The Evil Tongue Tried and Found Guilty, Chapter 6

The Evil Tongue Tried and Found Guilty · Chapter 6

p. 298CHAP. 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.

p. 299Answ. 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 p. 300did 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 p. 301spake 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 p. 302word 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 p. 303are 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 p. 304contradiction 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 p. 305you 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, p. 306nor 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 p. 307do 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 p. 308under 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 p. 309with 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 p. 310it 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.

p. 311As 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.

p. 3125. 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 p. 313their 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 p. 314in 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 p. 315practice 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 p. 316sin, 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 p. 317horrible 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 p. 318and 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 p. 319the 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 p. 320Law-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) onelyonly 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 p. 321right 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 p. 322backs: 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 p. 323was 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 p. 324Laws, 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 p. 325sinned 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 p. 326For 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 p. 327be 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 p. 328upon 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 p. 329in 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, p. 330that 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 p. 331sins, 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; p. 332you 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 p. 333such 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 p. 334guilty 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 p. 335not 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 p. 336himself, 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 p. 337the 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, p. 338because 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 p. 339and 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 p. 340us 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 p. 341another 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 p. 342with 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 p. 343to 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 p. 344words, 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 p. 345to 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 p. 346be 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 p. 347infamous 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 p. 348your 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 p. 349hear 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 p. 350abominable 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?

p. 351Answ. 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; p. 352that 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 p. 353deeply 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 p. 354and 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.

p. 3555. 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 p. 356not 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 p. 357the 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 p. 358you? 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.

p. 3597. 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. p. 360For 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.

FINIS.

End of the text · Stephen Ford, The Evil Tongue Tried and Found Guilty (1672)