Sermons on Deuteronomy, Sermons · Sermon 40
On Thursday the iiij. of Iuly. 1555. The xl. Sermon, which is the eleuenth vponupon the fifth Chapter.
20 Thou shalt not beare false witnesse against thy neighbour.
WEe hauehave seene heretofore, that it is not lawfull for vsus in anye wise to vexe our neighbours in their persons, or to do them any domage in their goods. Notwithstanding for as much as harme may bee doone by the tongue: God hath vouchsafed to make mention of yt also in his Law, as we see in this text. Now then like as heretofore he forbad the doing of any outrage to our neighbors, (which thing he comprehended vnderunder ye word Murther:) & likewise all grieuing of them and all anoying of them by any meanes in their goods: so he sheweth here yt we must not speake euill of them, nor vse any such words as may cast any blemish or staine vppon them. It is true that he speaketh expressely of False witnesse: howbeit, that is according to the rule that I hauehave set downe, namely yt he setteth forth the thinges formost which we ought most to mislyke, to the intent wee shoulde mislyke the sinnes that come neere them. Then if wee speake euill of our neighbors, so as wee slaunder them: although it bee not taken for a grieuous sinne before men: yet doeth God take it for a false witnessing. But here a mā might demaund a question, why GOD speaketh here of false witnessing and periurie: seeing he had alreadie said▪ Thou shalt not take ye name of ye Lord thy God in vayne. For it seemeth to bee a needlesse repetition. For in so short a sum of ye law, where there be not aboue ten sentēces, it seemeth vnconuenient to repeate one thing twise. But we must marke that the things which hauehave beene set downe heretofore, concerning the not taking of Gods name in vayne: were in the first table, where GOD respected onelyonly the Maiestie of his name, to the intent it shoulde bee had in reuerence. Therefore whensoeuer wee speake of God, wee must thinke vppon the infinite glorie that is in him, that wee may neuer open our mouth but with reuerence and humilitie. And whether wee intend to sweare, or to speake of him in any other wise: wee must euer thinke that his name is to bee reuerenced, and that wee must not fling it foorth at aduenture. Thus much concerning the thinges that wee hauehave seene alreadie vppon this matter. Now God speaketh of another thing: namely of the not hurting or harming of our neighbours in any wise by our wicked tongue. So then, in as much as there is a dubble intent: wee see nowe that these two sentences differ, & also that there is no superfluitie at all. Wherefore let vsus marke well, that for as much as it is shewed here howe men ought to liue togither charitably and vprightly: although Gods name be dishonoured by lewd witnessing: yet the lawe is not superfluous which saieth, That we must not beare false witnesse against our neighbours.
I tolde you before, that Gods meaning here, is to condemne generally all slaunders, all false reportes, all diffamations, and all other such like things.Leuit. 19.16 17. And for proofe therof it is expressely saide in another place, Thou shalt not bring vp any euill reporte, nor speake euill on thy neighbour, to cast any blot vppon him. If the Law of God containe all perfection of good life: it insueth that this also is comprehended therein. And where shall wee put it, but vnderunder this sentence? Therefore wee must conclude, that although GOD hauehave peculiarly set down here the name of False witnesse: yet notwithstanding hee meant to extend the doctrine thereof to all slaunders, misreportes, and crooked speeches that tend to the diffaming or defacing of our neighbours, or to the hurting of their good name. Wee see then that Gods meaning here, is to keepe vsus in good friendship one towards another, and that so farre, as he suffereth not any man to bee impeached any more in his name, than in his person or his goods. Therefore whosoeuer diffameth his neighbour, or in any wise backebyteth him: doeth (to the vttermost of his power) breake the bond of charitie among men, and proclaime open warre. And if we consider all thinges well: it is certaine that sometimes misreportes, slaunders, and backebytings, doe much more harme than robberies. Wherefore let vsus vnderstand that if wee minde to obey our God, wee must maintaine the honestie and honour of our neighbours, to the vttermost of our power. For seeing he hath forbidden vsus to hurt any mans good name: it is his will on the contrarie part, that wee should indeuour to preserue all mens honesties. For it is not ynough to abstaine from dooing of euill:Psal. 34.15. vnlesse a man doe good therewithall.
