Treason? no, in no wise; for once and again, when God delivered Saul into his hand, he would [Page 335]not touch him, but protested against it, 1 Sam. 24.26. Chapters. Yet for all that David was still under the charge and re­port of Treason: although he was as guiltless of it as the Child unborn; and every where almost in his Psalms he makes sad complaints against his Reproa­chers, and did appeal to God against them, which he durst not have done, had he known himself guilty of the crimes re­ported of him. Blessed Jeremy was a man of Reproaches also, although he still pleaded not guilty, and was undoubtedly guiltless of the Crimes that many of his acquaintance reported of him. Meek, and humble Moses was reproached for taking too much upon him, Numb. 16.13. but, Was he guilty of it? no, not at all. The great Apostle was charged with a hainous Crime; namely, that he preached that men might do evil, that good might come of it, Rom. 3.8. and many other foul enormi­ties were reported of him, of all which he clears himself in his Epistles, and cer­tainly he was guiltless of them. And who was reproached more than Jesus Christ [Page 336]himself, the Lord of glory; His acquaintance said, and reported of him, that he was a glutton, and a wine-bibber, Math. 11.19. that he wrought miracles by the Prince of Devils; that he had a Devil, and was acted and carryed on by the Devil, Joh. 7.20. and that he was mad, Joh. 10.20. and I hope you will not say he was guilty of any of the said Crimes.

Object. But some may Object, that evil reports were raised and spread abroad of them by wicked men, and such as hated them; but, if we hear evil reports of men, from such as are good, and such as love them, we may believe them, and speak of them to others as truths.

Answ. That these were wicked, and haters of them, who reproached them, I own; and so may they, from whom you ha [...]e such reports for ought you know. For you know all is not gold that glisters; many go in Sheeps Cloathing, but indeed are ravening Wolves; and it is very pro­bable that they are such, as bring you such Reports; for I have shewed you, The practitioners of evil speaking, and blasting [Page 337]the good names of reputed Godly men, are generally marked out in Scripture, for wicked men; and their practice is most wicked and abominable in the sight of God and Men.

Secondly, It is certain (whatever they pretend) they do hate them whom they reproach, or spread an evil report of; for, a greater sign of hatred they cannot shew, than by robbing them of their good names, as I have shewed before. For, did they love them, they would not hurt or prejudice their Reputations; but they would endeavour their Conviction and Repen­tance, their Honour and Happiness: And it is well known, that Hatred, desires and seeks the ruine of the person hated, and Love desires and seeks the welfare and prosperity of such as they love; for if love thinketh no evil, 1 Cor. 13. then cer­tainly it will do no evil to men.

Thirdly, You have heard it proved and demonstrated, that you must not speak evil of good men, although you had the said evils reported to you from, or by, good men; and therefore it will not at all excuse you, or acquit you from guilt, [Page 338]because you had the Reports from good men.

Fourthly, Job was greatly reproved; Evil reports were raised and spread of him, not only by the Devil, but by his Friends, who were good men; although God himself testifies of him, that he was a None-such, Job. 1 8. Job. 23. Job was per­fect and an upright man, one that feared God, and eschewed evil; yet notwith­standing, his Friends, though good, ac­cused him of many crimes, and reported that he was a foolish and an envions wrath­ful man, Job 5. that he was but a Hypo­crite, chap. 8. that he forgot God, and did not pray to him, and many such like evils. Now, Who will say that Job was such a man, as they said he was? or that he walk­ed as they reported he did? Therefore this vulgar saying, which is so generally received, is proved to be false and ground­less; and men and women may be ashamed to own or make use of it. For, should it be owned for a truth, it would condemn the Lord Jesus himself, and almost all the generation of the Righteous; justifie [Page 339]and confirm the slanders of all Reproa­chers. For, Do not Divine and Ecclesi­astical Histories inform us abundantly how the best of men have been reproach­ed and defamed? The primitive Saints were reported to commit filthiness in their Meetings; to murder and eat their own Children, and many other abominations were reported to be committed by them. Now, Do you not believe they were be­lyed? and if so, Why should you not think such as have evil Reports raised of them now, are belyed also? Why do you not hold them guiltless, until you are assu­red by sufficient legal proof, that they are guilty of the evils charged on them?

Objection. It is further objected, But if it be taken for granted, that men do sin, in raising and spreading evil Reports of men; yet we hope, it is not a sin to hear and receive such reports when brought to us; for should we not hear them speak out, what they have to say, we may provoke them to wrath and anger against us, and that will be their sin.

