CHAP. 1.

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. II .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

First , To raise an evil report , is this ,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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