THE ARAIGNMENT OF AN VNRVLY TONGVE.
CHAP. I.
The Tongues, 1. Vse, 2. Creation, 3. Deprauation, 4. Abuse. 5. The proceeding against it.
AMong all the members of Mans bodie there is none [Page 2]of greater vse, none more subiect to abuse then the Tongue: The Tong Iam. 3.5. It is but a little member, yet a great stirrer in mortal affaires: of which it may bee said, as sometimes it was of Origen, Where it is well, Vbi bene, Nemo melius, Vbi male, Nemo peius. there none is better, where euill, nothing worse. It is a Fountaine, whence waters flow both sweet and bitter, Iam. 3.16, 11, 10, 8, 6. It is a Forge both of Blessing and Cursing, It is a Shop both of precious Balme and deadly Poyson, It is the Trouchman both of Truth and Error: Fire and Water are enclosed in it, Life and Death are in the power of it; Pro. 18.21: It is a necessarie [Page 3]good, but an Vnruly euill, very profitable, but exceeding hurtfull: wee cannot well want it, nor want woe because of it.
1 If Man had beene created only for GOD, The vse of it. hee should not haue needed a tongue, for the Lord knoweth the Minds meaning without the tongues narration; If he had been made for himselfe alone, the motions of his mind had been sufficient for himselfe without a tongue to be his Informer; but God made Man a sociable liuing creature, one Man to be a comfort vnto the other, and therefore he [Page 4]had need of such an Organ as the tongue to be his intelligencer and Interpreter: without a tongue we should haue beene all Mutes; the pallate would haue wanted a taster, the Mind a speaker, and Man, the World of the World, [...]. would haue stood in the World but as a Cipher.
2 Therefore the great Creator, whose workes are all perfect, The Creation of it. in the Creation did create this necessarie member; and placed it within the head the principal watch-towre of the Body. And within this Body, of our Body hath apointed [Page 5]it a threefold Office, to be Taster, Interpreter, Mat. 19.8. Iam. 1.17. and Controwler. God (as he is absolutely good, and the fountaine of all goodnesse) in the Creation made all things good, Gen. 1.27. and Man most good, and the tongue of Man for a speciall good: He saweuery thing that Hee had made, and behold it was good, very good. Zanc. de oper. Dei. Lib. 2. The tongue was then a goodly member, full of grace, full of goodnesse; A member wherein Man did most resemble Angels exercise, and Gods Image; A sweet Organ or Organon of delightfull speech, 1. Pet. 3.4. a glorious Trumpet to soūd Psal. 45.1. [Page 6]out the praises of the Creator, a faithfull Interpreter of the hidden Man, a faire Secretarie of a most faire Heart; The Heart did then indite a good matter, and the Tongue was the Pen of a ready Writer. Speech was then rare and precious, and the Tongue could well discerne how to bee silent without sullennesse, modest without wantonnesse, simple without ignorāce, wittie without wickednes, conceited without offēce. And in a word, the vse and exercise of the Tong at that time was so good, [Page 7]that of it the encomium might bee truely giuen, which was giuen of the rest, Gen. 1.27. when they were at the best, It was good, very good.
3 But as Man continued not long in his Innocencie, The deprauation of it. so neither the Tongue in his Integritie. As in the Apostacie of Adam, the poyson of sinne like a fretting canker ranne through the whole Nature of Man, so among the rest of the mē bers it did corrupt the Tongue. And (if my coniecture bee not much deceiued) the tong was one of [Page 8]first of the bodily members in this corruption; sure I am, the first corrupting instrument was the tongue: By the tongue of the Serpent was Eue seduced, Gen. 3.1, 2, 3. and her tongue did seduce Adam; and since that time the tongue among our members hath beene the most vnruliest, Iam. 3.6. defiling the whole body, and setting on fire the whole course of Nature.
When sinne had made a diuision betweene Man and GOD, Isay 59.2. it did diuide betweene the tongue and good, so that there is no greater diuision of tongues, then there are vices of the [Page 9]Tongue: And though the substance of the Tongue bee not taken away by sin, yet the quality of it is now peruerted and depraued, so that of a necessarie good, it is become an vnruly euill, and so much the more euill, because it is incorrigible. The fiercest Beasts, the wildest Birds, the wiliest Serpents are and haue been tamed by the Art of Man, but the tongue (witnesse an Apostle) can no Man tame. Iam. 3.7, 8.
If we well consider with our selues the dangerous abuses, hurts, and inconueniences occasioned by [Page 10]the tongue since this estate of his deprauation, it may iustly grow to a disputable question, whether we gaine or lose more by it? Whether there be a greater benefit of Nature, or hazard of Grace in it? For if we obserue the testimony of Scripture and the occurrents of times, wee shall meet with more mischiefe caused by the tongue, and more prayers and precepts bent against the abuse of it, then against any other of the members seuerally, or all of them ioyntly.
Our great Creator hath [Page 11]in the fabrick of our bodies for the most part, fitted vs with paires of parts, two Eyes, two Hands, two Eares, two Feet, only this one is but one, one Tong, and yet this one Tongue is more troublesome then all the rest. No Creature hath so excellent an vse of the Tongue as Man, no Creature doth more abuse, or is more abused by the Tongue, then Man; Halfe the sinnes of our life (according to Nazianzen his account) are committed by the tongue. Nazianz. in deplor. cala [...]. animae. Basil. in Psalme 32. Basil goeth farther, saying, that our whole life is full [Page 12]fraught with the Tongues offences. Farther yet another Father (and yet no farther then the truth) that there is no wrong or iniurie done in the world, Ambr. offic. lib. 1. but first or last the tongue hath a share in the same.
5 Against this vnruly Tongue, The proceeding a gainst it. because so many and so grieuous cōplaints haue been made in all ages, both by Christians and by the Heathens, by Diuines, Philosophers, Poets, and all sort of people; This present Treatise doth intend a iudiciall proceeding, that so the misdemeanors therof being [Page 13]discouered, it may at the least bee bound to the good behauiour, for the better quiet of the good, and terror of the bad, when they shall see what hurt commeth by, and what danger happeneth vnto a wicked tongue.
CHAP. II.
The Tongue Araigned and indicted of, 1. Treason, 2. Fellonie, 3. Murther, 4. Riot and Routs.
FIrst therefore we will call the malefactor to the barre, The Tong araigned. that it may be examined of his abuses, and vpon inquisition it may appeare, what the cause is why so many, and that so often, haue been mooued to bee his accusers, and to put in their bils of complaint against [Page 15]the same, and accordingly it may eyther cleare his Innocencie, or else be found guilty.
And because generall accusations (as Lawyers teach vs) will beare no Actions, The Tong indicted. vnlesse they bee confirmed by particular informations; wee will frame particular Indictments against this vnruly member the Tongue, and lay open (as neere as wee may) his particular misdemeanors. Neither shall wee need to seeke farre for matters criminall to obiect against it, seeing there is no crime so capitall, no [Page 16]offence so heynous, but the. Tongue is either principall in it, or accessary vnto it.
1 What crime is more capitall then Treason? And what Treason is there, wherin the Tongue hath not a share? Of High-Treason against God. Wee may indite it for High-Treason both against God and the King. Against GOD the Tongue is a Traitor in the highest degree. By Blasphemy. 1. By Blasphemie; for so it is obiected against the rayling tongue of Rabshakeh: Isay 37.23. Whom hast thou reproched and blasphemed? Against whom hast thou exalted [Page 17]thy voice? euen against the holy one of Israel. And of Antichrists tongue it is said, Reu. 13.6. Hee openeth his mouth in blasphemie against God, to blaspheme his name, and his tabernacle, and them that dwell therein: And of the tongue of the sonne of Shelomith, (whose blasphemie is recorded Leuit. 24.) Leuit. 24. it is said that it pierced or smote through the name of GOD. 2 2. By Idolatrie; By Idolatrie. for there is no Idolatrie, but the tongue is a chief Actor in it, Exo. 32.4. Hab. 2.8. Isay 42.17. either as an Herald to proclaime it, or as a Doctor to teach it, or as a Proctor to plead for it, or as a [Page 18] Priest to sacrifice vnto it? It is the tongue that nameth the worke of mens hands, 1. Kin. 18.21. Baali, It is the tongue which pleadeth for Baal, It is the tongue which with Micha crieth out for the losse of his Idol, Iudg. 18.24. Yee haue taken away my gods. 3. 3 By Periurie. By Periurie likewise the tongue is a Traitor vnto GOD, Henrie. 8. anno 33. cap. 1. for if it bee Treason in the Common-Law to counterfait the Kings Seale, and to abuse his name to the preiudice of his Lawes, then can it bee no lesse then Treason to counterfait the Priuie Seale of the King of kings, [Page 19]to abuse his name to the countenancing of a lye, and to make him, as much as in it lieth, accessarie vnto euill; yet all this (and what not?) doth a periured tongue, Leuit. 19.12. and therefore it is said to pollute the name of GOD, and it is threatned with this curse, Deut. 5.11. that it shall not escape vnpunished.
Now if the Tong be guiltie of such capital Treason against God, Against the King. no wonder if it proue a Traytor against the King: If it be not the Plotter, yet it is the Broker of euery kind of Treason; next to the heart, the [Page 20]first practice of Treason is from the tongue; 2. Sam. 20.1. Sheba his tongue was the Trumpet to Israels rebellion. And Shinicies Treason was the Treason of the Tongue; 2. Sam. 16.5. Iudas did first betray his Master with his Tongue, Math. 26.14, 15. before hee arrested him with his hands. And a better Iude noteth this as a badge of a Traitor, Iude 8.11. to speake euill of dignities. And Korah his Treason is called by the same Author, The gainesaying of Korah; therefore the Wiseman, to keep vs from the very beginnings of Treasons, giueth this caueat to the Tongue, [Page 21] Curse not the King, Eccles. 10.20. no not in thy thoughts: For a bird of the aire wil carrie the voice, and that which hath wing shall diuulge it.
As the Tongue hath beene indited for High-Treason, 2 Of Pettie Treason. so in the next place wee may indite it for pettie-treason; By Concealment. not only by way of concealemēt against the King of Heauen, Rom. 1.18. in keeping backe the truth in vnrighteousnesse: Clipping. And by clipping the coyn of Truth, Psal. 4.2. Psal. 52.2, 3. by louing vanitie and seeking after leasing, by louing euill more then good, and lying rather then to speake righteousnesse: And [Page 22]by forging and counterfetting false coine, Counterfetting. Psal. 36.4. Lingua concinuat dolos, It deuiseth (or only frameth) mischiefs, It worketh deceitfully; but also by Witchcraft and secret poisonings, Witchcraft. both which in the censure of our Law are no lesse then pettie-treasons.
The tongue is a Witch, for so the Apostle Paul complayneth of the Galathians, Gal. 3.1. that they were bewitched with the glosing toungs of their false teachers, and for a practiser by poysonings, Poysoning. Saint Iames testifieth of an euil Tongue that it is full of deadly poyson; Iam. 3.8. and [Page 23]the Psalmist, Psal. 58.4. The poyson of it is like the poyson of a Serpent, and in another place, Psal. 140.3. Adders poyson is vnder their lips.
The next Indictment against the Tongue may bee for Fellonie, 3 Of Fellonie. wherein this wretched member may euidently be conuicted for a most notorious malefactor; for to omit those pettie Fellonies and Burglaries dayly committed by the in-breaking vp the closet of mens secrets, and prying into all mens actions: the Tongue is a common pickpurse, a notorious Robber, it will not [Page 24]sticke to robbe a man before his face, behind his backe, in the High-way, and in priuate corners, all is fish with it which commeth to the net: but especially is it guilty of a threefold Fellonie. In taking away.
1 1 It robbeth a man of his good name, A mans good name. Eccles. 7.3. Pro. 22.7. which is more precious then cyntments, and more to bee desired then treasures.
2 2 It robbeth a man of his goods, His goods. 2. Sam. 16.4. as Ziba his Tongue did Mephibosheth of his lands.
3 3 It robbeth a man many times of his life, His life. as Doegs slaunderous accusation [Page 25]against Dauid did put Dauids life oft times in hazzard, and those false Tongues which Iezabel had suborned to rayse vp false witnesse against Naboth, 1. Sam. 22. 1. King. 21. robbed him both of his Vineyard and life in one day.
