A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Commandment 9

A Bright Star which Leadeth Wise Men to our Lord Jesus Christ · Commandment 9

Now followes the ninth commaundement. Thou ſhalt not beare falſe witneſſe againſt thy neighbour.

This commandement is broken either

Inwardly by cauleſſe ſuſpicion and ſurmiſes.

outwardly or

Without ſpeach in

Geſture

Silence.

With ſpeach by ſpeaking or receiuing By ſpeaking.

Truly but to an ill purpoſe without diſcretion or good affection

Ones ſelfe by

Boaſting

Execuſing

Accuſing falſely.

An other either

Publique when a Iudg a witneſſe or Iurer doth it in a publique cauſe and aſſembly or a lawyer defends an ill cauſe.

Priuate by vniuſt

accuſing defē ding.

Falſely concerning.

By receiuing concerning

An other

Ones ſelfe in receiuing

Flatterie of other

Falſe accuſations of other.

HEre ſhould hauehave followed the ſumme of this commandement, and the handling of inward ſuſpicion and raſh iudging, and the two cauſes thereof vz. Fooliſhneſſe & vncharitableneſſe; which notes the partie that tooke the former copie, as then came to ſhort to ſet downe, and ſince by no meanes could come by them. The third followes,

The third cauſe of this vniuſt ſuſpicion & miſdeeming is an euill conſcience; for when one is himſelfe infected with any ſin and lies in it without repentance, he is readie to meaſure all mē by himſelfe, and thinkes no man can goe vpright, now himſelfe halts, And this is exceeding plaine in Saule. He was a wicked murtherer and purpoſed fully, if by any meanes he might effect his purpoſe to kill Dauid, and therefore we ſee howe he goes about craftily to bring him in danger, vnderunder a ſhew of friendſhip, and forſooth did beare ſuch a good minde to Dauid that worthie man and faithfull captaine, that had ventured his life for Gods cauſe and in the defence of his people; as that hee would freely and willingly admitte him to ſo neere a place as to be the Kings ſonne in law. And therefore if Dauid were as willing to accept of his offer in kindneſſe and dutie, as he was deſirous kindly to grant it, and offer it, there ſhould be no let but Dauid ſhould without delay eſpouſe his daughter, and become his ſonne in law, therefore he willed all his ſeruants to commend his good will vntounto Dauid and to ſhewe him howe highly he was in the Kings fauour; when all this while GOD knowes and hath made the world to know, that this was but to entrap him and bring him into a ſnare, that by her means he might the ſooner priuily diſpatch him. But when Dauid in modeſtie was vnwilling to take ſo high a place and therefore excuſed himſelfe for his pouertie and inabilitie to giuegive a dowrie befitting the greatneſſe of ſuch a perſonage; Saule verie glad of ſo good an occaſion as he thought would not let it ſlip; but as he made ſhew, in great kindneſſe tels him; what is the dowry all that you ſtand vponupon? if that be all the impediment, I will ſoone remoue this let, and the matter ſhall bee effected. Let p. 81not Dauid thinke but that his nature will afford a dowrie good enoughe for a princes daughter, and let him not imagine that Saule is ſo farre in louelove with mony as that he will looke for ſo great a ſumme of him, whō he hopes to find a valiant & couragious ſonne; no Dauid, thy valure is a treaſure and ſome of this courage, is that which my ſoule deſires, and which ſhall fully accompliſh this mariage we deſire▪ let mee but ſee heere 100. foreskins of the Philiſtines, thoſe enemies of God, and Gods people by whoſe meanes we hauehave ſuſtained much loſſe and daunger. Doe then I ſay take reuenge of theſe my deadly foes, which thy valure I know can doe without delay, and theſe ſhall be to me in ſtead of ſo many maſſes of gold and ſiluer, this ſhall be a price for which and in recompence whereof I will beſtow my daughter vponupon thee, which I doe not aske, doubting of thy valure and courage, but that a further experience, may more amply proue that of which we hauehave had continuall tryall in thy ſelfe, that thou wilt be a valiant ſon vntounto me This was a colourable ſpeach & pretēded great good will, whē in the meane while, all Sauls mind burned with malice and deſire of Dauids death and he hoped by this meanes to make him fall by the hand of the Philiſtians. Now Saule well knowing his owne falſehood and double dealing, was hereby brought into a vehement, but a moſt falſe and iniurious ſuſpicion of Dauids infidelitie and treacherie towards him.

So thoſe that hauehave poluted their owne ſoules and bodie with moſt filthy facts, and are the moſt vncleanneſt and wicked perſons in a countrie, will ſooneſt imagine and ſuſpect an other to be moſt filthie and are readie to iudge all men ſore where their ſores runnes. An other cauſe of this is hipocriſie when one neuer examineth his owne heart, then he is moſt readie to prie into an other mans life, and he that ſpares himſelfe will lay load vponupon an other.

