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
we can no more away with it then the owle can with the sunshine or then the frantick man can with him that bindeth him b Heb. 11. 25. Sin it selfe is sweet but the checke of sin is bitter and no commandement gratious that is a censure of that iniquity we delight in but God that speaketh all bids vs c Deu 12. 28. heare all Secondly God spake all therefore we must obey all The breach of one commandement is enough to stanch the bloud of the dying Lord he that is hurt may as well die of one mortall wound as of an hundred the least forfeit forfeiteth the whole lease the least leaking may drowne the ship and d Mat. 5. 19 he that shall breake one of these least commandements and teach men so he shall be called the least in the Kingdome of heauen This meeteth with those which can be content to abandon many sins to obserue some commandements but they haue a beloued sinne and for that they will dispense with themselues it is their darling and shall liue and die with them e Mar. 6. 20 Herod had many good motions he feared Iohn knowing that he was a iust man and an holy and reuerenced him and when he heard him he did many things and heard him gladly but he will not leaue his brother Philips wife say he what he will in that he will not dance after Iohn Baptists pipe but rather giue Iohns head to the dancing damsell whordome is his delight and he will haue a gappe for his incest f 2 King 5. 17. 18. Naaman protesteth that he will doe seruice to no other God saue to the Lord but yet he must needs be present at the seruice of Idols and herein the Lord be mercifull vnto thy seruant who carries an vpright soule in a prostrate body but what is this but as if the wife should say vnto her husband husband you shall haue my heart but I pray beare with mee if you take my body in bed with another man The Israelites destroyed the Cittizens of Hay but faâ—ed g Iosh 8. 23 the King aliue we can be content to stay many sins to nip them on the head and as if we had marshall law in our hand when we see them coÌ„demned presently proceede to execution but we saue the King aliue and fauour some principall sin in our selues The whoremonger saith forgiue me the sweet sinne of lasciuiousnesse if I come into the sinne of vsery God then spears me not but this is to be like Benhadad who recouers of h 2 King 8. 10. one disease and presently dies of another The cunning fisher vseth not one baite for all fishes nor alwaies the same baite for the same fish but as he sees the fish will bite so he baits his hooke so Satan tempteth not all men to one sinne nor alwaies the same man to the same sinne but applyeth himselfe euery way as he seeth euery man giuen either by inclination of nature or condition of life Some bite at pleasures and he taketh them with the i daughters of Moab NuÌ„ 25. 1. other gape at riches and to catch them he baites his hooke k Luk. 14. 18. 19. with a Farme or with Oxen l 2 King 5. 22. or a talent of siluer other post for preferment as fast as Iehu hasted forth his chariot m 2 King 9 20. he droâ—e as if he had been mad if they may climbe vp to honor they care not though they climbe n â— Sam. 14 as Ionathan and his armour bearer did to the Garison of the Philistines by the raggednesse of the roâ—kes he shewes to these some honorable place that is void so he tooke Siluester the second he by the diuels helpe got to be Pope on this condition that after his death he should be his Satan hath the length of euery mans foote and then he fits him thus vncleannesse is the sinne of one man couetousnesse of another ambition of a third these they fauour but God who spake all these words forbiddeth all sinnes against his words and therefore all must be eschewed and Saint Paul will haue vs take a purgation which may ridde vs of all sinne o 1 Cor. 5. 7 purge out the old leauen and make vs cast vp all corruption as Christ when he cast out one diuell cast out all p Luc. 8. 33 euen a whole legion together Indeed Princes vpon speciall occasions dispense with some of their subiects for penall statutes as for example fish-daies are commanded to be obserued by a Statute 2. Ed. 6. 19. 5 Eliz. 5. vnder a sub pana that the Tribe of Zabulon q GeÌ„ 49. â—â— which dwels by the Sea side might haue maintenance r Neh 13. 16. that Tyrus and such as liue vpon nauigation might haue vtterance for their commodities that there may be maintenance of store for Å¿ Num. 11. 21. 22. what abundance of flesh will a multitude consume in one moneth that God t Gen. 1 who created the fishes of the sea and u Gen. 9. 2 gaue man an interest therein x Ps 10â— 25. might haue praises as well for sea as land but yet all persons which by notorious sicknesse shal be enforced for the recouery of their health to eate flesh for the time of their sicknes shall haue a licence to eate flesh vpon the daies forbidden but God who spake all these words binds vs all to all in generall binds vs all to all in particular Therefore the Pope is to blame two waies 1. In leauing out one commandement 2. In dispensing with other and as the Papists when they put in print Origens worke vpon Iohn left quite out the sixt Chapter for feare it should reproue their errour touching the communion so doe they omit in their prayer bookes and catechismes the second commandement because it is sharpe and rips the heart-string of the Church of Rome and to fill vp the number of ten they deuide the tenth into two and this hath been an vsuall custume among them if they meete with any thing that thwarts the grounds of Popery they labour with some cunning glosse as with a wrest to make it tune to the key thereof if the glosse will not helpe which many times is viperina and eats out the bowels of the text if no shift of Descant will serue the turne then with the dash of a pen as with a spunge they blot it out cleane and cut the knot which they cannot vntie thus in keeping backe part y Act. 5. 2. as Ananias and Saphira they are pickers of their masters treasure and very theeues which suppresse the markes whereby they may be knowne least they should be taken like the diuell in the Gospell who when he tempteth Christ presumption comes like a diuine and brings the Psalter with him but in alledging the psalme he as subtile as the Cranes who flying ouer the hill Taurus which is full
