George Webbe,

The Araignement of an unruly Tongue

A NOTE ON WEBBE’S TEXT

George WEBBE, The Araignement of an unruly Tongue. Wherein the Faults of an evill Tongue are opened, the danger discovered, the Remedies prescribed, for the taming of a bad Tongue, the right ordering of the Tongue, and the pacifying of a troubled minde against the wrongs of an evill Tongue.

By George Web, Preacher of Gods word at Stepleashton¹ in Wiltshire. London: Printed by G.P² for John Budge, and are to bee sold at his Shop in Pauls Church-yard, at the signe of the greene Dragon. 1619. [STC 25156]

The Araignement of an unruly tongue was entered in the Stationers’ register on “24° Novembris. 1618.” “Entred for his Copie under the handes of Master Doctor FFEATLIE (sic) and both the wardens A booke Called The Arraignement of an unruly tongue written by GEORGE WEBB minister of GODs word at Steepleashton in Wiltes.”³

There is only one edition of this text.

I consulted the original copy at the British Library (4401 m. 21), which is the one that appears on EEBO.

The King James Version seems to be the version that is mainly used by Webbe. That is why we take it as the reference Bible for this text.

NOTES

1. Steeple Aston.

2. Purslowe.

3. Arber, Stationers Register, 3:636.

THE

ARAIGNEMENT

Of an unruly Tongue,
WHEREIN

The Faults of an evill Tongue

are opened, the danger discovered, the Remedies

prescribed,

FOR

The taming of a bad Tongue, the right ordering of the Tongue, and

the pacifying of a troubled minde against the wrongs of an

euill Tongue.

By GEORGE WEB , Preacher of

Gods word at Stepleashton in Wiltshire

LONDON ,

Printed by G. P for Iohn Budge , and are to bee sold at his Shop in Pauls Church-yard, at the Signe of the greene Dragon.

1619.

// [A2] To the right Worshipfull Sir Gabriel Douse Knight,¹ and the right vertuous and worthy Lady, the Lady Joane his wife, Increase of Grace, and all true Happinesse.

Right Worshipfull,

This petty Pamphlet² (for so I may better stile it, then a Treatise) being so bold against the abuses of // [A2^v] the tongue, cannot but expect the criticall censure of many a Tongue. The Malicious tongue wil defame it, the Scorners Tongue deride it, the Slanderous Tongue back-bite it, the Censorious Tongue will whip it, the Curious toung will hang, draw, & quarter it: Therefore it needeth a protecting Patronage, to give some countenance unto it, against those oppressions which it is likely to incurre by comming under the Presse. And what fitter Patronage could it find then your two names? both which, for the Tongue, the // [A3] one in witty speech, the other in discreet silence, not my self alone, but divers others also have held in admiration. Besides that, the neere affinity, wherewith, of late, by marriage, I am linked unto your Family, and the many favours upon the same by you both vouchsafed unto mee, do require this as a testimonie of my gratefull remembrance of the same. I have therefore presumed to Dedicate unto you both, as³ monument of my duty which I owe unto you both, this poore present, humbly desiring a favou-// [A3^v] rable acceptance. Though it enrich not your coffers, yet it may your conscience: for herein you shall finde (although unpolished) both an Antidote against a bad Tongue, and an Amulet for a good Tongue; how we may bridle our owne, how wee may tame others Toungs. In many things wee sin all : And many times wee all sinne with this little member, our unruly Tongue. And what man liveth but is wronged by the tongue? Happy is that man who can avoide the strife of Tongues; happier he that // [177/A4] can set a watch before his owne tongue: A patterne for both these is here proposed. God blesse it, both to you both, and to all that reade it. And so humbly craving pardon for this my boldnes, I commend you both to the Lord, and to the Word of his Grace, who is able to perfect that good worke which he hath begun in you.

Your Worships in all Christian duties to be commanded,

G. W. // [A4^v]

// [A5] The Contents of the Treatise.

CHAP. I. The Tongues.1. Use,2. the Excellency in the Creation,3 . Misery by Depravation.4. The Abuses of it.5. The proceeding against it.

CHAP. II. The Tongue, 1. Arraigned. 2. Indicted of 1. High Treason. 2. Pettie Treason. 3. Fel//lonie. 4. Murther. 5. Breach of the Peace.

CHAP. III. The transgression of the Tongue against all the ten Commandements.

CHAP. IIII. The Hue and Cry sent forth against a naughty Tongue: a description of it. 1. From the Haunt of it. 2. From the Habit therof. 3. From the Companions.

CHAP. V. The Examination of an unruly Tongue. 2. His plea for himselfe. 3. The Confutation of the Plea.

CHAP. VI. A deliberation for the punishment // of an evill tongue. How impossible it is to avoide it: How hard to endure it: How insufficient humane punishments are to tame it.

CHAP. VII. The Magistrates office for the punishment of an evill tongue. The politike lawes of Nations, for the punishment thereof.

CHAP. VIII. The judgements of God against an evill tongue. 1. In this life. 2. In the life to come.

CHAP. IX. The Doome, or Sentence denounced against an evill tongue.

CHAP. X. The binding // of the tongue to the good behaviour. Rules and directions for the same.

CHAP. XI. How we are to put off an evill tongue, when in our hearing it wrongeth others.

CHAP.XII. How we are to endure the stroke of an evill tongue, when it concerneth our selves.

CHAP. XIII. A Conclusion of the whole Treatise.

// [1/B] THE ARAIGNMENT OF AN UNRULY TONGUE

CHAP. I.

The Tongues, 1. Use, 2. Creation, 3. Depravation, 4. Abuse. 5. The proceeding against it.

Among all the members of Mans bodie there is none // [2] of greater use, none more subject to abuse then the Tongue : [The Tong.] It is but a little member [Jam.3.5.], yet a great stirrer in mortal affaires:⁴ of which it may bee said, as sometimes it was of Origen, where it is well, there none is better, where evill, nothing worse [ Ubi bene, Nemo melius, ubi male, Nemo peius ].⁵ It is a Fountaine whence waters flow both sweet and bitter,⁶ It is a Forge⁷ both of Blessing and Cursing,⁸ It is a Shop both of precious Balme and deadly poyson⁹ [Jam. 3.16,11,10,8,6], It is the Trouchman¹⁰ both of Truth and Error : Fire and Water are enclosed in it, Life and Death are in the power of it [Prov. 18.21.]; it is a ne-// [3/B2] cessarie good, but an unruly evill,¹¹ very profitable, but exceeding hurtfull: wee cannot well want it, nor want woe because of it.

[1. The Use of it]. If Man had beene created only for GOD, hee should not have 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 living creature, one Man to be a comfort unto the other, and therefore he // [4] had need of such an Organ as the tongue to be his intelligencer and Interpreter:¹² without a tongue we should have beene all Mutes : the pallate would have wanted a taster, the Mind a speaker, and Man, the World of the World [  ] would have stood in the World but as a Cipher.

[2 The Creation of it.] Therefore the great Creator, whose workes are all perfect, 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 // [5/B3] it a threefold Office, to be Taster, Interpreter, and Controwler [Mat.19.8.].¹³ God (as he is absolutely good, and the fountaine of all goodnesse [Jam.1.17]) in the Creation [Gen.1.27] made all things good, and Man most good, and the tongue of Man for a speciall good: He saw every thing that Hee had made, and behold it was good, very good.¹⁴ The Tongue was [ Zanc. de oper. Dei. Lib. 2.]¹⁵ 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, a glorious Trumpet to sound // [6] out the praises of the Creator, a faithfull Interpreter of the hidden Man [1.Pet.3.4.], 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 [Psal.45.1.]. Speech was then rare and precious, and the Tongue could well discerne how to bee silent without sullennesse, modest without wantonnesse, simple without ignorance, wittie without wickednes, conceited without offence. And in a word, the use and exercise of the Tong at that time was so good, // [7/B4] that of it the encomium¹⁶ might bee truely given, which was given of the rest, when they were at the best , It was good, very good. [Gen.1.27.]¹⁷

[3 The depravation of it.] But as Man continued not long in his Innocencie, 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 members it did corrupt the Tongue. And (if my conjecture bee not much deceived) the tong was one of the // [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 Eve 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 unruliest, defiling the whole body, and setting on fire the whole course of Nature [Jam.3.6.].

When sinne had made a division betweene Man and GOD, it did divide [Isay.59.2.] betweene the tongue and good, so that there is no greater division of tongues, then there are vices of the // [9/B5] tongue: And though the substance of the Tongue bee not taken away by sin, yet the quality of it is now perverted and depraved, so that of a necessarie good, it is become an unruly evill,¹⁸ and so much the more evill, because it is incorrigible. The fiercest beasts, the wildest Birds, the wiliest Serpents are and have been tamed by the Art of Man, but the tongue (witnesse an Apostle) can no Man tame [Jam.3.7,8.].

If we well consider with our selves the dangerous abuses,¹⁹ hurts, and inconveniences occasioned by // [10] the tongue since this estate of his depravation, it may justly 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 observe the testimony of Scripture and the occurents 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 severally, or all of them joyntly.

Our great Creator hath // [11] in the fabrick of our bodies for the most part, fitted us 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 use 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) [ Nazianz. In deplor. Calam Anima. ]²⁰ are committed by the tongue. Basil [ Basil. In Psalme 32. ]²¹ goeth farther, saying, that our whole life is full // [12] fraught with the Tongues offences. Farther yet another father (and yet no farther then the truth) that there is no wrong or injurie done in the world, but first or last the tongue hath a share in the same [ Amb.offic.lib.1. ] .²²

[5 The proceeding against it.]²³ Against this unruly Tongue, because so many and so grievous complaints have beene made in all ages, both by Christians and by the Heathens, by Divines, Philosophers, Poets, and all sort of people; This present Treatise doth intend a judiciall proceeding, that so the misdemeanors therof be-// [13] ing discovered, it may at the least bee bound to the good behaviour, for the better quiet of the good, and terror of the bad, when they shall see what hurt commeth by, and what danger happeneth unto a wicked tongue.

// [14] CHAP. II.

The Tongue Araigned and indicted of, 1. Treason, 2. Fellonie, 3. Murther, 4. Riot and Routs.

[The Tong araigned.] First therefore we will call the malefactor to the barre, that it may be examined of his abuses, and upon inquisition it may appeare, what the cause is why so many, and that so often, have been mooved to bee his accusers, and to put in their bils of complaint a-// [15] gainst the same, and accordingly it may eyther cleare his Innocencie, or else be found guilty.

[The Tong indicted.] And because generall accusations (as Lawyers teach us) will beare no Actions, unlesse they bee confirmed by particular informations; wee will frame particular Indictments against this unruly 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 object against it, seeing there is no crime so capitall, no // [16] offence so heynous, but the Tongue is either principall in it, or accessary unto it.

[1 Of High Treason against God] What crime is more capitall then Treason? And what Treason is there, wherin the Tongue hath not a share? Wee may indite it for High Treason both against God and the King. Against GOD the Tongue is a traitor in the highest degree. [1. By Blasphemy.] 1. By Blasphemie ; for so it is objected against the rayling tongue of Rabshakeh : whom hast thou reproched and blasphemed? Against whom hast thou ex- // [17] alted thy voice even against the holy one of Israel [Isay 37.23.]. And of Antichrists tongue it is said, Hee openeth his mouth in blasphemie against God, to blaspheme his name, and his tabernacle, and them that dwell therein [Rev.13.6 . ]: And of the tongue of the sonne of Shelomith, (whose blasphemie is recorded Levit.24.) [Levit.24.] it is said that it pierced or smote through the name of GOD .²⁴ [2. By Idolatrie.] 2. By Idolatrie ; for there is no Idolatrie, but the tongue is a chief Actor in it, [Exo.32.4.²⁵ Hab.2.8.²⁶ 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 // [18] Priest to sacrifice unto it? [1.Kin.18.21.] It is the tongue that nameth the worke of mens hands, Baali, It is the tongue which pleadeth for Baal, [Judg.18.24.] It is the tongue which with Micha crieth out for the losse of his Idol, Yee have taken away my gods . [3 By Perjurie.] By Perjurie likewise the tongue is a Traitor unto GOD, for if it bee Treason in the Common Law [Henrie.8.anno 33.cap.1.]²⁷ to counterfait the Kings Seale, and to abuse his name to the prejudice of his Lawes, then can it bee no lesse then Treason to counterfait the Privie Seale of the King of kings, // [19] to abuse his name to the countenancing of a lye, and to make him, as much as in it lieth, accessarie unto evill; yet all this (and what not?) doth a perjured tongue, and therefore it is said [Levit.19.12.] to pollute the name of GOD, and it is threatned with this curse, that it [Deut.5.11.] shall not escape unpunished.

[Against the King] Now if the Tong be guiltie of such capital Treason against God, no wonder if it prove a Traytor against the King: If it be not the Plotter, yet it is the Broker of every kind of Treason; next to the heart, the // [20] first practice of Treason is from the tongue, Sheba [2.Sam.20.1.] his tongue was the Trumpet to Israels rebellion. And Shimeies [2.Sam.16.5.] Treason was the Treason of the Tongue; Judas did first betray his Master with his tongue, before hee arrested him with his hands [Math.26.14.15.]. And a better Jude noteth this as a badge of a Traitor, to [Jude. 8.11.] speake evill of dignities.²⁸ And Korah his Treason is called by the same Author, The gainesaying of Korah ;²⁹ therefore the Wiseman, to keep us from the very beginnings of Treasons, giveth this caveat to the Tongue, // [21] Curse not the King, no not in thy thoughts: For a bird of the aire wil carrie the voice, and that which hath wing shall divulge it [Eccles.10.20.].

[2. Of Pettie Treason.] As the Tongue hath beene indited for High-Treason, so in the next place wee may indite it for pettie-treason; [1. By concealment.] not only by way of concealment against the King of Heaven, [Rom.1.18.] in keeping backe the truth in unrighteousnesse. [Clipping.] And by clipping the coyn of Truth, by loving vanitie and seeking after leasing [Psal. 4.2.], by loving evill more then good, and lying rather then to speake righteousnesse [Psal. 52.2,3]:³⁰ [Counterfetting. Psal.36.4.] And // [22] by forging and counterfetting false coine, lingua concinnat dolos, It deviseth (or only frameth ) mischiefs, It worketh deceitfully ;³¹ [Witchcraft.] but also by Witchcraft and secret poisonings, 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 [Galat.3.1.], that they were bewitched with the glosing toungs of their false teachers, and for a practiser by poysonings, [Poysoning.] Saint James testifieth of an evil Tongue that [Jam.3.8.] it is full of deadly poyson ; and // [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 under their lips. 

[3 Of Fellonie.] The next Indictment against the Tongue may bee for Fellonie, wherein this wretched member may evidently be convicted for a most notorious malefactor; for to omit those pettie Fellonies and Burglaries dayly committed by the in-breaking up the closet of mens secrets, and prying into all mens actions: the Tongue is a common pickpurse, a notorious Robber, it will not // [24] sticke to robbe a man before his face,³² behind his backe, in the High-way, and in private corners, all is fish with it which commeth to the net: but especially it is guilty of a three-fold Fellonie. [In taking away.]