Thus the Scribes and Phariſes were diſſembling hipocrites, and neuer medled with their owne hearts to condemne any ſinne there, and therefore Chriſt and his diſciples could hauehave no peace by them, but they were continually miſdeeming and ſuſpecting and ready to cenſure hardly of them without a cauſe, for if they would hauehave beſtowed but ſome time, in truth to hauehave entred vntounto their owne ſoules, and made a narrow ſearch of themſelues, they would hauehave founde ſo much buſineſſe there as other men might hauehave liued quietly enough by them. So Saint Iames ſaith, 3. Chap. 17. verſ. That true wiſdome which is from aboue, is without iudging without hipocriſie. He ſhewes the cauſe why the beſt men be neuer the raſheſt iudgers, neuer ſo haſtie to paſſe ſentence vponupon other men, becauſe they hauing true hearts & deſiring to be as good as they ſeeme to be, hauehave ſo much to doe in fighting and ſtriuing with their owne corruptions, as that they cannot ſpend ſo much time, to be examining other mens dealings, and marking what other men doe amiſſe.

So on the other ſide take me an hipocrite that cares for nothing but to make a ſhew before men, that neuer labours to approue his heart to God and neuer ſtriues againſt his owne ſecret ſinnes, you ſhall hauehave him ſo nimble and ſo quicke in ſearching out other men that he cannot ſee a fault where it is, but he hath ſuch ſharpe ſight that hee can ſee a fault where none is in an other becauſe he cannot ſee a fault where it is in himſelfe. They thought that the cauſe why they could ſo quickly condemne other men, was becauſe they were more holy thē other men, and therefore tooke a priuiledge to themſelues, to giuegive what verdit they thought good on euerie mans actions, but Saint Iames tels them an other tale and brings the true cauſe indeede, what made their hearts ſo readie to conceiue amiſſe and to thinke wrongfully of an other, becauſe they had not as yet learnd to thinke aright of themſelues, for more hipocriſie alwaies breedes more raſh iudging and miſpriſion.

Thus we ſee what be the cauſes of this euill ſuſpicion, namely at the leſt fooliſhneſſe and vncharitableneſſe, or elſe an ill conſcience and deepe hipocriſie and the one of theſe is alwaies a cauſe. Now the effects are euen as bad, for if the heart bee p. 82infected thus it makes one apt and readie to ſpeake & do euill, if one allow himſelfe to thinke euill, hee cannot withhold his tongue to ſpeake it, and his hand to practiſe ill if occaſion ſerue, for what euer is within in the thought that will ſhew it ſelfe opēly, it will bewray it ſelfe in the mouth, in the hand, in all ones actiōs. As appeares in Daniels enemies that hauing cōceiued an ill opinion of him, that he kept them from honour, did nothing elſe but practiſe and lay diuiliſh plots till they had brought him into danger of death and founde him within the compaſſe of a law. All this malice aroſe from hence, that they falſely ſuſpected Daniel to foreſtall them of honour and to hauehave kept them from that high place, that they thought themſelues as worthye of, and eueryevery way as fitte for it as hee.

The vſe of this is that if we would not be found culpable of the breach of this commandement, and trangreſſing againſt the name and fame of our chriſtian brother, then muſt we not giuegive ourſelues allowance to conceiue any ill opinion of them without ſufficient warrant, and due ground for the ſame, for though the thing which we ſuſpect be ſo indeede, that is not the queſtion, if we hauehave no warrant, nor noe good proofe and foundation for our ſuſpicion, we are guiltie of the hurting the fame of our neighbour, for what though it may he ſo, in matters of our neighbours credit, we muſt not take ſuch light coniectures as a ſufficient cauſe to moue a ſuſpicion; we muſt doe as we would be done by, and I pray you what man aliue almoſt is there that would not in his heart iudge this an vncharitable thing that becauſe his neighbour ſhould ſee I know not what weak probability, or rather ſurmiſes that had no probabilitie in them of ſome fault, therefore he ſhould preſently thinke and conclude that it was euen ſo, and beare ſuch an opinion of him as of a trangreſſor in that kind, what euer fault it be, and ſo giuegive his name ſuch a wound in his conſcience by this deeming as could hardly be healed againe▪ no man would count this good dealing to himſelfe and therefore euerie man muſt looke to himſelfe that he doe not build a ſuſpicion againſt his neighbour vponupon weake and idle props, neuer thinke ill of one, till he hath deſerued and giuen ſufficient cauſe of it. But now this muſt be known by the way, that though louelove wil not allow ſuſpicion, yet it doth not thruſt out diſcretion, it iudgeth not raſhly, but it iudgeth iuſtly, it is not ſo ſharpe ſighted as to ſee a little moath where none is, nor ſo purblind, but it can diſcerne a beame, therefore raſhneſſe muſt be condemned and auoyded, but there is an holy wiſdome to be had, as not to miſdeeme without ſufficient warrant, ſo when there is euident proofe, and plaine appearance of a ſinne to take notice of it to, which muſt be obſerued againſt many men that by this doctrine, and indeede wreſting it as euill men doe all ſcripture, take occaſion to thruſt admonition out of dores, and thinke all men ſhould be blinde, becauſe God will hauehave all men charitable. For ſo when they hauehave broken forth openly into groſſe ſignes of wickedneſſe, and all their life ſhewes them to be prophane, vngodly, couetous, and deceitfull, and without the feare of God, come now and admoniſh that certainly they be wicked perſons and hauehave no true faith nor repentance, preſently you ſhall hauehave this firſt defence, Oh, GOD knowes myne heart you muſt not iudge, you muſt not ſcearch into a mans heart.

