the righteous The two wicked men that witnessed against Naboth in the presence of i Kin 21. 13 the people saying Naboth did blaspheme God and the King they were the men that cast him for vpon their false accusation hee was stoned to death God to restraine this sinne would haue those to execute the punishment which did bring the accusation for many mens tongues are a two â—dged sword and some will wound him with their words whom they dare not touch with their fingers and therefore if any did accuse any man of such or such a crime the law did bid them take heed what they did for if their tongues did cast any man their hands should execute the punishment If they cahrged any man with Idolatry because the Idolater must be put to death k Deu. 17. 7 their hands shall be first vpon him to kill him and then the hands of all the people l Ioh 8. 7. If they accused any of adultery they like the accusers in â— the Gospell should throw the first stone 2. The punishment which the law of God inflicted on this sinne is sufficient to restraine it for hee which did falsely accuse another of any crime should indure the punishment m Deu. 19. 19. which the other should haue incurred if hee had been found guilty as if hee accused any of adultery if the party accused could bee proued cleere the accuser because adultery was death by the law should dye himselfe which iudgement wee see executed vpon the two Elders in the Story of Susanna God will not suffer this sinne to goe vnpunished and therefore though Haman who oppressed the innocent n Est 3. 8. â— Iewes with false accusations and lies that they might bee rooted out and destroied was not for those vniust and slanderous speaches put to death yet was hee oppressed himselfe and falsely accused of a fact which deserueth the Gibbet for his intent was not to force the Queene when hee fell downe at her beds feet or couch whereon shee sate but to make supplication for his life when he saw the mischiefe was towards him howbeit the King taking and making the matter worse then hee meant it will hee saith the King o Est 7. 8. force the Queene also before mee in the house marry hange him so they couered Hamans face and hanged him on the tree that he had praepared for Mordecai 3 Whereas a man may deale against his neighbour two manner of wayes either by way of denuntiation and telling him of his fault and in this case one man is sufficient p Mat. 18. 15. 16. if thy brother trespasse against thee goe and tell him his fault betweene thee and him or else by way of accusation and in this case there must be two at the least neither should one q Deu 17. 6 witnes be sufficient to condemne a man or rise against r Deu. 19. 15. him for any trespasse or for any sinne or for any fâ—ult he offended in but two or three should concurre together thaâ— euery one might be circumspect what testimony he gaue least any one should be found a false witnes if as at the passion of Christ the witnesses agreed not together let not therefore theÌ„ which are produced as witnesses in any kinde of trialls by periury sinne against God in dispising his presence sinne against man by taking away his life his goods or good name sinne against the Iury by leading them into by pathes out of the Kings high way nor sinne against the Iudge in deluding him with falsehood and lyes but without hope of gaine or feare of punishment without fauour on the right hand or malice on the left hand let euery one speake the truth from his heart sell not the truth like Iudas deride not the truth like the theefe on the left hand testifie not against it as the Iewes at the passion of Christ neither conceale it as did the keepers of the Sepulcher being corrupted with money but speake the truth and nothing but the truth refraining thy tongue from euill and thy lippes that they speake noe guile That Lawyer who pleades a bad cause and knowes it to be a had cause is the second person who runnes into the publicke breach of this Commandement neither is there any great odâ—es betwixt doing of a wrong and maintaining it and therefore the Scripture condemneth as well s him that shall put his hand with the Ex. 23. 