[1 A mans good name.] 1 It robbeth a man of his good name, which is more precious then oyntments [Eccles.7.3.] ,³³ and more to bee desired then treasures [Pro.22.7.].³⁴

[2 His goods.] 2 It robbeth a man of his goods, as Ziba his Tongue did Mephibosheth of his lands [2.Sam.16.4.].

[3 His life.] 3 It robbeth a man many times of his life, as Doegs slaunderous accusa-// [25/C] tion against David did put Davids life oft times in hazzard [1.Sam.22.], and those false Tongues which Jezabel had suborned to rayse up false witnesse against Naboth, robbed him both of his Vineyard and life in one day [1.King.21.].³⁵

[4 Of Murther.] In which respect wee may further indict the tongue for murther (manslaughter is too light a terme to be given unto it). There is no murther like unto the murther of the tongue ; of such tongues the Prophet Ezechiel testifieth; They carry tales to shed bloud [Ezech.22.9.]. And the Psalmist // [26] saith; They cut like a Rasor, yea , They are very swords [Psal.55.2.]³⁶: Therefore Jeremies adversaries did this way wreake their malice upon the Prophet , Come and let us smite him with the tongue [Jer.18.18.]. An evill tongue doth murder three at once: 1. The partie whom he doth defame. 2. The partie unto whom hee doth defame him. 3. Himselfe that is the defamer.³⁷ And therefore doth describe this bloudy tongue to bee alwayes armed with a threefold weapon, an Arrow, an Hammer, and a Sword [Pro.25.18.]; an Arrow to wound the partie // [27/C2] whom hee would defame in his absence whiles he is farre off; an Hammer to knocke him on the head with a false report unto whome hee doth make the report: a Sword to stab his own Soule in committing that evill which God doth hate.³⁸

[5 Of Riots & Routes.] The tongue may further be indicted for all manner of Riots, Routes, excesses and misdemeanours. [Quarelling] 1. For a quarreller and makebate; For whence come warres and jarres, contentions and strifes? doe they not commonly proceede from the tong ? It // [28] defileth (saith S. James ) the whole Body, and setteth on fire the whole course of Nature [Jam.3.6.]. It is the tongue which breaketh the peace betweene neigh-bours, giveth shrewd wives sharpe weapons to fight against their husbands, breedes quarrels among servants, and setteth men together by the eares: [Association.] It may be indicted for association and confederacy with an evill heart: They encourage themselves (saith the Psalmist) in an evill matter, they commune of laying snares privately: They say, who shall see them? [Psal.64.5.] // [29/C3] [Knight of the Post.] It may bee indicted for a Knight of the Post. It is ready to call evill good, and good evill, to put darkenesse for light, bitter for sweete, and sweete for bitter [Esay.5.10.]:³⁹ [Drunkennesse.] wee could convince 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 [Pro.35.31.].⁴⁰ [Incontinency.] 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 whosoever will, to lie with her. // [30] It is both Pander, Bawd and Leacher, It hath the very attire of an Harlot,⁴¹ mentioned by Salomon, Prov.7. Shee is lewd and stubborne: Her feete abide not in her house,⁴² with an impudent face⁴³ she is provoking to uncleanenesse: come let us take our fill of love⁴⁴ [Pro.7.11, 12, 13, 14, 15, 16, 17, 18.]. [A Vagabond.] Moreover the tongue hath long agone been whipt for a Vagabond or a wandring rogue: It goeth (saith the Psalmist) [Psal.59.14,15.] through the earth, it roveth up and down evening and morning, and maketh a noise like a dogge, and wandreth up and down grudging, if it be not satisfi- // [31/C4] ed. [A Tale-bearer.] It hath beene taxed for a Tale bearer, [Lev.19.16] wandring like a Pedler of tales among the people, idle and yet busie-body, tattling and prattling of that which it hath nothing to doe withall. [1.Tim.3.13]⁴⁵ [A Cheator.] It hath stood on the Pillory for a Cheator. [Psal.52.2.] It deviseth mischiefe, and worketh deceite;⁴⁶ In a word (that wee draw not this indictment too much beyond the ordinarie length) It is both [A common Barreter.] a common barreter, [Pro.6.19.] Sowing discord among brethren, And [An incorrigible member.] [Psal.12.4.] an incorrigible member; A Tongue that speaketh proud things, // [32] saying, With our tongues wee will prevaile, our lips are our owne, who is Lord over us?⁴⁷

// [33/C5] CHAP. III.

The transgression of the tongue against all the ten Commandements.

[The Tongues transgression of all the Commandements.]⁴⁸ We shal not need production of witnesses for confirmation of the premises, the crimes objected are so common, the misdemeanors so notorious, that they cannot bee denied. If now the Tongue shall goe about to traverse this Indictment, and stand to the tri// [34] all of the Law, we may as easily convict 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 every Statute in the Law, and if wee goe through the whole Decalogue; we shall evidently perceive that there is none of al the ten Commandements, but is many wayes transgressed by the Tongue.

[Against the first Commandement.]⁴⁹ Against the 1. Commandement the Tongue is a transgressor, not onely in becomming it selfe an Idoll (for many a mans // [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, and impietie [Psal.14.1.]. How many a time hath the Tongue denied God? [Psal.115.4. Rom.1.15.⁵⁰ Psal.94.7.] how often hath it called upon a false god? who but the Tongue is a blasphemer against God? what Errors or Heresies have there ever been, but hath beene set abroach by the Tongue? how often hath it tempted God? how often hath it dishonoured him by distrustfull spee// [36] ches? how often hath it disgraced him with disdainefull speeches? It is the complaint of GOD himselfe against it; [Mal.3.13.] Your words have beene stout against mee, Malach.3.13. And Job setteth out this disdainefull dialect of the Tongue in this manner, [Job.22.14, 15.]⁵¹ They say unto God, Depart from us, we desire not the knowledge of thy wayes; who is the Almighty that wee should serve him? and what profite should wee have if we should pray unto him?

[Against the 2. Commandement.]⁵² Against the second Commandement the Tongue offendeth, by being the or// [37] dinary factor for Superstition and Will-worship. What pleadeth for [1King.18.21.] Ball, but the Tongue? What a crying did it keepe for the losse of an [Judg.18.23.] Ephod, Teraphim, and a molten Image, taken away by the Danites, from one Micha, a man of Mount Ephraim ?⁵³ What an Hubbub did the Tongue make at Ephesus in defence of Diana, and her Idolatrous service? It made (saith the Text) [Act.19.24, 28, 32, 34.] 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 // [38] out, Great is Diana of the Ephesians. Neither hath the Tongue, as yet, lost its old wont, but is still a pertinacious⁵⁴ 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 privity of the heart.

[Against the third Commandement. ]⁵⁵ Against the third Commandement the Tongue offendeth, [Exod.20.5.]⁵⁶ by taking the name of God in vaine: for how often hath it used the sacred name of God, without a reverent respect un// [39] to it [Deu.28.58.]; upon the least toy, and trifle which doth occur? [Deu.32.32.]⁵⁷ How vainly and idly hath it often tattled of the great and waighty affaires of Religion? How many scurrill jests hath it forged upon the sacred Scripture phrase [Esay.66.2.]⁵⁸? How forgetfull hath it beene to give unto God his due deserved praise [Phil.4.6.]⁵⁹? How slightly hath it made mention of Gods wondrous workes? To omit the fearefull sinne [Zach.5.4. Math.5.33. Esay 48.1. Lev.24.16] of swearing, forswearing, carelesse swearing, common swearing, cursing and banning: wherein, who so notorious a delinquent // [40] as is the Tongue?

[Against the fourth Commandement.]⁶⁰ Against the fourth commandement the Tongue offendeth; sometimes by silence, when it should speak to the praise of God [Psal.119.13], sometimes by speech, by rash uttering of prayers or prayses unto God: [Eccles.5.1.]⁶¹ How often hath it affoorded⁶² a lip-service unto God [Isay 1.14,15.], having God in the mouth, when hee was not thought upon in the heart? A silly Tongue that thinketh it can deceive God with smooth words, crying , [Jer.7.4,8 . ] The Temple of the Lord, the Temple of the Lord :⁶³ as if all Religion did but consist in // [41] words: Whereas the Prophet Jeremy telleth the Tongue, that in such a case it doth but deceive, Trusting in lying words that cannot profite.⁶⁴ And if that bee the true sanctifying of the Sabbath which is described unto us by the Prophet Esaiah, To [Esay 58.13.] turne away our foot from the Sabbath, from doing our owne pleasure upon 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 // [42] upon that day doth commonly utter more words of her owne then of God, and is more voluble in words of course⁶⁵ then in words of grace. [Colos.3.16.]

[Against the fifth commandement.]⁶⁶ And as the Tongue is thus guilty of the breach of the commandements of the first Table, so likewise of the second. Against the fift⁶⁷ Commandement it offendeth, by want of reverence, in proud, disdainefull, and reproachfull speaking unto, or of our Superiours, Equals, & Inferiours. Thus there are Tongues (fit for Eagles meate, and to bee [43] food for Ravens) which [Pro.30.17.] mocke the father, and despise the instruction of the mother: So there are tongues of Parents, which [Col.3.21.] provoke their children unto anger ; Husbands tongues which are too bitter against their wives [Ver.19.]; Wives tongues too sharp against their Husbands [Exod.4.25]: Tongues of Inferiours, too maundy⁶⁸ against their Superiours [Num.16.3]; Tongues of Superiours too insulting over their Inferiours [Ephe.6.9.]: To omit the many unreverent and unseemely speeches which fal out many times among Equals. // [44]

[Against the sixt⁶⁹ Commandement.]⁷⁰ Against the sixth Commandement the Tongue offendeth, by chiding, brawling, quarrelling, skolding, reproaching, railing and bitter speaking [Math.5.22. Eph.4.31. Jer.18.18.]:⁷¹ 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 evill Tongue doth wound deeper then any sword; For a sword will onely wound those who come within the compasse of his stroke:⁷² // [45] no distance of place can defend from the stroke of an evill Tongue. A sword can hurt onely the bodie, but an evill Tongue, both body, goods, and name.

[Against the 7. commandement.]⁷³ Against the seventh Commandement the Tongue offendeth, by being a Pandar or Bawd unto Uncleannesse; sometimes by solliciting to uncleannesse [Gene.39.7.]; sometimes by obscœne & filthy speeches [Eph.5.4.]: and wee know, that [1.Cor.15.33.] evill words corrupt good manners ; sometimes by reading amorous books, sometimes by singing lustfull songs: and ever, when it doth overflow // [46] with filthy, corrupt, and unseemely communication.

[Against the eighth Commandement.]⁷⁴ Against the eighth Commandement the Tongue offendeth; by apparant stealth, stealing away mens hearts, as Absolom did, [2.Sam.15.2.3.] by flatterie and assentation;⁷⁵ and their good name, as Josephs Mistresse did [Gen.39.14.], 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.]⁷⁶ Against the ninth Commandement the tongue offendeth, [Ephe.5.3.]⁷⁷ by prating, gog// [47] ging, lying, boasting, flattering, fawning, accusing, slandering, tale-bearing, false witnesse bearing, pronouncing unjust judgement, & divers other such like practices, prejudiciall unto peace and truth. [Lev.19.16 1.Sam.22.9. 1.King.21.12.]

[Against the tenth Commandement.]⁷⁸ Against the tenth Commandement the tongue offendeth, by venting forth the evill thoughts and concupiscences of the heart: For, [Math.15.19, 20.] out of the heart proceed evill thoughts, murthers, adulteries, fornications, thefts, blasphemies, &c. And these have the Tongue to be their Broker.

// [48] 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 have 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 re// [49/D] maineth that wee call the offender into Coram,⁷⁹ to see what hee can pleade for himselfe; and if it bee found guilty, to receive 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 whom he doth frequent. // [50]

[His Haunt] And first, for the place or haunt of an evil tongue, it is most true that he is an ubiquitary, here and there, and every where: This lewd tongue is a daily traveller, [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, [Psal.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, Tavernes, Play-houses, Bake-houses, wooll lofts, and Gossip-meetings. And he is sel// [51/D2] dom, if ever, absent thence, where are any either of the family of Flatterie, or Ill-will.

[His gesture and Physiognomie] As for 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, deceit, and fraud : [Jam.3.9.⁸⁰ Psal. 73.9.⁸¹ Psal.10.7.⁸² Psal.55.21.⁸³ Psal.52.2⁸⁴] The words of his mouth are smoother then butter, but warre is in his heart. A deep Plotter, and a great Boaster. Wee have a full description of him, Pro.6. 12. A naughty person, a froward mouth: He winketh with his eyes, he // [52] speaketh with his feete, he teacheth with his fingers, frowardnesse is in his heart, he deviseth mischiefe continually, he soweth discord. [Pro.6.12,13,14]

[His Habit.] And for his habite, wee shall ever 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 : [Psal.57.4.⁸⁵ Psal.59.7.⁸⁶ Pro.12.18.⁸⁷ Psal.52.2.⁸⁸], Swords are in the lips of it, and it speaketh words like the pricking of a Sword. A Rasor it hath: for the tongue deviseth mischiefe like a sharpe rasor, working deceitfully. And he is an Archer also. [Jer.9.3.] The tongue is bent like // [53/D3] a Bowe for lies, and lo, the wicked bend their Bowe; [Psal.11.2.] they make ready their Bowe upon the string, that they may privily shoot at the upright in heart. And there be foure principall Arrowes which it doth shoot forth.

The 1. Arrow is Envie,⁸⁹ an arrow made in hell by that envious one the Divell: The feathers of this Arrow are two. 1. Sadnesse at others prosperity. 2. Gladnesse at the adversity of other men. It is headed with the rustie yron of Selfe-consuming emulation, and this is Sagitta venenata, an arrow full // [54] of deadly poison [Jam.3.5.].⁹⁰ But (as one well taxeth it) [Basil. in Sermone de invidia. ]⁹¹ it is but a fooles bolt soone shot, a shaft which more hurteth them who shoote with it, then those at whome it is shot ; for [Pro.14.30.] Envie is the rotting of the bones. And (as Job testifieth )⁹², [Job.5.2.] it killeth the foolish, & flareth the Ideot.

The second Arrow of an evill Tongue, is the Arrow of Hatred, an Arrow made in hell by that old Serpent who [John 8.44.] is a murtherer from the beginning. The feathers of it are ill will and Spight : It is headed with a desire to doe hurt. And this is Sagitta // [55/D4] occulta, the secret or hidden Arrow, like the Javelin [1.Sam.18.11.] which Saul darted against David, thinking therewith to have nailed him to the wall: hee that shooteth it, is a manslaier [2.Joh.2,11]⁹³ and a murtherer. And where this Arrow is in request; [Jam.3.16.] there is confusion and every evill worke.

The third Arrow of an evill Tongue is Mocking, an Arrow framed in the shop of the [Psal.1.1.] Scornefull, the feathers of it are Morologie⁹⁴ and Eutrapelie⁹⁵ [ mwrologiva eujtrapeliva ], [Eph.5.4.], scofs and jests, it is headed with a desire to disgrace: and this Sagitta volans, [Psal.91.5] the flying // [56] Arrow, drawne out of the quiver of the proud and vaineglorious, an Arrow ready upon the string in the bow of Belials children, but [Psal.64.8.] it shall fall downe upon their owne pate who are delighted in it.

