The Uncharitable INFORMER Charitably Informed, That SYCOPHANCY is a Sin, pernicious to all, but most of all to himself.  
By Faithful Teat, Minister of the Gospel of Peace and Truth.  
Thou didst it secretly, but I will do this thing before all Israel and before the sun.  
Si accusasse sufficiat, quis erit innocens?  
DUBLIN, Printed by WILLIAM BLADEN, by Order, Anno Dom. 1660.   

TO THE Principal OFFICERS of the English Army Within these Three Nations.  
NOthing, I think, but necessity and sense of duty could have made my thoughts on this theme, public at this time: I am sensible how critical both are and how apt, as he that did the wrong was to ask Moses, Who made thee a judge? 
Exod. 2.13, 14.  such will be to demand, Who made me a Reprover? and to say (though personally unknown to, or unthought of by me) as the Lawyers did to Christ, when he reproved the Pharisees, Master, 
Luke 11.44, 45.  thus saying thou reproachest us also. Yet finding Ireland replete with angry humours, and distempered with tongue-dysenteries, having licence here for some time ad practicandum, I have reckoned myself obliged (especially considering that to that grand text against Tale-bearing, is immediately added, 
Leu. 19.16, 17.  Thou shalt not hate thy Brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him) to offer something to the cure; though expecting little thanks from the Patient, through the frowardness of his disease, and necessary harshness of this physic; for when a Titus hath to deal with ill-tongued Cretians, 
Tit. 1.12, 13.  he must be sharp, that they may be sound.  
Now the reasons that induced me to present this to your view, are  
1. Because there are temptations peculiar to several conditions and sorts of men, and to whom those of this kind are especially incident, you may gather from John Baptist, 
Luk. 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when the Soldiers asked him, And what shall we do? He said unto them, Do violence to no man, neither accuse any falsely, or get nothing by sycophancy. What that is, and the evil of it, is here discoursed.  
2 Because the grand accuser (to whom all false and malicious Informers are so nearly related) hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies most properly such an Accuser, as calumniates others before great Persons, 
Rev. 12.10.  as Satan the Accuser before the Lord. And so the greater any of you are, the more in danger of being haunted by such evil spirits, if they may have but your ear.  
3. 
Psal. 82.1, 6  Because the Congregation of the mighty, may be read, the Assembly of the Gods, for God hath said, You are Gods. 
Prov. 6.16, 17, 18, 19  Now there are six things that God hate's, yea seven that are an abomination to him: and three at least of those seven do but make up the one thing that I plead against, A lying tongue, a false witness that speaketh lies, and one that soweth discord among Brethren  
Lastly, You all say you are for the healing of our breaches, and if truth may direct the way to peace, take away the Tale-bearer and the strife will cease. 
Pro. 26.20   
I love not to run Division, or to mention the usual tricotomy, yet must say, Had the most passionate of one sort been but more Independent on misreports concerning their dissenting brethren: and the most violent of another sort as careful to keep off from the Backbiter, as to stand off from the Presbyter; and all of a third sort as great adversaries to aspersing as they are to sprinkling, 
〈…〉  our disease had not come to such a dangerous Crisis as our wisest Physicians both in Church and State take it now to be at.  
Therefore whatever construction this little Treatise do meet with abroad among men, my conscience, I hope, will comfort me in this, that I designed it for the quenching our furious flames, though in meddling therewith I should burn my fingers. I would not aim to grate here or gratify there, I have not wittingly offered injury or abuse to any text through the Treatise, nor I hope to any person. I would not rob Statesmen of just and necessary intelligence, for the due tutelage of the public weal; or make a sport of hacking at the evil of Talebearing or hearing, a root of bitterness which I find too apt to spring up in myself as in others; 
Heb. 12.15.  nor yet would I feed a discontented humour in any that look upon themselves as injured, and perhaps are so, by this evil: I know men may go wrong by not right suffering, as others may by wrong doing. I hope Preface and Postscript will (to all that are candid though concerned) clear the charitable intent of him whose prayer for you is, That while many bend their tongues like their bows for lies, 
jer. 10.3.  you may be Valiant only for the Truth.   

To the INFORMER.  
THere was a Minister lately living not far from my habitation in England, who having, to his cost, some skill in Physic, and so much charity as to make use of it for the good of his neighbours; putting his finger one day into a diseased mouth, (though to do the man good) received such a sudden and unhappy bite, (the Patient being put to some pain) that the finger gangrening in a few days cost the Physician his life.  
My charity would hope that thou wouldst not so serve me, if thou couldst; and my faith should, that God will restrain thy wrath if thou wouldst.  
My conscience bears me witness that what I have done, I have designed for thy good, though perhaps it doth not please thee that I should be meddling with the Disease of thy Mouth. 
Gal. 4.16.  But am I therefore become thine enemy, because I tell thee the truth? This little Looking glass doth show thee how thy disease doth deform thee; thou knowest thou canst form, conform, inform; and I have purposely performed this, to transform, if it may be, and to reform thee. The Lord but bless it to thee, and I am well assured, that when thou growest better thou wilt love the Physician, though whilst thou art ill, 'tis like thou wilt dislike, perhaps loath, the Physic.   

A PREFACE Concerning Giving and Recieving of Informations.  
AS it is the honour of virtue to steer a right course betwixt the Scylla and Charybdis of vicious extremes, so as many sin in Informing, some may sin too if they do not Inform. 
Eccl. 3.7. and 8.5.  There's a time to keep silence and a time to speak; and a wise man's heart discerneth both time and judgement. 
Exod. 32.7, 8. Matth. 18. 1 Cor. 5.1. and 1.11. and 11.18.  God himself informs Moses of Israel's revolt: Christ in some cases bids Tell the Church: Paul received Reports, and had his Spies upon the Churches that brought him tidings not only of their Faith, but faults and failings. Moses chargeth blood upon the Tale-bearer, and sin too upon the concealer. 
Leu. 19.16. and 5.1.  If a soul sin and hear the voice of swearing, and is a witness whether he hath seen or known it, if be do not utter it, than he shall bear his iniquity. And what complaint any are bound to utter some are to receive. 
Judas 16.  Yet Judas complains of Complainers; and not only he that raiseth, but that taketh up a reproach against his neighbour is excluded Gods holy hill; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 15.3.  the same word indifferently, signifying the raising and recieving of Reports as in the Text and the Margin, Leu. 23.1.  
The Preacher seems to allow private Intelligencers, 
Eccl. 10.20. and 7.21.  especially to public persons, A bird of the Air shall carry them the voice, and that which hath wings shall tell the matter. And yet he saith, take no heed unto all the words that are spoken, lest thou hear thy servant curse thee.  
It seems then that as there is no Hebrew word for swearing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niph.  but only for being sworn in the passive voice, We may not give tongue or ear to Informations but when conscience of doing good, or of preventing or due punishment of evil doth justly urge; which that we may not unjustly pretend, I say.  
That neither false, frivolous, nor malicious accusations are pleasing to God in the Informers, nor should be to Men as Recievers.  
First, Who can think that God can, or men should be in love with Lies? But who is the FALSE Informer? Not he only that speaks what he knoweth to be untrue as Zibah; but he also that reports to another's prejudice, what perhaps he surmiseth, but falsely, to be true, Therefore the Apostle couples rail with evil surmisings. 
1 Tim. 6.4.  Thou fallest away to the Chaldeans, saith Captain Irijah, 
Jer. 37.13, 14.  It is false saith the Prophet Jeremiah.  
And not he only that puts falsehood upon Truth, as trimming to the stuf, to make his story seem the fairer and the innocent the fouler; But he also that fraudulently conceals that part of the truth that would clear the mind and Intent to be innocent, 
Reus est cujus mens est rea.  whilst he makes the most of that other part of it that speaks guilt as to matter of fact. 
1 Sam. 21. and 22.  Doeg thus dealing with Ahimeleck, though what he informed Saul of was partly true, yet is justly called by David a false tongue. 
Psal. 52.4.   
To these we may refer the wresting of words complained of by the Psalmist, 
Psal. 56.5.  and distorting of doubtful say to the most offensive sense, They are called false witnesses that gave in evidence against Christ, that he said, 
Matth. 26.60, 61.  I am able to destroy the Temple of God and to build it in three days: But his words were, Destroy this Temple, 
John 2.19, 21.  and in three days I will raise it up, which he spoke of the Temple of his body.  
So the misrepresenting of simple and honestly intended actions; 
● Sam. 17.28. Traducere, quasi transducere.  as Eliab did by David's coming down to the Camp, (and this is properly to Traduce, that is, to lead or wyre-draw a word or action beyond the speaker or doers intent or meaning,) I know the naughtiness of thy heart, saith Eliab: Why what is my fault? saith David, who had reason to complain both of Brother and Stranger false witnesses did rise up, 
Psa. 35.11.  they laid to my charge things that I knew not.  
And as false, so FRIVOLOUS Accusations are reproved by the Prophet in those that make a man an Offender for a word, 
Isa. 29.21.  and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of naught: such whose work is to kindle great fires by the continual blowing up of the smallest sparks, as Tatlers and Busybodyes speaking things that they ought not. 
1 Tim. 5.13.   
But say the matter appear weighty and true, yet if Malice or other finister respect have apparently acted the Informer: Let the sentence of an Heathen confirmed by Gods own execution on daniel's Accusers how greatly soever pretending to public service, 
Dan. 6.20 the end.  (this Daniel, O King, regardeth not thee &c.) Show how little God likes it, or Men should encourage it.  
But is not Malice a good Informer though a bad judge? I answer, an error in the first concoction is hardly mended in the second or third. 
A negatione secundi, all negationem tertii adjecti valet consequentia.  Malice is not good, therefore I cannot well see how it should be a good Informer. The Devil, that Arch-Informer, we know, wants no malice, who is yet cast out of the Court of Heaven. I grant the Information Metaphysically considered may be good, that is, the thing may be true, though malice provoked the Informer to make it known, yet is he not herein approvable that he did it maliciously, though still the Offender is nevertheless reprovable if truly accused though maliciously.  
Yet where there appears such a Moral miscarriage in the Informer as malitiousness, it should render the matter of the Information the more to be suspected, insomuch as it is hard rightly to represent what is not rightly received; now 'tis a rule in Philosophy that every thing is received according to the modification of that which recieves it. 
