The amendment of life comprised in fower bookes: faithfully translated according to the French coppie. Written by Master Iohn Taffin, minister of the word of God at Amsterdam.

Of backbiting, slaundering and euill speaking. Chap. 21.

ONe vice more will wee here entreate of, which as it is no lesse common, albeit smally accompted of, so is it most pernitious

Namely when we speake euill of our neighbours, to the preiudice of their credit, reputation and honor,* 1.1 and this is called backbi∣ting, slaundering, or euill speaking. And by God is forbidden in the ninth Cōmandement of his law. Thou shalt not beare false witnes against thy neighbour. True it is that he doth expressely name false witnesse. But those words do extend very far. First they which in the presence of the Magistrate or else wher either by oath, or but by speech only do affirme any falsehoode to the preiudice of their neighbours, are heere condemned, and they bee properly tear∣med slaunderers. Yea they may be called Deuilish. For the word Deuill signifieth a slaunderer or false accuser. All slaunderers therefore are the children or Disciples of the Deuill, who was iustly so called, because hee was the first Author and inuenter of that iniquitie,* 1.2 as the historie of the holy Scriptures doth many∣festly declare: For when the Serpent perceiued that Eue remai∣ned constant in the obedience of God: also that she feared that he woulde execute his threatning, which imported that thee shoulde die, if shee eate of the forbidden fruite of the tree of knowledge of good and euill, hee wickedly slaundered God, as if vpon en∣uie, fearing least shee and her husband Adam by eating of that fruite, shoulde become like to himselfe, and know both good and euill, he had made that prohibition. This was an impudent and de∣testable slaunder.

2 Hauing by this meanes drawen Adam and Eue to disobedi∣ence,* 1.3 among other vices he also poured this deuilish poyson vpon all their posteritie, as experience by most notable examples doth teach. So did Putiphars wise slander and falsely accuse Ioseph that he would haue dishonored her. So did Chore,* 1.4 Dathan and Abi∣ram falsely slaunder Moses and Aaron,* 1.5 saying that they sought to exalt themselues ouer the congregation of the Lord. So did Ziba Miphiboseths seruant, slander his master in the eares of Dauid,* 1.6 as if he had pretended that the house of Israel shold haue restored him to the kingdome, and that therupon he remained at Ierusalem.* 1.7 So did Haman falsely accuse the Iewes that were in captiuitie vnder king Assuerus, that they denied to fulfill the kings decrees.* 1.8 So did Saules Courtiers slaunder Dauid,* 1.9 as if hee ment to take away his kingdome. So did Absalom slander his owne father Dauid, telling the people that there was not any to heare their suites,* 1.10 to iudge of their affaires, or to do them right. With many impudent slanders did the Iewes assault Iesus Christ,* 1.11 obiecting vnto him that he had the Deuil, that he was a drunkerd, a glutton, a friend to Publicans,

a seducer of the people,* 1.12 and accused him falsely that hee denied tribute to Caesar, and suborned the people. So did Tertullus the Orator tearme S. Paul a seditious and pestilent fellow.

3 Againe, if the speeches g••••en forth, should in themselues bee true, yet if they be misreported or wrested to any other sence then they were done or spoken, this is also slaunder and false witnesse: As S. Marke rehearseth,* 1.13 that finally there came in two false wit∣nesses against Iesus Christ, And affirmed that they heard him say, I will destroy this temple made with hands, and within three daies I will build an other made without hands. Here was a double slaunder: First in that Christ spake it not in that sort,* 1.14 but onely said Destroy this temple & in three daies I wil raise it vp againe. Secondly because that which he spake of his body, as S. Iohn expressely addeth, That he spoke of the temple of his body, they referred to the materiall Tem∣ple bu•••••• with hands at Ierusalem.