Ans. First, God hath expresly forbidden [Page 340]us to receive, or take up a Reproach against our Neighbour, Psal. 15.3. and therefore we must not hearken to them, nor receive them; for, by hearkening unto them, you put your selves under temptations, to re­ceive, believe, and entertain the Tales that are brought to you of others.

Secondly, By hearkening unto the Tales of Defamers, you do greatly en­courage and animate them in their ac­cursed and diabolical work. For, as we say, If there were no Healers, there would be no Stealers; so, if there were none to hearken to them, and receive their stollen and unlawful wares, they would soon be weary of their work.

Thirdly, By hearkening to them, you countenance them in their sin; yea, you are thereby partakers of their sins, unless you do reprove them, and declare your detestation of their waies: otherwise by hearkening to them, you make your selves one with them, and joyn issues in sinning against God and men.

Fourthly, We must not sin, that good may come of it, Rom. 3.8. or to prevent [Page 341]another mans sinning; nor displease God, and wrong men, to please and gra­tifie any men in the world. If men will sin because I will obey my God, and re­fuse to comply with them in sinning, their doing so, is not my sin, but Theirs; and they shall answer for it, not I. But should I encourage them by hearkening to them, then their sins will be mine.

Quest. If you ask me what is your duty, o [...] what you ought to do, when you hear any to speak evil of others, especially of reputed good men.

Answ. I Answer first, You should know of him, or them, if they do certain­ly know that the whole of what they do report of them, is true.

2. Whether they have no grudg, ma­lice, hatred, or envy in their hearts against them; or whether or no they do truly and heartily love them.

3. Whether, if they do certainly know them guilty, as they do report them to be, they have dealt with them according as the Lord requires them, in Math. 18. Gal. 6.1, 2. Whether they have laboured [Page 342]with them, by the spirit of meekness, and wrestled with God for them, to bring them to Repentance.

4. Whether, they are sure (if guilty) they have not repented; for, if they have repented of their sin, then you ought to forget and bury it, and not to blaze a­broad their nakedness which is now co­vered; for, Repentance sets a man in the same state he was in before he sinned, both before God and Men.

5. You shall know of them, if they can prove, that God hath called them to di­vulge the sins of such persons in such a way as they do; or, whether the Devil and their own Lusts have not put them upon it.

6. You should know of them, what their ends are in reporting the sins, and laying open the nakedness of men, whe­ther they do design and aim at the pleasing of God, and profiting their Souls; or whe­ther they do not design and aim at the blasting of their good names, and ren­dering them odious to you? whether, to call your help and assistance to endea­vour [Page 343]to bring them to Repentance, or to set you at a greater distance from them, and to harden your hearts against them? If they say, They do seek the glory of God in what they do; then tell them, that so did they pretend to do, who murder­ed the people of God, Isa. 66. Joh. 16. and tell them further, That the holy God ab­hors robbery for burnt-offerings; that God will be glorified by men in his own way; and that he will not have men sin to glo­rifie him. If they say, They seek the good and profit of such as they defame, tell them that is false, for the way to do a sin­ner good, is not to back-bite him, and speak evil of him behind his back, but to tell him of, and to reprove him for his sin, to his face.

Now if they cannot give you clear and satisfactory answers to these questions; yea to all, and every one of them; then I advise you to protest against their waies, labour to convince them of their error, and reprove them sharply, yet meekly of their iniquity.

2. Be sure you give no credit to their [Page 344]words, nor seem to approve of them, or give them the least entertainment in your hearts; but declare your indignation a­gainst, and your abhorrence of, their back-bitings and evil-speaking; and tell them, that God hath expresly forbidden them to speak so, and such things, to you of others; and also forbidden you to hear or hearken to them; and therefore you may not hear them, but, in love to God, and Zeal for his glory, the good Names and Reputations of men, yea, and the good of their own Souls; you cannot but protest against and declare your loathing and detestati­on of their ways and practices. And further you should tell them, that you and they have your sins and iniquities; and possibly others may see as many black spots in your faces, as you do pretend to see in theirs. That you have other work to do at home, namely, to look after, to Judg, Arraign and Condemn your selves for your own Iniquities; to confess them, pray for the pardon of them, mor­tifie and subdue them, watch and fight a­gainst them, and that you are command­ed [Page 345]to do your own work, and prove your own waies, Gal. 6. and do your own busi­ness, with quietness, 2 Thes. 3.12. That you have no time allotted you to hear, or speak of others faults, unless you had a call from God to do so; and that you have no opportunity given you to hear­ken to their defamations. That you dare not bring your selves under their guilt, by giving them any Countenance, on Entertainment.

