I Have read you a Text, which, if duly considered and made conscience of, might help to abate much the ve­hemence of those Fires which late­ly threatned the common safety. For betwixt wicked Thoughts against our Rulers, (Thoughts, the fountain of Sedition) and rebellious Deeds (Deeds, the flame that ac­complish Sedition, and consume a King­dome) Words are the readiest Instruments; Words the bellows that kindle the Sparkles; Words the wind that ventilate the Flame: [Page 24]were it not for which, the Fire might easily languish and expire of it self. So that no lit­tle good service might be done, in quieting first the Tongues of the Multitude, that their Hearts and their Hands might return to a bet­ter temper.

To which purpose I have chosen this Scripture, as a means to convince the consci­ences of numbers, touching the hainousnesse of evil speaking against their Governours. For nothing more undoeth the common sort, then an opinion that such talk is but light prattle; no great danger or crime in it. Hence such clouds, such swarmes of lies and flanders, which, like the Flies and Grashop­pers of Aegypt, have covered some parts of this Land, till they have darkened it again, and made it noysome. Though all sins abound; yet so as detraction and spightful lying, not any abounds. Of all enormities least consci­ence is made of Slander; and of all slanders, least of slandering our Rulers. As if there were utterly no Law for the Tongue; as if Slander were not the crime that hunted Christ to his death, and his most faithful Ser­vant our late Soveraign: As if there were no [Page 21]curse on the Whisperer and double-tongued; or as if the greater and higher any fame were, the more mens mouths were priviledged to bark against it. So free, so licentious all of all sorts, in a manner, to vent their gall at their lips, that in no one respect more those words of the 14. Psalm appear verified; Their throat is an open sepulchre, the poyson of aspes is un­der their lips: their mouths full of cursing and bit­terness, &c.

Now though divers Scriptures might be found to curb this mischief, yet I have thought on this, as in sundry respects effe­ctual. 1. Because it takes strength from both Testaments, the Old and the New, be­ing found here, and in Exodus 22.28. and so not to be rejected by Jew or Gentile, Christian or Mahometan. 2. Because Saint Paul quoteth this Text as forcible against himself, in behalf of Ananias the High Priest. Ananias a wicked man, Saint Paul a holy man; yet not a holy man allowed to reproch a wicked man in authority. 3. Because Saint Paul's reprehensi­on was just, and such as toward an equal might be warranted; yet not to be defended toward the high Priest, a chief Ruler of the [Page 4]people. To which if ye shall adde, that Saint Paul was grosly injured, and multitudes of our Railers never injured; Saint Paul one that had power to curse, our Revilers no pow­er; Ananias not a lawful Governour, ours both lawfull and highly meriting; Saint Paul's ill language true, & defendable by Scri­pture, our peoples false, and utterly against Scripture: These things considered (one would think) might asswage much this po­pular disease of railing upon Dignities, the liberty whereof hath once already, and may, who knoweth how soon? again (if God in mercy prevent it not) overturn this King­dome.

We proceed to a division of the words, which appear to branch themselves into three main parts: 1. An abuse forbidden, Evil speaking: 2. The parties towards whom for­bidden, Rulers of the people: 3. The persons forbidden to speak evil; Saint Paul applies it to himself, Thou shalt not speak evil; and if S. Paul may not, then not any man. To han­dle these in the plainest order, will be as the words stand in the Original; and begin first with the Parties against whom evil may not [Page 5]be spoken, by pointing out, 1. Who are these Rulers of the people: 2. Who the Parties that may not speak evil; neither Saint Paul nor any man: 3. The Abuse it self, by shewing what this evil speaking here is, and why forbid­den. And of these, by God's help, in their order: beginning first with the parties against whom evil may not be spoken, viz. The Rulers of the people.

No such difficult Charge this a ppeares: First, in that it is laid Negative. Negatives are easier obeyed then Affirmatives: for not to doe, requires no labour. Then, that it is a Negative, not of Thoughts, or Deeds, but of Words. Words are not hard to refrain. Little can he doe, that cannot hold his tongue. Nor, thirdly, a Negative of good words, Psal. 39.3. such as David thought it grievous to forbear (I kept silence even from good words, but it was pain and grief to me:) but a Restraint of bad words onely, Thou shalt not speak evil. Nor that Restraint general, speak evil of none: but speci­al, not of our Governours, which are but few, and the world wide enough besides, for our tongues to be bold with; Thou shalt not speak evil of the Ruler of thy people.

The Ruler, who is he? The Text in Exo­dus hath two several nouns joyned with two divers Verbs: Thou shalt not revile the Gods, nor curse the Rulers of thy people. By the Gods some would have meant Ecclesiastical Governours, and by Rulers, the temporal Magistrate: but the Text favours not this; for S. Paul takes the latter Noun, w^ch they say signifies the temporal Magi­strate, & applieth it to the High Priest; Thou shalt not speak evil of the Ruler. So that Ruler is veri­fied indifferently of both. Some would have them differ as Princeps factus, and Princeps natus, Rulers that were made Rulers, and Rulers born so. Made Rulers; such were the Judges: Judges and Officers shalt thou make thee in all thy gates, Deut. 16.18. Rulers that were born Ru­lers; such were the Princes of Israel, eldest in descent from the Patriarchs, called Heads of the houses of their fathers, Princes of the tribes, Nu. 7.2. Ye shall find these born Rulers first mentiond Exo. 16.22. and those made ones two Chap­ters after, Exod. 18.25. And whether of these were superiour it greatly matters not. Suffi­cient it is for us to know, they were both un­der Moses the supreme Governour; both to be reverenced in their degree, and evil tongues [Page 7]to walk against neither: neither against in­feriour Judges, made Rulers by their Office; nor against the Heads of the Tribes, born Rulers by descent: neither against Ecclesia­stick Governours, the Priests and Levites, who were among the Jews a kind of born Rulers; nor against the secular Magistrates, appointed to bear the Sword under the Su­preme Power; and much less against the Su­preme power it self. 'Tis hard to sever these in honour or in dishonour, in a well-framed Community. 'Tis an injury toward the Su­periour to vilifie his Deputy; a reproch to the King himself, to say He hath evil Counsel­lours about him. And he that disparageth a Prince, as weak and unable to judge of good Counsel, through him disparages his chief Counsellours and Officers; yea, and all the people under his Government, inasmuch as the disgrace of the Head redounds to the whole Body.

