Sermons on the Ten Commandments, Sermon 11
The. 11. Sermon.
Deut. Chap. 5.
20 Thou ſhalt not beare falſe witneſſe againſt thy neighbour.
WE hauehave heretofore ſeene, that it is not lawfull, after what manner ſoeuer, to moleſt and grieue our neighbours, either in their perſons, or yet in their goodes. But becauſe there is yet an other kinde of hurting by the tongue, God would alſo make mention hereof in his lawe, as wee ſee in this place. Therefore, as before he hath forbidden vsus, to commit any outrage againſt our neighbours, which thing he hath comprehended vnderunder this woord of murder, not to trouble or annoy them in what ſort ſoeuer, or to hurt them in their goods: ſo here he ſheweth vsus, that wee ought to ſpeake no euill of them, that wee muſt vſe no talke which may bee to ſtaine them with any blot of infamie, or any euill and wicked note. True it is, that expreſſelie he ſpeaketh of bearing falſe witneſſe, but this is, according to the rule we hauehave before ſet downe: namelie, that he propoſeth thoſe thinges, which ought to bee moſt of all deteſted: for this end, that wee ſhoulde abhorre thoſe ſinnes, whiche any way come neere them. If wee therefore ſpeake euill of our neighbours, if we ſlaunder them, albeit this bee accounted no grieuous ſinne before men: yet God ſhall eſteme it as heinous as bearing of falſe witneſſe. But one may make here a queſtion, why God hath in this place ſpoken of bearing falſe witneſſe, & of periuries, ſeeing he hath ſaid before, Thou ſhalt not take the name of the Lord thy God in vaine? For it ſeemeth hereby, that this is but a ſuperfluous repetition. And in one ſo little ſummarie of the lawe, where there are but ten ſentences, to reiterate, and put downe one thing twice, it ſeemeth not good or conuenient. But we muſt note for anſwere hervnto, that the commandement which we hauehave before expounded, of not taking the name of God in vaine, was in the firſt table, where God had reſpect vntounto the maieſtie of his name, to the end wee might hauehave it in greater reuerence. Therefore, when we ſpeake of God, let vsus conſider of the infinite glorie which is in him, that we open not our mouth at any time, but in feare and humilitie. So then, be it we are to ſweare, be it that we are to ſpeake of God in any manner, wee muſt alwayes thinke, that his name ought to be had in reuerence, that we muſt not vſe it at randon, raſhlie, or vnaduiſedlie. Thus much then touching that we hauehave before ſeene. Now God ſpeaketh of an other thing: namelie, of not hurting our neighbours, of not doing them any iniurie, or working them any damage, by our wicked tongue. So then, ſeeing theſe commaundementes hauehave two diuers endes, wee ſee how theſe two ſentences are different, and that there is nothing ſuperfluous or more than needeth. Let vsus therfore diligently note, that foraſmuch as it is in this place handled and intreated, how men ought to bee conuerſant together in all charitie and vprightneſſe, that although the name of God be profaned in falſe witneſſing: the lawe notwithſtanding is not ſuperfluous, when it is commaunded, That we beare no falſe witneſſe againſt our neighbours. Now we hauehave in this place to declare, that God would in this cōmaundement generallie condeme all ſlaunders, all falſe reportes, all defamations, and ſuch like things. And to ſhew that this is ſo, it is ſaid expreſlie in an other place, Thou ſhalt not walke about with tales againſt thy neighbour,Leui. 1…. 16. thou ſhalt not ſpeake euill of him to defame him. And if the lawe of God conteine a perfecte rule of well liuing, it followeth that this is therein compriſed. Now where ſhall wee place it, but vnderunder this ſentence? Wee muſt therefore conclude, that albeit GOD hath here ſpecified the name of falſe witneſſe, that this notwithſtanding, he woulde extend this doctrine to all ſlaunders, to all falſe reportes, to all by tales, whiche tend to the diſcrediting of our neighbours, or to the hurting of them in their good name and eſtimation.
Wee ſee then howe God would here ioyne vsus together in louelove and friendſhip, in as much as he permitteth not any to bee hurte in his good name, no more than in his perſon, or goodes. Wherefore, he which defameth his neighbours, he which ſlaundereth them, in what manner ſo euer, as much as in him lieth maketh as it were warre with God, and breaketh the bond of charitie, which ought to be betweene men: and when wee ſhall hauehave well conſidered all, it is certeine, that falſe reportes, ſlaunders, & backbiting, doe more harme oftentimes, than doe theftes. And ſo let vsus knowe, that if wee will obey GOD, we muſt mainteine the honour and credit of our neighbours as much as ſhall lie in vsus. For when he hath forbidden vsus to hurt his good name, he willeth alſo, on the contrarie ſide, that wee mainteine the honour and eſtimation of all. Now it is not ſufficientlie mainteined in his eſtate, when we harme it not, except we withall procure the good thereof. Nowe, wee ought to proceede by the degrees which God would here ſignifie, when he ſpeaketh of falſe witneſſe bearing. The firſt is therefore, that when wee ſhall come into iudgement, we take heede of hurting thoſe by any falſe report, any lying, any forſwearing, whoſe honour and good we are bound to procure. For he which ſhall beare falſe witneſſe againſt his neighbour, he ſlaieth, he robbeth him as much as in him is, and he doeth all the euill which proceedeth from periurie. True it is, that oftentimes we ſhall not thinke hereof,Deut. 17. 