4 It is also a deuilish & malitious slaunder, when men report that which is true: but thereof to gather or perswade some wicked and reproueable action.* 1.15 As when Doeg shewed Saule that Dauid had beene in the house of the high priest Achimelech in Nob: that A∣chimelech had asked counsell of the Lord for Dauid:* 1.16 that he had giuen him bread: and that he had deliuered vnto him the sworde of Goliah: Dauid obiecteth vnto him, That his tongue was like a sharpe razor: that he had imagined mischiefe, spoken lies, and vsed per∣nitions and deceitfull wordes. Yet it seemeth that all that Doeg told Saul, was true. But heerein we are to note his intent, which was thereby to gather and to perswade Saul that there was conspiracie betweene Dauid and Achimelech: and in that consisted his slaun∣der and false accusation.* 1.17 The chiefest officers in Darius Court ac∣cused Daniel that he called vpon his God, and so contrarie to the Kings edict prayed to another then him. The three Hebrew Prin∣ces were likewise accused that they would not worship the Image that Nabuchadnezzer had erected.* 1.18 Both accusations were true: But to what intent were they made? Euen to perswade Darius and Nabuchadnezzer, that Daniell and his companions had deserued to die. Herein rested the falsehoode of the accusation, and slaun∣der proceeding from ambitious, cruell and enuious hartes.

5 Now as naturally we are enclined to slaunder our neighbours, yea many times onely vpon suspition: so the principall of the chil∣dren of Ammon slaundered Dauid in the eares of their Lord Ha∣nun,* 1.19 as if he had sent Ambassadours vnder pretence of honor and comfort ouer his fathers death, to spie out the land, & to take

his Citie and destroie it. So dyd the princes of the Philistians slaunder the same Dauid, as if he meant to redeem his peace with Saul, by betraying theyr king Achis. But especially in this point we are to note the deuils slandring of Iob. Doth Iob fear God for naught sayth hee, Hast thou not made a hedge about him and about his house,* 1.20 and about all that hee hath? Thou hast blessed the worke of his handes, and his substance is increased in the land: But stretch out thy hand and touch all that he hath, and see if hee will not blaspheme thee to thy face. As if hee accused Iob to bee an hypocrite, or a hireling that serued and feared God onely for profite, which ceasing, hee woulde blas∣pheme him. Thus may wee vnderstand how readily man is incli∣ned to this vice, wherein hee truly followeth the nature of the de∣uill. For as man hath indeede many vices common to beasts,* 1.21 so in lying and slaundering he participateth with the deuill, the Father of lyes.

6 By the premises wee be earnestly admonished carefully to be∣ware of falling into this iniquitie and deuillish sinne, yet for the a∣mendement of our liues, that wee may the more abhorre and de∣test, it let vs briefely consider the euils, and pernitious inconueni∣ences thereof proceeding.* 1.22 A man that beareth false witnes against his neighbour (sayth Salomon) is like a hammer, a swoord, and a sharpe arrow. And Dauid sayth, The slanderous tongue, which he calleth de∣ceitfull, is like the sharpe arrow of a mightie man, & as the coles of Iuni∣per. As if he should saie, their slanders were kindled with hotte fire, and dipped in mortall poison.* 1.23 Salomon lykewise vseth a notable protestation to this purpose, saying: These sixe things doth the Lorde hate, yea his soule abhorreth seuen. The haughtie eies, a lying tonge, and the handes that shedde innocent bloud, a heart that imagineth wicked enterprises, feet that be swift in running to mischiefe, a false witnes that speaketh lyes, and him that raiseth vp contention among brethren. Ioy∣ning all these vices together, he sufficiently sheweth, that as a taste tongue, or false witnesse proceedeth of a proude heart that imagi∣gineth wicked enterprises,* 1.24 so doth it many times ingender blond∣shed and strife among brethren. Many lykewise of the examples aforementioned, doo euidently set before vs, as in a table, the per∣nitious effectes and cursed fruites of this vice and corruption. The impudent slaunder of the deuill hath plunged our first fathers and all their posteritie in paine, death, and euerlasting damnation: The same of Putiphars wife cast Ioseph in prison:* 1.25 The same of the sons of Ammon, procured the totall destruction of themselues, theyr prince, and people: The same of Haman had bene the death of all

the Iewes that were in captiuitie vnder Assuerus,* 1.26 had not God mi∣raculously preuented it: The same of Sauls courtiers bred a long and dangerous persecution against Dauid: The same of Doeg, the horrible murther by Saul committed on the persons of Abimelech and the foure score and fiue priests, with the vtter destruction of the towne of Nob,* 1.27 and all the inhabitants thereof. In this consi∣deration doth the Lord saie, Thou shalt auoide all false woordes, and shalt not slaie the innocent and righteous. Thereby declaring, that the false witnesse with his tongue, slaieth as many as the executioner with the sword.