Quest. But may we not speak, and hear others speak to us of the publick, apparent, and notorious sins and wickednesses of some men?

Answ. Yes, we may; if they are pub­lique and notorious sins, and sinners. If they are such as practise notorious abo­minations, walking in the way of their own hearts, adding Drunkenness to Thirst, Deut. 29.19. who publish and proclaim their own wickedness, and lay open their own shame and nakedness in their words, carriages, and practices un­to all men. Surely we may say, that a common Drunkard, and one known so to [Page 346]be to us, is a Drunkard; that a Persecu­tor is a Persecutor; That a Thief is a Thief; that a Whoremonger is a Whore­monger; a Cheater is a Cheater; and that a Swearer is a Swearer; that a Lyar is a Lyar; and that a visible and appa­rent Hypocrite, is a Hypocrite, &c. for these things are known and read of all men; and so we cannot wrong them, nor re­proach them by speaking and declaring of them what evils are so notoriously and commonly practised by them. But these are not the persons intended in this discourse; no, but such as are esteemed civil, moral, or religious men, and are reputed so to be, a­mongst, or by honest men, who know them. But such persons as are so notoriously wicked, as to walk, lye, and wallow in the filth of any wickedness, and are open and publick plagues▪ grievances, and Anu­sances, to the persons and places where they live; these you may, as you have occasion, speak of, so as you must not, may not do of others. For you cannot defame such, as by their usual practices have, and do continually make themselves [Page 347]infamous and abominable. You cannot deprive such of good names, who have none amongst men, but have, by their own words and deeds, already lost them. You cannot thereby make them more vile than they have made themselves, nor ex­pose the Gospel and Religion to Re­proach. For, their Lust is their Religi­on, though they profess to know God. Religion and Holiness is not concerned in their names, neither is the Lord tender of them, neither doth he value or esteem them, as he doth other men; neither can they lay claim to a good name, or chal­lenge it as their due; for they have wil­fully and practically disowned and re­jected it by their wickedness. And here also I would hint several cautions or words of advice. First, That when you speak evil of them, or of their sins, you do it to some good end and purpose; namely, to affect your own and others hearts, and to cause a holy sorrow both in them and your selves, for their wick­edness, because God is dishonoured by them. 2. To caution and strengthen [Page 348]your selves and them against such sins. 3. To quicken your care and watchful­ness against those sins, that you fall not into them. 4. To move your hearts to pitty, and pray for them. 5. To raise up your hearts to admire and adore free grace, that you are not like them; to thank and bless God that you are not as vile and abominable as they are; and to consider that it is either sanctifying or re­straining grace that hath differenced you from them. 6. To cause you to consi­der and reflect on your original state in sin; to remember the Rock from whence you were hewen, and the hole of the pit from whence you were digged, Isa. 51.1. and that you were once as bad as them, Tit. 3.3. 7. To cause you to look into your own hearts and waies, and see if there are not as vile and hateful sins in you, in the sight of God, as you see in them. You see them Drunk with Liquors, but are you not somtimes Drunk with Passion, Wrath, and Anger? You hear and see them com­mit lewdness, but are not your hearts full of Covetuousness and Worldliness? You [Page 349]hear them swear, but are not your hearts full of Pride and Envy?

2. You must not speak of them and their sins, to make them an abhorring and an abomination unto men, and to shut them out of their pitty and commiserati­on; or so, as to render them altogether hopeless and desperate; for then, all means used by any to do them good, to con­vince them, and bring them to Repentance will be in vain. Except they are the Lords publick, and probably implacable, Enemies; and such as are obstructers and hinderers of his glory and interest in the world, and such as do withstand and oppose such as labour to exalt his name, honour, and glory in the world. For God hath set a black mark on them, and declared them to be a most hateful and vile generation of men. They are called Hypocrites, Math. 23.13.30. Satan, Revel. 2.10. Serpents and Vipers, Math. 23.33. Lyons, 2 Tim. 4.17. D [...]ggs, Phil. 3.2. Haters of, and Enemies to God, Rom. 1.30. Luk. 19 27. God hath marked them out for destruction; and they have made themselves odious and [Page 350]abominable to God and men; yea, such are the great Enemies of mankind. So that I doubt not but that we may speak of, and declare their abominations unto one ano­ther without sin, and endeavour to un­deceive such as we know are deceived by them, and have them in esteem, and are tempted to follow them in their iniqui­ties, because of some place, title, or office they have or bear; or, because they are reputed to be learned and wise. For by this means we may prevent the ruine of Souls, and the practice of many sins, which many are emboldened to commit without scruple, by their example, as sad experience shews. But now for other notorious sinners, we should be very ten­der of, and be more cautious how we render them vile, lest we harden them a­gainst all Reproofs and Counsels.