1. wicked as him that shall giue a false report The Lawyer should be a true glasse and by him should iudge and Iury see the truth of the cause as it is but if with his smooth tongue and good vtterance he makes falsehood haue â—ore shew of truth then truth it selfe hee is a Christall glasse which howsoeuer il fauoured â— man be will shew a faire face I speake in the honour of good pleading where by meere Narrations men vnfolde the equitie of the cause when truth stripping her selfe naked comes to the barre this is a thing most honorable but false glasses and glosses varnishing and garnishing false bodyes and counterfeit colours are staynes and blemishes I speake not against plausible speach let men martiall their wordes the sooner to ouerthrow a badde cause and to win the truth but let not a rotten cottage be well hanged let a faire body haue a well fashioned garment smooth thy selfe at Tullies glasse speake not onely scripta but sculpta make not a good cause harâ—h to the hearers by slubbering it vp in rude careles wordes but neuer set a good coate on a mishapen body neuer garnish a ragged house with faire paintings if the cause be bad let not thy speach be full of florishes like the first letter of a Patent to better it seeke not to leade Iudge or Iurors out of the way with a golden chayne which comes from thy tongue to their eares let thy eloquence Rhethoricke and Art of perswading serue onely for Clyents of truth Againe the Iurors publickely breake this law when they being corrupted shall giue vp a false Verdict when they doe not enquire diligently of the fact and truely relate to the Iudges what they finde that they may doe Iustice and Iudgement Iudices n. apud noâ— iuris solum non facti sunt iudices Iudges with vs doe not so much enquire of the faâ— whether such a thing were done as set downe the law what the fact deserueth if it were done to refraine this sinne euen the law of our land doth punish it with great seueritie for if but one Iurour in any inquest shall take money of one party or the other to giue his verdict there lyes a Writ against him called Dâ—cies tantum and he shall pay ten times as much as he receiued but if a false verdict giuen by twelue men be found the 12. men be attaint their iudgement shall be this their Medowes shall be ared vp their houses broken downe their Woods turned vp and
may be sure vve cannot come downe without a fall if we wrest the truth vve wrong the truth and so prophane the word and contrary to this commandement take the name of God in vaine As Gods name is profaned vvhen his vvord is profaned so likewise vvhen vve profane any thing which his vvord speaketh of him for as Bishop Latimer vpon the first petition of the Lords prayer Whatsoeuer is spoken of God in his word that is his name First therefore if we profane his bare titles and abuse his name vnto lying as Iacob did vvhen he said vnto Isaac f Gen. 27 20. the Lord thy God brought it that is the venison to my hand if wee abuse it to coniuring as the g Act. 19. 13 Exorcists who tooke in hand to name ouer them which had euill spirits the name of the Lord Iesus saying Wee adiure you by Iesus whom Paul preacheth If we abuse it to cursing as when wee say God confounde me or God plague him if we abuse it to blessing as when we say God speed you if we see men working of mischiefe as though we did make our selues accessary and as though God would patronizâ— that wickednesse they had in hand and would further their worke if wee abuse it to colour any impious practise as doth the Pope in the beginning of his instruments and therefore it became a common by-word among the Germaines In â—omine Dei ineipit omne malum all mischiefe begins in Gods name then doe we profane his glorious name Againe when we profane his properties as his mercy his iustice his power his prouidence First his mercy if we abuse it and take thereby occasion to sinne making it a pack-horse to beare the burden of our sinnes when we doe not onely hope but as though hope were out of his wits we presume and say let vs continue in sinne that grace may a bounde wee are not vnder the law but vnder grace Secondly His iustice when we being vncharitable in our censures condemne it of cruelty and therefore challenge nothing in the bloud royall of the valiant conquerour of the Tribe of Iudah h Mat. 8. 32 but suffer the diuell to driue vs head-long as he did the heard of swine to the lake of desperation Thirdly His power when we abase it to the state of our infirmities as the Iewes who breaking his arme short off brake out into these words i Ps 78. 