A Bridle for the Tongue, Chapter 7
CHAP. 7. Of the ſlandering tongue.
SECT. 1. Sheweth what ſlandering is, and that men may be guilty of this ſin ſix wayes.
IN the next place I ſhall ſpeak of that ſin of the Tongue,Definit. of ſlandering. Detractio est Locutio ex invid a procedens, bona aliorum denigrans. Hugo. which is called ſlandering: Firſt I ſhall ſhew what it is, then how many wayes men may be guilty of this ſin.
Slandering is the blemiſhing of anothers good name, or the ſpeaking againſt another out of envy and malice.
Now men may be guilty of this ſin divers ways; when men report that which is falſe of their Neighbours, to their diſgrace and dammage: no man but will grant this to be a ſlander: ſome there are, when they have no juſt matter of accuſing others, they will deviſe matter wherewith to ſlander them: thus the Jews conſpire againſt Jeremiah: Come, ſaid they, let us imagine ſome device againſt Jeremiah, come and let us ſmite him with the tongue, and let us not give heed to any of his words. Jerem. 18.18. David by the ſpirit of God ſpeaking of Doeg that ſlandered him to Saul, ſets down his ſin thus: Thy tongue imagineth miſchief, and is like a ſharp razor that cutteth deceitfully: Thou doſt love evil more then good, and lyes more then to ſpeak the truth. Pſal. 52.2, 3. and he complaineth of his ſlanderous enemies to God, praying God to help him. Hold not thy peace, O God of my praiſe: for the mouth of the wicked and the mouth rf the deceitful are opened againſt me; they have ſpoken againſt me with a lying tongue; they compaſſed me about alſo with words of hatred, and fought againſt me without a cauſe. Pſal. 109.1, 2, 3.
2. Men may be guilty of this ſin, when they ſpeak for the matter that which is truth; yet they wreſt it to another end then it was intended,Words reported again, have as another ſound, ſo another ſenſe. ſpoken or acted: Doeg reported concerning David and Ahimelech, that which was for the matter true, but reporting it to another end then it was done, the ſcripture calls him a falſe tongue: Thus it is with them that were falſe witneſſes againſt our Lord and Saviour Chriſt, they ſaid, he ſaid, he would deſtroy the Temple, and raiſe it again in three dayes: Now he ſaid, deſtroy ye this Temple, (ſpeaking of the Temple of his body) and I will raiſe it againe in three dayes. Joh. 2.19, 21. Of this the Prophet David complaineth. Pſal. 56.5. every day they wreſt my words, thetr thoughts are againſt me for evil; and of this number were thoſe that watcht for the prophet Jeremiah's halting, to make him an offendor in a word: that time ſhall come that ſuch tongues as theſe ſhall be cut out.
3. Men may be guilty hereof, when unto ſomething that is true, they add ſomething that is falſe; and of their own ſurmiſing, and charge their neighbours with it. Thus it was with Pauls accuſers. Act. 21.28, 29. they ſuppoſed that he had brought Greeks into the Temple, becauſe they had ſeen Trophimus an Epheſian before with him in the City: the Apoſtle did not any ſuch thing, but becauſe they do ſurmiſe ſuch a thing, therefore they lay it to his charge, and ſtirr up the people againg him: thus men become guilty of this ſin, pretending ſome ground why they think ſo, and ſo charge their neighbours with what is falſe, and the product of their ſurmiſes.
4. Men are ſlanderers when they ſpeak that which is for the matter true, and yet they ſpeak it not upon right grounds, that they ought to ſpeak it; as
1. When they ſpeak truth for matter, yet it is to vent their own paſſion, as many times in mens reviling one another, and throwing filth in one anothers faces, they ſpeak truth, but do not care to do their Neighbour good by it, but ſpeak it in paſſion, not with a ſpirit of love, but on purpoſe to diſgrace and vilify them, as when evil Neighbours fall out, they rip up one anothers faults and infirmities, and miſcarriages, and call one another by diſgraceful and opprobrious Terms.
2. When men ſpeak what is to the diſcredit of their Neighbour, meerly to hold on a tale in diſcouſe: Now conſider that Slanderers and Tale-bearers are called in the Original by the ſame word, it being a hard matter for thoſe that are given to tale-bearing, not to be guilty of ſlander: The Lord abſolutely requireth, that men ſhould not be given to the ſin of tale-bearing, to take away their neighbours good name. Thou ſhalt not go up and down as a Tale-bearer among thy people. Lev. 19.16. where we may take notice that the Hebrew word [Rakel] properly ſignifies a Pedlar or petty-Merchant,foreign that goes up and down the Countrey offering his wares at every mans door, taking up his Wares at one place, and carrying them to another to ſell them: So the tale-bearer catcheth up an evil report of his Neighbour at one place, and is not at reſt till he is at another place to tell it again, offering to vend it at a very low rate to any man that will take it off his hands: and as it is with the Pedlar, ſo long as his Pack is faſt, his Ware is not ſeen, but he opens his Pack, and then it is for every ones eye; ſo it is with a tale-bearer; he readily opens his Pack, and the more ſecret the thing is, the more he deſireth to publiſh it, that it may go for the greater news: The Lord tells the Mountains of Iſrael; Ye are taken up in the lips of talkers; and are an infamy of the people. Ezek. 36.3. when people have nothing elſe to diſcourſe of, then the Church and people of God ſhall find diſcourſe for bablers; and ſaith the Holy Ghoſt, ye are become the reproach of the people. Tatlers and buſie-bodies are joyned together by the Apoſtle. 1 Tim. 5.13. and when ſuch people meet together, other mens matters are the matter of their common talk. Gerſon Gerſon.writing to his brother, tells him of many ſins he might run into, before he was aware of it, and this is the firſt that he mentioneth, ſc. Nubes verborum, intimating that in mens ordinary diſcourſes, there be as it were many Clouds of evil ſpeaking and ſlandering: one of the Antients tells us of one that carryed a ſtone three years in his mouth, ut vitaret multiloquium, that he might avoid babling; and well were it if the mouths of tatlers and tale-bearers were ſhut continually, unleſs they could open them to better purpoſe then they do.
