bee lesse regarded run with full saile into the breach of this Commandement but let this suffice to haue spoken of this hedge or fence extrinsecally so farre forth as it keepeth out such beasts as would profane the name of God now a word or two of it intrinsecally as it keepeth vs within the grounds of Gods glory that we haue a care to get glory to his name A sinner sits in sinne by consent lyes in it by working it sleeps in it by custome euery one of these must arise and not arise onely but as it was said to the palsie man o Luc. 5. 23 Arise and walke wee arise by eschewing euill wee walke by doing good we purchase no greater displeasure by committing iniquity then omitting of duty The p Mat. 25. 26. 45. slothfull seruant and they on the left hand are endited and condemned for sinnes of omission and therefore as this Commandement chargeth vs that we doe not dishonour God by committing sinne So on the other side it warneth vs to glorifie God in giuing and getting him honour by our words and deeds and first in our words by our oathes for as God who is the truth not deceiuing cannot be more dishonoured then when he is called to witnesse a lye for in this case the holy Ghost vseth the word defiling q Leu. 19. 12 Yee shall not sweare by my name falsely neither shalt thou defile the name of thy God so can he not be more honoured then when he is produced to testifie a truth and therefore Gods seruice and a lawfull oath are coupled togither when the holy Ghost saith r Deu. 6. 13 Thou shalt serue him and sweare by his name this condemneth the Heretickes Cathari which affirmed that it was not lawfull for a Christian man to sweare for any cause at any time but because one iarring string is enough to bring a whole noise of musicke out of tune let vs see here what strings wee must harpe vpon to make a sweet concorde First the persons that sweare must bee such as feare God and eschew euill for Moses the Captaine of the Israelites placeth ſ Deu. 6. 13 fearing God and eschewing euill seruing him in the forewarde the swearing by his name in the rereward and Saint Paul as though he liked well this mustering of Moses mentioneth the true seruice he doth vnto God when hee cals him to witnesse t Rō 1. 9. God is my witnesse whom I serue in my spirit u Iob. 16. 17 16. 19. and Iob vseth the like kinde of trayning when in Marshalling hee first sets out the integrity of his life then my witnesse is in the heauin and my record is on high the mouth of other which magnifying themselues vse to say God is priuy to my heart he knowes my care when as yet they are but hypocrites and full of infection should be stopped as the lips of the leper were couered x Leuit. 13. 45. according to the law and if they come publikely to depose a good Magistrate should rebuke them as Christ did the vncleane spirit saying y Mar. 1. 25 holde thy peace and come out Secondly they must not in this case be voluntary men but stay for a call as Abrahams seruant did whom his master z Gō 24. 3 caused to sweare for a mans forwardnesse in offering himselfe brings great suspition that he is prodigall of his credit and of his soules health Thirdly the person called to witnes must bee the God of heauen and earth for by him doth Abraham minister an oath a Gē 24. 3 I will make thee sweare by the Lord and Ieremy commands it b Ier. 4. 2. thou shalt sweare the Lord liueth and therefore the Aegyptians were to blame to sweare by the life of their King the Scythians by his throne and Nouatus who ministring the Communion to the people vsed to sweare them by that they had in their hand that is the Sacrament as the Papists did by their Masse and by their other Idols but hee that sweares by Malcham and that shall say c Am. 8. 14. thy God O Dan liueth robbeth God of his honour and giueth too much vnto an Idoll attributing vnto it wisdome to see into the breast and power to punish him that shall binde his lye with an oath and rewarde him that shall sweare in truth in iudgement and in righteousnesse As there are rules for the persons so for the matter it must be a knowne truth for a man must not sweare that which is false and he knowes it false nor that which is true if he thinkes it false nor that which is false though he thinkes it true for a wise man lookes or he leape d Ec. 2. 14 his eyes are in his head e 5. 1. he is not rash with his mouth f 10. 2. his heart is at his right hand Againe we must not produce the name of God in matters of no moment but in such as shall be of great importance marriage is a weighty matter and if a man will not vndoe himselfe when he tyes himsele fast if he seekes a godly seede he must ioyne himselfe with such a wife as is not seperated from God for men doe not g Mat. 7. 16 gather grapes of thornes or figges of thistles there fore Abraham sweares his seruant in a matter of marriage that he shall not take a wife for his sonne among the Idolaters but in a h Gen. 24 3 godly family it is a shame to plaintife and defendant and a dishonour done to a great man to produce him either ad testificandum or respondendum in a matter that is not worth the speaking of much more shamefull is it for a man to dishonour the great God in calling him out of heauen and making him waite in matters of no weight to serue where his humour shall place him let therefore other meanes i Ex. 18. 22. as inferiour Officers end smaller causes but let God haue his glory as another Moses in determining doubtfull matters when they shall be of great importance As we must bring glory to God by our oathes so by our speach without oath first in speaking of his word when leauing the booke that is clasped vp to the Lambe and the Trinitie our tongues are occupyed in his statutes so as on the one side God shall not haue cause to complaine on vs as of the Iewes k Hos 8. 12. I haue written vnto them the great things of my law but they were counted as a strange thing on the other side man shall haue cause to giue vs the cōmendation which S. l Luc. 24. 15 Luke doth the two disciples going to Emmaus who as they went did not busie their tongues about slandering or vaine words but talked of the death and resurrection of Christ Secondly in speaking 〈…〉 his nature of his name as Dauid naming 〈…〉 glory m Psa 50. 1 the Lord
