Several sermons against evil-speaking by Isaac Barrow ...

The Fourth Sermon. (Book 4)

TITUS 3. 2.

—To speak evil of no man.

THese words do imply a double Duty; one incumbent on Tea∣chers, another on the People who are to be instructed by them.

The Teachers Duty appeareth from reflecting on the words of the Context, which govern these, and make them up an entire sentence;* 1.1 Put them in mind, or, Rub up their memory to doe thus. It is S. Paul's injunction to Titus, a Bishop and Pastour of the Church, that he should admonish the people committed to his care and instruction, as of other great Duties, (of yielding obedience to Magistrates, of behaving themselves peaceably, of practising meeknesse and equity toward all men, of being readily disposed to every good

work,) so particularly of this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to revile, or speak evil of, no man.

Whence it is apparent, that this is one of the principal Duties that Prea∣chers are obliged to mind people of, and to presse upon them. And if this were needfull then, when Charity, kindled by such instructions and exam∣ples, was so lively; when Christians, by their Sufferings, were so inured to meeknesse and patience; when every one, for the honour of his Religion, and the safety of his person, was concerned in all respects to demean himself inno∣cently and inoffensively; then is it now especially requisite, when (such en∣gagements and restraints being taken off, Love being cooled, Persecution being extinct, the tongue being set loose from all extraordinary curbs) the transgression of this Duty is grown so prevalent and rife, that evil-speaking is almost as common as speaking, ordina∣ry conversation extremely abounding therewith, that Ministers should dis∣charge their office in dehorting and dis∣suading from it.

Well indeed it were, if by their ex∣ample of using mild and moderate dis∣course,

of abstaining from virulent in∣vectives, tauntings and scoffings, good for little but to enflame anger, and in∣fuse ill-will, they would lead men to good practice of this sort: for no exam∣ples can be so wholsome, or so mischie∣vous to this purpose, as those which come down from the Pulpit, the place of edification, backed with special au∣thority and advantage.

However, it is to Preachers a ground of assurance, and matter of satisfaction, that in pressing this Duty they shall per∣form their duty: their Text being not so much of their own chusing, as given them by S. Paul; they can surely scarce find a better to discourse upon: it can∣not be a matter of small moment or use, which this great Master and Guide so expressely directeth us to insist upon. And to the observance of his Precept, so far as concerneth me, I shall immedi∣ately apply my self.

It is then the Duty of all Christian people, (to be taught, and pressed on them,) not to reproach, or speak evil of any man. The which Duty, for your instruction, I shall first endeavour some∣what to explain, declaring its import and extent; then, for your farther edi∣fication,

I shall inculcate it, proposing several inducements persuasive to the observance of it.

I. For Explication, we may first con∣sider the object of it, no man; then the Act it self, which is prohibited, to blas∣pheme, that is, to reproach, to revile, or (as we have it rendered) to speak evil.

NO MAN. S. Paul questionlesse did especially mean hereby to hinder the Christians at that time from reproa∣ching the Jews and the Pagans among whom they lived, men in their lives very wicked and corrupt, men in opi∣nion extremely dissenting from them, men who greatly did hate, and cruelly did persecute them; of whom there∣fore they had mighty provocations and temptations to speak ill; their judge∣ment of the persons, and their resent∣ment of injuries, making it difficult to abstain from doing so. Whence by manifest analogy may be inferred, that the Object of this Duty is very large, indeed universal and unlimited: that we must forbear reproach not onely a∣gainst pious and vertuous persons, a∣gainst persons of our own judgment or

party, against those who never did harm or offend us, against our relati∣ons, our friends, our benefactours; in respect to whom there is no ground or temptation of ill-speaking; but even against the most unworthy and wicked persons, against those who most dis∣coast in opinion and practice from us, against those who never did oblige us, yea those who have most disobliged us, even against our most bitter and spite∣full enemies. There is no exception or excuse to be admitted from the quality, state, relation, or demeanour of men; the Duty (according to the proper sense, or due qualifications and limits of the act) doth extend to all men: for, Speak evil of no man.

As for the Act, it may be inquired what the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to BLAS∣PHEME, doth import. I answer, that it is to vent words concerning any person which do signify in us ill opinion, or contempt, anger, hatred, enmity con∣ceived in our minds toward him; which are apt in him to kindle wrath, and breed ill bloud toward us; which tend to beget in others that hear ill conceit, or ill-will toward him; which are much destructive of his reputation, prejudicial

to his interests, productive of dammage or mischief to him. It is otherwise in Scripture termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to rail or re∣vile, (to use bitter and ignominious language;* 1.2) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to speak contume∣liously;* 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bring railing accusation,* 1.4 (or reproachfull cen∣sure;* 1.5) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to use obloquy, or obtrectation;* 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to curse, that is,* 1.7 to speak words importing that we do wish ill to a person.* 1.8

Such is the language we are prohibi∣ted to use. To which purpose we may observe, that whereas in our conversa∣tion and commerce with men, there do frequently occurr occasions to speak of men and to men words apparently dis∣advantageous to them, expressing our dissent in opinion from them, or a dis∣like in us of their proceedings, we may doe this in different ways and terms; some of them gentle and moderate, sig∣nifying no ill mind or disaffection to∣ward them; others harsh and sharp, ar∣guing height of disdain, disgust, or despite, whereby we bid them defiance, and shew that we mean to exasperate them. Thus, telling a man that we differ in judgment from him, or con∣ceive him not to be in the right, and

calling him a Liar, a Deceiver, a Fool; saying that he doeth amisse, taketh a wrong course, transgresseth the rule, and calling him dishonest, unjust, wicked; (to omit more odious and provoking names, unbecoming this place, and not deserving our notice;) are several ways of expressing the same things: whereof the latter, in relating passages concerning our Neighbour, or in debating cases with him, is prohibi∣ted:* 1.9 for thus the words reproaching, reviling, railing, cursing, and the like, do signify; and thus our Lord himself doth explain them, in his Divine Ser∣mon, wherein he doth enact this Law; Whosoever (saith he) shall say to his bro∣ther,* 1.10 RACA, (that is, Vain man, or Liar,) shall be in danger of the councill: but whosoever shall say, THOU FOOL, shall be in danger of Hell-fire; that is, he rendreth himself liable to a strict ac∣count, and to severe condemnation be∣fore God, who useth contemptuous and contumelious expressions toward his Neighbour, in proportion to the malig∣nity of such expressions.

The reason of things also doth help to explain those words, and to shew why they are prohibited: because those

harsh terms are needlesse; mild words serving as well to expresse the same things: because they are commonly un∣just, loading men with greater defect or blame then they can be proved to deserve, or their actions do import: (for every man that speaketh falshood is not therefore a Liar, every man that erreth is not thence a Fool, every man that doeth amisse is not consequently Dishonest or wicked; the secret in∣tentions and the habitual dispositions of men not being always to be collec∣ted from their outward actions:) be∣cause they are uncharitable, signifying that we entertain the worst opinions of men, and make the worst construction of their doings, and are disposed to shew them no favour or kindnesse: be∣cause also they produce mischievous ef∣fects, such as spring from the worst pas∣sions raised by them.

