A direction for the government of the tongue according to Gods word
William Perkins 1558–1602Cambridge: printed by John Legate printer to the University of Cambridge, 1593Cambridge: printed by Iohn Legate printer to the Vniuersity of Cambridge, 1593
[4], 73, [1] p. · 13k words · STC 19688 · ESTC S107173
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Here is condemned the tale-bearer, ⟨p. 49⟩which of an evil mind telleth a thing of another, to bring him into hatred, or to revenge himself, or to get something, which otherwise he could not obtain.
Here is condemned the tale-bearer, ⟨p. 49⟩which of an euill mind telleth a thing of another, to bring him into hatred, or to reuenge himselfe, or to get something, which otherwise he could not obtaine.
This talebearing is of divers sorts. One is,1 when men whisper abroad secretly the fault of another, whereas they should rather admonish the party, as Ham when he had seen his fathers nakedness,
ran straight and told his brethren. The second, when they add to or change the thing said or done, as it serveth for their purpose. Some of the witnesses which came against Christ, charged him to say, I will destroy this Temple which is made with hands, and in three days build another without hands. Where first they change his meaning; for Christ spake of the temple of his body. Secondly, they add to the words. For Christ said not, I will destroy this temple: but,
destroy ye this temple. Therefore the Holy Ghost noteth them with the name of false witness bearers. The third, when men surmise, and tell that which was never
⟨p. 50⟩
done. When Jeremiah was going out of Jerusalem to the land of Benjamin,
and was in the gate of Benjamin, Irijah took him, and said, Thou fleest to the Chaldeans. Then said Jeremiah, that is false, I flee not to the Chaldeans, but he would not hear him. The fourth is the coloured tale-bearing, when one speaketh evil of another, with fine prefaces and preambles, feigning that he is very sorry that his neighbour hath done such or such a thing: that he speaketh it not of malice, but of a good mind: that he is constrained to speak: that he speaketh not all he could speak: that the party to whom the tale is told must keep it secret.
Luther writeth of this fault very well. This vice (saith he) whereby we tell abroad the things which we hear of others, and take them in worse part, is very rife, and of great force to sow discords: the rather because it often showeth it self under the pretence and name of counsel and good advise. And it is a notable visard for a talebearer, to transform him self into an angel of light,
⟨p. 51⟩
and under zeal for Gods glory to backbite and accuse his neighbour of heresy, error, and wicked life.
This talebearing is of divers sortes. One is,1 when men whisper abroade secretly the fault of another, whereas they shoulde rather admonish the partie, as Cham when he had seene his fathers nakednesse,2 ranne straight and tolde his breethren. The second, when they adde to or change the thing said or done, as it serveth for their purpose. Some of the witnesses which came against Christ, charged him to say, I will destroy this Temple which is made with hands, and in three dayes builde another without handes. Where first they chaunge his meaning; for Christ spake of the temple of his bodie. Secondly, they adde to the wordes. For Christ saide not, I will destroy this temple: but,3 destroy yee this temple. Therefore the Holy Ghost noteth them with the name of false witnesse bearers. The thirde, when men surmise, and tell that which was never ⟨p. 50⟩done. When Ieremie was going out of Ierusalem to the lande of Benjamin, 4and was in the gate of Benjamin, Irijah tooke him, and saide, Thou fleest to the Chaldeans. Then saide Ieremie, that is false, I flee not to the Chaldeans, but hee would not heare him. The fourth is the coloured tale-bearing, when one speaketh evill of another, with fine prefaces and preambles, feigning that he is very sory that his neighbour hath done such or such a thing: that he speaketh it not of malice, but of a good minde: that hee is constrained to speake: that he speaketh not all he could speake: that the partie to whome the tale is tolde must keepe it secret.5 Luther writeth of this fault very well. This vice (saith he) whereby wee tell abroad the things which we heare of others, and take them in worse parte, is very rife, and of great force to sowe discordes: the rather because it often sheweth it selfe under the pretence and name of counsell and good advise. And it is a notable visard for a talebearer, to transforme him selfe into an angell of light, ⟨p. 51⟩and under zeale for Gods glorie to backbite anll accuse his neighbour of heresie, errour, and wicked life.
Therefore the Prophets meaning is, that we should conceal the evils that be in our neighbour, and not speak them to others▪ though he be an enemy and deserve it at our hands, and only speak of those good things in him, which seem to preserve concord: for this we would that men should do unto us. Yea, and let us take heed that we judge not or condemn any mans saying or doing rashly. 1Augustine sayeth, that this was the care which his mother had towards her enemies. To do this is a notable point of just dealing, but indeed there is no man utterly without this fault in this life: such is our wretched state in this world. For though some are of this mind, that they desire not to have other mens wants told them, and will not take all in worse part, yet if they be told and taken in worse part of others, they can willingly hear them, neither will they check the teller, but suffer bad ⟨p. 52⟩surmises to take place with them. But Gedaliah the son of Ahicham excelled in the contrary virtue, 2who chose rather to hazard his life, then to suspect evil by Ismael.