19 Can he prepare a table in the wildernesse or prouide flesh for his people Fourthly His prouidence when men say God lets the world goe at hauocke and though his prouidence bee the nurse to bring all things vp as his power is the mother to bring all things forth and thoug the one keepes all things in reparations as the other sets vp their frame yet they say things here below are ruled by haphazard the heauens meddle not with earthly things Fortune swaies all though they paint her blind yet they thinke shee can guide the vniforme order that is in the world and in all the parts thereof though they paint her standing on a bowle and turning with euery winde yet they thinke shee can rule and welde others howsoeuer shee be vnconstant and carried away her selfe Te faciunt fortuna deam coeloque locarunt Thus while men like beastly Epicures hold this fantasie that God sitteth in heauen idlely and at ease and will neuer encomber and trouble himselfe with the rule of the world while they had rather make a false God of Fortune then acknowledge the truth of Gods prouidence they attribute vnto God eyes without sight eares without hearing might without minde minde without reason will without goodnesse yea and a God head without properties peculiar to a godhead and while they speake vainely of the appurtenances they take his name in vaine Againe Gods name is profaned when men slightly passe ouer the wonderfull workes that he hath done if we regard not the workes of the Lord and the operation of his hands but speake of them as if the frequence thereof caused neglect if we doe not say vnto God k Ps 66. 3. How terrible art thou in thy workes but make but little reckoning of them because common custome hath inured vs to them then we take his name in vaine This serueth to reproue those which will not stampe this character Ecce euen vpon those workes of God which are triuiall as if seeing but a spiders webbe they doe not say what a wonderfull worke of God is this that such a simple creature should weaue such nets out of it owne bowels or seeing but the hony combes doe not say what a strange thing is this that the most cunning Geometrician cannot obserue a iuster proportion in any thing he doth by art then these silly bees do by nature in the platforme of their buildings but especially it serueth to reproue such as will seeke out naturall reasons of Gods immediate and supernaturall workes with whom l Mat. 11. 4 Goe tell Iohn what you haue seene is no sufficient argument to proue the Messias for they will fetch a reason euen of extraordinary euents be they neuer so strange or else conclude it is but their ignorance of the cause there is a reason though their wits be so shallowe they cannot sound it Lastly as the name of God is profaned by our words so by our workes when speaking like Angels wee liue like diuels when aliud proponentes aliud supponentes like Lillies we be faire in shew and foule in sent m RoÌ„ 2. 24 for now like the Iewes we giue occasion that the name of God is blasphemed This serueth to condemne such Gospellers ' as are Gospelspillers these blots of goodnes which vse religion for a fashon or as a cloake in the raine which they lay away in the house for others are backeward in drawing nigh vnto God when they see the lewde liues of such as make such faire protestations that a man would thinke they would run vpon God for haste let not therefore thy life be like siluer drosse ouer-layd vpon a potsheard let not thy outside be lambes wooll and thy inside fox furre let not thy staple be fine and thy liuer so corrupt that it putrifie the flesh if thou speakest of the name of God and thy good life doth not speake for thee thy simulata sanctitas thy counterfait holynes is double vngodlinesse for in naming God thou defilest his name and causest others to say loe this is the man that acteth so high a part I like not these fellowes which haue Iacobs voice which speake as though nothing but Gospell could drop from them for you see how as though they had Esaus hands they bee rough in their dealings they leane vpon the Lord and say as they in Michas n Mi. 3. 11. Is not the Lord among vs and yet they turne aside by their crooked wayes thus they which shame goodnesse by seeming good and cause Religion to
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
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
teeth in all their Cities and scarsenesse of bread in all their habitations yet when God called for a famine on the land and destroyed the prouision of bread Iacob had rather remaine hungry and thirsty and haue his soule faint in him f Gen. 42. 38. then part with Beniamin his sonne to fetâ—â— prouision supposing it would bee to the danger of his life Moses sheweth that when his mother Iochebed was not able to keepe him any longer then three moneths from the tyranny of Pharaoh shee committing him to the prouidence of God g Ex. 2. 