This in gross is the meaning of the Precept. But since there are some o∣ther Precepts seeming to clash with this; since there are cases wherein we are allowed to use the harsher sort of terms, there are great examples in ap∣pearance thwarting this rule; therefore it may be requisite for determining the

limits of our duty, and distinguishing it from transgression, that such exceptions or restrictions should be somewhat de∣clared.

1. First then, we may observe, that it may be allowable to persons any∣wise concerned in the prosecution or administration of Justice, to speak words which in private intercourse would be reproachfull. A Witnesse may impeach of crimes hurtfull to justice, or publick tranquillity; a Judge may challenge, may rebuke, may condemn an offender in proper terms, (or forms of speech prescribed by Law,) although most dis∣gracefull and distastfull to the guilty: for it belongeth to the majesty of pu∣blick Justice to be bold, blunt, severe; little regarding the concerns or passions of particular persons, in comparison to the publick welfare.

A Testimony therefore or Sentence against a criminal, which materially is a reproach, and morally would be such in a private mouth, is not yet formally so according to the intent of this rule. For practices of this kind, which serve the exigencies of Justice, are not to be interpreted as proceeding from anger, hatred, revenge, any bad passion or

humour; but in way of needfull disci∣pline for God's service, and common benefit of men. It is not indeed so much the Minister of justice, as God himself, our absolute Lord, as the Sovereign, God's representative, acting in the pu∣blick behalf, as the Commonwealth it self, who by his mouth do rebuke the obnoxious person.

2. God's Ministers in Religious af∣fairs, to whom the care of mens instruc∣tion and edification is committed, are enabled to inveigh against sin and vice, who-ever consequentially may be tou∣ched thereby: yea sometimes it is their duty, with severity and sharpnesse to reprove particular persons, not onely privately, but publickly, in order to their correction, and edification of o∣thers.

Thus Saint Paul directeth Timothy; Them that sin (notoriously and scanda∣lously,* 1.11 he meaneth) rebuke before all,* 1.12 that others may fear: that is in a manner apt to make impression on the minds of the hearers, so as to scare them from like offences. And to Titus he writes, Rebuke them sharply,* 1.13 that they may be sound in the faith.* 1.14 And, Cry aloud, spare not, lift up thy voice like a trumpet,

and shew my people their transgressions, and the house of Jacob their sins, saith the Lord to the Prophet. Such are the charges and commissions laid on and granted to his Messengers.

Thus may we observe that God's Pro∣phets of old,* 1.15 S. John the Baptist, our Lord himself, the Holy Apostles did in terms most vehement and biting re∣prove the Age in which they lived, and some particular persons in them. The Prophets are full of declamations and invectives against the general cor∣ruption of their Times, and against the particular manners of some persons in them.* 1.16 Ah sinfull nation, a people laden with iniquity, a seed of evil-doers, chil∣dren that are corrupters!* 1.17 They are all adulterers, an assembly of treacherous men; and they bend their tongues like their bow for lies.a 1.18 Thy Princes are re∣bellious,* 1.19 and companions of thieves;* 1.20 eve∣ry one loveth gifts, and followeth after rewards: they judge not the fatherlesse, neither doth the cause of the widow come before them.b 1.21 The Prophets prophesy falsly, and the Priests rule by their means. c 1.22 As troups of robbers wait for a man, so the company of Priests murther in the way by consent,* 1.23 and commit lewdnesse.* 1.24* 1.25

Such is their style commonly. S. John the Baptist calleth the Scribes and Pha∣risees d 1.26 a generation of vipers. Our Sa∣viour speaketh of them in the same terms; calleth them anf 1.27 evil and adul∣terous generation, Serpents, and children of vipers;g 1.28 Hypocrites, painted sepul∣chres, obscure graves,* 1.29 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) blind Guides, Fools and blind, children of the Devil.* 1.30 S. Paul likewise calleth the Schismatical and heretical Teachers.* 1.31* 1.32* 1.33 h 1.34 Dogs, false Apostles, evil and deceitfull workers, men of corrupt minds, Repro∣bates, and abominable. With the like colours do S. Peter,* 1.35 S. Jude,* 1.36 and other the Apostles paint them.* 1.37 Which sort of speeches are to be supposed to pro∣ceed,* 1.38 not from private passion or de∣sign, but out of holy zeal for God's ho∣nour, and from earnest charity toward men, for to work their amendment, and common edification. They were ut∣tered also by special wisedom, and pe∣culiar order; from God's authority, and in his name: so that as God by them is said to preach,* 1.39 to entreat, to warn,* 1.40 and to exhort, so by them also he may be said to reprehend, and re∣proach.

3. Even private persons in due sea∣son, with discretion and temper, may reprove others, whom they observe to commit sin, or follow bad courses, out of charitable design, and with hope to reclaim them. This was an office of charity imposed anciently even upon the Jews; much more doth it lie upon Christians, who are obliged more ear∣nestly to tender the spiritual good of those who by the stricter and more ho∣ly bands of brotherhood are allied to them.* 1.41 Thou shalt not hate thy brother; thou shalt in any wise rebuke thy neigh∣bour, and not suffer sin upon him, was a precept of the old Law: and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.42 to admonish the disorderly, is an Evangelical rule. Such persons we are enjoyned to shun and decline:* 1.43 but first we must endeavour by sober advice and admonition to reclaim them;* 1.44 we must not thus reject them till they ap∣pear contumacious and incorrigible,* 1.45 re∣fusing to hear us,* 1.46 or becoming deaf to reproof.* 1.47 This although it necessarily doth include setting out their faults, and charging blame on them, (answe∣rable to their offences,) is not the cul∣pable reproach here meant, it being needfull toward a wholsome effect, and

proceeding from charitable intention.

4. Some vehemency (some smartness and sharpness) of speech may sometimes be used in defence of Truth, and im∣pugning Errours of bad consequence; especially when it concerneth the inte∣rest of Truth, that the reputation and authority of its adversaries should some∣what be abased, or abated. If by a partial opinion or reverence toward them, however begotten in the minds of men, they strive to overbear or dis∣countenance a good cause, their faults (so far as truth permitteth, and need requireth) may be detected and dis∣played. For this cause particularly may we presume our Lord (otherwise so meek in his temper, and mild in his carriage toward all men) did characte∣rize the Jewish Scribes in such terms, that their authority (being then so pre∣valent with the people) might not pre∣judice the Truth, and hinder the effi∣cacy of his Doctrine. This is part of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.48 that duty of contending earnestly for the faith▪ which is incumbent on us.