Therefore the Prophets meaning is, that we should conceale the evils that be in our neighbour, and not speake them to others▪ though he be an enemie and deserve it at our handes, and onely speake of those good things in him, which seeme to preserve concord: for this we would that men shoulde doe unto us. Yea, and let us take heede that we judge not or condemne any mans saying or doing rashly. 1Augustine saieth, that this was the care which his mother had towards her enemies. To doe this is a notable point of just dealing, but indeed there is no man utterly without this fault in this life: such is our wretched state in this worlde. For though some are of this minde, that they desire not to have other mens wants tolde them, and will not take all in worse part, yet if they be told and taken in worse parte of others, they can willingly heare them, neither will they checke the teller, but suffer bad ⟨p. 52⟩surmises to take place with them. But Gedaliah the sonne of Ahicham excelled in the contrarie vertue, 2who chose rather to hazard his life, then to suspect evill by Ismaell.
This tale-bearing is the common table talk in England: and it is wonderful to see, how those, who are otherwise godly, are overtaken with it: but men must learn to stand more in awe of Gods commandment, and also to consider that the same thing a man speaketh of another, cometh home again by his own door. Wherefore, when men shall enter any evil communication of others, we are to interrupt it by other talk, as not regarding it.
This tale-bearing is the common table talke in England: and it is wonderfull to see, how those, who are otherwise godly, are overtaken with it: but men must learne to stande more in awe of Gods commaundement, and also to consider that the same thing a man speaketh of another, commeth home againe by his owne dore. Wherfore, when men shall enter any evill communication of others, we are to interrupt it by other talke, as not regarding it.
Here remember that when governors and Magistrates shall use hard words, not in the way of defamation, but for the reproving of a vice, it is not to slander:1 as, O foolish Galatians: O generation of vipers. And Christ termeth Herod, Fox.
Here remember that when governours and Magistrates shall use harde wordes, not in the way of defamation, but for the reprooving of a vice, it is not to slaunder:1 as, O foolish Galathians: O generation of vipers. And Christ tearmeth Herod, Foxe.
A simple assertion, is either a simple affirmation, as yea, yea: or a simple negation, as nay, nay: they are to be used only in our familiar and common talk. Let your communication be yea, yea; nay, 1nay: and whatsoever is more, cometh of evil.
A simple assertion, is either a simple affirmation, as yea, yea: or a simple negation, as nay, nay: they are to be used only in our familiar and common talke. Let your communication be yea, yea; nay, 1nay: and whatsoever is more, commeth of evill.
If the trueth which we affirm or deny be doubtful or contingent, then such clauses as these (It is so, or it is not so as I think, as I remember, as I take it) ⟨p. 54⟩are to be added. If one shall say, It is so, and afterwards it prove otherwise, he receiveth discredit, because he spake an untruth. But if he shall say, I think it is so, though it fall out otherwise, yet he saveth his credit, because he deceiveth not, but only is deceived.
If the trueth which we affirme or denie be doubtfull or contingent, then such clauses as these (It is so, or it is not so as I thinke, as I remember, as I take it) ⟨p. 54⟩are to be added. If one shall say, It is so, and afterwards it proove otherwise, hee receiveth discredite, because he spake an untrueth. But if he shall say, I thinke it is so, though it fall out otherwise, yet he saveth his credite, because he deceiveth not, but onely is deceivrd.
An asseveration is, when one doeth vehemently affirm or deny any thing. This is not to be used at every word: but then only when a trueth of greater importance is to be confirmed. When the false prophets among the Jews and the Priests would not believe that Jeremiah was sent of God: what saith he? not simply,1 The Lord hath sent me: but, In trueth the Lord hath sent me. Our Saviour Christ, when he used to speak any weighty matter, used to say, Amen, Amen, Verily, Verily, which is a plain asseveration: for Amen is more then a simple affirmation, and it is less then an oath, as the very sense of the word doth import: which is no more, but Truly, Certainly.
An asseveration is, when one doeth vehemently affirme or deny any thing. This is not to be used at euery worde: but then onely when a trueth of greater importance is to be confirmed. When the false prophets among the Iewes and the Priestes would not beleeve that Ieremie was sent of God: what saith he? not simply,1 The Lord hath sent me: but, In trueth the Lorde hath sent me. Our Saviour Christ, when he used to speake any waightie matter, used to say, Amen, Amen, Verily, Verily, which is a plaine asseveration: for Amen is more then a simple affirmation, and it is lesse then an othe, as the very sence of the worde doth import: which is no more, but Truely, Certenly.
It must be used as the last refuge and remedy of all. For when any trueth of great importance is to be confirmed, and all signs, evidences, proofs, witnesses, fail among men on earth: then we may lawfully fetch the Lord as a witness from heaven, who is the knower of all trueth.
It must be used as the last refuge and remedie of all. For when any trueth of great importance is to be confirmed, and all signes, evidences, proofes, witnesses, faile among men on earth: then wee may lawfully fetch the Lorde as a witnesse from heauen, who is the knower of all trueth.
And in this case an oath may be taken: either publicly before a Magistrate, or privately among private persons, if it be done with reverence and consideration:1 as it was between Jacob and Laban.
And in this case an othe may be taken: either publikely before a Magistrate, or privately among private persons, if it be done with reverence and consideration:1 as it was betweene Iacob and Laban.
