I further whether with any outwarde thing else whatsoeuer not warraunted by the word I haue thought or sought to serue and please the Lorde being by reason thereof brought asléepe with an imagination of my well doing and so carelesse to séeke or practise the dueties of the word If I haue this also knowe I to be a breach of this commandement Then from things not warraunted I came to things commanded as the hearing of the word prayer conference profitable with my brethren and such like knowing that if euen in these by the Lorde ordayned as thinges wherewith he is honoured and pleased I haue otherwise vsed my selfe than I should in stead of perfourming the Lordes appointment I haue brought before him mine owne inuention walking vnwittingly in mine owne wayes fearfully broken this precept of my God Which when I consider I néede no further shewe of grieuous guilt to cast me down from height of all supposed soundnes in this law Mine eyes do sée my heart acknowledgeth my conscience crieth my sinne is great Stand O soule before the Lord the iust and vpright Iudge whose pearcing eyes discouereth al thy waies set thy selfe more in his sight while mercie may be had whose voyce shall sound thy lasting woe if sight of sinne procure not true remorse And say now soule before the Iudge of trueth hast thou alwayes vsed as hee hath willed thée the hearing of the worde Did neuer desire of worldlie praise prouoke thée to this seruice Neuer diddest thou thinke to day such shall I sée and againe of them be noted if I goe Did neuer feare of worse opinion to be bred of thée in worldlie states by thy absence drawe thée out No fleshlie thought or earthly liking of the speaker hath there béene within thée to pricke thée to his hearing Hath painted pride and newe or straunge attyre neuer saide secretly in thée to daie goe heare the Sermon Lie thou maiest not the Lord being Iudge cleare thy selfe thou canst not O my soâ—le thy selfe being iudge Therefore that which the Lord appointeth as a seruice to himselfe and for our endlesse comfort by this corruption beginneth a seruice of thine own to thy iust damnation For to heare the Lorde biddeth but not for these ends Thus seruing the Lord in a thing commanded not as he commandeth I serue him with mine owne inuention and guiltie most grieuously I am before him O that I were any better in the duetie of prayer Am I neuer negligent colde and frosen Burneth the fire within me before or whilest I speake with my tongue Shaketh my flesh with the vehemencie of my spirite Neuer straieth my heart from present praier Neuer hast I to an ende or wearilie wishe the voice I heare to cease it is too long Ah wretch howe dare I say it Conscience cryeth and will not be bribed this duetie of prayer thus corruptly perfourmed the Lorde acknowledgeth not as a seruice by him commaunded but as mine own inuention and a breache of this his precept My conference with others in shewe so good in words so faire tasteth it neuer of liking of my selfe or vaine delight to heare mine owne discourse of pride to séeme and to be knowen a man indued with such and so good gifts Tendeth my heart in trueth to the praise of my God and the comfort of my hearers whensoeuer I speake of fruitfull things without all vaine respect and hidden euill whatsoeuer If it doe not then the thing that in it selfe the Lord hath commanded as I perfourme it he vtterly abhorreth and it is wilworshippe of mine owne not prescribed dutie by my God therefore a breache of this commaundement What should I say The more I searche the more I sée and I am not as I thought concerning the kéeping of this Lawe Mo things yet in it are commaunded and moe thinges well by these I sée I haue not perfourmed Thus much serueth to sound damnation to me and witnesse sufficient in dreadfull day shall this my guilt exhibite against me beside a curse vpon my posteritie to many generations But O Lorde thy mercie reacheth vnto the heauens Psal 36.5 and thy faithfulnesse vnto the cloudes Nehem 9.17 Gratious art thou O gratious God and full of compassion slowe to anger and of great goodnesse Were my sinnes as crimsin Esa 1.18 thou canst make them as white as snowe though they be as red as scarlet soone canst thou cause them to be as the wool Deare father haue mercie vpon me and burie in the bottome of the sea that they neuer more appeare before thée all my sinnes and by name my breaches of this commandement O my God as thou hast vouchsafed mee a Sauiour to quit mee from this curse so due vnto me for my disobedience so in that Sauiour of mine thine owne déere sonne looke vpon me He was borne for my sake he liued for my sake he died for my sake then let his birth his life his death good Lord profite mée in winning pardon of thée for my faults and direction of thy spirite for the time to come that better daily I may knowe to serue thée and euen in trueth as thou hast prescribed perfourme the same vnto thée Amen good Lord heare me The third Commaundement Thou shalt not take the name of the Lord thy God in vaine c. Question WHAT is the meaning of this commaundement Your Booke Ans God chargeth vs in this third commaundement these thrée thinges First that we vse with most high reuerence the name of God whensoeuer we either speake or thinke vpon him Secondly that wee neuer blaspheme the name of God by coniuring witchcraft sorcerie or charming or any such like neither hy cursing or banning Thirdly that we neuer sweare by the name of God in our common talke although the matter be neuer so true but only where the glorie of God is sought or the saluation of our brethren or before a Magistrate in witnessing the trueth when we are thereunto lawfully called In which causes we must onely sweare by the name of God But as for Saintes Angels Roode Booke Crosse Masse or anie other thing we ought in no case by them to sweare Que. What is meant by the name of God here Ans Not only anie one word vsuallie giuen to him in scripture as Iehouah or such like Philip. 2 9. but also his maiestie and excellencie with such attributes as declare the same as his wisedome his iustice his prouidence his mercie and so foorth Againe his lawe and commandements or his doctrine and worde are vsuallie signified by it Leuit. 22.31 1. Tim. 61. to make vs more carefull to attende vppon them as things wherupon depend the honour glorie and name of God Que. What is it to take his name in vaine Ans Surelie either to speake or thinke of it without most high reuerence and especiallie to sweare by it otherwise than we ought Also to cast behind vs the diligent care of his commaundementes