4 In which respect wee may further indict the tongue for murther (manslaughter is too light a terme to be giuen vnto it) There is no murther like vnto the murther of the Tongue; Of Murther. of such tongues the Prophet Ezechiel testifieth; Ezek. 22.9 They carry tales to shed bloud. Psal. 55.2. And the Psalmist [Page 26]saith; Psal. 55.2. They cut like a Rasor, yea, Ier. 18.18. They are very swords: Therefore Ieremies aduersaries did this way wreake their malice vpon the Prophet, Come and let vs smite him with the tongue. An euill tongue doth murder three at once: 1. The partie whom he doth defame. 2. The partie vnto whom hee doth defame him. 3. Himselfe that is the defamer. And therefore doth describe this bloudy tongue to bee alwayes armed with a threefold weapon, Pro. 25.18. an Arrow, an Hammer, and a Sword; an Arrow to wound the partie [Page 27]whom hee would defame in his absence whiles he is farre off; an Hammer to knocke him on the head with a false report vnto whome hee doth make the report: a Sword to stab his own Soule in committing that euill which God doth hate.
5 The tongue may further be indicted for all manner of Riots, Routes, Of Riots & Routes. excesses and misdemeanours. 1. Quarrelling. For a quarreller and makebate; For whence come warres and iarres, contentions and strifes? doe they not commonly proceede from the tong? It [Page 28]defileth (saith S. Iames) the whole Body, Iam. 3.6. and setteth on fire the whole course of Nature. It is the tongue which breaketh the peace betweeue neighbours, giueth shrewd wiues sharpe weapons to fight against their husbands, breedes quarrels among seruants, and setteth men together by the eares: Associatiō. It may be indicted for association and confederacy with an euill heart: They encourage themselues (saith the Psalmist) in an euill matter, Psal. 64.5. they commune of laying snares priuately: They say, Who shall see them? [Page 29]It may bee indicted for a Knight of the Post. Knight of the Post. It is ready to call euill good, and good euill, Esay 5.10. to put darkenesse for light, and light for darkenesse, bitter for sweete, and sweete for bitter: Drunkennesse. Pro. 35.31 wee could conuince it for a drunkard also, for the tongue is the first taster of a drunken cup, and the first that will bewray it selfe in a drunken fit. And for incontinency it hath long since bin presented at the Spirituall Court, for there is no such common a whore as is the tong: It wil suffer any whosoeuer will, to lie with her. [Page 30]It is both Pander, Incontinency. Bawd and Leacher, It hath the very attire of an Harlot, mentioned by Salomon, Prou. Pro. 7.11, 12, 13, 14, 15, 16, 17, 18. 7. Shee is lewd and stubborne: Her feete abide not in her house, with an impudent face she is prouoking to vncleanenesse: come, let vs take our fill of loue. Moreouer the tongue hath long agone been whipt for a vagabond or a wandring rogue: A Vagabond. It goeth (saith the Psalmist) through the earth, Psal. 59.14 15. it roueth vp and down euening and morning, and maketh a noise like a dogge, and wandreth vp and down grudging, if it be not satisfied. [Page 31]It hath beene taxed for a Tale-bearer, A Talebearer. Leu. 19.16 wandring like a Pedler of tales among the people, Idle and yet a busie-body, 1. Tim. 3.13. tattling and prattling of that which it hath nothing to doe withall. It hath stood on the Pillory for a Cheator. A Cheator. Psal. 52.2. It deuiseth mischiefe, and worketh deceite; In a word (that wee draw not this indictment too much beyond the ordinarie length) It is both a common Barreter, A cōmon Barreter. Pro. 6.19. An incorrigible member. Psal. 12.4. Sowing discord among brethren, And an incorrigible member; A Tongue that speaketh proud things, [Page 32]saying, With our tongues wee will preuaile, our lips are our owne, who is Lord ouer vs?
CHAP. III.
The transgression of the tongue against all the ten Commandements.
WE shal not need production of witnesses for confirmation of the premises, The Tongues transgression of all the Commandements. the crimes obiected are so common, the misdemeanors so notorious, that they cannot bee denied. If now the Tongue shall goe about to trauerse this Indictment, and stand to the triall [Page 34]of the Law, we may as easily conuict it by the very letter of the Law; for if we examine it by the Law of Lawes, the Law of God, we shall finde it guiltie of the breach of euery Statute in the Law, and if wee goe through the whole Decalogue; we shall euidently perceiue that there is none of al the ten Commandements, but is many wayes transgressed by the Tongue.
Against the 1. Against the first Commandement. Commandement the Tongue is a transgressor, not onely in becomming it selfe an Idoll (for many a mans [Page 35]Tongue is his God, whiles he doth more glorie in it, and is more confident on it, then in God) but also in being the common teacher and maintainer of Idolatry, Atheisme, Psal. 14.1. and impietie. Psal. 115.4. Rom. 1.15. Psal. 94.7. How many a time hath the Tongue denied God? how often hath it called vpon a false god? who but the Tongue is a blasphemer against God? what Errors or Heresies haue there euer been, but hath beene set abroach by the Tongue? how often hath it tempted God? how often hath it dishonoured him by distrustfull speeches? [Page 36]how often hath it disgraced him with disdainefull speeches? It is the complaint of GOD himselfe against it; Mal. 3.13. Your words haue beene stout against mee, Malach. 3.13. And Iob setteth out this disdainefull dialect of the Tongue in this manner, They say vnto God, Iob. 22.14, 15 Depart from vs, we desire not the knowledge of thy wayes; who is the Aimighty that wee should serue him? and what profite should wee haue if we should pray vnto him?
Against the second Cō mandement the Tongue offendeth, Against the 2. Cō mandement. by being the ordinary [Page 37]factor for Superstition and Will-worship. What pleadeth for Baal, 1. King. 18.21. but the Tongue? What a crying did it keepe for the losse of an Ephod, Teraphim, and a molten Image, taken away by the Danites, Iudg. 18.23 from one Micha, a man of Mount Ephraim? What an Hubbub did the tongue make at Ephesus in defence of Diana, and her Idolatrous seruice? Act. 19.24, 28, 32, 34. It made (saith the Text) such a confused noise, that some cryed one thing, some another, and at last there was a clamour with one voyce, about the space of two houres, crying [Page 38]out, Great is Diana of the Ephesians. Neither hath the Tongue, as yet, lost its old wont, but is still a pertinacious corrupter of Gods true worship, Deu. 12.32 Col. 2.23. a maintainer of false worship, a binder of men to rash vowes, Eccl. 5.4. Math. 15.7 and a dissembling hypocrite, in daring to passe into Gods presence many times, without the priuity of the heart.
Against the third Commandement the Tongue offendeth, Against the third Commanlement. Exod. 20.5 by taking the name of God in vaine: for how often hath it vsed the sacred name of God, without a reuerent respect vnto Deu. 28 58 [Page 39]to it; vpon the least toy, and trifle which doth occur? Deu. 32.32 How vainly and idly hath it often tattled of the great and waighty affaires of Religion? How many scurrill iests hath it forged vpon the sacred Scripture phrase? Esay 66.2. How forgetfull hath it beene to giue vnto God his due deserued praise? Phil. 4.6. How slightly hath it made mention of Gods wondrous workes? Zach. 5.4. Math. 5.33 Esay 48.1. Leu. 24.16 To omit the fearefull sinne of swearing, forswearing, carelesse swearing, common swearing, cursing and banning; wherein, who so notorious a delinquent [Page 40]as is the Tongue?
Against the fourth commandement the Tongue offendeth; Against the fourth Commandement. Psal. 119.13. Eccles. 5.1. sometimes by silence, when it should speak to the praise of God, sometimes by speech, by rash vttering of prayers or prayses vnto God: How often hath it affoorded a lip-seruice vnto God, Isay. 1.14, 15. hauing God in the mouth, when hee was not thought vpon in the heart? A silly Tongue that thinketh it can deceiue God with smooth words, crying, The Temple of the Lord, Ier. 7.4, 8. the Temple of the Lord: as if all Religion did but consist in [Page 41]words: Whereas the Prophet Ieremy telleth the Tongue, that in such a case it doth but deceiue, Trusting in lying words that cannot profite. And if that bee the true sanctifying of the Sabbath which is described vnto vs by the Prophet Esaiah, Esay 58.13 To turne away our foot from the Sabbath, from doing our owne pleasure vpon Gods holy day, to call the Sabbath a delight, not doing our owne waies, nor seeking our owne pleasure, nor speaking our own words; Then how guilty must the Tongue needs be of Sabbath profanation, which [Page 42]vpon that day doth commonly vtter more words of her owne then of God, and is more voluble in words of course then in words of grace. Col. 3.16.
And as the tongue is thus guilty of the breach of the commandements of the first Table, Against the fifth Commandement. so likewise of the second. Against the fift Commandement it offendeth, by want of reuerence, in proud, disdainefull, and reproachfull speaking vnto, or of our Superiours, Equals, & Inferiours. Thus there are Tongues (fit for Eagles meate, and to bee [Page 43]food for Rauens) which mocke the father, Pro. 30.17. and despise the instruction of the mother: So there are tongues of Parents, Col. 3.21. which prouoke their children vnto anger; Husbands tongues which are too bitter against their wiues; Ver. 19. Wiues tongues too sharp against their Husbands: Tongues of Inferiours, Exod. 4.25 Num. 16.3. Ephe. 6.9. too maundy against their Superiours; Tongues of Superiours too insulting ouer their Inferiours: To omit the many vnreuerent and vnseemely speeches which fal out many times among Equals.
Against the sixth Commandement the Tongue offendeth, Against the sixt Commandement. by chiding, brawling, quarrelling, skolding, reproaching, railing and bitter speaking: Math. 5.22 Eph. 4.31. Ier. 18.18. For there is a murther of the Tongue, as well as a murther of the Hands; there is a smiting with the tongue, as well as with the hand: Pro. 12.18. There is a Tongue (saith Salomon) that speaketh words like the pricking of a sword. Nay, an euill Tongue doth wound deeper then any sword; For a sword will onely wound those who come within the compasse of his stroke: [Page 45]no distance of place can defend from the stroke of an euill Tongue. A sword can hurt onely the bodie, but an euill Tongue, both body, goods, and name.
Against the seuenth Cō mandement the Tongue offendeth, Against the 7. commandement. by being a Pandar or Bawd vnto Vncleannesse; Gen. 39.7. Eph. 5.4. 1. Cor. 15.33. sometimes by solliciting to vncleannesse; sometimes by obscoene & filthy speeches: and wee know, that euill words corrupt good manners; sometimes by reading amorous books, sometimes by singing lustfull songs: and euer, when it doth ouerflow [Page 46]with filthy, corrupt, and vnseemely communication.
Against the eighth Cō mandement the Tongue offendeth; Against the eighth Commandement. by apparant stealth, stealing away mens hearts, 2. Sam. 15.2.3. as Absalom did, by flatterie and assentation; and their good name, Gen. 39.14. as Iosephs Mistresse did, by slandering and backbiting; & their goods, as Gehazi did by lying: 2. King. 5.22. and as many a crafty Marchant daily doth, by forging, falsifying and dissembling. Against the ninth Commandement. Ephe. 5.3.
Against the ninth Commandement the tongue offendeth, by prating, cogging, [Page 47]lying, boasting, Leu. 19.16 1. Sam. 22.9. 1. King. 21.12. flattering, fawning, accusing, slandering, tale-bearing, false witnesse bearing, pronouncing vniust iudgement, & diuers other such like practices, preiudiciall vnto peace and truth.
Against the tenth Commandement the Tongue offendeth, Against the tenth Commandement. by venting forth the euil thoughts and concupiscences of the heart: For, Math. 15.19, 20. out of the heart proceed euill thoughts, murthers, adulteries, fornications, thefts, blasphemies, &c. And these haue the Tongue to be their Broker.
CHAP. IIII.
The Hue and Cry against a naughty tongue. A description of it. 1. From its haunt. 2. From the Physiognomy or Habite of it. 3. From his companions.
THus haue we seene the Indictment framed against the Tongue, and examining it according to the Tenor of the Law, wee finde the Bill found by the grand Inquest of the Prophets and Apostles. Now it remaineth [Page 49]that wee call the offender into Coram, to see what hee can pleade for himselfe; and if it bee found guilty, to receiue his reward.
And to the end that our Hue and Cry may the more effectually proceed in the search and inquisition of this so notorious a malefactor, we will describe him by his proper notes and characters: as namely, by the places whither most commonly he doth resort, by his physiognomie and habite, and by the company with whō he doth frequent.
And first, His Haunt for the place or haunt of an euil tongue, it is most true that he is an vbiquitary, here and there, and euery where: This lewd tongue is a daily traueller, Psal. 73.9. It walketh through the earth: A meere Perepatetique, Psal. 55.10 Day and Night hee goeth about Citie, Court, and Countrey: yet many times, Psa. 10.8, 9 He sitteth in the lurking places of the Villages, and lyeth in waite like a Lyon in his den. But the most proper places of his residence, are Ale-houses, Tauernes, Play-houses, Bakehouses, Wooll losts, and Gossip meetings. And he is seldom, [Page 51]if euer, absent thence, where are any either of the family of Flatterie, or Ill-will.