Obloquium eſt abſen i detrahere, & doloſe mordere. Auguſt.3. When men ſpeak that behind anothers back, as evil, which they will not ſpeak to their faces, ſpeaking to the defaming or diſcredit of them that are abſent; theſe are whiſperers, ſuch as go about from one to another, privately and cloſely venting their ſlanders: This is againſt the Rule of our Saviour, who ſaith, If thy Brother hath treſpaſſed againſt thee, go and tell him his fault between thee & him alone. Mat. 18.15. Now here is their ſin, ſpeak of it they will, but loth they are to have it known it came from them: Pray neighbour ſpeak not of it, bring not my name in queſtion, I would not be known to be the Author of this report: if this be ſpoken openly, and before many, then it is called by the name of backbiting: Pſal. 15.3. if it be ſecretly ſpoken, then it is called whiſpering: ſuch a one would not ſeem a ſlandrer, though he well deſerves the name. Auſtin cauſed theſe verſes to be written over his Table.
Quiſquis amat dictis abſentum rodere famam,
Hanc menſam vetitam noverit eſſe ſibi.
Whoſo delights the Abſent to diſgrace,Auſtin.
Let that man know that here he hath no place.
Whiſpering and revealing of ſecrets is uſually the cauſe of much ſtrife and contention among men: A whiſperer ſeparateth chief friends.The whole Duty of Man. part. 13. Pro. 16.28. This ſort of ſlanderer, is of all other the moſt dangerous, for he worketh in the dark, ties all he ſpeaks to, not to own him as the Author; ſo that whereas (as one obſerveth) in the publique accuſations, the party may have ſome means of clearing himſelf, and detecting his accuſer; here he ſhall have no poſſibility of that;Aquin. 2 da 2. de queſt. 74. Chriſtop. Cart-Expoſit. Pſalm. 15.3. the ſlander like a ſecret poiſon worketh incurable effects, before ever the man diſcern it. Aquinas makes whiſpering another kind of ſin diſtinct from backbiting: but as one well noteth, they differ onelyonly as Genus and Species, backbiting being more general then whiſpering; for every whiſperer is a backbiter, but every backbiter is not a whiſperer.
4. When men ſpeak againſt their Neighbours, not unto thoſe that may cover their infirmities with the mantle of love, or do any thing toward the reclaiming them, but unto thoſe that will blaze them abroad to their infamy: it is lawful to ſpeak of mens faults behind their backs, to thoſe that have authority over thoſe of whom we ſpeak; this is no backbiting: thoſe that were of the houſe of Cloe declared unto Paul the contentions and diviſions that were among the Corinthians, 1 Cor. 1.11. they do not tell what they hear of them abroad to hurt them, but they tell it to the Apoſtle who watched over them for the good of their ſouls, and he tells them of it, and gives them good counſel, telling them alſo whence he underſtood of this their miſcarriage, and this he doth for their good: and they that do otherwiſe, are guilty of theſe ſins before the Lord: Grace will teach, and Religion will command a man to ſpeak nothing to …ay againſt his neighbour, except unto thoſe that may labour to promote his good: did men make Gods word their rule, much of this Tongue evil might through Gods grace be prevented.
5. When men ſpeak evil of others (though for the matter true) yet have not their hearts ſo affected with it as they ought; as when a man pleaſeth himſelf with it, and is tickled with delight at it, but hath no bowels of compaſſion towards the body or ſoul of him of whom he ſpeaketh: this is a ſign of a very evil heart: we ought to deal with the ſins of our neighbours, as with their wounds; not pleaſe our ſelves with them, but conſider them with relenting hearts toward them.
6. When men ſpeak of the ſins of others with all the aggravations of them, and are not content once or twice to mention them, but go on in a continued courſe of reproaching them more and more: this is a ſign of a bad heart:
Yet in ſome (caſes, which being wiſely conſidered) we may ſpeak what we know of others (though it be evil that we know of them) and yet not be guilty of this ſin of ſlandering: as when we are (by ſome that have good ground to enquire after ſuch and ſuch of our neighbours) deſired to relate what we know of them; in ſuch a caſe we may witneſs the truth concerning them before a Mrgiſtrate, or any perſon juſtly deſiring it: or when it is ſo, that our ſilence may be an occaſion to deceive others, or prejudice others, we may inform them, leſt their ſpecious pretences of Religion may deceive them: the ſcripture alloweth in ſobriety and moderation, to give an Item to undeceive thoſe that are in danger to be deceived thereby.
SECT. 2. The greatneſs of this ſin ſhewed in four things.
NOw in the next place,The backbiter is like a Butchers Cur, whoſe lips are alwaies bloody with the ſlaughter of ſome Beaſt or other. to deterr you from this ſin, and that you may ſee the danger of it, conſider.
1. This is one of thoſe ſins that is moſt abominable in the ſight of God. Prov. 1.16, 19. As a lying tongue and falſe witneſs that ſpeaketh Lies, ſo he that ſoweth diſcord among his brethren, are things that the Lord hateth; and he ſheweth his hatred of it by his frequent forbidding of it in his word. Thou ſhalt not report a falſe tale. Exod. 23.1. Thou ſhalt not go up and down as a Tale bearer among thy people. Lev. 19.16. and ſee how God eſteemeth of ſuch perſons; he joyneth his prohibition of it, with that of murder, as in the next words is evident; neither ſhalt thou ſtand againſt the blood of thy neighbour. The backbiter is a man-ſlayer, and God eſteems of him as no other then a murderer.