Quicquid recipitur, recipitur ad modum recipientis.  And therefore the eye that is bloodshot with malice, will be apt to deem every thing (though it be not so) of a bloody colour as the looking through a Red glass or medium to make every thing look red.  
But how if the man have been injurious to me first? 
Prov. 24.28, 29.  Yet be not witness against thy neighbour without cause, and deceive not with thy lips: Say not I will do to him as he hath done to me, I will render to the man according to his work.  
But on the contrary, Be pitiful, be courteous, not rendering evil for evil, or railing for railing etc. Being reviled we bless, 
1 Cor. 4.12.  saith Paul.  
But he stands in my light may some Zibah say; and unless I can traduce him I must still truckle under him. Yet will a man speak wickedly for God? and talk deceitfully for him? 
Job 13.7.  Who shall dare then so to do, to serve his own turn?  
But say thou design to promote some public good, nay perhaps that which thou reckonest thy Religion by a slanderous detraction from another's Reputation, whose credit stands in the way of that which thou callest the way of God. Yet still if the truth of God hath more abounded through my lie unto his glory, 
Rom. 3.7, 8.  why yet am I also judged as a sinner? And not rather as we be slanderously reported, and some affirm that we say, Let us do evil that good may come? whose damnation is just.  
But though the false Informer do evil, may not I do well to receive the Information, if it seem to me probable as Zibahs' did to David?  
No not very well to be too suspicious of a Mephibosheth, one of known integrity: 
1 Sam. 24. ch. 26.  And David thought so too in his own ease, for having formerly given Saul full proof of his fidelity, he afterward accurseth before the Lord them that should yet persist to incense Saul against him. But Oh how hard is it for men, yea for good men, when self-interest seems to prompt to jealousy or revenge, to cast all their Accounts by that Golden-Rule of Christ's, 
Mat. 7.12.  on which hang all the Low and the Prophets?  
What a strange confidence had Alexander in Philip Acarnama● his Physician, 
Plutar. in vita Alex.  who cheerfully took a portion at his hand, when Parmenio had advertised him that he was largely hired by Darius to kill him? A shame that a Heathen can so far trust a Heathen, and not a Christian a fellow Christian, though our Religion doth teach our charity, 
1 Cor. 13.5.  not to seek her own, not to be easily provoked, not to think evil!  
But men are mutable: he afterwards became David's enemy that had sometime been his guide, 
Psalm 55.13, 14.  his acquaintance, with whom he had taken sweet Council, yea, they walked to the house of God in company. May I not then take an Information against any man if it seem probable, though it may prove false? How else shall I be able to secure myself?  
I answer, The scope of the Information would here be attended, whether it tend to do another hurt, or to prevent him from doing hurt. I may so far then receive it as to sense myself, in case it should prove true; but not so as to fall foul upon him that is informed against, until I am ascertained that it is true: I may safeguard myself, lest a pretended friend should prove mine enemy, but not deal with him as an enemy, till proved so. 
1 Cor. 11.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There is a partly believing of what we hear, (as Paul speaks, it the phrase there be not a Meiosis) allowable in some cases where we may not yet fully believe. 
Eccl. 2.14.  The wise man's eyes should be in his head, though his charity be still in his heart. 'Twas commendable in Alexander not over hastily to distrust his faithful Physician, yet I think his trusting the physic after such an item, without further experiment or enquiry, was not: especially he being a public person, who may best suspect, because inspection is his work, and if not circumspect, he commonly loses more than himself. I rather commend the prudence of that Prince, who handsomely overhearing some of his Attendants speak evil of him, bade them go further off, lest the King should hear them: so letting them know that he heard them, and yet as if he heard them not.  
He that will believe or listen to nothing, gives encouragement and occasion to those to hurt him, that otherwise either durst not or could not: and he that will suspect and loves to listen to every thing may probably give them provocation to mischieve him, that otherwise would not; for how hard is it to love him without dissimulation, that we know suspects us without reason? Both he that so neglects an Information, if probable, as not justly to obviate an intended injury; and he that so recieves one, though probable, till proved, as to sentence or do execution, transgresseth the Law Thou shalt love thy neighbour as thyself. 
Prov. 25 2 Ch. 18.13.  It is the honour of Kings to search out a matter. But he that answereth a matter before he hear, (that is, rightly apprehend it) it is folly and shame unto him.  
We have lamentable instances of miscarriages in both kinds in Saul and Gedaliah. Saul he listens to the barking of a Dog, a Doeg I should have said, and upon the single Information of an Edomite, commits an horrid massacre upon four score and five innocent and holy persons in one day. 
Jer. 13.15.  Gedaliah on the contrary will not hearken to the certain though secret intelligence of Johanan, confirmed from several hands, That Ishmael was set on work by Ba●lis to kill him, (as commonly the most innocent are least suspicious of others, 
Ver. 16. ) Thou speakest falsely of Ishmael; saith Gedaliah to Johanan: but poor man, he soon found it too true to his cost, 
Chap. 41. 2, 3. Plut in vitam Julii Caes.  and theirs that were cast away with him for want of his care.  
'Tis said that Julius Caesar was murdered with a note in his hand, discovering the bloody treason, he neglecting timely to read it, though importuned thereunto by him that gave it.  
Further, such Informations as are for prevention of an euîl intended to be done, may with good conscience and reason, be secretly both received and improved: Thus the chief Captain being very privately advertized of the plot upon Paul by those sworn Conspirators, 
Act. 23.22,  dismisseth the intelligencer with a charge to tell no man that he had showed him those things.  
But when the Information is an Accusation for a crime committed; though it may be secretly received, if need be, yet before punishment can be fairly inflicted, the person accusing, and the circumstances of the offence should be made known to the accused, that the splendour of justice be not eclipsed, nor the offender barred of so just a means of vindicating himself, in case of false imputation. As it was a good provision in their Law. That no man should be judged till first heard: 
John 7. ●●.  so it is an wholesome usage in our administration, That the Witness look the Prisoner in the face. As they (bad as they were) had some colour of piety, so this, shadow of justice, 
1 Kings 10.  who set the witnesses before Naboth? And saith Pilate to Christ, 
Mat. 27.13.  Hearest thou not what these witness?  
It is a thing most worthy our observation, what abundant caution the Lord gives concerning accusatory informations. 
Deut. 17.4, 5, 7.  If it be told thee, and thou hast heard it, and enquired diligently, and behold it be true, and the thing certain, etc. Then thou shalt bring forth that man which hath committed that thing, etc. and the hands of the witnesses shall be first upon him. If it be told thee, there is private information. And thou hast heard it, which seems to refer to common fame: yet there must be an enquiring diligently; and behold, which seems to require all clearness of evidence; If it, that is, the Information, be true: And the thing certain, The matter of fact not presumed, but fully proved. Then thou shalt bring forth not only the accused, but also the accuser, whose hand is to be first in the execution. It is also said expressly, for prevention and punishment of injury by false witness, 
Deut. 19.17.  That both the men between whom the controversy is (Accused and Accuser) shall stand before the Lord. And indeed were there no more than that general good rule (and good rule for Generals as well as others) of doing as we would be done unto, it were enough in this matter, for I know no man that would willingly be condemned and punished upon that accusation, that he either denies or doth not confess (or I think aught) without knowledge of his Accuser that he may be the better able to make his defence.  
And further as the notifying of the Accuser doth justify the Judge, and may singularly contribute to the clearing of the accused if innocent: So also to the just startling of drowsy conscience, and silencing of sinful self-justifications in case of guilt. And therefore Paul censuring the Corinthians for that which had been declared to him of them, lets them plainly know, 
1 Cor. 1.11.  that he had it from them of the house of Chloe.  
If any think the making of Informers known to others, would discourage others from making Informations known: I answer, If they be for prevention of evil intended as aforesaid, they may without sin be concealed: if for punishment of evil committed, it either will not or ought not discourage honest informers or Informations. And why others should be encouraged, I see not. If any think they should, for some reason or necessity of State, let us take heed that be not truly reported of us, that was slanderously of the Apostles, 
Rom. 3.8.  that we hold, That evil may be done that good may come of it. And in such case, if a Statesman admit what a good man may not, let him remember the grave reply of one that being both Duke and Cardinal was urged to do that in the capacity of a Duke which he judged absolutely unlawful for a Cardinal. 
A like saying I have read of a Clown to the Bishop of Colein.  If the Cardinal (saith he) be damned, what will become of the Duke?  
I need not tell you how odious to all but to their Masters and selves, Informers were in former times, even in my remembrance: but oh the treachery of the heart of man! What credit have some self same practices, yea and principles too, abominated by good men in those times, regained in ours, by putting on a new fashion to serve a new faction? How are some men applauded now adays for borrowing those very notes, for the chirping, of which every one was ready to pluck ●ens feathers about twenty years ago. And the matter is much alike in the case in hand: as if the promoting of Promoters, and the setting up of the work of Information, were a singular part of that work of Reformation so long spoken of.  
Now as slanderous insinuations and sycophantical delations are always, so especially to be abhorred in these cases.  
1. When the Accused are not or cannot be present to answer for themselves: this is manifestly akin to that cursing of the deaf, 
Leu. 19.14.  dealing with such as are out of hearing. They belch out with their mouths, 
Psal. 69.7.  swords are in their lips, they say who doth hear?  
2. When the Accused, through their abject condition, know not where to have right, though they know they have wrong. 
Pro. 30.10  Accuse not a servant to his Master lest he curse thee, and thou be found guilty, that is, lest he tell God, when he can get no right of Man.  
3. When the Magistrate is traduced, as David by Absolom: for It is written, 
Acts 23.5.  Thou shalt not speak evil of the Ruler of thy people. 
Num. 12.8.  And saith God, Wherefore were ye not afraid to speak against my servant Moses?  
4 When a Minister is slandered, as Ahimelech to Saul, 
Acts 24.5.  or Paul by Tertullus, We have found this man a pestilent fellow, and a mover of sedition; the old calumny on God's faithful Ministers, but new vamped, and so made use of to this day. So the Jews before Festus, 
Ch. 25. 7.  laid many and and grievous complaints against Paul, which they could not prove. As God would have his Ministers worthy of double honour, 
m. 15.  he hath beset their good name with a double hedge. 