be so deepely died in Crimson that time in all my time will neuer weare out the colour in consideration hereof he takes vnto him a whores fore-head as it is in b Ier. 3. 3. Ieremy and will not blush and c 8. 12. puts vpon him a brow of brasse and will not be ashamed Againe on the other side many a schismaticke would loue peace as well as he seemes to loue truth being an Hebrew he would not smite an Hebrew and counting it a miserable praise to be a witty disturber would cast a good liking vpon receiued truthes and returne to the bosome of the Church like the doue to the Arke with leaues of Oliue in his mouth were it not for this what will men say they will say I am like the wind which continueth not long in one quarter that following the common streame I respect profit that as the diuided tongues of the multitude agree not each with another so I doe not agree with my selfe I shal be a by-word of the people and as a tabret before them I shal be their song and their talke my soule shal be filled too full of the mocking of the wealthy and despightfulnesse of the proud such a blot of infamy wil be brought to my name as neuer will be wiped out In consideration hereof hee holds on his bones shall bee full with the sinnes of his youth and hauing before published the priuate conecits hee had in his breast will still continue to vent them by word or writing to the disturbance of the common peace but the feare of God must so take vp our hearts and keepe such residence therein that the feare of rebuke reproch and disgrace must not possesse them to dismay vs according to that in Esay d Esay 51. 7 feare ye not the reproch of men neither be ye afraide of their rebukes But besides these there are other two feares more troublesome then all the rest the first is terrour of conscience when the sinne of the wicked doth testifie to their faces when God doth send his plagues vppon their hearts and they knowing all the wickednes whereunto their hearts are priuie see Gods iustice following them at the hard heeles when recording with exceeding great griefe that which they did with ouer-great delight their hearts ake and euery ioynt tremble when they feele sinne stirring in them as it were some liuing thing crawling in their bodyes and gnawing vppon their hearts This this is the feare which when it hath taken possession of the heart excludeth the feare of God required by this commandement this wringing this torment and gnawing of bad consciences that torment malefactors are the onely three Faryes feyned by Poets to dwell in hell and to be nayles in the heart not but that a man may sinne yet not haue a present feeling of sinne for hee may haue a spirituall Palsey a numnesse yea dumbnes of Conscience conscience as a foule Glasse will not so soone represent his sinne vnto him and hee being cordis sui fugitivus dares not so much as view his filthy soule but is like the Elephant which seekes to drinke of puddle water lest that which is cleare might shew him his deformed face quo peius se habet minus sentit he is like a sicke man who in his sleepe feeles not his paine like one Dionisius into whose belly though they thrust needles to let out his fat yet by reason of his grossenes he felt them not like Maryners who accustomed to the sea perceiue not the stinke of it He is dead smite him yet he feeles it not he is naked yet view him hee is not ashamed he is deafe hammer on him he answeres not his conscience is of proofe able to repell good admonitions he hath long sucked poyson and being nourished with it now he perceiues it not tell him of a reckoning hee is so far in debt that hee will not giue it the hearing bid him search his woundes durus est hic sermâ— they are so deepe he had rather suffer them to fester admonish him to take a view of his life past his eyes are at home in a box hee hath made a couenant with death and hell the diuell is at secret peace with him hee will not heare his conscience when it would counsell him to be at peace with God and at war with sin if by crying lowd for audience it growes troublesome he is ready to endite it for a common barrettor e Gen. 4. 17. with Cayn hee can cast away care with f Gen 25. 34. Esau he can eate and drinke rise vp and goe his way but tranquillitas ista tempestas est this calme continues not long without a storme g Iob. 27. 20. fearefulnes shall ouertake him as a rape of waters h 15. 