3. dawbed an Arke made of reed with slime and pitch and put it into the water not mentioning any thing that Amram his father did in the husines because he was so ouercome with griefe that he could not doe any thing for as luctus loquitur leâ—es ingentse stupent sorrowes in their mediocrities speake but in their extâ—emities are silent so in their mediocrities they worke but in extremities sit downe and let all alone When Agamemnon must offer vp but his daughter Ithigeniâ— only though happily not his only daughter such as was the h Iudg. 11 34. sacrifice of Iphtah the paintâ—r sets him out with his face couered because he could not sufficiently expresse his sorrowfull countenance neyther though the teares stole downe his cheekes could the sighes which brake from the center of his heart be discouered by the map of his looke Therefore when his colours would not serue to expresse that he meant hee shadowed him with a Veyle But so ready were the Iewes to this sinne of Idolatry i 1. Kin. 11. 5. that in honor of Moloch alias Milcon the Idol of the Almmonites they not only cast out one sonne with Abraham expose one sonne â—o danger with Iacob sacrifice one daughter with Agamemnon but k 2. Kin. 23. 10. burned and sacrificed many of their children both sonnes and daughters though they had l Leu. 18. 21. a straight Commandement to the contrary yea and that m Leu. 20. â— 5. vnder a grieuous payne no lesse then death which God would inflict though man should wincke at it and to the end nature might not moue them to compassion when they should heare the pittifull cry of their children they had instruments of Musicke and sounding of Bells to drowne their wofull noyse and lamentation It is a shame for any one to take away that which of right belongeth to another a shame for the father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring vp a Childe with crooked nayles and for a husband to match with a wife that is as light on finger as Asahel on foot n 2 Sam. 2. 18. as light as a wilde Roe yet Rahel not regarding her owne shame the shame that might arise to her father Laban and to her husband Iacob nor the displeasure that she might incur of them both is so adicted to superstition that o Gen. 31. 19. she steales away her fathers Idols To come vnto ourselues a man may say of vs as Saint Paul of the Athenians p Act 17. 23. I perceiue that in all things you are too superstitious What great cost in former times haue great men bestowed in building of Abbeys and Cels of superstition and that in the fat of the land What free liberties did they grant them with how large priuiledge and possessions did they endowe them and though men did not really with the Iewes offer their sonnes and daughters vnto diuels yet did they in very deede delicate them to the seruice of images though with Rahel they did not steale away false gods yet did their Priests steale away the hearts of the people and entring vpon the right of the almighty rob the true God of his honour What pilgrimages did men make farre and nigh to Saintes seuerall shrines when the Bull of Pope Clement 6. giuen out An. 1350. for his yeare of Iubiley bellowed thus No paine of hell shall touch any which for deuotion sake take their Peregrination to the holy City what a number of calues flocked to Rome fiue thousand Peregrines did euery day goe in and out at the gates of the City Neither did this superstition rest onely in the common sort of people but King Henry 2. went on Pilgrimage to Thomas Beckets Tombe Edward the first escaping a danger it was the fall of a mighty stone from a Vawte directly ouer the place where hee sat playing at Chesse with one of his souldiers which place hauing no occasion giuen hee but euen then had voyded in stead of honoring the liuing Lord for his great deliuerance goes on Pilgrimage to our Lady at Walsingham that this hot deuotion in man might not wax colde there was many times a vow made the more to kindle it a vow did set a â—â—tor and ouerseer ouer the will to keepe it from going backe and indeed was an entring into band to performe it such was the vow of Queene Blanch who when Lewes the French King her sonne was sicke as it was thought vnto death vowed in the person of her sonne that if the Lord would visit him with health he should visit his Sepulcher there solemnely giue thankes in the land which hee had sanctified with his bloud But let this suffice to haue spoken of the prone inclination of man to this sinne of Idolatry for loue whereof he spareeth no cost he spareth no trauayle but goes his Pilgrimage to Caunterbury to Yorke to Beuerly to Karligton to Wilsdon yea beyond sea to Compostella to Ierusalem to Rome euen thither should his bare feet carry him with an offring This forwardnes in our predecessors to honor Idols in the time of darknes and blinde ignorance shall condemne our