2. God denounceth a curſe and ſtrange puniſhments that he will bring upon thoſe that are ſlanderers of others Curſed be he that ſmiteth his neighbour ſecretly. Deut. 27.24. This was one of the curſes that was to be read by the Levites in the hearing of all Iſrael under the Law, and all the people were to ſay Amen. And albeit ſuch men may pretend an intereſt in Gods Covenant; yet he tells them plainly, they have nothing to do with his Covenant; and as they make no bones of tearing the names of others by this ſin of the tongue, ſo the Lord will tear them in pieces, and none ſhall deliver them. Pſal. 50. from ver. 16. ad finem: He ſpeaketh to thoſe that brought their ſacrifices before him, and thought highly of themſelves from their intereſt in the Covenant: but verſes 19, 20. you may firſt read their ſinne. Thou giveſt thy mouth to evil, and thy tongue frameth deceit. Thou ſitteſt and ſpeakeſt againſt … brother; thou ſlandereſt thine own …thers ſon: then read their puniſh…ent. ver. 21, 22. But I will reprove …ee, and ſet thy ſins in order before …ee: Conſider this, all ye that forget …od, (i. e. Ye that are apt to forget …ods word, by falling into theſe ſins,) …aſt I teare you in pieces, and there be …one to reſcue you: In Pſal. 140.9. God threatens ſtrange puniſhments …hat he will bring upon them. Pſal. …40.9. As for the head of thoſe that …ompaſs about the Godly, the miſchief of …heir own tongues ſhall cover them; and ver. 10. he compares them to one in a deep pit without water, that cannot get out, when a ſhower of fire is falling down upon his head. God will root out ſuch from among the living: for the backbiter ſhall not be eſtabliſhed in the earth; evil ſhall hunt a man of a violent tongue to overthrow him. ver. 11. God will throw them down as it were from the top of a Rocky-cliff or ſteep place, where, duplicate page duplicate page with the fall they muſt needs break their bones.
3. It is a moſt dreadful and a damnable ſin: whiſperers and backbiters are mentioned by St. Paul, as ſuch that regard not to know God, and to be delivered up to a reprobate mind, to do thoſe things which are not convenient. Rom. 1.28, 29, 30. whiſpering and backbiting are there ranked among many other great ſins which are the effects of a reprobate mind: this was a damnable ſin, deadl… in the very Heathen, of whom the Apoſtle there ſpeaketh; how much more thoſe that profeſs themſelves to …e Chriſtians? and the ſame Apoſtle bids Timothy refuſe the younger widowes that wax wanton againſt Chriſt, that are idle, and go about from houſe to houſe, yea not onelyonly idle, but alſo pratlers and buſy-bodies, ſpeaking things which are not comely; and of theſe he ſaith, they have damnation, becauſe they have broken the firſt faith. 1 Tim. 5.11, 12, 13.
4. Slandering makes a man more like the Devil then any other ſin doth; for the ſlanderer hath the Devil in his tongue; and the ſpirit of God gives the ſame name to a ſlanderer, that is given to the Devil; he is called Diabolus a ſlanderer, he is the patron of all evil ſpeaking; he ſpared not God himſelf, but ſpake evil of him to our firſt Parents Adam and Eve in Paradiſe. Gen. 3.4, 5. and ſlanderers are called foreign, falſe accuſers or devils. 2 Tim. 3.3. Tit. 3.2. So our Saviour in this reſpect calleth Judas a Devil, becauſe he acted the part of the Devil, in ſlandering his Maſter in ſecret. Joh. 6.70. and from this ſin he came to betray his Maſter for 30 pieces of ſilver; ſlanderers are the Devils journey-men; they are Canini dentes Diaboli. The Devils ſharpeſt teeth, as Pariſienſis ſpeaks:Pariſienſ. Struth. obſerv. Calumniation is the Devils mind in mans mouth, and his Arrow ſhot by Mans Bow, as another obſerveth.
SECT. 3. Of ſpeaking evil of God himſelf; ſhewed in four things.
THere is another branch of this ſin, which is grearer then the former; as when men ſpeak evil of God and his wayes and proceedings, or any that receive any power, authority, or Commiſſion from God, as Magiſtrates and Miniſters; and alſo when men ſpeak evil of the Saints and people of God.
1. When men ſlander God himſelf, and ſpeak evil of his doings; as, 1. when we debaſe or undervalue the excellency of Gods works, which were all made in wiſdom; or when we do obſcure or extenuate the gifts of God that are in any of our Brethren; or when God hath given us variety of his good creatures for our daily refreſhment, yet we ſlight them, and diſcommend ſuch meats as God hath ſent us to eat; this is to reproach God himſelf. 2. When we either take no notice of, or lightly paſs over the judgements of God, as the wicked man in the Pſalms, of whom it is ſaid, Thy Judgements are far out of his ſight; and when men ſo paſs them over, as that they apply them to others, not to themſelves, as they did. Luk. 13.1, 2, 3. 3. Men ſlander the juſtice of God, when they ſay that Gods wayes are not equal: that God dealeth partially, unequally with thoſe that are equal; that he dealeth ill with good men, well with evil men; the wicked have the world at will, the Godly are grievouſly afflicted; when men count the proud happy, and in diſcontent ſay,Malach. 3.14, 15. They that work wickedneſs are ſet up, and they that tempt God are delivered: Jerem. 12.1, 2.Wherefore doth the way of the wicked proſper? why are all they in wealth that rebelliouſly tranſgreſs? Thou haſt planted them, and they have taken root, they grow and bring forth fruit; Pſal. 73.4, 5, 7.there are no bonds in their death, but they are ſtrong and luſty, they are not in trouble as other men, neither are they plagued with others; their eyes ſtand out for fatneſs, they have more then heart can wiſh.