24. and preuaile against him as a King ready to the battell Conscience is a booke and God hath giuen euery man one to carry in his bosome which though hee be vnwilling to open yet at last he must needes vnclaspe it it is a monitor and at last it will complaine it is a watch and at last it will giue warning it is our Domesticall Chaplaine wil not alwayes stop his mouth bur cry out of the fullnes and foulenes of iniquitie of the ripenes and rottennes of sinne let a man haue so large and able a gorge that he can swallow and digest sinne as the Estridge doth yâ—on and vpon digestion sleepe and with Epimenides take a nappe of 47. yeares long yet many times euen in sleeping Conscience which he would restrayne and imprison will put him in minde of his sinne Richard the third that vsurper who to haue the Crowne set on his owne head put his two innocent Nephewes to death did thinke in his sleepe he did see diuers images like torrible diuels pulling and haling at him not suffering him to rest he did take the sword and did perish with the sword at last i 1 Kin. 32. like Ioab because he smâ—t two men more righteous then him with the sword of his enemy but at first like Goliah k 1. Sam. 17 51. with a sword of his owne with the stabbing and launcing of his owne heart what an hell did he feele in himselfe how did his guilty conscience gall him what an inward worme and fire did gnawe and burne his heart what heart-bytings did sting him in spight of his teeth when his thoughts afforded him not sleepe wheâ— his sleepe afforded him not rest who woare out many waking houres when a man would haue thought his senses had beene fettered in the bands of rest The good man falles on sleepe with sweet Meditations and sayth with Dauid l haue I Psa 63. 7. not remembred thee in my bed Therefore m Pro. 3. 24 when he sleepeth he shall not be affraid when he sleepeth his sleepe shal be sweete but the wicked imagineth mischeife on his bed n Pro. 4. 16 he
saith Ionas here g Act. 20. 9 with Eutychus you may take him vp dead but I will looke againe toward thy holy Temple here you may see him with h Gen. 45. 27. Iacob to reuiue i Luc. 7. 15 with the young man to sit vp and speake k Mat. 9. 7. with the palsey man to arise walke l Rom. 7. 24. O wretched man that I am sayth Paul herein consideration of his infirmitie setting vp sayles of discomfort hee is ready to runne vpon dangerous shelues but I thanke God thorough Iesus Christ our Lord this is a breath of faith which comming stopes his course and standing as a rudder in the sentence turnes it quite another way but as for the vngodly it is not so with them when they hit vpon discord they neuer fall into a good concord when they fall they fall away Prolapsi id est prosus lapsi they fall like the Elephant who being downe riseth not againe m 1. Sam. 4. 18. they fall backward with Heli and can haue no helpe of their hands in a word this feare and terrour of conscience in the godly lasteth but for a time and they are deliuered from it in the wicked it abideth alwayes and they are deuoured by it to the one God giues the thred of grace to bring them out of the laberinth of a troubled mind the sense of sinne sendes the other headlong n Mat. 8. 32 as the diuels the heard of swyne to the lake of disperation feare in the one o Psa 114. 3. like Iorden is driuen backe in the other like p 2. Kin. 5. 27. the leprosie of Gehezi it cleaâ—eth fast for euer of all feares feare not this feare it is most opposite to the true feare of God which this Commandement requireth Lastly the wicked feare death and that because they neuer feared God in their life they carnally feare to dye they hellishly feare to be dead the intollerable payne in the very act of dissolution causeth the first the conceit that they shal be euer dying causeth the second A good man lookes death in the face and goeth out couragiously to meete it with a smile and taking it by the hand before it taketh him doth at once welcome and contemne it he knoweth that q 1. Cor. 15 56. the sting of death is sinne and that Christ hauing pulled it out calles it droane to it face r 1. Cor. 15 55. O death where is thy sting and therefore he is like the Swan which by a naturall instinct finisheth his life with ioy and singing vbi fata vocant vdis abiectus in herbis Ad vada Maandri concinit albus olor but to the wicked it is a death to thinke vpon death when they consider on the one side what euill they haue done and on the other side what euill they shall suffer on the one side what bad stewards they haue been on the other side what reckoning they shall make at the audit they cry loath to depart and are still willing like slaues to be chained to their gallyes and are as vnwilling to goe out of life as Å¿ Gen. 19. 16. Lâ—t out of Sodom and and are pulled from the earth with more violence then t 1. Kin. 2. 28. Ioab from the hornes of the Alter But if the feare of God possesseth our hearts then are wee voyde and empty of this and all other base feares according to the admonition of Esay u Esa 8. 12 wee feare not the feare of the wicked And secondly wee feare not the wicked men themselues according to that of our Sauiour Christ x Mat. 10. 28. feare not them that kill the body Iustinus Martyre sayd the persecutors could only kil they could not ill much like that of Petus concerning Nero occidere me potest lâ—dere vero non potest they haue no more power ouer the soule then Satan had ouer Iobs and can hurt the soule no more then he which cutteth a garment hurteth the body for the body is the garment of the soule Iacob y Gen. 31. 