vsed for diuiding seuerall mens right so Iâ—shua diuided the land of Canaan among the Tribes a Ios 14. 2 by lott or for appointing officers as they b Act. 1. 26. chose an Apostle by lot to succeede in Iudas place but to vse them to the finding out of any secret thing except it be by the commandement of God who this way would c Ios 7. 18. haue Achaâ—s theft found out is but meere foolery and a great tempting of God For though God d Ion. 1. 7. in the prophesie of Ionah did order the lots which the Mariners cast in such sort that they found out the party for whose cause euill was vpon them which was done both that Ionas might be brought forth who fled from the presence of God and that the Mariners moued by this example might giue off their superstition yet what certaintie is there in lots what building vpon them when we see that e Est 3. 7. Haman who cast a lot from day to day from moneth to moneth beginning at the first vnto the last to finde out which might be the luckyest dayes to roote out the Iewes found them to be most f Est 9. 1. c. dolefull dayes to him and his which by lot were perswaded to be most fortunate on the contrary side the same dayes so ioyfull to the Iewes that they might say these are the dayes which the Lord hath made we will râ—ioyce and be glad in them and therefore they kept the very same daies festiuall they and their seed through many generations and indeed a man can no sooner finde out any thing vnknowne by lot by combat then he can Iudge of soundes by taste and therefore those Countryes which in the times of vnciuill ignorance tollerated a tryall by battaile doe now dislike it and therefore haue repealed those lawes which did allow it euen at this day the barbarous Turkes burne single combattants in the side with hotte coales of fire I will not here spend time to answere those which thinke it a staine to their credit and a disgrace to their name if they shall not answere those which haue sent them the length of their swords and from whom they haue receiued proude challenges onely this I say men of great valure haue reiected challenges which haue proceeded from them who haue had more heart then braine more head then wit without any blemish to their reputation but say that some will count thee a coward yet non quid alij sed quid tu de te feare not so much shame as sinne loue good name but yet as an hand-maide of vertue woe and court common fame no further then it followeth vpon honest courses and thinke thy selfe but base if thou shouldest depend on vulgar breath neuer hazarde thy life for thy name neuer kill an other man to be accounted a gallant man of thy hands this name shall not so much delight thee as thy conscience shall gall thee memory afflict thee repentance vexe thee perplexity torment thee when the deed done thou shalt see thy selfe cited before Gods iudgement seate euery houre when thy heart knowing the bitternesse of thy soule shall tell thee that thou hast neglected thy soule endangered thy body hurt thy children brought a blemish to thy posterity which in the next generation shall not be put out Indeed we read of spirituall Duels for in the g Mat. 4. 3. Scriptures we haue the Prince of peace and Prince of this world combating a 1 Sam. 1â— 41. together the Lyon of the Tribe of Iudah is encountred as Dauid with the Giant by the roaring Lyon that seeketh to deuoure vs. Againe wee haue the b Mat. 15. 22. Cananitish woman wrastling with Christ as c Gen. 32. 24. Iacob with the Angell and fastening vpon him with her prayers as the Shunamite vpon Elisha with her d 2 Kin. 4. 27 hands In the first Christ did vanquish and make the diuell auoide by casting in his face scriptum est In the second he is ouercome for with excellent wrestlings the Cananite wresled with Christ and got the vpperhand euery good Christian must fight those fights and therefore for the first the Church of God is called Militant In Baptisme we receiue our prest money and in the e Eph. 6. 11 Ephesians there is a proclamation ad arma neither doth a crowne remaine to any at the last but to such as first can say with Paul f 2 Tim. 4. 7 I haue fought a good fight he is lured to the crowne that is allured to the combat and therefore the holy Ghost setting out the compleat armour of a Christian doth not mention a backe Curete c to shew he should neuer flye and turne his backe vpon his enemy but be like Androclid whom when a souldier did deride him because being lame he went vnto the warre answered merrily he came to fight and not to run away For the second we must wrastle and combat with God by our prayers and not leaue till we ouercome him who is inuincible if we want any thing leaue him not our importunâ—ty cannot be too great our impatience cannot offend his patience beate vpon him still like the g Mat. 15. 23. 24. Cananite who stands to it though she had many repulses though Christ first neglects her then denies her then reprocheth her be like the a widdow a Luc. 18. 5 who will not leaue the vniust Iudge though at first he lend her but a dease eare be like the blindman who made the Sunne of righteousnes b Ios 10. 13 which stayed that Sun in the dayes of Ioshua which reioyceth as a Gyant to run his course c Lu. 18. 40 to stand still till his sight was restored If we indure punishment his anger is a speare leaue him not till our prayers breake it in peeces his iudgement is a sword leaue him not till wee make him put vp his sword into his sheath praiers haue power with God and are of such force that when he intends to punish a nation d Ier. 11. 14 he forbids his Prophets to pray lest he should alter his minde and so be ouercome these are the combats commanded commended by God as for other duels vnder what habit soeuer they may be shrouded and what glasse soeuer may be set vpon them if their vizors be taken off they will appeare to be flat against this statute not that a man in defence of himselfe when he can giue no further ground may with an vnwilling willingnes smite with the sword for now necessity doth bind him to strike and he seeks not so much an others death as the safegarde of his owne life Neither doth this Commandement shorten the Magistrates arme for e Rom. 13. 4 he beares not the sword inuaine and when f Ioh. 18. 11 priuate men must put vp their swords into their sheathes he must vn sheath his sword as the