7. but the thing notwithſtanding is ſo. And this is the cauſe why GOD commaunded in his lawe, that the witneſſes ſhould bee the firſt which ſhould laye handes to the execution of him, which was puniſhed for any euill deede, to the end it might be knowen, that by their voices, and by their tongues, they hadde put him to death, and that the witneſſes ſhould be put in greater feare of ſpeaking otherwiſe than the truth, when euerie one ſhould thinke he hath to render an account vntounto God, if he ſhall hauehave bene a witneſſe againſt any. So then, when queſtion is of being a witneſſe, euerie one muſt deepelie conſider of the matter, and take diligent heede he enlarge not his conſcience, but that he ſpeake in pure ſimplicitie, that which he knoweth to bee true before God. And here we are to thinke not onelyonly of falſe witneſſinges, whiche ſhalbe againſt the life of a man: but of ſuch alſo, which concerne their goodes and eſtimation. So then wee are warned in all reſpectes, to procure the honour and profite of our neighbours, when wee are to beare witneſſe: and yet not ſo, that vnderunder this ſhadowe of couering the iniurie of him which hath offended, or of preſeruing his goodes, we lie before God. For if the honour of men bee deare vntounto vsus, what ought the honour of God to bee, if wee will make compariſon? When he forbiddeth me to beare falſe witneſſe againſt my neighbour, it is, becauſe God will that there bee louelove betweene men, that none be iniuried either in his good name, or in his goodes. Now, if God hauehave a regarde and care of vsus, which are but poore wormes of the earth, thinke wee that in the meane time he will forgette him ſelfe? But if by falſe witneſſe I ſeeke to beare out, and bolſter him whiche hath done euill, if I couer the fault, if I diſſemble it, certeine it is, that I blaſpheme God as much as in me is. And why? For I proteſt that I will ſpeake the trueth, and in the meane while I come to lie. And is not this to vnhallowe the name of GOD? Is not this to deface his glorie? So let vsus not thinke, that God in this place woulde gratifie euill doers, to couer the iniquitie and wickedneſſe of men, when he ſaith, Thou ſhalt not beare falſe witneſſe againſt thy neighbour: but he would brieflie ſhew vsus, that wee ought, as farre as wee ſhalbe able, to procure the credit, and mainteine the good name of our neighbours: ſo bee it, this may be done in trueth. Moreouer, let vsus note, that GOD hath reſpect here rather to the wicked affections and deſires, which proceede from rancour and malice, than to the deede it ſelfe: as wee ſhall better perceiue in that which remaineth to bee handled. For wee hauehave alreadie touched, that God ſpeaketh not here onelyonly of thoſe falſe witneſſinges, whiche are giuen in iudgement, when a ſolemne oth is taken: but withall, of all ſlaunders and defamations. So, in what ſort ſoeuer I backbite my neighbours, this ſhall alwayes bee accounted for falſe witneſſe before God. If I ſhall goe and blabbe a tale in ones eare, to defame my neighbour, loe a falſe witneſſe. It is true, that I hauehave not bene called before the Iudge, I hauehave not put forth my hand to the booke, I hauehave not vſed any of theſe ceremonies: yet wee ſee how GOD ſpeaketh hereof; and therefore beholde howe wee ſhalbe culpable of ſo great a fault as I hauehave ſaide. But nowe, if I ſhall aduertiſe one vppon no euill will that I beare the man, that there is ſuch and ſuch a wickedneſſe in him, ſhall I for this bee accounted a falſe witneſſe before GOD? No. For God hath reſpect preciſelie vntounto the enimitie and euill will. If then I hate one, and ſhall vppon this goe about to diſcredit him by falſe reportes, if for the euill will I beare him, I ſhall ſeeke to ſlaunder him, loe, in what I am condemned for a falſe witneſſe. If I bee led with a deſire of euill ſpeaking, to defame my neighbour, if this vice reigne ſo in mee, that I endeuour with all my might to ſtaine his credit, beholde I am a falſe witneſſe. And loe for what cauſe it is ſaide, That charitie and louelove couereth a multitude of ſinnes, but hatred diſcouereth a multitude of faultes. See howe Solomon hath briefly touched in this ſentence,Pr…. 10. 