But a chriſtian muſt iudge wiſely though not raſhly, he may iudge by the fruit, though not by the ſap; if ones wickedneſſe be hidden, then God would not hauehave men cenſure, but if it breake forth he would hauehave men take heede and reproue alſo. As for example if one ſee a man that delights in ill companie, is neuer wel and as he would be, but when he is among drunkards and ſwearers, and blaſphemers and ſuch like vermine, one may iuſtly and vponupon good ground without any ſinne ſuſpect ſuch an one, and ſay, ſuerely, this man is a bad fellowe, ſuch as his mates are, ſuch is he, for ſurely good men would be glad of the ſocietie of good men, and lambs will reioyce to be with lambes, and now he that doth take all his pleaſure to be among vngodly perſons, he hath pronounced ſentēce againſt himſelfe, like company, like man that keepes the companie. So if one p. 83heare any vomite out filthie and vnchaſt ſpeeches, & his tongue be full of vncleanneſſe, his mouth is neuer emptie of lewd and luſtfull words, now this is an infallible note and ſure brand of a filthie, vnchaſt, vncleane perſon, for out of the aboundance of the heart, the mouth ſpeakes; looke what ware comes into the ſhop, ſuch is ſurely kept in the warehouſe, and he that thinks thus of ſuch a perſon doth him no wrong at all.

So others hauehave a good hope and a good faith, they hope to be ſaued as well as the beſt, if one will beleeue them, and if you will not beleeue them, they take as a great iniurie done to them. But what reaſon can they giuegive of their hope, what ſound cauſe can they alledge why they ſhould be ſaued rather then Iudas, & not goe to hell as well as Cayne, ſurely, for a reaſon they can yeeld no reaſon of their faith, they be not learned, but they hauehave a good heart, and a good hope, that God will ſaue them. Nay they neither hauehave good heart nor good hope, for a good hope is alwaies vpheld by good reaſons and a ſtrong faith, by ſtrong grounds out of Gods word, elſe a man may talke of hope and faith, and a good heart, and be farre enough from any, leaſt he can ſhew vponupon what ground he builds his hope, it is but preſumption, and when ſinne and death ſhall encounter ſuch an one, he ſhall fall away without any ſtrength at all. So for the Sacrament, it is common cuſtome of men, a day or two before they come to the communion, to wrap vp many reckonings and foule matters among themſelues, and to rake vp the coles of their malice vnderunder the aſhes, ſo cloſely, as that one would hope there were no ſparke left, to kindle contention againe. But a day or two after, they be as craftie, as brawling, as full of couſening; & deceitfulneſſe as euer before then one may boldly ſay, you hauehave polluted the holy Sacrament, you hauehave defiled the table of the lord, you came to it without faith or repentance, oh but you muſt not iudge. Yes now the caſe is ſo cleare a mā may iudge, for certainly if one come with repentance to the Sacrament he ſhall go with repentance from the Sacrament, & if one come a good man thether, it will make him better then he was; for God will alwaies keepe his promiſe, and if one come as he commaunds, he ſhall finde his ſinne killed, and he would not hauehave falne to his olde courſe ſo ſoone again, nor returned to his filthie vomit, if he had fed of the holy and pure bread of life Ieſus Chriſt with an heart purged by faith and repentance. And therefore though no man muſt ſuſpect without good ground, yet a man where there is iuſt cauſe ought to pronounce iuſt iudgement. Thus much for the firſt which is the moſt ſecrete and inwarde breach of this commaundement.