Arithmethick Their cunning workemanship may beguile men as pigeons were beguiled by the counterfeit and flew to pigeons painted in the shop as birds were beguiled by Zeuxis painted grapes as Zeuxis himselfe was beguiled by Parrhasius painted sheet The God of heauē seeth without eyes heareth without eares walketh without feet speaketh without mouth but the gods of d Ps 115. ◠the heathen haue eyes and see not eares and heare not feet and walke not neither speake they thorough their throate and as the painter may paint a flowre with fresh colour but not with sweet sauour with this motto no further then colours so the Caruer may draw out an image but not make it draw in the breath with this motto no further then fashion But such was the cunning of the craftests men the craft of the Priests the simplicity of the people that men did thinke they did see did heare did goe did speake and therefore in Elyas time e 1 King 18 26. they called on the name of Baal saying O Baal heare vs and cryed loude as though he had slept and must bee awaked And in the time of King Henry the eight when these idolatrous stocks were broken in peeces the false iuglings were found out and the engines espied which made their eies to open and role about and other parts of their bodie to stirre Oh but they bee lay mens books and where as the Bible to them that cannot reade is as a sealed letter images be letters patents they lie open to euery one are written in folio that standing a farre off they may reade they are great capitall letters that running men may reade God and the very sight of them doth stirre vp a maruailous deuotion in men women and children Indeed this was the cause why Gregory the first condemning their adoration yet allowed their presence in Churches tanquam essent memoracula rudium literae as though in them dumbe lectures were read vnto the people and they might spell God in them And more then so Concilium Cenonense agreed on this that we might learne more in a short while by an image then by long study and trauaile in the Scriptures but against these I oppose Ionas and Habakuk as of greater authority of which Ionas saith f Ion. 4. 8. They are lying vanities not onely for that they proceed from the father of lies but for that as Habakuck saith g Hab. 2. 18 they teach lies teaching vs to take the creature for the Creator a thing of nothing for that which is infinite teaching vs to hope where nothing is to be expected But Idolators grace their Idols with glorious titles as to say to one h Esay 44. 17. Thou art my God i Es 41. 29. whereas it is nothing but wind and confusion to another thou art my helper whereas there is no helpe in it whereas they are all such gods as Virgill saith Aeneas brought from Troy which hee calleth vanquisht victosque Penates But let it be granted that images are lay-mens bookes yet because they are not allowed but prohibited who dare print them for the seruice of God or who dare keepe them contrary to Proclamation and not rather say of them as Iudah of Thamar k Gen. 38. 24. bring ye her forth and let her bee burnt Let God himselfe appointe how he will be serued let it be mans part to be ruled by his direction I reade of a great man I thinke it was Manlius who sending his sonne to warre against his enemy gaue him a commission by vertue whereof hee was charged what to doe when and where to set vpon the enemy but the sonne espying aduantage as he thought and seeing hope of conquest if he did borrow a point of the commission was bold to follow his owne course and indeed got the victory but returning home and expecting great commendation after his cause was decided at Rome he was put to execution I may erre in some circumstance for want of memory but I know this is the substance of the story now our life is a war-faring vpon earth three mighty campes enuiron vs the World the Flesh and the Infernall forces if the Greekes bee gone there is a Sinon within that will betray them the place God hath set downe a law and prescribed vs how wee shall fight and vnder whose colours he will be our Generall wee must fight vnder his banner to serue vnder him in Baptisme we tooke our presse-mony if now we seeke many inuentions and follow other colours though they bee such as in our opinion might helpe vs to the obtaining of the victory yet are we punishable for breach of obedience God will not allow these bookes no not for lay-men he allows no other books but the golden booke of grace l Ioh. 5. 39 Search the Scriptures for they are they which testifie of mee and the godly booke of Nature which is bound vp in the three large volumes 1. the heauens m Ps 19 1 for they declare the glory of God 2. The earth for n Ps 33. 5. that is full of the goodnesse of the Lord. 3. The sea o Ps 104. 25. for therein are things creeping innumerable both small and great beasts Hee that cannot reade in the first cannot chuse but read in the second though it were but once printed and neuer since translated yet all Nations Languages Tongues must needs read in it therein euery creature is a letter euery day a line euery night a new leafe neither can any manmetry any Carpenters chips any sacred blocks or puppets of wood which euery boy can make after he hath been a while apprentise with a caruer in wood put vs more in minde of God If we would enter into due consideration then the wonderfull frame of mans body created by God in which the bones are the timber-worke the head is the vpper lodging the eies as windowes the eie-lids as casemēts the browes as penthouses the eares as watch-towers the mouth as a doore to take in that which shall vpholde the building and keepe it in reparations the stomacke as a kitching to dresse that which is conueied into it the guts and baser parts as gutters and sinkes belonging to the house compare now this workemanship with that of an image and happily in the one wee may commende the cunning of the crafts-man but we doe not maruaile much at his worke for that we know an other his crafts master can doe the like can hew can carue can polish and varnish as well as he But consider man in whose framing God is the principall agent our carnall parents but instruments and that in framing the baser part onely that is the body not the more principall part which is the soule for that God created without them consider that man is not onely a little world as the world is a great man but an Epitome both of God who is a spirit and the world which is