3 when God bids him leaue Padan Aram and goe againe to Isaac his father in the land of Canaan hath a wolfe by the eares which he can neither hold nor let goe without danger if he disobeyes he hath God against him if he obeyes his brother Esau comes against him but the feare of God as the stronger yron driues out the feare of man as the weaker nayâ—e Gods Commandement is of more force to make him obey then present perill to make him afrayd he feareth God more then man whose life is in his breath whose breath is in his nosthriles Saint Laurence feared not his persecutors who speake to the Emperour who caused him to bee tormented on a fiery gridyron on this wise This side is now rosted enough turne vp O tyrant great Assay whither rosted or raw thou thinkest better meate Apollonia feared not her persecutors who for confessing the faith of Christ had all her teeth pulled out of her head Herevpon I suppose it came that Apolline was the Saint for the Tooth-ach when the Tyrant threatned to burne her except she would blaspheame Christ she breaking from the Officers willingly leapt into the fire I commend her constant courage but set no Rosemary branch vpon her fact for when our Saui our Christ sayth to Peter z Ioh. 21. 18. another shall binde thee and leade thee whither thou wouldest not he teacheth that wee must suffer of another not of our selues we must not lay violent handes by no meanes vpon our owne bodyes In latter times Latimer feared not his persecutors for timâ—r addidit alas feare would force flight But he hauing forewarning six houres before that a Pursiuant was comming downe to call him vp to London there after examination to be clapt in the Towre and condemned was so far from flying that in that time he prouided himselfe that he might be ready to ride with the Messenger all these knew that if they be blessed that dye in the Lord then much more blessed are they that dye in the Lord and for the Lord they knew that Christ did forsake his father heauen and all to come vnto them they would forsake their friends earth al to come vnto him Their enemies being more weary in tormenting them then they of the torments which seemed more harsh to the beholders then to themselues who did endure them they were not afraid though ten thousand of people did beset them round about who could but kill the body but they feared him who hauing killed the body was able to cast both body and soule into hell according to the charge which Christ giueth a Luc. 12. 5. feare him which he doubleth yea I say vnto you feare him hammering vpon vs againe and againe because nay les the oftener they are smitten the deeper they peirce The last thing required by this commandement
that too rude and carelesse words doe not slubber vp good matter and vnhansome cloathes mishape a good body but I must needs speake sculpta for the substance of my matter speake of that which is carued of that which is grauen of that which is painted Thou shalt not make to thy selfe any grauen Image nor the likenes c. in which words the prohibition forbiddeth vs falsely to worship the true God or giue his true worship to a false God condemning such as are stained with their own workes and goe a whoring with their owne inuentions The Iniunction requireth vs to worshippe one true and euerlasting God in sincerity and truth as he hath prescribed in his word commending such as kisse the sonne and washing their hands in innocency doe compasse his altar Tereasons to make vs bow our necks to this yoke are two The first is taken from Gods loue vnto vs I the Lord thy God aâ— a italous God as if the Lord should say my heart did cleaue vnto thee my soule did long for thee I did kisse thee with the kisses of my mouth I entred into a couenant with thee and thou becamest mine neither can I in any case abide that thou shouldest be vnto any other therefore let me bee as a bundle of mirrhe vnto thee let mee and none other lie betweene thy breastes The second is taken from the loue of man to his posterity visiting the sinnes of the Fathers vpon the Children c. As if the Lord should say if you loue your children which are flesh of your flesh bone of your bones deuided peeces of your owne bodies and liuely pictures of your selues then doe not say to the worke of your hands yee are our gods but serue me with gladnes and offer to me the sacrifice of righteousnesse for my song is iudgement and mercy my visitation is like checker-worke blacke and white they which dishonour me shall come to shame they and theirs their children and their childrens children but those that honor me I will honour them and their posterity for euer more The hand of this Commandement leadeth mee to consider First the manner in deliuering it then the matter contained in it each of these hauing such variety of notes worthy to bee obserued that plenty it selfe making mee poore I know not where to beginne but let my first Obseruation in the manner of deliuery be this Our nature is very subiect and prone to this sinne of Idolatry Wee are very ready to erect vp altars vnto Baal and to hold vp our hands to a strange God for otherwise this commandement might haue been as short as that which went before or that which followeth after and the Lord needed not haue giuen a double charge or haue made a double fence hadge and ditch to keepe vs within bounds that wee transgressed not for this cause Ieremy compareth Israell r Ier. 2. 20. 23. 24. to a run-about harlot because she multiplied her fornication and could not be satisfied s to a swift Dromedary because shee did run more swiftly then a horse to the superstition of other Nations t to a wild Asse because shee could not bee wearied or made tame One sin of Israell was couetousnes u Hab. 1. 15 they tooke vp all with the angle they catched it in their net and gathered it in their yarne they loued siluer and were not satisfied with siluer whatsoeuer their measure held it was still capable of more but to set vp idoâ—atry they are content to part not with their siluer onely but with their gold also though they be farre fetcht and deare bought euen with the aduenture of their owne liues x Ier. 10. 