leaue it to the world as a speaking witnesse when I am dead of my thankefull heart for all your Honorable goodnesse to me which hath beene such as I wish may incourage vpon my speach any that euer shall bee thereunto requested to succeede him in his place who nowe inioyeth it So the Lorde of power and mercie multiplie his spirite vpon your Lo. with all the blessed fruites of the same and graunt you euer that grace that hath promise both of this life and that which is to come Amen From London this 1. of December Your Lordships most humble bounden to death Geruase Babington To the Right worshipfull Sir Edwarde Manxell Sir Edward Stradling Sir William Harbert knights to M. William Mathew and M. Tho. Lewis Esquiers with all other Gentlemen in Glamorgan shire that feare God G.B. wisheth increase of the same to the benefit of the Church and their owne euerlasting comfort SO often as I consider Right worshipfull our happie daies vnder the blessed gouernement of a most gracious Princesse howe we are become euen a wonder as it were an astonishment vnto many Nations for the mercies that we enioy by her meanes so often me thinke euen with melting hearts in a sweete conceite we should cast our selues downe before the Lorde and make a double vow vnto him First that we wil with perfect hearts and most willing mindes knowe and serue such a gracious God as amidst so manie dangerous deuises of intended ouerthrowe to her person so mightily preserued her Maiestie and so mercifully hath at this daie set her ouer vs dailie still dealing both with her and vs according to his olde louing kindenesse and mercie keeping her to vs in despite of all the caytifes on the earth Secondly that with hand and with heart with bodie and bowels and with estate whatsoeuer the Lorde shall giue vs within or without vs wee wil honor and obey pray for preserue to our powers amongst vs so famous renouned yea so woonderfull an instrument of all comfort and good vnto vs in respect of other Princes of the earth But O the sinne of our soules and the staines of our thankelesse heartes in both these duties so due ten thousande times of vs For whome we should knowe we neglect to knowe as his mercies binde vs our mightie GOD and heauenlie father And whome we should thus obey and honour pray for and praise God for day and night with verie weeping and woe that we can be no more thankefull vnto her and for her our nurcing mother and most gracious Queene her we disobey in holes and in corners to say no worse and dead without feeling not considering the blessing of her we prouoke both our God and her gracious heart to displeasure with vs. What proofe this latter hath and what vnwished matter to furnish out a larger complaynt I spare to speake I rewe to thinke it there are witnesses moe than I woulde there were that knowe it Those thinges which more beseeme my penne and paper I presume vnto your worshippes to folowe a litle further and first the neglect that aboundeth euerie where to furnishe the roomes alotted thereunto with sufficient men both for giftes and goodwill to discharge the duties of true ministers A thing euer commanded a thing euer needefull a thing in these daies of ours euen aboue all daies required both in thankefulnes to the Lorde and in care to haue her Highnesse obeyed which ariseth with religion and so both Gods mercie and her Maiestie still to remaine among vs. For him that serueth vs and thus dealeth with vs from day to day doth not verie sense instruct vs we must serue againe if we will inioy him And is this to serue him to retaine vnto ourselues the wages that hee hath prouided for sufficient men and to thrust into his cloth we care not whom To furnish his haruest with idle loiterers and neuer to looke after no nor accept beeing offered most painefull laborers No no he knoweth it that must iudge it it is not Yea men themselues knowe it if the Lorde would giue feeling and strength to defie that spirite of hauing that crieth within and saieth reserue it to thy selfe Yet least anie should pretende the contrarie where I wish them well resolued of this point may it be lawefull for mee with your louing leaues something to lay downe in this behalfe that I would wishe him to consider who is not perswaded of this dutie if I were to speake with such an one First then I would haue him viewe the worde of God that shall stande and iudge vs all when heauen and earth shall perish Than the which woorde nothing can be more contrarie to this sinne if either wee respect the time of the lawe or of the Gospell For in them both this is euer deliuered and euer bet vpon that the people of God should be taught and men chosen out in abilitie such as the people might require the lawe at their mouthes though the measure and manner were diuerse as it pleased God to giue his giftes vnto them Which thing euer drewe with it then and at this day still truely doth inferre a godly regarde and euen a necessarie conscience when anie place is voide by the lawes wee liue vnder alotted to that vse to furnish it as sufficientlie as wee possiblie can and may for that vse Otherwise by vs it commeth to passe that the people are not taught Nowe this offence groweth either by negligence or by couetousnesse By negligence when not weighing or feeling the sinne of it we are drawen by affection or kindred or other mens sutes to bestowe sufficient places vpon insufficient persons By couetousnesse when to reserue a portion to our selues we doe the like Both which are greuous offences both against God and our countrey and in the word very plainely condemned If the first be the cause then craue I most heartily the consideration of these and the like conclusions The Lorde threatneth to the watchman death that warneth not his people and saith he will haue their bloud at his hande Ezek. 3. because hee did not crie Nowe by me hath beene put in such an one verie carelesly and negligently for affection or such like that though he would yet for want of ability can not cry and alas how then can I want my portion in the wrath of the Lorde that is threatned against all such default Secondly it is loue in the minister to his God to feede his sheepe Iohn 21.15 So is it assuredly in the patrone to cause them to bee fed Contrariwise it is want of loue in the minister Tit. 2. if he do not feede is it not asmuch in the patrone if by his default it come to passe Thirdly it is a great fault we think to giue the calling to an vnworthie one and is it no fault to giue the liuing to such an one Thus then we see howe the word quickneth our consciences in
For be he as wise as he will in directing the Magistrate to a lawe to rule vs by we shortly after wil be vp in wit against him to shake in péeces by a shift all his indeuour Truely our heartes be dead our sinne is great the Lorde hath wrath in store if this our dealing with our parentes be not confessed and amended Thus deale we also with our ministers and spirituall fathers begetting vs to the Lorde With most vile vsage we often abuse them and if not yet in heart at least as the refuse of the worlde we estéeme them Let God be iudge or our owne soules what base and scorneful concepts we harbour of them and whether in trueth as parentes they be loued accompted of and delt withall What swelling pride in youth against the aged What vngratefull handes and heartes against our great and gainefull friendes Euerie way euerie way guiltie we are of the breache of this commaundement if wee can sée it Magistrates also and ministers euen asmuch for their great offences in their callings so that if in iustice we be repayed short shall our liues be heere on earth and in the world to come eternall death Who can say he hath doone the duties of a gouernour who can say he hath liued lawefully as an inferiour Alas we are touched all with sinne and robbed by it of all the blessing Yet sinne espied and truely loathed findes euer pardon For this cause Christ died that we should not be damned if we will be taught Thinges past be gone and the Lorde forgiue vs. Some be to come and the Lorde strengthen vs. Whether we be parentes and haue not deserued or we be children and haue not perfourmed