7 Neither was it without reason that God in olde time ordained that the false witnesse should incurre the like paine, as the offence wherewith he wrongfully charged his neighbour might deserue. And therefore Salomon sayth,* 1.28 The false witnesse shall not escape pu∣nishment, and hee that speaketh lies shall perish. To be short, how byt∣terly doth Dauid curse those that burdened him with false ac∣cusations and slaunders? These curses of Dauid were prophesies of the holy Ghost, foreshewing the grieuous and many woes that God will poure forth vpon slanderers. As also we haue before no∣ted,* 1.29 that God abhorreth the false tongue, and the witnesse that speaketh lies. Wherefore such men as haue euen anie, though but a little conscience, will abhorre and disdaine to bee false witnesses and slaunderers, and consequently, the children of the deuill, who is the father of lyes.

8 Yet is it not inough that wee amend and refraine from this deuillish vice, for wee must also beware of all backbiting and e∣uill speaking, which consisteth in the reporte and rehearsall of the faultes and infyrmities of our neighbours, albeit wee speake no∣thing but the truth. Yet is there nothing more common amonge men, so sore are wee inclined to report the badde, rather than the good wee knowe by our neighbours. And when this inclination is accompanied wyth hatred, ambition, or enuie, the same is lyke oyle cast into the fyre to inflame and kindle it. Wee take some contentment in speaking euill of him whome wee hate, as vsing it for some reuenge that wee take of him. The ambitious man ima∣gineth his increase of honour and reputation to bee the greater by so much as hee seemeth to take from those whome hee blameth: And it is euen as hee that coueting to make his owne garment to seeme the whiter, caste thinke vppon his neighbours to make it blacke: To the lyke purpose doeth Enuie speake euill of her neighbour, meaning that the reproofe whereby thee abaseth and

treadeth him downe, shall bee to her as a footstoole to climbe a∣boue him. This inclination to backbiting doeth Moses note, say∣ing:* 1.30 Thou shalt not walke about with tales among thy people For by this wo••de Walke, hee taxeth such as gadde vp and downe to enquire curiously of theyr neighbours faultes and infyrmities, as it were by reporting them to backbite him. And the Apostle Saint Paule more liuelie representing the same vnto vs, sayeth,* 1.31 that all men naturally are poisoned wyth these vices: I heir throate is an open sepulchre, they haue vsed their tongues to deceite, the poison of Aspe•• is vnder their lippes, their mouthes are full of cursing and bitter∣nesse.

9 The ordinary communication of such as are any thing familiar, doth sufficiently testify that our vsuall conference is most cōmon∣lie replenished with discourses of the faultes & infyrmities of our neighbors. Our tongues that should be courteous and inclined to charytie and compassion, are for the most part serpent lyke, & full of poyson. Yet in as much as euerie man in his owne sight, doth sufficiently perceiue and knowe, that such rehearsalls and dis∣courses vppon others mennes escapes and imperfections, are but slaunders and backbitinges: diuerse and sundrie men doo seeke to couer them wyth the cloake of zeale, loue, and compassion. And this hypocrisie doeth Saint Bernarde verie aptlye repre∣sent vnto vs. Some there are, sayeth hee,* 1.32 whose stomackes bee∣ing glutted wyth the faultes and infirmities of theyr brethren, and neighbours, when they meane to vnburden the same, doo shroude theyr mallice and hatred vnder the cloake of fayned respect and shew. After a sore sigh, wyth greate grauitie, dely∣beration, and a heauie countenance, they wyll spire forth theyr backbiting and slaunderous speeches. And such backbitinges and slaunderous speeches, sayth hee, are so much the more dan∣gerous, because the hearers are thereby occasioned to imagine and conceiue, that the same proceedeth neyther of enuie nor e∣uill wyll, but of meere sorrow and compassion. I am sorrie, sayth the backbiter, and the rather because I loue him, that I cannot get him to amende. Another wyll saye, I haue long kno∣wen this or that, yet woulde not I raise the speech, but sith it is now knowen abroade, I may not in anie wise conceale the truth, for the matter is so and so. Thus doeth Saint Barnarde most liuelie painte out the hypocrisie of many euill speakers, But Moses teacheth vs howe wee shoulde reprooue it, Re∣prooue thy neighbour (sayeth hee) but raise no reporte of him:* 1.33