4. Men ſlander and diſhonour God when his name is uſed in prophane prayers for wicked purpoſes, and in praiſes and thankſgivings for ſome evil that is done; as when the Pirate and the Thief prayes that he may meet with a good booty, as Camden ſpeaks of the wild-Iriſh: ſo when Theeves having gotten their prey, or Gameſters and Cheaters when they have gotten much money of a man (when they might as well have cut his purſe) give thanks to God for their theevery. I thank God I have ſped well, I have had good luck to day, I thank God: thus Saul gives thanks to God for the diſcovery of David, when the Ziphims brought him word where he was. 1 Sam. 23.21. Bleſſed be ye of the Lord: Thus Adulterers make God as it were their Bawd; common cutters make him their abettor or receiver; Dicers make him a Gameſter, and all wicked men make him acceſſary to their ſins. Theſe things haſt thou done, I held my peace, or did not rebuke thee, but gave thee ſucceſs. i. e. I ſuffered thee to proſper, and thou wickedly thoughteſt that I had been altogether ſuch a one as thy ſelf. Pſal. 50.21. Hereunto may be referred the notable abuſing of Gods name by evil Magiſtrates, in making wicked decrees, and by the Pope and his adherents, in making wicked Canons and Conſtitutions, countenancing and authorizing them with the name and authority of God. In nomine Dei, Amen. which gave occaſion to the common by-word, In nomine Domini incipit omne malum: now the greater the perſon is that we defame or ſpeak againſt, the greater is the offence, and deſerveth the greater puniſhment; as to ſpeak evil of any man be he never ſo mean, is a fault; but to ſpeak evil of a Noble-man, is ſcandalum magnatum, and deſerveth puniſhment or impriſonment; but to ſpeak evil of the King is crimen or ſcandalum laeſae Majeſtatis, Treaſon, and deſerveth death: therefore to ſpeak againſt God, deſerveth both temporal and eternal death.
SECT. 4. Of ſpeaking evil of Rulers and Dignities.
A Second ſort of men there are, that upon every ſmall diſcontent, are ready to ſpeak evil of Rulers and Governours, and thoſe whom God hath ſet over them: a ſin forbidden expreſly, Exod. 22.28. Thou ſhalt not ſpeak evil of the Ruler of thy people: and Solomon ſaith, Revile or curſe not the King, no not in thy heart. Eccleſ. 10.20. for the birds of the air ſhall bewray it: God hath commanded us in Scripture to be ſubject to the higher powers. Rom. 3.1. therefore we ought to give them Titles of Honour according to their places, and to aſcribe unto Princes Titles of Grace and Majeſty, becauſe it hath pleaſed the ſpirit of God to aſcribe it to them, and by their Titles to commend their perſons and places to us; yea, and to furniſh them with ſuch gifts for government, as they become not naked Titles only,Perkins Expoſit. Epiſt. Jude. but juſt ſignifications of the true honour with which God hath graced them, as one well noteth.
And as Princes are the higheſt powers on earth; ſo they have the right of life and death over men: and the uſe and exerciſe of high powers is ſo neceſſary in every Government, that without it no Government can long ſubſiſt; for it is for the defence of well doers, and without it all will ſoon be marred: and the Enſigne, Badge, or mark of the high power whereby it diſcovereth it ſelf, and maketh it ſelf known, is the ſword; and cauſeth it to be born before him; hence ſaith the Apoſtle, if thou doſt that which is evil, be afraid; for he (i. e. the Ruler) beareth not the ſword in vain, for he is the Miniſter of God, a revenger to execute wrath upon them that do evil; and the ſword is the general and common inſtrument of death; whereby the Magiſtrate becometh a terrour to evil doers, to execute death upon them, and is a Revenger of that Law upon the tranſgreſſours againſt it: Now theſe high powers are called in Scripture by the name of Gods; God ſtandeth in the Congregation of the mighty, he judgeth among the Gods; i. e. the moſt high God judgeth among the Judges. Pſal. 82.1. and ver. 6. he ſaith to the Judges, I have ſaid ye are Gods, and all of you are children of the moſt high: ſeeing then to have a high power makes the nature of God, and God himſelf calleth Rulers Gods; then let men take heed of ſpeaking evil of them, it being forbidden by God under this notion, Exod. 22.28. Thou ſhalt not revile the Gods, nor curſe the Ruler of thy people; there the word [Judges] is put in the Margin; Ainſwer. in Exod. 22.& the Jewiſh Doctors explain it thus: Whoſoever revileth a Judge among the Judges of Iſrael, tranſgreſſeth the Law: Thou ſhalt not revile the Gods; and ſo if he revile the Ruler, either the chief of the great Synedrion, or the King, he tranſgreſſeth this Law: Thou ſhalt not ſpeak evil of the Ruler of thy people. Here then are they to be condemned that ſlander and ſpeak evil of the doings of Magiſtrates, which are become the common Table-talk and ordinary diſcourſe of theſe times. St. Paul when he called Ananiah a painted wall, he knew him not to be the Lords High Prieſt; for if he had, he would not have reproacht him; he lookt upon him as an uſurper, which made him uſe that boldneſs towards him; it is ſet down as a brand on thoſe falſe teachers mentioned by Jude, they deſpiſe Dominions, & ſpeak evil of Dignities; in the Greek it is,foreign. they blaſpheme Dignities or Glories, they ſpeak evil of thoſe whom God hath adorned with Majeſty and Glory.
SECT. 5. Of ſlandering Gods Miniſters; and ſlandering Gods people; the greatneſs of the ſin ſhewed five wayes. An objection anſwered in four things.