Both are injured by such evil speaking: but of the two, they most that sit highest; specially they that are both wayes Rulers, by descent and by office, Principes nati & Principes facti both, who have supreme oversight of [Page 8]both Powers, Ecclesiastick and Secular, as Moses had; from whom lieth no appeal, and upon whom the cares of all are laid. These, above all, are exempted from the fury of bad tongues: Speak not evil of these in any wise.

Neither of these, nor yet of their inferiour Officers, even for their sakes: For as they help to bear the burthen with their Sove­raign, they make but one body, and draw one common yoke. Neither higher there­fore nor lower Powers may be reviled; no not the Priests and Levites, as far as they are interested in regimine, in ruling the people. And some way they are interested: for Saint Paul calls them Leaders of the blind, Lights of them that sit in darkness, Instructers of the foolish: and speaks it even of Jewish Teachers, Rom. 2.19. Less then whom we cannot imagine the Disciples of Christ to be, whom our Sa­viour terms the light of the world, Mat. 5.14. And though some of late dayes will not abide to hear they should have any rule, yet we know where Saint Paul chargeth Christian Congregations, Obey them that have the rule over you, Heb. 13.37. and submit your selves, Heb. 13.17. After [Page 9]which presently follows, For they watch for your souls, as they that must give an account, &c. And who are those watchmen over your souls, but the Clergy? Let a man so esteem of us as the Ministers of Christ, and Stewards of the mysteries of God, 1 Cor. 4.1. Stewards, I trow, are Ru­lers. If any doubt it, hearken to Christ him­self; Who then is that faithfull and wise steward, whom his Lord shall make ruler over his houshold, to give them their meat in due season? Luke 12.42. I contend not for their power, (though Saint Paul speaks of power which the Lord had gi­ven him for edification, and not to destructi­on, 2 Cor. 13.10.) But if I plead for their im­munity from railing and evil speaking, the Text, I suppose, will bear me out in that.

Especially for the higher order of the Clergie, who succeed the Apostles: who have the over­sight, not of the people only, fō whence their name Episcopi; but of the Clergy too, and therefore termed Praelati: who are more then Rulers of the people, even [...], Rulers of their Rulers also. I hope I may intercede in their behalf, that evil tongues may have less liberty to rail against such; for such the Text aims at directly. It was a High Priest [Page 10]whom Saint Paul reviled here: and he inti­mates clearly he would not have done it, had he known his eminence, that he was a Ruler of the people.

Upon which two words, Ruler and People, so joyned, we have to observe, It excuseth not any to say he is none of my Ruler whom I reproach, he hath no power over me. Ana­nias had none over Saint Paul properly; Saint Paul rather, as an Apostle from Heaven, had power over Ananias. Yet if he be a Ruler of the people, spare him for the peoples sake. They that in forraign Countreys raile upon Christian Princes beyond the Seas, may do well to think upon this, as occasion serves.

And think also, if the Prince would be for­born for the peoples sake, then the more peo­ple he hath under him the more to be for­born: And the more removed from the peo­ple such a Prince is, as being of nobler Birth, more excellent Education, Knowledge, Ex­perience, Wisdome, and Vertue, the more like God such a Ruler is; and the less like one of the people, so much the lesse to be tradu­ced and reproched by any of the people: yea, were the Reprochers Rulers themselves, they [Page 11]may not speak evil of their Fellow-Ruler, much lesse of their Soveraign Ruler; for none of any sort may be allowed to revile him. That will appear by the next point of our Division, viz. Who are the parties restrai­ned that may not speak evil. Non maledices tu, (saith the Text) Thou shalt not speak evil; that is, neither thou Paul, nor any man.

Not any man first: For this Non maledices is but a branch of Non dices falsum testimonium, which is the ninth Commandement, Thou shalt not bear false witnesse: and that is as univer­sal as Thou shalt not kill, or steal, or commit adul­tery. So thou shalt not deprave or dishonour thy Ruler by bad language, whoever thou art. Non reliquit hominem, saith the 105. Psalm, Psal. 105.14. speaking of them that medled with the Patri­archs, He suffered no man to doe them wrong, &c. He will suffer no man to speak wrong nei­ther of those that succeed the Patriarchs. Touch not mine Anoynted in that place binds up all hands. Psal. 105.15. And Non maledices Principi, in this place, tieth up all tongues. Quis mittet manum, saith David, 1 Sam. 26.9. Who can stretch forth his hand against the Lord's anoynted, and be gudtlesse? Quis mittet linguam is as true also here, Who can [Page 12]put forth his tongue against supreme Authority, and not be guilty of violating this precept? Non maledices, &c.

Not any, be he never so holy in the eyes of multitudes; much less they that are holy in their own eyes onely. Precise, sanctified, illuminated brethren, so highly in favour with Heaven (as themselves imagine) that they have a priviledge to censure every body else; as if they, forsooth, were the onely Saints pointed out in that spiritual man, 1 Cor. 2.15. who judgeth all things, but he himself is judged of no man. Not any of these, how pure soever in their own sight, are warranted to censure their equals, much lesse their betters. Speak not evil one of another, Jam. 4.11. brethren, is S. James his precept to all men; Rom. 14.4 and, Who art thou that judgest another man's servant? Saint Paul's de­mand to any man. And if thou may'st not judge another man's servant, thou may'st not judge thine own Master, I am sure, nor speak evil of that supreme Power which God hath ordained to judge thee. Take heed: Let eve­ry soul be subject to the higher powers, Rom. 13.1 will infer, Let every tongue be subject also.