The fourth Arrow of an evill Tongue is the Arrow of Backbiting, made by Sathan, and shot by Sathanists [Rev.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 Arrow⁹⁶ shot behinde ones backe, a most pernicious Arrow to the preju// [57/D5] dice of others credite and reputation, an Arrow that woundeth a farre off, and which killeth three men, the slaunderer, the partie slandered, and the receiver of the slaunder with one stroke.⁹⁷ And as this unruly Tongue doth go with one of these foure Arrowes alwayes ready upon his string: So it carrieth with it a Viall [Jam.3.8.] full of deadly poison, the poison of it is like [Psal.58.4.] the poison of a Serpent, and that not of an ordinary sort of serpents, but venenum Ptiudos⁹⁸ [Psal.140.3.]: the poison of Aspes is under his lips, which kind of // [58] poison is elsewhere in sacred Scripture noted to be most [Deut.32.,⁹⁹ Job.20.16.] noxious and pernicious.

[His company.] Lastly, the companions of an evill Tongue (for how shall one better bee knowne then as 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 liver, [2.Thes.3.11.] no worker, yet a busie-body, and a great prater, his condition is [Pro.6.11.] beggery, and his clothing, [Pro.23.21.] Ragges. [ ]

The second companion of an evill Tongue, is Ma // [59] lice ; a mad-brain’d Monster with a sullen look, and a fiery face, with [Jam.1.21.] superfluity of choler: He can never speake well, [1.Pet.2.1.] but is full of guile, dissimulation and evill speaking.

Another companion of an evill Tongue is Envie,¹⁰⁰ whose description is this: [Ovid. Metamor.l.2.]¹⁰¹ A withered bodie, feeding upon it selfe, having a pale face wihout bloud, a leane body without juice, squint-eyes, black teeth, an heart full of gall, a tongue tipt with poyson, never laughing but when others weep, never sleeping, but musing upon mischiefe. And this, above all //
[60] other companions of an evill tongue is most outragious: For, [Pro.27.4.] Wrath is cruell, and anger raging, but who can stand before envie ?

Another companion of an evill tongue is curiosity, a finicall fellow, of a spruce gesture, having Eagles eyes and large eares, desirous ever to be acquainted with other mens evils; a busie prier into other mens behaviour, which with Plutarchs Lamia [ Plutarch. de curiositate ]¹⁰² doth put on his eyes when he goeth abroad, and layeth them aside when he is at home. This curiositie and an evill tongue are linked // [61] together by the Apostle as unseparable companions: [1Tim.5.13.   ] Pratlers and busiebodies, speaking things which are not comely.

Another companion of an evill tongue is Subtilty, an old foxe, with a warie and dissembling gate, [Psal.5.9.] His throate is an open sepulchre, he flattereth with his tongue, [Psal.55.2.¹⁰³] the words of his mouth are softer then butter, yet warre is in his heart : Whose usuall practice (as Martin Luther noteth) [ Luther in Psal.15.3.]¹⁰⁴ is to transforme himselfe into an Angell of Light, and under fine prefaces and glorious termes to back-bite. // [62] The cunning hypocrisy of it, and the Tongue together, is elegantly, by eloquent Bernard represented unto us. [ Bern. in Cant.ser. 24.]¹⁰⁵ 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 under the cloak of feigned respect, after an enforced sigh, with great gravity, and with a well composed countenance, they will mutter forth their slanderous speeches . And such back-bitings and slanders (saith he) are so much the more // [63] dangerous, because the Hearers are thereby occasioned to imagine and conceive, that the same proceedeth, neither of envie, nor ill will, but out of meere sorrow and compassion.

Another companion of an evill Tongue is, Detraction ; an hungry companion with a biting tooth, a privy thiefe from anothers good name, one that laboureth to hide the good graces that are in others, and to suborne contrary surmises, as the divell did to [Gen.3.9.] our first parents concerning God, and unto God concerning [Job 1.9.] Job. And this De // [64] traction doth worke sometimes upon bare suspition, as the children of Ammon slandered David in the eares of their Lord Hanun, as if he had sent Embassadours, under pretence of love 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 just suspition, as Korah, Dathan and Abiram [Numb.16.] did detract from Moses and Aaron, accusing them that they went about to exalt themselves above the whole Congregation, and did take too much upon them: // [65] Sometimes by relating false reports, as [2.Sam.16.3.] Ziba did of his Master Mephibosheth, as if hee had affected the Kingdome of Israel, and therefore remained behind at Jerusalem : Sometimes by mis-reporting speeches, or actions, in themselves warrantable, yet wrested to another sense then they were done or spoken, as the false Witnesses did the words of our blessed Saviour, [Joh.2.19.] concerning the dissolution and reparation of the Temple of his Body; and Doeg the dealings of David [1.Sam.21. & 22.9.] and his company with // [66] Abimelech. 1. Sam.21.

Another companion of an evill Tongue is Impudencie ; a brazen-faced shamelesse companion. The Psalmist compareth him [Psa.59.3,6.]¹⁰⁶ to a mad dogge, which runneth up & down from place to place, raving and raging, and is never satisfied : Hee hath learned of the Sycophant in Plautus,¹⁰⁷ to sweare, forsweare, face and out-face anything : and with Mede the Parasite of Alexander the Great, hath proposed unto himselfe this Maxime both in flattery and in infamy, to do it audacter, boldly and impudently. [ Plutarch. in lib. de discernend. amic ab adulat. ]¹⁰⁸ // [67]

These are the [Luk.11.26.] seven hellish spirits which an evill Tongue doth take unto himselfe, as his choisest Companions, and with whom most commonly and familiarly hee doth converse: And these are the most proper Characters and markes, whereby wee may know him and finde him out.

// [68] CHAP. V.

The tongues examination. 2. Plea for it selfe. 3. Confutation of this plea.

[The examination of the Tongue.] By this time having throughly pursued our Malefactor, we have found him out, & brought him Coram,¹⁰⁹ 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 Jewes)¹¹⁰ it might be thus ex// [69] cepted against our proceedings. Doth our law judge any man before it heare him, and know what he hath done ? Therfore that we proceed judiciously, and according unto law: Let us call the Malefactor to the Barre, and heare him plead for himselfe, if so bee hee have any thing to say for himselfe, why sentence should not be denounced against him.

[The Tongues first Plea. The necessary use and serviceable office of it.] Wherein wee can expect no lesse then a cunning Apologie: for this subtill Tongue is not now to learne to tell his tale; he will pleade his necessa// [70] ry use, and the good service that hee hath done, that hee hath beene alwayes an Officer in the body corporall; least idle of all the members, more serviceable then all the sences, and hath beene imployed in most adventures, as the onely Ambassador, Interpreter, and Orator for the Heart ; But this will not serve his turne, for his profitable use cannot priviledge his abuse: Necessary servants escape not due corrections when they offend in their service, no more may this: hath he been an Officer in the body? yet he hath not // [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 serviceable to the other members ? he hath also many times wrought them much unquietnesse? 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 have gone by East; many a time hath he proved a subtill Orator, a // [72] fraudulent Ambassador, and a false Interpretour: and therfore doth deserve to be punished.

[His second Plea: The skill thereof.] He will further pleade the excellency of his skill, that Hee is the onely Linguist and most expert Artist, the Master of Eloquution, and Schoolemaster of Pronunciation, tuner of Musick, and teacher of the Liberall Sciences:¹¹¹ and besides all this, the only Disputant in the world for the tryall of controversies. But what of all this? Is the Tongue a Linguist? Many times it speaketh more Languages then is fit.¹¹² Pleadeth he his // [73/E] faculty for Eloquence ? And may hee not bee censured for all the Solœcismes,¹¹³ Traulismes,¹¹⁴ Tantologies,¹¹⁵ & 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 foisted¹¹⁶ into them; he hath invented new Arts and Sciences, scarce honest, full of craft and subtilties, to deceive the world: And therefore this cannot priviledge him from the doome of justice. // [74]

[3.Plea: the cunning thereof.] He will reply, and shew the misery which would happen unto 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 Bankrout, without the Tongue: without which also, poore people would be ever put to the worst, and women the weaker Sexe, would want a weapon to defend themselves. But this serveth rather to aggravate, then any way to extenuate the offence: for it is true indeed, // [75/E2] thou naughty Tongue lendest shrewd wives a mischievous weapon to offend their husbands; Thou armest servants against their Masters, and setteth neighbours together by the eares; Thou art Abetter¹¹⁷ of all quarrels, thou art that same Davus¹¹⁸ which troublest all things: And therefore thou deservest no favour, but the very rigour of the Law.

But here the Tongue is ready with another excuse ; What, would you have a man stand still like a block, to put up all wrongs and injuries which are offered un // [76] to him, and to be silent upon a disgrace? A silly worme when it is trod upon will erect it selfe: I am a tongue, I cannot chuse but speake. But, sirrah Tongue, who gave you that authority? Must you needes avenge your selfe? A poore revenge, God wot, is the revenge of the Tongue; yet seeing you are so eager, and will needes be medling, it is fit you should be held in with bit and bridle.

[4. Plea; by posting of the fault . ] But , Why should I bee punished (saith the Tongue) who, if I do offend, the fault is not mine, but theirs who // [77/ E3] 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 deceive man, yet in the punishment the Serpent hath his doome as well as Sathan.

[5. Plea; by entreatie.] Here the convicted Tongue hath no more to say, but from Apologie falleth to Entreatie: Hee hath often pleaded for // [78] others, and begged their pardon, hopeth to obtaine favour 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 equivocate , dissemble, lye, promise much, but performe little; and therefore there is no mercy to be shewed, where no amendment can be expected.

[The excluding of the tongue from all benefite of the Law.] What now can this unruly Tongue plead for it selfe, unlesse (which is the last refuge of convicted Felons) it claime the be// [79/E4] nefite of his Clergie? But as for that he can have no hope; for besides that the Law doth exempt such notorious and capitall offenders from the benefite of their book, it is welknowne, 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 unruly member hath no just Apologie, by which it may plead for it selfe, nor can alleage any reasonable exception, why the // [80] censure of justice should not passe upon it, let it stand by and heare his Doome.

// [81] CHAP. VI.

A deliberation for the punishment of an evill tong. How impossible it is to avoid it. How grievous to endure it. How insufficient all earthly punishments are to tame it. The proper punishment by the law of God allotted unto it.

[A deliberation for the punishment of a false Tongue.] What shall bee given unto thee? What shall be done unto thee, thou false tongue ? Harsh it is to endure, hard to tame, impossible to a// [82] void thee: Nor man, nor meanes can prevent thee, for let a man bee as faithfull as [Gen.18.19] Abraham, as simple as [Gen.26] Isaac, as subtill as [Gen.27] Jaacob, as innocent as [1.Sam.12.2] Samuel, as upright as David, as sincere as [John 1.47.] Nathaniel : [How impossible to avoid it.] yet hee cannot possibly avoid the lash of an evill Tongue; though a man use all the policy in the world, he cannot prevent it. Though hee should resolve with David, [Psal.55.6,7,8.] O that I Had wings like a Dove, for then I would flee away and bee at rest, loe, then I would flee away and bee at rest,¹¹⁹ I would wander farre off and // [83] remaine in the wildernesse, yet could hee not escape from this storme, winde, and tempest:¹²⁰ Though [Psal.139.9.] a man take the wings of the morning, and dwell in the utmost parts of the sea, yet thither would an evill Tong flye after him, even so farre off would it reach him . There is no poison so venomous but there may be some Antidot against it. But there is no Antidot against the venim of the Tong;¹²¹ There is no fire so raging, but that some kinde of moisture may extinguish it. The fire of an evill Tongue is like the // [84] fire of hell which goeth never 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.¹²² But let a man bee never so farre off, let him bee beyond the Seas, let him be in never so farre remote Regions, and distant Countryes, the Arrow of an evill 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 priviledged from // [85] its stroke.

[How hard it is to endure it.] As none can avoid it, so who can well beare it? flesh and blood can hardly brooke it; If a man had the meeknesse of [Num.12.3] Moses, the patience of [Job.1.21; Jam.5.11.] Job, the strength of [Jud.15.15.] Samson, the experience of [Psal.69.20.] David, and the wisedom of [1.King.3.] Salomon: yet of himselfe were he never able to endure the uncessant wrongs by an evill Tongue; for [Eccles.7.1.] a good name is better then a precious ointment, and [Pro.22.1.] more to be desired then great riches, yea, then silver and gold ; who can brooke the impeachment of this? Other wounds may // [86] be cured, other losses may be recoverd, but this is a wound which can never be healed, a losse which can never be recovered. And therfore there is no smart like to the smart of the Tong: the words of it are devouring words [Psal.52.4.], They are like to the pricking of swords [Pro.11.18.],¹²³ yea , They are wounds, & they go down to the innermost Chambers of the bellie. [Pro.26.22]

[The difficulty of taming of it.] Yet what remedy can there bee devised against it? what penalty to inflict upon it? what Art to tame it? let a man have the courage of [Num.14.8.] Caleb, the policy of [2.Sam.16.20.] Achitophel, the severity of // [87] [2.King.10.17.] Jehu, the cunning of [Exod.1.10.] Pharaoh, the cruelty of Phalaris¹²⁴ the invention of Perillus,¹²⁵ yet he shall not be able to tame an unruly Toung, or reforme this incorrigible monster: for the [Pro.14.4.]¹²⁶ words of a mans mouth are as deep waters, who can sound the bottome of them? who can hope to exhaust them? A Toung enraged [Pro.18.19.] is harder to be tamed; 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 James demonstrate this? first he sheweth that it is easier to tame a wilde // [88] horse then a wilde Tongue. [James 3.3.] We put bits (saith he) in horses mouthes that they may obey us; and wee turne about their whole body : [Verse 7,8.] but the Tongue can no man tame. Then he doth instance in the Ships, which although they are great bulks, & are [Verse 4.] driven with fierce winds, 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 have // [89] beene tamed by the Art of man: but the tongue can no man tame, it is an unruly evill, full of deadly poyson.¹²⁷ And therefore the very Heathen did acknowledge, that contra Sycophanti morsum nullum est remedium: There is no remedy or cure, against the biting of an evill Tongue.¹²⁸

[The stubbornnesse of it.] What then shall bee given unto thee? what shall be done unto thee, thou false Tongue? There is no Balme will supple it, for an evill tongue will [Psal.35.11.]¹²⁹ reward evill for good, and like a nettle, the more gently it is touched, the more // [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.¹³⁰ And although they who have this evill tongue, have eares as well as tongue; yet, as they imitate the poyson of the Adder in their Tongue; so they have the deafenesse of the Adder in the Eare: [Psal.58.4,5.] They are like the deafe Adder which stoppeth her eare, and will not hearken to the // [91] voyce of the Charmer, charming never so expertly.

[The insufficiency of earthly punishments against it.] What then shall wee do to tame this unruly member? Shall we binde it to the good behaviour? It never had it, and is out of hope now to bee brought unto it. Shall wee make his Mittimus¹³¹ and send him to the Jayle, to see whether imprisonment will reclaime it? There are no lockes able enough to keepe him in, no fetters strong enough to ensnare it. The Head, the Hands, the Feete, may be imprisoned, but the Tong cannot be imprisoned; no, // [92] though it be put in Herods prison, [Act.12.4.] and watched with foure Quaternions of Souldiers,¹³² 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 environ it, yet it will escape and range abroad. Shall we doome it to the whip? It will reverbertate lash for lash, and bee sure to put him to the worst that shall adventure to meddle with it. Shall we burne him in the hand, and seare him with // [93] the letter Tau ?¹³³ It will [Jam.3.6.] 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 never cease to speake.