As for his gesture and Physiognomie, His gesture and Physiognomie. he is but a little man, or rather member; not very large, but a great Reacher, sullen and cholerick in complexion; His Dialect is cursing, Iam. 3.9. Psal. 73.9. Psal. 10.7. Psal. 55.21 Psal. 52.2. deceit, and fraud: The words of his mouth are smoother then butter, but warre is in his heart. A deep Plotter, and a great Boaster. Wee haue a full description of him, Pro. 6.12. Pro. 6.12, 13, 14. A naughty person, a froward mouth: He winketh with his eyes, he [Page 52]speaketh with his feete, he teacheth with his fingers, frowardnesse is in his heart, he deuiseth mischiefe continually, he soweth discord.
And for his habite, His Habit. wee shall euer finde him suted with a Sword, a Rasor, with Bowe and Arrowes, and with a Boxe of Poyson. With a Sword; for this very Tong is a sharpe Sword: Swords are in the lips of it, Psal. 57.4. Psal. 59.7. Pro. 12.18. Psal. 52.2. and it speaketh words like the pricking of a Sword. A Rasor it hath: for the tongue deuiseth mischiefe like a sharpe rasor, working deceitfully. And he is an Archer also. Ier. 9.3. The tongue is bent like [Page 53]a Bowe for lies, and lo, the wicked bend their Bowe; Psal. 11.2. they make ready their Bowe vpon the string, that they may priuily shoot at the vpright in heart. And there be foure principall Arrowes which it doth shoot forth.
The 1. Arrow is Enuie, an arrow made in hell by that enuious one the Diuell: The feathers of this Arrow are these two. 1. Sadnesse at others prosperity. 2. Gladnesse at the aduersity of other men. It is headed with the rustie yron of Selfe-consuming emulation, Iam. 3.5. and this is Sagitta venenata, an arrow full of [Page 54]deadly poison. But (as one well taxeth it) it is but a fooles bolt soone shot, Basil. in Sermone de inuid a. Pro. 14.30 a shaft which more hurteth them who shoote with it, then those at whome it is shot; for Ennuie is the rotting of the bones. And (as Iob testifieth, Iob 5.2. it killeth the foolish, & slaieth the Ideot.
The second Arrow of an euill Tongue, is the Arrow of Hatred, an Arrow made in hell by that old Serpent who is a murtherer from the beginning. Iohn 8.44. The feathers of it are Ill will and Spight: It is headed with a desire to doe hurt. 1. Sam. 18.11. And this is Sagitta [Page 55]occulta, the secret or hidden Arrow, like the Iauelin which Saul darted against Dauid, thinking therewith to haue nailed him to the wall; hee that shooteth it, 2. Ioh. 2.11 Iam. 3.16. is a manslaier and a murtherer. And where this Arrow is in request, there is confusion and euery euill worke.
The third Arrow of an euill Tongue is Mocking, Psal. 1.1. Eph. 5.4. an Arrow framed in the shop of the Scornefull, the feathers of it are Morologie and Eutrapelie, [...]. scofs and Iests, it is headed with a desire to disgrace: and this Sagitta volans, the slying [Page 56]Arrow, Psal. 91.5. drawne out of the quiuer of the proud and vaineglorious, an Arrow ready vpon the string in the bow of Belials childrē, but it shall fall down vpon their owne pate who are delighted in it. Psal. 64.8.
The fourth Arrow of an euill Tongue is the Arrow of Backbiting, made by Sathan, and shot by Sathanists, Reu. 12.10 the feathers of it are Lies and Slaunders, and it is headed with a desire to defame. And this is Sagitta Parthica, the Parthian Arrow shot behinde ones backe, a most pernicious Arrow to the preiudice [Page 57]of others credite and reputation, an Arrow that woundeth a farre off, and which killeth three men, the slaunderer, the partie slandered, and the receiuer of the slaunder with one stroke. And as this vnruly Tongue doth go with one of these foure Arrowes alwayes ready vpon his string: Iam. 3.8. Psal. 58.4. So it carrieth with it a Viall full of deadly poison, the poison of it is like the poison of a Serpent, and that not of an ordinary sort of Serpents, but venenum Ptiudos: Psal. 140.3 Deut. 32. Iob. 20.16. the poison of Aspes is vnder his lips, which kind of [Page 58]poison is elsewhere in sacred Scripture noted to be most noxious and pernicious.
Lastly, His company. the companions of an euill Tongue (for how shall one better bee knowne then by his company?) are these:
First, Idlenesse, a lazie, lowzie rascall, which will not betake him to any labor, Pro. 20.4. by reason of the cold, a disorderly liuer, 2. Thes. 3 11. no worker, yet a busie-body, and a great prater, his condition is beggery, [...]. and his clothing, Ragges.
The second companion of an euill Tongue, is Malice; [Page 59]a mad-brain'd Monster, with a sullen look, Pro. 6.11. Pro. 23.21 and a fiery face, with superfluity of choler: He can neuer speake well, Iam. 1.21. 1. Pet. 2.1. but is full of guile, dissimulation and euill speaking.
Another companion of an euill Tongue is Enuie, whose description is this: A withered bodie, Ouid. Metamor. l. 2. feeding vpon it selfe, hauing a pale face without bloud, a leane body without iuice, squinteyes, black teeth, an heart full of gall, a tongue tipt with poyson, neuer laughing but when others weep, neuer sleeping, but musing vpon mischiefe. And this, aboue all [Page 60]other companions of an euill tongue is most outragious: Pro. 27.4. For, Wrath is cruell, and anger raging, but who can stand before enuie?
Another companion of an euill tongue is curiosity, a finicall fellow, of a spruce gesture, hauing Eagles eyes and large eares, desirous euer to be acquainted with other mens euils; a busie prier into other mens behauiour, Plutarch. de curiosnate. which with Plutarchs Lamia doth put on his eyes when he goeth abroad, and layeth them aside when he is at home. This curiositie and an euill tongue are linked [Page 61]together by the Apostle as vnseparable companions: 1. Tim. 5.13. [...]. Pratlers and busie-bodies, speaking things which are not comely.
Another companion of an euill tongue is Subtilty, an old foxe, with a warie and dissembling gate, His throate is an open sepulchre, Psal. 5.9. Psal. 55.2. he flattereth with his tongue, the words of his mouth are softer then butter, yet warre is in his heart: Luther in Psal. 15.3. Whose vsuall practice (as Martin Luther noteth) is to transforme himselfe into an Angell of Light, and vnder fine prefaces and glorious termes to back-bite. [Page 62]The cunning hypocrisy of it, and the Tongue together, is elegantly, by eloquent Bernard represented vnto vs. Bern. in Cant. ser. 24. Some there bee (saith hee) whose stomakes being glutted with the faults & infirmities of their brethren, when they meane to disgorge the same, doe shrowd their malice and hatred vnder the cloak of feigned respect, after an enforced sigh, with great grauity, and with a well composed countenance, they will mutter forth their slanderous speeches. And such backbitings and slanders (saith he) are so much the more [Page 63]dangerous, because the Hearers are thereby occasioned to imagine and conceiue, that the same proceedeth, neither of enuie, nor ill will, but out of meere sorrow and compassion.
Another companion of an euill Tongue is, Detraction; an hungry cōpanion with a biting tooth, a priuy thiefe frō anothers good name, one that laboureth to hide the good graces that are in others, and to suborne contrary surmises, as the diuell did to our first parents concerning God, Gen. 3.9. Iob 1.9. and vnto God concerning Iob. And this Detraction [Page 64]doth worke sometimes vpon bare suspition, as the children of Ammon slandered Dauid in the eares of their Lord Hanun, as if he had sent Embassadours, vnder pretence of loue and honour, 2. Sam. 10.3. to spie out the Land, and to take his Citie and destroy it: Sometimes without any ground at all, or shadow of iust suspition, as Korah, Dathan and Abiram did detract from Moses and Aaron, Numb. 16. accusing them that they went about to exalt thēselues aboue the whole Congregation, and did take too much vpon them: [Page 65]Sometimes by relating false reports, as Ziba did of his Master Mephibosheth, 2. Sam. 16.3. as if hee had affected the Kingdome of Israel, and therefore remained behind at Ierusalem: Sometimes by mis-reporting speeches, or actions, in themselues warrantable, yet wrested to another sense then they were done or spoken, as the false Witnesses did the words of our blessed Sauiour, Ioh. 2.19. concerning the dissolution and reparation of the Temple of his Body; 1. Sam. 21. & 22.9. and Doeg the dealings of Dauid and his company with [Page 66] Abimelech. 1. Sam. 21.
Another companion of an euill Tongue is Impudencie; a brazen-faced shamelesse cōpanion. The Psalmist compareth him to a mad dogge, Psa. 59.3, 6 which runneth vp & down from place to place, rauing and raging, and is neuer satisfied: Hee hath learned of the Sycophant in Plautus, Plutarch. in lib. de discernend. amic. ab adulat. to sweare, forsweare, face and out-face any thing: and with Mede the Parasite of Alexander the Great, hath proposed vnto himselfe this Maxime both in flattery and in infamy, to do it audacter, boldly and impudently.
These are the seuen hellish spirits which an euill Tongue doth take vnto himselfe, Luk. 11.26. as his choisest Companions, and with whō most commonly and familiarly hee doth conuerse: And these are the most proper Characters and markes, whereby wee may know him and finde him out.
CHAP. V.
The tongues examination. 2. Plea for it selfe. 3. Confutation of this plea.
BY this time hauing throughly pursued our Malefactor, The examination of the Tongue. we haue found him out, & brought him Coram, wee should now proceede to his punishment, and to denounce the sentence against him; but that (as Nichodemus somtime said to the Sanhedrim of the Iewes) it might be thus excepted [Page 69]against our procedings. Doth our law iudge any man before it heare him, and know what he hath done? Therfore that we proceed iudiciously, and according vnto law: Let vs call the Malefactor to the Barre, and heare him plead for himselfe, if so bee hee haue any thing to say for himselfe, vvhy sentence should not be denounced against him.
Wherein wee can expect no lesse then a cunning Apologie: The Tongues first Plea. The necessary vse and seruiceable office of it. for this subtill Tongue is not now to learne to tell his tale; he will pleade his necessary [Page 70]vse, and the good seruice that hee hath done, that hee hath beene alwayes an Officer in the body corporall; least idle of all the members, more seruiceable then all the sences, and hath beene imployed in most aduētures, as the onely Ambassador, Interpreter, and Orator for the Heart; But this will not serue his turne, for his profitable vse cannot priuiledge his abuse; Necessary seruants escape not due corrections when they offend in their seruice, no more may this: hath he been an Officer in the body? yet he hath not [Page 71]bin good in his office; hath hee not beene Idle? It had better many times that he had beene lesse busied; hath he beene seruiceable to the other members? he hath also many times wrought them much vnquietnesse? hath he bin the hearts Ambassador, Orator and Interpreter? yet hath he not bin so faithfull in his imployments, many a time hee hath gone before hee was sent; many a time gone a wrong way, looking Westward, when hee should haue gone by East; many a time hath he proued a subtill Orator, a [Page 72]fraudulent Ambassador, and a false Interpretour: and therfore doth deserue to be punished.
Hee will further pleade the excellency of his skill, His second Plea: The skill thereof. that Hee is the onely Linguist and most expert Artist, the Master of Eloquntiō, and Schoolemaster of Pronunciation, tuner of Musick, and teacher of the Liberall Sciences: and besides all this, the onely Disputant in the world for the tryall of Controuersies. But what of all this? Is the Tongue a Linguist? Many times it speaketh more Languages then is fit. Pleadeth he his [Page 73]facultie for Eloquence? And may hee not bee censured for all the Solaecismes, Traulismes, Tantologies, & all other Barbarismes in the Speech? And for the Arts, it may be wondered how the Tongue dareth to claime the sanctuarie therof, seeing, that besides the Sophismes, errours and absurdities which he hath foisted into them; he hath inuented new Arts and Sciences, scarse honest, full of craft and subtilties, to deceiue the world: And therefore this cannot priuiledge him from the doome of iustice.