Was there any degree of men permitted to speak evil against Moses? nay, from the high­est [Page 13]to the lowest, God testified his indignati­on against any that dared it. Not Jannes and Jambres, those counter-working Sorcerers, but for their foul tongues were plagued with foul botches, Exod. 9.11. not Corah, a Levite, nor Dathan and Abiram, Princes of the Con­gregation, but as they misled others by their example, Numb. 16.32. so were themselves made examples by no common judgements. Not any of the people, were their complaints never so ur­gent; not those that lacked water at the wil­derness of Sin, Numb. 11.34. nor those that lusted for Flesh at Kibroth Hattaavah, Numb. 11.3. nor those that complained of their way at Taberah; not any of these, were they few or many, escaped judgement: no, not all the many, all the Congregation ga­thered as one man against Moses and Aaron, Numb. 14.10. de­ceived by the timorous spies, Num. 14.2. but did their penance for it in Pestilence, in Fire, in the stings of Serpents, in sundry kinds of death, till they were all consumed, even more then 600000. men, excepting onely Caleb and Joshuah. Numb. 14.30. To omit those that murmured upon the destruction of Corah (whose plague found no stop but the atonement of Aaron; Numb. 16.50.) not Aaron himself, though the brother of Moses, Numb. 12.4. [Page 14]not Miriam, though his sister, might be al­lowed so much as to whisper against Moses, but straight a cloud, a terrour, and a kindling of the Lord's anger. Num. 12.8. How is it, that ye were not afraid to speak against my servant Moses? So true is that of Zach. 2.8. He that toucheth you, toucheth the apple of mine eye. God will not en­dure a whisper, nor a muttering, nor the breath of an unsavoury mock to come near his Anointed.

Now if not the highest, if not Dathan, nor Corah, nor Miriam, nor Aaron, may open their lips against Moses; how much lesse the son of Lev. 24.11. Shelomith, one of the meanest of the people? If neither Nabal, 1 Sam. 25.10. 1 Sam. 15.3. nor Achitophel, nor Absalom may speak evil of David, 1 Sam. 15.31. how much lesse 2 Sam. 16.7. Shi­mei a Benjamite, or 2 Sam. 20.1. Sheba the son of Bichri? How ill befits it to hear the worst revile the best? base Thersites to rail upon royal Aga­memnon? Acts. 19.16. Demetrius the Silver-smith to mut­ter against venerable Paul? John 3.10. Diotrephes, a prag­matical Sophister, to prate against Saint John? Ignorance to deprave Learning? Rudenesse Experience? Youth to censure Age? illite­rate Idiots to teach reverend Prelates? the off-scouring of the Rabble, the scumme of [Page 15]the Rout, to belch against God's Anointed, the Head of the Princes of the Tribes of Isra­el? Proh dolor! Quis talia fando temperet à lacry­mis? What eyes can hold water? what eares endure the hearing?

Intolerable this Abuse, doubtlesse; but especially intolerable in two sorts of men, the worst and the best: The worst, in regard of their meannesse, provoking indignation; and the best, in regard of their eminence, easi­ly gaining belief. In the former sort it argu­eth desperate Presumption; in the latter sort Envie and Malice, siding with Ambition. For Shimei to reproch David brings certain vengeance on Shimei, 1 King 2.46. be David never so mer­ciful: For Achitophel to whisper against his Soveraign, brings unavoidable ruine upon Achitophel, 2 Sam. 17.13. and upon Absalom missled by his Councel, 2 Sam. 18.14. be David never so low driven.

Now though great the sin of both, yet grea­ter Achitophel's, as one able to doe more mis­chief; one to whom more credit is given; one more obliged, and in his Master's bosom, able by revealing his secrets more to weaken him, and by his wisdom to manage armies against him: fouler in Achitophel then in Shimei. [Page 16]And so it is in all Courtiers of the King's Family; in whom is fulfilled, Psal. 41.9. The man that did eat of my bread hath lifted up his heel against me. And fouler yet, 1 Kings 1.7. if Abiathar should fall off and side with the despisers of David in his old age, drawing a scandal on the Priesthood to boot, and sedu­cing numbers under colour of Religion. Cer­tainly let bold Levites, the sons of Thunder, that love to make the Pulpit a School of Re­bellion, pretend what they will, no warrant have they from Heaven to traduce the Lord's Anointed. And so much greater is their crime, by how much more it concerns them to disswade all men from such things. It is not the example of Nathan reproving David, 2 Sam. 13.9. nor of Elias threatning Ahab, 1 Kings 21.21. nor of Daniel ter­rifying Belshazzar, Dan. 5.23. will bear them out: nay, whe they can shew power to discover Secrets, as Nathan did, to doe Miracles, as Eliah, to fore­tell things to come, as Daniel, then let them be bold with Princes, as they were. Meanwhile, look here upon S. Paul; S. Paul, that had greater Commission then they can pretend any, that could doe as much as Elias, or Daniel, yet here acknowledging he went too far against Ananias. The case is worth insisting [Page 17]on a little, and the order of our Division now leads us to it.

None may speak evil of Rulers, no, though he be S. Paul. Why? Did not S. Paul speak evil? Was not his answer to Ananias a plain Curse, with a Contumelie to boot? God shall smite thee: Is not that a Curse? Thou whited wall: Is not that a Contumelie? The stan­ders by thought it so, who presently took up the Apostle, Revilest thou God's High Priest? And we do not hear S. Paul denying that he reviled, but rather that he knew whom he re­viled; I wist not, brethren, that he was the High Priest. So an offence if it were in him, it was for lack of knowledge; as he saith elsewhere of his persecution of the Church, I obtained mercy, because I did it ignorantly, 1 Tim. 1.13.