What then shalbe given unto thee? What shall be don unto thee, thou false tongue ? Surely, no other thing // [93] then that which David upon the like deliberation doth deliver , [Psal.120.] Sharpe Arrowes of the Mighty with coales of Juniper.¹³⁴ [ Wolphius. ]¹³⁵ Where by the Mighty we may either understand the Lord of Hosts, who is [Psal.24.8.] the Lord strong and mighty, the Lord mighty in battell, the Magistrates, who is the Lords Deputy?¹³⁶ a man of might : [ Molerus.]¹³⁷ And by the sharpe Arrowes and Juniper coales, wee are to understand the sharpe punishments & dreadfull judgements, which either the Magistrate in the course of Law, or God Almighty // [95] in his most just judgement doth inflict upon an evill Tong. Here then we are to take notice; first, of the law of Nations against an evill Tongue. Secondly, of Gods secret judgements. First, of the temporall. Secondly, of the eternall punishments which do belong unto the same.

// [96] CHAP. VII.

The Magistrates Office for the punishment of a naughty tongue. 2. The politike lawes of Nations for the taming of the same.

[The Magistrates Office for to punish a naughty Tongue.] That the Magistrate by his authority is to take order against an evill Toung, and with severity to punish the same, it is as apparent as the Sunne; for he is a man of might [Psal.82.1], he sitteth in the Seat of God to ex // [97/F] ecute the judgements of God [2.Chro.19.6.] , he beareth not the sword in vaine [Rom.13.4.] , but is to execute vengeance upon evill dooers: Neither only upon evill dooers, but upon evill speakers also, as upon lyers, raylers, backbiters and slanderers: for so David doth professe of his practice in such an Office, [Psal.101.5.] whoso privily slandereth his neighbour, him will I cut off. Hee intendeth not a punishment onely for the perjured tongue, and publique defamer, but also for the secret calumniator and privie slanderer, neither is it a check or pettie punish// [98] ment which hee doth threaten against it, [ צקח Significat exterminare, seu constringendo & coarctando disperdere.]¹³⁸ as to banish it his Court, to punish it by the purse, or to inflict a slight punishment upon it; but he would even cut it off, roote it out and utterly destroy it.

[Politike Lawes of Nations for the punishment thereof.] The lawes of Nations have beene divers, yet all dreadfull for the punishment of an evill Tongue. The Judiciall law given by God himselfe unto the Jewes, (and therefore the best patterne for all humane lawes) did thus proceed against it: If a false witnesse rise up against any man, to testifie against him // [99/F2] that which is wrong, then both the men betweene whom the controversie was, were to stand before the Lord, before the Priests, and the Judges which were in those dayes: And the Judges were to make diligent inquisition. And if the witnesse were proved false, that his tongue had testified falsely against his brother, then the mischiefe which hee had thought to have done against his brother, was to light upon his owne head, and hee was severely to bee punished ad terrorem aliorum, for the feare and terrour of others. [Deut.19.16,17,18,19,20.] // [100]

And lest wee should thinke this Judiciall course to be limitted onely to a false Witnesse, and to a perjured Tongue, the Wise-man, Prov.19.5,9. doth extend it to all manner of injuries committed by the Tongue. [Pro.19.5,9.] A false witnesse (saith he) shall not be unpunished, and hee that speaketh lies, shall not escape. And to this judiciarie course of proceeding against an evill tongue, our blessed Saviour doth seem to allude, Math. 5.22 when hee saith: [Math.5.22.] Whosoever is angry with his brother without a cause, shall be in danger of // [101/F3] judgement, and whosoever shall say unto his brother, Racha, shall be in danger of the Councell. Where, under that one word ( Racha )¹³⁹ he doth understand all manner of opprobrious speeches, and disdainefull gestures: and by the termes of Judgement, Councell, and Hell fire there mentioned, hee doth glaunse at the three Courts of judgement in Jerusalem. [ Betram¹⁴⁰ de Polit. Jud. c.13.]¹⁴¹ The first whereof was for the determining of matters litigious about wealth and possessions, and in that were three Judges. The second for matters crimi// [102] nall, which were judged 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 seventy and one. And in these Courts the Jewes (as Drusius¹⁴² relateth) did thus proceed against such as offend with the tongue: first, they had private, and after that more publike admonitions to refraine from that wicked course: if this could not prevaile, they were excommunicate from the Synagogue: if this // [103/F4] would not serve to reforme them, they were further excommunicated from all society and company of other men: if this would not restraine them, the great Anathema Maranatha¹⁴³ was denounced against them: If yet they proceeded in their evill, they were judged worthy to be stoned to death.

Leaving the Judiciall Law of the Jewes, come we to the Lawes of Nations, and wee shall finde, how in all Ages, & among all Nations, there have ever beene sharpe punishments provided against // [104] shrewd Tongues. The Grecians (as Thucidides¹⁴⁴ reporteth) were wont to punish the lavish Tattling of the Tongue with lashes of Roddes, whipping the whole body. The Egyptians (as Polybius¹⁴⁵ recordeth) did boare an hole thorow an unruly tongue. The Persians (saith Strabo )¹⁴⁶ made them slaves, who could not be masters over their Tongues. The Indians (as Acosta noteth) [ Acosta lib.6.c.9 ]¹⁴⁷ did exclude such as had unruly Tongues, from all companies. The Chaldeans (as Suidas observeth) [ Suidas¹⁴⁸ in Canope¹⁴⁹ Ruffin. hist. eccl.lib.2. ]¹⁵⁰ did condemne them to perpetuall // [105/F5] darknesse. The Romanes (as Eusebius testifieth) [ Eusebius l.5 c.21. ]¹⁵¹ had a Lawe to breake the legs of him who had a naughty tongue; which custome was put in execution (as Nicephorus relateth) [ Niceph.l.4.26. ]¹⁵² in the time of the raigne of the Emperour Commodus, upon a prophane wretch who had slandered Apollonius a godly Professor, and afterwards a blessed Martyr; The ill tongu’d accuser, not being able to prove his allegations, was judged to have his legges broken, because he had accused, and defamed a man without a cause. He// [106] rodotus [ Herodot. in Clio ] maketh mention of a Lieutenant of King Darius,¹⁵³ who caused one of his Souldiers to bee put to death, for that his tongue had beene too lavish against Alexander, though an enemy. And hee relateth another Historie of Antigonus,¹⁵⁴ who imprisoned a foule-mouthed peasant in a Cage, depriving 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 deliver) [ Politike discourse of Sir Martin Cognet. c.37 ]¹⁵⁵ after he had put Justinian to flight cau// [107] sed two of his Tale-bearers to bee trailed by the heeles and to be burned. The Emperour Pertinax¹⁵⁶ caused the skinnes of slanderers to bee flaied from their Bodies: and Maximinus another Emperour tooke order to have the Tongues of unruly railers to be pulled out of their mouthes.

Excellent were those Lawes, which Titus, Nerva, and Trajan (as Suetonius writeth) made against tattling Tongues, the least mulct¹⁵⁷ wherein was whipping cheere. Domitian, Anthony, and Macrinus // [108] banished them the Confines of the Empire, yeelding this for their reason, that they who did not punish them, did encourage them.¹⁵⁸ [ L.prœvar.de verb. L eg.tit.ad Segnat. ]¹⁵⁹ The Civill Law in like maner doth inflict banishment to an evill Tongue: The Canon Law doth debar it from the receiving of the Sacraments: The Common Law of this our Land doth adjudge the false tongue to the Pillory, the skolding tongue to the Tumbrell, or Cucking-stoole;¹⁶⁰ the railing Tongue to the good behaviour; the slanderous Tongue, if it be Scandalum Magnatum,¹⁶¹ to // [109] the losse of an eare; if against a private person, to the censure of the Magistrate, according to the quality of the offence. [ Westm.1.ca.23.¹⁶² Rich.2.c.5.¹⁶³ Eliz.1.c.7. ]¹⁶⁴

Thus wee see how odious among all Nations an evill Tongue hath alwaies bene, and what strict Lawes from time to time, have bene enacted against the same. But because these good Lawes are not alwaies put in execution, & the Magistrate may prove many times remisse, let us proceed further to behold a more dismall doome from a greater Judge, the judgement of almighty // [110] God, and the fearefull punishments which he doth inflict upon an evill Tongue.

// [111] CHAP. VIII.

The judgements of God against an evill Tongue. 1. In his life. 2. In the life to come.

[God will surely punish an evill toung.] [Ex.15.12]¹⁶⁵ Who is so mighty as the Lord? Who is like unto him? glorious in holinesse, fearefull in his workes, doing wonders ? [Psal.75.7; Jam.4.2.¹⁶⁶] Hee is the Judge: yea that great Judge, which can save and can destroy: yea , [Psal.9.16.] Hee is knowne by the judgement which he executeth : And among the rest of his // [112] judgements this is one of the most remarkeable, his punishments against an evill Tongue: For hee himselfe hath undertaken the censure of it; Hee hath protested that hee will come [Mal.3.5.] a swift witnesse against it ; He hath sworne that [Heb.10.30.] vengeance is his, and Hee will repay it.

The judgements of almighty God against an evill Tongue, are of two sorts (according to that which before was noted out of the Psalmist) Sharp Arrowes; and coales of Juniper :¹⁶⁷ The first sort Temporall punishments; the se// [113] cond sort eternall: The first for this life; the second for the life to come.

[Gods judgements in this life against an evill tongue.] Even in this world the Lord will not suffer a naughty tongue to go unpunished: For, as wicked tongued people [Psal.11.2. ] doe bend their Bowe, and make ready their Arrow upon the string, that they may privily shoote at the upright in heart; So God above doth [Psal.7.12,13.] 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 us take a view of some of those Ar// [114] rowes which God even in this world, dooth shoote against wicked and malicious Tongues.

[Gods Arrowes against evill Tongues. 1 Disgrace.] The first Arrow which God doth shoote against those who shoot at others with their Tongues, is their owne Arrow, the Arrow of Disgrace: Their owne tongue (saith the Psalmist) [Psal.64.8 . ] shall fall upon themselves. And againe, [Ps.7.15,16.] He hath made a pit, and digged it, and is fallen into the Ditch which he made: his mischiefe shall returne upon his owne head, and his violent dealing shall come upon his owne pate. And againe, // [115] [Psal.9.16.] These wicked people are ensnared in the worke of their owne hands.

[2 Poverty.] The second Arrow directed against an evill Tongue, is Povertie ; in all labour (saith Salomon ) [Pro.14.23.] there is profite, but the talke of the lips tendeth to poverty. And who seeth not that this curse sticketh close to those that have evill Tongues; That [Psal.59.15.] they wander up and downe begging their bread; [Psal.109.10.] their children also prove vagabonds and beggars, and seeke their bread out of desolate places?

[3 Misery .] The third Arrow which // [116] the Lord shooteth against an evill Tongue is Misery : for the Psalmist plainely telleth those who abuse their Tongue, [Psal.55.19] that GOD doth heare them and will afflict them. Psal.55.19. And Salomon sheweth them, what must bee their sole expectation. [Pro.17.20 & 14.] Hee that hath a perverse tongue, falleth into mischiefe. Prov.17.20 hee may never looke for quietnesse and peace, for his Tongue of strife will be like a continuall waterbreach. Prov. 17.14. Hee can never take comfort in his foode, for [Pro.4.17.] he eateth the bread of Wickednesse, and // [117] drinketh the wine of violence. Prov.4.17. He can never hope to bee established: for [Pro.26.28] a false tongue worketh ruine. Hee can never be in safety, [Job.15.21.] for he carrieth about with him alwaies a guilty conscience. The flying Arrow of Gods judgement is ever ready to fall upon his pate: [Psal.11.6.] the Lord will raigne snares, fire and brimstone,¹⁶⁸ and horrible tempest, this shall be the portion of their cup. [Psal.52.5.] God will destroy them for ever, hee will take them and pluck them out of their tabernacle and roote them out of the Land of the living. // [118]

[Examples of Gods judgement upon evill Tongues] Infinite are the examples which wee may reade in histories both divine & humane, of Gods dreadfull judgements upon evill Tongues: for the lying Tongue, wee have in the Scriptures the example of Gehezi,¹⁶⁹ [2.King.5.27.] strucken with leprosie, both himselfe and all his posterity. Ananias and Saphira his wife [Act.5.5,10], for the same fault strucken with sudden death; in humane Histories [ Nicephorus.] wee reade how wormes did eate out the lying tongue of Nestorius ;¹⁷⁰ and Popiel, [ Monstrelus.]¹⁷¹ King of Polonia an accustomable lyer, eaten out with Rats.¹⁷² For the // [119] swearing and blasphemous Tongue, we have in the sacred Scriptures [Levit.24.23.] a blasphemer stoned to death with stones, Zenacheribs Armie [2.King.19.] 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 [ Socrates Eccl. hist. ]¹⁷³ wee reade of an Arrow (sent as it is supposed, from Heaven) wounding to death blasphemous Julian : of Michael a Jewish Rabbin, breaking his neck downe a paire of staires, even then whiles hee was swea// [120] ring and blaspheming the name of Jesus [ Fincilius de mirac.lib.2. ].¹⁷⁴ And of a swearing Courtier at Mansfield [ Spangeb. in elegantiis veteris Adami. ],¹⁷⁵ in the midst of his blasphemous oathes taken up and carried away by the Divel. To omit that which our owne Chronicles [ Stow in vit. Adelstan.¹⁷⁶ Idem in vita Alfredi. Idem in vita Elizab. Act. & Monum. pag. 2101. & 2105. ] do record of Alphred, of Earle Godwin,¹⁷⁷ of Anne Averies ;¹⁷⁸ of the Gentleman of Cornewall, who being used to swearing and blasphemous speeches, as hee was riding over a bridge, his horse sprang over with him on his backe into the river where he was drowned, having no other words in his mouth for // [121/G] his last farewell, but these, Horse and man and all to the divell.¹⁷⁹ For the slaunderous and backbiting Tongue we have likewise many examples of Gods great and fearefull judgements: In the sacred Scriptures we reade of wicked Jezabel, [2.King.9.36.] for her false accusing of Naboth, devoured by dogs: of Haman [Hest.7.10.]¹⁸⁰ hanged upon the Gallowes, for his false accusing of the Jewes: of Daniels accusers [Dan.6] devoured by Lions, because of their false suggestions. In the Ecclesiasticall Histories we reade of fearefull judgements of // [122] God upon three slanderous traducers of Athanasius, [ Niceph.lib.9.]¹⁸¹ The one of whome was presently stricken 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 having abused his Toung to an unjust sentence against the Lord Cobham, was stricken with so sore a paine and swelling in his Tongue, that he could neither swallow nor speake.¹⁸² So of Justice Morgan,¹⁸³ for his rash proceedings in speech against the Lady // [123/G2] Jane, we read that he was stricken with madnesse, [ Ibid. pag.1912.], and a little before his death had none other word but her name in his mouth. The like fearefull judgement we read to have befallen one William Fenning in Q. Maries dayes [ Ibid.1907.], who, for greedinesse to gaine the goods of one John 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 judgement of God shortly seased upon // [124] his false accuser, striking him, even whiles hee was well & lusty, with a sudden disease in his belly, so that his bowels gushed out.¹⁸⁴

Infinite are the like examples of Gods dreadfull judgements upon evill tongues, even 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 offensive Tongues after this life, from which it is impossible for any of // [125/G3] them to escape without repentance.