9 Siluer plates are brought from â—arshis and gold from Vphaz for the worke of the workeman and the hands of the founder But this mettall was not yet tryed and fined but remained in a rude lumpe and so it was a smaller matter to depart with it and therefore more then so y Iud. 17. 4 Michahs mother toke two hundred shikels of siluer and gaue them to the founder who made thereof a grauen and molten image and more then so In Exodus the women though women commonly loue to braue it more then men and to attire themselues more trimly then stands with their husbands state to whom it is death to goe from their iewels are content to strip themselues of that which is most deare vnto them to make a golden Calfe z Ex. 32. 2. Pluck off saith Aaron hereby thinking to restraine themselues from sinne especially considering a Ex. 30. 13 their taxation lately past and the displeasure that might arise vnto the husbands from their wiues in time to come the eare-rings the golden earerings which to weare was and yet is the faâ—â—ion in the east Countries which are in the eares of your wiues of your sonnes and of your daughters and bring them to mee stay there Aaron goe no further neuer adde that you wilt make an Image of them for thou hast already said enough and more then enough for the women like an arrow out of a bow or a bowle down a hill without commoning hasten about the businesse beeing ready to fulfill thy demande before thou hast ended thy words and to bid the husbands plucke the eare rings was more then needed for they themselues plucke them from themselues and bring them to thee if Aaron hadbut said bring mee some gold though not wrought a man woudl haue thought it had beene as good as a supersedeaâ— to their idolatrous petition if but a little siluer be demanded of vs to buy a Bible make a pulpit repaire a Church or prouide any thing fit for Gods seruice wee play b Mat. 19. 22. the young man in the Gospell and if we cannot possibly slip the coller we goe away sorrowfull but to make an image the women bring gold wrought gold Iewels of gold and and though they loue to be in the fashion yet put themselues out of fashion to fashion an Idoll What great affection and loue doth Nature worke in parents towards their children being liuely pictures and welking images of themselues How neere went this saying to Abrahams heart Cast out the bond woman and her sonne hee knew that the promised seed should come of his sonne Isaac c Gen. 21. 11. yet this thing was grieuous in his sight because of his sonne Iacob supposing that Ioseph had been dead vowed to mourne for him all his life long d Gen. 37. 35. I will goe downe to the graue to my sonne mourning but hearing of his welfare the text saith that as though hee had been as good as dead before e Gen. 45. 27. the spirit of Iacob reuiued Necessity is a sore weapon and what a plague is this when God doth not helpe men with the barne or the wine-presse when they must cut vp nettles by the bushes and Iuniper roots must bee their meat when God giues cleannesse of
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
euen the most mighty 〈…〉 two â—isciples naming Iesus 〈…〉 n Luc. 24. 19. of Nazareth a Prophet mighty in 〈…〉 we speake of Kings we make their names glorious when the o 1. Cro. 29 26. Scripture mentioneth the death of King Dauid it maketh fower wheeles whereon the height of his honour did run Dauid had reigned ouer all Israell super totum Israelem super therefore he was a superiour 2. he reigned therefore hee was a principall superiour 3. not a superiour or King of an infamous Kingdome as Ogge the King of Basan but ouer Israell a Countrey which if God p Ios 12. 24 had fashioned the world like a Ring as he did like a Globe might haue been the Gemme of it 4. not Regulus ouer part of the Kingdome as the one and thirtie Kings before Dauids time q 1. Kin. 12. 17. 20. and Rehoboam and Ieroboam who succeeded his sonne Salomon and parted the Kingdome or as the three sonnes of Brute among whom their father parted this Iland or as one of the seauen Kings which were in England in the reigne of the Saxons but an absolute Monarch super totum ouer all Israell so when we speake of our gratious King Iames either in our priuate instruments or in his Letters Patents we make him glorious in his Titles Iames by the grace of God of England Scotland France and Ireland King defender of the faith c. so in styling a noble man we doe not derogate from his honour in barring or abasing his titles and shall we not then make his name glorious who is King of Kings God of Gods and Lord of Lords as to fay with Abraham r Gen. 24. 3. the Lord God of the heauen and God of the earth the King of Israell Iudge among the heathen Lord of hostes with addition of euery other stile whatsoeuer by which the Scripture doth set out his glory so likewise must we glorifie God in speaking of his nature and properties as of his mercy to say there is mercy with God that he might be feared there is iustice in God for he rewardeth euery man according to his workes power and vengeance belong vnto God for he is a consuming fire by which he takes away all the vngodly of the earth like drosse as hee did the Sodomites there is prouidence and great louing kindnes in God by which the Lyons being sauage beasts became men in humanity towards Å¿ Dan. 6. 22 13. Daniell when men which are kind by nature became sauage beasts in cruelty against him by which the flame was martyred with spending her heat when the three t Dan. 3. 25 children as so many Salamanders were in the fire Againe we must set out the glory of God in declaring his wonderfull workes euen before the sonnes of men for if the builders of Babell did thinke to make themselues famous by making the Tower shall Gen. 11. 