3. A third ſort of men there are that ſpeak evil of Church-Officers and Miniſters; none are ſo maligned and ſlander'd as they; the better and the more faithful they are, the more oppoſed; the more outcry there is againſt them from unreaſonable men: the Miniſtry is apt to be evil ſpoken of by prophane and graceleſs perſons, becauſe it diſcovereth their filthineſs, and unmaſks their hypocriſy: and their Doctrine comes ſo cloſe to their conſciences, that it is oft-times a fretting corroſive to them, that they cannot go on ſo ſmoothly and quietly in their ſins as otherwiſe they would: They never ſpeak well of a faitful Miniſter, becauſe he never ſpeaketh good to them:1 Kings 22.8. There is one Michaiah, ſaith Ahab, by whom we may aſke counſel of the Lord, but I hate him, for he doth not propheſie good unto me but evil: therefore it is that evil men ſpurn both againſt the calling and the men, and watch for their halting, and take hold of their leaſt infirmities thereby to diſgrace them, judging that to ſlander and pour contempt on that Calling, is to remove ſhame from their own impudent practices. Furthermore, when a faithful Miniſter doth juſtly reprove them for their ſins, they ſay he raileth at them: the term that theſe ſlanderers give a juſt reproof, is reproaching: Chriſt having reproved the Phariſees, one of the Lawyers ſaid unto him; Maſter, thus ſaying, thou reproacheſt us alſo, Luk 11.45. This is the common humour of bad people, eſpecially of the greater ſort, who be like a certain Beaſt, of whom Pliny affirmeth that he hath his Gall in his Ear, and by much noiſe is made ſtark mad; ſo there be a ſort of people, who if they hear their ſins reproved, are much enraged, affirming their Miniſter raileth on them, when according to his duty he doth but reprove them.
4. A fouth ſort there are that ſmite the people of God with their tongues, and if they ſee any to walk more exactly then others, or themſelves, then he is the matter of their reproach and Ale-bench diſcourſe; he is termed a ſingular Perſon, one that is proud, factious, ſchiſmatical, or hypocritical.
1. Now that you may ſee the greatneſs of this ſin, conſider; that in ſpeaking againſt others, you ſpeak againſt men; but in ſpeaking againſt Gods people, you ſpeak not only againſt men, but againſt God himſelf: Enoch the ſeventh from Adam prophecied of theſe,Backbite not any man, leaſt thou flander'ſt him whom God loveth. ſaying, Behold the Lord cometh with ten thouſand of his Saints, to execute judgement upon all, and to convince them of their hard ſpeeches, which ungodly ſinners have ſpoken againſt him. Jude. ver. 14, 15. Chriſt was not then upon earth in Enochs dayes, yet then in ſpeaking againſt his people, they ſpake againſt himſelf, and he takes it ſo: Enoch was ſpoken againſt, becauſe he would not go on in ſin with them, but walked with God, and they ſmite him for it with their tongues; and thus they ſpeak againſt God himſelf; and David ſaith, they ſet their mouth againſt the Heavens, and their tongue walketh thorow the earth. Pſal. 73.9.
2. God will one day call you to account for this: you pleaſe your ſelves with it, and think all is well, and it is ſecret enough: none but your own companions know it, that are like your ſelves; but God will bring it to light: you ſpeak evil of them that run not with you to the ſame exceſs of riot, but you ſhall give account to him that is ready to judge the quick and the dead, 1 Pet. 4.3, 4.
3. When that day of the Lord cometh, then thoſe his Saints whom you have ſo ſpoken againſt, ſhall ſit with Chriſt on Thrones to judge you; they ſhall receive honour from him, and be owned by him, and all your reproaches ſhall be wiped off from them. St. Paul. 1 Cor. 6.2. would have all men conſider, what an honor God reſerveth for his people at that day: know ye not that the Saints ſhall judge the world? Chriſt is the great Judge himſelf; to him the Father hath given the power of judging, and He will firſt abſolve the people of God, and then they ſhall ſit upon his Throne with him, and ſhall approve the ſentence againſt all wicked men, and ſhall glorify the Lord for it, as the whole Bench at the Aſſizes approve the Sentence that the Judge gives upon the Malefactors: Conſider then, it is a ſin of a very high nature for you to take liberty thus to ſlander the people of God: ſee the great honour that is reſerved for the Saints. Pſal. 149.5. ad finem. Let the Saints be joyful in glory, &c. Let the high prayſes of God be in their mouths, and a two-edged ſword in their hands, to bind their Kings with chains, and their Nobles with fetters of iron, to execute upon them the judgement written; This honour have all his Saints: at the laſt day there ſhall be as much difference between a child of God, and a great worldly Tyrant, as there is between a poor priſoner at the Bar now, and his Judge upon the Bench.
4. As in ſpeaking againſt them, you ſpeak againg God: ſo herein you are found to be blaſphemers of the ſpirit of God in them. 1 Pet. 4.14. it is He that is evil ſpoken of on your part, when ye reproach the people of God for the name of Chriſt; the Apoſtle ſets it down as an encouragement to the people of God, not to fear any reproach that is caſt upon them by the wicked; for ſaith he, while ye are thus reproached, if you walk anſwerable to your Profeſſion, you glorify the ſpirit: but thoſe that ſpeak evil of you, do blaſpheme the ſpirit; and can you ſpeak evil of the ſpirit of God, and yet have the ſpirit? and having not the ſpirit of Chriſt, ye are none of his.
5. Conſider the puniſhment of Dives, or the rich glutton in Hell; not a drop of water allowed him to cool the tip of his tongue. Luk. 16. and as ſome Divines obſerve, it was becauſe he had let his tongue looſe ſo unto this ſin of evil-ſpeaking againſt Gods people; he fared deliciouſly every day, and cared not for a poor child of God; and moſt commonly prophane feaſts are made up with mad mirth, taunts, and reproaches, againſt the people of God: But ſometimes it ſo comes to paſs, that they that reproach Chriſt, his wayes, and people, do themſelves become an object of reproach and contempt to others, even in this world; as one writeth of the Emperour Charles the fifth.
Convitiis Chriſtum oppugnans & fraudibus, ingens
Regum ille terror Carolus,
Ipſis ridiculus pueris, furioſus, & excors
Totus repente corruit.