He will reply, Plea: the cunning thereof. and shew the misery which would happen vnto many without his helpe, as that forsooth; Wit would want a Broker, Innocencie a Defender, Error an Excuser, were it not for the Tongue: Mirth would bee Mute, Boldnesse Blanke, and Traffique a Banckrout, without the Tongue: without which also, poore people would be euer put to the worst, and Women, the weaker Sexe, would want a weapon to defend themselues. But this serueth rather to aggrauate, then any way to extenuate the offence: for it is true indeed, [Page 75]thou naughty Tongue lendest shrewd wiues a mischieuous weapon to offend their husbands; Thou armest seruants against their Masters, and settest neighbours together by the eares; Thou art an Abbetter of all quarrels, thou art that same Dauus which troublest all things: And therefore thou deseruest no fauour, but the very rigour of the Law.
But here the Tongue is ready with another excuse; What, would you haue a man stand still like a block, to put vp all wrongs and iniuries which are offered vnto [Page 76]him, and to be silent vpon a disgrace? A silly worme when it is trod vpon will erect it selfe: I am a tongue, I cannot chuse but speake. But, sirrah Tongue, who gaue you that authority? must you needes auenge your selfe? A poore reuenge, God wot, is the reuenge of the Tongue; yet seeing you are so eager, and will needes bee medling, it is fit you should be held in with bit and bridle.
But, Plea; by posting of the fault. Why should I bee punished (saith the Tongue) who, if I do offend, the fault is not mine, but theirs who [Page 77]do abuse mee, I am but an organon or instrument; if there be a fault in mee, their fault is the greater who make me faulty. True indeed; but yet in matters of offence the accessarie is lyable to offence as well as the principall: The Serpent was but the instrument abused by Sathan to deceiue man, yet in the punishment the Serpent hath his doome as well as Sathan.
Here the conuicted Tongue hath no more to say, Plea; by entreatie. but from Apologie falleth to Entreatie: Hee hath often pleaded for [Page 78]others, and begged their pardon, hopeth to obtaine fauour now for himselfe, especially promising reformation for the time to come. But it is well knowne, that this delinquent hath beene often in this offence; Besides that, it can equiuocate, dissemble, lye, promise much, but performe little; and therefore there is no mercyto be shewed, where no amendment can be expected.
What now can this vnruly Tongue plead for it selfe, The excluding of the tongu from all benefite of the Law. vnlesse (which is the last refuge of conuicted Felons) it claime the benefite [Page 79]of his Clergie? But as for that he can haue no hope; for besides that the Law doth exempt such notorious and capitall offenders from the benefite of their book, it is welknown, that the Tongue hath most offended against the Clergie, to whom, albeit the Tongue is most beholding, yet none are more then they traduced and abused by the Tongue.
Wherfore, seeing this vnruly member hath no iust Apologie, by which it may plead for it selfe, nor can alleage any reasonable exception, why the [Page 80]censure of iustice should not passe vpon it, let it stand by and heare his Doome.
CHAP. VI.
A deliberation for the punishment of an euill tong. How impossible it is to avoid it. How grieuous to endure it How insufficient all earthly punishments are to tame it. The proper punishment by the lawof God allotted vnto it.
WHat shall bee giuen vnto thee? A deliberation for the punishment of a false Tongue. what shal be done vnto thee, thou false tongue? Harsh it is to endure, hard to tame, impossible to auoid [Page 82]thee: Nor man, nor meanes can preuent thee, for let a man bee as faithfull as Abraham, Gē. 18.19. Gen. 26. Gen. 27. 1. Sam. 12.2. Iohn 1.47. as simple as Isaac, as subtill as Iaacob, as innocent as Samuel, as vpright as Dauid, as sincere as Nathaniel: yet hee cannot possible auoid the lash of an euill Tongue; though a man vse all the policy in the world, he cannot preuent it. Though hee should resolue with Dauid, Psal. 55.6, 7, 8. How impossible to auoid it. O that I had wings like a Doue, for then I would flee away and bee at rest, loe, then I would flee away and bee at rest, I would wander farre off and [Page 83]remaine in the wildernesse, yet could hee not escape from this storme, winde, Psal. 139.9 and tempest: Though a man take the wings of the morning, and dwell in the vtmost parts of the sea, yet thither would an euill Tong flye after him, euen so farre off would it reach him. There is no poison so venemous but there may be some Antidot against it. But there is no Antidot against the venim of the Tong; There is no fire so raging, but that some kinde of moisture may extinguish it. The fire of an euill Tongue is like the [Page 84]fire of hell which goeth neuer out.
The Arrow which is shot out of the strongest Bow, and sent forth with the greatest force, can hurt no farther then it can reach. But let a man bee neuer so farre off, let him bee beyond the Seas, let him be in neuer so farre remote Regions, and distant Countryes, the Arrow of an euill Tongue wil reach him and wound his good name; other weapons onely hurt the present, this hurteth those also who are absent; there is none that can bee priuiledged from [Page 85]its stroke.
As none can auoid it, How hard it is to endure it. so who can well beare it? flesh and bloud can hardly brooke it; If a man had the meeknesse of Moses, Num. 12.3 Iob. 1.21. Iam. 5.11. Iud. 15.15. Psal. 69.20 1. King. 3. the patience of Iob, the strength of Samson, the experience of Dauid, and the wisedome of Salomon: yet of himselfe were he neuer able to endure the vncessant wrongs by an euill Tongue; for a good name is better then a precious ointment, Eccles. 7.1. Pro. 22.1. and more to be desired then great riches, yea, then siluer and gold; who can brooke the impeachment of this? Other woūds may [Page 86]be cured, other losses may be recouerd, but this is a woūd which can neuer be healed, a losse which can neuer be recouered. And therfore there is no smart like to the smart of the Tong: the words of it are deuouring words, Psal. 52.4. Pro. 11.18. Pro. 26.22. They are like to the pricking of swords, yea, They are woūds, & they go down to the innermost Chambers of the bellie.
Yet what remedy can there bee deuised against it? The difficulty of taming of it. what penalty to inflict vpon it? what Art to tame it? let a man haue the courage of Caleb, the policy of Achitophel, Num. 14.8 the seuerity of [Page 87] Iehu, 2. Sam. 16.20. 2. King. 10.17. Exod. 1.10 the cunning of Pharaoh, the cruelty of Phalaris the inuention of Perillus, yet he shall not be able to tame an vnruly Toung, or reforme this incorrigible monster: Pro. 14.4. for the words of a mans mouth are as deep waters, who can soūd the bottome of thē? who can hope to exhaust them? A Toung enraged is harder to be tamed; Pro. 18.19. than a strong City is to be conquered. The contentions of it, are like the barres of a Castle. How plainley and pregnantly doth the Apostle Iames demonstrate this! first he sheweth that it is easier to tame a wilde [Page 88] horse then a wild Tongue. We put bits (saith he) in horses mouthes that they may obey vs; Iames 3.3. and wee turne about their whole body: verse 4. but the Tongue can no man tame. Then he doth instance in the Ships, which although they are great bulks, & are driuen with fierce winds, verse 7, 8. yet can be ruled & turned about with a little rudder or helme: But the Tongue, a little member, can no man rule or order. Then hee instanceth in Beasts, Birds, and Serpents, which although they bee fierce, and wild and subtill, yet they are, and haue [Page 89]beene tamed by the Art of man: but the tongue can no man tame, it is an vnruly euill, full of deadly poyson. And therefore the very Heathē did acknowledge, that contra Sycophanti morsum nullum est remedium: There is no remedy or cure, against the biting of an euill Tongue.
What then shall bee giuen vnto thee? The stubbornnesse of it. what shall be done vnto thee, thou false Tongue? There is no Balme will supple it, for an euill tongue will reward euill for good, Psal. 35.11 and like a nettle, the more gently it is touched, the more [Page 90]sharply it will sting. There is no charme can charme it, for what is commonly said of the Belly, Venter non habet aures; The belly hath none eares, may bee as truely verified of the Tongue, Lingua non habet aures, the tongue hath no eares. And although they who haue this euil tongue, haue eares as well as tongue; yet, as they imitate the poyson of the Adder in their Tongue, so they haue the deafenesse of the Adder in the Eare: Psa. 58.4, 5 They are like the deafe Adder which stoppeth her eare, and will not hearken to the [Page 91]voyce of the Charmer, charming neuer so expertly.
What then shall wee do to tame this vnruly member? The insufficiency of earthly punishments against it. Shall we binde it to the good behauiour? It neuer had it, and is out of hope now to bee brought vnto it. Shall wee make his Mittimus and send him to the Iayle, to see whether imprisonment will reclaime it? There are no lockes able enough to keepe him in, no setters strong enough to ensnare it. The Head, the Hands, the Feete, may be imprisoned, but the Tong cannot be imprisoned; no, [Page 92]though it be put in Herods prison, and watched with foure Quaternions of Souldiers, Act. 12.4. it will breake prison, and walke at liberty: For, it is well knowne, that although it be kept in with a double dore of lips, and within that hath two perculleises of Teethen grates to enuiron it, yet it will escape and range abroad. Shall we doome it to the whip? It will reuerberate lash for lash, and bee sure to put him to the worst that shall aduenture to meddle with it. Shall we burne him in the hand, and seare him with [Page 93]the letter Tau? Iam. 3.6. It will set on fire the whole course of nature, it selfe being set on fire of hell. Shall we drown him? All the water in the Sea will not wash away its pollution. Shall we hang, draw and quarter him? So it hath done many an ones good name. But where shall wee finde a Gallowes or Gibbet high enough for the same? Shall wee behead him? So long as it is able to wagge, it will neuer cease to speake.
What then shalbe giuen vnto thee? What shall be don vnto thee, thou false tongue? Surely, no other thing [Page 94]then that which Dauid vpon the like deliberation doth deliuer, Psal. 120. Sharpe Arrowes of the Mighty with coales of Iuniper. Where by the Mighty we may either vnderstand the Lord of Hosts, Wolphius. who is the Lord strong and mighty, Psal. 24.8. the Lord mighty in battell, the Magistrates, who is the Lords; Molerus. Deputy? a man of might: And by the sharpe Arrowes and Iuniper coales, wee are to vnderstand the sharpe punishments & dreadfull iudgements, which either the Magistrate in the course of Law, or God Almighty [Page 95]in his most iust iudgement doth inflict vpon an euill Tong. Here then we are to take notice; first, of the law of Nations against an euill Tongue. Secondly, of Gods secret iudgements. First, of the temporall. Secondly, of the eternall punishments which do belong vnto the same.
CHAP. VII.
The Magistrates Office for the punishment of a naughty tongue. 2. The politike lawes of Nations for the taming of the same.
THAT the Magistrate by his authority is to take order against an euill Toūg, The Magistrates Office for to punish a naughty Tongue. and vvith seuerity to punish the same, it is as apparent as the Sunne; for he is a man of might, he sitteth in the Seat of God to execute Psal. 82.1. [Page 97]the iudgements of God, 2. Chro. 19.6. Rom. 13.4. he beareth not the sword in vaine, but is to execute vengeance vpon euill dooers: Neither only vpon euill dooers, but vpon euill speakers also, as vpon lyers, raylers, backbiters and slanderers: for so Dauid doth professe of his practice in such an Office, Psal. 101.5 whoso priuily slandereth his neighbour, him will I cut off. Hee intendeth not a punishment onely for the periured tongue, and publique defamer, but also for the secret calumniator and priuie slanderer, neither is it a check or pettie punishment [Page 98]which hee doth threaten against it, [...]. significat exterminare, seu constringendo & coarctando disperdere. as to banish it his Court, to punish it by the purse, or to inflict a slight punishment vpon it; but he would euen cut it off, roote it out and vtterly destroy it.
The lawes of Nations haue beene diuers, Politike Lawes of Nations for the punishment thereof. yet all dreadfull for the punishment of an euill Tongue. The Iudiciall law giuen by God himselfe vnto the Iewes, (and therefore the best patterne for all humane lawes) did thus proceed against it: Deut. 19.16, 17, 18, 19, 20. If a false witnesse rise vp against any man, to testifie against him [Page 99]that which is wrong, then both the men betweene whom the controuersie was, were to stand before the Lord, before the Priests, and the Iudges which were in those dayes: And the Iudges were to make diligent inquisition. And if the witnesse were proued false, that his tongue had testified falsely against his Brother, then the mischiefe which hee had thought to haue done against his brother, was to light vpon his owne head, and hee was seuerely to bee punished ad terrorem aliorum, for the feare and terrour of others.