[Gods judgements after this life upon an evill toung.] For as God hath Arrowes heere to wound an evill Tongue: So hath he Coales hereafter to burne an evill tongue. The Arrowes indeed are sharpe; for they are the Arrowes of the Mighty: But the Coales are more terrible; for they be Juniper Coales of long continuance, of perpetuity. These coales are the fire of Hell, the assured portion of a wicked Tongue: for so S. James saith [Jam.3.6.], that it is set on fire of hell, and therefore it shall to the fire in Hell; It is the // [126] verdict of our Saviour, that the railing tongue is [Math.5.22.] in danger of Hell fire, Mat.5.22. So saith the Psalmist, [Psal.9.17.] They shall bee turned into hell. So the Apostle Paul, 2 .Thess. 1.9. [2.Thess.1.9.] They shall bee punished with ever lasting destruction from the presence of the Lord. And of them the Apostle Jude testifieth, [Jude 13. & 15.] That to these raging waves, foming out their owne shame, is reserved the blacknesse of darknesse for ever. And againe , The Lord will come with ten thousand of his Saints, to execute judgement upon them, and to punish them ;¹⁸⁵ not onely for their // [127/G4] ungodly 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: [Luk.16.24.]¹⁸⁶ Father Abraham, have mercy upon 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 evill Tongue, and that most sure to endure the same.

[The bitter paines of Hell.] Now, as there is no coale so hote and raging as the Juniper coale,¹⁸⁷ for // [128] so S. Jerome testifieth [ Hieron. ad Fabiol.];¹⁸⁸ and Pliny [ Plin. nat hist. lib.8.]¹⁸⁹ alledgeth a naturall reason of it, viz. the gummie matter of that wood more then any other tree: so (to prosecute the same metaphor) [Mat.13.42. Rev.21.8. Heb.10.27. Math.3.12.]¹⁹⁰ Par nulla figura Gehennœ; There is no paines like to the paines of hell. This fire is a furnace of fire,¹⁹¹ a lake of brimstone,¹⁹² a devouring fire,¹⁹³ an unquenchable fire.¹⁹⁴ The furnace [Dan.3.19.] whereinto the three children were cast, being made seven times hotter then it was wont to be, was exceeding violent. But how much more infinitely shall this furnace // [129/G5] of hell fry, whose fire is infinitely hotter then that was? O! Who is able to dwell with this devouring fire? Who can endure the fiery rage of these Coales? They are Coales of Juniper.¹⁹⁵

[The perpetuity of those paines.] Yet dwell in it they must who are doomed to it, and so must an evill tongue. As there is no escaping of it, so no comming out of it. Juniper coales (as Pliny writeth) [ Plin. vt supra.]¹⁹⁶ do keepe in fire for a long continuance: yea, some maintaine , [ Libri Sufflatorii ut citatur a Molero, in Psal.120. ] that the coales made of Juniper wood, being covered with ashes, keepe in fire for a whole yeare together. But // [130] what is this to the perpetuity of the paines of hell? There the [Mark.9.44.] Worme dieth not, and the fire never goeth out ; [Luk.3.17.] the fire shall never be quenched: [Rev.20.10.] they shall be tormented day and night for ever and ever. This is the portion, and the endlesse affliction of an evill Tongue.

// [131] CHAP. IX.

Sentence of condemnation denounced against the naughty tongue.

[A transition to the doome of a false tongue.] Having thus heard the unruly tongue Indicted, Arraigned, Convicted 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 use, and against the abuse of the Tongue?

[Sentence denounced against it.] And here first, the consideration of the premises may // [132] strike a terrour into the hearts of those who are guilty of the crimes of an evill 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 injurious unto men? What a scorne to the Angels? How obsequious to the divels? And how liable are they unto the dreadful curses of almighty God, both in the life present, and that which is to come? // [133]

[1. The lying Tongue.] Thou lying tongue, which, like a false clocke, dost runne too fast, and either for pleasure, or for profit, dost coine untruth, consider what wrong thou dost, and into what misery thou dost thrust thy selfe. Thou pervertest the use of speech; thou abusest the sense of hearing; thou dissolvest, as much as in thee lyeth, humane Societies; thou bearest the image of the divell; thou art worse then a Thiefe; for thus the Wise man speaketh, [Eccles.1.20,23,24,25.]¹⁹⁷ A lye is a wicked shame in a man, yet, it is oft in the mouth of the unwise: A thiefe is bet // [134] ter then a man accustomed to lying, but they both shal have destruction to their heritage : the condition of liers are unhonest, and their shame is ever with them. A lying Tongue is one of those six things [Pro.6.17.] which God doth hate, and [Pro.12.22.] lying lips are abomination to the Lord. [Pro.19.5.] A false witnesse shall not bee unpunished, and he that speaketh lies, shall not escape: [Rev.22.15.] the tongue that loveth or maketh lies, shall be excluded out of the heavenly Jerusalem, [Rev.21.8.] and shall have his part in the Lake which burneth with fire and brimstone, which is the second death. // [135]

And as for thee, thou Swearing tongue, which art swollen with oathes, as a Toade with venime, The [Mal.3.5.] Lord will come as a swift witnesse against thee ; And there is a [Zach.5.2.4.] Flying booke of curse and vengeance, which doth hover over 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 unto thy charge: Thou art reserved [Job 21.30.] unto the day of destruction & the time will come when thou shalt be miserably [Luk.16.24.] tormented in that flame. // [136]

[The mocking Tong.] Neither maist thou hope to escape , thou mocking tongue who art tipt with flouts, scoffes, and skornes against thy neighbour: [Psal.2.4,5.] he that sitteth in the heavens, shall laugh at thee: the Lord shal have thee in derision, he shal speak unto thee in his wrath, and vexe thee in his sore displeasure. [Rom.14.10.] Why then dost thou judge thy brother? Why dost thou set at nought thy brother? we shall all stand before the tribunall seat of Christ. Then shalt thou be despised,¹⁹⁸ who didst despise others. Then shalt thou be a scorn to Divels, which here didst scorne // [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, and the wrathfull tongue is [Mat.5.22.] in danger of hell fire.¹⁹⁹

[3 The slanderous tongue.] Needs must then the slaunderous and back-biting tongue be in dreadful danger, which tongue is [Psal.64.3.] 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: In which respect Salomon the wise calleth // [138] thee [Pro.25.18.], an Arrow, a maule, & a Sword.²⁰⁰ 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 receiveth thy slaunder, in the head, eius enim aurem 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 // [139] which is most odious unto God; for he which slaundreth his neighbour behinde his backe, committeth the same offence, with him that raileth [Lev.19.14.] on the deafe,²⁰¹ and is like him [Deut.27.24 . ] that smiteth his neighbour secretly, both which are accursed; and therefore no marvaile though this bee [Pro.6.19.] said to be that seventh sin which God doth abhorre:²⁰² for there is no sinne which maketh a man so like the Divell as this doth, for from slaundering and backbiting hee hath his name D IABOLOS,²⁰³ which is a common name to him // [140] with slanderers: And as the Lord doth greatly detest this sinne, so hee hath threatned grievously to punish it, [Psal.50.20.²⁰⁴ Psal.52.5.²⁰⁵ Ezek.22.9.²⁰⁶] 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: for if Railers [1.Cor.6.10.²⁰⁷] shall not inherite the Kingdom of God, much lesse shall slanderers.

[4. The filthy Tongue.] In the same predicament art thou, filthy Ribald tongue, which like a sinke doest runne over with obsceane and unseemely speech. [1.Cor.15.33.] Evill words corrupt // [141] good manners; And of [Mat. 12.36.] every idle word which men doe speake, they must give an account at the Day of Judgement. If of every idle word, then what shall become of the tongue that speaketh wanton words, scurrilous words, & filthy speech? Better it is to have no mouth, then to have it thus polluted; better to be without a tongue, then to have it thus defiled.

[A caveat for the Tongue.] Wherefore the counsel of the Apostle is very profitable: [Eph.4.29.31 . ] Let no corrupt communication proceede out of your mouth, but that which is good and edifying. And a// [142] gaine, Let all bitternesse, and wrath, and anger, & clamor, and evil speaking bee put away ; Which lesson that we may the better learne, let us take a briefe notice, first how we may rule our owne Tongue; secondly, how wee may beare the wrong of anothers unruly tongue.

// [143] CHAP. X.

The binding of the tongue to the good behaviour, with certain rules and directions for the same.

[The right governement and well ordering of our owne Tongues.] Many and excellent are the Treatises which have beene written, both by Philosophers and Divines concerning the well ordering and governement of the tongue, out of whose savory writings I will onely gather this little handful of Directions.²⁰⁸

That wee keepe our // [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 [Pro.4.23.]²⁰⁹ Heart is the fountaine of speech ; For , [Luke 6.45.] out of the aboundance of the heart, the mouth speaketh : And if the Fountaine [Mat.15.19 . ] bee defiled, the streames that issue therehence cannot bee cleane: for [Job 14.4.], who can bring a cleane thing out of that which is uncleane ?

[A good Art.] A good Art likewise is necessary to the keeping of a good tongue, for it is a matter of no meane skill // [145/H] to learne the [Esay 19.18.] language of Canaan : Hee (saith Saint James ) [Jam.3.2.] is a perfect man that can rule his tongue. And the Wise-man saith: that [Pro.25.11.] A Word spoken in his place, is like apples of gold, with pictures of silver. So that , hic labor, hoc opus est, This is a labourious labour, an Art of Arts, to rule the tongue.

[Rules for it.] To the better learning of which Art, two rules are to bee observed in all our speech. First, Meditation before we speake: secondly, Moderation in speaking.

[Meditation before speech.] Meditation before speech // [146] is very necessary unto our speech; for the tongue is the messenger of the heart: therefore so often as wee speake without meditation, the messenger runneth without his errand.²¹⁰ This Meditation in this kind is two-fold: First, concerning the lawfulnesse; secondly, concerning the expediencie of our speech. [1. For the lawfulnes.] First 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 evill, and thy lips that they speake no // [147/H2] guile. [2. For the fitnesse.] Secondly, we must premeditate, whether that which wee are about to speake, be fit to be spoken in regard of time, place, and person: For, [Pro.10.32] the lip of the righteous will know what is acceptable. [Pro.12.23.] A wise man concealeth knowledge, [Pro.17.27.] and he that hath knowledge, spareth his words; yea , even a foole, when he holdeth his peace, is counted wise.²¹¹

[Moderation in speech.] The next thing requisite in the Art of Speaking, is moderation; for this cause God hath given man but one Tongue, with two Eares, to teach him [Jam.1.19.] he should bee more ready // [148] to heare then to speake; he hath also placed it within, and guarded it with a double hedge, one of flesh, another of bone, and moreover, hath bound it with a bridle to the brest; By all these, recommending unto us Moderation of speech: which Moderation doth require these three properties in our speech: 1. Truth: 2. Charitie: 3. Modesty.

[1 Truth of speech.] For the first; we ought so to moderate our speech, that wee speake nothing but the truth; A good tongue will [Psal.15.3.²¹²] [Pro.3.5.]²¹³ speak the truth from the heart, and a righ // [149/H3] teous man hateth lying words : And, [Pro.12.19.] the lip of truth shall be established for ever. [2 Charity in Speaking.] Secondly, when we speak, Charity must guide our speech; [1.Cor.16.14.] Let all your things bee done in love : And this [1.Cor.13.4,5,6,7.] love, or charity, suffereth long, is kinde, envieth not, vaunteth not her selfe, beareth all things, beleeveth all things, hopeth all things, endureth all things . [3 Modestie in speech.] Lastly, Modestie is required to the moderation of our speech: [Pro.15.4.] A wholesome tongue is a tree of life, but perversnesse therein is a breach in Spirit, Pro. 15.4. Therefore the Apostle requireth, that our // [150] speech be [Col.4.16.²¹⁴] gracious, uncorrupt, and [Tit. 3. 2] full of meekenesse.²¹⁵

[The benefit of keeping a good tongue.] These few caveats being well observed, the Tongue more easily will bee ordered, and he that can do this, shall reape an incomparable benefite by it: For, [Pro.18.21 . ] Life and death are in the power of the tongue : And, [Pro.21.23.] Whosoever keepeth his mouth, keepeth his soule from evill. And therefore wee are so often in the book of God, called to the practice of it: [Psal.34.12,13; 1.Pet.3.10 .²¹⁶] What man is he that desireth life, and loveth many daies, that he may see good, keep thy tongue from // [151/H4] evill, and thy lips that they speake no guile.

[None can do it without Gods speciall helpe.] But what man is able of himselfe to observe this? A man may lay his hand upon his mouth, like Job, [Job.39.37.]²¹⁷ & stedfastly purpose, with David, that [Psal.39.1.] his tongue shall not offend, yet all in vaine, without the speciall helpe of God: for, [Pro.16.1.] the governement of the tongue is of the Lord.

[Therefore wee must pray to God for the well-ordering of our tongues.] Therefore the Apostle Paul, although he had an excellent gift for the well-ordering of his tongue, yet desireth the Ephesians to pray for him, that [Eph.6.19.] utterance might be given un // [152] to him. And so must wee, if ever wee hope to have comfort in the use of our Tongues, pray unto God that hee would guide our Tongues, that hee would [Ps.141.3.] set a watch before our mouth, and keepe the doore of our lips : And, that [Psal.51.15.] He would open our lips to shew forth his praise ; So [Psal.19.14.] shall the words of our mouth bee alwaies acceptable in the sight of the Lord, who is our strength and our Redeemer.

// [153/H5] CHAP. XI.

How we are to put off an evill Tongue, when it goeth about in our hearing, to traduce and scandalize others.

[A caveat for the taming other mens Tongues.] If it bee a matter of so great difficultie to temper our owne Tongue, much more hard and difficult will it bee to tame another mans Tongue, especially where it claimeth a transcendent liberty unto itselfe. [Psal.12.4.] With out tongue we will prevaile, our lips are // [154] our owne, who is Lord over us ? And yet this is a point of wisdome needfull to be observed of us, how to demeane our selves unto an evill Tongue, and that in a twofold case. First, when it concerneth others. Secondly, when it commeth more neerely home unto our selves.

[No credit to bee given to an evill tong where it traduceth others.] And first, for our dealing with an evill tongue in other mens causes: when in our hearing it goeth about to traduce or slander others, wee must be carefull not to give any credit, countenance, favour or respect unto it in such a case: // [155] for there is an expresse prohibition in the Law of God against it, Exod.23.1 [Exod.23.1] Thou shalt not receive a false report. And it is the advice of the Wiseman, Eccles.7.21. [Eccles.7.21 . ] Give not thine heart to heare all the words that are spoken, lest thou heare thy servant curse thee. And in another place it is reckned²¹⁸ as the property of a wicked man, to listen to an evill tongue. [Pro.17.4.] A wicked man giveth heede to false lips, and a lyer giveth 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 hea// [156] ven, [Psal.15.3.] that he will not receive (or endure to heare) a false report against his neighbor.