5. It may be excusable upon parti∣cular emergent occasions, with some heat of language to expresse dislike of

notorious wickednesse. As our Lord doth against the perverse incredulity and stupidity in the Pharisees,* 1.49 their profane misconstruction of his words and actions, their malicious opposing truth, and obstructing his endeavours in God's service. As S. Peter did to Simon Magus,* 1.50 telling him, that he was in the gall of bitterness, and in the bond of iniquity. As S. Paul to Elymas the Sorcerer,* 1.51 when he withstood him, and desired to turn away the Deputy, Sergi∣us, from the faith; O (said he, stirr'd with a holy zeal and indignation) thou full of all subtlety and all mischief, thou child of the Devil, thou enemy of all righ∣teousness, wilt thou not cease to pervert the right ways of the Lord? The same spirit which inabled him to inflict a sore punishment on that wicked wretch, did prompt him to use that sharp lan∣guage toward him; unquestionably deserved, and seasonably pronounced. As also, when the High Priest comman∣ded him illegally and unjustly to be misused, that speech from a mind justly sensible of such outrage broke forth, God shall smite thee,* 1.52 thou whited wall. So, when Saint Peter presumptuously would have dissuaded our Lord from

compliance with God's will, in under∣going those crosses which were appoin∣ted to him by God's decree, our Lord calleth him Satan;* 1.53—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Avant, Satan, thou art an offence unto me; for thou savourest not the things that be of God, but those that are of men.

These sort of speeches, issuing from just and honest indignation, are some∣times excúsable, oftentimes commen∣dable; especially when they come from persons eminent in authority, of nota∣ble integrity, endued with special mea∣sures of Divine grace, of wisedom, of goodnesse; such as cannot be suspected of intemperate anger, of ill nature, of ill will, of ill design.

In such cases as are above mentioned, a sort of Evill-speaking about our Neigh∣bour may be allowable or excusable. But for fear of over-doing, great cau∣tion and temper is to be used; and we should never apply any such limitations as cloaks to palliate unjust or unchari∣table dealing. Generally it is more ad∣visable, to suppresse such eruptions of passion, then to vent it; for seldom passion hath not inordinate motions joyned with it, or tendeth to good ends. And however it will doe well to reflect

on those cases, and to remark some par∣ticulars about them.

First, We may observe, that in all these cases all possible moderation, e∣quity and candour are to be used; so that no Ill-speaking be practised beyond what is needfull, or convenient. Even in prosecution of offences, the bounds of truth, of equity, of humanity and clemency are not to be transgressed. A Judge must not lay on the most cri∣minal person more blame, or contume∣ly, then the case will bear, or then ser∣veth the designs of justice. However our Neighbour doth incurr the calami∣ties of sin and of punishment, we must not be insolent, or contemptuous to∣ward him. So we may learn by that Law of Moses, back'd with a notable reason:* 1.54 And it shall be, if the wicked man be worthy to be beaten, that the Judge cause him to lie down, and to be beaten before his face, according to his fault, by a certain number. Forty stripes he may give him, and not exceed; lest if he should exceed, and beat him above those stripes, then thy brother should seem vile unto thee. Whence appears, that we should be carefull of not vilifying an offender beyond measure. And how

mildly Governours should proceed in the administration of justice, the ex∣ample of Joshua may teach us, who thus examineth Achan, the cause of so great mischief to the publick;* 1.55 My son, give, I pray thee, glory to the Lord God of Is∣rael, and make confession unto him; and tell me now what thou hast done, hide it not from me. My son; what compella∣tion could be more benign and kind? I pray thee; what language could be more courteous and gentle? give glory to God, and make confession; what words could be more inoffensively per∣tinent? And when he sentenced that great Malefactour, the cause of so much mischief, this was all he said, Why hast thou troubled us? The Lord will trouble thee; words void of contumely or in∣sulting, containing onely a close inti∣mation of the cause, and a simple decla∣ration of the event he was to under∣go.

Secondly, Likewise Ministers, in the taxing sin and sinners, are to proceed with great discretion and caution, with much gentleness and meekness; signi∣fying a tender pity of their infirmities, charitable desires of their good, the best opinion of them, and the best

hopes for them, that may consist with any reason; according to those Apo∣stolical rules:* 1.56 Brethren, if a man be o∣vertaken in a fault, ye which are spiritual, restore such an one in the spirit of meek∣nesse; considering thy self, lest thou also be tempted:* 1.57 and, We that are strong ought to bear the infirmities of the weak, and not to please our selves: and more expresly,* 1.58 A servant of the Lord must not fight, but be gentle toward all, apt to teach, patient, In meeknesse instructing those that oppose themselves. Thus did S. Peter temper his reproof of Simon Magus with this wholsome and com∣fortable advice;* 1.59 Repent therefore from this thy wickednesse, and pray God, if perhaps the thought of thine heart may be forgiven thee.

Thirdly, As for fraternal correption, and reproof of faults, (when it is just and expedient to use it,) ordinarily the * 1.60 calmest and mildest way is the most proper, and most likely to obtain good successe: it commonly doth‖ 1.61 in a more kindly manner convey the sense thereof into the heart,* 1.62 and therein more pow∣erfully worketh remorse, then the fierce and harsh way. Clearly to shew a man his fault, with the reason proving

it such, so that he becometh through∣ly convinced of it, is sufficient to breed in him regret, and to shame him before his own mind: to doe more, (in way of aggravation,* 1.63 of insulting on him, of inveigh∣ing against him,) as it doth often not well consist with humanity, so it is seldome consonant to discretion, if we do, as we ought, seek his health and amendment. Hu∣manity requireth, that when we under∣take to reform our Neighbour, we should take care not to deform him; (not to discourage or displease him more then is necessary;) when we would correct his manners, that we should also consider his modesty, and consult his reputation; curam agentes (as Seneca speaketh) non tantùm salutis,* 1.64 sed & honestae cicatricis,* 1.65 having care not onely to heal the wound, but to leave a comely scar behind.* 1.66 Be (adviseth S. Austin) so displeased with iniquity, as to consider and consult humanity: for, Zeal void of humanity, is not (saith S. Chrysostome) zeal,* 1.67 but rather animo∣sity; and reproof not mixt with good will, appeareth a kind of malignity. We

should so rebuke those who, by frailty or folly incident to mankind, have fallen into misdemeanours, that they may perceive we do sincerely pity their ill case, and tender their good; that we mean not to upbraid their weak∣ness, or insult upon their misfortune; that we delight not to inflict on them more grief then is plainly needfull and unavoidable; that we are conscious and sensible of our own obnoxious∣ness to the like slips or falls, and do consider,* 1.68 that we also may be tempted, and being tempted may be overborn. This they cannot perceive, or be per∣suaded of, except we temper our speech with benignity and mildness. Such speech‖ 1.69 prudence also dictateth, as most usefull and hopefull for producing the good ends honest repre∣hension doth aim at;* 1.70 it mollifieth and it melteth a stubborn heart, it subdueth and winneth a perverse will, it healeth distempered affections. Whereas rough∣ly handling is apt to defeat or obstruct the cure; rubbing the soar doth tend to exasperate and inflame it. Harsh speech rendreth advice odious and un∣savoury;

savoury; driveth from it, and depri∣veth it of efficacy: it turneth regret for a fault into displeasure and disdain against the reprover: it looks not like the dealing of a kind friend,* 1.71 but like the persecution of a spitefull enemy: it seemeth rather an ebullition of gall, or a defluxion from rancour, then an expression of good will: the offen∣der will take it for a needless and pi∣tiless tormenting, or for a proud and tyrannical domineering over him. He that can bear a friendly touch, will not endure to be lashed with angry and reproachfull words. In fine, all reproof ought to be seasoned with discretion, with candour, with moderation and meekness.