haue an eye to the qualities of those to whom they intend to contract themselues whether they be caeteris paribus of a milde and gentle disposition least as meates of contrary qualities digest not well together so they should be alwayes one sicke of the other In our land the Guardein in chiualry shall not mary his Warde in chiualry to one that is vnequall to him as a bondwoman the 2. to one that is lame or the 3. deformed or the 4. hath some horrible disease as Leprosie or the 5. to a woman that is past child-bearing for it is disparagement but God ioyned himselfe to Israell when she was bond for sinne reigned in her when shee was lame for Ioshua takes her vp for halting when she was deformed and Å¿ Eze. 16. 6. Polluted in her owne bloud when shee was diseased for from the sole of the foote vnto the crowne of the head there was no whole t Esa 1. 6. part in her when shee brought forth nothing but sinne vnto death when Shechem would marry Dinah Iacobs daughter her brother said u Gen. 34. 14. they might not giue their sister to a man vncircumcised but God espoused Israell when she was of an vncircumcised heart and lips and wedded her which wanted a wedding garment tantus tantillos tales so great so righteous a God made choise of a spouse betwixt whom whether we respect estate or qualitie there was great inaequalitie Iacob loued x Gen. 29. 17. Rachell more then Leah he had some reason she was more beautifull but that God should praefer Iacobs sonnes before the rest of the world he had no reason but his owne good will y Gen. 34 25. for two of them Simeon and Leui were treacherous and bloudy men and the eldest Ruben came not behinde them in another kinde of iniquitie z Gen. 35. 22. for he went and lay with Bilhah his fathers concubine and what dignity could be in him who went vp to his fathers bed and defiled it The rest they and theirs were a a Ps 78. 8. froward crooked generation a generation that set not their hearts aright whose spirit cleaued not stedfastly vnto God as Mount Sion was not better then other Mountaines but more noble because it pleased God to dwell there so the Iewes were no better then other till God vouchsafed to make them his people because he had a fauour vnto them because his good pleasure was such And this is that which our Sauiour Christ saith b Ioh. 15. 16 yee haue not chosen me but I haue chosen you he chose them first by predestination and afterward by calling and culling them out from the rest but then did they also chuse him by consenting to that calling of both these mutuall choices doth Moses speake of the on c Deu. 26. 17. 18. thou hast set vp the Lord this day to be thy God of the other the Lord hath set thee vp this day to be a precious people vnto him now out of this that hath been spoken conclude as the Iewes did when they saw manifest tokens of Christs affection d Ioh. 11. 36. to Lazarus they sayd see how he loued him so when you consider the premisses and see the disparagement say see how he loued her see how great affection he bare to his Church e 1. Io. 4. 9. This must teach vs first to loue him because he loued vs first loue must be reciprocall and therefore the Bridegroome and the spouse in that sweete marriage song call one another Lone secondly it must teach vs to keepe vs only to him so long as we liue for if while the husband liueth the wife shall f Rom. 7. 2 take another man she shal be called an adultresse Neither doth wife admit any plurality when she is construed with one husband and therefore it was a kinde of Solacisme when Lamech said beare yeâ— wines of Lamech neither doth husband admit any plurality when he is construed with one wife now neither must vnus or vna haue a plurall number socium de te nesciunt God Mal. 2. 15. had aboundance of spirit and might haue made two for one but he made but one one man for one woman one woman for one man as the woman hath not power ouer her owne body either to deny it to her owne husband or to yeeld it to another man so neither hath the spouse of Christ yee are not your owne 1 Cor. 6. 20 for yee are bought for a price therefore glorifie God in your body and in your spirit for they are Gods we must therefore acquaint our selues with God as for Idols they are called strange gods as the harlot is called a strange woman because they should be Mal. 2. 11. Pro. 7. 5. strangers to vs and we should be strangers to them It is good for me saith the Psalmographer to keepe mee Psa 73. 28. fast to God for there is a nearer coniunction betwixt God and vs then betwixt man and wife for man and wife are one flesh Gen 2. â—4 but he that is ioyned to the Lord is one spirit if therefore a wife may 1. Cor. 6. â—7 not forsake the guide of her youth and forget the couenant of her God if her holy dayes must not be feasts of quicunque vult if she must not turne to vncleannes from her husband much lesse may Gods spouse breake her faith and giuing God sundry companions bestow his glory on them she must not bow her knees to Baal nor kisse him with her mouth A iealous God some men being better husbands then Christians and better bawdes then husbands can be content to be panders to their owne beds Nicholas the same as most men Act. 6. 5. thinke which was one of the seauen deacons being blamed for iealousie brought his wife who was faire to looke vpon among all the disciples giuing free leaue to all that would to vse her of him came the heretickes called Nicolaite who held that wiues should be common whose workes the Church of Ephesus hated Reu. 2. 6. to their great commendation Abraham is not much displeased that the fountaines be not his only but the strangers among whoÌ„ he is and therefore giues his wife this counsell say I pray Gen. 12. 13. thee that thou art my sister that I may fare well for thy sake nay his owne silence and his owne wordes are the cause that shee is taken into Pharaohs house to be his wife for Pharaoh blameth him both for the one and for the other for his silence why saidst thou not shee was thy wife for his speach why saidst thou she was thy sister hauing great cause to expostulate the matter with him for hereupon if God had not kept Pharaoh Pharaoh Gen. 20. 2. had kept Abrahams wife neither did he leaue by this but as though this sinne had been glued to him and that he did cleane as fast