the Lorde hath mercie if we doe amende the Lorde hath loue if our liues doe séeke it and iudgement also if perswasion profit not Life doth he promise if we kéepe this lawe and life will he giue vs as hee is GOD and true both heere and euermore The sixt Commaundement Thou shalt doe no murther Question HOw standeth the order of this commandement Ans Great wisedome hath our God shewed euen in the order of euery one and by name of this For hauing in the former established degrées amongest men some to rule and some to obey if he should not also haue set limittes for their authoritie it had bene to arme iniustice and to strengthen oppression and wrong Que. What is the equitie of this lawe Ans It is a verie iust lawe and méete to bee established and made in thrée respectes First in respect of God himselfe who louing all good preseruation of life goods credite c. and hating the contrarie fitly prouideth to worke the same in men whome he would haue holy as he is holie Secondly in respect of man for our brother is our owne flesh and wee come all of one roote and therefore wee shoulde not kill Lastlie forasmuch as the societie and traficke of man with man cannot be vnlesse life may be in safetie therefore euen in respect thereof also méete it was that the Lord should make this lawe that we should not kill Que. Is all killing of anie thing that hath life forbidden in these wordes of the lawe Ans No indéede but if we would vnderstande what notwithstanding these wordes we may doe wee must consider that all liuing things are of thrée sorts either they are plantes hearbes trées and such like or brute beastes or reasonable creatures And al these in time place and for some causes we may kill notwithstanding these wordes For the first we haue our warrants in these wordes I haue giuen you euerie hearbe bearing seede Gen. 1.29 which is vppon all the earth and euerie tree wherein is the fruit of a tree bearing seede that shall be to you for meate For the seconde Euery thing saith God that moueth and liueth shal be meate for you Gen. 9.3 as the greene hearbe I haue giuen you all thinges For the thirde and last sort both the sundrie commandementes of God in sackages of cities to put to sworde man woman and childe prooue it as also many his lawes made to that ende Que. But may anie man shed mans bloud Ans No onely they haue lawefully shedde mans bloud which haue had a calling of the Lorde to the same as the Magistrate Que. And what say you of the warriour Ans Wee must comprehende him vnder the title of a Magistrat for so indéede he is if he be thereunto appointed The calling also Luke 3. Iohn Baptist approoueth in that his spéeche vnto the souldiers whome hee doth not bidde to leaue that life but to vse it rightly which yet he would not haue aduised them if it had béene vngodly Also in the gospell Christ toucheth not the Centurion for his kinde of life Math. 8. neither Peter Cornelius who was a Captaine or yet his messenger Act. 10. which was a Souldier And I come vnto thee sayeth Dauid in the name of the Lorde and blessed be the Lorde which teacheth my hands to warre and my fingers to fight Psalm 143. Que. Is onely the actuall killing of a man forbidden Ans No but euen aswell also the ordinarie forerunners of murther to wit fighting and quarrelling For if a man cause anie blemish in his neighbour Leuit. 24.19 sayth the lawe as he hath done so shall it be doone vnto him Eie for eie tooth for tooth hande for hande foote for foote Exod. 21.24.25 burning for burning wounde for wounde stripe for stripe Whereby wee sée plainely howe the GOD of heauen alloweth that hurting and laming of our brethren in fight which a fleshly man taketh to be so lawefull so glorious and an argument of such valure in him And no doubt but this lawe of God thus executed vpon vs would quickly coole that raging heate within vs which no counsell of our friendes no consideration of necessarie circumstances as of our calling the place where we liue the charge of wife children and such like hanging vpon our safetie the lawe of man no nor the lawe of God it selfe condemning vs for it can staie or aswage Math. 5.39 Againe Resist not euill sayth the Lorde but whosoeuer shal smite thee on the right cheeke turne to him the other also That is be so farre from yéelding to the rage of thy affections which prouoke thee to strike againe that euen rather thou be cōtent to take asmuch more than to displease thy God by vngodly and forbidden reuenge And for quarrelling what a swéete and vehement perswasion is it of the Apostle against such bitter words of a boyling and boysterous heart Now therefore sayth he as the elect of God holy and beloued Colos 3.13 put on tender mercie and kindenesse humblenesse of minde meekenesse long suffering forbearing one an other and forgiuing one an other if anie man haue a quarrell to an other euen as Christ forgaue you euen so doe yee Hatefull therefore before God are as I
this matter Ans Truth it is but none to the warranting of this sinne For first saith hee what if a woman do it to shunne pollution of her body or after shée is polluted to flie the ignominie following vpon it And he answereth to it that the first is wicked and procéedeth of this error that whatsoeuer is doone in vs the same is also doone by vs which is not so For then were chastitie a vertue of the bodie and not of the mind It is not for a christian to say this will I not suffer but this wil I not do The mind being stained the body is filthie though it neuer did act but not contrariwise for the bodie by violēce abused is neuer able to make guilty that mind which cōsenteth not to it And therfore this excuse saith Austen can not warrant such sin as to kil ourselues For flying of shame which would follow the fact neither yet may it be doone For the shame is not so great as the act and therefore if the déed done vnto her may not warrant her the ignominy following may not do it Si non est impudica quae inuita comprimitur non est illa iustitia qua casta punitur That is If she be not vnchast which vnwilling is oppressed thē is it no iustice whereby the harmeles is punished Sed mulier auida laudis metuit ne quod violenter passa est dum viueret putaretur libenter passa si viueret But saith he a woman that standeth vpon speach and praise reasoneth with her selfe that what she suffered against her wil while she liued she should be thought to suffer with her wil if she liued And therfore she wil kil her selfe Indéede so may a womā reason the regardeth more man thā God but the christian guided with the spirit that Dauid had learneth to say with him O god thou knowest mine innocencie c. And to rest in ioy of spotlesse minde whatsoeuer the worlde speaketh Then goeth hee further and they will aunswere saith hee what can they tell howe they may be tempted to consent by long importunitie or by sight of hard extxemity and therefore they will prouide before hand least they should offend and they wil kill thēselues O saith Austen what a speach is this Iam nunc peccemus ne postea forte peccemus iam nunc perpetremus certum homicidium ne postea incidamus in incertum adulterium That is Let vs nowe sinne least hereafter wee doe sinne let vs now commit certaine murder least wee fall hereafter into vncertayne adulterie Let vs nowe doe that which wee cannot liue to repent least hereafter wee doe what we may repent c. Que. But