To reproue and admonish our neighbour, is truly a worke of chari∣tie, but it is backbiting to raise anie reporte of him, by publishing and blowing abroade his infyrmities. The admonition and aduer∣tisement of our neighbours faultes and imperfections must be de∣liuered either to themselues, according to the rule of Iesus Christ, If thy brother trespasse against thee,* 1.34 go and tell him betweene him and thee, or vnto those that haue right and authoritie to correct and re∣proue.* 1.35 Whereof wee haue an example in Ioseph, who shewed his father of the euill reporte and dooings of his brethren. But to re∣porte them to others, is backbiting and slandering, because it ten∣deth onely to defamation. This disease of backbiting is so much the more pernitious, as that wee cannot auoyde it, also that the wound thereof is daungerous. A man may better beware of such as steale his goods, than of the backbiter that taketh away his good name. As the good name is to bee much more esteemed than sil∣uer, so the wounde of defamation is almost incurable. For as when a wound is cured, there yet remayneth a scar: so against a slander, howsoeuer a man purge & iustify himself, yet will ther stil remain an euill opinion, at the least in some. And this dyd Diogenes sig∣nifie,* 1.36 when beeing demaunded what beast bit sorest, hee aunswe∣red, Among tame beasts the flatterer, among wilde, the backbiter. In asmuch therfore as according to the exhortation of Iesus Christ, we are to amend our liues, let vs beware. Whensoeuer wee talke of the faultes and infyrmities of our neighbours, let vs thinke with our selues: To what ende is this speech? And in our consciences finding that it tendeth onely to defame him, and to take away his good name, let vs passe condemnation in the sight of God and s••y, that we are backbiters.* 1.37 VVithall, let vs then also remember the saying of Dauid, Him that in secrete slaundereth his neighbour will I cut off. Also the sentence pronounced by Saint Paule, who sayth, Backbiters and slaunderers shall not inherite the kingdome of heauen. Lykewise the admonition of the same Apostle, who wylieth vs to holde them as excommunicate persons, & to forbeare eating, drin∣king, and all familiar conuersation wyth them. Let vs remem∣ber, that backbiters by Saint Paule and others are marked wyth a fearing yron, as men, who by the iust vengeaunce of God are giuen ouer into a reprobate sense. To bee short, let vs remember what Saint Iames sayth,* 1.38 If anie man among you seemeth religious, and refraineth not his tongue, this mans religion is in vaine. Wherefore as Cham, the father of the Cananites, hauing seen the shame of his father Noah, & in liew of couering it, hauing shewed it to his bre∣thren,

was accursed, both he and his posterity, by the mouth of his owne father: so they (who knowing the frailtie, faultes, and infyr∣mities, and consequently, the shame, and reproach of theyr bre∣thren,* 1.39 where they ought in charitie to couer the same) doo neuer∣thelesse by backbiting and euill speaking, saie them open, doo wel deserue to be accursed with Chain, and called Canaanites. S. Peter hauing exhorted vs to be sober & vigilant in prayer, addeth, But aboue all thinges haue feruent loue, for loue couereth the multitude of sinnes. Whereby hee declareth, that it is a matter of such impor∣tance, to couer the infyrmities of our neighbours by loue, that hee seemeth to preferre it before sobrietie, and praier vnto GOD, which hee had before mentioned. Secondly, that it is not enough to shew this loue, by couering two or three infirmities, but we must couer euen the multitude of them. Thirdly, that for the discharge of this duetie, wee must haue not some small loue, but a vehement loue, yea, such a loue as may be able to surmount enuy, hatred, am∣bition, and all such other vices as naturally doo prouoke vs to this cursed backbiting.

11 VVe suppose, that so long as our backbiting and slanders do breed vs no braules or quarrelling, they bee not hurtfull, and so wee despise all Gods threatnings. But wee doo much deceiue our selues, if wee imagine that God, as we, maketh no account of back∣biting, and so suppose that his deferring of vengeance is a quite ta∣king awaie of his threatnings. Our backbitings are inrouled in the booke of his prouidence, readie to bee laide open before vs in the daie of iudgement, as Dauid expresly teacheth, saying: Thou gi∣uest thy mouth to euill, and with thy tongue thou forgest deceit.* 1.40 Thou sit∣test and speakest against thy brother, and slanderest thy mothers sonne. These things hast thou done and I held my tongue, and so thou thoughtest that in deede I was like thee, but I will reproue thee and set them in order before thee. O consider this, yee that forget God, least I teare you in pee∣ces, and there bee none that can deliuer you. Surely it is straunge, that all such threatnings should not make vs euen to cut out our longs with our owne teeth, rather than to apply them to backbiting and slandering.