Ver. 19  Against an Elder receive not an Accusation, but before two or three witnesses: which he speaks of the Elder that rules well and that labours in the Word and Doctrine. The dishonour of his person is a disadvantage to his Doctrine; therefore the accusation which was not to be determined against others, must not be so much as received against him without two or three witnesses. And if these things be so, who shall answer for the obloquys and reproaches that are cast as dirt in the face, not only of Magistrates and Ministers, but even of Magistracy and Ministry itself in this evil and adulterous generation, wherein are sprung up so many cursed Cham's, whose great delight is to see or show the nakedness of Gods Noah's, 
Gen. 9, 23 29  though their fathers in a Theological sense.  
Finally, on the other hand we may greatly sin by silence and non-informing.  
1 When our Informing of evil intended may prevent its being committed, for which end a David, a Magistrate, may maintain an Hushai, an honest spy, in the Camp of an Absalon, with charge to send him every thing he can hear. 
2 Sam. 13.56.  If thou forbear to deliver them that are ready to be slain, if thou sayest, behold, 
Prov. 25.11 12. Est. 2, 21, etc.  we knew it not, doth not he that pondereth the heart consider? Thus Mordecai for informing against Bigthana and Teresh two traitorous assassinates was as honourably rewarded as they were shamefully executed by the just command of King Ahashuerosh. 
Chap. 6.   
2 When our informing is necessary for the reforming of the offenders, thus good Joseph brought the evil report of his brethren to his Father, 
Gen. 37.2  and those of the household of Chloe, the Schisms of the Church of Corinth to Paul's ears.  
3 When it is necessary for the just punishment of crying offences, 
Matth. 18.31.  Thus the servants complain to their Master of his cruelty, who refused to have patience with his fellow servant for two hundred pence, after his Master had forgiven him ten thousand talents. Concealment in some cases makes other men's sins ours, as misprision of treason is treason. And I have observed as too common a fault in private professors, their aptness to find fault if those evils that themselves see or hear be not punished, while they neglect to lend the Magistrate (as they ought) their eyes and ears; for who can think he should be able to see or hear all with his own?  
4 When it is necessary for the glorifying of God, and warning of others, that all Israel may hear and fear and do no more so wickedly. 
Deu. 13.11    


CHAP. I. The INFORMERS Pedigree.  
THe Informer, in Scripture, firnamed Sycophant, alias Tale-bearer (for his proper name you shall never know, 
Luke 3. Leu. 19  if he can hid it, howsoever dishonestly bold he make with yours, not unlike some Nations, more jealous than chaste, who love to be too free with other men's wives, yet their own must not pass in the streets but under a veil) He is for his pedigree of a very ancient extraction, indubitably descended from that original Incendiary, exiled from Heaven for factiousness there, and the first that set up the Trade of traducing on earth; opening his pack to that sex that he thought most inclined to the pedlar, secretly suggesting to credulous Eve, that goodness itself was not so well affected as were to be wished to man's Commonwealth. 
Gen. 3.5.  The serpentine Sycophant having wound into the woman, she hies her to her husband with a tale as fair, but as fatal as the fruit that she gave him. Both are too soon received by Adam, who too late finds Eve decieved in both, 
Ver. 6.  that the sly Informer was both a Liar and a Murderer, and his information designed for the deformation of till that time happy, 
V 7.  but thenceforth miserable mankind. So then (pardon my zeal against that trade that cost us so dear before we were born, and at its first setting up) the first Informer that ever was, was the Devil, the first informed against was God, the first customer that the crooked Informer got was a Woman, made of a crooked bone, yet made upright and innocent, till being decieved, she fell into the transgression by recieving a Report against the innocent. Even our speech puts as little difference betwixt a Tale-bearer and Talehearer, as the proverb doth betwixt the Thief and the Reciever.  
When evil and unjust surmises and jealousies are fomented against those that are good, men do but follow Satan who began with God: But Oh that there were the ears of none but weak womankind (who are too many, by so many) to drink in such venom as is spit by the seed of the serpent.  
Adam now Bankrupt takes up the same Trade as bad as it is, which could never have had rise amongst us but for his Fall: had not our Father been broken we should have scorned without doubt to have gone peddling about with a Tale-bearers pack. But he not knowing what shift to make for a poor living, and being yet too loath to cover himself with his own shame and confusion, 
Jer. 3.25.  which would best have become him, (but self censuring is too good a commodity for such had Merchants to deal much in) He turns Informer against his own dear wife, alas, too dear to him from the time that she grew tale-teller; but now he pays her in her own coin, and not contented to deal in such small wares, he adventures higher, and in informing against her, he suggests against God, and casts a subtle imputation upon innocence itself (as Informers will be muttering where they dare not speak out) The woman thou gavest me, etc. 
Gen. 3.12.   
The woman again she informs against the serpent, 
Ver. 13.  and (as strongly as she can) vomits up her Gall in the first Informers face, who goes sneaking and creeping away (as false Informers are wont to do, when detected) but not without God's curse upon himself, 
V 14.  on thy belly shalt thou go; and entailed on his posterity. The Psalmist complaining (as some read) of slander and calumny (Cherpah, 
Ainsw. A radic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Calimmah, whence carping and calumn, seem derived) inspired of God thus imprecates, 
Psa. 69.23.  make their loins continually to shake, 
Rom. 11.10  which text the Apostle quoting thus varies, bow down their back always; a curse as near a kin to the serpents, as the traducer is to the Devil.  
When each of these Informers had thus acted their parts, the earth itself was the worse for it (as it is a plague to a Country to be pestered with such pedlars. 
Gen. 3.18. ) Thorns and thistles must it now bring forth: And that in a moral sense too, whereof the Prophet sadly complains, 
Mich. 7.4, 5.  The best of them is as a briar, and the most upright is sharper than a thorn hedge etc. Trust ye not in a friend, put ye not confidence in a guide, keep the doors of thy mouth from her that lieth in thy bosom. Having thus traced this Informer from his head spring, we find him to be too near a kin to a Cain, (who was of that wicked one) fallen Adam is his Father, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1 Joh. 3.12.  a fallen Angel his Grandfather. having therefore a Prince to his progenitor, we cannot fairly deny him, a Coat of Arms suitable to his origination, and as Arms are wont oft to be hung upon Sign-posts, you can hardly look off of the Informers when ever you see a Sign of Adam and Eve, for he beareth a serpent proper with an apple (or) on his tongue, and a sting (sable) in his tail: morally thus blazoned, he salutes you with fair pretences, but never leaves you till he have poisoned and inflamed you with prejudices against the innocent; like that Wine that gives a fine colour in the glass, 
Prov. 23.31, 32. Ecc. 10.11.  but at length it biteth like a serpent. Surely the serpent (saith the Preacher) will by't without enchantment, and a Babbler is no better. 
Psa. 146.3.  They have sharpened their tongues like a serpent (saith David,) Adders poison is under their lips. You see I have the Authority of a King at Arms for this Heraldry.  
Besides as the Surname of the Parent is derived to posterity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trajicere, traducere John 6.70.  if Devil be called Accuser, which is the sense of that name, so vice versâ the Accuser is called Devil, as Iscariot was that informed against Christ.  
The Apostle who would not have women to be Slanderers (as we read,) saith, 
1 Tim. 3.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they must not be Devils, so the Greek. And where he foretells that Seducers would be Traducers, we read, false accusers, or make-baits, but the word is Devils.  
If yet there be any doubt of the Informers Line, his friends will help us to some proof, with whom it is a maxim that Malice is a good Informer.  
But if they will needs have that true, methinks the Apostle should be true too, who saith, 
1 Joh. 3.10.  In this are the children of God manifest, and the children of the Devil, whosoever doth not righteousness is not of God, neither he that loveth not his Brother.  
You see who is his Father, if you ask for his Brethren, there is Doeg the Edomite, and Zibah the parasite, and Judas the pseud-Apostle, cum multis aliis, all too foul a fraternity for any honest heart to claim kindred of; especially considering what a stock they are come of, let the upright say, O my soul come thou not onto their secret, and unto their assembly mine honour be thou not united.  
To close this head, it is not to be forgotten, that as the evil spirit is called a Pleader or Informer against others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so the good spirit of God hath an appellation Antarctickly opposite viz. an advocate or a pleader for others: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 5.16.  so that to walk in the spirit, (as Paul speaks), and to walk with slanderers (as the Prophet speaks, 
Jer. 9.4. ) must needs be as contrary as Heaven and hell.   

CHAP. II. The INFORMERS Trade.  
YOu have seen the Informers Pedigree, come we now to his Trade, and pardon me that I put it before his Religion, for so doth he; 
1 Tim. 6.4, 5.  for gain is his godliness: a thing charged upon Railers and evil surmisers. You know his father, & may thence guests at his trade, for probably such a parent will be wanting in no endeavours to educate his own children in his own occupation. When God asked Satan, whence comest thou? 
Job 1.6, 7.  his answer was, From going to and fro in the earth, and from walking up and down in it. And such must the Informers be to the same enquiry, unless he have learned to out-ly his father: however the Psalmist speaks for him, 
Psal. 37.9.  That his tongue walketh through the earth.  
His Trade is a Mystery (as some men call theirs) but of iniquity, of hidden things of dishonesty. Particularly,  
The Informer by trade is a Pedlar, (for so the phrase is) and a dealer too in prohibited commodities. 
A radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rokel is a Pedlar, thence Rakil an Informer, the word used Leu. 19.16. Thou shalt not go up and down as a Talebearer among thy people. Thou shalt not walk a Talebearer, Ains. Slanderer, Backbiter, Quarrel-picker. Marg. Rakil is one that makes merchandise of words, 
Ainsw. in Leu. 19.16.  uttering them as wares, going from place to place to spread abroad criminations of other men. Now walking in Scripture imports a set Trade, as walking in Christ, the Trade of Christianity; walking disorderly, a disorderly conversation, so walking a Talebearer, the trade of Talebearing. A good man may possibly fall into it as his temptation, but none but a wicked will take it up as his Trade. He that walketh a Talebearer revealeth secrets. 
Pro. 11.13. Marg. Heb.  He will tell you 'tis a secret, yet he must needs tell it; He sits, and speaks against his brother, 
Psa. 50.20.  and slandereth his own mother's son. Keep clear, Sirs, off this Pedlar, though a Brother: Paul was in peril among false Brothers as much as by the Heathen. 