But then, may Ignorance excuse in such a case? or can it be thought indeed, that Saint Paul was ignorant, so as not to know the High Priest? S. Paul, that was bred at the feet of Gamaliel, expert in all Laws and Cu­stomes among the Jews, he to be such a stran­ger to his own Nation, as not to know who ruled the Synagogue? Yes: 'Tis likely (saith Calvin) the Apostle knew what the Jews cal­led [Page 18] Ananias: But because the High-Priest­hood of Aaron was now expired, 'twas void, and rested in Christ; therefore S. Paul an­swers like one that knew not Ananias, nor his Authority, intimating him but a private man. And therefore no such peril in reviling one who was now no Ruler of the people.

But this had been a worse scorn then the other: and had S. Paul discovered any such meaning, he had much more incensed the standers by, whom now he pacified; and there­fore, in likelihood, carried not himself as one that meant to bereave Ananias of any honour, but to excuse himself rather in not discerning his honour: he appeared, therefore, as one repenting and craving pardon; as if he should say, Had I known him to be the High Priest, I would have known my duty better, and gi­ven him no such language.

Excuse S. Paul, therefore, as one truly ig­norant who Ananias was: nor marvel if he were ignorant of him by face, though hap­ly not by name. For S. Paul had now been many years absent from Jerusalem; and this meeting was not in the Synagogue, where he might distinguish the High Priest by his or­der [Page 19]of sitting, but in the Castle, where the chief Captain kept his Garrison; and in likeli­hood, the Jewish Rabbines stood not upon formalities there: So the high Priest by his sitting S. Paul might not know. But, I pray, how could he chuse but know him to be one of his Judges notwithstanding? One of his Judges he himself confesseth him: For, Sit­test thou here to judge me according to Law, and com­mandest me to be smitten contrary to the Law? How is this then? May a Judge on the Bench be reviled, and not a High Priest? whereas the Law saith plainly, Thou shalt not curse the Gods, that is, the Judges. And we have concluded neither superiour nor inferiour Magistrates subject to our reviling. Which way will ye excuse the Apostle then from transgressing the Law?

Divers defences of S. Paul are here used by divers: but one of the best is S. Chrysostom's, That Saint Paul's answer to Ananias was not meant as [...], but as [...] not as Revi­ling, but a kind of free speaking. To which liberty of speech S. Paul was constrained, for Lysias the chief Captain's sake, there present. The day before, when the chief Captain went [Page 20]about to scourge him, Act. 22.25. S. Paul pleaded his pri­viledge as a Roman. Now when the High Priest commanded so basely to smite him, should he that would not take scourging at the Romans hands, take beating so patiently at the hand of the Jews, who were under­lings to the Romans, the chief Captain might well have thought him foolish and slavishly abject to the will of the Synagogue. Needful therefore for his credit's sake, S. Paul should answer stoutly; and so he doth, dire­cting his reproof not to them that smote him, but to him that commanded him to be smitten. Howbeit, such a reproof, as though it did not become him toward the High Priest, toward an inferiour Judge might be­come him well enough. S. Paul therefore being made to know his errour, is not asha­med to let the standers by know his igno­rance, and that such freedome of speech he would not have used, had he known the dig­nity of him to whom he spake, as being not ignorant that it is written in God's Law, Thou shalt not speak evil of the Ruler of thy people.

Divers moral inferences might hence be [Page 21]gathered, which we have not time now to insist on. As, That though Rulers forget their Duty, we are not to forget our Reverence. 2. That toward supreme Magistrates su­preme Honour is required. And That free­dom of speech, which toward an inferiour Governour were but [...], Tongue-liber­ty; toward a Superiour may be [...], flat Contumely. 3. That it will not suffice to say, he was no good man, no lawfull Ruler we reviled, when we are judicially convented before him, and the people esteem him so. 4. That Scripture-plea will not bear us out. S. Paul might have defended, God shall smite thee, from Psal. 3.7. Thou smitest all thine enemies upon the cheek-bone: and, Thou whited wall, from Christ's own resemblance of the Pharisees to whited sepulchres, Mat. 23.27. &c. Yet he alledges no Scri­pture for Contumely. S. Paul knows a stronger and a plainer Scripture against Contumely to Governours, namely, Non maledices Principi. 5. That if we have exceeded, through Passi­on or Ignorance, in intemperate speeches, we should be ready to acknowledge our errour, with Nesciebam, fratres, I knew not what I did. 6. That evil speaking, such as scandals the [Page 22]hearers, in audience of the very same hearers would be recanted: & That scandal is enough to make our speeches evil, though otherwise in themselves true & justifiable. But this tou­ches upon the nature of evil speaking it self; and so leads us to the 3^d. general of our Divi­sion. Having heard against whom evil may not be spoken, and the parties forbidden to speak evil: come we in the next place to Evil speaking it self, the abuse here forbidden, that we may shew what it is, and why forbidden.

First, What it is: And though evil speak­ing be of many kinds, as Cursing, Railing, Slandering, Depraving; yet none are so di­rectly here intended as those evil speakings which imply the party we speak of to be evil. Dicere Principem malum, hoc est maledicere Principi, (saith one) To utter words, such as in­fer our Rulers to be evil, this is properly to speak evil of Rulers.

Why, but in so saying, perhaps we say true: And may we not speak truth of our Rulers, affirming them to be as they are? Hath not the Prophet a Woe for them that call evil good, or good evil? Admit he hath; yet no warrant have we, for all that, to call that evil which is [Page 23]evil, unless charity lead us to it. For, [...] Cor. 16.14. Let all your things be done with charity (saith the Apo­stle;) and charity will seldome lead us to speak evil of our Neighbors, but of our lawful Governors never: For the very scandal of such speaking, though it be true, will out-weigh the benefit of knowing such truth. Better it were by far for those under authority, falsely to believe and speak well of those in authori­ty, so they doe it ignorantly, then to believe or speak evil of their Rulers never so know­ingly.