backwardnes for the true seruice of God in these sun-shining dayes of the Gospell they had zeale without knowledge without learning and therefore were blind we haue knowledge without zeale without discretion and therefore are pur-blind they had cause to wring their hands and take vp an howling that they did know so little we haue cause to rent our hearts and q 2. Sam. 13 91. with Tamar clasping our hands vpon our heads to goe to crying to cry as a woman trauailing or as one laboring of her first child because we haue known so much to so little purpose This knowledge is but contristans because wee run with our eyes open to sinne Wee may be ashamed to put on that loose and tattered garment in the day which they with lesse shame did weare in the night Our defects are so much the greater by how much wee haue better meanes to supply our wants r Mat. 11. 20. therefore were the Iewes worse then the Gentiles because these onely transgressed the law of Nature but they the law of Nature of Moses of grace therefore were they worse because they might haue been better This possibility gaue height to their sinne in a word let vs not who haue the bright light of
Christ vsed sundry sorts of medicines as dyet in his forty daies fast Electuary u Mat. â—â— 26. in giuing his body and bloud at his last supper Sweat x Luc. 22. 44. which like droppes of bloud trickled downe to the ground Potion y Mat. 27. 48. when they gaue him vineger to drinke mingled with gall z Ioh 19. 34. letting blond when they peirced his hands and his feet and when Longinus thrust a speare into his side and strocke his heart veyne by his natiuity he made himselfe in case able to worke this cure by circumcision he entred bond for it by bloud at his passion he performed it Bloud is a great comfort to nature and hasteth thither where is most neede of succour when a man blusheth it goes to the face when he is afraide to dye it goes from the face to the heart to comfort the heart because it is distressed and when we which are members of Christ were as good as dead it came from the head to the members for a Reuel â— 5 he washed vs in his bloud and therefore the Church of God may be called Aceldama because it is a field purchased by the bloud of Christ and therefore we pray his bloud be on vs and our children not as the Iewes prayed b Mat. 27. 25. his bloud be vppon vs to reuenge it but his bloud c Reu. 1. 5. be vppon vs to wash vs d 1. Pet. 1. 19. to redeeme vs e Heb. 9. 14 to sanctifie vs. f Leuit 25. 10. The yeare of Iubily was a figure of g Luc. 4. 19 that acceptable yeare and h Mala. 4. 2 the Sonne of righteousnes reioycing as a Gyant to run his course caused this yeare by him the brightnes of heauen is opened vnto vs as the light of the day is conueyed vnto vs by the Sun in the firmament He was that Doue which after the floud of our sinnes brought a branch of Olyue that is peace and i Gen. 8. 1â— mercy to the Arke that is the Church in the euening and end of the world The world is a sea death is a hooke Christ is that fish k Mat. 17. 27. in whose mouth was found a peece the price of our redemption the tribute is payde and wee are deliuered l Num. 16. 48. Aaron stood betwixt the liuing and the dead Moses betwixt God and the people and m 1. Tim. â— 5. Christ is a mediator betwixt God and vs A mediator one that dealeth priuately for vs he is more then so n 1. Ioh. 2. 1 an aduocate one that comes to the barre in our cause o 2. Cor. 5. 19. he is a reconcilation one that in such sort dealeth betwixt God and vs that he will not punish vs he is more then so p 1. Io. 2. 2. he is a propitiation one that dealeth so with God for vs that he will reward vs this latter is more then the former for King Dauid is appeased toward Absolon by meanes of Ioaâ— after he had slaine his brother Ammon but q 2. Sam. 14 24. 33. yet let him see my face no more there is reconciliation but in the end he commeth to the King and r the King kisseth him there is propitiation as he is a mediator an aduocate a reconciliation and propitiation so is he our only mediator oâ—r only aduocate our only reconciliation our only propitiation he is the only high Priest which entred before the Arke where was the signe of Gods presence when all other were forbid to come neare the Å¿ Heb. 7. 23 one Priest who by t Heb. 10. 12. one sacrifice u Heb. 9. 28 once offered hath reconciled God to vs. And vs to know the originall cause of our death and damnation we must not range beyond the fall of the first Adam for by him sinne entred into the world and death by the meanes of sinne so to find our recouery we must not seeke elsewhere then in the second Adam Christ Iesus for thorough him saluation is conueyed from the Father to all his liuing members as through the veynes life is conueyed from the heart to all the vitall parts x Ioh. 14. 