12. what the roote is of ſuch falſe witneſſings, as GOD by the lawe hath forbidden and condemned: namelie, that wee are led herevnto by hatred. And why? For if wee loued one an other, without all doubt, wee would endeuour to liue together in all louelove and friendſhippe. Wee knowe full well, that when we ſpeake euill of one, to hurt his honeſt name, wee can but kindle a fire of diſſention: for be, for the maintenaunce of his credit, muſt needes bee forced to chafe and fret againſt vsus: and then behold, all louelove and friendſhippe is broken. So then, as long as wee ſhall hauehave a care to mainteine charitie, wee ſhall couer, as much as wee may, the faultes of our neighbour. But bee wee at variaunce? Our tongues ſhall forthwith be ouerlauiſh to ſpeake euill of them, with whom wee diſagree: and as our heartes ſhalbe empoiſoned with malice, ſo muſt it needes hauehave his vent in the tongue, that the euill will wee hauehave ſmoking within vsus, may bee ſet on light fire abroade. Let vsus therefore diligentlie note, that GOD in this place hath condemned all ſlaunders, whiche proceede from enimitie and euill will. When wee hate one, wee could with him hanged: and if wee are not able to hurt him, neither in his perſon, nor in his goodes, by ſpoiling him of his ſubſtaunce: yet wee will ſeeke to ſhame him with ſome malicious ſcoffe or other: wee will endeuour, by all the meanes we may, to defame him. Therefore, when wee beare ſuch haired againſt any, this is ſure an euill roote, and it muſt needes bring foorth like fruite. Yee ſee what the point is, wherevnto wee muſt come, if wee will hauehave the right vnderſtanding of this commaundement of GOD. Now withall, let vsus note by the way, that when it is ſaid, That charitie couereth the multitude of ſinnes, that this is not ſo to bee taken, that wee muſt flatter one an other, and by lying nouriſh the vices which are in vsus: but this is ſpoken for this purpoſe, that wee blabbe not foorth the faultes of others; as deſirous to defame them: whereby we might happilie diſcourage then, and bee an occaſion (peraduenture,) that they ſhall abandon all ſhame, and giuegive them ſelues ouer to vtter impudencie: as wee ſee many deſperate perſons doe. Let vsus note then, that the holy Ghoſt meaneth not to make vsus flatterers, or mainteiners of the vices whiche are in our neighboures, or to make vsus liers: but he will that wee endeuour, with all our might, to correct and amende the faultes which are in them: and yet ſo, that wee beare charitablie with them, without driuing them to deſpaire, when they ſhall bee ſpotted with many vices. For when a man ſhall ſee that one diſgraceth and ſhameth him, and that deſpitefullie: he will deſperatelie giuegive him ſelfe ouer vntounto all miſchiefe, and harden him ſelfe therein. Wee are therefore the cauſe, that thoſe which hauehave heretofore followed ſome euill trade of liuing, harden them ſelues therein, and in deſpite of God and man, perſiſt in their wickedneſſe, if rudelie and vndiſcretelie, without any affection of charitie, wee reprehend them. Wherefore let vsus take greate heede, that when we reprehend the vices of any, we doe it with ſuch mildneſſe and gentleneſſe, that they whiche are reproued may know, that for a louelove we beare them, we would withdraw them from the way of deſtruction.Iam. 5. 2…. And loe why S. Iames hath applied this place to them, which by gentle corrections, by ſweete and amiable words, ſeeke to drawe and allure their neighbours to God. Therefore, when I ſhall ſee one ledde away vntounto witkedneſſe, if I warne him of his faultes, and by admoniſhing of him, can winne him into the right way: loe (ſaith he) howe this ſentence ſhalbe accompliſhed, That charitie couereth the multitude of ſinnes. I graunt that Solomon ſpeaketh hereof vntounto an other end: but Saint Iames hath not euill applied this doctrine: ſignifying, that when wee would couer ſinnes, it muſt not bee by cloſing vp our eyes, or by not ſpeaking one word of them. Therefore, when one ſhall hauehave offended GOD by dronkenneſſe, wee muſt not diſſemble the matter altogether, to couer it by charitie: for this were to practiſe this doctrine verie ill: but we muſt rather vſe gentle and brotherlie correction, and withall procure, that the vices beeing buried before God, they be not called to remembrance before men. We muſt then content our ſelues, to hauehave put our neighbours in minde of their faultes, holding alwayes this meaſure in our reprehenſions, that the faultes beeing corrected and amended, we defame not (if wee may poſſibly chooſe) them, who muſt hauehave ſome ſhame for their repentaunce, but in no wiſe bee caſt into deſpaire. But this doctrine is euill practiſed. For wee ſee howe wee erre alwayes in both theſe extremes, and that the meane is neuer kept: namelie, to correct the vices by mildneſſe and gentleneſſe, which wee ſee in others, and to ſeeke ſo to hide them, as yet to remember the offenders of them: howbeit in ſuch ſort, that it bee not to their reproch and