And lest wee should thinke this Iudiciall course to be limitted onely to a false Witnesse, and to a periured Tongue, the Wise-man, Pro. 19.5, 9 Prou. 19.5, 9. doth extend it to all manner of iniuries committed by the Tongue. A false witnesse (saith he) shall not be vnpunished, and hee that speaketh lies, shall not escape. And to this Iudiciarie course of proceeding against an euill tongue, our blessed Sauiour doth seem to allude, Math. 5.22. Math. 5.22. when hee saith; Whosoeuer is angry with his brother without a cause, shall be in danger of [Page 101]iudgement, and whosoeuer shall say vnto his brother, Racha, shall be in danger of the Councell. Where, vnder that one word (Racha) he doth vnderstand all manner of opprobrious speeches, and disdainefull gestures: and by the termes of Iudgement, Councell, and Hell fire there mentioned, hee doth glaunse at the three Courts of iudgement in Ierusalem. Betram. de Polit. Iud. c. 13. The first whereof was for the determining of matters litigious about wealth and possessions, and in that were three Iudges. The second for matters criminall, [Page 102]which were iudged by a Councell of three and twenty. The third, for matters of more serious weight and importance, to bee determined by the Sanhedrim, or great Councell of seuenty and one. And in these Courts the Iewes (as Drusius relateth) did thus proceed against such as offend with the tongue: first, they had priuate, and after that more publike admonitions to refraine from that wicked course: if this could not preuaile, they were excommunicate frō the Synagogue: if this [Page 103]would not serue to reforme them, they were further excommunicated from all society and company of other men: if this would not restraine them, the great Anathema Maranatha was denounced against them: If yet they proceeded in their euill, they were iudged worthy to be stoned to death.
Leauing the Iudiciall Law of the Iewes, come we to the Lawes of Nations, and wee shall finde, how in all Ages, & among all Nations, there haue euer beene sharpe punishments prouided against [Page 104]shrewd Tongues. The Grecians (as Thucidides reporteth) were wont to punish the lauish Tattling of the Tongue with lashes of roddes, whipping the whole body. The Egyptians (as Polybius recordeth) did boare an hole thorow an vnruly tongue. The Persians (saith Strabo) made them slaues, who could not be Masters ouer their Tongues. The Indians (as Acosta noteth) did exclude such as had vnruly Tongues, Acosta lib. 6. c. 9. from all companies. Suidas in Canopo. Ruffin. hist. eccl. lib. 2. The Chaldeans (as Suidas obserueth) did condemne them to perpetuall [Page 105]darkenesse. Eusebius l. 5 c. 21. The Romanes (as Eusebius testifieth) had a Lawe to breake the legs of him who had a naughty tongue; which custome was put in execution (as Nicephorus relateth) in the time of the raigne of the Emperour Commodus, Niceph. l. 4.26. vpon a prophane wretch who had slandered Apollonius a godly Professor, and afterwards a blessed Martyr; The ill tongu'd accuser, not being able to proue his allegations, was iudged to haue his legges broken, because he had accused, and defamed a man without a cause. Herodotus [Page 106]maketh mention of a Lieutenant of King Darius, Herodot. in Clio. who caused one of his Souldiers to bee put to death, for that his tongue had beene too lauish against Alexander, though an enemy. And hee relateth another Historie of Antigonus, who imprisoned a foule-mouthed Peasant in a Cage, depriuing the whole body of liberty, because of the too much liberty of the Tongue. Leontius the Emperour (as Sir Martin Cognet in his Politike discourses doth deliuer) after he had put Iustinian to flight, Politike discourse of Sir Martin Cognet. c. 37. caused [Page 107]two of his Tale-bearers to bee trailed by the heeles and to be burned. The Emperour Pertinax caused the skinnes of slanderers to bee flaied from their Bodies: and Maximinus another Emperour tooke order to haue the Tongues of vnruly railers to be pulled out of their mouthes.
Excellent were those Lawes, which Titus, Nerua, and Traian (as Suetonius writeth) made against tattling Tongues, the least mulct wherein was whipping cheere. Domitian, Anthony, and Macrinus [Page 108]banished them the Confines of the Empire, yeelding this for their reason, that they who did not punish them, L. praeuar. de verb. Leg. tit. ad Segnat. did encourage them. The Ciuill Law in like maner doth inflict banishment to an euill Tongue: The Canon Law doth debar it from the receiuing of the Sacraments: The Common Law of this our Land doth adiudge the false tongue to the Pillory, Westm. 1. ca 23. Kech. 2. c. 5. Eliz. 1. c. 7. the skolding Tongue to the Tumbrell, or Cuckingstoole; the railing Tongue to the good behauiour; the slanderous Tongue, if it be Scandalum Magnatum, to [Page 109]the losse of an eare; if against a priuate person, to the censure of the Magistrate, according to the quality of the offence.
Thus wee see how odious among all Nations an euill Tongue hath alwaies bene, and what strict Lawes from time to time, haue bene enacted against the same. But because these good Lawes are not alwaies put in execution, & the Magistrate may proue many times remisse, let vs proceed further to behold a more dismall doome from a greater Iudge, the iudgement of almighty [Page 110]God, and the fearefull punishments which he doth inflict vpon an euill Tongue.
CHAP. VIII.
The Iudgements of God against an euill Tongue. 1. In this life. 2. In the life to come.
WHO is so mighty as the Lord? God will surely punish an euill toung. Ex. 15.12. Psal. 75.7. Iam. 4.2. Psal. 9.16. Who is like vnto him? glorious in holinesse, fearefull in his workes, doing wonders? Hee is the Iudge: yea that great Iudge, which can saue and can destroy: yea, Hee is knowne by the iudgement which he executeth: And among the rest of his [Page 112]iudgements this is one of the most remarkeable, his punishments against an euill Tongue: For hee himselfe hath vndertaken the censure of it; Hee hath protested that hee will come a swift witnesse against it; Mal. 3.5. He hath sworne that vengeance is his, Heb. 10.30 and Hee will repay it.
The iudgements of almighty God against an euill Tongue, are of two sorts (according to that which before was noted out of the Psalmist) Sharp Arrowes, and coales of Iuniper: The first sort Temporall punishments; the second [Page 113]sort eternall: The first for this life; the second for the life to come.
Euen in this world the Lord will not suffer a naughty tongue to go vnpunished: For, Gods iudgements in this life against an euill tongue. Psal. 11.2. as wicked tongued people doe bend their Bowe, and make ready their Arrow vpon the string, that they may priuily shoote at the vpright in heart; Psal. 7.12, 13. So God aboue doth bend his Bowe and make it readie: Hee prepareth for them the instruments of death: Hee ordaineth his Arrowes against such kinde of persecutors. Let vs take a view of some of those Arrowes, [Page 114]which God euen in this world, doth shoote against wicked and malicious Tongues.
1 The first Arrow which God doth shoote against those who shoot at others with their Tongues, Gods Arrowes against euil Tongues. is their owne Arrow, Disgrace. the Arrow of Disgrace: Their owne tongue (saith the Psalmist) shall fall vpon themselues. Psal. 64.8. Ps. 7.15, 16 And againe, He hath made a pit, and digged it, and is fallen into the Ditch which he made: his mischiefe shall returne vpon his owne head, and his viclent dealing shall come vpon his owne pate. And againe, [Page 115] These wicked people are ensnared in the worke of their owne hands. Psal. 9.16.
2 The second Arrow directed against an euill Tongue, Pouerty. is Pouertie; Pro. 14.23. In all labour (saith Salomon) there is profite, but the talke of the lips tendeth to pouerty. And who seeth not that this curse sticketh close to those that haue euill Tongues; Psal. 59.15 That they wander vp and downe begging their bread; Ps. 109.10. their children also proue vagabonds and beggars, and seeke their bread out of desolate places?
3 The third Arrow which [Page 116]the Lord shooteth against an euill Tongue is Misery: for the Psalmist plainely telleth those who abuse their Tongue, Misery. that GOD doth heare them and will afflict them. Psal. 55.19 Psal. 55.19. And Salomon sheweth them, what must bee their sole expectation. Hee that hath a peruerse tongue, falleth into mischiefe. Pro. 17.20 & 14. Prou. 17.20. hee may neuer looke for quietnesse and peace, for his Tongue of strife will be like a continuall waterbreach. Pro. 4.17. Prou. 17.14. Hee can neuer take comfort in his foode, for he eateth the bread of wickednesse, and [Page 117]drinketh the wine of violence. Prou. 4.17. He can neuer hope to bee established: Pro. 26.28 for a false tongue worketh ruine. Hee can neuer be in safety, for he carrieth about with him alwaies a guilty conscience. The flying Arrow of Gods iudgement is euer ready to fall vpon his pate: Iob. 15.21. Psal. 11.6. Psal. 52.5. the Lord will raigne snares, fire and brimstone, and horrible tempest, this shall be the portion of their cup. God will destroy them for euer, hee will take them and pluck them out of their tabernacle, and roote them out of the Land of the liuing.
Infinite are the examples which wee may reade in histories both diuine & humane, Examples of Gods iudgement vpon euill Tongues. of Gods dreadfull iudgements vpon euill Tongues: for the lying Tongue, wee haue in the Scriptures the example of Gehezi, 2. King. 5.27. strucken with leprosie, both himselfe and all his posterity. Act. 5.5, 10 Ananias and Saphira his wife, for the same fault struckē with sudden death; in humane Histories wee reade how wormes did eate out the lying tongue of Nestorius; Nicephorus. and Popiel, Monstrelus. King of Polonia, an accustomable lyer, eaten out with Rats. For the [Page 119]swearing and blasphemous Tongue, we haue in sacred Scriptures a blasphemer stoned to death with stones, Leuit. 24.23. 2. King. 19 Zenacheribs Armie destroyed in one night by the pestilence, and himselfe slaine by his owne sonnes in the Temple of his Idols for the same offence. In Ecclesiasticall Histories wee reade of an Arrow (sent as it is supposed, Socrates Eccl. hist. from Heauen) wounding to death blasphemous Iulian: of Michael a Iewish Rabbin, breaking his neck downe a paire of staires, euen then whiles hee was swearing [Page 120]and blaspheming the name of Iesus. Fincilius de mirac. lib. 2. And of a swearing Courtier at Mansfield, Spangeb. in elegantiis ve teris Adami. in the midst of his blasphemous oathes taken vp and carried away by the Diuel. To omit that which our owne Chronicles do record of Alphred, Stow in vit. Adelstan. Jdem in vita Alfredi. Jdem in vita Elizah. Act. & Monum. pag. 2101. & 2105. of Earle Godwin, of Anne Aueries, of the Gentleman of Cornewall, who being vsed to swearing and blasphemous speeches, as hee was riding ouer a bridge, his horse sprang ouer with him on his backe into the riuer where he was drowned, hauing no other words in his mouth for [Page 121]his last farewell, but these, Horse and man and all to the Diuell. For the slaunderous and backbiting Tongue we haue likewise many examples of Gods great and fearefull iudgements: In the sacred Scriptures we reade of wicked Iezabel, 2. King. 9.36. for her false accusing of Naboth, deuoured by dogs: Hest. 7.10. of Haman hanged vpon the Gallowes, for his false accnsing of the Iewes: Dan. 6. of Daniels accusers deuoured by Lions, because of their false suggestions. In the Ecclesiasticall Histories we reade of feareful iudgements of [Page 122]God vpon three slanderous traducers of Athanasius, Niceph. lib. 9 The one of whome was presently strickē dead, the others eyes fell out of his head, the third perished with a fearefull burning within his entrales. In our owne Chronicles we read of Thomas Arundel, Act. & Monum. pag. 700. who hauing abused his Toung to an vniust sentence against the Lord Cobham, was stricken with so sore a paine and swelling in his Tongue, that he could neither swallow nor speake. So of Iustice Morgan, for his rash proceedings in speech against the Lady [Page 123] Iane, Ibid. pag. 1912. we read that he was stricken with madnesse, and a little before his death had none other word but her name in his mouth. The like fearefull iudgemēt we read to haue befallen one William Fenning in Q. Maries dayes, Jbid. 1907. who, for greedinesse to gaine the goods of one Iohn Cooper, had slanderously accused him of traitrous words by him spoken against his Prince: by which the poore innocent man was condemned to death as in cases of treason: but the iudgement of God shortly seased vpon [Page 124]his false accuser, striking him, euen whiles hee was well & lusty, with a sudden disease in his belly, so that his bowels gushed out.
Infinite are the like examples of Gods dreadfull iudgements vpon euill tongues, euen in this life. But if any wretched toung shall set light by these, because they do not befall al them who offend in this kind, yet let them feare and tremble at those fearefull finall torments which GOD hath prepared for these offensiue Tongues after this life, from which it is impossible for any of [Page 125]them to escape without repentance.