indeede is it not a vile thing to fall into the handes of mine enemie Ans In déed Cato an heathen with manie other could not abide it neither Saul a cast away coulde suffer it But better is the warrant euer of this ought to be done than of this is doone therefore we must not weygh the latter but the former And we sée neither Patriarches Prophetes nor Apostles euer to haue doone it Nay saith Christ When they persecute you in one Citie flie into an other Where he might haue saide dispatch your selues least your enimies triumph ouer you Nowe if they might not doe it for whom euerlasting mansions in heauen were prouided what care we for a thousande examples of infidels and Paganes Thus then I conclude that neither for these causes alleadged nor anie other whatsoeuer wee may violentlie deale with our selues and ende our life Que What if wee neither kill others nor our selues but yet peraduenture cōsent Ans Euen that consent of heart is horrible murther condemned in this lawe Herodias as guiltie for consenting to the death of Iohn Baptist and séeking it as if shée had hewed off hys heade her selfe Haman as guiltie for Mardocheus as if he had doone it Dauid for Vrias Iesabel for Naboth Pylate for Christ as if they themselues had béene executioners Que. Often also haue I hard men say that sorow and care wil shorten our time Ans Indéed it is not mans speach only but euen the doctrine of the spirit of God Prou. 17.22.12.25 For a ioyfull hart saith Salomon causeth good health a sorowful mind drieth the bones Heauinesse in the heart of man bringeth it downe but a good word reioyceth it yea a ioyfull hart maketh a cheereful countenance 15. v. 13. by the sorow of the hart the mind is heauie This doctrine of god hath man by experience found euer so true that when any of thē in their writings haue spoken of care sorow they haue giuē vnto thē the epithites of biting eating consuming care such like because in déed they haue that worke in those that are too much subiect to them Galen the Prince of Phisitions in his booke of the preseruation of health affirmeth plainly that cares doe pull on and hasten many diseases in vs. Aristotle a Philosopher saith that sorowe drieth wasteth that naturall heat in vs wherein our life consisteth and so as it were giueth a reason of Galens assertiō No doubt the thing is true tryed and found to their harme in thousands And therfore euē in this respect must a christian beware least the Lord haue against him in the day of iudgement that he shortned his owne life by suffering vncomfortable sorowe to lie snubbing chéecking his hart within both day night Alas what is it that euer happen to that man or woman in earth which tast the mercie of God in Christ Iesus towardes them so bitter as that it may not be delaied and comforted euen with this that God is on their side Rom. 8. who or what can be against them Doth not euerie thing yea euen euery thing happen for the best to those that loue God Haue a true hart and meane not falsely and then say in faith as Dauid doth My helpe commeth of God which preserueth them that are true of heart Yea Psal 7.11 let me say to all that euer shall reade this in the name of the Lorde of heauen when cause of humilitie happeneth differre not to be humbled harden not your hearts in the day of affliction but sacrifice them vp brused and troubled to the LORD O Lord helpe Omnes cum valemus c. yet euer so farre yéelde to sorowe as that you constantlie and euen chéerefullie holde that which followeth in the Prophet a broken and contrite heart is neuer despised And therfore whatsoeuer the matter is with Dauid vnto your sad soule in euerie corner crie Psal 42. Why art thou so sad O my soule Psal 27. vlt. and why art thou so disquieted in mee Still trust in God still trust in God for I will yet thanke him hee is the helpe of my countenaunce and my God Thus tarrie ye the Lordes leasure be strong and he shall comfort your heart and put your trust in the
what graces God hath giuen them But it is a sealed trueth god giue vs harts to coÌ„sider it wel IudgmeÌ„ts are prepared for the scorner Prou. 19.29 stripes for the backe of the foole Michall Dauids wife a mocking mistresse out of her gasing windowe not sparing her owne husbande the king of a frumpe and that in a good thing found the rewarde of it at the Lorde shée was cursed as barren while her life indured and neuer had children Those mocking children at the baldnesse of the Prophet felt the rewarde of such a sinne For our example the Lorde caused Beares to deuour them all presentlie Semei that scorned the estate of Dauid 2. Kings 2. went not to his graue in peace Bician that scoffer was deuoured of dogges as they write And as yet neuer scaped the vnrepenting scorner the handes of the Lorde For howe shoulde it stande with his iustice to call vs to a reckning for our idle wordes and not for our mockes and vngodlie tauntes Wherefore trueth it is and shall euer stande Blessed is that man that hath not sit in the seate of the scornefull Que. Why but may we not iest merily one with an other Ans Yes indéede for all iesting is not mocking such as nowe we haue spoken of and shewed to bee euill Merilie if you remember did the Prophet Eliah iest with the Idolaters worshippers of Baal bidding them crie lowd for their god paradueÌ„ture might be talking with some body 1. King 28. or pursuing his enimies or in some iornie some whither or paraduenture a sléepe Thus saith the text did Eliah mocke them yet this mocking being but a pleasaÌ„t iesting to haue taught them good if they had had grace displeased not the Lord. An other example also we haue in the prophet Esay laughing as it were at their follie who wold worship that as God the chippes whereof had made them such a fire that they cryed A Esay 44. ha I am well warmed And for the place to the Ephesians it condemneth not this maner of speaking and iesting Ephe. 5. but that which procéedeth either of a vaine desire to shew our selues or of an vngodly coueting to sting our brethren Que. Thus then I see the malice of the tongue to be great and euen al men by it to be made guilty of this coÌ„mandement though their handes neuer shed bloode yet is it such a mischiefe as the godlie are much subiect to I meane to be stinged with the tongues of the wicked and therefore I pray you if you knowe anie giue me some counsell howe to thinke of this crosse Ans Truth it is that howsoeuer the sinne be great to mocke or to speake against any despitefully and especially the godly yet is it a crosse vsually incident to them that will separate the sinnes of this worlde so néere as they can from their liues to be taunted and spoken against by both open despisers of goodnesse and by open professors also of religion And that comfort which I knowe is to thinke euen often and seriously of these and such other places The mouth of the wicked Psal 109.2 the mouth full of deceit are opened vpon me saith Dauid They haue spoken to me with a lying tongue they compassed me about also with wordes of hatred and fought against mee without a cause For my friendshippe they were mine aduersaries But I gaue my selfe to prayer Sée the refuge of this saint of God in this kinde of crosse euen to heauen marke the rest of his conscience euen the Lord and if euer the like case be ours let vs powre with him our guiltlesse gréefe into the bosome of our God and there an