Now the outward followes, which is eyther without ſpeech or with ſpeech. Without ſpeech eyther by geſture or ſilence. By geſture, when one carries himſelfe reprochfully to his brother, and vſeth ſuch a kinde of behauiour as tends to vilifie mocke and diſgrace him. This Pſalme. 22. is condemned by a prophecie of Chriſt Ieſus. That they nodded their heads at him and made mowes as indeed they did after, and this was as great an indignitie, and doth oft times as much diſgrace one, and make him contemptible in the eyes of the beholders, as if one ſhould rayle vponupon him, with vilde and ſlaundrous words. This then is a wrong to ones name, though one doe not ſlaunder and rayle, yet if he vſe his hand or his tongue or heade or any part of his bodie in ſuch a cariage and geſture as doth tende to mocke his neighbour, he ſinnes againſt his name and credit. The next kind is by ſilence, when one houlds his peace when he heares his neighbour ſlaundred, he ſtands by and can teſtifie of his own knowledge that the thinges ſpoken be falſe and lying and yet either in flatterie or feare of diſpleaſing lets all alone, and doth not ſpeake that he knowes to defend his neighbours innocencie and credit, he comes within the compaſſe of bearing falſe witneſſe, and by ſilence makes himſelfe guilty of the ſlaunder. For he ſuffers his neighbours innocence to be ſuppreſſed and his name defamde when it lay in his power to defend him. And euen the law of nature will confute ſuch a man and ſtrike him downe dead that he ſhall hauehave nothing to ſay for himſelfe. For doth not nature teach vsus that this is equall to doe as we would be done by?

And which of vsus is there that if one ſhould be in company p. 84where he were charged with falſe accuſations & that his neighbour knew well enough but yet would not ſtirre his tongue to cleare him or ſhew the truth of the matter, and ſpeake in his neighbours defence, whom he knew to be farre from all ſuch ill practiſes; eueryevery owne would that this ſilence were a betraying of his neighbour, and a great wrong as indeede it were. Then if we thinke others ſhould not be ſilent when our name is wronged, let vsus meaſure and open our mouthes to maintaine our neighbours puritie and good credit againſt any ſlaunderers, which if we doe, we ſhall keepe this commaundement, in ſome meaſure, and God will ſtirre vp others that in the like caſe ſhall defend vsus, and ſpeake boldly to cleare our innocencie. And thus this commaundement is broken without ſpeach.

Now by ſpeach it is broken either by giuing or receiuing. By giuing out ſpeach either true or falſe, for one may be an enemie and as much breake this commandement in ſpeaking nothing but the truth, in ſome caſes, as in other caſes if he ſpeake falſe and lying things, and this truth if it be put in the other end of the ballance of Gods iudgement will weigh as heauie as falſhood. If one ſpeake the truth without diſcretion, vnſeaſonable, out of time and out of place, if his words be true, but his end falſe and wicked, and his purpoſe naught, he is as cruell and malitious an enemie to the name and credit of his neighbour, and as vilde a ſlaunder in the ſight of God, as if he ſpoke that which were falſe. This was the fault of Doeg, that curſed enemie of Dauid. When he ſees Saul hauehave an ill opinion of Dauid, and all his freinds, and comes in a chafe to his men ſaying, what will none of you tell me that my ſonne and my ſeruant hauehave conſpired againſt me? And Doeg knew full well by Sauls behauiour, that his end was miſchieuous, and he would make a diſpatch of all Dauids friēds, he ſteps me out now in this vnſeaſonable time, and there ſhewes what he had ſeene; that the prieſt had giuen Dauid bread and a ſword, and counſelled with God for him. This was ſo indeed as he ſaid, but this was a moſt diuelliſh and wicked part, and a foule fault; for hence aroſe that cruell perſecution, and the murdering of ſo many innocent ſeruants of God. So in the enemies of Daniel, they did indeede catch him as buſie at prayer as before, and it was true that he had broken the kings edict, but in the meane ſpace they were moſt wicked and vilde perſons that would bring this accuſation againſt Daniel with ſuch a malitious purpoſe, and hence they bewrayed all their former malice in inuenting ſuch an vngodly decree, becauſe they knew Daniel could be caught in nothing but in matters of God and religion. And there he would not yeeld an inch to them, but ſooner leaue his life, then his God in the leaſt thing.

So the Ziphims Dauid had done them great good, and defended them againſt the Philiſtines, but now becauſe they ſaw this was only the way to carrie fauor in the court, to bring ſome tales concerning Dauid, therefore they come to Saul and tell him Dauid is in ſuch a place, this was no lie. But it was moſt ſlaunderouſly and wickedly done to blab out the truth to ſuch an ill end, and with ſo little diſcretion, when ſo ill a thing muſt needs inſue vponupon it as at the leaſt the perſecution, if not the deſtruction of an harmeleſſe man. So now a daies ſome men there be, that if they know any priuate fault, or particular and ſecret ſinne by any man, then without any regard of time and place, they proclaime their neihgbours infirmities to the wide world, & care not before what company, among what perſons, they blaze out ones weakeneſſe, and then if they be reprooued, they exult and ſay, this is true I tell no lie, and I will not be aſhamed of the truth▪ yet a wiſe man would be aſhamed to ſpeak the truth fooliſhly and vnwiſely when it ſhould doe harme, and no good, and he would conſider that a man might often ſinne more in fooliſh and vntimely powring out theſe things that he knowes to be true, with an ill entent, then if through infirmity they ſhould ſpeake an vntruth with deſire and purpoſe to God. As the Ziphims and Doeg were greater breakers of this commanndement, and more foule and ſhameleſſe lyars then Rahab that told an vntruth to ſaue the ſpies, becauſe her end was good though ſhe fayled in the manner of it, but their ende was altogether naught and ſinfull.