The reason of which appears grounded upon two of the ten Commandments, name­ly, the Fifth and the Sixth. Honour thy Father and thy Mother, first; and thy Ruler is a Fa­ther. In reference to his dignity, speak not evil of him, though he deserve it: For a Fa­ther, be he never so bad, ought not by his own children to be dishonoured. And then, Doe no murther: ye cannot speak evil of a Ma­gistrate but ye help forward to Sedition, and Sedition is manifold Murther.

But not to fall upon the reasons why no evil speaking, till ye have seen what: note, that evil speaking in general is by some divided in­to [Page 24] Judicative and Optative; Judicative, affirming evil, and Optative, wishing evil: both are in S. Paul's answer to Ananias. Some divide it into evil speaking in presence; that is Contu­mely, 2 Sam. 16.7. as Shimei to David, Come forth thou man of bloud: and evil speaking in absence, as Miriam spake against Moses; Num. 12.1. that is Detraction.

The fittest division for our purpose seems drawn from the Text, as it stands in the old Law, Exod. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy people. Where the for­mer Verb [...] signifieth Vilifying, or De­tracting; and the latter [...] Railing, or Cur­sing. Which two seem to point us to the two Fountains from whence all evil speaking proceeds, viz. Wrath, or Envy: Vilifying or Detracting, the fruit of Envy; Railing and Cursing, of Wrath or Malice. One of these two moves in evil tongues, either Wrath, be­cause we have received some evil from our Rulers; or Envy, because we think they re­ceive too much good. And as Envy is more frequent then Wrath, so Detraction more abounds then Railing or Cursing.

To touch upon them in order. Railing or Contumely seems that which S. Paul is char­ged [Page 25]with here: his reproching Ananias ap­pears as proceeding from sudden Wrath in his own vindication. Now from Wrath are numbred four kinds of evil speaking, viz. Contumely, Malediction, Whispering, and Slandering: The two former, Contumely and Malediction, proceeding from Wrath in the heat of it, furious at first kindling; the two latter, Whispering and Slandering, from Wrath cooled and digested into Hatred and Malice.

Contumely is defined to be a reproching any to his face, by words or deeds disgracing his honour; as the Pharisees to Christ, John 8.48. Say we not well thou art a Samaritane, and hast a devil? and the Princes of Judah to Jeremie, Jer. 4 [...].2. Thou speak­est falsely, the Lord our God hath not sent thee; but Baruch the sonne of Neriah sets thee on. No light crime such Contumely; for the least degrees of it are heavily sentenced in the Go­spel: Whoso shall say to his brother, Raca, shall be liable to a Council; and he that shall say, Thou fool, in danger of hell-fire. Contumely differs from Ma­lediction, because it may be real as well as verbal; in deed, no less then word: as the Psal­mist describes some wagging their heads at [Page 26]our Lord's Passion, Psal. 22.7. shooting out their lips, gaping with their mouths; and yet that was Contumely. Whereas Malediction is defi­ned to be a vehement wishing of evil with words of imprecation, in the bitterness of soul; and so is but in word at most, if it go farther then the heart. Besides, Malediction aims at the Person, but Contumely strikes at his Ho­nour. And of the two, Contumely is the fouler crime, as it is abler to doe more mis­chief: for Malediction (take away Scandal) cannot hurt him much on whom it is be­stowed, if he deserve it not; inasmuch as Curses causeless light upon the head of him that utters them, and wound the party cursing more then the party cursed.

Both these, as well Contumely as Maledi­ction, are ten-fold worse against our Superi­ours then against our Equals: insomuch that Shimei for his contumely against David, 1 Kings 2.46. was justly rewarded with capital punishment at length: And, whoso revileth or curseth father or mother, let him die the death, saith the old Law, Exod. 21.17.

But it will be said, Neither of these are much to be charged upon our times. I [Page 27]would they were not, and that in the most wicked manner. A Contumely there is by Libelling, as Schoolmen note: For three kinds of it there are in all. 1. Contumely by word in audience of the party reviled; as when the children reproched Elisha, 2 Kings 2.3. Come up thou bald head. 2. Contumely by foul language in the ears of such as may carry it to the par­ty reviled; as when Rabshakeh railed upon Hezekiah in the hearing of the Jewish Coun­sellors. 2 King. 18.29. 3. Contumely by Libelling; as when Sanballat sent an open Letter to Nehemiah, taxing him with an intent to be King, Nehem. 6.6. Of the three this of Libelling is the worst kind of contumely in many respects: for it spreads wider, wounds deeper, lasts longer, smarts sorer, and is both Contumely and Detraction mingled in one. Inasmuch as the Author hides his head, 'tis Detraction; as it comes to the libelled parties eares, 'tis Contumely: So 'tis allied to Malice and Envy, to Murther and to Theft both. What shall be said to this impudent, yet corner­creeping villany.? this murthering worth and honour, as it were by the shot of a Pi­stoll in the dark? this stealing the jewel of a [Page 28]good name by a hand invisible? but what the wise man saith of a friend turned enemy, Ecclus 37.3. 0 wicked imagination! whence camest thou in to cover the earth with deceit? Doubtless, if it be so hai­nous to speak evil of Rulers by detraction in absence, 'tis much worse to speak evil to Ru­lers by contumely to their face; and worse yet to write evil of our Rulers, which is do­ing evil as well as speaking, and was seldom punished in any well governed Monarchy with less then Death or Mutilation.