infamie. But what? We ſeeke the louelove and fauour of men, and this wee will winne by flattering of them in their ſinnes. Wee ſhall perceiue, howe they offend GOD in one thing or other: this wee let paſſe. As wee would they ſhould ſpare vsus, ſo we will winke at and beare with the euill wee ſee in our friendes. Yee ſee then a wicked couerture, wherewith Satan blindeth the eyes of wretched ſinners. And wee are the cauſe hereof, becauſe wee diſſemble the faultes which ought to be reproued of vsus. But yet, as if this euill ſufficed not, the worlde at this day is proceeded ſo farre herein, that we ſhalbe thought not to bee good friends with them, with whom we are ioyned, except wee will conſent vntounto all wickedneſſe for their ſakes. And if thoſe, whiche ſhall offend herein: yea, ſo farre that they will not doubt to lend their friend a falſe othe for his commoditie, ſhall be reprehended and puniſhed for their periurie: What (will one ſay) woulde you hauehave me to hurt my neighbour? Am I not bound vntounto him? And would you hauehave me depoſe againſt him? How ſhould I doe ſo? See, ſee, at what price we ſet the veritie and truth of God, ſee how we turne it into a lie, ſee alſo how wee abuſe the ordinaunce and commaundement of God, by the which he hath forbidden vsus to defame our neighbours. So let vsus learne that this is a wicked extreme, into which we fall, when wee will beare with that which is euill, when wee will nouriſh and mainteine vices: and aboue all, when called to giuegive witneſſe, and required trulie to declare, and to open the wickedneſſe, which is to be amended, we will be culpable thereof, and partakers as farre as we may. If I keepe cloſe murder or theft, if I conceale treaſon, behold I am accounted acceſſarie vntounto all theſe crimes both before God & before man. So then this which we hauehave ſaid, that we ought by charitie to couer the ſinnes of our neighbors, this I ſay hindereth not, but that we may declare the euill we know by them, if it bee needefull, and that wee ſhalbe required therevnto: yea, it ſhall bee good for vsus ſo to doe. But there is in this thing an other vicious extreame, wherein wee offend: when we are ouermuch giuen to blabbe forth thoſe faults, which ought quietlie to be amended and corrected by vsus, without making anie great proclamation of them: and this ſhall proceede oftentimes from euill will, oftentimes from ambition, and oftentimes from a fooliſh deſire of vaunting our ſelues. From euill will (I ſay) when oftentimes vnderunder a colour of zeale we will ſeeme to hauehave to puniſh vices, pretending that we can not ſuffer that God be offended, we come to prie into the life of them whom we hate, and if we finde anie thing we may grate vppon, anie thing we may ſnappe them vp for, beholde, wee hauehave an accuſation readie: and thus we falſlie abuſe the name of God, proteſting our ſelues zealous, men, when we ſeeke nothing elſe but to catch our enimies, tripping and failing in ſome one point of their dutie. And a man may eaſilie eſpie our malice in this, that hauing ſharpelie reproued a vice in ſome one, whom wee ſhall hauehave hated: wee will beare with it and hide it, as much as wee may poſſible, in ſome one of our friendes: ſuch an vnequall meaſure we will vſe. Nowe by this, is it not euident, that there is no good affection in vsus, and that wee warre not with the ſinnes and vices, but with the perſons in whom they are? Verilie, this caſe is cleare and eaſily to bee iudged. Let vsus therefore learne, that when we are to diſcouer the faults and vices which are in others, that our heartes muſt bee cleane and void of all euill will, that we may proteſt before God, that we deſire both the profit and welfare of him whom we accuſe. Loe, one note to be obſerued. And again, we muſt take heed of all fooliſh ambition, as I hauehave touched, that is, that we make not our ſelues monſters before men, as we ſee there are ſome which would make themſelues Saints in crying out vponupon, and ratling vp others for their faults. As ſoone as they ſhall ſee anie thing amiſſe, they muſt by and by charge a Queſt on it, and all the world muſt knowe he is a zealous fellow: and in the meane time, there is nothing in him but a fooliſh deſire to ſhewe him ſelfe. For this cauſe God oftentimes will puniſh ſuch a price, in as much as men thinke, that if ſo they hauehave ſharplie reproued others, O they are Saintes, and in a manner Angels: and in the meane while, they diſpenſe with them ſelues for much wickedneſſe: and when they ſhall hauehave offended more groſſelie than they whom they hauehave reprehended, they will (forſooth) that men pardon and forgiue them. And why? Becauſe they hauehave reprehended others to the quicke: yea, a man ſhall ſee ſome of theſe which bluſhe not to ſay, What? HaueHave not I reprehended euill? And when I hauehave behaued my ſelfe ſo ſtoutlie, is it not ſufficient? Namelie, that when