ende till the Lorde thinke good to make our trueth appeare also to men The like spéeche and practise note againe in an other place of the same booke Princes sayth he did sit and speake against me Psal 119.23 but thy seruant did meditate in thy statutes And againe The proude haue had mee exceedingly in derision yet haue I not shrinked from thy commaundementes Ver. 51. And what a spéech is it of Paule to the Corinthians I take pleasure in infirmities 2. Cor. 12.10 in reproches c. Wherefore in God reioyce who seeth the heart that meant no harme in the Lord be chéerefull whose mercy turneth the deserued crosse of many gret greefes into the biting but of a peuish tongue and in pacience passing the time on say in faith what many haue saide in folly That time shall trie the trueth Que. Yet there are some mo branches of this murther of the tongue Ans Indéede by the tongue also no doubt they kill who by cruell counsell stirre vp the hating heartes of men to any bloudie persecution or which with their mouthes witnesse an vntruth to the ende to shedde any bloud thereby as did the iudges of Susanna and as many consciencelesse men in these daies doe being vpon an inquest of life and death to be maisters of their will Que. Now if you thinke good a litle also of the third kind of murder namely of the heart and first how it is prooued Ans The words of our sauiour Christ are plaine That there is a murther of the heart that out of the heart come euill thoughts adulteries fornications murthers Therefore there is a murder of the heart Againe S. Iohn saith Whosoeuer hateth his brother is a mansleaer But hatred is in the hart and therefore manslaughter Thirdly the minde and the wil being the beginnings or the fountains of al actions if they be infected the man must nedes be gilty before the Lord. Que. Doth this fearefull sinne step into the heart at first or it creepeth rather by degrees as other great sinnes doe Ans Sathan is more subtle than so to drawe euerie man to the extremitie of sinne at the first and therefore howsoeuer in some men he doth vpon a sodaine yet ordinarily this murther stealeth into our heartes by these steps First Satan bréeâ—eth by his vnmarked créeping into our affections a misliking of such a man or woman and yet wee well knowe not why but we can not like them Then doeth this misliking bréede anger For we cannot beare at their handes that which wee can well suffer at others Anger bréedeth hatred hatred desire of reuenge and desire of reuenge murther Thus stealeth sinne into vs and by these steppes Therefore first euerie Christian is to take héede howe misliking of any groweth vppon him Misliking and to snubbe the course of Sathan at the first Secondly to looke the fruite thereof namely anger weying well what was saide to Caine Gen. 1.6 Caine why art thou angry And by our Sauiour Christ in the gospell Math. 5. But I say vnto you whosoeuer is angry with his brother vnaduisedly Anger shal be culpable of iudgement expounding there this commandement and including as you see anger in it And hence haue growen all those vehement
spéeches in the scriptures against it Let all bitternesse and anger and wrath be put away from you Ephes â— 31 and be ye curteous one towardes an other and tender hearted forgiuing one an other euen as God for Christes sake forgaue you saith the Apostle And againe Be slowe to wrath saith an other Iam. 4.19 For the wrath of man doeth not accomplish the righteousnesse of God That is anger and wrath hindreth Gods worke in vs. Vnto which and a number such other perswasions in the worde the prophane writers by the verie light of reason haue agréeed and sought in their sort to giue men a sight of this foule vice Anger haue they saide is the beginning of madnesse anger is the drunkennesse of the minde anger admitteth not anie good counsell anger is the roote of murther and death with a number such spéeches Que. Foule then I see is this vice in all and especially in a Christian and therefore it were good we knewe howe to auoide it Ans We reade that a king of Thracia being presented with a sort of verie fine glasses by and by brake them all in péeces And being asked the reason answered that hee did it to auoyde the wrath that hee was sure would be in him against them that should breake them afterwarde Howe then are we taught by this king though not euerie way to doe as hee did yet with him to bee carefull to preuent our anger by taking away the occasion The occasions of anger in manie men are plaie and gaming curiositie in dealing and medling taking a matter as they thinke they heard it when indéede they heard it not right nipping woordes and gawling spéeches with a number such which if men will not haue anie care to eschewe then in vaine doe they say they are afraide to let murther into their heartes For in truth the effectes will followe if the ordinarie causes doe goe before Que. Why but is all anger forbidden â—o a Christian Ans No indéede it is as lawfull for a man in time place in his office for a iust cause to be angry in a conuenient measure as it is vnlawfull otherwise And it is apparant by the children of God in all ages the Patriarkes Prophetes Apostles and others whose hearts haue burned with misliking of euill and wordes bewrayed asmuch vnto them Wherefore truly was it sayd of the godly father Nolle irasci vbi irascendum est nolle emendare peccatum est That is for a man not to be angrie wheÌ„ he should be angry is as much as to be vnwilling to amend what is amisse Que. Proceede nowe I pray you to the other branches Ans Anger as was saide begetteth hatred nay becommeth hatred if it be let to settle For Odium est inueterata ira Hatred is nothing else but olde anger And therefore since anger is apparantly forbidden in this commandement hatred by consequence being festred anger must néedes be much more Besides wee haue heard the wordes of the scripture plaine He that hateth his brother is a mansleaer 1. Iohn 5. Therfore I passe it ouer and come to the fellowe that is euer ioyned with it when it méeteth with a fit subiect to wit Enuie a vice compounded of the hatred of an other for vertue Enuie what it is guiftes fauour honour and such like and of selfe loue which maketh vs gréeue to sée our selues in these thinges excelled of him A vice also of the spirite of God by name forbidden Eate not the meate sayth Solomon of him that hath an euill eie Prou. 23.6 neither desire his dainties Let vs not be desirous of vaine glorie sayth the Apostle prouoking one an other Galat. 