p. 85Thoſe then are heere to be confuted that will not doe as God commaunds them, tell their neighbour plainely of his fault, and not hate him in their hearts, but if they know a fault by him be farre enough of from telling him of it plainely vvhichwhich vvere a dutie and an argument of louelove: But ſtreight ſet him on the ſtage, make him knowne to all men, never leaue talking of it, which ſhewes plainly that in truth they hate their neighbor, for if they vvould as God bids, tell the partie, this vvould heale the ſoule, and couer his ſinne, and make him amend. But now to clamour in this wiſe, and raiſe vp an euill report and brute can doe no good but much miſchiefe. Oh but I ſpeake the truth: I but a foole ſpeakes all that he knowes, a wiſe man vvill keepe it in till afterward. Let a vviſe man heare of a thing, he vvill conſider the time and place, and perſons, and temper his ſpeech in vviſedome according to theſe circumſtances, but let a foole get a thing by the end once, and it muſt al out he cannot keepe it, he is with childe, and in paine till he be deliuered what euer diſhonour come to God, or diſcredit to his neighbour, or hurt to his owne ſoule. Therfore one muſt not onelyonly be carefull that he ſpeake no lying thing, but he muſt looke that hee ſpeake not the truth alſo to an ill end, after an ill manner when it may may doe more hurt then good. So much for that breach, now followes the next in ſpeaking that which is falſe, eyther concerning himſelfe or an other. Concerning himſelfe firſt in boaſting and bragging, which is a moſt baſe and abiect thing contrarie to that which the holy Ghoſt ſaith, Let an other praiſe thee, and not thine owne mouth: as in Rom. 1. among the rabble of wicked men, men are reckoned boaſters, thoſe that becauſe there is no true matter of praiſes to be ſeene in them, will get praiſe by ſpeaking great things for themſelues. So Saule whereas he had ſaued the king, and all the beſt of the cattle, he comes bragging to Samuel, bleſſed be thou of the Lord ſaith hee, I hauehave fulfilled the word of the Lord, when it was nothing ſo, he had done nothing leſſe then fulfilled the word of the Lord. Heere he lyed now in bragging of himſelfe. And all in excuſing ones fault more then one ſhould. The thing wherein Saul ſinned in the ſame matter, for when his lie would not goe for currant, but Samuel caught him; why? haſt thou done the worke of God, that he cōmanded? then all ſhould be dead, how comes it to paſſe then I heare bleating & lowing? Make theſe two agree that all be dead, and yet I heare ſome bleat, vvhen this vvas a plaine caſe now, he had not done his dutie, then he ſhifts it thus; indeed, a few of the beſt of them vve hauehave kept for ſacrifice, but I hope that is no harme. But vvhen this vvould not ſerue the turne neither, but Samuel followes him cloſe, O ſaith he, hath God as much delight in ſacrifice as vvhen his vvord is obeyed? then he fals to an other excuſe, and caſtes it on the people. I feared the people ſaith hee, as vvho ſhould ſay it vvas their fault and none of mine, thus if any credit had beene to be gotten, he would hauehave had that to himſelfe alone, but now that no credit could be had, he leaues it for the people to deuide among themſelues. And this excuſing is a comon thing amongſt all men. Ye ſhall not hauehave the moſt ſimple perſon, the moſt ignorant and ſillie bodie in a vvhole towne, that hath the moſt ſhallow capacitie & dull vvit that can be, but he is verie ſharpe and vvittie to finde an excuſe, he can ſcamble and vvinde, and vvill make hard ſhift to vvring his necke out of the collar, that hardly can any reproofe be faſtened vponupon him. And men thinke by ſo doing to leſſen their fault, but in truth it is nothing ſo. For vvhat hauehave they gotten, but that now a man may ſay yonders a lyar, that is ill accounted of both before God, and alſo before men, he vvas ill before, but now he is farre vvorſe.

It is a verie ill thing vvhen one hath vvounded himſelfe by ſinne to goe to the diuell for a medicine, he is the vvorſt phiſition that can be, and his phiſicke is the vvorſt phiſicke in the vvorld, for he vvill ſure enough giuegive them that, that ſhall make them vvorſe and not better. One may thinke that theſe excuſings be plaſters, but in truth they be but poyſons that venime the ſoule a great deale more then before.