For as God hath Arrowes heere to wound an euill Tongue: Gods iudgements after this life vpon an euill toung. So hath he Coales hereafter to burne an euill tongue. The Arrowes indeed are sharpe; for they are the Arrowes of the Mighty: But the Coales are more terrible; for they be Iuniper coales of long continuance, of perpetuity. These coales are the fire of Hell, the assured portion of a wicked Tongue: for so S. Iam. 3.6. Iames saith, that it is set on fire of hell, and therefore it shall to the fire in Hell; It is the [Page 126]verdict of our Sauiour, that the railing tongue is in danger of Hell fire, Mat. 5.22. Math. 5.22 Psal. 9.17. So saith the Psalmist, They shall bee turned into hell. So the Apostle Paul, 2. 2. Thess. 1.9 Thess. 1.9. They shall bee punished with euerlasting destruction from the presence of the Lord. And of them the Apostle Iude testifieth, Iude 13. & 15. That to these raging waues, foming out their owne shame, is reserued the blacknesse of darkenesse for euer. And againe, The Lord will come with ten thousand of his Saints, to execute iudgement vpon them, and to punish them; not onely for their [Page 127]vngodly words, but also for their hard and hatefull speeches. And it is well worth the noting, that the Rich man in Hell-torments complained most of the torments of his Tongue: Father Abraham, Luk. 16.24. haue mercy vpon me, and send Lazarus, that hee may dip the tip of his finger in water, and coole my tongue, for I am tormented in the flame; as if hell flame were most fierce against an euill Tongue, and that most sure to endure the same.
Now, The bitter paines of Hell. as there is no coale so hote and raging as the Iuniper coale, for [Page 128]so S. Ierome testifieth; Hieron. ad Fabiol. Plin. nat. hist. lib. 8. and Pliny alledgeth a naturall reason of it, viz. the gummie matter of that wood more then in any other tree: so (to prosecute the same Metaphor) Par nulla figura Gehennae; Mat. 13.42 Reu. 21.8. Heb. 10.27 Math. 3.12 There is no paines like to the paines of hell. This fire is a furnace of fire, a lake of brimstone, a deuouring fire, an vnquenchable fire. The furnace whereinto the three children were cast, Dan. 3.19. being made seuen times hotter then it was wont to be, was exceeding violent. But how much more infinitely shall this furnace [Page 129]of hell fry, whose fire is infinitely hotter then that was? O! Who is able to dwell with this deuouring fire? Who can endure the fiery rage of these Coales? They are coales of Iuniper.
Yet dwell in it they must who are doomed to it, The perpetuity of those paines. and so must an euill tongue. As there is no escaping of it, so no comming out of it. Iuniper coales (as Pliny writeth) do keepe in fire for a long continuance: yea, Plin. vt supra. some maintaine, Libri Sufflatorii vt citatur a M [...]iero, in Psal. 120. that the coales made of Iuniper wood, being couered with ashes, keepe in fire for a whole yeare together. But [Page 130]what is this to the perpetuity of the paines of hell? There the Worme dieth not, Mark. 9.44 and the fire neuer goeth out; the fire shall neuer be quenched: Luk. 3.17. Reu. 20.10 they shall be tormented day and night for euer and euer. This is the portion, and the endlesse affliction of an euill Tongue.
CHAP. IX.
Sentence of condemnation denounced against the naughty tongue.
HAuing thus heard the vnruly tongue Indicted, A transition to the doome of a false tongue. Arraigned, Conuicted and Condemned, what now remaineth, but that we apply it to the terrour of those who offend herein; and for our direction, both in the vse, and against the abuse of the Tongue? Sentence denounced against it.
And here first, the cōsideratiō of the premises may [Page 132]strike a terrour into the hearts of those who are guilty of the crimes of an euill Tongue, Lyers, Swearers, Railers, Backbiters, Slanderers, filthy Speakers, and all the rest of that rabble of wicked-tongued creatures: Alas, in what a fearefull estate are they? How odious in the sight of God? How iniurious vnto men? What a scorne to the Angels? How obsequious to the diuels? And how liable are they vnto the dreadful curses of almighty God, both in the life present, and that which is to come?
Thou lying tongue, 1 The lying Tongue. which, like a false clocke, dost runne too fast, and either for pleasure, or for profit, dost coine vntruth, consider what wrong thou dost, and into what misery thou dost thrust thy selfe. Thou peruertest the vse of speech; thou abusest the sense of hearing; thou dissoluest, as much as in thee lyeth, humane Societies; thou bearest the image of the diuell; thou art worse then a Thiefe; for thus the Wise man speaketh, Eccles. 1.20, 23, 24, 25. A lye is a wicked shame in a man, yet it is oft in the mouth of the vnwise: A thiefe is better [Page 134]then a man accustomed to lying, but they both shal haue destruction to their heritage: the condition of liers are vnhonest, Pro. 6.17. and their shame is euer with them. A lying Tongue is one of those sixthings which God doth hate, Pro. 12.22 and lying lips are abomination to the Lord. Pro. 19.5. A false witnesse shall not bee vnpunished, and he that speaketh lies, shall not escape: the tongue that loueth, or maketh lies, Reu. 22.15 Reu. 21.8. shall be excluded out of the heauenly Ierusalem, and shall haue his part in the Lake which burneth with fire and brimstone, which is the second death.
And as for thee, thou Swearing tongue, which art swollen with oathes, as a Toade with venime, Mal. 3.5. The Lord will come as a swift witnesse against thee; And there is a Flying booke of curse and vengeance, Zach. 5.2.4 which doth houer ouer thee: Thine oathes are registred in the book of accounts, & when the great day of reckoning commeth, they shall be set in order before thee, and laid vnto thy charge: Thou art reserued vnto the day of destruction, Iob 21.30. Luk. 16.24. & the time will come when thou shalt be miserably tormented in that flame.
Neither maist thou hope to escape, The mocking Tong. thou mocking tongue who art tipt with flouts, scoffes, and skornes against thy neighbour: Psal. 2.4, 5. he that sitteth in the heauens, shall laugh at thee: the Lord shal haue thee in derision, he shal speak vnto thee in his wrath, and vexe thee in his sore displeasure. Why then dost thou iudge thy brother? Rom. 14.10. Why dost thou set at nought thy brother? we shall all stand before the tribunall seat of Christ. Then shalt thou be depised, who didst despise others. Then shalt thou be a scorn to Diuels, which here didst scorne [Page 137]thy betters. And we know who hath said it, and hee will be sure to performe it, that both the mocking tong, and the railing tong, Mat. 5.22. and the wrathfull tongue is in danger of hell fire. The slanderous Tongue.
3 Needs must then the slaunderous and backbiting tongue be in dreadful danger, Psal. 64.3. which tongue is bent like a Bow, and shooteth out as Arrowes bitter words. Thou wretched tongue art a very murtherer, and not a single manslaier, but thou killest three men, as it were with one stroke: Pro. 25.18 In which respect Salomon the wise calleth [Page 138]thee, Pro. 25.18 an Arrow, a maule, & a Sword. An Arrow, in respect of him that is absent, whom thou woundest afar off in his good name, in his goods, in his friends: and sometimes in his life. A Maule or Hammer to knock him, who receiueth thy slaunder, in the head, eius enimaurem dum inficis, animam interficis, whiles thou dost infect his eare, thou dost destroy his soule, casting thereinto seedes of suspicion, hatred and contempt. Lastly, to thy selfe thou art a Sword, in destroying thine owne soule, by committing that sinne [Page 139]which is most odious vnto God; for he which slaundreth his neighbour behinde his backe, Leu. 19.14 committeth the same offence, with him that raileth on the deafe, Deut. 27.24. and is like him that smiteth his neighbour secretly, both which are accursed; and therefore no maruaile though this bee said to be that seuenth sin which God doth abhorre: Pro. 6.19. for there is no sinne which maketh a man so like the Diuell as this doth, for from slaundering and backbiting hee hath his name DIABOLOS, which is a common name to him [Page 140]with slanderers: And as the Lord doth greatly detest this sinne, so hee hath threatned grieuously to punish it, Psal. 50.20 Psal. 52.5. Ezek. 22.9. not onely the tongue offending, but also the eare abetting, and the place harboring, and that not in this life onely, but also in the life to come: 1. Cor. 6.10. for if Railers shall not inherite the Kingdom of God, much lesse shall slanderers.
4 In the same predicament art thou, The filthy Tongue. filthy Ribald tongue, which like a sinke doest runne ouer with obsceane and vnseemely speech. 1. Cor. 15.33. Euill words corrupt [Page 141]good manners; Mat. 12.36 And of euery idle word which men doe speake, they must giue an account at the Day of Iudgement. If of euery idle word, then what shall become of the tongue that speaketh wanton words, scurrilous words, & filthy speech? Better it is to haue no mouth, then to haue it thus polluted; better to be without a tongue, A caueat for the Tongue. Eph. 4.29.31. then to haue it thus defiled.
Wherefore the counsel of the Apostle is very profitable: Let no corrupt communication proceede out of your mouth, but that which is good and edifying, And againe, [Page 142] Let all bitternes, and wrath, and anger, & clamor, and euill speaking bee put away; Which lesson that we may the better learne, let vs take a briefe notice, first how we may rule our own Tongue; secondly, how wee may beare the wrong of anothers vnruly tongue.
CHAP. X.
The binding of the tongue to the good behauiour, with certain rules and directions for the same.
MAny and excellent are the Treatises which haue beene written, The right gouernement and well ordering of our owne Tongues. both by Philosophers and Diuines concerning the well ordering and gouernement of the tongue, out of whose sauory writings I will onely gather this little handful of Directions.
That wee keepe our [Page 144]tongue in order, two things are principally requisite: First, a good Heart: Secondly, a good Eare. A good Heart is necessary to a good tongue, because the Heart is the fountaine of speech; Pro. 4.23. Luke 6.45 Mat. 15.19 For, out of the aboundance of the heart, the mouth speaketh: And if the Fountaine bee defiled, the streames that issue therehence cannot bee cleane: for, Iob 14.4. who can bring a cleane thing out of that which is vncleane?
A good Art likewise is necessary to the keeping of a good tongue, A good Art. for it is a matter of no meane skill [Page 145]to learne the language of Canaan: Esay 19.18 Hee (saith Saint Iames) is a perfect man that can rule his tongue. Iam. 3.2. And the Wise-man saith: that A word spoken in his place, Pro. 25.11. is like apples of gold, with pictures of siluer. So that, Hic labor, hoc opus est, This is a labourious labour, an Art of Arts, to rule the tongue.
To the better learning of which Art, Rules for it. two rules are to bee obserued in all our speech. First, Meditation before we speake: secondly, Moderation in speaking.
Meditatiō before speech [Page 146]is very necessary vnto our speech; Meditatiō before speech. for the tongue is the messenger of the heart: therefore so often as wee speake without meditation, the messenger runneth without his errand. This Meditation in this kinde is two-fold: First, concerning the lawfulnesse; secondly, concerning the expediencie of our speech. First, 1 For the lawfulnes. we must premeditate whether that which wee would speake, bee lawfull to be spoken: Eph. 4.29. Let no corrupt communication proceed out of your mouthes: Psal. 34.13 Keepe thy tongue from euill, and thy lips that they speake no [Page 147]guile. Secondly, 2 For the fitnesse. we must premeditate, whether that which wee are about to speake, be fit to be spoken in regard of time, place, Pro. 10.32 and person: For, the lip of the righteous will know what is acceptable. Pro. 12.23. A wise man concealeth knowledge, and he that hath knowledge, spareth his words; yea, Pro. 17.27. euen a foole, when he holdeth his peace, is counted wise.
The next thing required in the Art of Speaking, is Moderation; Moderation in speech. for this cause God hath giuen man but one Tongue, with two Eares, to teach him he should bee more ready [Page 148]to heare then to speake; Lam. 1.19. he hath also placed it within, and guarded it with a double hedge, one of flesh, another of bone, and moreouer, hath bound it with a bridle to the brest; By all these, recommending vnto vs Moderation of speech: which Moderation doth require these three properties in our speech: 1. Truth: 2. Charitie: 3. Modesty.
For the first; 1 we ought so to moderate our speech, Truth of Speech. that wee speake nothing but the truth; A good tongue will speak the truth from the heart, Psal. 15.3. Pro. 3.5. and a righteous [Page 149]man hateth lying words: And, Pro. 12.19 the lip of truth shall be established for euer. 2 Secondly, when we speak, Charity in Speaking. 1. Cor. 16.14. 1. Cor. 13.4, 5, 6, 7. Charity must guide our speech; Let all your things bee done in loue: And this loue, or charity, suffereth long, is kinde, enuieth not, vaunteth not her selfe, beareth all things, beleeueth all things, hopeth all things, endureth all things. Lastly, 3 Modesty is required to the moderation of our speech: Modestie in speech. A wholesome tongue is a tree of life, but peruersnesse therein is a breach in Spirit, Pro. Pro. 15.4. 15.4. Therefore the Apostle requireth, that our [Page 150]speech be gracious, Col. 4.16. Tit. 3.2. vncorrupt, and full of meekenesse.