Nor may we excuse our Times from the other crime of Malediction; onely whereas Cursing is esteemed a fruit of Wrath, by way of Revenge for Injury, Experience in some of our people sheweth it is otherwise now and then: they can curse gratis, and heap with Maledictions the best of Governors, for no injury at all ever done them; fulfilling that of Psal. 109.5. Thus have they rewarded me evil for good, Psal.69.4:&c They that hate me without a cause are more in number then the hairs of my head. 'Tis true, that Cursing is properly a fruit of Wrath rather then Malice. But what say we to Wrath ingendered of Malice and Hatred? and that Hatred upon no ground but Envy? [Page 29]such as the Pharisees hatred and wrath a­gainst our Saviour, who never did them evil? Such wrathful and spightful Malediction is, without doubt, the worst that can be.

To leave Contumely and Cursing: there follow Whispering and Slandering; fruits of Wrath too, but of Wrath cooled and di­gested into Malice. Of the twain, the Whis­perer is somewhat worse then the Slanderer: For the Whisperer wears the habit of a friend, and under that visor deprives us of our friends. A smooth-fac'd Murtherer, a for­ked-tongu'd Serpent, a two-edg'd Sword, as Bernard calls him, relating to one friend what may most exasperate him against another, & so poisoning them both: Licking and biting, stroaking and wounding, sometimes in one breath. Ecclus. 28.13. Curse the whisperer and double-tongued, saith the son of Syrach; for such have destroy­ed many that were at peace.Ver. 16.Whoso hear­kens to it shall never find rest, nor ever dwell quietly. Amongst those whom God hates, the chiefest is he that soweth discord amongst brethren, Prov. 6.19. If he that robs us of our Fame or Honour be such a hateful enemy; how much more he that bereaves us of our [Page 30]Friends, for whose sake we desire Fame and Honour? Abandoned therefore above all other be the Tale-bearer and the Whisperer, whose words are as the piercings of a sword. Take away the Tale-bearer, and Contention will cease, Prov. 26.20.

Next after the Whisperer goeth the Slan­derer; a vice near allied to the Devil: from whence Satan's name Diabolus, viz. from false accusing and slandering the Brethren. Upon the Slanderer all the people were to bestow a general curse. Deut. 27.24. Cursed be he that smites his neighbour secretly. And God himself in Deut. 19.16, &c. smites him no­tably; If a false witness rise up against any, to te­stifie what is wrong, inquiry shall be made, and ye shall doe unto the false witness as he had thought to have done unto his brother. Thou shalt not raise a false report, nor joyn hands with the wicked, to be an unrighteous witness, Exod 23.1. A most pernici­ous evil, whereby the fairest Vertue in the world may be blasted at a distance, undone in secret, and not know who hurteth it. If it spread in multitudes, it quickly makes up that three-fold Evil the Wise-man so trem­bled at, and prayed against, viz. The slander of a [Page 31]City, The gathering together of an unruly multitude, and a false Accusation: All these are worse then death, Ecclus. 26.5. The Slanderer differs from the Whisperer, in that he is fouler mouth'd, and appears more like an enemy, and commonly hath the Whisperer for his fore-runner. Let the Whisperer aggravate a true matter, and blemish it with an odious colour; the Slan­derer shall blacken it more with lying, and augment it with manifold addition. Let the Whisperer say to day, Moses favours an Aethio­pian woman; the Slanderer will say to mor­row, Moses despiseth his own Nation, and prefers in his love any before them.

This for evil speaking from Wrath and from Malice. But more abundant are Ob­loquies from Envy, which in general are four-fold also; that is, Detraction and Murmu­ring, Complaining and Derision; whereto some adde Depravation. Two of which are more common against all sorts of men, viz. Detra­ction and Derision: and two more peculiar against Governours, to wit, Murmuring and Complaining. None of these are so properly the fruits of Envy, but that they proceed also, many times, from Hatred and Malice.

For Detraction first; it is one of the most reigning vices in this last age of the world, and most properly condemned in this Text, which is read in many Translations, Diis non detrabes, Thou shalt not detract from the Gods, nor revile Rulers. Detraction is by Aquinas defined to be Denigratio famae alienae per verba occulta, A blackening or bespotting our neighbour's fame by clandestine speeches in his absence; called therefore Backbiting: And differs from Slander, inasmuch as Detra­ction is alwayes in absence; but Slander may be in presence. Slander is evermore false; but Detraction may report but what is true. And five wayes, as Aquinas noteth, may Detraction go to work. 1. By inventing a Slander or false Report: As the Pharisees, Mat 9.34. when they affirmed our Saviour to cast out Devils by Beelzebub. 2. By aggravating a true matter: Gen. 31.1. As Laban's sons of Jacob; Jacob hath ta­ken away all that was our Father's, and from our fa­ther hath gotten this glory. 3. By revealing an Er­rour before hidden: Gen. 9. [...]2. As Cham, when he disco­vered his Father's nakednesse. 4. By depra­ving an action well meant: As Doeg, when he traduced the High-Priest for relieving Da­vid. 1 Sam. 22.9. [Page 33]5. By diminishing or concealing the good things in our neighbour, and uttering onely what we think bad: As Ahab of Micaiah; I hate him, 1 Kings 22.8. because he never prophesieth good unto me, but evil.

These are the usual wayes of Detraction: And by this, ye may perceive it comprehends not slanderous and false rumours onely; but such as are true likewise, if uttered with an intent to hurt our neighbour's fame. For, as the ninth Commandment is broken by un­charitable witness, as well as false witness, because Charity is the fulfilling of the Law: so the Detractor, in spoiling his neighbour's same, is not excused, though he say true, for we are not allowed to hurt any by word any more then deed. And is Defamation no hurt, think ye? What wise man esteems not his Fame more precious then his Wealth? And is he a Thief, that robs his neighbour's purse; and he none, that robs him of his good name? Plead not truth therefore in defa­ming our brethren; but remember Truth and Peace ought to go together. zach. 8.19. Love the Truth and Peace (saith Zacharie.) And Peace will never abide detracting from our equals; much less our Superiors. Charity wil hide such [Page 34]truths; 1 Pet. 4.8. for Love covers a multitude of sins.