against a tree they deliuered to euery of them a Bowe and Arrowes telling them that he that could shoote nearest the fathers heart should carry the whole the two bastards in whom was neuer kindled any sparke of naturall affection drew to the head and shot with good will at the heart but the third did feele nature so working in him that he refused so vnnaturall a fact whereupon the wise and trusty Exequetors iudging him to be the true sonne deliuered vnto him his fathers legacy according to that saying Legum seruanda fides suprema voluntas quod mandat fierique iubet paerere necesse est Now if blaspheming swearers shall prepare their Bowes and make ready their Arrowes within the quiuer that they may not priuiely but openly shoote at God if they arme themselues to stricke him with some deadly wound and letting their oathes as arrowes fly pierce the honour of the most highest it is an argument they are bastards and not sonnes and therefore y Iob. 39. 37. with Iob we must either lay our handes vpon our mouthes and with Dauid keepe z Psa 39. 1. our mouthes as it were with a bridle or else set the feare of God as a Porter at the doore of our lippes to examine our wordes before they goe out But as the Lord hauing shewed the Prophet a Ez. 8. 8. Ezechiell the abominations of the Children of Israell bad him digge in the wall and he should see yet greater abominations which they did so though you haue already seene the abomination of the profane man in blaspheming God Yet digge deeper and diue further into the wordes of his mouth and you shall see greater abominations you shall haue a man vow to doe mischiefe and then strengthen himselfe in his sinne by an oath and then hee thinkes he must not goe backe for he takes his oath to be an entrance into band to performe his vow Such was the b Ios 9. 15. oath of the Princes in a case of pitty and the oath of those forty men and vpwards in a case of cruelty but it is a great fault to make such a rash c Act. 23. 12. vowe and therefore men should recall it and being sorry for it draw water out of their hearts and power it out before the Lord but to performe it because of their oath is a double fault for by this doing they make as though God did patronize their sinne and as though he did approue of it It was a fault in d Mar. 6. 22. 23. Herod to promise the dauncing damsell whatsoeuer she asked euen to the halfe of his Kingdome but to adde an oath and grant her request because of his oath and thereupon to send and behead Iohn Baptist for it was his head which she desired did double his fault e Gen. 49. 5 As Simeon Leui were brethren in euill so subtelty and cruelty sisters in sin were combined in that vsurper Richard the 3. subtelty tooke order for the time place and meanes when where and how the Lord Hastings should be brought to loose his head cruelty hastely vndertooke the Act and gaue the stroke but to behead him not vpon any iust cause without examination without any stay after his apprehension because of his oath for hee had sworne that hee would not dyne till he did see his head from his shoulders was a fault far greater then would haue been the breach of his vnlawfull oath In Lattin an oath is iusiurandum ius must go before iurandum when that which thou swearest is lawfull and right then pedem hinc ne discesseris be sure thou abide by it else thou runnest into pariury which is an especiall fault forbidden in this Commandement f Leu. â—9 12 Thou shalt not forsweare thy selfe An oath hath beene alwaies holden as most religious g Gen. 21. 23. Abimelech tooke no other band of Abraham for assurance that hee should deale well with him and his children after him then his owne oath h Ios 9. 4. c. The Gibeonites thought themselues safe enough when Ioshua and the Princes of the congregation had sworne vnto them to saue their liues though the oath was wrested from them by subtelty in the warre betwixt Rome and Carthage when the Carthaginians had taken Regulus a worthy Romane prisoner they vpon his oath onely to returne againe sent him home to Rome on a message which when he had performed he returned backe againe a prisoner to Carthage according to the faith he plighted Their owne faith were the best pledges that the Emperour Charles and King Frauncis the first layd in pledge when they made their leagues the one with the Souldian of Persia the other with the Turke Pharaoh did neuer sweare that Iacob should be buryed in the land of Canaan when he dyed in Egypt but he thinkes it a foule fault if he should keepe Ioseph who liued in his Dominion from keeping touch with his father and therefore saith vnto him i Gen. 50. 6 Goe vp and bury thy father as hee made thee to sweare k Act 7. 16. The other Patriarkes as well as Ioseph were remoued into Sychen and put in their Sepulchers l Ex. 13. 19 but there is an especiall mention made of Iosephs bones because of the oath for Ioseph dying in Egypt made the children of Israâ—ll sweare that they should carry his bones thence m Gen. 50. 25. God who is called a witnes is called a reuenger if we make no conscience of an oath n Rom. 1. 9 God chalengeth the children of Israell o 2. Cor. 1. 23. because they had forsaken him and sworne by them that are no gods p Ier. 5. 7. and threatneth that they shall fall and neuer rise vp againe which sweare by the sinne of Samaria q Amoâ— 8. 14. that is by the Idoles there worshipped Yet is it a greater offence to sweare q by the true God falsely then by a false god truely for he cares not to offend God who abuseth his name to colour his lying but he that shall doe this in an open assembly when a matter shall come to try all before a Iudge betwixt party and party is offensiue to three persons 1. Deo quem peierando contemnit 2. iudici quemmentiendo fallit 3. innocenti quem falsus testis laedit to God of whom he makes no reckoning for as though he were a Knight of the post he brings him at a call to witnes a lye at his pleasure 2. to the Iudge for he binding his lye with an oath causeth the Iury to bring in a wrong verdict and thereupon the Iudge to giue an vniust iudgement 3. to the party innocent for he robbes him of that which of right belongeth to him and so is as well guilty of iniury as periury and if it were better r for a man Mat. 18. 6 to haue a milstone hanged about his necke and be drowned in the depth of