While Charles that terror of Kings, ſubtilly and reproachfully fighteth againſt Chriſt and his Members, being driven out of Germany by Maurice Duke of Saxony, he lies diſtracted in a Monaſtery, and becomes ridiculous to children, crying out often of Metz and Maurice; of Maurice which had beaten him, and Metz which he had loſt.
6. Reproachers and ſlanderers of Gods people ſhall be ſhut out of Heaven at the laſt day; God will then ſay to ſuch, as unto Miriam; How were you not afraid to ſpeak againſt my ſervant? Numb. 12.8. If David would not admit a ſlanderer into his houſe. Pſal. 101.5. much leſs will God admit any ſuch to come into his glorious Kingdom.
But ſome are ready to ſay; Object. we do not ſpeak againſt ſuch and ſuch men becauſe they be Saints, or righteous, or the people of God, but formaliſts and hypocrites.
Reſp.But to ſuch I anſwer: How dare you to judge them, and paſs ſentence againſt them as hypocrites, and ſuch like? oh, know it is againſt Religion you ſpeak; elſe why make you more adoe about the miſcarriages of ſuch, then of your own companions! you conceal the ſame and worſe actions in your ſelves, and in your own companions, and agree well enough, and take no notice at all of them; but if one that looketh after the wayes of God fail never ſo little, he is the object of your reproach.
2. As for the Vertues and Graces which are eminent in them, and worthy of commendation and imitation from you, you conceal them, and leave them unſpoken of; but if you eſpy the leaſt vice or imperfection in them, you preſently reproach them for it, as notorious hypocrites; and in this reſpect a Slanderer may be compared to a Swine, that coming into a Garden where he ſeeth ſweet Flowers and ſtinking ordure, neglecteth the Flowers, and runs preſently to the Dung; or to him that ſnuffeth a candle with his bare fingers; for although his fingers be defiled thereby, yet the candle gives the clearer light; even ſo he that traduceth the vertuous, defileth his own conſcience, but maketh him a great deal the more glorious.
3. How comes it to paſs, that your hearts riſe againſt thoſe that profeſs Religion, and own the ways of God, meerly becauſe they do ſo, and becauſe they go not on with you in ſinful wayes, and open prophaneſſe! for if they did ſo, you would hide their ſins as your own; this cleerly ſheweth the ground of your hatred and malice is becauſe of Religion.
4. When you ſpeak evil of Gods wayes, and of all the people of God, becauſe of the miſcarriages of ſome that make profeſſion of Religion; this plainly ſheweth that it is from an enmity againſt the wayes of God and Godlineſs; far be it from me to plead for, or to uphold any men in any miſcarriages, that own the profeſſion of Religion: but I deſire men would in the fear of God, take heed of this ſin, leſt they be found ſpeakes againſt God himſelf: there is more danger in this ſin then men imagine; for it is ſo croſs to true Grace, that the guilt of this ſin may juſtly queſtion, whether a man hath any true grace or not. See the title that the Lord giveth to ſuch men. Iſai. 57.3. Draw neer hither, ye ſons of the ſorcereſſe, the ſeed of the Adulterer and the Whore: they were of thoſe ſpurious Iſraelites, that ſeemed to be Religious, but were not ſo in truth: now ſee their ſin ver. 4. Againſt whom do ye ſport your ſelves? againſt whom make ye a wide mouth, and draw out the tongue; Conſider how unbeſeeming to Religion this is, it being the very ſame ſin that we are ſpeaking of.
SECT. 6, Of the cauſes of ſlandering others in general, and of the people of God in ſpecial.
NOw the general and ordinary cauſes for which men ſlander and ſpeak evil one of another, are theſe.
1. Out of a deſire to avenge themſelves of ſuch as have done them wrong, or whom they ſuppoſe to have done them wrong: and when they cannot avenge themſelves otherwiſe, they will ſmite their Neighbour with a ſlanderous tongue.
2. Men often ſlander others, out of a deſire of gain to themſelves: thus Ziba ſlandered Mephiboſheth, to get his Lands for himſelf: this is very common in Princes Courts; therefore Diogenes adviſed the Emperour to take heed of two ſorts of beaſts in his Court, that did bite dangerouſly; the tame beaſt, the flatterer; and the wild beaſt, the ſlanderer.
3. Envy is alſo the cauſe of evil ſpeaking. 1 Pet. 2.1. which the Apoſtle would have to be laid aſide; and ill Will we ſay, never ſpeaks good of any; Men eminent in place or parts, are envyed; and who can ſtand before envy? herewith the Jews being ſtirred up againſt Stephen, whoſe wiſdom and ſpirit they were not able to reſiſt, they ſlanderouſly accuſed him as one that had ſpoken evil of Moſes, and of God. Act. 6.8.9.
4. Pride is alſo the cauſe of evil ſpeaking: pride will ſcarce ſuffer a man to ſpeak well of any; the proud man is apt to detract and ſpeak evil of all others, that he only may be honored and applauded.
Furthermore, the ſpecial cauſes why evil men ſlander the people of God, are theſe.
1. The enmity they bear againſt the Image and Graces of God in them, the luſtre of their Holy converſation, their eminent parts and piety:Euſeb. Eccl. hiſt. lib. 15. cap. 17. Niceph. Eccl. hiſt. lib. 15. cap. 9. Tripart. hiſt. lib. 2. for this cauſe the wicked Prieſts ſlandered Narciſſus to Conſtantius, as Euſebius tells us; for the ſame cauſe the Arians ſlandered Athanaſius, as Nicephorus tells us; and for this cauſe was Godly Anaſtallius ſlandered alſo.
2. The wicked ſlander the Godly, to diſcourage them in their profeſſion. A ſlanderous tongue is compared in Scripture to a Razor, to a Sword, to an Arrow; A Razor is keen, it takes off every ſmall hair, a Sword woundeth at hand, and an Arrow further off; ſo doth an evil tongue.