After Detraction followeth Murmuring: A vice too frequent in the common sort against their Governours: As fast as any Calamities befall them, their Rulers bear the blame of it presently. Let any Scarcity, or decay of Trade, any Contagion or Plague from God's hand, or through their own mis­demeanour, light upon them, all is laid in­stantly upon the score of their Leaders. If the Israelites want flesh, or any varieties they long for, who but Moses and Aaron hear ill for it straight? Numb. 20 5. Why have ye brought us into this evil place? Here is neither fields nor vineyards, and our soul is dried away with this light bread. Yea, though no evils befall us, if others receive as much good, it sets a murmuring tongue a­barking very often. Thus the Labourers in the Vineyard murmure against the good man that hired them; Mat. 20.12. These have wrought but one hour, and thou hast made them equall to us, &c. Luke 15.29. And the Prodigal's elder brother; So many years have I served thee, and thou never ga­vest me a kid. A servile vice this Murmuring; and therefore so frequent in servile and vul­gar dispositions. It is the property of bad [Page 35]servants to be alwayes murmuring: and it is the justice of good Masters to afflict them the more for it. So God deals with murmuring people, and never fails to scourge that Nation where this sin abounds.

To Murmuring ye may adde Complain­ing; Jude 16. S. Jude well couples them together: These are murmurers, complainers, walkers after their own lusts, &c. The difference between both is, That the Murmurer takes on in his own behalf, because somewhat is wanting to him­self: but the Complainer he is zealous in be­half of others; finds fault That Honours and Offices are not bestowed upon such as deserve them best; That able Preachers are undone for Ceremonies, while men of worse Gists and Lives are countenanced. As if disobe­dience to Supreme Authority were not so much the greater, by how much the smaller the things, & on slighter reason refused. Or as if those that swallowed Oaths of Non-adhe­rence and Covenants of Rebellion without scruple of conscience, were to be regarded while they pretend conscience against Unifor­mity. Others complain, that old servants are forgotten, and they that have suffered most [Page 36]are least regarded. 'Tis hard pleasing men of this humour. Remember, Lord, (saith David) how I do hear in my bosom the rebukes of many peo­ple, where with thine enemies have blasphemed thee, and slandered the foot-steps of thine Anointed. Let such complainers have the guidance of affairs in their own hands, and they would speedily take away all Grievances, and mend all that is amiss. Yea, just like the Reformers in Ger­many, or some others in this Kingdom that took after them, who pretending Reformati­on, instead of one abuse rectified, quickly brought in an hundred.

Worse then the Complainer is the Derider, or Depraver, the fourth and last sort of evil speakers, that can turn the most venerable things into matter of scorn; can scoff at the sacred Ceremonies of Religion, as Michal scoffed at David dancing in his linen Ephod. 2 Sam, 6.20. The eye that mocks at his father, Prov. 30.17. and despiseth his mother, let the Ravens of the valleys pick it out, and the young Eagles devour it. How these kind of sins provoke the patience of heaven, ye may see by those children that mocked Elisha. 2 Kings 2.24.

Together with the Derider ye may set the Depraver, who interprets all occurrences in [Page 37]the worst sense: 1 Sam. 18.29. like Saul the Tyrant, who imagined David's Victories over the Phili­stines, so many secret steps to the Kingdome of Israel; David's courteous and affable de­meanour, 1 Sam. 18.15. his art to win the hearts of the people; 1 Sam. 20.30. His obsequiousness to Jonathan, a kind of cunning to save himself, and disco­ver Saul's projects. Like Depravations abound with some of our people, who interpret Uni­formity of Divine Worship, a stinting the li­berty of the Spirit; Appointing a conveni­ent length of publick Prayers, a Devourer of Preaching; Reviving ancient and decent Ceremonies, a step to bring in Popery. We owe the beginning of all our late bloudy Wars to Depravations of this sort. Let such kind of false glosses and abusive paintings be al­lowed, ye may see by the common practice of subtil Lawyers, how easie it is to de­form the fairest face, and to make the best cause look like the worst. There cannot be a worse Requital of the great pains of our Go­vernours, and their care for our safety, then thus to mis-construe their endevours for our good; and while we enjoy peace and plenty under them, for bread, on this manner, to return them stones.

Ye have seen this Evil speaking against Ru­lers what it is, and which be the usuall kinds of it. Adde now some reasons why it is for­bidden, and we have done. And we need go no farther then our Text to begin. They are called in Exodus [...], because they bare the burthen of the people: Num. 11.14. I am not able to bear all this people alone (saith Moses.) Do they bear, with so much love, our infirmities? and shall we, full of so much spight, heap them with calumnies? Then they are called [...] Gods, as executing his judgements, sitting in his Throne, and placed nearest to him, as his Deputies. So that whereas Railing against one of the people is but Obloquy; speaking evil of our Rulers is a kind of Blasphemy.

And marvel not at it. Rom. 13.2. For if he that resisteth the Power, resisteth the Ordinance of God, he that depraves lawful Powers, depraves God's Ordinance too. Hence is it that Moses tells the rebellious, Your murmurings are not against us, Num. 16.11. but against the Lord: And what is Aa­ron, that ye murmure against him? Thou and all thy company with thee (o Corah) are gathered against the Lord. And so are all that com­bine against their rightful Governours. If Rebellion of the hand, if Resisting be damna­ble; [Page 39]neither is Rebellion of the tongue, nor Depraving excusable. Against the Ordinance of God they are both alike.