[Why wee should not give any countenance to an evill Tongue.] Besides which expresse testimonies of holy writ, evidence of reason will evince as much. 1. The rule of charity will require it: for charity [1.Cor. 13, 4, 5, 6.] suffereth long & is kinde, charity envieth not, charity thinketh not evill; it rejoyceth not in iniquity, it beareth all things, believeth all things, hopeth all things, endureth all things. 2. The rule of equity may enjoine it, [Mat.7.12.] Whatsoever you would that men should doe unto you, so doe yee unto them. Now there is no man that wil// [157] lingly would have another to receive a false report in prejudice of himselfe; and therfore Quod tibi fieri non vis, alteri ne feceris. [ Dictù Alexandri Severi. ]²¹⁹ Do not unto another, what thou wouldest not have done unto thy selfe. 3. The inconvenience which commeth many times from the receiving of these sinister reports, may deterre us from hearing of them; for by this meanes many innocents have bin brought into trouble and great disgrace. Potiphar, [Gen.39.] being so credulous of his wives report concerning Joseph, cast him into pri// [158] son. David, [2.Sam.16.3.] giving too hasty en eare to Ziba his slander, wronged Mephibosheth in his goods. [Hest.3.8.]²²⁰ Ahashuerosh, upon the hearing of Hamans false suggestions against the Jewes, caused a most cruell Edict to bee proclaimed for their utter destruction. Infinite are the examples of those, who by hearing of false tongues, have beene injurious unto others. 4. It is injurious to our own soules, to give any credite or countenance to an evill tongue: for he whose eare is open to loose-tongu’d creatures, becommeth accessary to // [159] their sin, and guilty of the same offence with them; for it is a true position, as in cases of felony, so of slander, [ Hieron. Si deesset auditor, deest & detractator. ] If there were not a receiver, there would not be a purloiner.²²¹ Yea in this case of slander there is more danger then in cases of felony: for a Theefe by himselfe may steale, & without a receiver may rob his neighbour of his goods, but a Talebearer cannot rob a man of his good name, nor yet impaire his credite, unlesse there be another to heare and to admit his slanders: where-fore Bernard doubt// [160] eth [ Bernard. de inter. Dom. ]²²² not to affirme, that Talebearers and Talehearers are guilty alike. And the same Author is very vehement in this point, [ Idem. de consid. lib.2.in fine. ]²²³ whether (saith he) a Tale-bearer or a Tale-receiver bee more dangerous and damnable, it is hard to judge: for the Talebearer hath the Devill in his tongue, and the Talehearer hath the divel in his eare.

[Remedies against the bringing of evil reports unto us.] Now that wee may the better keepe off the slanderer, and Talebearer, and so keepe our selves from beeing accessary to their sinnes by receiving their evill reports, there // [161] are three principall remedies to be observed of us, and to be opposed against them, who shall goe about to trouble our eares with false reports.

[1 A deaf eare.] The first is a deafe eare: we must not afford an evill Tongue so much as the hearing, Eccles.7.21. [Eccles.7.21.] Give no eare, neither take heede to their words. A notable example to this purpose we have in Gedaliah, the sonne of Ahikam, Jerem. 40. [Jerem.40.14,15,16.] unto whome when Johanan, the sonne of Kareah had told in secret a conspiracy of Ishmael, the sonne of Natha // [162] niah, that hee was hired by BAALIS, King of the Ammonites, to slay him; and often times related this report unto him, and that with great vehemency, Wherefore should he slay thee, and so the Jewes which are gathered unto thee shall bee scattered, and the remnant in Judah perish ?²²⁴ Although the report indeede was true (as afterward it proved) and Johanan spake in good will, and with an honest minde, yet Gedaliah, good man, not suspecting any such attempt, hoping the best, and loth // [163] to entertaine any hard conceit against Ishmael, would by no meanes give eare to this report, but sharpely reproved Johanan, and forbad him to speak any more of it: Thou shalt not doe this thing (saith he) for thou speaketh falsely of Ishmael.²²⁵ A notable example for our imitation; although not for improvident simplicity, yet against over-rash credulity, that we stop our eares against such encharmers, and shut them against the reports of an evill tongue.

[2. A frowning²²⁶ look.] The second remedy a// [164] gainst the receit of an evill Tongue, is a Frowning looke : for so saith Salomon, [Pro.25.23.] Pro.25.23. As the North winde driveth away raine, so doth an angry countenance the slandering tongue. When the skie is full of clouds, and in all likely-hood ready to powre down their raine upon the earth, if the winde change into the North, that Northern winde will scatter abroad the clouds, and stop them breaking forth into a Tempest (and therefore it is called aij clearer of the skie: ) [ Hesiod.]²²⁷ Even so, when, a // [165] tale-bearer, or slanderer doth come unto us 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 evill-tongued creatures therefore, we should shew our selves sterne, as unwilling to defile our eares with their pollution: For (as Hierome well observeth) [ Hieron.ad. Fab. ]²²⁸ if with a silent countenance wee give eare unto the Tale-bearer, we shall encourage him to slander; but if wee heare him not with some shew of delight, hee // [166] will learne not willingly to speake that, which hee shall perceive is not willingly heard.

[3 A sharpe reproofe.] The third Remedy against the reports of an evill tongue, is a sharpe reproofe. It is the Apostles rule, [Ephe.5.11.], that we should have no fellowship with the unfruitfull works of darknesse, but rather reprove them : As our Saviour sharply reproved Peter for his flatterie, bidding him, [Mat.16.25.]²²⁹ Avant, Sathan, for hee was an offence unto him: So should we give a sharpe check to a slanderous Tongue, bidding it, Avant,²³⁰ Sathan, for it is // [167] an offence unto us. 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 serve, wee must endevour, according to our place and power, that reall punishments be inflicted on them, according to that of David, Psalm.101.5. [Psal.101.5.] Him that privily slandereth his neighbour, I will destroy.

And thus much briefly for our direction against // [168] the hearing of an evill Tongue, when before us it is readie to traduce others. Now we are in the next place to consider how wee are to demeane our selves, in case of evill reports against our selves.

// [169/I] CHAP. XII.

How to endure the stroke of an evill Tongue, when it concerneth our selves.

[The difficultie of enduring an evill report against our selves.] Everyone is a better Physicion to another then to himselfe: wee can better endure the sight of other mens wounds, then feele them in our owne bodies. It is hard to carry our selves upright in the hearing of evill reports against others; more hard to endure then when they light upon our selves; yet // [170] both these are to bee learned: and this latter the sooner, that wee may the better performe the former.

[The duety for it.] A good man must endevour to endure an evill Tongue, and to carry himselfe like a Christian in the bearing of the same: For thus the Apostle doth admonish us, 2. Cor.6 [2.Cor.6.4.5,6,7,8.] In all things approve your selves as the servants of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, by purenesse, by knowledge, by // [171/I2] long suffering, by kindnesse, by love unfeigned, 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 evill 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, Providence. // [172]

[1 Patience.] Patience is a principall Antidote against an evill tongue; for so our blessed Saviour doth advise us, Math.21.19. [Mat. 21.19.]²³¹ In patience possesse your soules : And the Apostle James, [Jam.5.7.] Bee yee patient unto the comming of the Lord, Jam.5.7. There is no such salve against the wound of a skolding tongue, a railing tongue, a slanderous tongue, or any other kinde of wicked tongues, as Patience : [Pro.14.29.] Hee that is patient (saith Salomon ) is a man of great understanding. And againe, [Pro.16.32.] Hee that is slow to anger, is better then the mighty: and // [173/I3] hee that ruleth his owne spirit, is better then he that conquereth a Citie. This Patience is like unto the Tree which Moses cast into Marahs Spring, [Ex.25.25.]²³² and it seasoned the bitternesse of the waters: It is like Jonathans Armour-bearer, [1.Sam.14.] which helped him to vanquish all his enemies.

[The way to get patience.] That Patience is an excellent vertue, and an absolute remedy against the poyson of an evill tongue, no man can deny. But some, peradventure, will reply, How shal we get this patience? How is it possible to retaine it, when a // [174] man is thus virulently smitten with the tongue? I answer with Salomon ; [Pro.19.14.]²³³ A sound spirit will beare this infirmity. And to the bearing of such an infirmitie there had need be a sound spirit: It is not for every meacocke,²³⁴ for every common man, to bee endued with it, but (as the Spirit saith) [Rev.14.12] This is the patience of Saints ; as if none but Saints could have it, and all they who are Saints on earth, and would be Saints in heaven, may not bee without it. To the procuring, and retaining of which Patience, there are // [175/I4] required these foure properties: First , a deafe Eare ; secondly, A silent Tongue ; thirdly, A quiet Heart ; fourthly, a good Conscience.

[A deafe Eare.] Hee who would have patience, and therewith repell the blow of an evill 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 have in David, who from his owne practice doth commend unto us this course, Psal.38.13,14. [Psal.38.13.15 . ]²³⁵ They that seeke after my life (saith hee) laid snares for // [176] me, they that sought mine hurt, spake mischievous 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.²³⁶ The like example we have in the Heathen Aristides, [ Aristides.] who being reviled by a railing tongue, went his way as if he had taken no notice of it; and being further provoked 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 unto him; Therefore I go away, because how // [177/I5] soever thou hast the power of speaking, yet I have not the power of hearing.²³⁷ The like is reported of the Emperour Augustus, who to one that with bitter words and reproaches did provoke him, turned away his eare from him with this reply : If thou canst not bee master over thy Tongue, yet will I be master over mine Eares.²³⁸

[A silent Tongue.] The next property of Patience is a silent tongue, when wee are evill spoken of, to make no reply. And this practice doth holy David commend unto us in the above quoted place, // [178] I was (saith he) [Psal.38.14.] as a dumbe man that opened not his mouth, as one in whose mouth are no reproofes : which his patient silence and silent patience did notably manifest himselfe in his mild behaviour towards railing Shimei, [2.Sam.16.7,8,9,10,11.] when most traitorously and trecherously that vile monster did revile him; albeit hee was egged on by Abishay to be avenged on him, yet wee heare no other reply of his but this : What have I to doe with you, yee sonnes of Zeruiah? let him alone; let him curse, for the Lord hath bidden him.²³⁹ // [179]

The like example of silence against an evill Tongue wee may behold in Saul, who when he was anointed over be King of Israel, and all the people whose heart God had touched, did so acknowledge him, [1.Sam.10.27.] yet some children of Belial scoffed at him, 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 quiet heart] A third thing required unto patience is a quiet // [180] heart, which thing (as the Apostle Peter speaketh) [1.Pet.3.4 . ] in the sight of God is much esteemed ; a property unto patience very necessary: for [Jam.4.1.] from whence come wars, and fightings, and discontents? Come they not hence, even from the lusts which fight in our members ? Now although wee crave 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 up to disdaine or revenge. [Pro.20.22.] Say not in thy heart, I will recompence evill for evill : but imitate the Example // [181] of the examples, Jesus Christ the Saviour of our soules, [1.Pet.2.21.]²⁴⁰ who when He was reviled, reviled not againe, when He suffered, threatned not, but committed himselfe to him who judgeth righteously.

[A good consience.] Lastly, unto 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 evill Tongues. Our rejoycing (saith he) [1.Cor.1.12.]²⁴¹ is this, the testimony of our Conscience, that in simplicity and godly sincerity, not in fleshly wisedome, // [182] but by the grace of God wee have had our conversation 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 wherof I am accused, it would never grieve mee; but because it is altogether false, therefore it grieveth me at the very heart : wheras the Apostles rule is quite contrary: [1.Pet.2.19.20 . ] It is (saith he) thanks-worthy, if a man for conscience towards God endure griefe, suffering wrongfully; what glory is it, if when yee bee buffeted for // [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.

[2 Experience.] The next Remedy (besides Patience) against the hurt of an evil tongue, is Experience, the very daughter (as the Apostle speaketh) [Rom.5.4.] of Patience. Now Experience in this case may bee applyed to a threefold object. First, to the quality of an evill Tongue. Secondly, to the commonnesse of the crime. Thirdly, to the commodity which wee may reape thereof.

// [184] [Of the quality of ill-toungd people.] The quality, or condition of those who smite us with the tongue, may teach us good experience, and by consequence work within us patience: for what are they for the most part, that whet their tongues with slanders? Are they not wicked people? Sons of Belial [2.Sam.23.26.²⁴², 1.Sam.10.27.], unthrifts, children of the divell [Joh.8.44.], Drunkards [Psal.69.12.], Dogs [Psal.59.7.]? Now then consider thus with thy selfe . Shall I be offended with every dog that barketh at mee? Shall I respect a Drunkards tale? Shall I fret at an unthrifts tongue? Let them go as they are, I will // [185] not care for them, nor for their words: For, can a man expect Grapes of Thornes, or Figs of Thistles ?

[Of the commonnesse of this triall.] Againe, Experience may guide us to take notice of the commonnesse of this triall. [1.Cor.10.13.] There doth no temptation herein overtake us, but such as is common unto a man : yea, which is most common unto the best men; for the best are most smitten with the tongue. And therefore our Saviour giveth this comfort and counsell unto us; [Math.5.11,12.] Blessed are yee, when men shall revile you and persecute you, and shall say all manner of // [186] evill against you falsly for my sake, rejoyce and be glad, for great is the reward in heaven; for so persecuted they the Prophets which were before you.

[Of the commodity thereof.] And this is another fruit of experience, which may sweeten the bitternes of an evill tongue unto us, when we do consider the good which from these kind of trials will redound unto us; For, [Heb.12.1.]²⁴³ Howsoever no tryall for the present seemeth to bee joyous, but grievous, yet afterward it yeeldeth the peaceable fruits of righteousnesse to them that are exercised thereby. And // [187] we know who hath said, that, [2.Tim.3.12.] All they who would live godly in Christ Jesus, shall suffer persecution. And this wrong which is offered by the Tongue, is a kinde of [Gal.4.29.] persecution, witnesse the Apostle, Gal.4.29. Now then, thus consider with thy selfe when thou art wronged by an evill tongue; What am I the worse? What is mine adversarie 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 grieve at it? Good // [188] men will not beleeve it, evill mens censures I regard not; my Witnesse is in heaven, He will defend mine innocencie, Hee will cause all this to turne to the best unto mee.

[3 Meditation.] And certainely this serious Meditation with our selves, is a singular good remedie against the maladie of an evill Tongue; wherein remember this short direction: Dost thou endure the smart of an evill tongue? [M. Grenham²⁴⁴ in his Sermon of a good name.] First, consider with thy selfe, whether that whereof thou art accused be good or evill: if good, then there is cause // [189] to rejoyce in it, and not to grieve; if evill, then go a degree further, to finde out whether it be for some evill worke which thou hast committed, or for some occasion which thou hast given: If it bee for some evill 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 upon occasion onely given upon suspition; Then consider with thy selfe thy frailty in offering the occasion, and // [190] the mercy of God who hath kept thee from that evill, and doth by this meanes warne thee to beware of giving the like occasion.

I will adde to this purpose, that golden meditation of Seneca ; Let every man (saith he) [ Senec.de Ira.c.23.& 24.]²⁴⁵ when he is provoked by others evill 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 // [191] whole world ? yet he was content to winke at the tongue that taxed him. Why should I so take to heart a few evill or idle words? Who am I that I may not bee spoken against ? Many have pardoned their enemies; shall not I forgive 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 priviledge him. Is this the first time that hee hath thus offended? it may bee he hath often pleased. Hath he used // [192] this liberty of a lewd tongue a long time? we may the better endure that, to which we have beene 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.