3. Becauſe they run not with them to the ſame exceſs of riot. 1 Pet. 4.4. While Paul was a Phariſee, he is choſen out by the Jews as their Champion to perſecute the Saints; but when he is converted, and preacheth the faith which before he deſtroyed, then they cry out againſt him, Away with this fellow from the earth, he is not woothy to live; the world now is ſcarce wide enough to afford him a Houſeroom.
The worſt men ſpeak worſt in hope to lurk under the blemiſh of their betters.4. Evil men ſlander Gods people to hide their own deformities, as Joſephs Miſtreſs complaineth of his unchaſte behaviour, when ſhe her ſelf was the wanton ſolicitreſs.
5. They ſlander Gods people to ſtirre up others to do the like, as one dog ſets many a barking: an ungodly man digs up evil, and in his lips there is a burning fire.
6. Becauſe they know not otherwiſe how to hurt them;Dan. 6.4. as Daniels accuſers ſought an occaſion againſt Daniel concerning the Kingdom, but they could find no occaſion nor fault, he was ſo faithfull, there was no blame nor fault found in him; and when they cannot otherwiſe hurt him, they ſeek an occaſion againſt him concerning the Law of God, and then accuſe him to the King; telling him that Daniel regarded not the King, nor the decree which he had ſealed. Dan. 6.13. Pariſienſis ſaith, that all the poiſon of the old Serpent is in this ſin, there is ſo much venom in it. One compareth the ſlandering tongue to the Frog, but that it goes beyond it in vileneſs of quality.A ſlanderer is like unto a Frog in 4. things. Fra. Giacomo. Affinati de Acuto Romano. 1. The Frog alway abideth in muddy places, and troubled waters: ſo the ſlandering tongue delighteth in depraving his Neighbour, and never commendeth any man for the good he poſſeſſeth. 2. The Frog is bred of the dirt and corruption in the Mooriſh ground: ſo is the backbiting tongue derived of a putrified heart, as alſo of an erroneous and a perverſe conſcience. 3. The Frog with his horrid voice never ceaſeth croaking day nor night; and the ſlandering tongue never wants matter of detraction, permitting others to take no reſt, but alway moleſteth them with new deviſed calumnies, and will not let it ſelf ſleep, leſt it ſhould loſe time in harming others. 4. The Magicians and Inchanters of Egypt, could not deliver Egypt from this great Plague of Frogs, but only God himſelf muſt ſend them away by Moſes and Aarons earneſt prayers; and even God himſelf muſt take away this great plague of the ſlandering tongue.
SECT. 7. Means to prevent this ſin of Slandering.
NOw in the laſt place, if you would prevent this ſin, then
1. Take heed of giving ear to ſuch as are guilty of it, and that we receive not falſe tales, ſlanders, and ill reports at ſecond hand concerning others: this bewrayes lack of love, and want of good affection to our brother, and an ill diſpoſition in a mans ſelf. Prov. 17.4. The wicked giveth heed to falſe lips, and a lyar harkneth to the naughty tongue; where the Holy-Ghoſt gives us two brands of a Tale-receiver, a wicked one, and a lyar: Beſides it is a note of evil-minded men, not only willingly to ſpeak evil, but gladly to hear evil; the froward ſlanderous tongue, and the itching ear delight to rub one another: the Godly man as he reproacheth not with his tongue, ſo he taketh not up a reproach againſt his neighbour. Pſal. 15.3. A man may have a ſlanderous ear as well as a ſlanderous tongue: Thou ſhalt not take up a falſe report againſt thy neighbour. foreign i. e. nec conſentiendo, nec loquendo. Gloſſ. Interlin. in Exod. 23.1. nec falſi rumoris author, nec adjutor esto. Jun. 19. in annotat.Exod. 23.1. neither by ſpeaking or conſenting to it; neither with our heart to beleeve it, or our tongue to utter it. Without Jeruſalem ſhall be dogs, enchanters, &c. and whoſo loveth and maketh lyes: Some are ſo graceleſs, & ſhameleſs, that they quoin lyes, fain them: others not altogether ſo; yet if ſome impudent perſon buzze ſome ſlander into their ears, they imbrace it, beleeve it, entertain it gladly, as ſome pleaſurable or profitable thing.
As a Receiver makes a Thief; ſo the Receiver of tales makes the ſlanderer; if there were no tale Receiver, there would be no tale-bearer: In theft he is acceſſany which willingly receiveth ſtoln goods: So here in backbiting, he that receiveth the whiſperers report, is more guilty of his neighbours infamy, then the other of felony:Detractor & cubens auditor, uterque diabolum portat; alter in ore, alter in aure. Bernard. Nòn minus auribus, quam linguâ fugias detractionem: nam detractor dum te videt non libentèr audire, nòn facile poteſt detrahere. Hieron. in Epiſt. for a thief may rob his neighbour of Goods without a receiver: but a ſlanderer cannot rob a man of his good name, unleſs there be one to hear and admit his ſlanders; therefore they are both alike guilty: the tale-bearer hath the devil in his tongue, and the tale-hearer hath the devil in his ear. See the remedy of this laid down by Solomon. As the North-wind drives away rain, ſo doth an angry countenance a backbiting tongue. Prov. 25.23. a cheerful countenance will encourage him; but if you hear him with ſhew of miſlike, he will learn not willingly to ſpeak that which is not willingly heard. As where no wood is, there the fire goes out; ſo where there is no tale-bearer, the ſtrife ceaſeth. Prov. 26.20. Tale-bearers were ſo odious to the very Heathens, that they would have a tale-bearer hanged by the tongue.