Against the Ordinance of God? Yea, and against Nature too. For what more unna­turall, then to repay evil for good? and where all the Honours and Rewards we can devise are but a scant Compensation, there to return ill language, Disobedience and Contradiction? to wound their Ho­nour and Renown, in whose good report consists our own? to render for benefits ine­stimable, wounds incurable? For no art nor diligence can make amends for defaming Magistrates. Private Obloquies may be re­canted, and some restitution made: But De­tractions against Rulers spread beyond all power of recalling, and flie into foreign Countreys, and blemish their reputation, not onely during life, but after death; deceiving not the present age alone, but posterity also; and making whole Nations, by their own tongues, instruments of their own miseries.

The Defamers therefore of Rulers are not onely hominum, but humanitatis hostes, as one cal­leth them; not enemies of men alone, but ene­mies of all man-kind. For every Reproch [Page 40]of those in Authority is a pushing against Authority; and every pushing against Autho­rity, a step to bring in Anarchy; and Anar­chy is the worst kind of Tyranny, turning a peaceable Order of men into the Confusion of wild beasts.

No wonder if contempt of Magistracy therefore be indicted as a breaker of all God's ten Commandments. Of the whole first Table. For who shall restrain Atheism against the first Commandment, keep out Superstition against the second, punish Blasphemy and Per­jury against the third, or uphold the publick Worship of God according to the fourth, when Magistracy is down? And of the second Table no less. For if publick Fathers of the Coun­trey lose their honour, how can private Pa­rents expect any from their children, accord­ing to the fifth Commandment? Who shall pu­nish Murther against the sixth, Adultery against the seventh, Thest against the eighth, or Slander against the ninth? Nay, what greater Thest, then by Slander to rob Magi­strates of their power, and our Countrey of their protection, both at once? Who shall defend private men in their right and pro­perty, and keep off him that against the [Page 41] tenth Commandment covets and would invade his Neighbour's possessions, when Princes cannot be quiet in their own possessions?

So of all the Commandments in both Tables, the depraver of Magistrates is guilty. Guilty also of the destruction of multitudes, of kindling Wild-fire, of spreading Leprosie, of dispersing Pestilence. For no such Wild­fire as the tongues of Detractors kindle: No such Leprosie as proceeds from their foul breath: No such contagious Pestilence as their mouths scatter: No such Aegyptian darkness as they would bring in. The good name and vertues of Magistrates shine like a Lamp far and near; like the Moon in a clear night, or like the Sun in the firmament. The obscuring of their light by foul Aspersi­ons, is like eclipsing the great Luminaries of Heaven, casting horrour and amazement on the world.

Adde to this the wofull Consequences, too freshly bleeding in late experience; no con­science made of reviling Rulers, and short­ly none of rising against Rulers; none of Ra­pine, Sacriledge, Oppression, Murther; pluck­ing the Sword out of the Prince's hand, and sheathing it in one anothers bowels. All [Page 42]through the mischief of virulent tongues, which with their pestilent air smother the Truth, overwhelming both Prince and peo­ple in a dark storm of Sedition, and insatua­ting the Common sort with rage and Mad­ness; not caring, like mad dogs, whom they snarle and snap at, whom they mischief or undoe; persecuting Innocence many times to death, and after death; not thinking it e­nough they have murthered good men in their Persons, unless they murther them in their Fame also to all posterity.

Rightly therefore are perverse tongues com­pared to teeth, and the Detractor called a Back-biter. Cal. 5.15. But if ye bite and de your one another, take beed ye be not consumed one of another. Else­where David terms such a tongue, Psal. 57 4. spears, and arrows, and a sharp sword. For nothing cuts like it, nor any such ready instrument of Mur­ther. The tongue of Detractors it was that nailed Christ to his Cross. 1 Sam. 22.18. The tongue of Do­eg, that murthered fourscore and five Priests in one day. Though Doeg's hand were bloudy also, Psal. 52.2. yet David complains of the tongue, saith nothing of the hand. Num 21.6. The tongues of mur­murers, Num. 16.33. that called in fiery Serpents. The tongues of Corah, Dathan and Abiram, that [Page 43]made the earth open her mouth. Observe what a fearful judgement, and how all the four Elements seemed to abandon those Re­vilers of Magistrates! Below the face of the Earth they sunk, that they might not pollute the very ground they trode on. From the Air they were excluded, that their breath might not poison the air. Beneath the Waters they descended, that their carkases might not defile the waters. Below the earth and the depth of it, down to the center they were plunged, down to hell it self, that the earth might not be dishonoured with their grave. O the horrid guilt of muti­nous tongues, that could deserve such a judgement! What need more be added, when Christ brandeth the Pharisees slander with sin against the Holy Ghost, Mar. 3.29, 30. and makes the foulest of all crimes but a sin of the tongue; the onely sin that shall accompany the damned in Hell, where they shall blas­pheme, and rail, and curse themselves, and the higher Powers, when they can doe no more.

Let all these things move us to beware of so ungrateful, so unnatural a sin, as to revile and speak evil of those whose whole care and [Page 44]study day and night is onely to doe us good; to blast and deprave their good names, who defend us and our names, and all we have else, from injury. Be so far from evil-speak­ing of such, that we neither endure to hear evil of them from others, nor to think or ima­gine any in our hearts, or give credit to ill ru­mours we hear with our ears: But inure our selves quite contrary, to think and speak the best, to put the fairest colours we can upon all that our Rulers doe; to defend their Re­putation, and honour them as our Parents; ever blessing and praying for them, That God would deliver them from the peril of all wicked tongues, and more wicked hands; And though undeservedly sometimes they hear ill, that they may never be discouraged from doing well; nor by the unthankfulness of some few envious people, be withdrawn from loving and caring for all their people: But that Rulers and people may be happy one in ano­ther, and being mutually praised and blessed one of another, may receive the blessing of Peace internal and external here, till they be received into the blessing of Peace eternall hereafter. To which, &c.