1 Cor. 11.26.   
You see I have not neck named the Trade, nor slandered the Slanderer in calling him Pedlar, or in saying that he deals in forbidden Wares. Moses forbids Talebearers, and Paul Tatlers, and calls them Busy bodies, 
1 Tim. 5.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebullio. Psal. 45.1. Hebr.  speaking things that they ought not. The word comes from the boiling of a pot, for as the heart of the godly is boiling up with a good matter: so the heart of the wicked, which is little worth, is vainly bubbling up with other men's matters, and casting up such things as it ought not.  
We think perhaps because the tongue is but a little member, that tongue-sins are but little matters: 
Jam. 3.6, 8.  but James saith the tongue is a world of iniquity, an unruly evil, full of deadly poison: and Judas, 
Judas 9  That Michael the Archangel durst not bring a railing accusation, no not against the Devil, but said, The Lord rebuke thee.  
The sin of Sycophancy, rendered false-accusing, forbidden by John Baptist, 
Luke 3.14. Chap. 19.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Planud. in vitâ Aesopi  and repent of by Zachaeus, comes from showing of figs; which some refer to the story of Aesop, who being traduced by his guilty fellow servants for eating up his Master's figs, and unable through an impediment in his speech to vindicate himself by drinking warm water in his Master's sight, did clear not only his stomach, but his innocence; the colloguing Informers being made to pledge him in the same liquor, discharge both their stomach of the figs, and Aesop of the crime; whence the flattering false accuser was first called Sycophant. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch.  Others refer it to the Athenian Informers set on work for discovery of such as exported that kind of fruit, contrary to Law, who for lucre oft times would accuse the innocent. But what ever was its rise, it's certain, its use both in Scripture and other Authors, is for a flattering Informer, defamer, Tale-bearer, false accuser.  
Now the Trade of this Rakil is not much unlike his, whom in Cambridg we call Rakehell, who goes hunting about in every hole. Pedlar's are wanderers, and so are Tale-tellers, which the Apostle well observes, 
1 Tim. 5.13.  when he joins wandering about from house to house, to tatlers, etc. Yet himself when at Ephesus, 
Acts 20.20.  went from house to house, but on a contrary errand, he did ●hat to preach truth, which these do to spread lies. Thus as Pedlars go round about the town, so these barkers and belchers go round about the city. 
Psal. 59.6, 7.   
Pedlar's will say that their packs are their own, when perhaps they are yet to pay for them: so will these, with our tongue will we prevail, 
Psal. 12.4.  our lips are our own, who is Lord ever us? yet is there a God to call these men to an account, as Enoch hath prophesied, 
jude 15.  even for hard speeches. For how light soever men make of words, and call them but wind; yet Christ the judge saith, 
Matth. 12.3.  By thy words thou shalt be justified, and by thy words thou shalt be condemned: Therefore think whilst thou art a trading of an after-reckoning.  
Pedlar's will not want Customers of possibly they may be had, no more will Talebearers: They will even thrust their Wares upon you: yet these Pedlars, (whisperers, backbiters, Paul joins them, 
Rom. 1.29, 30.  and you shall seldom see them severed) love the darkest rooms best, as best befriending their false wares. 
Psal. 64.5.  They commune of laying snares privily: in secret places do they murder the innocent. They will enjoin you to keep their names in secrecy, whilst themselves lay others open: like those Pharisees that bind burdens on other men's shoulders, which themselves will not touch with one of their fingers.  
Pedlar's when they open their packs, have many gay things for you, to get something out of you, Tinsel-riboning with almost an endless etc. and so have these sycophants, whom therefore Solomon calls potsherds covered with silver dross. 
Pro. 26.23.  And God himself saith of such as walk with slanders, 
Jer. 26.28, 30.  Reprobate silver, or refuse of silver shall men call them, for God hath rejected them.  
Thus as the Pedlar shows forth this painted wares, so the false witness, saith Solomon, 
Pro. 12.17.  shows forth deceit. Yet how poor soever their packs are, and dear soever you pay for what you have, both would make you believe that they greatly befriend you: you have such a pennyworth as your neighbours must by no means know how you had it. Pray tell no body how I sold it you, saith the Pedlar; nor who told it you, saith the Informer.  
Pedlar's will crouch and cringe for a good customer: so these Informers, as Zibah to David, 
2 Sam. 16.4  I humbly beseech thee that I may find grace in thy sight, my Lord, O King. Master, saith the Pedlar, I have such a thing to sell you. My Lord, saith the Informer, I have such a thing to tell you. 
Psalm 10.7, 10.  His mouth is full of deceit and fraud, under his tongue is mischief and vanity, be croucheth and humbleth himself that the poor may fall by his strong ones.  
Pedlar's will vend for you if you have any thing for their turn, as well as sell to you; and perhaps if you do not offer it, they will ask it: your old broken silver, etc. which when once they have gotten, let them alone to make the most of it. Thus Informers will export as well as import; and let them get out of you but a hint, though a broken one too, and I warrant you they will soon make more of it than you did. They will put into you some of their water to pump you the more easily. 
Pro. 29.19. Jer. 20 10.  Therefore the Tale bearer is called an enticer with his lips. They waited for my halting, peradventure say they he will be enticed, and we shall prevail against him. And if yet they can get nothing out of you that they came for, it is not unlike that what themselves would have sold you, they will say they had it of you. Christ was charged with blaspemy by them that were themselves the blasphemers. And Nero set Rome on fire, and then said it was the Christians, They can create, make something out of nothing, what wonder then if they make more than is of what they see and hear?  
Pedlars they bent their back for the pack, 
Jer. 9.3.  and the Informer his tongue for lies: Both are too commonly artificial liars, counting lying their grace in putting off their slight wares so they do it cunningly. The babbler in the Hebrew is called Master of the tongue. 
Ecc. 10.11.  He thinks its a great matter to tell a lie with a grace. Do not doubt, saith the Pedlar, of what I sell you, for I bought it of such a one; or of what I tell you, saith the Informer, for I had it of such a one. 
Neh. 6.6.  It is reported, saith he, & Gams●u saith it.  
Pedlar's will seem loath to part with what they long to be rid of, with too many protests, that if it were not to you, or for need, they would not part with it so: so the sycophant hath something to say, which he is very loath to speak of, (as if informing forsooth went much against his grain) but necessity puts him upon it, 
Vox faucibu●beret.  and then he humms and hahs: at length out comes what he is with child, till delivered of: but yet were it not for the due respect he hath to you, he should not have spoke of it. 
Psal. 50.9.  Thus both sorts of sellers give their mouth to evil, and their tongue frameth deceit. Thus have they taught their tongues to speak lies: as if corrupted nature were not School Mistress enough who teacheth that from the womb, 
Jerem. 9 5.  They will be sure to have this base Art to help Nature; 
Psal. 58.3.  though some of them perhaps are none of the greatest friends to more liberal Learning. 
Pro. 16.30  Solomon saith of the Sychophant, that he first shutteth his eyes to devise froward things, and then moveth his lips to bring the evil to pass. And thus when the cunning Pedlar hath imposed on his credulous Customer, he laughs in his sleeve. And the Tale-teller when he hath cast arrows, and Firebrands, and Death, yet because he hath deceived his neighbour, he saith am I not in sport? And then as Pedlars probably sleep not so contentedly if their Markets have not succeeded prosperously, 
Prov. 4.16  so these sleep not except they have done Mischief, and their sleep is taken away except they cause some to fall.  
One thing I had almost forgot, which the Pedlar will for the most part be sure to remember, being perhaps last in his mouth, yet not lest in his mind: And that is to ask you a piece of something before he hath done with you: and if his modesty do not serve to beg flatly for himself, yet he hath a partner some or other, that would thank you for a piece of your bread, etc. Thus the bread of deceit lying or falsehood, 
Pro. 20.17  (that is, bread so gotten) is sweet to the Sychophant. Thus Zibah by his Taletelling, and by his I humbly beseech thee, to David, shares stakes with Mephibosheth, nay had almost turned him quite out of all, before he was once heard to answer for himself. In this sense through Covetousness they make Merchandise with feigned words. It is foretold of the last days, first that men shall be lovers of their own selves, then false Accusers. And supplanting is yoked with slandering, 
2 Tim. 3.1 2, 3.  Take ye heed every one of his Neighbour, and trust ye not in any Brother, for every Brother will utterly supplant, and every Neighbour will walk with slanders. The Cuckoo picks a hole in another birds Eggs, that she may lay her own in the same nest. 
Jerem. 9.4.  It was Nabaths good vineyard that made him a bad man, and that which made him unfit to live, was that which he had to live upon. It is not always men's walking ill in their place, as the goodness of the place that they walk in, that makes them Criminal. The Carry on Crow can come clear off, 
Dat venial corvis vexat censura ●●lumbas.  without being perhaps so much as aimed at, though a foul bird and a fair mark, when some other bird is knocked down, not because it is more mischievous but because it hath better flesh. The Eagle-eyed Informer will not trust a fly. You shall have happily here or there a ten or twenty pound Vicar that hangs still like an old Cobweb in the same thatch where he was Twenty years ago, yet was never touched with the besom of Sequestration: not because he was a less sinner than others upon whom Sequestration fell; or the souls of poor people less precious there; but the Living less worth, and the Informer besides his Charges to Westminster, and the indifferent supply of the place would not have wherewithal sufficiently to recruit the expense of his zeal in procuring an Order of Sequestration of it into his own hands till further Order. I speak not thus for opprobry, but with grief. But if any be so pestilent and profligate, as slanderously to accuse merely to mischieve others, I need not spend paper to tell you whose trade they are of, However make the best of the proditors bad Markets: If a Judas seem gainer by the sale of the Innocent, he will one day be more hasty to get rid of, then ever he was to get his pay, 
Mat. 27.3  and will cry, take it again when he burns his fingers.  
Pedlar's are not over much at home in their own houses: no more I fear are Informers in their own hearts. If they were, they would find less time, and perhaps less reason to be so busy abroad; but this is too natural. 