5.26 enuying one an other But laying aside all maliciousnesse all guile and dissimulation all enuie and euill speaking 1. Pet. 2.1 as newe borne babes let vs desire the sincere milke of the worde of God that wee may growe thereby Vnto which expresse testimonies if wâ— ioyne the experience of such euill as enâ—uie hath wrought we shall plainele sé◠the foulnes of it Num. 12.10 Aaron and Miriam enâ—uied Moyses and the Lord with leprosiâ— plagued her Corah and his companie enuied him also and the Lorde as abhorred made the earth to shrinke and swallowe them vp quicke with all that they possessed Saul had an eie vpon Dauid for the womens singing and it stirred him still to séeke the life of his sonne and seruant Iosephs brethren enuied him and it almost brought them to his bloudshedding Euerie way therfore is enuie in a Christian poyson and apparantly it falteth against this commaundement It is a possession besides that destroyeth the possessour For as the rust the iron and mothes a garmen so eateth vppe enuie the man that enuieth These thinges make enuie loathsome ynough to a godly minde and yet is there more to bee sayde against it For besides all this enuie as it wisheth an other mans fall so doth it reioyce if it happen vnto him Which also is a thing verie horrible in the eyes of God For hee that mocketh the poore sayth Salomon reprocheth him that made him Prou. 17.5 and hee that reioyceth at destruction shall not be vnpunished Againe Bee thou not glad when thine enemie falleth 24.18 and let not thy heart reioyce when hee stumbleth least the Lorde see it and it displease him and he turne his wrath from him to be auenged of thee To the which wordes of Salomon howe consonant was the practise of Iob testified in that most excellent spéeche of his If I reioyced at his destruction that hateth me Iob. 31. sayeth be or was mooued to ioye when euill came vpon him If I suffred my mouth to sinne by wishing a curse vnto his soule c. Meaning that hee neuer did it neither would doe For it is a fearefull sinne Calamitas illius fores pulsat qui aliorum calamitatibus non mouetur That is Miserie knocketh at his dore of right whose heart sorroweth not to see others in aduersitie And neuer obiect his harde happe to any man could the Gréeke Oratour say for fortune is common to all what is to come is not yet séene Therefore euen this companion of enuie maketh it worse as I hope wée sée and of all that woulde please the Lorde more carefullie to bee shunned To reioyce at the sinnes of an other much more must bee gréeuous if his worldlie estate may not be reioyced at that it is euill Besides when by sinne the Lorde is gréeued and my brother wounded to eternall death what a spirite were it to reioyce Againe consider our selues in comparison with them that offende and either we are better like or worse the two later giue no cause of ioy and the former should fill our heart with praise for our grace giuen of God and not our mouthes with mockes at the infirmitie of others Que. What else is forbidden Ans Last of all as the murther of the heart is forbidden all
distrust doubt or feare that GOD would not or could not deliuer him in that distresse from the danger that was imminent then did he sinne no question verie greatly but if his heart rested vpon God in assuraunce of his mercifull eie and hande watching ouer him and defending him euer and did vse that dissimulation but as the meanes that then he could because hee would not tempt God then did he well and yet that his doing is no warrant to breake this commaundement by reiection of trueth and following a falsehoode in anie of our particular dealinges aboue named Que. And what say you of the Stratagems and pollicies in warres whereby the one partie dissembling faining and counterfaiting with the other seeketh his ouerthrowe Is not this a kinde of false witnesse Ans First I answeare that it cannot fitly be called anie dissembling Dolus an virtus quis in hoste requirat because the one partie euer presupposeth and expecteth what deuise and conueyance so euer the other can make P.M. in Iud. cap. 3. But rather it is a conceiling from him of a trueth And then doe we rightly dissemble ly and exhibite a false testimonie when as one thing is expected at our handes which also we ought to doe and yet we performe a contrarie Secondly I answere that it is the lawe of iust war iust I say againe and not wrongfull that it may be made either openly or priuily by force or by pollicie with a good conscience And for warrant hereof we haue the commandement of God to his people and their practise of the same Iosua 8. For Iosua intrapped the men of Ai by an ambush and slewe them downe right suffering none to escape So did the Israelites vanquish and ouercome the Beniamites Iudg. 20. 2. Sam. 20. Dauid the Philistins and manie examples moe hath the scripture of Stratagems and pollicies vsed in the warres when the cause thereof was lawfull and warrantable but these may suffice nowe Que. Will you then alow no litle pretie glosse or colour at no time but must we euer turne the right side outwarde Ans No indéede no color of honestie pietie friendshippe and loue or anie good thing vnlesse indéede it be there For both God and man abhorreth all such colors And it should euer be the spéech of anie Christian man or woman whilest they liue 2. Cor. 1.12 and that in truth that their reioycing is this the testimonie of their conscience that in simplicitie and godly purenesse and not in fleshly wisedome but by the grace of God they haue had their conuersation in the world as Paul sayde to the Corinthians of him selfe Que. What if I set no false colour on but onelie conceile a trueth and say nothing Ans It hath béene shewed before that in some cases and times it is lawefull so to doe as by name when it may stande both with my loue to God and my brother But if it be contrarie to both these or to either of these then is it wicked and vngodly And then sayeth the holy ghost The fearefull shall haue their portion in the lake that burneth with fire and brimstone Apoc. 21.8 which is the seconde death And Hieroms comparison is good if we may not for our life denie anie way a trueth much lesse assuredly for lesser causes Yea be readie euer sayth Peter in matters of faith to giue an account of the hope that is within you 2. Petr. 3. to anie that shall aske you a reason thereof Que. You promised before to adioine in the ende some moe examples of gods iustice vpon this sinne of false witnesse bearing and nowe if you will you may perfourme it and so conclude this commaundement for in all thinges else I am sufficiently satisfied Ans First consider the punishment alotted to it by expresse worde of the Lorde in this worlde euen to reape by iust sentence of the iudge whatsoeuer he by his false witnesse had thought to haue brought vpon an other life for life hande for hande 〈◊〉 16. eie for eie tooth for tooth foote for foote without anie pitie or sparing and in the world to come euerlasting death Then if you will remember also what Eusebius writeth of the accusers of Narcissus Byshoppe of Hierusalem Howe thrée euill disposed persons that séeing the soundenesse and graue constancie of his vertuous life and fearing their owne punishment as a conscience that is guiltie is alwayes fearefull thought to preuent his accusations with a great othe one wishing to be destroyed with fire if he saide not true the other to be consumed with gréeuous sicknesse the thirde to loose both his eies if they did lie Narcissus although hauing his conscience cleare yet not able being but one man to withstande the accusation bounde with such othes gaue place and remoued himselfe from the multitude into a solitarie desert by himselfe where he continued by the space of manie yeares In the meane time to them which so willingly and wickedly foresware themselues this hapned The first by casualtie of one litle sparke of fire was brent with all his goods and familie The seconde was taken with a great sicknesse from the toppe to the toe and deuoured with the same The thirde hearing and séeing the punishment of the other confessed his fault but through great repentance powred out such teares that he lost both his eies And thus was their false periurie