4. not God get him a name by the workes of his hands now all the workes of God are wrapped vp in three large volumes the heauens the earth and the sea the heauens declare the glory Psa 19. 1. of God and the firmament sheweth his handy worke what a thing is this that the Sun should reioyce as a Gyant to run Psa 19. 5. Iosh 10. 13. his course and againe that it should stand still as in the dayes of Ioshua goe backe as in the dayes of Ezechias and being Esay 38. 8. Luc. 23. 45 euer bright should lose it light as at the passion of Christ The earth is full of the goodnes of the Lord what a thing is this Psa 33. 5. that it being founded vpon the seas and prepared vpon the Psa 24. 2. Iob. 38. 5. floudes and being poysed in the iust proportion by line and measure should abide stedfast when the high mountaines which doe as it were imbosse the earth may seeme able to shake it ouersway it and tumble it into the sea They that goe downe to the sea in shippes see the wonders Psa 107. 23 of God in the deepe is not the Whale a wonder in nature that Psa 104. 26. takes his pastime in it is not the ship it selfe an artificiall wonder that Merchandize should goe froÌ„ countery to countery in such a woodden conueyance if we doe not speake of these and all his other workes for his name is stamped vpon them all to his glory we doe in speach though we sweare not take his name in vaine as God must win glory by our words so by our deedes when being transformed into the image of Mat. 17. 4. Christ we shine before other like lights as the face of Christ when he was trasfigured on the Mount did shine like the Sun therefore mindes and soules are likened vnto Lampes because we should shine each vnto other superiours to in feriours in being talking lawes and walking Statutes inferiours to superiours in being like the tree in Genesis faire to looke vpon Gen. 3. 6. 1. Peâ— 3. 1. euery one oweth good example as a due tribute that God may haue the glory due to his name and thus much of this fence or hedge both ad extra and ad intra as farre forth as it keepe out beasts and keepe the good Christian within the boundes of Gods glory The binder of this hedge is the rodde of Gods Iudgements the Lord will not hold him guiltles that taketh his name in vaine The sinne of the blasphemy hath been so odious that euen ciuill authority hath set sharpe censures vpon it Henry the first and Maximilian the Emperour set fines vpon their heads which should open their mouthes to sweare vainely the greatest fines vpon the greatest persons as being not onely guilty of the sinne it selfe but of the bad example they gaue vnto other Ludouicke commonly called Saint Lewis caused the lips of blasphemers to be seared with an hot yron Philip the French King did punish this sinne of blasphemy with death yea though it were committed in a Tauerne where many wise men many times forget themselues But if any did binde two sinnes together by binding a lye with an oath few nations had any pitty on him The Aegyptians did strike of his head because thereby faith and truth among men might be decayed in this case the Scithian did suffer death and he that made proofe of periury should haue his goods The like did Philip an Earle of Flanders decree for the precinct of his dominion King Edmond before the Conquest as Gregory the 9. in another place gathered a Councell at London where he made this law that periurers should be separated from the company of God and our law as I haue read is that if a false verdict giuen by twelue men bee found the twelue men be attainted and their iudgement shal be the same that is appointed for petty treason their medowes shal be ared vp their houses broken downe their woods turned vp and
hurts none but himselfe like the little flyes who while they would put out the candle burne themselues they burne themselues with the fire of their owne heart as Aetna consumed it selfe and a Leu. 10. 1 as Nadab and Abihâ— were consumed with the fire of their owne censors Malitia procedit ex te saith Saint Augustine et quem prius vastat nisi te quo profundit ramum ledit vbi radicem habet non ledit Equidem dico quod malitia tua vt alteri non noceat fieri potest vt autem tibi non noceat fieri non potest the effect is this â—malice drinketh the most part of it own venome The snake in the Apologue licked off her owne tongue when thinking nothing should haue teeth but her selfe she would haue licked the file plaine which shee found with teeth at the smiths forge b Act. 2. 38 The viper which leapt vpon Pauls hand with an intent to hurt him fell her selfe into the fire and perished Saint Paul therefore bringing in these sinnes by the brace c Rom. 13. 12. 13. gluttony and drunkennes Chambering and wantonnes strife and enuying wisheth vs to cast them all away calling them workes of darkenes both because they proceede from the Prince of darkenes and also leade the way to vtter darkenes where is weeping and gnashing of teeth Others though they seeke not their own death or wilfully hinder their owne health yet other mens bloud they shed like water and will not spare their soules from death bur take them away either secretly thus did Dauid make the sword approach to Vriah d 2. Sam. 11 15. in causing him to be set in the forefront of the battaile that he might abide the first incounter and violence of the enemie that the enemie might persecute his soule and take it and treade his life downe vpon the earth thus did e 1. Kin. 21. 10. 