Thirdly, a man lies againſt himſelfe by excuſing, as vvhen men in a kinde of proud humilitie vvill denie their gifts, vvith an intent to get more credit; oh alaſſe I hauehave no gifts, no vvit, p. 86no learning, a ſimple ſcholler and vveake memorie, and ſuch like, contrarie to that one knows & thinkes; now this depreſing ones ſelfe falſely is not humilitie but iniquitie, for one ſhould make himſelf neither better nor worſe thē God hath made him, but if he hauehave good calling to ſpeake of himſelfe plainly as the matter is in truth. And now if when they lye of themſelues, & ſay they hauehave no wit, no learning, no good parts &c. & one ſaith why in truth it is true, you ſay well, it is right you hauehave none of all theſe things. Indeed they would thinke ſuch a man did them great wrong, & ſcarce take him for their friend. For his deſire is that others ſhould croſſe him and ſay, nay ſay not ſo you are an excellent man worthie to be regarded &c. and ſo he will diſcommend himſelfe long enough, if he heare an other commend him, for this is it which he delights to heare.

But a man muſt neither wrong God nor himſelfe in diminiſhing and concealing the things that God in goodneſſe hath giuen him, not to denie them, but to vſe them to his glorie. So for matters of this life, come to men for worke of merciemercy, and and then there is ſuch a whining, how poore they be, what a great charge they hauehave, what loſſes they hauehave ſuſtained, and I know not what, then they will needs be poore, whereas their owne ſoule beares them witneſſe that they are vvealthie, and hauehave much more then many men that doe a great deale more good then themſelues. Therefore, though a man doe not ſlaunder his neighbour, yet if he ſlaunder himſelfe he is to be reprooued as a lyar. Heerein diuers of Gods children faile much in time of contemplation. Thoſe that hauehave beene, and are ſound and true hearted Chriſtians if they hauehave loſt their feeling a while, & cannot finde that reioycing in God and comfort in good things that in former times they hauehave, then comes the accuſer of the brethren Satan that olde and ſubtile ſerpent, and he ſtriues to make them accuſe themſelues falſely. On ſaith he, if you had beene good indeed, and had had a true heart to God, he vvould neuer hauehave forſaken you thus, and giuen you ouer to ſuch a deadneſſe, and then through vveakneſſe, Gods children are readie to ioyne vvith the diuell againſt themſelues and to thinke; it is true, ſure I vvas but an hypocrite, and hollow hearted, my former comforts were but deluſions & preſumptions, if they had be beene true, I ſhould not hauehave loſt them. But this ought not to be, neuer yeeld to Satan, but if he ſtriue to accuſe▪ do you ſtriue to excuſe, & if he would caſt you down, by ſo much the more lift vp your ſelfe by reaſons out of Gods word, and by former experience in your ſelfe & other Chriſtians. For that is no good reaſon, becauſe you hauehave no feeling, therefore you hauehave no faith, and becauſe you hauehave loſt the ſence of your comfort, therefore it was no true comfort; this is no true concluſion, for thoſe whom God once loued, he loued to the end, and will neuer forſake them.

Take heed of making ſuch concluſions, for a man may want the feeling of his faith, and crie and call againe and againe for it, and feele nothing all this while, yet neuertheleſſe hauehave true and ſound faith, if he feele not faith; but he feeles the want of faith, and the deſire of it, this is an infallible ſigne that he hath true faith. But doe not agree with the diuell to perſecute your ſelfe, fight againſt him not with him, againſt your ſelfe, you ſhall find he is ſtrong enough alone, you had not need ioyne with him, but rather ſet to reſiſt him: if one be once the child of God in truth he is ſo for euer, if once in the fauour of God, for euer in the fauour of God. If God loued once, he loues euer, for though our feeling alter, yet there is no chaunge in him. Thus much for breaking this commaundement, by ſpeaking that which is falſe concerning themſelues.

Now it follows concerning others, and that is either publique or priuate. Publike firſt, when the magiſtrate or iudge paſſeth a falſe ſentence in any cauſe that comes to be hard before them. This is a moſt heauie ſinne and is as much as in them is to make God a lyar, for he ſtands in the place and is his ſubſtitute and vicegerent here one earth; nowe then for him to beare men in hand that that iudgement which he giues is the iudgement of God that ſets him there, when yet hee knowes it is falſe and corrupt, this is euen to draw God to be the author of a lye, ſo much as he can. And this is not only a p. 87wrong againſt Gods owne Maieſtie, and the place wherein God hath ſet him, but it is an iniurie to the perſon thus condemned, in that he brings a blotte vntounto his name and makes him ill accounted of, and that wrongfully, and depriues him alſo commonly, of ſome commoditie and benefit that by right did pertaine vntounto him. So for lawyers to ſpeake in an ill cauſe for their fee, though the cauſe be neuer ſo bad, yet let the fee be good, and you ſhall hauehave one or other likely will polliſh his tongue and whet his wit and ſharpen his face, to couer a foule matter with a many faire words, and make that good in vttering, which in doing was altogether wicked; this is commonly counted wit, and he a wiſe man that knowes howe to gloze thus and ſet a good face and good colours vponupon a cauſe but it is in truth a lying and a publike ſlaunder, and that branded with a curſe, for in Iſ. 5. The Lord ſaid curſed be he that ſpeakes good of euill, and euill of good. And ſo long as a man will ſet himſelfe to ſtand for an euill thing, his conſcience will excuſe him of two foule breaches of Gods law, that he hath hindered iuſtice, and furthered vnrighteouſneſſe to the vtmoſt of his power.