Now must we proceede by the degrees which God meant to set out vntounto vsus in this place, speaking of False witnesse. The first then is to beware that wee vtter not any false report, Lye, or periurie in place of Iustice, whereby to hurt them whose honestie, honour and welfare we be boūd to procure. For hee that beareth false witnesse against his neighbour, doeth kill him and robbe him as much as in him lyeth, and doeth all the euill that may growe of his periurie. In deede most commonly men thinke it not to bee so: but yet is it so in trueth. And for the same cause did God expressely command in his Lawe that the witnesse should be the first in executing the partie that was to bee punished for any misdeede:Deut. … to the intent a man might knowe, that their words and their tongues put him to death: and that the witnesses themselues might stande the more in awe, & consider yt they should yeeld account vntounto God, of their witnesse bearing against any man. Therfore when any euidence is to bee giuen, it standeth eueryevery man in hand to looke neerely to himselfe, that he inlarge not his conscience, but speake the thing simply & plainly which he knoweth to be true before God.
But the case concerneth not onelyonly the giuing of false euidence in matters of life & death: but also in all matters that touch mens honour, honestie, good name, or goods. Therefore let vsus hauehave a care to preserue the honour and welfare of our neighbour in all respectes, when we be to beare witnesse. Yet notwithstanding wee must not vnderunder this colour, cloake the offence of him that hath doone amisse, or lye against God to maintaine his good state. For if the honour of men bee precious vntounto vsus: howe much more precious ought Gods honour to bee? Gods forbidding of mee to beare false witnes against my neighbour, is bicause he will hauehave friendlinesse maintayned among men, and that no mā should bee impayred in his name or goods. Now if God hauehave such regard of vsus which are but wretched Earthwormes: thinke wee that he forgetteth himselfe in the meane while? No. But if I by my false record, doe goe about to support or bolstar an offender, so as I couer or conceale his crime: it is certaine that I dishonour God as much as in mee is. Why so? For I protest to say the truth, & yet notwithstanding I make a lie. And is not yt a defacing of Gods honor? Is it not an imbacing of his glory? Yes: & therfore let vsus vnderstand, that when God said, Thou shalt not beare false witnesse against thy neighbour: he meant not to gratifie or pleasure euil doers, or to couer mens faults: but to shew in few words, that we ought (as much as in vsus lyeth) to maintaine our neighbours honestie, so it may be done with trueth.
And let vsus marke further, that heere God had an eye to the wicked affections that proceede of malice and rancour, rather than to the deede it selfe, as wee shall perceyue better in the thinges that remayne as yet to bee discussed. For I hauehave tolde yee alreadye, that in this place, GOD speaketh not onelyonly of the giuing of false euidence in place of Iustice, and in cases where solemne othe is to bee taken: but also of all slaunders and diffamations, because that after what sort soeuer a man backebite his neighbour, hee shall euer bee counted a false witnesse before God. If I wisper any man in the eare to diffame my neighbour withall: surely it is a false witnessing. It was true that I was not called before a iudge: I laide not my hande vppon the Booke: I performed not the rest of the ceremonies in taking of an othe: but yet wee see howe God speaketh of it: and therefore am I guiltie in that behalfe. But now must this bee considered: if I spie a fault in a man without bearing him any ill will, whether am I to bee counted a false witnesse before God or men for so doing? No. For God hath a speciall respect to the euill will and enmitie. Then if I hate a man and therevppon misreport him, caried thereto by the il disposed minde that I beare towardes him: in so doing I am to bee condemned for a false witnesse. If I hauehave desire to backebite, and that vice doth so reigne in mee, as I must needes be snatching at euerie man: surely I am a false witnesse. And that is the cause why it is saide that louelove couereth the multitude of sinnes,Prou. 10.12. 