this wickedneſſe was committed, I reproued it, I would not ſuffer it? Well, and if thou couldeſt not anie thing tollerate it in others, how wouldeſt thou that one ſhould ſuffer it in thee? If thou haddeſt in thee but one drop of good affection, wouldeſt thou not hate the vice in thy ſelfe, aſwell as in another? So then, when wee ſhall crie out againſt our neighbours to reproue them, let vsus beware we be void of al ambition, if we will open & diſcouer the wickedneſſe we hauehave perceiued in another. And let vsus obſerue this rule. Firſt to beginne with our ſelues, before we condemne the vices of others, & when we hauehave diligentlie ſifted & examined what is in vsus, then let vsus come vntounto our neighbours. This is the order we muſt obſerue in our reprehenſions, if we will proceed herein according vntounto the will of God. And note we, that in generall God hath in this place condemned all iniuries, all ſlaunders, ſo that if we doe but open our mouth to ſpeake euill, in what ſort ſoeuer, of our neighbours, we are condemned as falſe witneſſes before God. But by this it is not meant, that we ſhould hide & keepe cloſe the wickedneſſe which is manifeſtly knowen: for as we hauehave before ſhewed, that vnderunder this colour of couering of ſins, we muſt not nouriſh & foſter them by flatteries or lies ſo we muſt not vnderunder this ſhadowe, that we are forbiden to hurt our neighbors by word, ſay, that black is white: & this is diligently to be noted. For there are ſome which would hauehave nothing condemned what euer it be: yea, they would hauehave men frame their ſpeach ſo to colour & diſguiſe things, that if they ſaw theft cō mitted, they ſhould call it by ſome other name: they would in no wiſe, that vices ſhould be condemned by their proper titles. A man ſhal ſet this in manie: yea, when one ſhall ſharplie reproue ſuch wicked liuers, as ſhall not onelie hauehave offended God them ſelues, but ſhall be the cauſe, that the reſt, with whom they liue, ſhalbe drawen vntounto a loſe and diſſolute life, which ſhalbe as peſtilent and infections ſores to rot and corrupt all the reſt: when one (I ſay) ſhall reproue them, if he touche them as he ought, to the quicke, incontinentlie there ſhall be ſome of theſe nice and delicate felowes, to ſay, O Sir: ſhould you ſo ſpeake in the pulpit? A man ſhall ſee blaſphemies to reigne, a man ſhall ſee manifeſt impietie againſt God and his woorde, a man ſhall ſee ſuch villanous rebellions, as none more, a man ſhall ſee ſuch enormious and outragious offences, that it is not poſſible to beare with them, except a man wilbe a traitor to God. And well, one ſhall crie out againſt theſe things, and yee ſhall hauehave this replie made: What? Doeth not the Goſpell teach you to winne all the world by mildneſſe? Hath not Ieſus Chriſt called ſinners vntounto him in all leue and gentleneſſe, pardoning them their treſpaſſes? Muſt they then which preach the Goſpell vſe ſuch rigour? Lo, what ſhalbe ſaid: as if Chriſt would that his grace ſhould be abuſed, that vices ſhould hauehave their flote & full ſaile, that men ſhould diſſemble & cloke them, & that they ſhould not be reproued & condemned. Nay, contrariwiſe, it is ſaid, that by the Goſpel he exerciſeth an authoritie & iuriſdiction to condemne the whole world: & behold to what purpoſe this is: namelie, that we ſhould be confounded with ſhame, & as it were ouerwhelmed with confuſion, when our ſin ſhalbe opened & declared to vsus, that we hauehave no other refuge but to his meere grace & onlie merciemercy. Let vsus therefore diligentlie note, that wee are forbidden to defame our neighbours of harred & for ill will. But for all this, on the contrarie ſide, we are commaunded to blame the euill we ſee in them, and to reproue them with ſharpneſſe, when they ſhall ouer groſſelie offende, endeuouring with all our might (if wee may be able) to winne them to doe well: and withall, not ceaſing to aduertiſe others, not to bee corrupted by wicked examples. This ſhalbe better vnderſtoode, if wee ſhall take on the one ſide the ſentence of Ieſus Chriſt, where he ſaith, Who ſoeuer ſhall hauehave called his neighbour Foole,Mat. 3. 22. ſhal be culpable of hell fire, who ſoeuer ſhall hauehave onelie groined againſt him, is alreadie damnable: and on the other ſide, that ſentence where it is ſaid,Ephe. 5. 11. That we muſt reproue the vnfruitfull workes of darkeneſſe, that we muſt deteſt and abhorre euill: as Saint Paule ſpeaketh hereof alſo, when he ſaith vntounto the Corinthians,1. Cor. 14. 