2. Take St. Bernards advice;Apelles drew the counterfeit of Antigonus, who had but one eye, in ſuch artificial manner, as that part of deformity could not be ſeen, and being aſk'd the reaſon, he replyed thus: Let it ſuffice that I have drawn him with his natural lineaments, and made no appearance of deformity in the eye defective. Let another paint his Picture as himſelf pleaſeth. The ſlanderer is not of his mind, who ſeeketh not to cover mens blemiſhes, but rather addeth more enforcements of blame. when thou heareſt an ill report againſt another, be ſo far from ſpreading and divulging it, as at firſt ſeem not to beleeve it. 2. but if the matter be ſo evident that it cannot be denyed, excuſe his intent and purpoſe; it may be he had a good end in doing what he did. 3. If thou canſt not excuſe his intent, think he did it ignorantly, not maliciouſly and wittingly. 4. If not that; then think that perhaps he was overcome with ſome grievous temptation, which if it had befallen us, it would have ſhaken the foundation of our faith, and looſed the anchor-hold of our hope.
SECT. 8. An exhortation to the patient bearing the reproaches of the wicked.
NOw if any of us are ſlandered and evil ſpoken of undeſervedly by wicked men, let us be willing to bear reproaches, and ſlanders quietly and cheerfully, eſpecially when it is for Chriſts ſake, and for the Goſpel ſake; to this purpoſe, conſider.
1. That no man in the world can totally eſcape the laſh of evil tongues: The ſon of Syrach ſaith, that the laſhes of the tongue do reach all men. Ecclus. 25.9, the Prophet Jeremy complaineth that he was expoſed to the revilings and maledictions of all men. Jerem. 15.10. and it was the lot of Job, not only to be cruelly ſtruck and afflicted by Satan, but alſo moſt grievouſly to be ſcourged by the tongue of his wife, and of his friends that came to viſit him, proving but miſerable comforters to him.
2. It is of great advantage to a Chriſtian, to bear the unjuſt ſlanders of evil men with patience: therefore St. Bernard was alwayes ready to ſuffer them; ſaying,Bernar. Epiſt. I do not know any fitter medicine for the wounds of my conſcience, then the opprobrious contumelies and ſlanders of other men; or ſaith he, Homuncio ſum omni opprobrio & deſpectione dignus. I am a poor wretch, that am worthy of all diſgrace and diſreſpect. Among Chriſtians he is not to be reputed miſerable who ſuffereth contumelies and ſlanders, but he who broacheth them. Bleſſed are ye, when men revile you, and hate you and ſpeak all manner of evil againſt you falſly for my name ſake; rejoyce and be glad, for great is your reward in Heaven. Math. 5.11.12. and St. Peter ſpeaks to the ſame purpoſe, If ye be reproached for the name of Chriſt, bleſſed are ye. 1 Pet. 4.14. Therefore concerning thoſe that praiſe or reproach us, let us always have recourſe to our conſciences; and in caſe we find not the good there for which we are ſo extolled, let us grieve and lament; and again, if we find not the evil in it for which men ſpeak ſo evil of us, let us heartily rejoyce: for what are we the better for the commendations of men, if our conſciences condemn us? or what are we the worſe, if all men ſpeak evil of us, if our conſciences acquit us? many people think to go to Heaven by the voice of the Countrey, if no man blame them, or ſpeak evil of them; but this will not do it; we muſt diſtinguiſh between a good name and a good conſcience ſaith Auguſtin…: Auguſt.A good name will carry it among men, a good conſcience, only can acquit us before God, ſaith Lactantius; Lactant.it is not enough that our neighbours abſolve us, if God and our own conſciences do condemn us,
3. Conſider what manner of perſons they are that do thus falſly reproach us: they are ſuch as are rather to be pittyed then maligned: Who would be angry with a dog for his barking? what Seneca ſaid to the Romans, Senec. de bea…. vit. cap. 19.the ſame may every innocent Chriſtian ſay to his ſlanderers: Fret and grieve, exerciſe your unhappy tongues to the reproach of good men: be inſtant, bite hard, you may ſooner break your teeth then make impreſſion: thou haſt no cauſe to grieve at the things that are ſpoken againſt thee, ſince they are falſe, and thy conſcience upbraideth thee not; and ſince thy conſcience ſafeguardeth thee, and affirmeth thoſe things to be the ſlanders and backbitings of wicked men which are ſaid of thee, thou needſt not greatly be troubled at their ſpeeches; why ſhould any man ſhrink for headleſs arrows? or grieve for that which hurteth not? and if theſe Darts do any way hurt thee, God will recompence the harm an hundred fold.
The wiſeſt courſe then is, to lend a deaf ear to all the ſlanderous clamours moved againſt us, as David did, who when he was baſely reproached of his enemies, he ſaith, But I as a deaf man heard not, I was as one in whoſe mouth is no reproofs. Pſal. 38.14 now when any whiſperer ſteps in, and ſaith, Such a one reporteth this thing of you abroad to your diſgrace, be you as deaf men that hear not: To ſtrive to quench ſuch malicious fire-brands, is the only way to kindle them more; ſuch Thunder-claps do uſually break out moſt violently where they meet with moſt oppoſition; not to take notice of them, is the way to ſilence them; like Meteors they will go out of themſelves, ſaith Drexelius; Drexel. Gymn. Patient.Epictetus gives ſage counſell; If any one ſhall tell you, ſaith he, that ſuch a one ſpoke ill of you, refuſe not his ſayings, but anſwer; certainly he knew not my other faults; for if he had, he would have told them likewiſe: To conclude, be not troubled at a few ſlanderous words of evil men; thy Judge is in the Heavens, why then ſhouldſt thou ſo regard the world? how canſt thou be ready to lay down thy life for Jeſus Chriſt, when as for his ſake thou canſt not as yet quietly digeſt a few ſlanderous words? be ſtill and quiet; patience will overcome all this and much more; thou ſhalt enjoy thy reward in Heaven, and they their puniſhment in Hell for ever, except they repent.