1. Pet. 4.8. but hatred bewrayeth them to shame a man. Loe howe Salomon hath in fewe wordes, in this sentence touched the roote of the false witnessing which GOD hath forbidden and condemned by his Lawe: namely, that we bee ledde by hatred. And why? For if wee louelove one another, surely wee will indeuour to maintaine one another. We knowe it is as a kindling of a fire, when wee backbite any man, so as hee must needes bee angrie with vsus in defence of his owne honestie: by meanes whereof all friendship is broken. So then, if wee had any care to maintaine charitie: we woulde hide other mens faultes as much as wee coulde. But if there bee any enmitie, then will our tongues runne ryot. If the heart bee venemous, it must needes hauehave a vent, and we must needes vtter the malice that lay lurking within. Let vsus marke wel then, that in this text God condemneth all backebitings that proceede of malice, and ill will, when we hate any man, and woulde wish him vndone, so as if wee cannot anoy his person, nor hurt him in his goods, by bereauing him of his substance: wee fall to touching of him with some priuie nippe, and we will goe about to diffame him. If we doe so: it is a wicked roote, which cannot but bring foorth like fruits. That is the point that we must resort vntounto, to hauehave the right vnderstanding of this commaundement of God.
Howbeit let vsus marke by the way, that wheras it is saide that louelove couereth the multitude of sinnes: it is not ment that wee shoulde flatter one another, and foster our vices by lying: but that we should not blowe them abrode vponupon desire to diffame the parties, who possiblie might take such a stomacke thereat, that they might giuegive themselues ouer to al naughtinesse through shamelesnesse, as desperate persons do. Wherefore let vsus marke well, that the holy Ghost intendeth not to make vsus flatterers and fosterers of our neighbours vyces, nor yet lyers: but that wee shoulde labour to reforme their vyces as much as wee can, and yet notwithstanding beare with them, that we make them not desperate when they hauehave done amisse. For when a man seeth himselfe defaced, and that it is done vppon reuenge: it spyteth him, & he giueth himselfe to the doing of euill, and so hee hardeneth in it. Therefore when men are in an euill plight alreadie, if we reproue them boystowsly without any charitable affection: wee cause them to disorder themselues the more. And therefore if wee rebuke mens vyces:Gal. 6.1. let it bee doone with mieldnesse, that the parties which are so rebuked may perceiue that our meaning is to drawe them backe from the way of destruction. And for the same cause doth Saint Iames apply this text to such as labour to drawe their neighbours to God,Iam. 5.20. by good, gentle, and friendely corrections. Therefore if I see a man deale leawdely, and I tell him his faulte, so as by my warning I win him, that he returneth into the right way: beholde (saith he) then is this saying fulfilled, that louelove couereth the multitude of sinnes. True it is that Salomon speaketh it to another end: but yet hath not S. Iames misapplyed this lesson of Salomons by a similitude, for he doeth vsus to vnderstande, that our couering of mens sinnes, must not bee by winking at them nor by holding of our peace when God is offended: (if a man destroy himselfe, wee must not then dissemble to conceale his vyces through louelove: that is an ill practising of this lesson:) but we must rather vse good and brotherly correction, & therewithall finde the meanes that his faults may bee buried before God, & also not come in rememberance before men. Therefore it must content vsus to hauehave brought our neighbours home againe: and wee must alwayes keepe this measure, that when the faults are amended, we must not diffame the parties if it bee possible, least they hauehave shame of their repentance, and fall into dispaire to the worldwarde. But this is ill put in vre: and we see how men do amisse in going too farre both the ways. For the meane way, (that is to wit of correcting mens faultes with gentlenesse, and of seeking to couer them to the ende that euerie man should be reclaimed, and in the meane while not bee diffamed:) will in manner neuer be kept. Why so? For our desire to hauehave friendshippe with men, is by flattering them. When wee see them offende God diuers wayes, we let it slip: and as wee woulde that our friends should spare vsus, so do we beare with the naughtinesse that is in them. Yee see then that this is a wicked cloking, because Satan blindeth the wretched sinners by it: and we bee the cause of it, forasmuch as wee winke at the faults which