[4 Providence.] The last remedy against an evill tongue is Providence, and that two waies: first, for the getting: se// [193/K] condly, for the keeping of a good name. [1 To get a good name.]²⁴⁶ The right provident course to get a good name is, first, to bee carefull to avoid all evill, both outward and inward, secret and open, great and small: for, [Eccl.10.5.] as dead flyes cause to stinke and putrifie the ointment of the Apothecary, so doth sinne, seeme it never so small, crack the credit of a man, and expose him to the talke of tongues: therfore he who would not be evill spoken of, must bee jealous of his own doings, and not onely refraine from evil, but also [1.Thess.5.22.] abstain // [194] from the very appearance of evill. 2. He who would avoid the hurt of an evill Tongue, must not onely abstaine from evill, 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 Saviour, [Math.5.16.] Mat.5.16. Let your light so shine before men, that they may see your good workes, and glorifie your heavenly Father. And to this purpose the Apostle doth advise us, [1.Pet.2.12.] to have our conversations honest among the Gentiles, that whereas they speake against // [195/K2] us as evill 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 use the best meanes to preserve his credite and reputation . [2 To keep a good name.] The meanes to keep a good name, are in effect the same whereby a good name is gotten; and therefore I will shut up this caveat in a word, with that heavenly counsell of holy David : [Psal. 34.12,13.] What man is // [196] hee that desireth life, and loveth many daies, that hee may see good, keep thy tongue from evill, and thy lips that they speake no guile; depart from evill, and doe good; seeke peace, and ensue it.

// [197/K3] CHAP. XIII.

The conclusion of the whole treatise.

[A briefe repetition of all the Premises.] Thus have we heard this unruly member of our Bodie, the Tongue, Arraigned, Indicted, Examined, and found guilty; Sentence of judgement hath passed against it, and order hath beene taken for the execution of the same: what now remaineth, but that every one who doth wish well unto himselfe, should well looke unto himselfe, // [198] that this naughty Tongue be not found within himselfe. Davids care, should be every good mans caveat; [Psal.39.1.] I said, I will take heed to my wayes, that I offend not with my tongue. A lesson which Pambo²⁴⁷ was many yeares a learning, and yet, as himselfe professeth, hee could never throughly learne. And indeed, who can so well observe it as he should? S. James saith, that [Jam.3.2.] if any man sin not in word, hee is a perfect man, able to bridle all the bodie. O let us labour and strive for this perfection: And because it is a mat// [199/K4] ter 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; that [Psal.141.3.] Hee would set a watch before our lips, and keepe the doore of our mouth ; that hee would [Psal.51.15.] open our lips when they should bee open, and shut them when they should be shut; that hee would give the right utterance unto us [Ephe.6.19.], that so both the [Psal.19.14 . ] thoughts of our hearts, and the words of our mouth might alwaies bee acceptable in his sight, who is our strength and our redee // [200] mer. The like course wee likewise are to take against the injurie of other mens tongues; that seeing it is so difficult a thing to tame an evill Tongue, so grievous to endure it, and so impossible to avoide it, we should therefore have recourse unto almighty God, by hearty prayer, that he would preserve us against it, and teach us true wisedom to beare and endure it. Yea, O Lord, vouchsafe unto us both sanctified Tongues and Eares, that our Tongues may evermore sound thy praises, our Eares ever be // [201] attentive to thy will: make us zealous for thy glory, patient in our owne cause, and keep us from the strife of Tongues; [Psal.79.13.] So we thy people, and the sheep of thy pasture shall praise thee for ever, and from generation to generation set forth thy glory.

Amen

FINIS

NOTES

1. Gabriell Dowse, Knight, of Hampshire, does not appear in ODNB. But the record of The Knights of England reveals that he became a Knight in 1617, nov. 12. Webbe notes that he is linked unto the Dowse family by marriage (A3).

2. T. S. also uses the word “pamphlet” in his foreword.

3. Cor. : a as.

4. James 3:16 mentions envying and strife.

5. Cassiodorus, Institutiones, 1.1.8, 114 (ed. Liverpool University Press, 2004). See Sulpicius Severus, Dialogues, 1.6–7, 169 (ed. Fathers of the Church, 1949).

6. James 3:11.

7. James 3:6: “And the tongue is fyre.”

8. James 3:10.

9. James 3:8.

10. Truchman (interpreter).

11. James 3:8.

12. The tongue as the interpreter of the heart is a recurrent idea. See Perkins.

13. The reference does not seem to correspond to the text quoted.

14. Gen. 1:31.

15. Zanchius, De operibus dei, Neustadt, 1591. Calvinistic treatise by Girolamo Zanchi (1516–1590), Lib 2 “id est rebus visibilibus.”

16. Praise

17. Gen. 1:31.

18. James 3:8.

19. This is probably the beginning of the fourth part on “abuse.”

20. Gregory Nazianzen, Poemata, lib II, Poemata historica, section 1, Poemata de Seipso, XLV, “De Animae suae calamitatibus Carmen lugubre,” PG 37, 1354–1378, 1356: “Ac linguae quidem multa insident mortis venena / Est enim hominibus linguae dimidium maliciae.”

21. PG 29, 324A–349A.

22. The first chapters of Ambrose’s Offices (Li. 1) are a study of silence but I could not find this precise formulation.

23. No fourth section appears in the margin.

24. Levit. 24:11.

25. This corresponds to the episode of the molten calf.

26. Hab. 2:18.

27. “An Acte concerninge Counterfeyt Letters or Privie Tokens to receyve Money or Goods in other Mens names,” Statutes of the Realm, vol. 3, 827.

28. Jude 8.

29. Jude 11.

30. Ps. 52:2.

31. Ps. 36:4.

32. The image of robbery is conveyed by the word “detraction”. It is not fortuitous that in Much Ado about Nothing the word “burglary” should be used in a context of slander and detraction (4.2.49). The malapropism is, as is very often the case, highly significant.

33. Eccles. 7:1.

34. Prov. 22.1. See Greenham’s sermon on Good Name in Two learned and godly sermons ( . . . ) The first sermon on this text. A good name is to be desired above great riches, and loving favour above silver and golde (1595) and Charles Gibbon, The praise of a good name The reproch of an ill name (1594).

35. 1 Kings 21:13–16. See Marconville, D6^v.

36. The image of the razor is used in Ps. 52:2. Drawn swords appear in Ps. 55:21.

37. Here is an almost pragmatic linguistic analysis of slandering.

38. See Plate 16, Claude Paradin, Devises Héroïques, 159, “Infringit solido.”

39. The passage can in fact be found at Isa. 5:20. See Marconville, C5^v.

40. Prov. 31. See Othello.

41. On this biblical metaphor of harlotry, see Parker, “On the Tongue,” 447 and Habermann, 119.

42. Prov. 7:11.

43. Prov. 7:13.

44. Prov. 7:18.

45. 1 Tim. 5:13.

46. Ps. 52:2.

47. Ps. 12:3,4.

48. Exod. 20.

49. Exod. 20:3: “Thou shalt have no other Gods before me.”

50. Rom. 1:25.

51. Job 22:17.

52. Exod. 20:4: “Thou shalt not make unto thee any graven Image, or any likenesse of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.”

53. Judg. 18.

54. Persistent, stubborn ( OED ).

55. Exod. 20:7: “Thou shalt not take the Name of the Lord thy God in vaine: for the Lord will not holde him guiltlesse, that taketh his Name in vaine.”

56. Exod. 20:7.

57. “For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter.” I do not see the link between the text and the reference.

58. “For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.” Again, I do not see the relevance of this reference to the idea expressed here.

59. “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.”

60. Exod. 20:8: “Remember the Sabbath day, to keepe it holy.”

61. Eccles. 5:2.

62. Read “afforded.”

63. Jere. 7:4.

64. Jere. 7:8.

65. OED, meaning 37a: “Belonging to the ordinary procedure, custom, or way of the world; customary; natural, to be expected.”

66. Exod. 20:12: “Honour thy father and thy mother: that thy dayes may bee long upon the land, which the Lord thy God giveth thee.”

67. Read “fifth.”

68. Maunding, begging.

69. Read “sixth.”

70. Exod. 20:13: “Thou shalt not kill.”

71. Jere. 18:18: “Come, and let us smite him with the tongue, and let us not give heed to any of his words.”

72. See Perkins, A Direction, 33 and Adams, “The Taming of the Tongue,” 19–20.

73. Exod. 20:14: “Thou shalt not commit adultery.”

74. Exod. 20:15: “Thou shalt not steale.”

75. The (obsequious or servile) expression or act of assent ( OED ).

76. Exod. 20:16: “Thou shalt not beare false witnes against thy neighbour.”

77. Eph. 5:4: “Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.”

78. Exod. 20:17: “Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife, nor his man servant, nor his maid servant, nor his oxe, nor his asse, nor any thing that is thy neighbours.”

79. “To call into account,” the latin preposition “coram” meaning “before, in the presence of” ( OED ).

80. “Therewith blesse wee God, even the Father: and therewith curse wee men, which are made after the similitude of God.”

81. “They set their mouth against the heavens, and their tongue walketh through the earth.”

82. “His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity.”

83. “The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.”

84. “Thy tongue deviseth mischiefs; like a sharp rasor, working deceitfully.”

85. “My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.”

86. “Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?”

87. “There is that speaketh like the piercings of a sword: but the tongue of the wise is health.”

88. “Thy tongue deviseth mischiefs; like a sharp rasor, working deceitfully.”

89. See Whitney’s emblem, “Invidia descriptio,” Plate 12.

90. James 3:8.

91. Saint Basil (v. 330–379), PG 31, 373–386.

92. The closing parenthesis is missing in the original text.

93. There is no 2 John 2 in the KJV, and I could not find what passage Webbe is alluding to here.

94. Foolish words or talking ( OED ).

95. The Greek word is used by Aristotle for “pleasantness in conversation” (one of the seven moral virtues enumerated by him); in the New Testament (Ephe. 5:4) for reprehensible levity of speech ( OED ).

96. The Parthian archers were known for putting poison at the tip of their arrows.

97. See above for this linguistic pragmatic analysis.

98. From Lat. ptyas: serpent. See Plate 15, Paradin, Devises Héroïques, 84, “Transfundit pasta venenum.”

99. Deute. 32:33 (“the cruel venom of asps”).

100. See Plate 12, Whitney, A Choice of Emblemes, 94, “Invidia descriptio.” The same motif can be found in Alciato’s Emblems. See also the representation of calumny in Gilles Corrozet, Hecatomgraphie, 1540, “Calumnie”, which notably shows the Calumny of Apelles. Plate 18.

101. Metamorphoses, bk. 2, 949 and ff.

102. “On being a busy body” (“De Curiositate”), Plutarch, Moralia 6, 515F–516A, LCL, 477.

103. Ps. 55:21.

104. See Perkins, 26.

105. Saint Bernard, Cantica Canticorum, Saint Bernard on the Song of Songs, Sermones in Cantica Canticorum, trans. and ed. by a Religious of C.S.M.V., London, A.R Mowbray & Co. Limited, 1952, Ch. 7, sermon 24 (4), 69.

106. Ps. 59:14, 15.

107. Plautus, Trinummus, 4.2. See Erasmus, Lingua, 331 (LB IV 701C / ASD IV-1 300).

108. For Mede (Medius) see Plutarch, “How to tell a flatterer from a friend,” Moralia 1, 65D, LCL, 347. On Medius, see Plutarch, Lives, “Alexander,” 75.4 and 76.2, LCL, 433 and on Alexander and his flatterers, see “Alexander,” 23.4, LCL, 291 and 53.1, LCL, 377.

109. See note above.

110. Joh. 7:50–51.

111. Originally, the distinctive epithet of those arts or sciences that were considered “worthy of a free man;” opposed to servile or mechanical. ( OED )

112. See Perkins, 30.

113. An impropriety or irregularity in speech or diction; a violation of the rules of grammar or syntax; properly, a faulty concord. ( OED ).

114. A stammering, stuttering ( OED ).

115. Misprint for “tautology.” “A repetition of the same statement. The repetition of the same word or phrase, or of the same idea or statement in other words: usually as a fault of style.” ( OED ).

116. To introduce surreptitiously ( OED ).

117. Supporter ( OED ).

118. Slave in Terence’s Andria ( The Woman of Andros ).

119. The repetition is in Webbe’s original text.

120. Ps. 55:8.

121. See Erasmus, Lingua, 318 (LB IV 693B / ASD IV-1 289).

122. See Webbe, 44, Perkins, 33. One can find this idea in Much Ado About Nothing where Benedick tells of Beatrice that, with her breath, “she would infect to the North Star” (2.1.248–49).

123. Prov. 12:18, a passage that is referred to three times in Webbe’s treatise.

124. Phalaris became the prototype of an evil dictator.

125. Perilaus. One of the most famous stories about Phalaris is that of the iron bull made by Perilaus of Athens. The victims were shut up inside this bull and then a fire was kindled underneath it. The prisoner was roasted alive, the shrieks of his agony producing “the most melodious of bellowings.” The first victim was Perilaus himself. For this story, see Lucian, The Works of Lucian of Samosata, ed. H. W. Fowler and F. G. Fowler (Oxford, Clarendon Press, 1905), vol. 2, “Phalaris I,” 206–7.

126. Prov. 18:4.

127. James 3:7.

128. Erasmus, Lingua, 318 (LB IV 693B / ASD IV-1 289): “but what remedy could you find against the poison of an evil tongue? There are spells to bewitch a serpent, but there is no kind of spell to control a slanderer’s tongue.”

129. Ps. 35:12.

130. See Plutarch in “De Garrulitate:” “looseness of the tongue becomes impotence of the ears” (502C, LCL, 397).

131. “From Law French mittimus (1381 and 16th cent. in legal documents) and its etymon classical Latin mittimus ‘we send,’ first person plural present indicative of mittere to send, the first word of the writ in Latin. A warrant issued by a justice of the peace, etc., committing a person to custody.” ( OED ).

132. Acts 12:4.

133. The name of the letter T in the Greek, Hebrew, and ancient Semitic alphabets. In Antiquity, letters were seared on the faces of criminals and the T signaled one sentenced to a limited time in prison.

134. Ps. 120.4.

135. Probably Johannes Wolf (1564–1627), a learned Divine of Zurich.

136. Cor. : lords; deputy.

137. Probably Mollerus, i.e. Martin Moller [Moeller] (1547–1606), Lutheran Pastor. Preacher and writer of devotional works, author of Meditationes Sacrorum Patrum (1584).

138. Here is a three-letter word in Hebrew (Tsadi, Kof and Khet; Ts/K/Kh) for which I could not find any meaning. Maybe a mistake by Webbe.

139. On the word “Racha,” see Casagrande and Vecchio, Les Péchés de la langue, 234.

140. Read “Bertram.”

141. Bonaventura Cornelio Bertramo, De Politia Judaica, Geneva, 1574.

142. Dutch Protestant theologian Johannes Drusius (1550–1616).

143. A very serious curse. About this expression, see Michel Zimmerman, “Le vocabulaire latin de la malédiction du IXe au XIIe siècle. Construction d’un discours eschatologique,” in L’Invective au Moyen Age, 37–55, 47.