and witnesse bearing punished Narcissus after long absence returning home againe was by this meanes both cleared of his fact and restored to his bishopricke againe An other good storie to this ende is that of king Canutus the Dane who beeing established in the kingdome caused a parliament at London where amongest other thinges there debated it was propounded vnto the Byshoppes Barons and Lordes of the parliament there present whether that in the composition made betwixt Edmonde and Canutus anie speciall remēbrance was made for the children or brethren of Edmond for anie partition of any part of the land Whereunto the English Lordes falsely flattering with the king speaking against their owne mindes as also against their natiue countrey answered and saide nay Affirming moreouer with an othe for the kinges pleasure that they to the vttermost of their powers would put off the bloud of Edmond in all that they might By reason of which answere and promise they thought manie of them to haue purchased with the king great fauour But by the iust retribution of God it chanced farre otherwise For manie of them or the most part such specially as Canutus did perceiue to be sworne before time to Edmonde and his heires and also considering that they were natiue English men hee mistrusted and disdayned euer after Insomuch that some he exiled a great sort he beheaded and some by Gods punishment dyed sodainly Sée therefore the heart and hande of the Lorde against a false witnesse Many histories are there to this ende And manie experiences euen
nowe adaies of gods iust plagues vpon this sinne But I will not runne ouer them nowe Easilie may they be turned too in our owne Church storie Onely these two I cannot omit First how Hamelton the Scot being brought vnto his death by the false accusation of a false Frier called Campbell when he was in the fire cited and summoned the sayde Frier to appeare before the high God as generall iudge of all men to answere to the innocencie of his death and whether his accusation was iust or not betwixt that and a certaine day of the next moneth which hee there named and ere that day came the Fryer died without any remorse of conscience that he had persecuted the innocent And secondly howe Calice men in the daies of King Henrie the 8. being falsely accused escaped safe from the danger of such witnesses and they themselues a iust plague vppon their iniquitie hanged drawen and quartred ere they went home Therefore let vs euer tremble to prouoke the Lorde by this sinne let vs speake a trueth if we doe speake at all and shame to lie euen of the deuill The daily beggeries discredits shames and deathes strange and fearefull of such as haue made no conscience by false witnesse bearing to pollute their consciences ought mightilie to moue vs and verie effectually to perswade vs neuer to doe it For God to vs as he hath béene to others will most assuredly shew himselfe either at first or at last at one time or other when our sinne is the same and he no changeling in his nature at all And thus much of this commaundement The Application NOwe let vs weigh the guilt or innocencie of our soules if the Lorde should call vs to an account for this his lawe Generallie wee sée the care that should be in vs to preserue the credite and good name of all men and what heart so dull or dead and past all féeling that it doth not espie euen a generall want in it selfe concerning the same Generally all trueth would the Lorde by this lawe haue loued cherished and maintained and the contrarie hated shunned and auoyded but what eie so blinde that cannot sée the course we commonly take and the race wee wholy runne to the maintaynaunce of the vice and rooting out almost of the vertue from amongest vs But consider the particulars one by one and so shall we reape most profit Haue you neuer in all your life testified of your neighbour an vntrueth publikely for fauour or gaine or hatred or any cause whatsoeuer Haue you neuer slipped neither in your owne behalfe nor your friendes nor your towne and liberties nor anie way But haue euer dealt in all the testimonies that euer you gaue as you dare abide gods searching eie to iudge you Consider well the matters that you haue dealt in remember the times past remember the sutes that haue béene made vnto you and peraduenture the rewardes that haue béene offered you also and if you be cleare and no way to be touched though God sift you neuer so narrowly be glad and giue God praise But if you can not if you may not if you dare not cleare your selfe both because a guiltie conscience accuseth you within and because both men and matters may be produced and named for whom and wherein affection hath led you giftes corrupted you malice incensed you sin stayned you then sée it sée it in the feare of God and thinke of it confesse it was naught acknowledge your blemish consider this lawe that so flatly forbiddeth it tremble vnder the hande of the God of heauen that hath euer plagued it either by one way or an other in a mans selfe or his séede in this worlde or the other And so by the grace of God shall sight bréede sorowe and amendment of life hereafter Fie of that affection that damneth our soules wo worth the gaine that getteth vs hell And accursed is that iuror and witnesse that so respecteth his present purpose as that hee casteth away the care of God of life of hell of death of ciuill honestie fame and good name in his countrey and dwelling neuer able after to come in companie where hee may not feare the touch in talke of his ill dealing Certainely certainely if a good name be aboue gould and siluer a false witnesse is the drosse and dregges of the world that the Lorde hateth and euerie honest heart verie perfectly loatheth The next branch that breaketh our obedience and dutie to the Lorde in this lawe is lying Lying the foule filth whereof hath in part before béene displaied and opened And nowe it remaineth but to consider our course and how gréeuously guiltie we are before God of this ougly vice Where is that man that woman that aged or younger that will cleare themselues from all blotte or staine in this behalfe Doth not euerie maister in his man euerie mistres in her maide finde it mislike it hate and abhorre it Doth not euerie estate finde it in other And God in vs all to the iust incensing of his wrath and furie against vs If we can cleare our selues let vs if we can not where is our righteousnesse where is our perfection where are our merites Nay why dread we not the death that is the desert of lying lippes O sift and search the guilt of guilefull tongue couer it not excuse it not remember what I haue sayde of it before mocke not God dallie not with your damnation hate to bee the childe of the foule fiende and with sorowe in trueth for passed securitie flie with perseuerance for euer hereafter so sinfull iniquitie Truth may be blamed but it can neuer be shamed yea euen man in the ende shall like it and God for euer blesse it and crowne it There followe then in the booke as particulars of this generall flattering Flatterie c. and dissembling and telling false tales behinde our neighbours backe Concerning the first what should I say Should I aske whether you haue or doe offende should I make a question of it or bring you into doubt with your selfe whether you haue héerein faulted or no Alas howe want I rather words to moue vs to repentance than proofes of dayly practise to conuict vs of transgression Helpe Lord Psalm 12. helpe may I truly say with Dauid for good and godly men doe perish and decay and faith and trueth from worldly men is parted cleane away Who so doeth with his neighbour talke his talke is all but vaine for euerie man bethinketh how to flatter lie and faine But what followeth Certainely euen that which we shall finde if God by his grace change not our heartes to more sinceritie For we make no conscience to lie to flatter to fawne to halt to â—ogge to glose and dissemble honestie pietie friendshippe and fauour loue and obedience faithfulnesse and trust and whatsoeuer may be profitable to vs euen from morning to night from we rise till wee goe to bed and then howe