we ought to rebuke. And yet that inconuenience sufficeth vsus not. For the worlde is come to that point nowadayes, that we cannot seeme to be good friendes, nor to be faithful and trustie to those whom we mach withall, vnlesse we agree to all naughtinesse for their sakes. If they hauehave offended, & it come to the point that they must receiue rebuke or shame for it: we must rather fall to flatte periurie. And howe? Euen thus men speake, Shal I willingly hurt my neighbour? I am beholden to him: and shall I depose against him? What a thing were that? Lo howe wee esteeme Gods trueth. Loe howe wee turne it into a lye. Loe howe wee abuse the commaundement that forbiddeth vsus to diffame our neighbours. Wherefore let vsus learne that this ouercockering is wicked when wee support the euill, and feed mens vyces. And specially when we be called and required to giuegive record, if we bewray not the euill truely which is to be corrected: wee shall bee guiltie of it as accessories to our power. I conceale a murther, a robberie, a leawde, pranke, a briberie, a false packing: surely in so doing I intangle my selfe in al those crimes both before God and man. So then the foresaide couering of our neighbours sinnes through louelove, doeth no whitte hinder the bewraying of them, when it is needful and meete to be done, & when we be required thereunto.
But there is yet another foule extremitie, worthie of blame: which is that wee be too hastie in blasing abroade the misdeedes which ought to bee reformed quietly, and without making too great brute of them. And this groweth somtimes of enmitie, sometimes of ambition or vaineglorie, and sometimes of a fonde desire to vaunt our selues. Sometimes it is of enmitie. For vnderunder colour that wee bee desirous to chastise vice, and that we be loth to hauehave God offended: wee fall to lying in waite for those whome wee hate, and to whom we beare any priuie grudge: and if we find any thing to be blamed or caught holde of against them: by and by their tale shalbee tolde, and wee abuse Gods name falsely in playing the zealous persons after that fashion, when wee seeke nothing else but to vndermine our enemies. And our malice appeareth the better in this, that hauing rebuked a vyce in one whom wee hate, we beare with it and cloke it as much as wee can in our friends, and keepe not an indifferent hande. And doeth not that bewray that wee doe it not of any good wil, and that wee make not warre against the sinnes and vyces, but against the persons rather? It may be discerned too easily. And therefore whensoeuer we goe obout to bewray mens vyces and sinnes, let vsus vnderstand that our hearts must be cleare and free from all ill will, so as wee may protest before GOD that wee bee desirous both of the welfare and of the profite of him whome wee finde fault with. Let that serue for one point.
Againe wee must keepe our selues from all fonde ambition or vaineglorie, (as I touched afore:) which is, that we must not bee desirous to vant our selues before men as a number do, who woulde faine make themselues as holy as saints, by crying out against other men, and by finding fault with them. As soone as they spie a thing amisse: by and by men must bee charged with it, and all the world must know it. O this is a good zealous man: and yet in the meane while all is but a foolish desirousnesse to vaunt himselfe. For this cause God doth oftentimes punish such pride, because they beare themselues in hande, that so they rebuke other men sharpelie, they themselues are saintes and halfe Angels: whereas notwithstanding, they dispence with many misdemeanors in themselues, and though they offende more grossely than those whome they finde fault with, yet will they needes hauehave men to beare with them. And why? Because they hauehave well chidden others. Yea and yee shall see some that are not ashamed to say, What? hauehave I not done well in rebuking euill? Seeing I hauehave behaued my self so stoutly, is it not ynough for mee? Yes, and if thou couldest not beare with other men, how wouldest thou hauehave other men to beare with thee? If thou haddest but one droppe of good disposition in thee, wouldst thou not hate the vice in thy selfe, as well as in another man? So then, when we crie out against our neighbours in rebuking them: let vsus beware that we be cleare from all ambition. If wee will discouer the euill that wee perceiue in another bodie: let vsus deale so orderly, as to beginne at our selues. If wee