all their Lands and Teâ—ements forfaited to the King Lastly Iudges they must heare and consider and then after giue sentence because they represent Gods owne person Be wise now therefore O yee Kinges be learned yee that are Iudges of the earth let your skill in discerning be answerable to your power in commanding put on iustice let it couer you let iudgment be your robe and crowne though the matâ—er be knowne yet let the party offending come to his answere that other may hearâ— anâ— feare t Dâ—â— â—â— 21. Ioshua examines Achan will haue him confesse that which he knoweth already if the matter be doubtfull commandement of God is u Deu. 13. 14. thou shalt seeke and make search and enquire diligently this was Iobs practise x Iob. 29. 16. when I knew not the cause I sought it out diligently God the Iudge of all the world would teach particular Iudges of seuerall circuits to prefer consideration before conclusion when he saith a Gen. 18. 21. I will goe downe and see In the law if a man were suspected to haue the Leprosie he should be shâ—t b Leu. 13. 4. vp seuen dayes and the Priest shoâ—ld view him againe and againe before he gaue iudgement a lucky traueler sets not forth while it is yet darke but stayes till the day Starre appeares c Ecc. 18. 18. get thee righteousnes saith the sonne of Sirach before thou come to iudgement learne before thou speake giue not a certaine sentence in a doubtfull matter d Cor. 4. 5. iudge nothing before the time before the time either collatae potestatis or cognitae veritatis say one man doth accuse yet the matter may be doubtfull Pâ—tiphar cannot be excused who vpon the accusation of his wife cast Ioseph his true and faithfull seruant into prison nor yet Assuerus who decreed against the Iewes vpon the accusation of wicked Haman say many doe accuse yet thou shalt not e Ex. 23. 2. agree in a controuersie to decline after many and ouerthrow the truth Elihues anger was kindled against Iobs three friendes f Iob 3â— â— 11. 12. Eliphaz Bildad and Zophar because they could not finde an answere and yet condemned Iob Behold saith he I did waite vpon your wordes and harkened to your knowledge whiles you sought out reasons yea when I had considered you loe there wâ—s none of you that reproued Iob nor answered his wordes As Elihu is to be commended in this that he heard all parties as g Kin. 3. 16. Salomon did the two harlots and then blamed the accusers who would condemne a man yet could not answere him so Pilate is to be condemned who did not oppose himselfe against the accusers of Christ but to please the people condemned the innocent for though he sought meanes to deliuer Christ first by comparing him with Barrabas secondly by delaying the sentence thirdly by pronouncing him guiltles what h Maâ— 15. 12. 14. euil hath he done â— yet because the high Priests accused him the Elders did witnes many things against him the people cryed out for iudgement he forgot to put on righteousnes on the right hand or on the left in that against his owne conscience he loosed the wicked and condemned the innocent Sometime there is no euidence yet many times the party but suspected is guiltie in this case wise Salomon found out the truth by making shew of diuiding the liuing childe I read of a Iudge who hauing sundry persons conuented before him among whom it was well knowne that one must needs be guiltie of a murder that was committed and yet no sufficient proofe to conuince any one laid his hand on euery ones heart and at last found him guilty whose heart did butte and pant more then the rest for an accusing conscience did worke some distemper within him I know this is no sufficient argument to condemne any man except it be a meanes to wring from him his owne confession yet is it as strong to argue a man guilty as that in Tully to proue the two young men guiltlesse of a murder committed in their chamber because they were found quietly asleepe in the morning Now as a man may be guilty though there be no sufficient proofe to conuince him so he may be guiltlesse though euidence be brought against him false witnesses may rise vp and lay to his charge things that he knowes not and therefore let Iudges heare and consider and giue sentence let them try the spirits of accusers whither they be of God or no happily they may be of the same spirit that Iames and Iohn were who desired vengeance Luc. 9. 54. Mat. 26. 59. and with the high Priests may rather seeke to put a man to death then desire to haue the truth knowne let them be like the Grecians who when they were vâ—ged to giue ouer-hasty sentence answered Patres suos apud Antipodes solem non vidisse sed semper expectasse donec ipsis oriretur Life is pretious 1 Kin. 2. 18. c. all that a man hath will he giue for his life pull not men from it with violence as Ioab from the hornes of the Altar cut not off the limmes except it bee well knowne they lacke bloud and life as you would say and also hurt other parts of the body Againe this Commandement is broken by speach priuatly when men either shall report the truth to a bad end as those malicious flatterers which come and accuse the Iewes of ingratitude and rebellion or else report that which is false Dan. 3. â—â— either of themselues when they shall too much magnifie themselues and boast of those gifts they haue not or on the other side too much vilifie themselues and extenuate the gifts they haue or of others when they shall disgrace worth by malice or smoothe and grace vnworthinesse by flattery â—â—uour or affection the Prophet Esay dislikes both sorts as well Esa 5. 20. condemning those which speake euill of good as those which speake good of euill the first sort which speake euill of good are lyers and slaunderers of which some robbe the renowne of the dead other sacke the good name of the liuing the first sort are like Hyenae that woluish beast which vntombes the bodies of the dead that he may feed himselfe with putrified flesh like the dogs not the dogs which did liâ—ke the sores of Lazarus to heale them but the dogs which did eat Iezabel by Luc. 16. 21. 1 King 9. 35. the walls of Israell and like the Rauen who hauing found the dead carkasse doth rest vpon it such a one gaue occasion of the prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are the scourge of the dead while they delight to die their tongues in their bloud on the one side therefore paint not the Sepulchre of the deceased with false colours in giuing him that tribute which belongs not vnto him make him not white as snow that was as blacke