1 Sam. 18.9  A Saul can eye a David, a good man, whilst himself is possessed with an evil spirit. It is easy to look about us, to see how other men go, but a kind of pain (for it will cost some stooping which we love not) to see how we ourselves go. While we view the blemishes of other faces, we see not our own: but did we look on our own natural face in God's glass more, we should have less leisure to gaze at other men's. Can you follow the Rakehell home, that is such a gadder abroad, I doubt you would find things in none of the best order. There is one Informer would be encouraged, for he hath God's licence, and that is Conscience. Would we but often enough read over this Monitors bill, and be but enough Critics upon our own hearts, which are nearest us, and as willing to take informations against ourselves, as some are to get them against others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 4. 1●. 1 Kings 20.49.  we should not be as the Apostles word is, such busy Bishops in other men's matters. But whilst I was busy here and there, saith he, he whom I had in charge was gone. What is become of family-Religion, catechising children, instructing servants, secret duty, closet work, heart examination, etc. since thou hast taken up this trade, and been busy picking a talo here, and a thank there? 
Can. 1.6.  Have they made thee a keeper of others vineyards, and thine own vineyard hast thou not kept? Think man if so, that thy every Information against another is a double Indictment against thyself. Let thy charity then begin at home (for so is self-censuring) and then thou wilt be less uncharitable when thou comest abroad. In my small observation, best men are least censorious of others, and most critical as to themselves. However he that loves to be exhaling dunghills (as the Informer loves to do) if he would do it with credit, had need be clear himself, as the sun is. 
John 8.7.  Let him that is without sin cast the first stone.  
Pedlar's sometimes will have some weapon in their hands, which the Informer carries in his head, whose tongue, saith David, 
Psal. 59.4.  is a sharp sword. And where they suspect any difficulty or danger in their march, they love company, such as their own: and so do these Talebearers to have seconds and vonchers. 
Jer. 20.10.  Report, say they, and we will report it. Thus are these foxes tied tale to tale, as sampson's were turned tail to tail, whilst they carry fire betwixt them from place to place. You see why the hatred hiding-lyer is said by Solomon to utter a slander, 
Jud. 15.50  a phrase proper to a Pedlar who utters his Wares. But let me tell you it is so bad a Trade that no man can live well upon it, no not in this world: for he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile, let him eschew evil and do good, let him seek peace & ensue it. Reader, whosoever thou art, let me warn thee though thou love not thy Neighbour, yet as thou lov'st thy life, to take heed of this Traffic, warn thine Eve for her Grandmothers sake that she pry not into the Pack. Let not this Pedlar, if thou canst help it, ever put his staff within thy door; and be sure to train up thy children to a better Trade. I have been too long upon the Informers Trade, and so hath he; Let us now both bid adieu to it. I shall be shorter in his Religion, for that is it wherein he is short, else would he not have been so long in his Trade: That's the short and the long of it.   

CHAP. III. The INFORMERS Religion.  
THe moral Pedlar for the most part carrieth what he hath in a painted box. His hatred is covered by deceit. 
Prov. 26.26  He hath rough hands, yet jacob's voice. When he speaks fair, believe him not, 
Verse 25.  (saith Solomon) or when he maketh his voice gracious. 'Tis not so, yet he makes it so. 
Marg. after the Hebrew  It would spoil his informing if he were not in the form. The Pedlar had as good be out of the world as fashion; he must have to fit that, or give over. Is godliness in credit? the Informer will have a form of it: for less than that would hinder him in his Trade; but no more, for that would quite overthrow it. The false Accusers, 
2 Tim. 3.3.5  whom Paul calls Devils, are yet said to have a form of Godliness. They put on the Saint, as Judas and Jesabel, to play the Devil. That Devils should co●et to be under a form of Godliness seems somewhat strange; but then he adds, they deny the power, and that takes oft the wonder: for had they not the form, they could not carry in a false sense such a Grace in Traducing: But had they the power, they would have more Grace (in a true sense) then to Traduce. So then, hear such a one speak and you may take him for a Jacob, but if ever you come to feel him, you will be perhaps of another mind.  
Birds of Prey (how curiously coloured soever,) are pronounced unclean, as Eagles, 
Deut. 14.12.13. etc.  Vultures, Cormorants etc. And so is the tongue that loves like Doegs, all devouring words. 
Isaiah 52.4. 1 Sam. 21.7  And yet 'tis said of that very Doeg, that he was detained before the Lord. He was not it seems void of a Form of Religion, who yet bloodily betrays and butchers in the next, 
Chap. 22.  those very Ministers with whom he had joined in waiting upon God in the Chapter before. 
James 1.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 14.19 Some few excepted, Leu. 11.  Wherefore if any man seem to be religious and bridleth not his tongue, that man's religion is vain. He hath a Religion, but it is but seeming, therefore vain.  
I find also that every creeping thing that flieth was unclean, which seems most to fit the Informer, who creeps up and down to pick up tales, and then hath wings like a bird to carry the matter. 
2 Tim. 3.6.  These creepers into houses (as the Apostle calls them) though never so heady, 
Ver. 4.  (or highflown) yet because they are false accusers, are therefore to be turned away from, 
Ver. 3.  (as being unclean in a Gospel sense) notwithstanding their gay feathers, 
Ver. 5.  though having a form of godliness.  
There is yet further cause why the Informer should be in love with a form; for as it credits him in putting off, so in taking up of his wares. As he could not so hope to be passant without aiming at the Shibboleth: 
Jud. 12.5, 6. Hail Master John 18. ●  so he reckons that by pretending to kiss Christ, he may best play the Judas; for none kept more fawning or complementing than the Traitor, and so was so much in credit, that he was a Secretis to our Saviour. He that betrayed knew the place: for Jesus ofttimes reserted thither with his Disciples.  
A Sepulchre is such a thing as none would covet to come near it, were it not covered and painted. 
Rom. 3.13.  Such men's throat is an open sepulchre, which every one would fear to fall into, had it not the Epiglottis the smooth covering of a deceitful tongue. The Apostle speaks of some that became brethren, though false ones, to spy out the liberty of those that are true. 
Gal. 2.4. Luk. 20.20.  Thus feignedly just men were appointed for spies upon him, that was truly so. The wolf in his own skin would affright the sheep, 
Acts 9 13. Ver. 26.  (as Ananias and the Disciples were afraid of Saul who appeared an open persecutor) he must therefore put on sheep's clothing, 
Mat. 7.15.  that he may raven the more among the sheep.  
Nay possibly mwn blinded in their judgement, by Gods, may conceit that their seeming holiness may make some amends for their real unrightousness. Else how should they say, 
Isaiah 66.5.  Let the Lord be glorified when they hate their brothers, and cast them forth for his name's sake, whom he hath justified.  
How nice were those envious Accusers of the Blessed Jesus, 
John 8.28.  that would not themselves go into the judgment-hall, lest they should be defiled, but that they might eat the Passover. 
Ver. 29.  Therefore Pilate went out to them, and said, What accusation bring you against this man? Nay it seems they looked on themselves as such pure Merchants, that they seem to take it ill at his hands that he takes not off all their pack by wholesale, 
Dolus in universalibus.  (as Informers will take snuff if you take not all upon their trust) They answered and said unto him, 
Ver. 30.  If he had not been a malefactor, we would not have delivered him unto thee. 
Simulata sanctitas duplex iniquitas.  What do you suspect us that have such scrupulous consciences, that we would have been Accusers if he had not been guilty? I reflect not here on holiness, but rip up hypocrisy. 
Jam 1.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore James betwixt seeming to be religious and not bridling the tongue, puts in self-deceipt. 'Tis the less than to be wondered at, that under semblance of Religion, such can deceive others, who have first deceived their own heart. A fair item to all others not to overtrust him that deceives himself.  
You have had a view of the Informer, How religious he is, and Why; yet but overly of that which is but superficial. Perhaps if you follow close at his heels for a particular survey of his Saint ship in his house or closet, you might too frequently find his tongue so tired with travailing abroad, that by the time it gets home, it hath too little either list or leisure to praise or to Pray. However we shall take notice of those particular Devotions that himself not unwillingly exposeth to public view; His set Fasting and public Hearing.  
The Informer will keep a Fast himself. when he intends by it perhaps the taking of the bread out of your mouth. And will hang down his head, 
Isa. 58 4.5.  when he minds to have at yours. There is a Fasting for strife and debate, which though God doth not choose, yet he doth. They whom Jezabel suborned against innocent Naboth, must by no means forswear themselves till they have first kept a Fast, either, as if real perjury were to be previously expiated, by this counterfeit piety, or else as if it were disorderly to falsify against man, without lying to God in the first place, as if the needle of a double tongue did disdain to draw after it such a slender thread as a single sin. Proclaim a Fast, 
1 K 21.9.10  and set Naboth on high, and set two men sons of Belial before him, to bear witness against him etc. So commanded that Jezabel, 
2. Kin. 9.30  whose Religion like her Beauty was but paint-deep, and so did her Knights of the Post, those sons of Belial.  
For the other point of his Religion, to wit, his public Hearing; He will often be an auditor where he lest loves the Preacher, which you will not think strange when you consider his errand, which is not to get any thing by the Minister, (for he takes himself already to be wiser than his teacher, or however to be now too old to be a Learner who is turned to be Informer,) but to get something against the Minister: and perhaps the best Preacher shall be most haunted with such Hearers; as our Saviour himself, you may well think 'twas not for love of him that the Pharisees found him Hearers, 
Mat. 22.15  but to entangle him in his speech. Yet these Auditors will seem applauders, 
Mat. 12.13  Master we know that thou art true, and teachest the way of God in truth, neither carest thou for any man etc. This they did, 
Luk. 20 20.  Mark saith to catch him in his words, and Luke saith, that they might take hold of his words, and so of him too, not by Faith, but by fraud and fury. Thus they consult him in a case of Conscience, not to be informed, but to Inform, that they might accuse him. And if it were thus done to the Master,, 
Mat. 12.10  the servant is not above his Lord.  

Jer. 37.13. Capt. Irijah.  Thus Jeremiah that was the best affected man amongst them, is charged by a Captain amongst the Israelites to be a faller off to the Chaldeans, and all because of his honest and plain dealing.  

Aut inveniam, aut faciam.  You see then what the Informer comes for, which he will either find or make before he go away. He deals with what he hears, as Procrustes with his guests, cuts off what's too long, and stretcheth out what's too short for his turn. He wrists what he hears to the Preachers destruction, 
2 Pet. 3.16 Psal. 56.5  as some do the Scriptures to their own. David's words were wrested daily to his hurt, and Paul was slandrously reported, 
Rom. 3.8.  and some affirmed that he said what he said not.  