Fourthly, Likewise in defence of truth, and maintenance of a good cause, we may observe, that commonly the fairest language is most proper and ad∣vantageous, and that reproachfull or foul terms are most improper and pre∣judicial. A calm and meek way of discoursing doth much advantage a good cause, as arguing the patron thereof to have confidence in the cause it self, and to rely upon its strength; that he is in a temper fit to apprehend

it himself, and to maintain it; that he propoundeth it as a friend, wishing the hearer for his own good to follow it, leaving him the liberty to judge, and chuse for himself.* 1.72 But rude speech, and contemptuous reflexions on persons, as they do signifie nothing to the questi∣on, so they commonly bring much dis∣advantage and dammage to the cause, creating mighty prejudices against it: they argue much impotency in the ad∣vocate, and consequently little strength in what he maintains; that he is little able to judge well, and altogether un∣apt to teach others: they intimate a diffidence in himself concerning his cause, and that, despairing to maintain it by reason, he seeks to uphold it by passion; that, not being able to con∣vince by fair means, he would bear down by noise and clamour; that, not skilling to get his suit quietly, he would extort it by force, obtruding his con∣ceits violently as an enemy, or impo∣sing them arbitrarily as a Tyrant. Thus doth he really disparage and slur his cause, however good and defensible in it self.

A modest and friendly style doth ••••te truth; it, like its authour, doth

usually reside (not in the rumbling wind,* 1.73 nor in the shaking earthquake, nor in the raging fire,* 1.74 but) in the small still voice: sounding in this, it is most audible, most penetrant, and most ef∣fectual: thus propounded; it is willing∣ly hearkned to; for men have no aver∣sation from hearing those who seem to love them, and wish them well. It is easily conceived; no prejudice or pas∣sion clouding the apprehensive facul∣ties: it is readily embraced; no ani∣mosity withstanding or obstructing it. It is the sweetnesse of the lips,* 1.75 which (as the Wise-man telleth us) encreaseth learning; disposing a man to hear les∣sons of good doctrine, rendring him capable to understand them, insinuating and impressing them upon the mind: the affections being thereby unlocked, the passage becomes open to the Rea∣son.

But it is plainly a very preposterous method of instructing,* 1.76 of deciding controversies, of begetting peace, to vex and anger those concerned by ill language. Nothing surely doth more hinder the efficacy of discourse, and

prevent conviction,* 1.77 then doth this course, upon many obvious accounts. It doth first put in a strong bar to at∣tention: for no man willingly doth afford an ear to him, whom he concei∣veth disaffected toward him; which opinion harsh words infallibly will pro∣duce: no man can expect to hear truth from him, whom he apprehendeth dis∣ordered in his own mind, whom he seeth rude in his proceedings, whom he taketh to be unjust in his dealing; as men certainly will take those to be,* 1.78 who presume to revile others for using their own judgment freely, and dissen∣ting from them in opinion. Again, this course doth blind the hearer's mind, so that he cannot discern what he that pretends to instruct him doth mean, or how he doth assert his doctrine. Truth will not be discerned through the smoak of wrathfull expressions; right being defaced by foul language will not ap∣pear; passion being excited will not suffer a man to perceive the sense, or the force of an argument. The will also thereby is hardned, and hindred from submitting to truth. In such a case, non persuadebis, etiamsi persuase∣ris; although you stop his mouth, you

cannot subdue his heart; although he can no longer fight, yet he never will yield: animosity raised by such usage rendreth him invincibly obstinate in his conceits and courses. Briefly, from this proceeding men become unwilling to mark, unfit to apprehend, indispo∣sed to embrace any good instruction or advice: it maketh them indocile and intractable, averse from better instructi∣on, pertinacious in their opinions, and refractary in their ways.

Every man (saith the Wise-man) shall kisse his lips that giveth a right an∣swer:* 1.79 but no man surely will be ready to kisse those lips which are embittered with reproach, or defiled with dirty language.

It is said of Pericles,* 1.80 that with thun∣dring and lightning he put Greece into confusion: such discourse may serve to confound things, it seldome tendeth to compose them. If Reason will not pierce,* 1.81 Rage will scarce avail to drive it in. Satyrical virulency may vex men sorely, but it hardly e∣ver soundly converts them. Few become wiser or better by ill words. Children may be

frighted into compliance by loud and severe increpations; but men are to be allured by rational persuasion back'd with courteous usage: they may be sweetly drawn, they cannot be violently driven to change their judgment and practice. Whence that advice of the Apostle,* 1.82 With meeknesse instruct those that oppose themselves, doth no lesse fa∣vour of wisedom, then of goodnesse.* 1.83

Fifthly, As for the examples of ex∣traordinary persons, which in some ca∣ses do seem to authorize the practice of Evil-speaking, we may consider, that as they had especial commission enabling them to doe some things beyond ordi∣nary standing rules, wherein they are not to be imitated; as they had especi∣al illumination and direction, which preserved them from swerving in parti∣cular cases from truth and equity; so the tenour of their life did evidence, that it was the glory of God, the good of men, the necessity of the case, which moved them to it. And of them also we may observe, that in divers occasi∣ons, (yea generally, whenever onely their private credit or interest were concerned,) although grievously pro∣voked, they did out of meeknesse, pa∣tience,

and charity, wholly forbear re∣proachfull speech. Our Saviour, who sometimes upon special reason in his discourses used such harsh words, yet when he was most spitefully accused, reproached, and persecuted, did not open his mouth, or return one angry word:* 1.84 Being reviled, he did not (as S. Peter, proposing his example to us, telleth us) revile again; suffering, he did not threaten. He used the softest language to Judas, to the Souldiers, to Pilate and Herod, to the Priests, &c. And the Apostles, who sometimes in∣veigh so zealously against the opposers and perverters of truth, did in their pri∣vate conversation and demeanour strict∣ly observe their own rules of abstinence from reproach:* 1.85 Being reviled we blesse,* 1.86 being persecuted we suffer it; so doth S. Paul represent their practice. And in reason we should rather follow them in this their ordinary course, then in their extraordinary sallies of practice.