intende to condemne other mens faultes: let vsus serch and examine well what is in our selues, and reproue our selues first: and then let vsus steppe to our neighbours. That is the order which we must keep if we intend to proceed according to Godlinesse. But let vsus marke that here God condemneth generally al iniuries and all backebitings, so as if wee doe but open our mouth to speak any maner of euill of our neighbours, we be condemned for false witnesses before God. Neuertheles it is not ment herby, that men shoulde conceale the euill that is knowen. For as I hauehave shewed heretofore, that wee must not foster mens sinnes through flatterie and lying, vnderunder pretēce of charitable hiding of them, so must wee not say that blacke is white, vnderunder colour that wee bee forbidden to doe men wrong. And that is to bee marked well. For there are some which would faine that nothing at all shoulde bee condemned, but that men shoulde alter their speech, so as if there be a robberie committed, it shoulde bee termed by some other title, and vyces shoulde not bee condemned by their proper names. This is to bee seene: insomuch that if wicked men bee to bee reproued, which hauehave not onelyonly offended God, but also caused others to play the naughtipackes as well as themselues, and are as an infection to poyson all the rest: if a man fall to rebuking of them lustilie as hee ought to doe: by and by there are a sort of these nycelings which take greefe at it. Yea (say they)? And ought men to proceede so farre as to goe vp euen into the pulpit, when they will crie out against vyces? A man shall see blasphemie reigning, and a man shall see open, wickednesse against God and his word, a man shall see as shamefull disobedience as may bee, a man shall see so outragious occasions of offence as he cannot possiblie beare with them, except hee will be a traitour to God: and yet if he crie out against them, by and by he shalbee answered, what now? The Gospell teacheth you to win all men by gentlenes. Did not Iesus Christ cal sinners louingly vntounto him, by forgiuing them their faultes? Nowe then shoulde the preachers of the Gospel vse such rigour? Verily as who shoulde say that Iesus Christes will were that men shoulde abuse his grace, to stablish the kingdome of Sathan, that sinne might hauehave full scope,2. Cor. 10.4.5.6. and men winke at it and let it passe vncondemned. Nay, contrariwise, he saith that by the Gospel hee exerciseth a iurisdiction, to condemne the whole world. Beholde, the thing that he ameth at, is that when we be tolde of our naughtinesse, wee shoulde bee so ashamed of it, as wee shoulde not knowe whither to flee for refuge, but onelyonly to his grace, and that wee shoulde bee vtterly confounded in our selues. Therefore let vsus marke well howe wee bee forbidden to diffame our neighbours, vponupon any hatred or euill will: but yet wee bee commaunded on the contrarie part, to blame the euill, and to rebuke them lustily that doe amisse, to the ende wee may assay to bring them to good againe, and also make other men take heede, that they bee not corrupted by euill examples. This wil be the better vnderstoode, if on the one side wee take ye meaning of our Lord Iesus Christ, where hee saieth that whosoeuer calleth his brother foole,Matt. 5, 22. shall bee in daunger of hell fire: and whosoeuer doeth but grunt at him, is alreadie damnable. And on the otherside, whereas it is saide that wee must rebuke the fruitlesse workes of darkenesse:Eph. 5.11. let vsus abhorre the euill as sainct Paul himselfe saith, auouching to the Corinthians that if the Gospell bee preached as it ought to bee,1. Cor. 14.24 25. they that heare it shall bee constrained to glorifie GOD, by casting themselues vppon the earth, that is to say, by beeing ashamed of their sinnes. And why? Because they be brought to light, where as they were hidden before. Whereas their sinnes were not knowen: they see themselues as it were diffamed before GOD, and that it is not for them to hide themselues any more. Then if I doe but grunt of ill will against my neighbour, yea though it cannot be saide that I hauehave called him naughtipacke, vnthrift or foole, but that I hauehave but onelyonly nodded my head at him, or made but a flirt at him with my finger: behold, it is a false witnessing before God. And why? For I despise my neighbour, and am desirous to shame him. And what moued me thereto? The misliking of him which I hauehave conceiued against him.