11. Iezabell compasse Naboth round about to take away his soule for thorough her meanes the men of the Citie laide to his charge things that he knew not and suborned witnesses brought him within compasse of treason some openly water the earth with bloud and their hands are vpon their brethren to put them to death and as among ciuill men it is but a word and a writ so among swaggering cauilleirs it is but a word and a wound A sinne so much against nature that I would forbeare further speach of it were it not that their are some which stand for the bloudy vse of single combats either to determine a publicke warre or to make triall of a priuate right First say they warre is vtrimque triste euen victory many times is like a golden fish-hooke which lost or broken cannot be paide for with that it taketh therefore f 2. Kin. 14. 8 Amaziah King of Iudah sends to Iehoash King of Israel saying come let vs see one another in the face as if he should say let common bloudshed be preuented let one sword not many try the matter why should we destroy one anothers Citties let thou and I g 1. Sam. 17 41. like Dauid and Goliah fight hand to hand better one man perish then many people suffer but Iehoash returned him a scornefull answere comparing himselfe to a Cedar in Lebanon and Amaziah to a thistle which the wilde beasts in Lebanon trodde vnder foote and in very deede why should one Champions necke and shoulders beare all the heads of a common wealth say he doth vanquish yet what boldnes is it to hazard her say he be vanquished what bolde wrong doth hee to lose her neuer therefore cast vpon two hands the tryall of a iust warre which doth concerne a whole State Againe what is the valour of the man to the right of his cause whether it be to title of inheritance when the matter is doubtfull and demurred or the righting of his name when it is traduced indeede the positiue lawes of diuers nations allowed this kinde of triall when the truth was not knowne but is therefore the title good because the man is more valiant and skilfull When Robert Bishop of Sarisbury in the reigne of Edward the 3. sued William de Montacute Earle of Sarisbury for the Castle of old Sarum or as some say Sherburne the Earle answered that he would defend his right by a Combat wherevpon at a day appointed the Bishop brought forth his Champion to the barres cloathed in a white garment downe to the midst of the legge and vpon it he had a souldiers cloake in which were drawne out the Bishops armes him followed a souldier bearing a staffe and a youth with a Tergat forthwith the Earle brought his Champion forth by rhe hand clad in like manner him followed two souldiers bearing white stauâ—s when now these 2. Champions were ready to enter the listes they were bid to stand backe and stay till men did measure their weapons while this was in doing suddenly came the Kings letters commanding them to differ the matter till another time while this pause was made the matter was compounded and the Earle contented vpon the receipt of 2500 markes to depart with his right in the Castle to the Bishop and his successors for euer but say the combat had been fought might not he who had had the right been kept short at the staues end and might not the hand of him that had offered wrong haue been in the necke of his aduersary Neither was Richard the vsurper a more lawfull King because his Champion after his challenge triumphed with his cup of gold Againe another saith I am falsely accused and now by a Duell I will proue my selfe innocent In the 6. yeare of Richard the 2. Sir Iohn Ausly Knight defendant held a battaile with one Garcon Appellant wherein the Knight hauing the vpper hand forced his enemy to yeeld vnto him whereupon Garcoâ— was presently drawne to the place of execution and there hanged for his false accusation but is this a good consequent the Knight did smite his enemy get the mastery had his lust satisfied vpon his accuser therefore he was wronged and cleare of the fact whereof hee was accused On the other side in the 24. yeare of Henry the 6. an Armourers Seruant of London appeached his Master of treason who offered to be tryed by battaile Smithfield was the place appointed for the fight in which the Seruant did ouercome the Master whereupon as sufficiently proued guilty his body was drawne to Tyburne and there hanged and beheaded might not here the Seruant though he were guilty insult in the conquest and the Master though he were guiltles lye bleeding in the combat especially since his friends as the Cronicle reporteth brought him so much Malmesey and Aqua-vitae before the fight to comfort him that both wit and strength were taken from him Stultus ab euentu facta notanda putat This kinde of triall is like the searching out of the truth by lots lots might and may be
his gifts and lookes for increase and we must pay it he is nâ—uer needy yet delighteth to gaine neuâ—r couetous yet he demandeth vsury and Bornardine thought a man might let his money to vse without offerce but it was when he let it out to such as were neuer able to returne the principall as for other vsurers one saith they are the very vermine of the earth whom God neuer made but when the floud ceased they rose vp a other vâ—rmine of the slâ—me of the earth and euer since held by intrusion But what saith the vsurer the law of the land will allow ten of the hundred therefore you doe not well to inueigh against it first concerning the argument the law of the Lord not of the lande must be the square of our liues else are wee like the Iewes who when they would crucifie Christ said c Ioh. 19. 