He hath a singular faculty both of Judgement and Memory, which he exerciseth upon what he hears. He hath so piercing a Judgement, that he understands that by the Sermon that no body else can, and that the Minister never meant; and so strange a memory that he can remember that which was never spoken.  
To shut up his Religion, I must further add, that all the practical improvement that he ever makes of what he hears, is only An Use of INFORMATION. Witness that Michajah the son of Gemariah in the Reign of Jehoiakim. 
Jeremi. 36 11.16.  What is further in his Religion, you may guests by the man himself; that is, when Sermon is done he intends a Repetition, such as you may expect by what hath been told you, 
Am 7.10.11  even such as Amaziah the Priest of Bethel made to Jeroboam King of Israel, saying, Amos hath conspired against thee in the midst of the House of Israel, the Land is not able to bear his words, for thus Amos saith, etc. And when he thus Repeats, he will be angry if you will not believe him, more than himself did the Minister that Preached the Sermon.   

CHAP. III. The INFORMERS Arraignment.  
I Now come to the Informant against the Informer, and justly to deal with this Adonibozek, 
Judg. 1.7.  as he hath injuriously dealt with others, Nec Lex est justier ulla, etc.  
There is no Law more just than that by which  
Th' unjust's thrown in, that digs the just a ditch.  
Only being much a stranger to the formalityes of our Law, as he whom I implead is altogether to the tenor of Gods. I endorse on his Indictment a true Bill, yet am I contented, where need is, that this Bill be mended in form but not altered in substance.  
The first thing therefore that I charge on the Informer is Defamation: 
Eccle. 7.1.  A good Name is as a precious Ointment, but then the Informer is as a Fly in the box; I heard, 
Jer. 20.10.  saith Jeremy, the Defaming of many. Now as Defamation bears an Action amongst Men, so especially in Heaven, where God hath set up a Court of Honour for the Innocent, where he both pleads their Cause and executes Judgement for them, till he bring forth their Righteousness as the light, and their Judgement as the noon day. Therefore what Jeremiah calls defaming, 
Rom. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Paul calls Blaspheming, for complaining that himself, and the rest of the Apostles were slandorously Reported and Defamed, as we read, the word in both places is Blasphemed Cr.  
The Scripture makes God the Guardian of the Innocent; now as no man can commence a suit to the prejudice of the Orphan without taking in the Guardian, so the reproaches of them that reproach the Innocent fall upon God; 
Mat. 15.19.  and hence to false witnesses are added blasphemies. As is he that by lying would make himself better, (I know the blasphemy of those that say they are Jews and are not) so is he that falsely represents another as worse than he is. 
Revel. 2.9.  
Pro. 17.15.  He that justifieth the wicked and condemneth the just, even they both are abomination to the Lord.  
Next I present the Informer by the name of Sycophant alias Tale-bearer, as a Common Barretour, an Inciter of litigations and vexations quarrelings among Men. Solomon yokes a false witness that speaks Lies, 
Prov. 6.19.  and him that soweth discord among brethren, for a froward man soweth strife, 
Chap. 16.28.  and a whisperer separateth chief friends. You se● his Husbandry: 
Mat. 13.25.  His Seeds time is like that of the Envious man, that soweth Tares, and then his harvest is, when he sees not corn, 
Pro. 17.9.  but men together by the Ears. He that covers a Transgression seeketh love, but he that repeateth a matter separateth very friends. Oh how perilous as to substance are our Breaches for Circumstances since the wound hath taken wind by false fame and continually been kept a chafing by evil Interpreters, and worse Interpraters among dissenting Brethren. If the phrase be not allowable, no more let the thing be. This Informer is a pernicious Ambidexter at the handling, I mean, of his double tongue. 
〈◊〉 Reynolds God's revenge against Murder.  Strange instances hereof do occur in reading, too prolix to be here inserted. He oft kills two birds with one stone. Persuades if it may be, the Husband to doubt the Wife's Loyalty, and the Wife to dispute the Husband's Love; rejoicing secretly to abate that in both, the want whereof, he subtly laments in either. Such pranks he can play between Magistrate and Minister, one and another; and who, if you will believe him, such a friend in the Interim, to them both, as he that makes them Enemies to each other, who had had no quarrel had they heard of none? And thus, as the ready way to make some blush, is to tell them that they do so; so by telling them that they are Enemies, 
Pro. 26.21. and 20.  he makes them so. As coals are to burning coals and wood to fire, so is a contentious man to kindle strife. Where no wood is, the fire goes out, so where there is no Tale-bearer or Whisperer the strife ceases, or is silent. 
Marg. after the Hebrew  So then, as we desire to silence the noise of the strife, let us stop our Ears to the News of the Whisperer.  
Also I present the said Informer for Bloodshed and Battery, for that he with force of arms, that is to say, with swords, staves, clubs, or other Offensive weapons did assault, wound, or otherwise evil entreat, 
Hebr. 7.2  contrary to the peace of our sovereign Lord the King Jesus Christ, who is King of Salem, that is, Peace, sundry of his Majesty's peaceable and good Subjects.  
They speak not peace, 
Psa. 35.30.  but they devise deceitful matters against them that are quiet in the land. 
Prov. 25.18  Now he that bears false witness against his Neighbour, is a maul and a sword, and a sharp arrow. A maul, there is Battery; a sword, there is Bloodshed; and a sharp Arrow, that's worse than the other. 
Jer. 93. v. 20  He hath a subtle way of wounding at a distance, which neither club nor sword can do He bends his tongue like a bow for lies, his Tongue is an Arrow shot out. He speaks peaceably to his neighbour with his mouth, 
Prov. 26.23  but in heart he lays his wait. And thus the words of the Tale-bearer are as wounds.  
The Informer assaults as the Arabian fights. He loves not a close combat with his enemy face to face, but lurks in some hole, whence he shoots his Arrow, that the wounded may not see the hand that hits him. 
Ps. 64.3.4.5  They bend their bows to shoot their arrows, even bitter words, that they may shoot in secret at the perfect; suddenly do they shoot at him and fear not. They say, who shall see them? This Fox designs what Faux did in another case, to blow you up in your credit and interest, and yet so as you may not know who hurts you. 
Plutarch in vitâ Julii Caesar.  He deals as cowardly Casca did with julius Caesar, that durst not adventure to give him a wound, till he had sneakingly got behind his back. There is a Biting of one another, 
Gal. 5.13.  censured by the Apostle, 
Rom. 1.30  and a Backbiting too. There is a Backbiting with the tongue, 
Psal. 15.3. Prov 25.23.  yea, a Backbiting tongue. It is a strange phrase. you had need, Sirs, carry Eyes in your head, for the Monster I speak of carries Teeth in his Tongue. Nay, if you knew how, your very Occiput had need be ocular, and you like janus, double faced, to obviate the assaults of the double tongued. The Informer is like Dan, A Serpent by the way, 
Gen. 49.17  an Adder in the paths, that bites the horse heels, so that his Rider shall fall backwards.  
When Antipater a great Commander, 
Plutarc. in vitâ Alex.  being then very far off, was accused to Alexander; Cassander the son of the accused being then in the Court, saith Alexander, Thy father is certainly guilty, else these men would never have put themselves to the trouble to have come so far to accuse him: Nay rather, O King, (replies the Son) it is manifest my father is not guilty, for had he been, these enemies of his would rather have accused him before his face. I leave this story to them whom it most concerns, being called upon to a further prosecution of the Informer at the Bar. I shall only add, That honest Mephibosheth might soon have made traitorous Ziba stumble in his story had not himself (good man) been lame of his feet, and so under an invincible necessity of being absent, when accused. Therefore methinks since, 
Qui justum statuit, alterâ inauditâ parte, ipse injustus est.  most honest men have two ears, whereas the Informer hath but one Tongue, (though that perhaps be a double one) they should make conscience of reserving one ear for the accused, (as Plutarch says Alexander was wont to do) when they have lent the Offender the other aforehand.  
I do further indite the said Informer for burglary and felony, 
Detraction is so called because it steals from a man, & c. ●p Usher.  for that he feloniously and burglarly by force of arms a breach did make, and with a felonious intent did rob. steal and take away, so many good names, to the value of etc.  
The Informer commits burglary to further his felony, he breaks through men's good-names to come at their goods, as they through Naboths to rob him of his Inheritance. 
Luke 19.8.  Saith Zachaeus, when converted, If I have wronged any man by sycophancy, I restore him fourfold, that is, by false Accusation in such case where part of the pecuniary penalty did go to the Informer. Here's a punctual restitution, and besides the fift part required by the Law to be added to the principal, 
Leu. 6.2, 5.  here's a fair surplusage, forasmuch as the parties injured did not only suffer in their goods but good names. And surely could we but see our Informers reform, we should have much travelling in this unbeaten path of Restitution, the necessary concomitant (where it may be) of true Repentance, with a nonobstante to that saying, 'Tis a shame to steal, but a greater shame to bring home.  
The spoiling of ones good name is by so much a greater Robbery than the rapine of ones Goods, by how much A good name is rather to be chosen then great Riches, 
Prov. 22.2.  and loving favour rather than silver and gold. A man had better be plundered of his Coin then Credit, and of his Goods then Good esteem. Credit hath a magnetic virture in it to draw livelihood and employment after it; but let the good name be broken, 
Actum est de homine cùm actum est de nomine.  and then good parts are like a curiously wrought Lock with a broken spring, that may have many lookers on, but few buyers. And thus as we say (in some cases) some rob many in one, when the Informer whets his tongue like a sword to smite the Shepherd, the poor Sheep are scattered, 
Psal. 74.3.  and thus he destroys the Dam with the Young.  
Further, 
Deut.  he doth not only wrong by Robbery, but robs of the means of righting the wrong. He defameth whom he injureth, that their own denial may not be taken; and if he can, makes their friends parties, that they may not be witnesses. Thus treacherous Zibah took away Mephibosheths' Asses, 
2 Sam. 19.26 27.  that he might not ride to clear himself to the King, whom he knew to be so lame, that he could not go on his own feet. Thus High-way-men will turn away your Horse, as well as take away your Purse, to disable you to pursue the Thiefs, or however to get a sufficient start of you.  
The Informer hath learned of Machia●il what Zibah found true before Machiavil was born. 