12 It is lykewise a harde case, that in this respect wee should not feare God more than man. It happeneth many times that the back∣biter with great protestation and attestation sayth, I tell you but I would be loth to saie so much to another, let it I praie you rest be∣tweene vs, speake not of it, let no man knowe that I tolde you: Oh foole, dost thou more feare the blame at a mans hands whom thou

hast spoken euill of, than the eternall fire that thou kindelest: and the curse of God, which by backbiting thou pullest vpō thy head? Darest thou not detract or speake euill of thy neighbor before his face, albeit hee hath but some small meanes to be reuenged: & yet wilt thou boldly speake euill of him in the presence of almightie God, who threatneth, and is able to swallowe thee vp? If the man whom thou speakest euill of, chance to come in place, thou doest blush, and fallest into other talke. But when thou backbitest him, remember that God heareth thee, and blushing at thy folly, turne to some other talke, and speake of such things as may be accepta∣ble in the sight of God.

13 Againe, canst thou like a fool, put more trust in anothers tonge than in thine owne? Thou couldest not bridle thine owne tongue, and doest thou request another to bridle his? Why doest thou put thy selfe in the mercie and discretion of another? If hee to whome thou hast opened thy mouth, hath no more hold of his tongue than thou hast of thine, hast thou not put into his hande a staffe where∣with, by reuealing thy secret, to bring thee into brabling & strife? Why doest thou reueale that to another which thou wouldest shoulde be kept secret? If thou sayest, I trust him. So hath hee an other, whome hee trusteth, and his friend another, &c. to whome they will reueale it. It is as if when sundrie faggots lie each by o∣ther, thou shouldest kindle the one, and so by degrees burne them all. In some countries vpon anie murther or other hainous tres∣passe, they ring the towne bell, which when other townes or villa∣ges doo heare, they likewise doo ring theyrs, and so from one to an other, whereby all the Countrie is soone aduertised that there is some offender to bee taken or staide: Euen so thou, when the clock of thy tongue hath stroken, looke that hee that heard it, will lyke∣wise strike his, and his neighbor that heareth it, his, and so shal the infyrmitie of thy neighbour soone come to the eares of many. And therefore if thou beest loth it shoulde bee knowen, why hast thou rung the bell of thy tongue in a countrie, where thou knowest that euerie man is readie likewise to ring his?

14 Let vs proceede: Not onely hee that speaketh euill of his neighbour is a backbiter, but also hee that hearkneth to the slan∣der. And in deed, he that is desirous to heare of the faults & frail∣tie of another, sheweth himself to be deuoid both of zeale to Gods glorie, and of loue to his neighbour. For seeing God is dishonored in the transgressions & sinnes of men, it is our parts, hearing of the same, to mourne and bewaile the dishonour of God, and in charitie

we ought to take compassion of our neighbor, who by his offence bringeth Gods wrath vpon his head. If in liew of sorrowing for the sins & transgressions, euen of those whom before we knew not, we delight to heare of them, doo we not strip our selues out of all loue of God and charitie to men? In this sense doth Dauid saie, that he that receiueth a false reporte against his neighbour,* 1.41 shall haue no place in the house of God. And in deed, both he that hearkneth to the backbiter, and the backbiter, do serue the deuill alike, the one with his tongue, the other with his eare.* 1.42 Detraction (saith S. Ber∣nard) is a sharp sword, which at one blow woundeth three: It slaieth the soule of the backbiter, and the soule of him that giueth eare vnto him, & it woundeth & impaireth the good name of him that is backbitten or slandered.