as the blacke Horse in the Reuelation as now and then a black Reu. 6. 5. prophet will for a blacke gowne on the other side bury that with him which was blame-worthy repeat it not either to blot the name of the dead or disgrace his kindred he left behinde him much lesse make his good euill by setting thy foot on his carkasse Others sacke the good name of those which be aliue a Ier. 9. 3. they bend their tongues like their bowes for lyes b Psal 11. 2 Then they make ready their arrowes vpon the string c Psa 120. 3. euen mighty and sharpe arrowes which will pierce like the quills of a Porcupine these they shoot sometime against those that are present as Eliphaz doth against Iob thus and thus thou hast done d Iob. 22. 6. Thou hast taken the pledge from thy brother for nought and spoyled the clothes of the naked c. Sometime against the absent as Haeman in his Oration against the Iewes who lets his tongue run too much at liberty that they might be rooted out to auoide this sinne let the accuser with the wise Man affirme no more Hâ—s 3. 8. then he knowes with the good man no more then standeth with charity but if his tongue like the clacket of a Mill will still be wagging if he doth what he can to grinde to powder the good name of his neighbours let the accused learne to make this vse of an enemie so to liue as no credit shall be giuen vnto him They which make euill good are either the inferiour sort which smooth vnworthinesse by flattery whose tongs are willing slaues to other mens eares and so as they may speak that which can please much regard not how little truth is in their words such were those parasites who did gather about Herod when he made an Oration and as though nothing proceeded from him vnworthy of admiration a Act. 12. 22. gaue a shoute saying the voice of God and not of man There b Math. 9. 23. were Minstrels about the dead maid so let great men be dead in trespasses and sins yet shal they haue Trumpetors to sound out their commendation the very spots of Cato were beauty and if any obiected drunkennesse vnto him Citius efficeret crimen honestum quam turpâ—m Catonem to auoide this sinne praise not euery action as good nor the best too much and in presence As the meaner sort soothe smoothe and with Nephthali Gen. 49. 21. giue goodly words blessing with their mouthes those whom God accurseth so the richer sort for fauour affection will be heraulds to blaze the praise of those which deserue it not so are fouÌ„d false witnesses God forbid saith Iob to his friends when he knew them faulty c Iob 27. 5. that I should iustifie you so should euery great man say when he is sollicited to speake or write in a bad mans cause God forbid that I should iustifie the wicked I were as much to blame to iustifie the wicked as to condemne the innocent I will testifie the truth d Iob 27. 3. 4 so long as my breath is in me and he spirit of God in my nostrels my lips surely shall speake no wickednesse and my tongue shall vtter no deceit And thus much of the breach of this commandement by speach it is broken by silence either in suffering when wee shall lend our eares without reproofe to those which shall giue false report either of our selues or of others or secondly in doing when though our voice be not heard we shall vilifie our neighbour either outwardly by our gesture or inwardly in our heart Men giue false report of vs two contrary wayes either by vntrue commendation or vniust accusation the first sort are flatterers which will commend in vs those qualities wee haue not or too much extoll those we haue which will commend all our actions as good and the best with wondring interiections which will make vs beleeue wee know not our owne worth blesse themselues with both their hands if any thing proceede from vs worthy but meane commendation Wee must not giue eare to these claw-backs but stop their passage and bend our browes vpon excessiue praise neuer courting it otherwise then it followes vpon good courses There be three speciall reasons which should moue vs to open our lips and reproue these kinde of persons some of them leuell at their owne profit their Art is nothing but delightfull cousenage the Fox in the Fable commendeth the Crow to see if he can make him open his mouth and let fall the prey these men will spend their tongues to maintaine their teeth they are Moathes which will cate out a liberall mans coate Vines which will creepe to the stakes that stand by them not for loue to the stakes but to vphold themselues therefore Antishenes would say it were better for a man to fall among Rauens then among flatterers for Rauens will eate none but the dead but these will eate out a man while he is aliue Some of them intend mischiefe as the Pharisies who like Barge-men looke one way when they rowe another who vnder enticing baites haue entangling hookes who in propounding a question to Christ concerning paying tribute giue him great commendation that they may the sooner entangle him in Math. 22. 16. his answere Iosephs words to his brethren were rough but his meaning was smooth hee caried a brotherly affection towards Gen. 42. 7. them but these mens words are soft as oyle when they be very swords this fawning hypocrisie this Court holy water this dishonest ciuility this base merchandize of words is nothing but gilded treason carrying vs vp as they in the Synagogue did Christ to the top of the hill to throw vs downe â—uc 4. 29. headlong therefore Diogenes being asked what beast biteth sorest answered of wilde beasts a back-biter of tame beasts a flatterer he is like the luie which killeth with culling Lastly all of them make vs forget our selues for pride seaaeth vpon vs when we are commended through flattery as the two Elders did on Susanna when she was annointed with oyle therefore one saith if they among whom thou liuest doe not commend thee when thou deseruest well they are in fault but if they commend thee thou art in danger for men are blowne vp with praise as it were with Gunpowder the people in saying after Herod had ended his Oration Nec vox hominem sonat committed verball symonie so Herod depending on vulgar breath was too well conceited of himselfe and robbing God of his honour committed sacriledge therefore he was eaten of wormes and gaue vp the ghost This flattery Act. 12. 22. 23. what can it not therefore Alexander the great though at first he delighted in those which said hee was filius Iouis yet being wounded with an Arrow at the siege of a Citie hee regarded no longer the false colours of adulation