25 That if the Goſpell be preached, as it ought, they which ſhall heare it, hauing the ſecretes of their hearts made manifeſt, ſhalbe conſtreined to giuegive glorie vntounto God, caſting them ſelues to the earth, that is to ſay, being aſhamed of their ſinnes. And why? Becauſe they are brought to light, whereas before they were hidden, when their ſinnes were not knowen: they ſee that they are defamed before God, and there is no talke of hiding them ſelues anie longer. Therefore when I ſhall hauehave groined of euill will againſt my neighbour: yea, albeit ſo cloſelie, that one can not ſay, that I hauehave called him knaue or foole, but ſhall onelie hauehave wagged my head, or bit my lippes at him. Loe, a falſe witneſſe bearing before God. And why? For I deſpiſe my neighbour, I deſire alſo to put him to reproch and infamie. And what hath ſtirred me vp herevnto? Some grudge I beare him, ſome euill will I hauehave conceiued againſt him. Now contrariwiſe, when I will aduertiſe my neighbour, ſo that I ſhall ſeeke to do him good, that I ſhalbe led by no euill affection, but that I would procure his ſaluation as farre as lieth in me, I may ſay, Vnhappie man that thou art, take heede to thy ſelfe, it ſeemeth thou wouldeſt ſell thy ſelfe vntounto Satan, it ſeemeth thou wouldeſt captiue thy ſelfe vnderunder his curſed ſeruitude and bondage: thou ſheweſt well that thou art paſt all ſenſe, and enraged, when thou wilt receive no admonition, regard no warning: wilt thou needes periſh miſchieuouſlie and miſerablie? Go cayt…e: thou art worthie to be hated and ſpat at of all men. I may vſe to ſay all theſe words with a man, and yet do him no iniurie. And why? For I can not otherwiſe bring him to him ſelfe, to amend him. Therfore, when I ſee that Sathan hath ſo hardened him, that I muſt hammer him with great blowes to awaken him, I may here proceede with ſuch vehemencie of words: and behold alſo, how I ſhall ſeeke hereby to couer his faultes. For what other end and purpoſe hauehave I? What other thing ſhoote I at, but that they ſhould be pardoned him of God, and that before the world he ſhould no longer be defamed and made a reproch? It grieueth me that men point at him with their fingers, that he is become a reproch and byword to all, that he is as it were on a ſcaffold or ſtage expoſed to all ignominie and ſhame. This grieueth me (I ſay) and therfore I ſeeke to bring him into the right way, ſo that I vſe no iniurie towards him, in this manner of proceeding which I obſerue. Nowe, in the meane time we muſt take heede, that we looſe not the bridle to anie exceſſiue bitterneſſe of reprehending. For albeit we hauehave a good zeale, & are not moued with anie ill will: yet notwithſtanding, we ſhal verie much offend, when we ſhalbe ouer bitter in reprouing.Gal 6. 1. Loe, why Saint Paule expreſlie warneth vsus of this, that we reproue with all gentleneſſe thoſe which hauehave offended. Conſider ſaith he, that thou maieſt alſo fall and offend. Let vsus therefore vſe ſuch mildneſſe and gentleneſſe towardes our neighours, as we would be vſed towards vsus in the like caſe. But howe euer it be, let vsus ſpeake of vices ſo, that we diſguiſe them not, to make them ſeeme nothing, & let vsus ſeke roughlie to reforme them which hauehave offended: reprouing them in ſuch ſort, as they are able to beare, and as we ſee them diſpoſed: regarding alwayes, that we be moued hereto by charitie and brotherlie louelove. And ſo, when we ſhall pray God to conduct vsus in this thing, and to gouerne vsus by his holie ſpirit, a man ſhall not be able to count it an iniurie done to him, when we ſhal hauehave told him of his faultes roundly, and yet charitably. Ye ſee then what we hauehave to obſerue touching this commaundement: namely, that we muſt not open our mouth to ſpeake one worde ſlaunderouſly, and maliciouſly, againſt our neighbour: and yet in the meane time, that we reproue ſimply and plainly, ſuch as ſhall hauehave offended, as we woulde men ſhould hauehave a care to correct and amend vsus in the like caſe. When we ſhall vſe ſuch equitie and diſcreete dealing: behold, we ſhall not bee falſe witneſſes. Moreouer, let vsus note, that when mention is made here of falſhoode, we are not only forbidden to forge and inuent a lie, in ſuch ſort, that that we ſhal ſay, be falſly contriued and deuiſed without anie colour at all: but if we maliciouſly depraue that which in it ſelf is not euill, we beare herein falſe witneſſe. As it is ſaid, that they which depoſed againſt our Lorde Ieſus Chriſt, that he had ſaid, Deſtroy this Temple, and in three daies I will build it vp again,Mat. 26. 6. were falſe witneſſes, and yet it is certein, that Ieſus Chriſt had ſo ſpoken: that is to ſay, had pronounced theſe verie wordes with his mouth. They then which recite them, why are they called falſe witneſſes? The reaſon is, becauſe they turned the wordes of the ſonne of God into an other ſenſe than he had ſpoken them: and ſo ſought to bring him into hatred, charging him with ſo wicked a ſlaunder, as if he had ſpoken of the materiall temple of Hieruſalem, when he ſpake of his owne body, which was the true temple, in the which dwelt all the fulneſſe of the God head:1. Tim. 3. 