15 And what doth more norish and maintaine backbiting than the vsuall vice of hearkning thereto, euen with greedines? For as if there were no receiuer of theftes, there would not bee so many theeues: so if none would hearken to backbiting,* 1.43 there would not be so many backbiters. As the north winde (saith Salomon) driueth a∣waie raine so doeth an angrie countenance the slandering tongue. As the shaft, saith Hierome, shot against a stone, reboundeth,* 1.44 & some∣time hurteth him that shot it, so when a backbiter seeth his counte∣nance that heareth, or in deed that hearkneth not vnto him, sad or frouning, hee holdeth his peace, he waxeth pale, his countenance is troubled, and his tongue stoppeth sodainly. In this consideration he saith in another place. Beware of backbiting,* 1.45 also of listning thereto. Let thine eares be as farre from them as thy tongue. For when the backbiter perceiueth that thou giuest no eare to him, hee cannot well go forward. Thou shalt not, saith the Lord,* 1.46 receiue or take vp anie false report. This worde Receiue, or take vp, euidently decla∣reth, that backbiting and slandering will soone fade awaie and de∣caie, if it bee not receiued or taken vp, and so vnderpropped, and vpheld by the consent that is giuen thereto.* 1.47

16 Sith therfore that the inclination to backbite, likewise to hear backbiting, is such, that euen they, who otherwise are far from ma∣ny other vices, as Hierom saith, do easily fal into these snares of the deuill: that according as Christ exhorteth, we may amend our liues, let vs thinke vpon the premises, to the end we may abhor al back∣biting: let vs keepe our tongs & eares pure, so as the vse of these vi∣ces now so common, may vtterly be abolished. To be short, let vs apply our tongs to speak, & open our eares to heare such things as may redoūd to the glory of God, & the saluation of our neighbors.

17 Moreouer, if wee heare that anie speake euill of vs, let vs so order our liues, that as Plato in olde time sayde, men maye not beleeue such slanderous reports of vs. As Philip king of Macedon sayde,* 1.48 that the reproch and iniuries of the Athenian orators caused him so to order his wordes and deedes, that themselues should be proued lyers. Neyther let vs forget what hee both sayde and dyd, when it was tolde him that Nicanor spake hardlye of him. I must bethinke me,* 1.49 said he, whether I neuer gaue him occasion so to say. Aftewarde hearing that Nicanor was decayde and growen into contempt, hee sent him a present: And then beeing shewed that Nicanor spake well of him, You see, sayeth hee, that it is in vs to cause men to speake well or ill of vs. If the euill therefore that is spoken of vs be true, or that wee haue giuen anie occasion thereof, let the same bee a cause to make vs to amende our liues. If it bee false, let it bee a warning to beware thereof, because wee are men, and may fall. Let vs in this case remember the saying of Socrates, They speake no euill of vs, when that which they saie is not in vs. And in deede, it is as if a man reporting some harme of a bad man, should call him by my name: for whatsoeuer he should saie, should concerne not mee, but him that he calleth by my name.

* 1.5018 Especially, let vs remember, that as Saint Augustine sayth, our patience is tryed by detraction. And let vs imitate our Sauior Iesus Christ, who when hee was reuiled, reuiled not againe, but prayed for those that reuiled him. As in truth, it is woorse for the backbi∣ters than for vs, and consequently, wee are to take compassion of them, and to praie to GOD for them. For as one stripe of the tongue woundeth three, the backbiter, him that giueth eare to the back-biting, & the back-biten, so the two first do thereby wound their cōsciences to the death, by deseruing the sentence of eternal fire: but the third is no whit damnified but in his good name, and that peraduēture but for a short space: It beseemeth not a christian to returne iniurie for iniurie. Neither is it good to render euill for euill, if he that wrongeth thee, saith Seneca, bee weaker then thy selfe, forgiue him, if stronger, forgiue they selfe. It is a vice to re∣uenge and a vertue to forgiue, and therefore when Pittacus had caught one that had wronged him, hee let him go, and said: Pardon is better than reuenge. To the end therfore to take away all repli∣cation, to the example of Iesus Christ let vs also ioyne the exāple of Dauid, that we may follow the same. Hee protesteth that when they which had charged him with reproaches and false accusati∣ons,* 1.51 were sicke, hee put on sackcloth, and vexed his soule with

fasting, and his prayer returned into his bosome,* 1.52 so that hee redou∣bled and reiterated the same with a sorrowfull and troubled hart. Yea, heerein let vs imitate the moderation and temperance of E∣uagrius, whose mortification was such,* 1.53 that no praises coulde lifte him vp, neither anie iniuries moue him to displeasure.