But on the contrarie part, if I bee desirous to giuegive my neighbour good counsell, and to seeke his weldoing, so as I am not ledde by any euill affection, but I woulde procure his welfare as much as in me is: I may well say vnhappie man, looke to thy selfe, it seemeth that thou intendest to sell thy selfe to the deuill, wilt thou bee a slaue vnderunder that cursed bondage? Thou shewest indeede that thou art witlesse and starke madde, seeing thou wilt receiue no warning. Wilt thou needes perish so vnhappily? Go like a wretch as thou art, euerie man ought to spitte in thy face. I may alledge all this to a man, and yet doe him no wrong. For why? I coulde not otherwise reclaime him. When I see that Sathan hath so hardened him, that hee had neede to bee quickened vp with maine strokes of the hammer: I may deale thus vehemently wt him, and it is the next way to couer his faultes. For to what intent doe I so, but that they shoulde be pardoned at Gods hande, and that he should no more be diffamed to the worldward? It greeueth me to see him pointed at with the finger, it greeueth mee to see him a laughing stocke to al men, it greeueth me to see him set as it were vppon a scaffolde for all men to gase at: I say this geere greeueth mee: and therefore I labour to bring him into the right way againe. In so dealing there is no wrong at all. But yet for all this we must not take leaue to bee ouer bitter. For although wee bee verie well minded, and bee not caried with any euill intent: yet may wee soone doe amisse,Gal. 6.1. if we be too sharpe in rebuking. And therefore doeth Sainct Paul warne vsus expresly, to deale mieldly in rebuking such as hauehave offended. And why? Consider (saieth hee) that thou thy selfe also maist fall. Therefore let vsus bee mielde and gentle to our neighbours, as wee woulde they shoulde bee to vsus in like case. But howe soeuer the worlde goe, let vsus speake of vyces without colouring of them, and let vsus indeuour lustilie to correct offenders, according as they bee able to beare, and after as wee see them disposed: and let charitie and brotherly louelove moue vsus thereunto, for if wee pray God to guide and gouerne vsus in this case by his holy spirite: the thinges that are spoken roundly and charitablie cannot bee counted an iniurie. Yee see then that the way for vsus to keepe this commaundement, is to beware that wee doe not so much as once open our mouthes to speake one worde of rayling or slaundering, vppon enmitie or euill will: and yet notwithstanding to rebuke offenders plainly and mieldly as wee would that others should do to correct vsus in like case if neede required. If we vse this vprightnes: then shall we not bee false witnesses against our neighbours.
Furthermore let vsus marke, that where as Falsehoode or Falsenesse is spoken of: wee bee not onelyonly forbidden to inuent or forge any lye, so as the thing that wee speake shoulde bee contriued without any colour of trueth: but if a man doe maliciously marre deface or disgrace the thing that is not euill of it selfe: beholde, it is alreadie a false witnessing. According wherevnto it is saide that the parties which gaue euidence against our Lorde Iesus Christ,Matt. 26.60.61. that he had saide, Destroye yee this Temple, and in three dayes I will builde it vp againe, were false witnesses: and yet not withstanding it is verie certaine that Iesus Christe had saide so, and that hee had spoken the selfe same wordes with his owne mouth. Why then are the reporters, of them called false witnesses? The reason is, because they wrested the wordes of the sonne of GOD, to another sense than hee had spoken then, and therevpon went about to ground their owne furie, and to charge him with wicked slaunders, as though hee had spoken of the meteriall temple of Ierusalem, whereas he ment his owne bodie,Col. 2.9. which is the very temple wherein dwelleth the sulnesse of the whole Godhead: for he is God manifested in the flesh.1. Tim. 3.16. So then, we see in fewe wordes, that the falsenesse which God condemneth here, is not the contriuing of some lie, nor the forging of some thing that was neuer done nor saide, so as we should report some fable, and men should not knowe what it is: but also a malicious wresting or defacing of words that might hauehave beene well taken, and