The Evil Tongue Tried and Found Guilty, Chapter 3

The Evil Tongue Tried and Found Guilty · Chapter 3

p. 20CHAP. 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 p. 21men 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,

p. 221. 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 p. 23him 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.

p. 242. 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 p. 25hear 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 p. 26or 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 p. 27on 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 p. 28hath 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 p. 29is 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 p. 30in 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 p. 31wrong 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 p. 32Innocency, 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 p. 33of 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 p. 34that 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 p. 35the 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 p. 36Relation, 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 p. 37which 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 p. 38know 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 p. 39clearly 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

p. 408. 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 p. 41unrighteous 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.

p. 4210. 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 p. 43and 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.

p. 44Secondly, 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 p. 45against 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 p. 46and 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 p. 47when 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 p. 48by 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 p. 49we 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 p. 50in 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, p. 51and 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 p. 52purse 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.

p. 532. 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 p. 54my 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 p. 55end; 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 p. 56God, 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 p. 57we 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 p. 58the 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 p. 59judgment 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 p. 60this 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: p. 61his 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; p. 62and 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 p. 63life, 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 p. 64in 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 p. 65by 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 p. 66did, 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 p. 67any 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 p. 68pierce 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, p. 69while 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 p. 70will 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 p. 71use 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 p. 72of 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 p. 73thou? 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 p. 74hurt 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 p. 75by 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.

p. 7610. 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 p. 77we 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 p. 78have 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 p. 79or 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 p. 80they 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 p. 81any 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 p. 82have 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 p. 83this 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 … p. 80duplicate page p. 81duplicate page p. 82duplicate page p. 83duplicate page p. 84fail, 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 p. 85persons, 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 p. 86of 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, p. 87and 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 p. 88good, 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, p. 89together 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.

p. 90Fourthly, 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.

p. 91Eleaventh, 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.