16. for hee was God manifeſted in the fleſh. So then, we ſee that the falſhoode which God here condemneth, is not then only cōmitted, when we contriue a lie, when we forge that which was neuer ſaid or done, when we deuiſe a tale neuer knowne or heard of before: but then alſo, when we ſhall hauehave maliciouſly diſguiſed and altered a matter which might bee well interpreted, turning it to an euill ſenſe, when it might be well ment: and herein we bee falſe witneſſes. For example. There are ſome ſo wayward and ouerthwart, that as ſoone as they perceiue anie thing which diſpleaſeth them, albeit it hauehave no euill at all in it, neither againſt God, neither againſt man: yet are they readie to make an accuſation thereof, and to ſay, O ſee ſuch a man hath ſpoken or done ſuch a thing, ſo that a man ſhall not hauehave giuen, I know not what the ſmalleſt blotte that may be, but that which was a vertue ſhalbe taken for a vice. So then, when wee ſhall hauehave wreſted and depraued for one onelyonly word, that which hath bene well ſaid: loe, we charge a man with euill, wee hurt his good name, and harme him in his reputation. Let vsus therfore note that we are falſe witneſſes, not only when we forge & inuent that which hath neuer bene done or ſpoken: but when by anie ſubtile cauill, by any euill & ſiniſter interpretation, we ſhall turne that to euill which might hauehave bene well taken. Now, as I hauehave ſaid, this is oftentimes done, when men are too reprehenſiue & ouer captious, when they are wayward & frowardly bent: for then will they turne all to ill. It is ſaid, That charitie is not ſuſpicious (as S. Paule hath ſpoken hereof) and that we muſt know the euill before we condemne it.1. Cor. 13. 5. It is verie true, that we may bee often times deceiued in iudging of that which is good, and that which is euill: but when there ſhalbe ſuch ſignes and markes, that the things ſhalbe ſo manifeſt, that we may be bolde to ſay: Behold a wicked thing, yet if we be ouermuch bent to ſnatch at it, we may offend. And aboue al, when we hauehave ſo malicious a nature, as to backbite & to ſlander men for we know not what, know we that we are cōdemned as falſe witneſſes before God. Now if thoſe which on ſome occaſion giuen, hauehave ſhewen themſelues hardie & bold in reprehending, are yet to be condemned, becauſe they hauehave proceeded therin ouer rigorouſly: what ſhall be ſaid of them, which of manifeſt hatred will peruert that which hath bin done or ſpoken, which ought notwithſtanding to hauehave bene well taken, & wherein there ſhalbe no manifeſt vice? If they will peruert & depraue it by their ill & wicked handling, are they not falſe witneſſes before God? So then, let vsus lerne, ſo to procure the honor & profit of our neighbours, that alwayes we hauehave a regard vntounto it in our talking. Be it then that we reprehend them, be it that we ſpeake of their vices, to the end they may be puniſhed for them, & that they which might be ſeduced & led vntounto euill by their wicked example, be not peruerted: let vsus neuertheleſſe alwayes hauehave this regard, to procure their profite & welfare as much in vsus lieth. And let vsus alwayes obſerue this meaſure in reprouing, that we defame not men in ſuch ſort, that they be wholy diſcoraged to returne to do well. For we ought rather to burie their vices aſmuch as wee may, both before God & before men, that they may call to minde their dutie, & not loſe all ſhame to giuegive ouer themſelues inordinately vntounto all wickedneſſe. Thus ye ſee in what ſort we ought to procure their good. Now, if we will, as we ought, obſerue this which is here cōteined, we muſt come to an higher point & principle: namely, to conſider why God hath made our tongue, & for what cauſe he hath beſtowed on vsus the gift of ſpeking, knowing he hath granted it vsus to this end, that we might cōmunicate together. Now the cōmunication which is betwene mankind, what other end ought it to hauehave than to maintein vsus in charitie? We muſt therfore briefly lerne, ſo to bridle our tongues, that the vnitie & peace which God commandeth that we hauehave among vsus, be always kept & nouriſhed aſmuch as is poſſible.Iohn. 13. 6. And lo why S. Iames vſeth ſuch vehemencie when he mentioneth euill ſpeeches: he ſaith that the tongue which is but a ſmal portion of the bodie, & a litle morſell of fleſh, kindleth notwithſtanding ſuch a fire, as might burne the greateſt & thickeſt foreſts in the world. Let vsus therefore returne to this principle: namely, to know that God hath beſtowed on vsus a ſingular benefite, in giuing vsus the meane to be able to cōmen & conferre together. Lo the thoughts & affections of men are ſecret & hidden, & the tongue which openeth and diſplayeth the ſecrets of the heart. Let vsus therfore conſider diligently how to vſe well ſo great a benefite, let vsus beware how we defile our tongue with our vices & wickednes, ſeeing God hath giuen it to nouriſh a louelove & brotherhood among vsus: let vsus take heed we abuſe it not to babble & prattle of this & that, ſo