a turning of them to euill: if we doe so we are false witnesses. As for example some are so frowarde, that as soone as they spie a thing that mislyketh them, although it be not altogether wicked and vngodly: yet they fall to picking of some quarrell to it. O say they, see, such a man hath done such a thing. If they spie neuer so little a spot or specke, there needes no more with them to make vertue become vice. If wee doe but misconster some one worde that is well spoken, beholde, wee mischarge the partie, and his good reputation is wounded. Yee see then that we bee false witnesses, not onelyonly when wee inuent thinges that were neuer doone nor saide: but also when either by suttle caueling, or by any leawde and indirect slight, we wrest the thing amisse which might hauehave bin wel taken. Nowe (as I saide) this commeth to passe nowe and then by reason that men are ouercaptious. And if they bee frowarde: needes must they turne all thinges to ye worst. But it is saide that louelove is not mistrustful,1. Cor. 13.5. as Saint Paul speaketh of it: & therefore wee must be sure that a thing is euill, before we condemne it. It is true that wee may sometimes bee deceiued in discerning of good and euill: But when there are apparant signes and tokēs, and the matter is manifest as we may bee able to say, This is ill done: if wee be still too much wedded vntounto it, it cannot bee but sinfull. And specially if our nature bee so malicious as to bite men and to slaunder them where there is no cause: surely we be condemned for falsewitnesses before God.
Nowe if they that are stout in rebuking vyces be to be condemned, whē their stoutnes proceedeth of too rigorous a minde: what shall they be whose doings spring of manifest hatred and which will needes misconster such sayings and doings, as might neuerthelesse be wel taken, and hauehave no apparant fault in them? If they marre such thinges by their lewde constructions: are they not false witnesses before GOD? So then, let vsus learne in fewe wordes to maintaine the honestie and welfare of our neighbours in such sorte, that whether wee rebuke them, or whether we speake of their vyces to the intent they shoulde bee punished, and that such as might bee seduced and miscaried by their euill example may bee reclaymed: let vsus alwayes hauehave this regarde in our speaking, namely that wee seeke their welfare and benefite as much as in vsus lyeth, and that wee keepe such an euen hand continually, as we diffame not men after such a sort as they shoulde bee out of heart with it. For wee shoulde rather burie their faultes to the vttermost of our power both before GOD and man, to the intent they may call themselues home againe, and not forgoe all shamefastnesse, and so rush out into all naughtinesse. That is a thing which we must needs take heede of.
Nowe if wee will obserue the thinges that are conteined heere: we must resort to a higher grounde: which is, to consider for what purpose God hath made our tongues, and to what ende hee hath giuen vsus speech: namely to the intent wee might impart our mindes one to another by communication. And wherevnto shoulde the communication of men tende, but to the maintaining of themselues in charitie and louelove? Therefore at a word, wee must learne so to bridle our tongues, as the vnion which GOD hath commaunded, may alwayes bee mainteined as much as is possible. And that is the cause why saint Iames vseth such earnestnesse in speaking of euill wordes.Iam. … The tongue (saieth he) is a small thing, and but a little peece of flesh: and yet it kindleth such a fire, as is able to burne vp the greatest woods in the worlde. Nowe let vsus come backe to the saide grounde: which is, to vnderstande that God wrought vsus a singular benefite, in giuing vsus abilitie to common together. Beholde, the thoughtes of men are secret: and yet the tongue serues vsus to vtter our minds. Therefore let vsus be circumspect in vsing such a benefite, that it bee not steined by our vice and naughtinesse. And seeing that God hath giuen it vsus to maintaine louelove and brotherly good will one towardes another: let vsus not abuse it in babling, or in gadding vp and downe with it to sowe rancour & malice among our selues, by wresting our words amisse. Thus ye see whereto we must come backe.