Calumniare audacter, aliquid adhaerebit.  Calumniate boldly and something will stick, as Venom will, when the Viper's teeth are plucked out (so receptive are our evil hearts of any evil impression, and so retentive, yea, tenacious of what is so received,) for when Mephibosheth, as soon as he could, had brought the King, not only his most cordial and clear expressions to blow off, but also his overgrown hair, 
2. Sam. 19.24.  to brush off the false suggestions of a flattering Zibah, making proof good enough that himself had remembered David and all his trouble, yet the King so forgot the kindness of Ie●●●●an, to say nothing of the justice of a Prince, 
Ver. 29.  that still Zibah must have half his Master's Estate, for telling a Lie of him so well affected-ly.  
I might add, that as the Thief in the Candle, so is the Tale-bearer to Time, his own and others; stealing that away, that is inestimably precious. You know what a Brand of Infamy was set on the Athenians, 
Acts 17.21.  that spent their time in nothing else, but to tell or hear some new thing.  
Lastly, I present the Informer for Murder, (which here in Ireland is Treason) for that he contrary to the crown and dignity of the sovereign Lord of life, the fear of God before his eyes not having, of malice forethought did kill and murder. Thus Moses presents, who is the foreman of the Grand-jury; 
Leu. 19.16.  Thou shalt not go up and down as a Tale-bearer among thy people, neither shalt thou stand against the blood of thy neighbour, I am the Lord; as who would say, the Tale-bearer is not only guilty of the blood of his neighbour, but also of Treason and Indignity against the Lord. And thus Ezekiel after him, another good man and true, and with him all the rest of the Prophets are agreed in their verdict: 
Ezek. 22.9.  In thee are the men that carry tales to shed blood. Yea, the Coroner himself who hath made the Inquest, and probed the depth of the wound, saith, 
Prov. 26.22  That the words of the Tale-bearer are as wounds, they go down to the innermost parts of the belly. They sink not only into the Hearer, working an inward, if not incurable Rancour; but especially into the innocent sufferer, Solomon speaks of those that are afflicted by a lying Tongue, 
Prov. 26.28  and adds, that a flattering mouth worketh ruin. Such a Tongue the Greek Version sometimes renders, (as Ainsworth observes,) a double tongue: but the Hebrew Doctor's phrase is a threefold tongue, (which methinks the Poets seem to have respect unto, in their Fiction of Cerberus, that triple tongued Hellhound. Maimon, gives the Reasons, Our wise men have said, saith he, that the evil tongue killeth three, the Speaker, the Receiver, and him that is spoken against.  

Psal. 52.2.  David compares Doegs Tongue to a sharp Razor working deceitfully: a faithful Reprovers Tongue is like a sharp Razor too, but working honestly, it makes the patiented endurer thereof, more smooth and trim. But the flanderers Tongue is a sharp Razor, a cutthroat weapon, when it works deceitfully.  
Slander, too oft takes away the Life, as Naboths, by colour of Law; and a better man's then his, whose Judgement in his humiliation was taken away; 
Acts 8.33  of whom the Prophet says, that he was not only as a Lamb, at the slaughtering, but as a Sheep at the Shearing, 
Isaiah 53 7.  They first rob him what they can of his Fleece of Innocence, and then Butcher him.  
Otherwise it destroys Life by working Sorrow in the sufferer, that works Death. Even Davia himself complains, that he was a dead man, and like a broken vessel; 
Psal. 31 12.13.  For, saith he, I have heard the slander of many. As she that lives in pleasure, so he that lives in disgrace, is even dead whilst he liveth for what is the Life of our Life next under the favour of God, but the favour of those that are good? and next our acceptance with the Father, but to be accepted, as was Mordecai's happy hap, 
Ester 10 3.  with the multitude of our Brethren.  
Or at least, the slandering tongue stabs that to the heart, which should out live our Life, and is in that respect dearer than it, to wit, the Name of the righteous, which should be had in everlasting remembrance. The Name of the righteous is blessed, 
Prov. 10.7.  but the Memorial of the wicked shall rot. It is this blessed thing, that the putrid Parasite lies corroding, like some Worms that will be eating holes in the foundest Timber, as if they envied its more durable substance should outlast their own. Mine Enemies saith David, speak evil of me, 
Psalm 41.5  when shall he die, and his Name perish?  
Ambition we know, could much more tempt the more generous Heathen, then sordid Avarice, who would lose their Life to save their Honour. 
See the Mar. Isaia. 63 19 Zach. 10.12  And how much dearer should a Christians good Name be to him, inasmuch as the Name of the Lord is called upon him, and he said to walk up and down in it? So that, whosoever slandereth his walking, and assassinates his Credit, adds Treason against God, to his murdering of the just; whereof the first is the worst. He that complains of the slander of many, 
Psal. 31.13 Psalm 85.50 51.  on purpose devised to take away his life, was yet most deeply wounded at this, saith he, Remember O Lord, the reproach of thy servants, 
Ezek. 29.9. Hebr.  wherewith thine Enemies have reproached Jehovah, wherewith they have reproached the footsteps of thine anointed. So then the Men of slanders, are the Men of blood, and theirs are the bloody addresses, who address themselves to accuse the Innocent. Now that this Treasonable murdering is of malice forethought, the Wise man gives evidence where he saith, 
Prov. 26.28  A lying tongue hateth those that are afflicted by it, which Text with some experience may in time teach you to construe that paradox. That they that do the injury are most hard to forgive. And that it is for that they have not the fear of God before their eyes, David proves saying of the Ziphims, 
Psal. 54.3.  saul's sneaking Informers, Strangers are risen up against me, that seek after my soul, they have not set God before them, Selah.  
I have done with the Indictment: only if you ask after all did he fly for the same? Let the Court hear the witness; the Psalmist first saith, 
Ps. 10.7 8 9  under his tongue is mischief and vanity, and then that He sits in the lurking places of the Villages, secretly, as a Lion in his Den. And again, They wrist my words, 
Ps 140.11. Or, evil shall hunt him to overthrow him.  their thoughts are against me for evil, They hid themselves. And therefore he imprecates, Let not an evil speaker be established in the Earth, but let him be hunted to his overthrow. You may see by the worryed Lambs and Sheep, where the Wolf or the Fox hath been, which yet without hunting cannot be found. And now having got him upon a fresh sent, Methinks, besides all that hath been spoken, the Informer smells so strong of the MALIGNANT, that it were easy to prosecute him from Sessions to Councils, and from Courts to Committees, and to make the charge good from that of the Apostle, 
Rom. 1.29.  where he makes Malignancy the very Root of Backbiters and Whisperers, Full of Malignity, Backbiters, Whisperers.  
And thus, (what ever fair umbrage be put on to the contrary.) having proved him a Delinquent against the Commonwealth, We are in the next place to bring him to condign Pumishment.   

CHAP. V The INFORMERS Punishment.  
ANd now to begin with him where we left him, (viz) in a state of Delinquency against the State: He is in the first place liable to Sequestration (from the favour I mean, of all great and good men.) Satan the Arch-Malignant was thus sentenced of old at a Council in Heaven The Dragon was cast out thi●t old Serpent, 
Revel. 12.9  called Accuser, and enemy, (for so Devil and Satan signify,) and so it is explained in the following Verse where he is called the Accuser of our Brethren 
V 10.  that accused them night and day. And for my part, I see no reason why this Sequestration should be taken off of his Children, till they give some better proof of their true Repentance, and good affection to the Commonwealth: And were but as round a course taken in this as in other cases there would not be so many Malignants (in Scripture sense left so able to mischiev the Republic as there are. The North wind saith Solomon, 
Prov. 25 23  drives away Rain, so doth an angry countenance, a back biting tongue: and saith David before him, 
Psal. 101.5.  Who so privily slandereth his Neighbour him will I out off, that is, (to take it in mitiori sensu) from mine audience, and  acceptance, for so he seems to explain himself; He that worketh deceit shall not dwell within my house, 
Verse 7.  he that telleth lies shall not tarry in my sight. So that by both their votes, what you may see sometimes written over private Tables, would be most necessarily inscribed over Council-Boards, 
Quisquis amat dictis absentum rodere vitam, 
Augustinianum distichon.   
Hanc mensam vetitam noverit esse sibi.   
Which I thus English, Who loves the Absent to tradues, may he Present as Guest at this Board never be.  
I have touched on that part of this Delinquents Punishment, that may in part disable him to mischieve others; and 'tis like he will think this to be Punishment great enough. 
Maledico quoniammalefacere, cum velim, non possum.  For Zoilus being asked why he spoke mischievously of all Men? Answered, because he could not do them mischief when he would; so that pull but out his Sting, and you spoil his sweet Trade.  
But if any shall think necessary to inflict further penalty, yet so as to keep within compass of Law, I shall not here turn you over to the Canonists, much less to Ethnic Legislators, (for as a Reverend Author observes, 
Bp. Hall in his cases of conscience. Dec. 2. cas. 7.  Delators & Informers have in all happy & well Governed States been ever held an odious & Infamous kind of : A Tiberius, saith he, & a Domitian might giv both countenance & rewards, as being meet factors for their tyranny: but a Vespasian & Titus, an Antoninus pius, & Macrinus, or whatever other Princes carried a tender care to the Peace and welfare of their Subjects, whipped them in the Amphitheatre, abandoned them out of their Dominions as pernicious and intolerable.) Neither shall I direct you to steer your course by his Compass, who caused some Accusers, (who were found out to have wilfully falsifyed.) to be hung up by the Tongue: though it were to be wished, that such were (if not tied by their Tongue; yet) somewhat more Tongue tied, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or to speak with the Apostle, 
jam. 1.26.  (and then I am sure I speak safely,) that they would put a bridle on their own Tongue: But I shall lead you to Gods own Law, and that is, 
Deut. 19.16.18.19 20.21.  If a false witness rise up against any man to testify against him that which is wrong: The judges shall make diligent inquisition, and behold, if the witness be a false witness, and hath testified falsely against his Brother, then shall ye do unto him, as he had thought to do unto his Brother, so shalt thou put the evil away from among you. And they that remain, shall hear and fear, and shall henceforth commit no more any such evil amongst you: And thine eye shall not pity, but Life shall go for Life, Eye for Eye, Hand for Hand, Foot for Foot. Thine eye shall not pity: a severe Clause, say the Law be judicial as to that time and people. If yet there be any parity of Reason that may carry it further, if duly circumstantiated, which I leave to their prudence and justice whom it most concerns to consider it.  