Quest. But when it is a common Re­port, and in every mans mouth (as we say) we may believe, receive, and report what e­ver we hear of others, may we not? especi­ally, if they have been reputed good men?

Answ. No, in no wise; for, as fame is a Lyar (as sad experience shews) so it is certain, that, that Report which is at first raised falsely and groundlesly, by the pride, malice, envy, and wrath of one, will quickly spread all over City & Coun­try, and become every ones talk; and it is most certain that false Reports do and will spread abroad, be received and talk­ed of as much, as true and real ones are. For men (especially women) have A­thenian-like spirits; they are all for hear­ing and telling of news, whatever the matter be. But my Book-seller constrains me to make an end; and therefore I am forced to omit and pass over many things necessary and useful, which I thought to have spoken. Wherefore, I shall con­clude with a few words of Exhortation, and a few words of Direction. First, of Exhortation.

1. To bespeak all persons into whose hands these lines may fall, to read them diligently, seriously, and with a single eye; with designs and resolutions, with pray­ers and watchfulness to profit by them; [Page 352]that they may be powerful to convince you of, humble you for, and convert you from the practice of the abominations de­tected in them; and not to judg, censure, and condemn them, because they do not suit your humour, but condemn your practice.

2. Be perswaded, to reflect on your waies, and examine your practices, and se­riously consider what you have done, and how you have used your Tongues, Weigh and ponder well what you have read, and then ask your Consciences if you are not guilty, yea, if you are not deeply guilty of this foul sin, of this horrid abomination, of murdering and desiling the good names of men, with your back-biting, whispering, and defaming Tongues; as also by re­ceiving and entertaining such evil reports as have been brought to you of others. Give your Consciences leave to speak out, and do not snub them. Yea, I would ad­vise you sincerely to desire and pray, that the spirit of God may help you in the work. And be entreated to ask your hearts again and again, if you are not [Page 353]deeply guilty of murdering good mens names with your Tongues? Have you not imployed your glory (your Tongues) Psal. 30.12. in that fil [...]hy, base, diabolical, and dirty work of speaking evil of others? Have you not sate in your own, or others houses, and heard, believed, and entertained defamations, and evil reports of persons, which s me hyp [...]ritical (though high Professors) have brought to you; which malitious, envious, to ling, idle busie-bodies have brought to you of others? and have you not spoken of, and reported them to others, talked and pratled of them? If so, then great is your sin, and great shall be your punishment without Repentance. And let me speak a word to women in particular. Do not you ordinarily in your visits most sinfully and shame­fully raise and spread abroad evil reports and de­famations of others to one another? Do you not u­sually tattle and talk to each other of others supposed or real miscarriages, as if you had no­thing else to do? certainly you do. Yea, do not almost, if not all the Reproaches and evil Reports that are abroad, come from you? and are they not the woful fruits of your carnal vi­sits, and work there? Surely they a e. Ah, wo­men, women, consider, and lay to heart how you have with your tatling Tongues in your Visits and Carnal meetings, stab'd, wounded, murdered and polluted the glorious name and waies of Je­sus Christ; the good names and reputations of his Ministers and People, with your whisper­ing and back-biting Tongues? Oh! consider [Page 354]and lay to heart in season, what a deal of mis­chief you have done, and how many hearts you have saddened and grieved, hardened and caused to sin; and what a world of guilt you lie under; and Repent, R pent, and do no more so wicked­ly.

3. Be perswaded to avoyd the company of talk­ing, tatling Back-biters; and, in case you be at any time in their Company, and you hear them begin to back-bite, and speak evil of any; either reprove them, and endeavour with wisdom and me [...]kness to convince and hinder them in their wicked works, or by withdrawing from their Company, or both, as you have op­portunity, lest you be partakers of their sin and punishment, and in any wise keep you from the accursed thing that you find amongst them; comply not with them.