abide anie light licentious wandring frō the same for anie time For they are opposed to loue the Lorde euer and to thinke euill at anie time to loue the Lorde with all my heart and to thinke nowe and then of vaine follies or flat impieties with my heart And if it be a certaine trueth as we knowe it is which I saide before that if we had stoode in our innocencie firme and immoueable we should neuer haue conceiued in our time any euill thought at all or vaine or foolish conceite for anie moment or point of space but should euer haue béene able to haue iustified our thoughts before God whatsoeuer they were as agréeing with the loue of him and our brother then is this tickling delight that now and then will take vs and possesse vs for a time to inioy our neighbours house his wife his child his man maide or anie thing that he hath otherwise than we should wicked vile and against that rule of right wherein we were created and whereto our regeneration dayly tendeth if we be the Lordes And therefore let this argument conuict vs and this consideration euer assure our soules within that it is vnlawefull for the childe of GOD once to conceiue an ill thought although we neuer consent vnto it And consequently let it stir vs vp to pray with Dauid against our corruption Psalm 51. that the Lorde in mercie woulde vouchsafe to make vs cleane hearts and to renewe a right spirite within vs euermore Let it be still the propertie of a popish spirite to extenuate sinne and exalt flesh and bloud and corruption aboue truth and right saying concupiscence is no sinne Iam. 1.25 but onely bringeth foorth sinne after it hath conceiued But let the childe of God schooled vp in the trueth of the gospell presse flesh bloud and his corrupt nature so farre as gods worde and lawe presseth it and let him knowe that first verie concupiscence in it selfe is a damnable degrée of vice yet not the highest degrée but vpon the conception thereof followeth actual accomplishment of wickednesse before but thought in heart an higher and further steppe of euill in vs which is the meaning of Iames. For if concupiscence were not euill then must it néedes be either good or indifferent But neither of these it can be and therfore it is euill Good it is not for the whole 7 Chapter to the Romans denyeth it And S. Austen pretily against Iulian gathering vppon his wordes that concupiscence remayned in thē that are regenerated though not the guilt of it that therefore is was good answereth Si hoc sentirem Libr. 6. cap. 6. non dicerem eam malam esse sed fuisse Nos autem malam eam dicimus manere tamen in baptizatis That is If I had thought so to wit that it was good then would not I haue saide it is euill but it was euill But we say it is euill and yet remaineth in them that haue beene baptized And when Iulian goeth on and vrgeth his assertion that neuerthelesse the guilt was taken away yea sayth he Reatus quo hominem reum facit non quo ipsa rea est vt homicidij reatus tollitur in aliquo non tamen ideo bonum est That is That guilt is taken away wherewith shee stayneth man not wherewith it is stayned it selfe in it selfe As the guilt and the desert of murther a man may bee quit of and freed from and yet not the wickednesse it selfe in it nature changed for that cause but remaineth euill still Good therefore you sée concupiscence is not And indifferent it is not For the Apostle flatly giueth it an harder name saying Rom. 7.21 That when he would haue doone good hee was so yoked that euill was present with him If the spirite of God call it euill beware we presume not to call it indifferent and beware more howe we play with the pleasure of it and take delight to doe it Againe what conclusion carie all those exhortations to crucifie Crucifie the olde man with all his lusts and that percing plaint of an Apostles mouth O wretched man that I am who shall deliuer me from this bodie of death I knowe I knowe that in me that is in my flesh dwelleth no good I say what conclusion carie they all but this that concupiscence is neither good nor indifferent but flatly euill Que. Howe then falleth it out that it condemneth vs not Ans The Apostle answereth in the 25. verse Rom. 7.25 I thanke God through Iesus Christ our Lorde and in the next Chapter There is no condemnation to them that are in Christ Iesus which walke not after the flesh Cap. 8.1 but after the spirite For the lawe of the spirite of life which is in Christ Iesus hath freed me from the law of sinne and of death So that we sée it is Christ in whom and by whom and for whom wee are not charged with the condemnation due to concupiscence and corruption ingrafted and growning in vs. Que. But is then all desire and affection and all coueting vnlawefull by this commaundement Ans No indéede for God hath created affections and desires in men as mirth ioy hunger thirst c. and they should haue béene in man though he had neuer fallen they should haue loued their children their parentes friends euen standing and abiding in innocencie and therefore these thinges are not euill Nay the want of them maketh a monstrous absurditie in nature and therefore not to be maintained The instrumentes of affections and delight and dolor created by the Lorde prooue them allowed the law of God commandeth them and reprooueth their want Christ our sauiour vntouched by sinne shewed them in great measure they are spurres and prickes vnto vertue in vs and therefore allowed Besides numbers of other reasons that might be alleadged Que. What else doe you obserue in the commandement Ans I doe duely weigh the particulars that God restrayneth our coueting in and I sée them to bee such as most commonly and most without checke men suffer themselues to be caried away withall As the house of my neighbour that is his inheritance landes and possessions which we so gréedily often behoulde and marke wishing and willing them far far otherwise than a Christian heart should We can flatter our selfe with our offering of money for them not remembring that so did Achab for Naboths vineyeard and yet gréeuouslie offended Our neighbours wife or an other wiues husbande God knowes the sinfull thoughtes they cause within vs. For coueting the child against parents liking and intising away the seruant of an other against their good they bee thinges wherein fewe of our heartes haue any féeling And for their cattell with such sinnefull eies we looke vpon them that wee euer thinke our neighbours bullocke hath a fairer yowre than our owne hath as the Poet speaketh and therfore wisely in the naming of these particulars hath the Lorde taught vs wherein commonly