contentum first the house then the housholder and in very deede though a wife be prior honore and more to be esteemed yet a house is prior tempore and first to be prouided neither will a wise man take a wife before he hath a house though some be so vndiscreete that when they be single they thinke they lacke nothing but a wife and when they haue a wife they lacke an house and all things besides House God in his Law would not allow that a man should take for a Pledge any thing in the house which was necessary for sustentation of life health h Deu. 24. 6. for this is to kill the borrower he doth but change the kinde of death as if one should be in danger to be hanged with his owne handes one should come and vntie the rope but yet cut his throate if we must not take such a Pledge in the house much lesse the house it selfe If a man did meete his enemies Asse going astray i Exo. 23. 4. he should bring him home to him againe then must he not make his neighbour an Asse turne him out of house and home and send him a begging This condemneth such as neuer thinke themselues well seated while they dwell by neighbours and therefore depopulate Parishes as though they would dwell alone vpon the earth Zophar shewing how Cormorants deuoure other sayth k Iob. 20. 19 they spoyle houses which they builded not As if he should say their predecessors had a care to set vp houses and were glad to haue their poore Tenants dwell by them but their posteritie a preposterous and pitiles generation doe pull downe their houses with downe with them downe with them euen to the ground Iob speaketh of such as l Iob. 3. 14. builded themselues desolate places not onely meaning such as builded in barren places to get them a name nor such as hauing builded houses did leaue them desolate but such as by pulling downe neighbour houses did dwell alone like master-Hares which are of this propertie that if there be a bucke or a female which keepe one quarter commonly together they will not suffer any but their owne young to sit by them or abide neare them This hath beene noted as a great fault in our Nation and therefore Goropius thinketh the English men were called Angli because they were good Anglers and had skill to lay diuers bayts when they fished for other mens liuings which though it be not true for therefore were we called Angli of a people so called which came in with the Saxons who were numerosissimi and fortissimi more for number and stronger for power then the rest yet hath it a semblance of truth for men draw vnto them other mens liuings by hooke by crooke and deuoure houses euen widowes houses as great fish deuoure the small the fault and cause hereof in Sr Thomas Moores Vtopia is layd vpon sheepe which as it is there sayd were wont to be Mites exiguo ali gentle and contented with a little foode but now are so great feeders and so vnruly that as it followeth they eate vp men fieldes houses and lay whole Villages wast insomuch as some market Towne in our Country doe take their names of the abundance of Cattell as Shipston and Kineton in Warwickshire in or by the vale of Redhorse I know it is a great blessing of God when sheepe doe bring forth thousands and ten thousands in our streets for wooll is the staple of the land and one meanes to raise vp the pillers of it but are not children a greater blessing the Prophet stampeth this blessing with an m Ps 127. 3. Ecce loe children and the fruite of the wombe are an heritage and gift that commeth of the Lord. In the Catalogue of n Deu. 28. 4 Blessings the fruit of the body is set before the fruit of the cattle and the divell tempting o Iob. 1. 16. 19. Iob by degrees each temptation being greater then other takes away the sheepe bâ—fore the seruants and feruants before the children is not man saith our Saviour Christ much p Mat. 12. 12 better then a sheepe doth not the honour and strength of the King and the kingdome consist in the multitude of subiects let sheep therfore haue their coates and their foldes but while sheepe are penned in let not men and children be penned out let sheepe haue their pasture let a Exod. 3. 1. Moses feede the sheepe of lethro let b Gen. 29. 10. Iacob roll the stone from the wells mouth and water the flocke but let sheepe rather be as much abhomination to vs as c Gen. 46. 34. shepheards to the Egiptians let a man rather nourish but one kowe and two sheepe then so many flockes as he cannot feede except he pull downe neighbours houses and ioyning land to land to feede them giue men as sheepe to be eaten vp The people vnder Moses charge were so many that Moses sayth shall the sheepe and the beeues be slaine to feede Num. 11. 22 them as if he should say there are men enough to eate them vp all and shall now the sheepe be so many that they shall eate vp the people Hee that doth but dreame of his neighbours liuing and thinkes his owne habitation would be more pleasant or profitable if he could once winde out him that dwels neare him though he presently nips this imagination as the frost the forward springs though he stops this stone at the top of the hill before it be in a violent course though he suffers not consent to hearten that which he doth imagine nor his will resolue vpon it yet is he guiltie of the breach of this law and therefore to conclude this point never say when thou seest any thing faire or commodious as men commonly doe I would this were mine but if thou be readie to draw any thing thou seest to an occasion of offending stopp there as d Iob. 31. 7. Iob did whose steppe turned not out of the way whose heart did not walke after his eye but when it would be gadding whither it should not he did presently daunt it with dislike Thou shalt not covet thy neighbours wife Our adversaries the Papists who take away the second commandement because it cuts a sunder the hart-strings of their superstition to fill vp the number of Ten devide this commandement into two so that thou shalt not covet thy neighbours house shall be the ninth and this concerning the wife c. shall be the tenth but Saint Paul confâ—teth them who speaking of the law in generall saith o the Rom. 7. 12. law is holy and of that which forbiddeth concupiscence in particular makes it but one coÌ„mandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an emphasis is holy iustâ— and good Not covet thy neighbous wife The greatest iniurie and indeede a wrong not to be paralleled vpon earth is when the man shall breake the faith plighted to