6. He is the way the Kings high way to heauen we haue no whither to goe but to him nor no other way but by him no man can ascend but by him that did discend y Gen. 28. 12. he is Iacobs ladder there is no other hy whom we can goe vp vnto God no building without this stone no perfume without this balme no Paâ—adise without this tree no God without this Christ no entrance â—nto heauen without this dore no sauing from the floud without this Arke he is the only z Luc. 10. Samaritan that powreth in Oyle to cure our woundes the only rocke a Gen. 35. 14. which Iacob annointed with Oyle and erected vp for a title of peace betweene God and men the only vessell full of Oyle wherewith b 2. Kin. 4. 7 with the widdow we must all pay our debts c Mat. 1. 25 Iesus is his name d Act. 4. 12. and there is no other name vnder heauen whereby we can be saued and therefore he is not only called a sauiour but e Luc. 2. 30 saluation it selfe because he is the only Sauiour as for Saints they are no such sauiours as can cure our euils in body their letting bloud cannot ease the plurisie of our soules and therefore as that man in the Gospell was to worship Christ because f Ioh. 7. 23. he had made him whole euery whit so on the other side are not wee to worship Saints because they can not make vs whole any whit The Church of Rome then is to be reproued which worshipp the Virgine Mary their Patronesse and Protectresse desiring her to exhibit to them the breast of her grace great babes to sucke our Ladyes breast attributing their happy estate to the helpe of her medecine acknowledging themselues seruants of her owne inheritance and of her peculiar dowre much such stuffe may we find in the Catholicke Primer called our Ladyes mattens in our Ladyes Psalter made by Bonaâ—eâ—ture to be sayd and song in the praise and seruice of our Lady which make her an aduocate pray for the people intreate for the Clergie make intercession for the deuout woman-kinde Which make her not only blessed her selfe but a giuer of blessednes to others not a vessell but a fountaine a mother of grace mercy Neither shall the Virgin be alone in this seruice but other Saints shall beare her company as Saint Nicholas grant by his merits and prayers we may be deliuered from the fire of hell as Mary Magdalen Let her purchase for vs the blisse euerlasting And as Pilate mingled the bloud of the Galileans with their owne sacrifice that is killed them while they were sacrificing and so mingled their bloud and the bloud of
vnto it as it vnto him hee stumbles the second time at the same stone and though a sonne should not iumpe in euery foot-steppe of his good father and keepe the same pase and turning in all points as hee doth for ego pater meus in the Oeconomicks is no good plea though God registers the sinne of the father not for imitation but admonition of the sonne and though the father repents the ill hee did that the sonne might not doe that which hee repented yet Isaac the sonne of Abraham as though God in setting downe his fathers fall had said tu quoque fac simile treads in his fathers steps though hee did tread too much outward the imitation of his fathers euill did aequall the example or rather exceed it as much as the imitation of his fathers good Gen. 26. 7. came short of the paterne I know the hope of faring well and the danger which Abraham and Isaac foresaw to bee towards them in strange Countries if by this meanes they had not preuented it doth some thing extenuate their fact and may seeme to patronize it but now a dayes there bee diuers wittals who though there bee little hope of profit lesse feare of perill can bee content that their owne bosoms should bee false to them that others like fed Horses as the Prophet speaketh should â—eye after their Ier. 5. 8. Exod. 8. 3. GeÌ„ 49 14. 1 King 22. 11. wiâ—es and croke in their Chambers like the frogs of Aegypt they themselues being but cloakes for the raine while they smother the fault the blessing of Issachar bee vpon them let Zidchiah doe the best hee can for them let these Caffrani still father the craâ—le and with the wood-culuers or filly hedge sparrowes hatch and bring vp that which cuckows lay in their neasts Others of a more honest disposition thinke no iniury on earth can paralell this wrong they thinke this that others should haue the same coniunction with their wiues in wickednesse which they haue in holinesse and by the appointment of God to bee one of the greatest punishments inflicted by God or man by God for it is the first of the two punishments when God did gather his lappe full of plagues to powre vpon Israell for their idolatry Your daughters shal be Hos 4. 