But here be ſome ſorry ſhifts. Alaſſe I ſpeake as I thinke I take the cauſe to be good, I muſt ſtand for my client. But I pray you what is the cauſe that you hauehave ſo ill eyes and ſuch a ſimple capacitie to perceiue the vniuſtneſſe of the cauſe that are ſo quicke witted to inuent clokes for the vniuſtice? Why cannot your witte ſee one as well as the other? How comes it about, that other men of farre leſſe skill in law, and wit by nature, after to or three of your bouts can ſoone ſee the double dealing & how hollow matters are, and yet the faireſt ſide is put outward to? But you cannot fee, what is the cauſe of this blindneſſe, is it not becauſe the gift blinds the eyes of the wiſe, is not that which wanted in the goodneſſe of the cauſe ſupplied in the greatneſſe of the fee and that is the cauſe you cannot ſee? But ſuppoſe this were true, and grant that you were as you ſay ignorant of the matter, is it not a foule ſhame to be vē trous to ſpeake ſo much in a matter before you know whether it be good or not to come in the face of the world, and pawne your credit for a cauſe that you neuer tried nor examined nor ſearcht into it, to ſee whether it were right or wrong. Iob would not doe ſo, but thoſe cauſes that he knew he would enquire and ſearch out the matter, and not open his mouth to ſpeake, before he had prepared what and vponupon what good ground to ſpeake in the defence of anyone. This will not ſerue the turne, when one hath abuſed his place, and abuſed his hearers, and abuſed himſelfe by maintaining wickedneſſe, to ſay alas I knew it not, it is fooliſh and ſhamefull this for owne to venture and hazard his ſoule and his name, and then beare himſelf in hād that this will ſalue all becauſe he knew it not, as if ignorance vvere a plaſter good enough to heale the vvounds he hath made in his conſcience and credit. But why had not hee knovvne that it vvas a ſin to be ignorant, vviſe men ſhould vvorke by knovvledge. It is a moſt notorious fault vvhen one vvillingly and vvittingly ſtands in defence of an euill cauſe but is a fault to raſhly, and vnaduiſedly to ſlip into it. Further alſo falſe vvitneſſes doe publikely offende againſt this commandement as in niſi prius, and ſuch like caſes; When one vvill come before the Iudges and giuegive a falſe and lying teſtimonie.

This is often ſpoken againſt in the Prouerbs, a falſe vvitnes ſhall not eſcape; theſe be moſt peſtilent and hurtfull vipers & theſe ſting and doe miſcheefe on euerie ſide, theſe peruert the iurers, delude the iudge, doe vvrong to the cauſe, and are hurtfull on eueryevery ſide, put all out of order and turne all vpſide downe, by their falſhoode; this therefore ſhalbe firſt and greateſt in the puniſhment, becauſe they hauehave beene firſt and greateſt in the ſin.

And this God abhorres vvhen men be ſo audatious and ſo iniurious, as publikely to ſin againſt God, and to choſe rather to pleaſe men in ſinning, thē pleaſe God in a good cauſe. When the falſe louelove or feare of man ſhall doe more with them to make them ſin, then the feare and louelove of God can preuaile to keepe them from ſinning. All theſe doe publikely offende. Nowe priuate offence falſe and that is either in vniuſt accuſing or vniuſt defending, That vniuſt accuſing priuatly is called ſlaundering and backebiting, vvhē one vvil ſpeake euill of his neighbour that is free from that euill. This backebiting is a greate breach of this commandement and the backbiter offends in an high degree.

And the fault is ſo much the vvorſe becauſe it alwaies hurts three at once, this blow alwaies makes three vvounds at one time, he wounds the ſoule of him to whom he tels the falſe tale, for as we ſhall heare after, the receiuer is in a great fault therefore he hath one deadly blow. The ſecond ſtroake lights on the name and reputation of the partie thus ſlandered & backebitten, for his name hath a ſcarre in the account of the hearer. The laſt and worſt and greateſt blowe hee giues his owne ſoule vvhen he infects it vvith ſlaunder, and makes his conſcience guiltie of a lie. Theſe three mortall vvoundes this lying tongue like a percing ſword makes at one time. Indeede he ſcapes beſt who is falſely ſlaundered for he being innocent God will heale his name and bring forth his, but the other two wounds are more daungerous becauſe they light vponupon the ſoule, and more harde to bee cured becauſe they are altogether ſin.