4. Be perswaded to keep in your hearts, (and manifest it in your carriages) as high e­steem of, and as great respect unto reputed good me [...], after you hear them reproached, as you had before [...] and do not (as too many do) cast them out of your hearts and communion, because some wicked tongues have laboured to make them vile to you. For if you do, you prose­cute the Devils designs, and gratifie him ex­ceedingly; strengthen the hands of Back-biting Defamers, sin against God, and wrong your own Souls: And, for ought you know, the Reproached are guiltless of the sins, they are defamed for; or if guilty, they have Repent­ed of them.

[Page 355]5. Be perswaded to Watch your hearts, and set a guard upon your Tongues, that they sin not a­gainst the good names of others Yea, you must keep your Ears shut against hearing of evil Reports, if ever you will keep your Tongues from speaking them. For experi­ence shews beyond all contradiction, that the evil the Ears takes in, vents its self again by the Mouth.

6. Be perswaded to give a satisfaction, and make all speedy and full restitution to all such as you have by back-biting and defaming, wronged and defrauded of their good names; and re­move all the stumbling blocks you have laid in their way, to cause them to sin and hinder their Salvation out of the way, lest by the counte­nance of them, through your neglect, (as they were laid in their way by your Tongues) you cause them to sin more, and thereby provoke God to pour out his Wrath upon you, to the utter­most.

7. Look upon Back-biting Defamers, and Whis­pering Reproachers to be the worst of men; the very dung and dross of the earth, until they are converted, and declare their Repentance and Reformation. Look upon them as Enemies to God: Common Plagues to mankind, and wicked mali [...]ious Enemies to you, as any you have in the world. For assuredly, such as will murder thy good name, will also murder thy Life, were it not for sear of humane Laws; for they may as lawfully do the one, as the other; and I doubt [Page 356]not but that both are alike abominable to God, although they are not so in the account of ignorant men.

Now to inforce these things on your hearts, be pleased to consider.

1. That the great and all seeing God is privy [...] your ways. He searcheth out the hidden works of darkness; whereof this is one of the vilest and blackest. God observes your ima­gining evil in your hearts against, or of one another, Zach. 7.10.8 17. He minds and takes notice of your sitting and hearing tarling Tongues when they bring you evil Reports of men, and when you, believe, receive, and entertain them. God hears your m st secret whisperings of evil Reports against men, or of men, to their Re­proach. And although men may never detect and find you out, yet God and your own Con­sciences will effectually do it one day; and he that seeth in secret, will reward you openly.

2. Consider, that it is a very easie matter to commit this sin, and be guilty of this murder. It may be some will perswade themselves that they are guiltless, when they sit at their Tables, lye in their B ds, stand in their Ships, &c. and talk to one another of others real, or supposed miscarriages, and back bite them; but you will assuredly find one day, that this is the sin I have been detecting of, and that by your so doing, you are guilty of murdering and d [...]filing the good names of good men, when you so talk of them, unless you have a call from God, and not from [Page 357]the Devil to do so. Yea, you are guilty of this sin, when you speak matter of truth, and when you under value and speak slightingly and contemp­tu [...]usly of good men; or such as have been repu­ted such, unless they are apparent & notorious Apostates, or speak contemptibly and vilifyingly of the gifts & parts of Ministers, & other good men:

3. Consider, God will cause the same measure to be given to you, that you have given to others. If you will Reproach your Neighbours, God will stir up some or other to Reproach you, Math. 7.1, 2, 3 If you have cast dirt on your friends or acquaintants, it is a thousand to one, but God will find out one or other to cast dirt on you. He that sheddeth mans blood, by man shall his blood be shed, Gen. 9.6▪ you have murdered others good names, and others shall kill, if not murder, yours. Thus in my unbeltef I dealt with others; and thus have some been pleased to deal with me: Oh! that I could mourn tears of blood for this bloody sin of mine, though committed in a state of un­belief. God hath confirmed this truth in me, and in his wise providence repayed me with my own Coyn. But now I hope God hath pardon­ed me, and I do heartily pray that my Slande­rers may be pardoned also.

4. Consider if you have not given great oc­casion to many poor Souls to curse you, to hate and abhor you for the wrong you have done them by your Back-biting defamations. Have you not grieved many hearts, and caused them to sin? have you not hardened some in sin, and given others cause to complain to God a­gainst [Page 358]you? as David often did against his Reprea­chers? Have you not by your Reproaching of some men, caused a world of mischief of sin and wickedness to be committed; yea, have you not given occasion to the Enemies of God to blaspheme? And will not God lay all on't at your doors, and condemn you for Malefactors? surely he will.