7 Wee haue a law and by our law hee ought to die Now concerning the Proposition the law is wronged for it alloweth not ten for lone of an hundred but punisheth him which extorteth more neither shal a man by law recouer ten if he put it in suite but forfet his principall if he compound for more then ten Another saith I may let or lend other things and take rent or haue for the lone and why not for my money the reason is not alike for other things are the worse for wearing not the money as good current money must bee returned as was let out Againe though a man let out other things yet is he Lord of them still so is not the of his money after that he hath parted with it againe other things yeeld a commodity of their owne nature so doth not money the labour and trauaile of him which borrowes it brings in all the profit Lastly if a man let other things the borrower doth not beare the losse if they miscarry except it be by his default as for example the sea makes a rupture into a peece of ground the lessor who owes the ground shall beare the losse the lessee who rents the ground shall not be constrained to it A man lets a Horse which falleth sicke and dieth if the owner knowes there was no fault in the borrower the borrower d Ex. 22. 15 shal not make it good for it was an hired thing and went for his hire but let money miscarry any way he that lends it will looke it should be repaide An other saith it is lawfull to giue vse ergo to take it rhis Argument is as weake as the rest A true man may deliuer his purse as many times he doth to saue his life or preuent a further mischiefe this doth not proue it lawfull for a theefe to demande or to take his purse A man may suffer wrong is it therefore lawfull to doe wrong Saint Paul commands the â— 1 Cor. 6. 7 8. one and condemnes the other doe not therefore let money sell not time for price make not a gaine of vncharitable charity free not a man from one band and wrappe him in many 1. be not worse then a Iew one Iew will not take vse of another be not like b Iosephs brethren who comforted their d Gen. 37. 35. father yet caused his woe nor the Iuy which killeth by culling nor the Aspe which with his sting casteth a man into a pleasant sweet sleepe but disperseth his venemous infection into euery member of the body to the losse of life bee not a legall theefe doe not breede money of money assoone as it hath any being set it not to beget more like the hare which while shee brings vp one bringes forth an other and conceiueth an other young after her first conception lay not this heauy burden vpon thy brethren much lesse looke for a secret gratuity besides the maine interest vsury is a trade too easie to be honest the bane of charity and very death of life and therefore as other Nations did punish this sinne some with Zachees restitution as the Romaines some with banishment as the Lacedemonians some with burning bands as the Athenians so God mentioning the cruelty of Ierusalem in taking e Ez. 22. 12 13. vsury and the increase like a man in a rage imites his hands together that they may be sure hee will bee auenged of it There are other Takers which Iob ranketh among theeues and of these he sets those in the forewarde which take away a mans land not onely such as doe this vnder colour of law as d â— Ki. 21. 16 Ahab tooke away Naboths vineyard but such as by displacing boundes incroach one vpon anothers ground ome saith he f Iob 24. 2. remoue the landmarkes that rob the flockes and feede thereof God who set bounds to the Sea appointed boundes betwixt land and land what a care God had of vpright dealing herein we see by the curse vpon them which would set in or out the bounde at their pleasure f Cursed bee hee that remoueth his neighbours marke what a care man had hereof we see g Deu. 27. 17. by the lawes and constitutions made for this purpose for not onely the Canon law taketh order for perambulations but there is a writ in England de perambulatione facienda Euen among the heathen there was an Idoll or god Terminus whom they supposed to haue the preeminence ouer boundes of lands to him they dedicated a Temple which alwaies had a hole in the roofe to shew the bounds of land should not bee couered or hid and besides this they were wont as Siculus Flaccus saith to put vnder bounds either ashes or coales or potsheards or broken glasses or burnt bones or lime or plaister and therefore Mr. Cambden in his Britannia is of this minde that a certaine little hill or barrow neere Lilborre in Northhamptonshire was some bound for that when men digged into it vpon a conceit to finde great riches in stead of gold they found coales exijt ridiculus mus and he is rather induced to be of this opinion for that Saint Augustine writing of coales saith Nonne miranda res est c. is it not a strange thing that coales which are so weake that they are broken with the least stroake and crushed in peeces if you doe but treade vpon them should nothwithstanding neuer be worne out in any age which was the cause that they which set vp bounds were wont to put coales vnder them for if a troublesome fellow saith Saint Augustine should rise vp in succeeding ages and standing in contention should say that the bound set vp were not the true bound he might be conuinced hereby when by digging they found coales vnder it that we run not into this fault we must remember the Prouerbes Feede within thy teather cut within thy leather There are others who breake this Commandement by taking pledges when cruell couetous misers will take for pledges those things with which poore men get their liuing or which they cannot
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