In fine, however in some cases and circumstances the matter may admit such exceptions, so that all language dis∣gracefull to our Neighbour is not ever culpable; yet the cases are so few and rare in comparison, the practice com∣monly

is so dangerous and ticklish, that worthily forbearing to reproach doth bear the style of a general Rule: and particularly, (for clearer direction;) we are in the following cases obliged carefully to shun it; or in speaking a∣bout our Neighbour we must observe these Cautions.

1. We should never in severe terms inveigh-against any man without reaso∣nable warrant, or presuming upon a good call and commission thereto. As every man should not assume to himself the power of administring justice, (of trying, sentencing, and punishing of∣fenders,) so must not every man take upon him to speak against those who seem to doe ill; which is a sort of pu∣nishment, including the infliction of smart and dammage upon the persons concerned. Every man hath indeed a commission, in due place and season, with discretion and moderation to ad∣monish his Neighbour offending; but otherwise to speak ill of him, no pri∣vate man hath just right or authority; and therefore in presuming to doe it, he is disorderly and irregular, trespassing beyond his bounds, usurping an undue power to himself.

2. We should never speak ill of any man without apparent just cause. It must be just: we must not reproach men for things innocent, or indifferent; for not concurring in disputable opini∣ons with us, for not complying with our humour, for not serving our interest, for not doing any thing to which they are not obliged, or for using their li∣berty in any case: it must be at least some considerable fault, which we can so much as tax. It must also be clear and certain, notorious and palpable; for to speak ill upon slender conjectures, or doubtfull suspicions, is full of ini∣quity.* 1.87 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They rail at things which they know not, is part of those wicked mens character, whom S. Jude doth so severely repre∣hend. If indeed, these conditions be∣ing wanting, we presume to reproach any man, we do therein no lesse then slander him; which to doe is unlawfull in any case, is in truth a most diabolical and detestable crime. To impose odi∣ous names and characters on any person, which he deserveth not, or without ground of truth, is to play the Devil; and Hell it self scarce will own a fouler practice.

3. We should not cast reproach upon any man without some necessary rea∣son. In charity (that Charity which covereth all sins,* 1.88 which covereth a mul∣titude of sins) we are bound to connive at the defects,* 1.89 and to conceal the faults of our brethren;* 1.90 to extenuate and ex∣cuse them, when apparent, so far as we may with truth and equity. We must not therefore ever produce them to light, or prosecute them with severity, except very needfull occasion urgeth: such as is the glory and service of God, the maintenance of truth, the vindica∣tion of innocence, the preservation of publick justice and peace; the amend∣ment of our Neighbour himself, or se∣curing others from contagion. Barring such reasons, (really being, not affec∣tedly pretended,) we are bound not so much as to disclose, as to touch our Neighbour's faults; much more not to blaze them about, not to exaggerate them by vehement invectives.

4. We should never speak ill of any man beyond measure: be the cause ne∣ver so just, the occasion never so ne∣cessary, we should yet no-wise be im∣moderate therein, exceeding the bounds prescribed by truth, equity, and huma∣nity.

We should never speak worse of any man what-ever then he certainly deserveth, according to the most fa∣vourable construction of his doings; never more then the cause absolutely re∣quireth. We should rather be carefull to fall short of what in rigourous truth might be said against him, then in the least to passe beyond it. The best cause had better seem to suffer a little by our reservednesse in its defence, then any man be wronged by our aspersing him; for God, the patron of truth and right, is ever able to secure them without the succour of our unjust and uncharitable dealing. The contrary practice hath in∣deed within it a spice of Slander, that is, of the worst iniquity.

5. We must never speak ill of any man out of bad principles, or for bad ends.

No sudden or rash Anger should in∣stigate us thereto.* 1.91 For, Let all bitter∣nesse,* 1.92 and wrath, and anger, and cla∣mour, and evil-speaking be put away from you, with all malice, is the Apostolical precept: they are all associates and kin∣dred, which are to be cast away to∣gether. Such anger it self is culpable, as a work of the flesh, and therefore to

be suppressed; and all its brood there∣fore is also to be smothered: the daugh∣ter of such a mother cannot be legiti∣mate.* 1.93 The wrath of man worketh not the righteousnesse of God.

We must not speak ill out of invete∣rate Hatred or Ill-will. For this murthe∣rous, this viperous disposition should it self be rooted out of our hearts: what∣ever issueth from it cannot be other∣wise then very bad; it must be a poi∣sonous breath that exhaleth from that soul source.

We must not be provoked thereto by any Revengefull disposition, or ran∣corous Spleen, in regard to any injuries or discourtesies received. For, as we must not revenge our selves, or render evil in any other way; so particularly not in this, which is commonly the speciall instance expressly prohibited. Render not evil for evil,* 1.94 (saith Saint Peter) nor railing for railing; but contrariwise blesse, or speak well: and, Blesse them (saith our Lord) which curse you;* 1.95 Bless (saith Saint Paul) and curse not.* 1.96

We must not also doe it out of Con∣tempt:* 1.97 for we are not to slight our brethren in our hearts. No man real∣ly

(considering what he is, whence he came, how he is related, what he is ca∣pable of) can be despicable. Extreme naughtinesse is indeed contemptible; but the unhappy person that is engaged therein,* 1.98 is rather to be pitied, then de∣spised. However, Charity bindeth us to stifle contemptuous motions of heart, and not to vent them in vilifying ex∣pression. Particularly, it is a barba∣rous practice, out of contempt to re∣proach persons for natural imperfecti∣ons, for meannesse of condition, for unlucky disasters, for any involuntary defects: this being indeed to reproach Mankind, unto which such things are incident; to reproach Providence, from the disposal whereof they do pro∣ceed.* 1.99 Whoso mocketh the poor, despiseth his Maker, saith the Wise-man: and the same may be said of him that reproach∣fully mocketh him that is dull in parts, deformed in body, weak in health or strength, defective in any such way.

Likewise we must not speak ill out of Envy; because others do excell us in any good quality, or exceed us in fortune. To harbour this base and ug∣ly disposition in our minds, is unwor∣thy of a Man, (who should delight in

all good springing up any-where, and befalling any man, naturally allied un∣to him;) it is most unworthy of a Christian, who should tender his bro∣ther's good as his own,* 1.100 and rejoyce with those that rejoyce. From thence to be drawn to cast reproach upon any man, is horrible and hainous wickednesse.

Neither should we ever use reproach as a means of compassing any Design we do affect or aim at: 'tis an unwar∣rantable engine of raising us to wealth, dignity, or repute. To grow by the diminution, to rise by the depression, to shine by the eclipse of others, to build a fortune upon the ruines of our Neighbour's reputation, is that which no honourable mind can affect, no ho∣nest man will endeavour. Our own wit, courage, and industry, managed with God's assistence and blessing, are sufficient, and onely lawfull instruments of prosecuting honest enterprises; we need not, we must not in stead of them employ our Neighbour's disgrace: no worldly good is worth purchasing at such a rate, no project worth atchie∣ving by such foul ways.