19 Not that we should vtterly neglect our same & good name: For, A good name (sayth Salomon) is to bee chosen before great riches: and louing fauor is aboue siluer and gold. Besides, as by our sinnes God is dishonoured, and our neighbours take offence: so contrarywise, by our holy conuersation and good name God is glorifyed & our neighbours edyfied. And this doth Saint Augustine teach, saying: Hee that leadeth an innocent lyfe by shunning sinne and iniquitie, benefiteth himselfe: but he who besides is not negligent in mayn∣tayning his good name doth benefite others, and is mercifull vnto them. If God therfore giue vs conuenient meanes without breach of the bond of peace & loue, and without giuing cause of offence, to defend our innocencie and good name, wee ought to keepe and preserue it in procuring honest things, not onely before the Lord,* 1.54 but also before men. Otherwise, contenting our selues with the testimonie of a good conscience, let vs with the Apostle, wade thorough honour and dishonour, thorough euill report and good report. As being assured, that God will in the end make manifest our innocencie, and blesse our patience with peace and contentation in him.* 1.55 Thus the dutie of euerie Christian that longeth to amend his lyfe doth con∣sist in this: First, that he abstaine from all slaunder, backbiting, and euill speech: secondly, that we giue no eare to backbiters and slan∣derers: and lastly, that he be not mooued by their backbitinges, slanders, and harde wordes, in worde or deede to render euill for euill. But rather let him praie vnto God for those that seeme in minde to be troubled and sicke, in that they speake euill of him. Amen.

Notes

• * 1.1

  Exod. 20.16 Deut. 5.20.
• * 1.2

  Gen. 3
• * 1.3

  Gen. 35.
• * 1.4

  Numb. 16.
• * 1.5

  2 Sam. 16.3.
• * 1.6

  Hester. 3.8.
• * 1.7

  1. Sam. 24.14
• * 1.8

  2. Sam. 15.
• * 1.9

  Iohn. 7.20.
• * 1.10

  Mat. 11.19.
• * 1.11

  Luk. 23.2.
• * 1.12

  Act. 24.5.
• * 1.13

  Mat••. ••4.58.
• * 1.14

  Ioh. 2 19.
• * 1.15

  Psal. 5••.2,
• * 1.16

  1. Sam. 21. Psal. 52.5.
• * 1.17

  Dan. 6,
• * 1.18

  Dan. 3
• * 1.19

  2. Sam. 10, 3.
• * 1.20

  Iob 1
• * 1.21

  Iohn 3,
• * 1.22

  Prou. 25.18 Psalme 120.••
• * 1.23

  Prou. 6.
• * 1.24

  Gen. 3
• * 1.25

  Gen. •••• 2. Sam. 10 Ester.
• * 1.26

  1. Sam. 24. 1. Sam. 22
• * 1.27

  Exod 23.27.
• * 1.28

  Deut. 19.16 Prou. ••9.5. Psal. 109.
• * 1.29

  Prou. 6.16
• * 1.30

  Leuit. 19.16
• * 1.31

  Rom. 3.13.14
• * 1.32

  Bern. on the Cant, Ser. ••
• * 1.33

  Leuit ••.••.
• * 1.34

  Math. 18.••••
• * 1.35

  Gen. ••••••
• * 1.36

  Plutarch in his Apotheg.
• * 1.37

  Psalm. 10••.••. 1. Cor. 6.10 1. Cor. 4.••
• * 1.38

  Rom. 1.30 Iames 1.20. Gen. ••.••2.
• * 1.39

  1. Pet. 4.8
• * 1.40

  Psame 15.19
• * 1.41

  Psalm. 15.3.
• * 1.42

  Bernard in a certain sermō
• * 1.43

  Prou. 25.23
• * 1.44

  Hierom to Rusticus.
• * 1.45

  Hier. in his E∣pist. to Nepor.
• * 1.46

  Exod. 23.1
• * 1.47

  Hierome to Celantius.
• * 1.48

  Plutarch in his Apotheg.
• * 1.49

  Plutarch in his Apotheg.
• * 1.50

  Aug. against Petilian. 1. Pet. 2.23
• * 1.51

  Psalme 37.13.
• * 1.52

  Psal. 35.13.
• * 1.53

  Zozom. in his Ecclesia∣stical historie. lib. 6. cap. 38 Prou. 22.1
• * 1.54

  2. Cor. 8.28 2. Cor. 6.8
• * 1.55

  Psalme. 37.6.