as to turne our ſpeeches to ill purpoſes, to be empoiſoned one againſt another. Behold what is the point whervnto we muſt come. Now ſeeing we hauehave in generall known how we ſhal auoid this vice of being falſe witneſſes, becauſe this is an hard matter to bridle our tongues, let vsus trauell herein with ſo much the greater diligence. We ſee how many ill ſpeches eaſily eſcape vsus, & when we hauehave ſpoken at rouers, without any thinking what we ſay, becauſe we are ſo accuſtomed herevnto we thinke it no vice before God. But let vsus note, that the more we are by nature inclined to ſpeake vndiſcreetly, to reproch and backbite our neighbours, the more paines we muſt beſtowe to repreſſe, and bridle our tongues. For if we be giuen to any ſin, this inclination and accuſtoming our ſelues vntounto it, ſhal not ſerue vsus for an excuſe before God. Nay, when we ſhall hauehave knowne anie vice to bee in vsus, wee muſt bee ſo farre off from flattering our ſelues herein, that we ought to ſigh and ſay: Alas, I ſee this vice reigneth ouer much in mee, I muſt therefore more manfullie warre againſt it, and force my ſelfe, through the grace of my GOD, ſo farre as to repreſſe duplicate page duplicate page in me, that thing which I ſee God condemneth. And to be the more heedfull in this thing, let vsus thinke on the manace and threat he gaue againſt it.1. Cor. 6. 10. For when Saint Paule ſaith, That neither fornicatours, nor dronkards, nor extortioners, nor murderers, ſhall inherite the kingdome of heauen, & numbreth alſo among them railers, euill ſpeakers, baniſhing them in like maner from all hope of euerlaſting life and ſaluation: when we heare this, is there any talke to be had of couering vsus with leaues, to make our ſelues beleue there is no ill done, when we ſhall hauehave ſlaundered our neighbours? Thinke we that the threat which God hath pronounced by the mouth of Saint Paule, is onelyonly to feare little children, and that it ſhall not bee executed vponupon them, which would exempt themſelues from it in deſpite of him? So then let vsus labour with all our diligence, to obſerue this commandement. And aboue all (that wee may conclude herewith) let vsus make this compariſon, that if God will that the good name of our neighbours be kept and eſteemed deare of vsus, and if he ſo ſtreightly forbid vsus all ill reproches and ſlaunders, which might diſgrace and diſcredite him, how ought we to behaue our ſelues towards him? Are wee not an hundred times more bound to mainteine the honour of God? And becauſe we cannot profite him any way, are we not much more bound herevnto, than to conſerue in his entire eſtate the honour of men? So then let vsus beware of being falſe witneſſes againſt God: as S. Paule ſaieth,1. Cor. 15. 15 That they which corrupt the puritie of the Goſpell, are falſe witneſſes againſt God, and not againſt men. What muſt be done then? The truth of God muſt be mainteined by vsus, we muſt proceede therein roundly and vprightly: when wee ſhall ſee a good doctrine, we muſt defend and ſuſteine it, knowing that God appointeth vsus as his Proctors and Atturnies. Shall I then ſee a truth borne downe and oppreſſed? I muſt not ſuffer this as much as in me lieth. And why? For God calleth me to procure in his name, that an vntruth be repreſſed, and borne to the ground. And this ought to be obſerued, eſpecially when the queſtion is concerning the doctrine of ſaluation. So that when we ſhall ſee that this doctrine ſhalbe falſified, and that men would herein mingle their leuen, to corrupt others with their falſhoode and lying, we muſt here ſhewe our ſelues trulie zealous, not to ſuffer falſe witneſſes againſt God, to hauehave their ſway: except we will be conſenting with them, and partakers of their wickedneſſe, as I hauehave alreadie declared. And ſo let vsus learne, that when we ſhall hauehave liued with men in ſuch ſimplicitie, that a man ſhall not be able to charge vsus, that by backbitings, lies, or ſlaunders, we hauehave diſcredited any one: we muſt alſo hauehave this zeale towards GOD, that his truth remaine in his entire and perfect eſtate, and that it be mainteined ſo, that it may reigne and beare rule among vsus. Ye ſee in effect what we hauehave to conſider vponupon this commandement.
Now let vsus caſt our ſelues downe before the face of our good God, with acknowledging of our ſinnes, praying him to make vsus feele them better than we hauehave done, that we may be led further and further vntounto ſuch a repentance, as we may learne to conſider of our vices, to be ſorie for them, and to be diſpleaſed with our ſelues, to the end, that hauing obteined forgiueneſſe of them, we may learne to order our life after his commandementes, that he may be honoured of vsus in all true obedience, and not onelie by confeſſion of mouth. That it will pleaſe him to graunt his grace not onelie vntounto vsus, but to all people and nations of the earth, &c.