13. harlots and your spouses shal be whoors by man for it was the saying of a great man when diuers gaue their verdict what iudgement it were best to execute vpon a notable malefactor brought before them one saying hee should bee whipt at an horse taile an other that he should be hanged no saith hee I will punish him worse then so I will marry him to a whore Men of good minds and such as haue care of their credits thinke that if other men should vse their wiues more familiarly then honesty requireth that if other should gage the vessels and they should drinke the lees that if other should gather the grapes they should gleane the vine that if other should haue the entertainement of husbands with their wiues and they should see the staffe stand at their doores this staine they thinke to be the greatest blemish that might be to their reputation and a reproche which neuer could be put away as the woman for her part doth stomacke the matter when her husband hauing a wise of his owne is sicke of a plurisie And therefore Olympias the mother of Alexander the Great though Gen. 16. 3 Sarah for want of children gaue her seruant Hagar into her husbands bosome wrote vnto her sonne that he should not according to his custome call himselfe the sonne of Iupiter lest in so doing Iuno the wife of Iupiter might enuie her and take displeasure so on the other side the husband especially if hee be iealous cannot digest this villany Iealousie is the rage of a man therefore will hee not spare in the day of vengeance he will Pro. 6. 34. seeke his death that doth abuse his wife and diuorce his wife that takes her pleasure in dalliance with another man now God is a iealous God an husband that cannot abide a partner in his loue and therefore wee cannot wrong him more or dishonour him more then by going aftet other gods and coupling our selues to them nae his name is Iealous and Ex. 34 14. thererefore in any case he cannot away with a Riuall and therefore forsaking all other we must keepe our selues only to him so long as we both shall liue A good wife though her husband be not iealous yet will giue him her hand her heart and her body but if she know him iealous she will not giue him the least cause of suspition either by talking of others or walking with others so the spouse of Christ though her Lord were not a iealous God yet hauing betrothed her self to him and receiued pledges of his loue should delight in him and none other but considering hee is iealous shee should haue a greater care to retaine and keepe all her senses chast to obserue all loyalty and faithfulnesse she should not according to the precept of Moses and promise Ex. 23. 13. of Daaid not so much as make mention of other gods with Ps 16. 4. her lips But making protestation as they in the Psalme that she hath not forgotten the name of her God should reckon other Ps 44. 20. gods such strangers to her as though shee knew not their names neither should they euer bee heard out of her mouth much lesse should she euer come to Gilgall or goe vp to Bethauen desire oakes and chuse gardens bow herselfe and humble her selfe doe shamefully and follow her louers Visiting the sinne of the fathers vpon the children A good man hates iniquity not so much for the danger of it as the indignation but feare keepes backe the bad man when hee foresees the danger if he run into it A galley-slaue fals to rowing for he sees himselfe fast chained and knowes he shall be surely Ex. 8. 8. 10. 17. beaten if he row not Pharaoh becomes somewhat tractable but punishment driues him to it Balaam boweth and giueth NuÌ„ 22. 31. 34. good words but danger is towards him O derunt peccare mali formidine paâ—a As God therefore hath compassion of some so others hee Iude. 22. saues with feare in this place he hath salt in his speach and puts a wedge of yron into knotty wood God will wrestle with the wicked with them and theirs not vsing his right hand of mercy as he did with Iacob when he supported him GeÌ„ 32. 24. but his left hand of iustice as Iacob did with Esau when hee GeÌ„ 25 27. supplanted him and if he punish the posterity of wicked Idolaters how great then and terrible shall their owne destruction be when their issue shall perish thorough their default Visit Almighty God the Bishop of our soules goes his visitation he inquires of faults and
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