And when wee knowe generally, howe to auoide the crime of false witnessing: forasmuch as it is a hard thing to bridle our tongues: let vsus take the more paine and heede to doe it. We see that many euill wordes doe easily scape vsus. And when we hauehave talked to and fro vnaduisedly: because wee bee accustomed to it, we thinke it is no fault before God. But let vsus marke that forasmuch as wee bee naturally too much inclined to speake vndiscreetely, and to cast foorth wordes of blame and reproch against our neighbours: wee hauehave the more neede to indeuour to imprison our tongues and to holde them downe. For though wee bee giuen to some one sinne more than to others: that will not serue vsus for excuse before God. But when wee perceiue any fault in our selues, we must not flatter our selues in it, but rather bee sorie for it and say, Alas I see this disease reigneth too much in me, and therefore I must fight the more stoutly against it, and I must by Gods grace inforce my selfe to attaine to the repressing thereof, seeing I perceiue that God condemneth it. And herewithall let vsus bethinke vsus of the threates that are giuen out against it.1. Cor. … For whenas sainct Paul saieth that neither whoremongers, nor drunkardes, nor theeues, nor murtherers shall inherite the kingdome of heauen: he addeth also Cursed speakers, and he banisheth them likewise from all hope of life and saluation.
Nowe when wee heare these thinges, is it for vsus to couer our selues any more with leaues, or to beare our selues on hande that there is no harme in speaking euil of our neighbors? Thinke wee that the threate which God hath vttered by the mouth of S. Paul, serueth but to scare little children, and shall not bee executed vppon such as will needes exempt themselues from it, as it were in despyte of him? Yes.
So then let vsus take paine in this behalfe: and to conclude, let vsus specially make this comparison, that if God will hauehave vsus to mainteine the good name of our neighbours, forbidding vsus so streitly to lay blame or misreport vponupon it, whereby their honestie may bee defaced: hee will much more hauehave vsus to regarde his honour. For are wee not a hundredfolde more bounde to maintaine Gods honour,Psal. 16.2. than to preserue the good estimation of men: seeing wee cannot by any meanes benefite him? Yes: And therefore let vsus beware that we beare not false witnesse against God,1 Cor. 15.15. according to Sainct Paules saying, who auoweth that such as corrupt the purenesse of the Gospel, are falsewitnesses, against God and not against men. What is to be done then? Wee must maintaine Gods trueth, and deale so roundly in it, that forasmuch as wee see the doctrine is good, wee beare it abroade and maintaine it, knowing that God hath ordeyned vsus to bee as his deputies. Then if I see the trueth oppressed, I must not suffer it, to my power. Why so? God hath appointed mee to see that lying and vntrueth bee suppressed in his name. And this is to bee obserued most specially, when the doctrine of saluation commeth in question. As for example, when wee see the doctrine in daunger to bee falsified, and that men woulde mingle Leuen with it, to imbrewe men with falshood and leasings: in that case we must be zealous indeede, not suffer false witnesses to hauehave their full swindge against God, vnlesse we mind to consent to them, and to bee partakers with them, as I hauehave declared alreadie. Finally let vsus learne, that when wee hauehave liued in such plainenesse among men, as it cannot bee laide to our charge that wee hauehave gone about to deface any man by slaundering, rayling, or backbyting: wee must also hauehave such zeale to Godwarde as his trueth may continue sounde, and be maintained to reigne among vsus. Thus ye see in effect what wee hauehave to consider vppon this commaundement.
Nowe let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vsus perceiue them better than we hauehave done, and to leade vsus more and more to such repentance, as we may learne to bethinke vsus of our sinnes, to be sorie for them, and to mislike of them, that hauing obtained forgiuenes of them, we may learne to direct our life according to his holy commaundementes, so as he may be honored of vsus with true obedience, & not onelyonly with confession of the mouth. That it may please him to graunt this grace, not onelyonly to vsus, but also to all people & nations of ye earth &c.