These few caueats being well obserued, The bene fit of keeping a good tongue. the Tongue more easily will bee ordered, and he that can do this, shall reape an incomparable benefite by it: Pro. 18.21. For, Life and death are in the power of the tongue: And, Pro. 21.23. Psal. 34.12 13. 1. Pet. 3.10 Whosoeuer keepeth his mouth, keepeth his soule from euill. And therefore wee are so often in the book of God, called to the practice of it: What man is he that desireth life, and loueth many daies, that he may see good, keep thy tongue from [Page 151]euill, and thy lips that they speake no guile.
But what man is able of himselfe to obserue this? None can do it without Gods speciall helpe. Iob 39.37. A man may lay his hand vpon his mouth, like Iob, & stedfastly purpose, with Dauid, Psal. 39.1. that his tongue shall not offend, yet all in vaine, without the speciall helpe of God: for, Pro. 16.1. the gouernement of the tongue is of the Lord.
Therefore the Apostle Paul, Therefore wee must pray to God for the well-ordering of our tongues. Eph. 6.19. although he had an excellent gift for the well-ordering of his tongue, yet desireth the Ephesians to pray for him, that vtterance might be giuen vnto [Page 152]him. And so must wee, if euer wee hope to haue comfort in the vse of our Tongues, pray vnto God that hee would guide our Tongues, that hee would set a watch before our mouth, Ps. 141.3. and keepe the doore of our lips: Psal. 51.15 And, that He would open our lips to shew forth his praise; Psal. 19.14 So shall the words of our mouth bee alwaies acceptable in the sight of the Lord, who is our strength and our Redeemer.
CHAP. XI.
How we are to put off an euill Tongue, when it goeth about in our hearing, to traduce and scandalize others.
IF it bee a matter of so great difficultie to temper our owne Tongue, A caueat for the taming other mens Tongues. much more hard and difficult will it bee to tame another mans Tongue, especially where it claimeth a transcendent liberty vnto it selfe. Psal. 12.4. With our tongue we will preuaile, our lips are [Page 154]our owne, who is Lord ouer vs? And yet this is a point of wisdome needfull to be obserued of vs, how to demeane our selues vnto an euill Tongue, and that in a twofold case. First, when it concerneth others. Secondly, when it commeth more neerely home vnto our selues.
And first, No credit to bee giden to an euill tong where it traduceth others. when in our hearing it goeth about to traduce or slander others, wee must be carefull not to giue any credit, countenance, fauour or respect vnto it in such a case: [Page 155]for there is an expresse prohibition in the Law of God against it, Exod. 23.1. Exod. 23.1 Thou shalt not receiue a false report. And it is the aduice of the Wiseman, Eccles. 7.21. Eccl. 7.21. Giue not thine heart to heare all the words that are spoken, lest thou heare thy seruant curse thee. And in another place it is reckned as the property of a wicked man, to listen to an euill tongue. Pro. 17.4. A wicked man giueth heede to false lips, and a lyer giueth eare to a naughty tongue. And on the contrary the Psalmist doth record it as a note of a good man, & of a citizen of heauen, [Page 156] that he will not receiue (or endure to heare) a false report against his neighbor. Psal. 15.3.
Besides which expresse testimonies of holy writ, Why wee should not giue any countenance to an euill Tongue. 1. Cor. 13.4, 5, 6. euidence of reason will euince as much. 1. The rule of charity will require it: for charity suffereth long & is kinde, charity enuieth not, charity thinketh not euill; it reioyceth not in iniquity, it beareth all things, belieueth all things, hopeth all things, endureth all things. 2. The rule of equity may enioine it, Mat. 7.12. Whatsoeuer you would that men should doe vnto you, so doe yee vnto them. Now there is no man that willingly [Page 157]would haue another to receiue a false report in preiudice of himselfe; and therfore Quod tibi fieri non vis, alterine feceris. Dictū Alexandri Seueri. Do not vnto another, what thou wouldest not haue done vnto thy selfe. 3. The inconuenience which commeth many times from the receiuing of these sinister reports, may deterre vs from hearing of them; for by this meanes many innocents haue bin brought into trouble and great disgrace. Potiphar, being so credulous of his wiues report concerning Ioseph, cast him into prison, [Page 158] Dauid, Gen. 39. 2. Sam. 16.3. giuing too hasty an eare to Ziba his slander, wronged Mephibosheth in his goods. Hest. 3.8. Ahashuerosh, vpon the hearing of Hamans false suggestions against the Iewes, caused a most cruell Edict to bee proclaimed for their vtter destruction. Infinite are the examples of those, who by hearing of false tōgues, haue beene iniurious vnto others. 4. It is iniurious to our own soules, to giue any credite or countenance to an euill tongue: for he whose eare is open to loosetongu'd creatures, becommeth accessary to [Page 159]their sin, Hieron. Si deesset auditor, deest & detracta tor. and guilty of the same offence with them; for it is a true position, as in cases of felony, so of slander, If there were not a receiuer, there would not be a purloiner. Yea in this case of slander there is more danger then in cases of felony: for a Theefe by himselfe may steale, & without a receiuer may rob his neighbour of his goods, but a Talebearer cannot rob a man of his good name, nor yet impaire his credite, vnlesse there be another to heare and to admit his slanders: wherefore Bernard doubteth [Page 160]not to affirme, that Talebearers and Talehearers are guilty alike. Bernard. de inter. Dom. Jdem de confid. lib. 2. in fine. And the same Author is very vehement in this point, Whether (saith he) a Talebearer or a Tale-receiuer bee more dangerous and damnable, it is hard to iudge: for the Talebearer hath the Diuell in his tongue, and the Talehearer hath the Diuelin his eare.
Now that wee may the better keepe off the slanderer, Remedies against the bringing of euil reports vnto vs. and Talebearer, and so keepe our selues from beeing accessary to their sinnes by receiuing their euill reports, there [Page 161]are three principall remedies to be obserued of vs, and to be opposed against them, who shall goe about to trouble our eares with false reports.
The first is a deafe eare: 1 A deafe eare. we must not afford an euill Tongue so much as the hearing, Eccles. 7.21. Eccl. 7.21. Giue no eare, neither take heede to their words. A notable example to this purpose we haue in Gedaliab, the sonne of Ahikam, Ierem. 40. Ier. 40.14, 15, 16. vnto whome when Iohanan, the sonne of Kareah had told in secret a conspiracy of Ishmael, the sonne of Nethaniah, [Page 162]that hee was hired by BAALIS, King of the Ammonites, to slay him; and oftentimes related this report vnto him, and that with great vehemency, Wherefore should he slay thee, and so the Iewes which are gathered vnto thee shall bee scattered, and the remnant in Iudah perish? Although the report indeede was true (as afterward it proued) and Iohanan spake in good will, and with an honest minde, yet Gedaliah, good man, not suspecting any such attempt, hoping the best, and Ioth [Page 163]to entertaine any hard conceit against Ishmael, would by no meanes giue eare to this report, but sharpely reproued Iohanan, and forbad him to speak any more of it: Thou shalt not doe this thing (saith he) for thou speakest falsely of Ishmael. A notable example for our imitation; although not for improuident simplicity, yet against ouer-rash credulity, that we stop our eares against such encharmers, and shut them against the reports of an euill tongue.
The second remedy against [Page 164]the receit of an euill Tongue, 2 A frowuing look. is a Frowning looke: for so saith Salomon, Pro. Pro. 25.23 25.23. As the North winde driueth away raine, so doth an angry countenance the slandering tongue. When the skie is full of clouds, and in all likelyhood ready to powre down their raine vpon the earth, if the winde change into the North, that Northerne winde will scatter abroad the clouds, and stop them from breaking forth into a Tempest (and therefore it is called [...], the clearer of the skie:) Euen so, when a [Page 165]tale-bearer, Hesiod. or slanderer doth come vnto vs with a cloud of many idle words, which he desireth to powre in, as rain into our eares, a frowning countenance, and an angry look will put them off. To all euill-tongued creatures therefore, we should shew our selues sterne, as vnwilling to defile our eares with their pollution: For (as Hierome well obserueth) if with a silent countenance wee giue eare vnto the Tale-bearer, Hieron. ad Fab. we shall encourage him to slander; but if wee heare him not with some shew of delight, hee [Page 166]will learne not willingly to speake that, which hee shall perceiue is not willingly heard.
The third Remedy against the reports of an euill tongue, 3 A sharpe reproofe. is a sharpe reproofe. It is the Apostles rule, Ephe. 5.11 that we should haue no fellowship with the vnfruitfull works of darkenesse, but rather reproue them: As our Sauiour sharply reproued Peter for his flatterie, bidding him, Mat. 16.25 Auant, Sathan, for hee was an offence vnto him: So should we giue a sharpe check to a slanderous Tongue, bidding it, Auant, Sathan, for it is [Page 167]an offence vnto vs. If we cannot by countenance put the slanderer to silence, we must by speech curbe his wicked tongue; and not that alone: but if they will not desist, wee are to complaine of them; and if all this will not serue, wee must endeuour, according to our place and power, that reall punishments be inflicted on them, Psal. 101.5 according to that of Dauid, Psalm. 101.5. Him that priuily slandereth his neighbour, I will destroy.
And thus much briefly for our direction against [Page 168]the hearing of an euill Tongue, when before vs it is readie to traduce others. Now we are in the next place to consider how wee are to demeane our selues, in case of euill reports against our selues.
CHAP. XII.
How to endure the stroke of an euill Tongue, when it concerneth our selues.
EVery one is a better Physicion to another then to himselfe: The difficulty of enduring an euill report against our selues. wee can better endure the sight of other mens wounds, then feele them in our owne bodies. It is hard to carry our selues vpright in the hearing of euill reports against others; more hard to endure them when they light vpon our selues; yet [Page 170]both these are to bee learned: and this latter the sooner, that wee may the better performe the former.
A good man must endeuour to endure an euill Tongue, The duety for it. and to carry himselfe like a Christian in the bearing of the same: For thus the Apostle doth admonish vs, 2. Cor. 6.4.5, 6, 7, 8. 2. Cor. 6. In all things approue your selues as the seruants of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, inlabours, in watchings, in fastings, by purenesse, by knowledge, by [Page 171]long suffering, by kindnesse, by loue vnfeigned, by the word of truth, by the power of God, by the armour of righteousnesse on the right hand, and on the left, by honour and dishonour, by euill report and good report. An excellent lesson for our imitation, yet hard to bee learned, by reason of our inbred corruption: And therefore that we may the sooner bee brought to the practice of it, these foure vertues are necessarily required: first, Patience: secondly, Experience: thirdly, Meditation: fourthly, Prouidence.
Patience is a principall Antidote against an euill tongue; 1 Patience. for so our blessed Sauiour doth aduise vs, Math. Mat. 21.19 21.19. In patience possesse your soules: And the Apostle Iames, Bee yee patient vnto the comming of the Lord, Iam. 5.7. Iam. 5.7. There is no such salue against the wound of a skolding tongue, a railing tongue, a slanderous tongue, or any other kinde of wicked tongues, as Patience: Hee that is patient (saith Salomon) is a man of great vnderstanding. Pro. 14.29. And againe, Hee that is slow to anger, Pro. 16.32 is better then the mighty: and [Page 173]hee that ruleth his owne spirit, is better then he that conquereth a Citie. This Patience is like vnto the Tree which Moses cast into Marahs Spring, Ex. 25.25. and it seasoned the bitternesse of the waters: It is like Ionathans Armour-bearer, 1. Sam. 14. which helped him to vanquish all his enemies.
That Patience is an excellent vertue, The way to get patience. and an absolute remedy against the poyson of an euill tongue, no man can deny. But some, peraduenture, will reply, How shal we get this patience? How is it possible to retaine it, when a [Page 174]man is thus virulently smitten with the tongue? I answer with Salomon; A sound spirit will beare this infirmity. Pro. 19.14. And to the bearing of such an infirmitie there had need be a sound spirit: It is not for euery meacocke, for euery common man, to bee endued with it, but (as the Spirit saith) This is the patience of Saints; Reu. 14.12 as if none but Saints could haue it, and all they who are Saints on earth, and would be Saints in heauen, may not bee without it. To the procuring, and retaining of which Patience, there are [Page 175]required these foure properties: First, A deafe Eare; secondly, A silent Tongue; thirdly, A quiet Heart; fourthly, a good Conscience.