5. Consider what a great and hain [...]us sin this is, and what a world of Serpents and Vipers are in the Womb of it. It is a big-bellied Sin. It hath abundance of abominable cursed Roots, of vile and poysonous fruits. It is such a Monster as that we very seldome (if ever) find the Lords peculiar people guilty of it in the Scripture. We find them guilty of many other horrid sins, but very rarely are they charged by the Holy Ghost with the sin of back-bitting and defaming of good men. Yea, it is generally and ordinari­ly in Scripture made the Character of the worst of bad men, as I could abundantly shew; and you may easily find in this Book, that I have written for your Conviction, Repentance, and Reformation.

6. Consider that you may easily avoyd this sin, if you will; there are other sins as w [...]rdly minded­ness, Pride, Passion, &c. which we cannot so easily avoyd; but it is most certain, we ma [...] easily a­voyd and have nothing to do with this We may as easily avoyd this, as we can other, Mur­der and Theft. For men do ordinarily commit this sin upon a deliberate choyce. They commit it because they will commit it, not through weak­ness, but wilful wick [...]dness, as hath been shewed.

[Page 359]7. Consider how the blood of mens good names, which you have been guilty of, will shortly wound, stab, and torment your Consciences (although they are now asleep) they will be stung and horribly di­stressed with the guilt of the blood of good names. This sin (without Repentance) will be a terrible knawing worm in thy heart to all eternity. It will be an Adder that will not be charmed.

Oh! poor Soul, what wilt thou do when thy soul shall hear, & thy conscience feel the cry & weight of blood? when God and mens good names shall prosecute a terrible charge against thee, find thee guilty, and condemn thee for thy Reproaching of good men, and the name & glory of God in th [...]m. Oh, consider it in season, and enlarge upon it, though I may not. So much for the Exhortation.

Now if you ask me how you may avoyd this sin, and Repent of what is past. 1. I Answer, Intreat the the Lord to open your Eyes, convert your Hearts, and give you Repentance unto Life. Entreat the Lord to put his fear into your Hearts; fence, guard, and guide your Tongues, that you sin not by back-biting and defaming, Psal. 141.3. 2. Do not only desire and pray to God to keep your Tongues from this Iniquity, but be you upon your guard, and keep you [...] selves likewise, Prov. 4.23. Psal. 39.1. For as it is our duty to commit our selves to the care and protection of God, so also it is our duty to keep our selves from all Iniquity; and unless we keep our selves from sin, we cannot expect that God should keep us; because God hath promised to keep us from sin in the way of our du [...]y. 3. Mind your own work and business and meddle no [...] with others, which do no way concern you, Gal. 6.4. 1 Pet. 4.15. 1 Tim 5.13. [Page 360]For assuredly, one great occasion of this great wickedness, is persons medling with others busi­ness, and neglecting their own proper work. 4. Get & keep the fear of God in your hearts, and remember that the Eye of God is alwaies on you, and his Ears open to hear and observe all your thoughts, words, and waies, that you may stand in awe and sin not, Psal. 4.4. 1 Sam. 12.24. 5. Con­sider, and lay to heart your own sins and evil natures, and what cause you have to keep at home; what abundance of Lusts you have in your own hearts; how ready they are to imbrace and joyn Issue with temptations; how many sailings you have been guilty of, and how often you have exposed your selves to Reproaches from others, Gal. 6.1. 1 Cor. 9.27. 6. Would you be kept from this accursed thing, this pernitious abomination; then Repent of what is past, and recover the favour of God, sue out your pardon & peace, that God may return to you, and you to God; that God may be well-pleased with you, and delight to guard & keep you from com­mitting this great wickedness. For, while there is an accursed thing in the Camp, and this sin remains unrepented of: God will not be with you, nor hold the Reins of Lusts in his hand, but suffer you to close in with Temptations, to fall and break your bones. God will leave you to your selves & temptations, because he is displeased with you. 7 Presecute the great work of Mortification; Cut down this Goliah with the sword of the Spirit. Lay the Blood of Christ to the Roots of back-biting. Arm your selves against the causes of this wickedness, & sight against them in the light, life, and power of Christ until you have destroyed them; and in your so doing, the God of Peace shall be with you. Amen.