Neither should we out of Malignity, to cherish or gratify ill humour, use

this practice. It is observable of some persons, that not out of any formed displeasure, grudge, or particular dis∣affection, nor out of any particular de∣sign, but meerly out of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an ill disposition, springing up from na∣ture, or contracted by use, they are apt to carp at any action, and with sharp reproach to bite any man that comes in their way, thereby feeding and soothing that evil inclination. But as this inhumane and currish humour should be corrected, and extirpated from our hearts; so should the issues thereof at our mouths be stopped: the bespattering our Neighbour's good name should never afford any satisfac∣tion or delight unto us.

Nor out of Wantonnesse should we speak ill, for our divertisement or sport. For our Neighbour's reputation is too great and precious a thing to be played with, or offered up to sport; we are very foolish in so disvaluing it, very naughty in so misusing it. Our wits are very barren, our brains are ill fur∣nished with store of knowledge, if we can find no other matter of conversa∣tion.

Nor out of Negligence and inadver∣tency should we sputter out reproach∣full speech; shooting ill words at ro∣vers, or not regarding who stands in our way. Among all temerities this is one of the most noxious, and therefore very culpable.

In fine, we should never speak con∣cerning our Neighbour from any other principle then Charity, or to any other intent but what is charitable; such as tendeth to his good, or at least is con∣sistent therewith.* 1.101 Let all your things (saith S. Paul) be done in charity: and words are most of the things we doe concerning our Neighbour, wherein we may expresse Charity. In all our speeches therefore touching him, we should plainly shew, that we have a care of his reputation, that we tender his interest, that we even desire his content and repose. Even when rea∣son and need do so require, that we should disclose and reprehend his faults, we may, we should by the manner and scope of our speech signify thus much. Which rule were it observed, if we should never speak ill otherwise then out of charity, surely most Ill-speaking would be cut off; most, I fear, of our

tattling about others, much of our gos∣sipping would be marr'd.

Indeed so far from bitter or sour our language should be, that it ought to be sweet and pleasant;* 1.102 so far from rough and harsh, that it should be cour∣teous and obliging; so far from signify∣ing wrath, ill-will, contempt, or ani∣mosity, that it should expresse tender affection, good esteem, sincere respect toward our brethren; and be apt to produce the like in them toward us: the sense of them should be gratefull to the heart; the very sound and accent of them should be delightfull to the ear.* 1.103 Every one should please his neigh∣bour for his good to edification.* 1.104 Our words should always be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.105 with grace, seasoned with salt; they should have the grace of courtesie,* 1.106 they should be seasoned with the salt of discretion, so as to be sweet and savoury to the hea∣rers. Commonly ill language is a cer∣tain sign of inward enmity and ill-will. Good-will is wont to shew it self in good terms; it cloatheth even its grief handsomely, and its displeasure carrieth favour in its face: its rigour is civil and gentle, temper'd with pity for the faults and errours which it disliketh,

with the desire of their amendment and recovery whom it reprehendeth. It would inflict no more evil then is ne∣cessary; it would cure its Neighbour's disease without exasperating his pati∣ence, troubling his modesty, or im∣pairing his credit. As it always jud∣geth candidly, so it never condemneth extremely.

II. But so much for the explication of this Precept, and the directive part of our discourse. I shall now brief∣ly propound some inducements to the observance thereof.

1. Let us consider, that nothing more then railing and reviling is opposite to the nature, and inconsistent with the te∣nour of our Religion; the which (as even a Heathen did observe of it) nil nisi justum suadet,* 1.107 & le∣ne,* 1.108 doth recommend, nothing but what is very just and mild: which propoundeth the prac∣tices of Charity, Meeknesse, Patience, Peaceablenesse, Moderation, Equity, Ala∣crity or good humour, as its principal laws, and decla∣reth them the chief fruits of

the Divine Spirit, and Grace: which chargeth us to curb and compose all our Passions; more particularly to restrain and represse Anger, Animosity, Envy, Malice, and such like dispositions, as the fruits of carnality and corrupt lust: which consequently drieth up all the sources, or dammeth up the sluces of bad language.* 1.109 As it doth above all things oblige us to bear no ill-will in our hearts, so it chargeth us to vent none with our mouths.

2. It is therefore often expresly con∣demned and prohibited as evil. 'Tis the property of the wicked, a character of those who work iniquity,* 1.110 to whet their tongues like a sword, and bend their bows to shoot their arrows, even bitter words.

3. No practice hath more severe pu∣nishments denounced to it then this. The Railer (and it is indeed a very proper and fit punishment for him, he being exceedingly-bad company) is to be banished out of all good Society; thereto S. Paul adjudgeth him:* 1.111 I have (saith he) now written unto you, not to keep company, if any man that is cal∣led a brother be a fornicatour, or cove∣tous, or an idolater, or a Railer, or a

drunkard, or an extortioner, with such an one not to eat. Ye see what compa∣ny the Railer hath in the Text, and with what a crew of people he is cou∣pled: but no good company he is al∣lowed other-where; every good Chri∣stian should avoid him as a blot, and a pest of conversation:* 1.112 and finally he is sure to be excluded from the blessed Society above in Heaven; for* 1.113—nei∣ther thieves, nor covetous, nor drunkards, nor Revilers, nor extortioners shall inhe∣rit the Kingdom of God: and,‖ 1.114 Without (without the heavenly city) are Dogs, (saith S. John in his Revelation,) that is, those chiefly, who out of currish spite or malignity do frowardly bark at their Neighbours, or cruelly bite them with reproachfull language.

4. If we look upon such language in its own nature, what is it but a sym∣ptome of a foul, a weak, a disordered and distempered mind? 'Tis the smoak of inward rage and malice: 'tis a stream that cannot issue from a sweet spring: 'tis a storm, that cannot bluster out of a calm region.* 1.115 The words of the pure are pleasant words, as the Wise-man saith.

5. This practice doth plainly signify low spirit, ill breeding, and bad man∣ners; and thence misbecometh any wise, any honest, any honourable per∣son. It agreeth to Children, who are unapt, and unaccustomed to deal in matters considerable, to squabble; to Women of meanest rank, (apt by na∣ture, or custome, to be transported with passion,) to scold. In our mo∣dern languages it is termed Villany, as being proper for rustick Boors, or men of coursest education and employment; who, having their minds debased by being conversant in meanest affairs, do vent their sorry passions, and bicker about their petty concernments, in such strains; who also, being not ca∣pable of a fair reputation, or sensible of disgrace to themselves, do little va∣lue the credit of others, or care for aspersing it. But such language is un∣worthy of those persons, and cannot easily be drawn from them, who are wont to exercise their thoughts about nobler matters, who are versed in af∣fairs manageable onely by calm delibe∣ration and fair persuasion, not by im∣petuous and provocative rudenesse; the which do never work otherwise upon

masculine souls, then so as to procure disdain, and resistence. Such persons, knowing the benefit of a good name, being wont to possesse a good repute, prizing their own credit as a considera∣ble good, will never be prone to be∣reave others of the like by opprobri∣ous speech.* 1.116 A noble enemy will ne∣ver speak of his enemy in bad terms.