Hee who would haue patience, A deafe Eare. and therewith repell the blow of an euill tongue, must carry about him a Deafe Eare, and not heare, at leastwise seeme not to heare the words of a malicious Tongue. An excellent president whereof we haue in Dauid, who from his owne practice doth commend vnto vs this course, Psal. 38.13, 14. Psal. 38.13 15. They that seeke after my life (saith hee) laid snares for [Page 176]me, they that sought mine hurt, spake mischieuous words against me; but I as a deafe man heard not. And againe in the next vers: Thus I was as a man that heareth not. The like example we haue in the Heathen Aristides, Aristides. who being reuiled by a railing tongue, went his way as if he had taken no notice of it; and being further prouoked by his insulting enemy raging and railing against him in this maner; Why dost thou haste away? tarry, Aristides, and heare me: made this answere vnto him; Therefore I go away, because howsoeuer [Page 177]thou hast the power of speaking, yet I haue not the power of hearing. The like is reported of the Emperour Augustus, who to one that with bitter words and reproaches did prouoke him, turned away his eares from him, with this reply: If thou canst not bee master ouer thy Tongue, yet will I be master ouer mine Eares.
The next property of Patience is a silent tongue, A silent Tongue. when wee are euill spoken of, to make no reply. And this practice doth holy Dauid commend vnto vs in the aboue quoted place, [Page 178] I was (saith he) as a dumbe man that opened not his mouth, Psal. 38.14. as one in whose mouth are no reproofes: which his patient silence and silent patience did notably manifest himselfe in his mild behauiour towards railing Shimei, 2. Sam. 16.7, 8, 9, 10, 11. when most traitorously and trecherously that vile monster did reuile him; albeit hee was egged on by Abishay to be auenged on him, yet wee heare no other reply of his but this: What haue I to doe with you, yee sonnes of Zeruiah? let him alone; let him curse, for the Lord hath bidden him.
The like example of silence against an euill Tongue wee may behold in Saul, who when he was anointed ouer be King of Israel, and all the people whose heart God had touched, did so acknowledge him, yet some children of Belial scoffed at him, 1. Sam. 10.27. and despised him, and spake reprochfull speeches of him. Against all which the text noteth this to his singular commendation. But Saul held his peace, or was as one that tooke no notice of it.
A third thing required vnto Patience is a quiet [Page 180]heart, A quiet heart. 1. Pet. 3.4. which thing (as the Apostle Peter speaketh) in the sight of God is much esteemed; a property vnto patience very necessary: for from whence come wars, Iam. 4.1. and fightings, and discontents? Come they not hence, euen from the lusts which fight in our members? Now although wee craue not that Stoicall apathie to be quite void of passions, yet wee must labour to curbe our passions, that they bee not too much stirred vp to disdaine or reuenge. Say not in thy heart, Pro. 20.22 I will recompence euill for cuill: but imitate the Example [Page 181]of examples, Iesus Christ the Sauiour of our soules, who when He was reuiled, 1. Pet. 2.21 reuiled not againe, when He suffered, threatned not, but committed himselfe to him who iudgeth righteously.
Lastly, A good Conscience. vnto Patience there is required a good Conscience; for where the Conscience can plead Innocency, there Patience will worke most effectually. This was Pauls Armor of proofe against all euill Tongues. Our reioycing 1. Cor. 1.12. (saith he) is this, the testimony of our Conscience, that in simplicity and godly sincerity, not in fleshly wisedome, [Page 182]but by the grace of God wee haue had our conuersation in the world: which is contrary to the common practise of the world, where wee dayly heare these and such like speeches, If it were true, if I were guilty of that whereof I am accused, it would neuer grieue mee; but because it is altogether false, therefore it grieueth me at the very heart: wheras the Apostles rule is quite contrary: It is (saith he) thanks-worthy, if a man for conscience towards God endure griefe, suffering wrongfully; what glory is it, 1. Pet. 2.19 20. if when yee bee buffeted for [Page 183]your faults, ye take it patiently? but if when ye doe well, and suffer for it, ye take it patiently, this is acceptable to God.
The next Remedy (besides Patience) against the hurt of an euil tongue, 2 Experience. is Experience, the very daughter (as the Apostle speaketh) of Patience. Rom. 5.4. Now Experience in this case may bee applyed to a threefold obiect. First, to the quality of an euill Tongue. Secondly, to the commonnesse of the erime. Thirdly, to the commodity which wee may reape thereof.
The quality, Of the quality of ill-toungd people. 2. Sam. 23.26. 1. Sam. 10.27. Ioh. 8.44. Psal. 69.12 Psal. 59.7. or condition of those who smite vs with the tongue, may teach vs good experience, and by consequence work within vs patience: for, what are they for the most part, that whet their tongues with slanders? Are they not wicked people? sons of Belial, vnthrifts, children of the diuell, Drunkards, Dogs? Now then consider thus with thy selfe. Shall I be offended with euery dog that barketh at mee? Shall I respect a Drunkards tale? Shall I fret at an vnthrists tongue? Let them go as they are, I will [Page 185]not care for them, nor for their words: For, can a man expect Grapes of Thornes, or Figs of Thistles?
Againe, Of the cō monnesse of this triall. 1. Cor. 10.13. Experience may guide vs to take notice of the commonnesse of this triall. There doth no temptation herein ouertake vs, but such as is common vnto man: yea, which is most common vnto the best men; for the best are most smitten with the tongue. And therefore our Sauiour giueth this comfort and counsell vnto vs; Blessed are yee, when men shall reuile you and persecute you, and shall say all manner of [Page 186]euill against you falsly for my sake, Math. 5.11.12. reioyce and be glad, for great, is your rewand in heauen; for so persecuted they the Prophets which were before you.
And this is another fruit of experience, Of the commodity thereof. which may sweeten the bitternes of an euill tongue vnto vs, when we do consider the good which from these kind of trials will redound vnto vs; Heb. 12.1. For, Howsoeuer no tryall for the present seemeth to bee ioyous, but grieuous, yet afterward it yeeldeth the peaceable fruits of righteousnesse to them that are exercised thereby. And [Page 187]we know who hath said, that, 2. Tim. 3.12 All they who would liue godly in Christ Iesus, shall suffer persecution. And this wrong which is offered by the Tongue, is a kinde of persecution, witnesse the Apostle, Gal. 4.29. Now then, thus consider with thy selfe when thou art wronged by an euill tongue; Gal. 4.29. VVhat am I the worse? what is mine aduersarie the better for these distastefull speeches: If it be true which hee reporteth, I may reape a benefite by his tongue, to see my fault and to amend it; if it be false, what need I grieue at it? Good [Page 188]men will not beleeue it, euill mens censures I regard not; my Witnesse is in heauen, He will defend mine innocencie, Hee will cause all this to turne to the best vnto mee.
And certainely this serious Meditation with our selues, 3 Meditatition. is a singular good remedie against the maladie of an euill Tongue; wherein remember this short direction: M. Grenham in his Sermon of a good name. Dost thou endure the smart of an euill tongue? First, consider with thy selfe, whether that whereof thou art accused be good or euill: if good, then there is cause [Page 189]to reioyce in it, and not to grieue; if euill, then go a degree further, to finde out whether it be for some euill worke which thou hast committed, or for some occasion which thou hast giuen: If it bee for some euill done, then see whether it hath wrought in thee the true sorrow for that sinne; whether thou takest this as a correction from God; and whether it leadeth thee to repentance: If it bee vpon occasion onely giuen vpon suspition; Then consider with thy selfe thy frailty in offering the occasion, and [Page 190]the mercy of God who hath kept thee from that euill, and doth by this meanes warne thee to beware of giuing the like occasion.
I will adde to this purpose, that golden meditation of Seneca; Senec. de Jra. c. 23. & 24. Let euery man (saith he) when he is prouoked by others euill words, thus say within himselfe; Am I mightier then Philip, that mighty Macedonian? yet he was wronged with the tongue of a Peasant, and would not take notice of it. Can I do more in mine own defence then Augustus, who had the taxing of the [Page 191]whole world? yet he was content to winke at the tongue that taxed him. Why should I so take to heart a few euill or idle words? Who am I that I may not bee spoken against? Many haue pardoned their enemies; shall not I forgiue a few foolish speeches? If he bee a youth who doth thus traduce mee? his age may excuse him; If a woman? her sexe; If a stranger? his liberty; If a familiar? his acquaintance may seeme to priuiledge him. Is this the first time that hee hath thus offended? it may bee he hath often pleased. Hath he vsed [Page 192]this liberty of a lewd tongue a long time? we may the better endure that, to which we haue becne long inured. Is hee a friend? hee did what hee would not. Is hee an enemie? hee hath done no more then wee might well expect. If hee bee wise, let mee yeeld to him; if a foole, let me pardon him. The very best are not without their blemishes: There is no man so circumspect, but may sometimes bee tript; none so faultlesse, but may faile.
The last remedy against an euill tongue is Prouidence, 4 Prouidence. and that two waies: first, for the getting: secondly, [Page 193]for the keeping of a good name. The right prouident course to get a good name is, first, 1 To get a good name. to bee carefull to auoid all euill, both outward and inward, secret and open, great and small: for, as dead flyes cause to stinke and putrifie the ointment of the Apothecary, so doth sinne, seeme it neuer so small, crack the credit of a man, Eccl. 10.5. and expose him to the talke of tongues: therfore he who would not be euill spoken of, must bee iealous of his own doings, and not onely refraine from euil, but also abstain [Page 194]from the very appearance of euill. 1. Thess. 5.22. 2. He who would auoid the hurt of an euill Tongue, must not onely abstaine from euill, but also be plentifull in well-doing: for there is no way more ready for a good name then good workes, according to that of our Sauiour, Math. 5.16 Mat. 5.16. Let your light so shine before men, that they may see your good workes, and glorifie your heauenly Father. And to this purpose the Apostle doth aduise vs, 1. Pet. 2.12 to haue our conuersations honest among the Gentiles, that whereas they speake against [Page 195]vs as euill doers, they may by our good workes, which they behold, glorifie God in our behalfe. Now because it is a matter of as great importance to keepe a good name, as to get it, therefore hee who would stop the toung of the slanderer, must bee carefull to vse the best meanes to preserue his credite and reputation. 2 The meanes to keep a good name, To keep a good name. are in effect the same whereby a good name is gotten; and therefore I will shut vp this caueat in a word, with that heauenly counsell of holy Dauid: What man is [Page 196]hee that desireth life, Psal. 34.12, 13. and loueth many daies, that hee may see good, keep thy tongue from euill, and thy lips that they speake no guile; depart from euill, and doe good; seeke peace, and ensue it.
CHAP. XIII.
The Conclusion of the whole Treatise.
THus haue we heard this vnruly member of our Bodie, A briefe repetition of all the Premises. the Tongue, Arraigned, Indicted, Examined, and found guilty; Sentence of iudgement hath passed against it, and order hath beene taken for the execution of the same: what now remaineth, but that euery one who doth wish well vnto himselfe, should well looke vnto himselfe, [Page 198]that this naughty Tongue be not found within himselfe. Dauids care, should be euery good mans caueat; Psal. 39.1. I said, I will take heed to my wayes, that I offend not with my tongue. A lesson which Pambo was many yeares a learning, and yet, as himselfe professeth, hee could neuer throughly learne. And indeed, who can so well obserue it as he should? Iam. 3.2. S. Iames saith, that if any man sin not in word, hee is a perfect man, able to bridle all the bodie. O let vs labour and striue for this perfection: And because it is a matter [Page 199]exceeding the power and skill of man, so well as hee ought to guide and rule his Tongue, therefore wee are earnestly to begge it at the hands of God; Psal. 141.3. Psal. 51.15. that Hee would set a watch before our lips, and keepe the doore of our mouth; That hee would open our lips when they should bee open, and shut them when they should be shut; that hee would giue the right vtterance vnto vs, that so both the thoughts of our heart, Ephe. 6.19 and the words of our mouth might alwaies bee acceptable in his sight, Psal. 19.14 who is our Strength and our Redeemer. [Page 200]The like course wee likewise are to take against the iniurie of other mens tongues; that seeing it is so difficult a thing to tame an euill Tongue, so grieuous to endure it, and so impossible to auoide it, we should therefore haue recourse vnto almighty God, by hearty prayer, that he would preserue vs against it, and teach vs true wisedom to beare and endure it. Yea, O Lord, vouchsafe vnto vs both sanctified Tongues and Eares, that our Tongues may euermore sound thy praises, our Eares euer be [Page 201]attentiue to thy will: make vs zealous for thy glory, patient in our owne cause, and keep vs from the strife of Tongues; So we thy people, Psal. 79.13 and the sheep of thy pasture shall praise thee for euer, and from generation to generation set forth thy Glory. Amen.