144. I could not find this idea in Thucidides’s Peloponesian Wars. Webbe probably borrowed this reference and the following from some secondary source.

145. Polybius, The Histories. I could not find this idea in Polybius.

146. Geography. I did not manage to find the passage in Strabo.

147. Spanish Jesuit (1541–1600), cosmographer. De natura novi orbis (1589) trans. Grimeston The Naturall and Morall Histoie of the East and West Indies (1604). Again, I did not find the passage that Webbe refers to in lib. 6, c. 9 nor in any other part of Acosta’s book.

148. Greek lexicon-encyclopedia. In Webbe’s days, it was still thought that Suidas was the name of the author. A 1499 version of the Suidas in Greek is available on Gallica.

149. Thomas Elyot’s Bibliotheca Eliotae Eliotis librarie (1542), contains an entry for Canópus (“a sterre of a mervaylous bryghtnes”). Coignet in Politique Discourses (1586) writes: “The Gimnosophistes, Chaldeans, barred them all companies & dignities, & condemned to remaine in perpetual darkness without speaking” (129–30).

150. Bk. 2, chap. 26. Rufinus’s Ecclesiastical History can be found in Eusebii Pamphili, Ruffini, Socratis, Theodoriti, Sozomeni, Theodori, Evagrii, & Dorothei Ecclesiastica Historia, Basileae: Per Sebastianum Henricpetri, 1611.

151. Eusebius, Ecclesiastical History, vol. 1, bk. 5, 21, LCL, 501.

152. The story of Apollonius can be found in Eusebius, Ecclesiastical History, vol. 1, bk. 5, 21, LCL 499–501. Nicephorus, Ecclesiastical History, bk. 4, ch. 26, PG 145, 1044.

153. Quoted by Matthieu Coignet, Politique Discourses (1586), 163. Quoted by Erasmus, Lingua, 302 (LB IV 683B / ASD IV-1 275) from Plutarch, Moralia 3, 174C, LCL, 22. Darius appears very often in Herodotus’s Clio but it is Darius I and not Darius III. There must be some confusion here.

154. Quoted by Coignet, Politique Discourses (1586), 163.

155. Coignet, Politique Discourses (1586), 166.

156. Pertinax and Maximinus are mentioned by Coignet, Politique Discourses (1586), 166.

157. Penalty ( OED ).

158. All these examples seem to be taken from Coignet, Politique Discourses (1586) 165–66: “The emperors Titus, Vespasian, Nerva, and Trajan made talebearers to be whipped and banished. Domitian, Anthonie and Macrinus thrust them out of the empire, saying: that who so did not punish them encouraged them.”

159. Liber praevaricatorum de verborum legis (Book about the transgressors of the laws of speech). Titulo ad Segnat (addressed to Segnat (?)). Probably borrowed from Coignet, Politique Discourses (1586), 166: “False pleaders are such as betray their clyents, and dissemble the truth, l.proevaricatores de verb. Sig. Titulo ad senatuse Turpil. which setteth downe a punishment for slanderers, false pleaders, and wranglers.’”

160. See Lynda E. Boose, “Scolding Brides” (1991). Boose notes: “Punishing scolds with the cucking stoole and male brawlers with the pillory was apparently so orthodox a response to disorder that the practices are affirmed even in the Booke of Homilies” (186). See “A Homilie agaynt Contention and Braulynge,” Certain Sermons and Homilies (200): “And because this vice (contention) is so muche hurtefull to the societie of a common wealth, in all well ordred cities these common braulers and skolders bee punished with a notable kynde of pain: as to be sette on the cokyngstole, pillery, or suche like. And thei be unworthy to live in a common wealthe the whiche do asmuche as lieth in theim, with braulyng and skoldyng, to disturbe the quietnes and peace of thesame.”

161. On Scandalum Magnatum, see Lassiter’s article (1978).

162. Webbe probably refers to 3 Edward. I. Stat. West. Prim. c. 34, “Of slanderous reports” ( Statutes of the Realm, vol. 1, 34). The Chronological Table of the Statutes, Part 1. Covering the Acts of the Parliaments of England, Great Britain and the United Kingdom from 1235 to the end of 1969 (London, 2004) shows no other possibility.

163. Statutes of the Realm, vol 2, 9, 2 Ric. II. Stat . 1. c. 5: “The penalty for telling slanderous Lyes of the Great Men of the Realm.”

164. There is probably a mistake here. Webbe probably refers to Eliz. 1 c.7: “An acte for the explanation of the Statute of sedytyous Woordes and Rumours” ( Statutes of the Realm, Vol. 4, part 1, 366–67). None of the three statutes refers to the loss of an ear.

165. Exod. 15:11.

166. James 4:12.

167. Ps. 120:4.

168. Cf. Othello, 4.1.233.

169. Gehazi.

170. Coignet, Politique Discourses, 130: “And Nicephorus reciteth how the verie wormes did eat the toung of the cosener Nestorius in his life time.” For the story of Nestorius, see Nicephorus, Ecclesiastical History, xiv, chap. 36, PG 146, 1178–84, 1182. The title of the chapter summarizes Nestorius’s plight: “Qualia se passum esse Nestorius ipse de se scribat; et ut ad Oasim innumerabilitus tolerates oerumuis, postremo corrosa et consumpta a vermibus lingua, interierit.” Albott, in Wits Theater, writes, in a chapter on lying: “The very wormes did eate the tongue of the cousoner Nestorius, in his lyfe time (Nicephorus)” (120^v).

171. Enguerrand de Monstrelet, French chronicler (1390–1453). In fact the story of Popiel (also called Pompilius) is told by Sebastian Münster in A briefe collection and compendious extract of the strau(n)ge and memorable things, gathered oute of the cosmographye of Sebastian Munster, London, 1572. STC 18242, 120^v. See also John Bodenham, Bel-vedère, or, The Garden of Muses, London 1600. STC 3189.5, 16. Albott, Wits Theater of the Little World, London, 1599, STC 381, 120^v. See also N. L., Politeuphuia Wits common wealth, London, 1598. STC 15686, 258 (chapter on Lying). See also Thomas, Tuke, A discourse of death, bodily, ghostly, and eternall nor unfit for souldiers warring, seamen sayling, strangers travelling, women bearing, nor any other living that thinkes of dying, London, 1613, STC 24307, last page of the address to the reader.

172. Coignet quotes Monstrelet: “Monstrelet writeth of Popiel k. of Pologne, who had ever this word in his mouth: If it be not true, I would the Rattes might eat mee: that he was so assailed by rattes in a banquet, that neither his gards nor fire nor water could preserve him from them.” (130) The story of Popiel or Pompil was already told by Marconville and attributed to Munsthere in Recueil memorable (1564), 29–30.

173. Not found in Socrates’s Ecclesiastical History.

174. Jobus Fincelius (Fincel) was the author of a book on miracles, Wunderzeichen. Warhafftige Beschreibung und gründlich verzeicnus schrecklicher Wunderzeichen und Geschichten, die von . . . MDXVII. bis auff . . . MDLVI. geschehen und ergangen sind, noch der Jarzal. Auffs new uberschen und gebessert, Jhena, 1556.

175. Cyriacus Spangenberg, Elegantiarum Veteris Adami, Decades Sex, Formular Büchlin / der alten Adams Sprache. Bedrucht zu Eisleiben ben Urban Gaubisch, 1562, B2–B2^v.

176. Adelstane.

177. Acts and Monuments, ed. 1570, bk. 3, 217: “As concernyng the end of earle Godwyn, the cruell murderer of Alphred, and of the Normandes: although divers histories diversly do vary: Yet in this the most part do agree: that as he sat at the table with kyng Edward at Wyndsore, it happened one of the cup bearers one of earle Godwyns sonnes to stumble, and recover again, so that he dyd shead none of the drinke: wherat Godwyn laughed, and sayd: how the one brother had susteyned the other. With whiche wordes the kyng callyng to mind his brothers deth, that was slain by Godwin: beheld the Erle (saying) so should my brother Alfred haue holpe me, had not Godwyn bene. Godwyn then fearyng the kynges displeasure to be newly kyndled, after many wordes in excusing hym selfe, sayd: So mought I safely swalow this morsell of bread, as I am giltles of that deede. But as soone as he had received the bread, forthwith he was choked. [Gods juste punishment upon Godwyn, for the murthering of Alphred]. Then the kyng commaunded hym to be drawn from the table, and so was conveyed by Harold hys sonne to Winchester, and there buryed.” The death of Earle Godwine is told in Stow, The Annales or General Chronicle of England, London, 1614, 97 but Stow does not describe it as a punishment.

178. John Stow, The Chronicles of England (1580), “Queene Elizabeth,” 1580, 1185: “The eleaventh of February, Anne Averies widowe, forswearing hirselfe for a little mony that she should have paid for sixe pound of Towe, at a shop in Woodstreete of London, fell immediately downe speechlesse, casting up at hir mouth in great abundance, and with horrible stinke, the same matter, which by natures course shoulde have bin voided downwards, til she dyed: a terrible example of Gods just judgement upon such as make no conscience of swearing against theyr brother.” The same story is told in Holinshed, The Third Volume of Chronicles (1586), 1262.

179. Acts and Monuments, ed. 1570, bk. 12, 2304. The story is told in Marconville (D4^v-D5) and Perkins (35–36).

180. Esther 7:10.

181. Nicephorus, Ecclesiastical History, bk. 9. I did not manage to find the passage concerned.

182. The story is told by Foxe, Acts and Monuments, ed. 1570, bk. 5, 700.

183. Foxe, Acts and Monuments, ed. 1570, bk. 10, 1585.

184. Foxe, Acts and Monuments, ed. 1563, bk. 12, 1716.

185. Jude 14–15.

186. Quoted by Perkins, E1.

187. The coal of juniper wood was fabled to have a wonderful power of remaining glowing ( OED ).

188. Letter to Fabiola. I did not manage to find this passage in Jerome’s Letter to Fabiola. See Select Letters of St. Jerome, LCL, 309–37.

189. I only found a similar idea in Pliny, Natural History, vol. 4, bk. 12, chap. 14 (7). The same idea can be found in Charles Gibbon, The Praise of a Good Name (1594), 30.

190. Here is a collage of various biblical quotations.

191. Matt. 13:42. “And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.”

192. Rev. 21:8. “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”

193. Heb. 10:27. “But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”

194. Matt. 3:12. “But he will burn up the chaff with unquenchable fire.”

195. Psal. 120.4.

196. See note above.

197. Sirach (Ecclus.) 20:24,25,26.

198. Cor. : depised.

199. Matt. 5:22. “But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgement: and whosoever shall say to his brother, Racha, shal be in danger of the counsell: but whosoever shall say, Thou foole, shalbe in danger of hell fire.”

200. Already used by Webbe, 26–27. Webbe’s treatise is sometimes repetitive.

201. Lev. 19:14. “Thou shalt not curse the deafe, nor put a stumbling blocke before the blind, but shalt feare thy God: I am the Lord.”

202. Prov. 6:17–19. “These sixe things doeth the Lord hate; yea seven are an abomination unto him: 17 A proude looke, a lying tongue, and hands that shed innocent blood: 18 An heart that deviseth wicked imaginations, feet that be swift in running to mischiefe: 19 A false witnesse that speaketh lies; and him that soweth discord among brethren.”

203. See Eramus, Lingua, 341 (LB IV 707F / ASD IV-1 309): “For what the Latin speakers call calumnia ‘slander,’ the Greeks call diabole.”

204. Ps. 50:20–23. “Thou sittest and speakest against thy brother; thou slanderest thine owne mothers sonne. 21 These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thy selfe: but I will reprove thee, and set them in order before thine eyes. 22 Now consider this, ye that forget God, lest I teare you in pieces, and there be none to deliver. 23 Who so offereth praise, glorifieth me: and to him that ordereth his conversation aright, will I shew the salvation of God.”

205. Ps. 52:5. “Thy tongue deviseth mischiefes: like a sharpe rasor, working deceitfully. 3 Thou lovest evill more then good; and lying rather then to speake righteousnesse. Selah. 4 Thou lovest all devouring words, O thou deceitfull tongue. 5 God shall likewise destroy thee for ever, hee shall take thee away and plucke thee out of thy dwelling place, and roote thee out of the land of the living.”

206. Ezek. 22:9. “In thee are men that carie tales to shead blood: and in thee they eate upon the mountaines: in the middest of thee they commit lewdnesse.”

207. 1 Cor. 6:10. “Nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.”

208. There is probably an echo here to the title and content of Perkins’s treatise. 

209. “Keep thy heart with all diligence; for out of it are the issues of life.”

210. Webbe quotes Perkins, 6.

211. Prov. 17:28.

212. Ps. 15:2.

213. Prov. 3:5: “Trust in the lord with all thine heart.” Prov. 13:5: “A righteous man hateth lying.”

214. Probably a mistake. Rather Coloss. 4:6. “Let your speech bee alway with grace, seasoned with salt, that you may know how yee ought to answere every man.”

215. Tit. 3:2. “To speake evill of no man, to bee no brawlers, but gentle, shewing all meekenesse unto all men.”

216. 1 Pet. 3:10. “For hee that will love life, and see good dayes, let him refraine his tongue from evil, and his lips that they speake no guile.”

217. Job 39:37 in Geneva but Job 40:4 in KJV. Webbe may be quoting from Perkins, A Direction, 32.

218. Reckoned.

219. Alexander Severus, Roman Emperor from 222 to 235. See “Severus Alexander, by Aelius Lampridius” in The Scriptores Historiae Augustae, 51, 7, 8, LCL, 283.

220. Esther.

221. Pilferer, petty thief ( OED ). I have not found the source of this quotation by Jerome.

222. Tractatus de Interiori Domo, seu De Conscientia Aedificanda, PL 184, chap. 23, 532–33.

223. Bernard of Clairvaux, Five Books on Consideration, bk. II, chap. xiii (22), 77: “I cannot easily say which is more damnable: to disparage someone or to listen to disparagement.” The reference to the devil is not in the text.

224. Jere. 40:15.

225. Jere. 40:16.

226. Cor. : frowuing.

227. The word is used in Homer, The Odyssey, 5.296, LCL, 191.

228. See note above.

229. Matt. 16:23.

230. Avaunt.

231. Luke 21:19.

232. Exod. 15:25.

233. Prov. 18:14.

234. Coward, weakling ( OED ).

235. Ps. 38:12,13,14.

236. Ps. 38:14.

237. This anecdote is not mentioned in Plutarch’s life of Aristides.

238. Seneca tells an anecdote about Augustus’s patience with Timagene in de Ira, 3.23.4, LCL, 313–15, but these precise words do not appear in de Ira. See Webbe who quotes Seneca, 190–191. In de Clementia, 1.10.3, LCL, Seneca again notes Augustus’s patience when faced with insults.

239. 2 Sam. 16:10,11.

240. 1 Pet. 2:23.

241. 2 Cor. 1:12.

242. 2 Sam. 23:6.

243. Heb. 12:11.

244. Greenham, 1595. See introduction to Webbe.

245. Seneca, “On Anger,” 3. 23–24, LCL, 313–17.

246. See Charles Gibbon, The praise of a good name The report of an ill name (1594). And see Greenham’s sermon (1595).

247. See Perkins, A Direction, 34 and Marconville, A6^v. Pambus, Pambos. See Affinati, 36 and Coignet, 64.