We may farther consider, that all wise, all honest, all ingenuous persons have an aversation from ill speaking, and cannot entertain it with any acceptance or complacence; that onely ill-natured, unworthy and naughty people are its willing auditours, or do abett it with applause. The good man, in the 15. Psalm,* 1.117 non accipit opprobrium, doth not take up, or accept, a reproach against his neighbour:* 1.118 but A wicked doer (saith the Wise-man) giveth heed to false lips, and a liar giveth ear to a naughty tongue. And what reasonable man will doe that which is disgustfull to the wise and good, is gratefull onely to the foolish and baser sort of men? I pretermit,

that using this sort of language doth incapacitate a man for to benefit his Neighbour,* 1.119 and defeateth his endea∣vours for his edification, disparaging a good cause,* 1.120 prejudicing the defence of truth, obstructing the effects of good instruction,* 1.121 and wholsome reproof; as we did before remark and declare. Farther,

8. He that useth this kind of speech doth, as harm and trouble others, so create many great inconveniencies and mischiefs to himself thereby. Nothing so enflameth the wrath of men, so pro∣voketh their enmity, so breedeth lasting hatred and spite, as do contumelious words. They are often* 1.122 called swords and arrows; and as such they pierce deeply, and cause most grievous smart; which men feeling are enraged, and ac∣cordingly will strive to‖ 1.123 requite them in the like manner, and in all other ob∣vious ways of revenge. Hence strife, clamour and tumult, care, suspicion and fear, danger and trouble, sorrow and regret, do seise on the Reviler; and he is sufficiently punished for this dealing. No man can otherwise then live in perpetual fear of reciprocal like usage from him, whom he is conscious

of having so abused. Whence, if not justice, or charity toward others, yet love, and pity of our selves, should persuade us to forbear it as disquietfull, incommodious, and mischievous to us.

We should indeed certainly enjoy much love, much concord, much qui∣et, we should live in great safety and security, we should be exempted from much care and fear, if we would re∣strain our selves from abusing and offen∣ding our Neighbour in this kind: being conscious of so just and innocent de∣meanour toward him, we should con∣verse with him in a pleasant freedom and confidence, not suspecting any bad language or ill usage from him.

9. Hence with evidently-good rea∣son is he that useth such language cal∣led a Fool, and he that abstaineth from it is commended as wise.* 1.124 A fool's lips enter into contention, and his mouth cal∣leth for strokes. A fool's mouth is his destruction, and his lips are the snare of his soul.* 1.125 He that refraineth his tongue is wise.* 1.126 In the tongue of the wise is health. He that keepeth his lips keepeth his life:* 1.127 but he that openeth wide his mouth (that is, in evil-speaking, gaping with clamour and vehemency) shall have de∣struction.

The words of a wise man's mouth are gracious:* 1.128 but the lips of a fool will swallow up himself.* 1.129 Death and life are in the power of the tongue; and they that love it shall eat the fruit thereof; that is, of the one or the other, an∣swerably to the kind of speech they chuse.

In fine, very remarkable is that ad∣vice, or resolution of the grand point concerning the best way of living hap∣pily,* 1.130 in the Psalmist: What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Abstinence from ill speaking he seemeth to propose as the first step toward the fruition of a durably-happy life.

10. Lastly, we may consider, that it is a grievous perverting the design of Speech, (that excellent faculty, which so much distinguisheth us from, so highly advanceth us above other crea∣tures,) to use it to the defaming and disquieting our Neighbour. It was given us as an instrument of beneficial commerce, and delectable conversati∣on; that with it we might assist and advise, might chear and comfort one another: we therefore in employing it

to the disgrace, vexation, dammage, or prejudice in any kind of our Neigh∣bour, do foully abuse it; and so doing, render our selves indeed worse then dumb beasts: for,* 1.131 better far it were that we could say nothing, then that we should speak ill.

Now the God of grace and peace—make us perfect in every good work to doe his will,* 1.132 working in us that which is well∣pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Luk. 11. 45.
• * 1.3

  2 Pet. 2. 11.
• * 1.4

  Jud. 9.
• * 1.5

  Jam. 4. 11.
• * 1.6

  Rom. 12. 14.
• * 1.7

  Luk. 6. 28.
• * 1.8

  (2 Sam. 16. 10.)
• * 1.9

  (Act. 23. 3, 4, 5.)
• * 1.10

  Matt. 5. 22.
• * 1.11

  1 Tim. 5. 20.
• * 1.12

  2 Tim. 4. 2.
• * 1.13

  Tit. 1. 13.
• * 1.14

  Isa. 58. 1.
• * 1.15

  Vid. Hier•• 〈◊〉〈◊〉 Pelag. 1. 9.
• * 1.16

  Isa. 1. 4.
• * 1.17

  Jer. 9. 2, 3.
• a 1.18

  Isa. 1. 23.
• * 1.19

  Hos. 9. 15.
• * 1.20

  Ezek. 22. 6, 27.
• b 1.21

  Jer. 5. 31. & 14. 14.
• c 1.22

  Hos. 6. 9.
• * 1.23

  Ezek. 22. 26.
• * 1.24

  Mic. 3. 11.
• * 1.25

  Zeph. 3. 4.
• d 1.26

  Matt. 3. 7.
• f 1.27

  Matt. 16. 4. & 12. 34, 39.
• g 1.28

  Matt. 23. 13, &c.
• * 1.29

  Matt. 15. 7, 14. 8. 16. 3. & 22. 18.
• * 1.30

  Luk. 1••. 1.
• * 1.31

  Luk. 1••. 44.
• * 1.32

  Matt. 23. 24, 17.
• * 1.33

  Joh. 8. 4••.
• h 1.34

  Phil. 3. 2.
• * 1.35

  2 Cor. 11. 13.
• * 1.36

  1 Tim. 6. 5.
• * 1.37

  2 Tim. 3. 8.
• * 1.38

  Tit. 1. 16.
• * 1.39

  2 Cor. 5. 20.
• * 1.40

  Col. 1. 28.
• * 1.41

  Levit. 19. 17.
• * 1.42

  1 Thess. 5. 14.
• * 1.43

  1 Tim. 6. 5.
• * 1.44

  Rom. 16. 17.
• * 1.45

  Tit. 3. 10.
• * 1.46

  2 Thess. 3. 6.
• * 1.47

  Matt. 18. 17.
• * 1.48

  Jud. 3.
• * 1.49

  Matt. 17. 17.
• * 1.50

  Act. 8. 23.
• * 1.51

  Act. 13. 8, 10.
• * 1.52

  Act. 23. 3.
• * 1.53

  Matt. 16. 23.
• * 1.54

  Deut. 25. 2, 3.
• * 1.55

  Josh. 7. 19, 25.
• * 1.56

  Gal. 6. 1.
• * 1.57

  Rom. 15. 1.
• * 1.58

  2 Tim. 2. 24, 25.
• * 1.59

  Act. 8. 22.
• * 1.60

  Reprehensie contumeliâ vacare debet. Neque monitio asper •• sit, nec objurgatie contumeliosa. Ambros. de Offic. 3. 16.
• ‖ 1.61