Dan. 6.24.  'Twas lex talionis too, that Darius executed on daniel's Acousers, charging him maliciously though not falsely of the breach of the Decree, that they had subtly contrived to flatter the King and in trap him; which God himself as aforesaid took care to see executed, opening the Lion's mouths upon the Accusers, which were stopped whilst the Accused was in the den. 'Tis said of such, That swords are in their lips, whereby they cut others; and the Psalmist threatens such, 
Psal. 12.2.3.  that God will cut off their lips: and as their work is to divide others by their tongues: So the Psalmist imprecates that God would divide their tongues. 
Psal. 55.9.  And perhaps if men forbear to punish in such cases, they may come to be punished by those that they forbear. The fiery mettled ill-mouthed horse will not much spare his Rider, (let him get but his bit between his teeth) who perhaps loved too well to see him throw up his heels at all others whom he meets by the way. 
Jam. 3.7.8.  And the Apostle saith, an untamed tongue is a much more ●●rnly evil than the wildest beast. Viper's will not spare, when time serves, the bowels that bred them.  
But say, the Zibah be for from any punishment from men, that he seem to get by his Trade: yet Solomon hath assured us more than once in the same Chapter, 
Pro. 19.5.9  that the false witness shall not be unpunished, and he that speaketh lies shall not escape. Dreadful are the imprecations that lie at the slanderers and backbiters door (as sin at cain's) up and down in the Psalms, (how consolatory soever that portion of Scripture be to the righteous, though sufferers) some whereof I shall recite, not that it is a delight but a duty to tell such men of then danger: 
Psal. 109.2, 6.7, 8.17, 18, 19, 20.  They have spoken against me with dying tongue, and then it follows: let Satan stand at such a ones right hand: when he shall be judged let him be condemned, and let another take his Office. As he loved cursing so let it come unto him: as he delighted not in blessing, so let it be far from him. Let cursing come into his bowels like water, and like oil into his bones, etc. Let this be the reward of mine adversaries from the Lord, 
Acts 1. 2●.  and of them that speak evil against my soul. A Psalm applied to Judas the Informer. And as dreadful the comminations, 
Psalm 64.3, 4, 7.  They bend their bows to shoot their arrows, even bitter words, etc. But God shall shoot at them with an arrow, suddenly shall they be wounded So David against Doeg. 
〈◊〉 52.1.4.5  Why boastest thou thyself in mischief, O mighty mar? etc. Thou lovest all devouring words: God shall likewise destroy thee for ever, he shall take thee away, etc. And elsewhere, Shall I not visit for these things? saith the Lord, (even these that I have been speaking of, as is manifest in the Text) and shall not my soul be avenged on such a nation as this? 
Jer. 9 from 3. to the 9 Verse.  etc. I might transcribe much Scripture of like import. But more may but more harden them that fear not these; for accomplishment of all which, if others should, themselves will not fail to be their own executioners; for David saith, 
Psal. 64.7.  They shall make their own tongue fall upon themselves: as he that diggeth a pit shall fall into it, and he that rolleth a stone, it shall return upon him. So we read of some whose throats are open sepulchers for others, 
Pro. 26.27.  and yet elsewhere, that these very men's lips will swallow up themselves. 
Eccl. 10.12. compared with Prov. 10.14.  Thus he that with Judas hath been an Informer against the Innocent, comes at last with him too, to be felo de se. The Lord of his grace give him a timely and better repentance than Judas' was, that he may never become a firebrand in Hell, as he hath been on Earth. This hath been and shall be my prayer to God for him, and is the end, the Lord knows, of this dealing so smartly with him. And so Informer, Amend and Farewell.   

A POSTSCRIPT. To the Innocent under the tongue-last of the Malevolent.  
CHristian Brother, (so I call thee, however others miscall thee) wonder not that thine uttermost endeavours both in way of Integrity to God, and Inoffensiveness to man, cannot yet shield thee from the darts cast by malevolent mouths. This was Paul's exercise, 
Acts 24.16  who was nevertheless defamed, and made as the filth of the world. 
1 Cor. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Yea the dear Disciple, who was all as it were made up of love complains of a Diotrophes, who did prate against him with malicious words. 
3 Ep. Joh. 10  Remember who hath said, 
Luk. 6.22.  Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and shall cast out your name as evil, for the son of man's sake; but be sure that it be for his sake. 
Verse 26.  But woe be to you when all men shall speak well of you. If you are reproached for the name of Christ happy are you, 
1 Pet. 4.14 15.16.  etc. but let none of you suffer as an evil doer, or as a busybody in other men's matters; yet if any suffer as a Christian, let him not be ashamed, but glorify God on this behalf. But give none occasion to the Adversary to speak reproachfully, 
1 Tim. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word is, to him that is set against you; he that is set against you will be sure to find occasions, but be you sure to give none. The Ermine of Innocence is a Robe worth the best man's wearing, though it be spotted with black obloquys, and powdered with aspersions. And now, poor friend, finding thee like Job on a dunghill of disgrace, though I come to counsel, yet I cannot but first sit down and condole thee; for I question whether any wounds save those of Conscience may reasonably go so deep in an apprehensive good man, as those on his good name, in the sufferings whereof Gods name suffers with him. There are three persons that have been the subjects of the sorest afflictions that were ever sustained by men, Joseph, Job, Jesus: 
Amos 6.6.  
James 5.11.  the afflictions of the first, the patience of the second are grown to a Proverb, 
Isaiah 53 3.  and the third is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man of sorrows. 'Tis said of the first, 
Gen. 49.23.  that the Archers sorely grieved him, shot at him and hated him, and the archest of those Archers was Potiphers wife, 
Goe 39.7.14  who devilishly first tempts him, and then accuseth him that he forcibly attempted, what he could not be tempted to by all the force of her flatteries and impudent importunities. The second had his children, his estate, and his health all taken away, only his wife is left to be his Tempter, and his friends to become his Traducers to lay the hypocrite at his door and 'tis evident in his story, that their hard words went nearer him than all the hardship before; and therefore he complains, Ye overwhelm the fatherless, and dig a pit for your friend. And as for the third, 
Job. 6.27.  he complains by the Psalmographer of the reproach of men, and that all they that see him shoot out the lip at him. 
Psal. 22.6.  And the Apostle reckons it no small point of his passion, that he endured the contradiction of sinners against himself. 
Hebr. 12.3.  And therefore Christ reckons his reproach with his gall, and complains that it even broke his heart. 
Ps. 69.20.21  And therefore I cannot blame thee to lay thy sufferings in this kind to heart. But yet look higher than the tongues of men, even to the hand of God, who can tongue-tie if he pleaseth every dog in Egypt, 
Exod. 11.7.  that they bark not at an Israelite. Let him curse (saith David of Shimei) for the Lord hath said, 
1 Sam. 16.10  Curse David. Not that David justified him, but God, that justly suffered him unjustly so to punish David's sin. And if we be observant, we may not only see God's severity, but his goodness in the permission, nay commissioning of evil tongues against us, It may be (saith David) the Lord will requite me good for his cursing this day. 
Verse 12.  And therefore consider,  
1. Whether thou thyself have not sometime sinned against others in like kind wherein thou now sufferest from others. 
Ec. 7.21.22 As the word maledico signify to curse or to speak evil of.  For oftentimes also thine own heart knoweth that thou thyself hast likewise cursed or spoken evil of others.  
2. Whether there be not some guilt unknown to others or unthought of by thyself, that God signally aims at in thus punishing thee by others. A person unjustly condemned (as was thought) for firing an house, to be hanged in a field; persisted to deny that fact, but confessed of himself that he had deserved to die by the Laws both of God and man, having secretly committed in that very field bestiality not fit to be named. Especially if Good men speak evil of thee thou hast the more cause to suspect that all is not well with thee. When Smicythus had accused Nicanor, and urged that he should be punished for speaking evil of King Philip: Not so, said Philip, 
Plut. Phil. Ma●  for Nicanor is one of the honestest men in Macedon, and therefore it is more fit to inquire whether the fault be not in us. And thus though reproaches be like the water of the Severn thick and muddy, yet if they have, like that, but a scouring quality, so that we can but improve unjust accusations as just cautions, we shall have cause to bless God for them; as the said Philip would reckon himself beholding to the Counsellors of Athens, for that they by speaking evil of him, were a cause to make him the more honest man, that by word and deed he might prove them liars; which expression of an Heathen, doth bring to mind that Apostolical Exhortation, 
1 Pet. 3.16.  To have a good Conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ.  
3. Art thou traduced by men? give the more diligence to attain and maintain the clearness and strength of a state of justification before God, by an operative faith in the righteousness of Jesus Christ. 
Isa. 50.3.  If he be near to justify thee, who can contend with thee? 
Rom. 8.33.  Who shall lay any thing to the charge of Gods elect? it is God that justifies. 
Murus aheneus, Nil conscire sibi.  How big can an Horace, a Cicero, or a Seneca talk of the Bulwarks of innocence and clear conscience. But saith a Paul that was, by a better light, more able to see through a self-spun righteousness, 
1 Cor. 4.4  I know nothing by myself, yet am I not hereby justified. And therefore, 
Phil. 3.6, 8, 9  though touching the righteousness that was in the Law blameless, he accounts that but dung that he may win Christ, and be found in him, not having his own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. There are special promises that the faith of a justified person may improve against obloquys and calumniations, 
Job 5.15, 16.  made by him that saveth the poor from the sword, from their mouth and from the hand of the mighty: so that the poor hath hope, and iniquity stoppeth her mouth. 
Psal. 31.22.  Thou shalt keep them secretly in a pavilion from the strife of tongues; and many others of like import.  
Lastly, Let all the barkings of dogs at thee, put thee more in remembrance that thou art a stranger on earth, and make thee long more to be at home, where as all tears shall be wiped from thine eyes: so shall all reproaches from thy name. Your Brethren that cast you forth for my name's sake, said, The Lord be glorified: 
Isaiah 66.5.  but he shall appear to your joy, and they shall be ashamed.  
FINITUR  
Decemb. 1659.    

The Weapon-salve if ever I allow,  
It shall be now.  
God's good Word saith, that evil tongues are Swords,  
Wounding by words:  
Such weapons being well kept salved, such wound  
Will either ne'er be made, or soon made sound.