  Prov. 17. 1••.
• * 1.62

  A reproof en∣treth more in∣to a wise man, then a hun∣dred stripes into a 〈◊〉〈◊〉.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Epict. 2. 12.
• * 1.64

  Sen. de Clem. 1. 7.
• * 1.65

  Vid. Chrys. in Matt. 9. 8. Or. ••9.
• * 1.66

  It a succense iniquitati, ut consulere me∣mineris hu∣manitatis.
• * 1.67

  Aug. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.68

  Gal. 6. 1.
• ‖ 1.69

  Pleasant words are as an honey-comb, sweet to the soul, and health to the bones. Prov. 16. 24.
• * 1.70

  A soft answer turneth a∣way wrath; but grievous words stir up anger. Prov. 15. 1.
• * 1.71

  2 Thess. 3. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.72

  Qui dum di∣cit, malus vi∣detur, ••tique m••lè dicit. Qui••t. 6. 2. Nisi qu••d i••••∣p••ritos eti•••• ani••••sos at∣qu•• iracundes esse manife∣stum est, dum per i••••piam consilii & ser••••is ad i••••eu••diam facilè vertu••∣tur. Firmil. apud Cyp. Ep. 75.
• * 1.73

  1 King. 19. 11, 12.
• * 1.74

  —& inh••∣manum est, & ipsi qui dicit inutile; tum causae contra∣rium, quia planè & ad∣versarii tiunt, & inimi••i: & quantu∣lumcunque his virium est, contume∣liâ augetur. Quint. 12. 9.
• * 1.75

  Prov. 16. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 2 Tim. Or. 6.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz. Or. 26.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz. Or. 32.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Tom. 5. or. 59.
• * 1.79

  Prov. 24. 26.
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.81

  Chrys. in 2 Tim. 2. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.82

  2 Tim. 2. 25.
• * 1.83

  This case is like the other cases, where∣in the prac∣tice of good and great men, al∣though ex∣cusable, is not yet ex∣emplary: as the heroical acts of Da∣vid, of Samp∣son, of Ehud, of Phine as, of Elias, of Moses; Da∣vid's Duel, Sampson's Suicide, Mo∣ses's slaying the Egyptian, Ehud's stab∣bing the K. of Moab, E∣lia••'s calling for fire, by extraordina∣and peculiar inflict.
• * 1.84

  1 Pet. 2. 23.
• * 1.85

  1 Cor. 4. 12.
• * 1.86

  Rom. 12. 14.
• * 1.87

  Jud. 10▪
• * 1.88

  Prov. 10. 12.
• * 1.89

  1 Pet. 4. 8.
• * 1.90

  1 Cor. 13. 4••▪
• * 1.91

  Eph. 4. 31.
• * 1.92

  Col. 3. 8.
• * 1.93

  Jam. 1. 20.
• * 1.94

  1 Pet. 3. 9.
• * 1.95

  Matt. 5. 44.
• * 1.96

  Rom. 12. 14.
• * 1.97

  Deut. 25. 3.
• * 1.98

  He that is void of wise∣dom despiseth his neighbour. Prov. 11. 12.
• * 1.99

  Prov. 17. 5.
• * 1.100

  Rom. 12. 15.
• * 1.101

  1 Cor. 16. 14.
• * 1.102

  Prov. 15. 26. & 16. 24.
• * 1.103

  Rom. 15. 2.
• * 1.104

  1 Cor. 10. 33.
• * 1.105

  Col. 4. 6.
• * 1.106

  Charitas—cùm arguit mitis est, cùm blanditur simplex est: piè solet sae∣vire, sine dolo mulcere; pa∣••ienter novit irasei, humi∣liter indigna∣ri. S. Bern. Ep. 2.
• * 1.107

  Ammian. Marcell.
• * 1.108

  Lingua Christum confessa non sit maledica, non tur∣bulenta, non conviciis & litibus perstrepens audia∣tur. Cypr. de Vnit. Eccl. Conviciis & maledictis quaeso vos abstinete; quia neque maledici regnum Dei consequentur; & lingua quae Christum confessa est, incolumis & pura cum suo honore servanda est. Cypr. Ep. 7.
• * 1.109

  1 Pet. 4. 8.
• * 1.110

  Psal. 64. 3.
• * 1.111

  1 Cor. 5. 11.
• * 1.112

  Hinc intelli∣gere possumus quàm gravis sit & pernici∣osa maledic∣tio, quando, etiamsi alia bona adfue∣rint, sola ex∣cludit à coelo. Salv. de Gu∣ber. Dei lib. 3.
• * 1.113

  1 Cor. 6. 10.
• ‖ 1.114

  Apoc. 22. 15.
• * 1.115

  Prov. 15. 26.
• * 1.116

  In quo admi∣rari soleo gra∣vitatem & justitiam & sapientiam Caesaris, qui nunquam nisi honorificentissimè Pompeium ap∣pellat. Cic. Epist. Tom. 6. 6.
• * 1.117

  Psal. 15. 3.
• * 1.118

  Prov. 17. 4.
• * 1.119

  It is always taken as an argument of ill-will.
• * 1.120

  Maledicus à malefico non distat, nisi oc∣casione.
• * 1.121

  Quint. 12. 9.
• * 1.122

  the scourge of the tongue, Job 5. 21. Prov. 12. 18. There is that speaketh like the piercings of a sword. Psal. 57. 4. & 59. 7. & 64. 3. Psal. 52. 2. sharp rasour. Prov. 30. 14. knives.
• ‖ 1.123

  The froward tongue shall be cut out, Prov. 10. 31.
• * 1.124

  Prov. 18. 6, 7.
• * 1.125

  Prov. 10. 19.
• * 1.126

  Prov. 12. 18.
• * 1.127

  Prov. 13. 3.
• * 1.128

  Eccles 10. 12.
• * 1.129

  Prov. 18. 21.
• * 1.130

  Psal. 34. 12, 13.
• * 1.131

  Mutos n••∣sci, & egere omni ratione satius fuisset, quàm provi∣dentiae mune∣ra in mutu∣am perniciem convertere. Quint. 12. 1.
• * 1.132

  Heb. 13. 20, 21.