Therefore it ſtands eueryevery man vponupon, that he raiſe vp no vniuſt report againſt any man. Now the beſt way to keepe himſelfe againſt ſlaundering, is to make a couenant with his owne foule and to vow in himſele not to ſpeake often of others mēs faults, for he that giues his tonge liberty to be buſied about this ſubiect, it cannot be auoyded but that he ſhall ſlip to farre and ſpeake worſe then in chriſtianitie and equitie he ſhould; he that will ſpeake to often of other mens infirmities, cannot keepe himſelfe from ſpeaking to much ſometimes, therefore the beſt vvay is to be ſparing in this kind of talke. Speake ſeldome firſt. Then ſecondly, when one hath a good calling & iuſt cauſe to ſpeake, let him ſpeake diſcreetly in due time and due place, that ſome good may come by his ſpeach that either the partie may be brought to the ſight and amendment of his fault, or elſe others may be edified, and helped againſt ſuch faults, ſpeake in good affection, and with good diſcretion, that ſome or other may be the better for it. Euer more if one will ſpeake of an others faults, let him be able to ſay I ſpeake it to this, and this good end, this and this good vſe I hope will enſue of my ſpeach, or if he can ſee no profit that will come by his vttering it, let him keepe it till an other time, let him lay his hand vponupon his mouth and ſay he hath gone farre enough allreadie.

For if there can be no good vſe ſeene in ſpeaking of it, certainely there is much ſin in ſpeaking of it. And for rayſing of an ill and falſe report againſt ones neighbour, it appeares what a fault it is in that God hath appointed and decreed in his law, that thoſe which doe ſlaunder an other ſhall themſelues vndergoe the puniſhment which ſuch a fault had deſerued, and ſuch a perſon hauehave ſuffered if the thing had beene true, as he that wrongefully accuſeth an other of theft, he himſelfe ſhould be dealt withall, as with a theefe, and he that reports that another hath committed adulterie, if it be proued falſe, himſelfe muſt feele the ſmart that an adulterer ſhould. This the righteous God hath ordained, for what can be more iuſt, then that he which digs a pit for his neighbour without a cauſe, ſhould himſelfe fall into the pit, and he that ſeekes to take away his neighbours fame and life by a lye, ſhould looſe his owne credit and life for a lye. And this though the Magiſtrate neglect his dutie, God will not neglect, but as he made the law ſo he will ſee it put in execution, (for he is not vniuſt) vnleſſe one firſt puniſh himſelfe by true repentance.

Thus this law is broken by vniuſt accuſing. It is next broken by vniuſt defending of wicked men and bad cauſes, whē one will vſe his name and credit and prayſe to vpholde ſuch a man, whoſe name ſoule and bodie and all are worthie to fall into hell. This is condemned 17▪ 15. Where ſpeaking of this kind of men that be lyars in requeſt and falſe witneſſes in fauour, that be of ſo good a nature as that they will heale all thinges, make vp all gaps and make a gloſſe for any matter, they will p. 89condemne no man, nor finde fault with nothing, of ſuch he ſaith, he that Iuſtifieth the wicked, and he that condemneth the iuſt men, they both are abomination vntounto God. He ſhewes that this dealing which men call a good nature is euen as abominable to God as if they ſhould condemne goodneſſe and good men. And therefore ſuch men get but a little, they carrie away the credit with men, but they are as much out of credit with God, as they with credit with man; and God will bringe about that they ſhall hauehave a ſpot in themſelues of that wickednes which they allow in an other, for at length God cauſes both the ſinne and the ſhame to breake out, and then their former honour is all daſht.

So he ſaith in an other place, he that prayſeth the wicked the people will curſe him. To that he makes ſuch a good bargaine for himſelfe as both God and the people of God hate him and abhorre him. And in truth iuſtly to, for he is worthie to be hated becauſe he keepes men from repentance; for there is no better medicine in the world to heale the ſoule, and kill the ſinne, then to let the ſinner ſuſtaine the ſhame and the paine that is due for his ſinne, for this is a medicine of Gods making. And if all the phiſitians in the world lay their heads together they cannot inuent a better, and therefore if they had any true louelove they would let them hauehave it, and not dawbe ouer the ſore ſo as it ſhould feſter & ranckle to death. So that no greater enemie can be found to the ſoules of men, then ſuch that will ſmoth all thinges ouer with colourable ſhifts. Then alſo they doe much hurt to others, for now when ſinners are gotten in credit, & crept into ſome account they are leſſe ſuſpected & can with more eaſe doe hurt and miſcheefe; for if darkeneſſe might be called darkeneſſe, and ſinne goe vnderunder the name of ſin and the diuell come in his owne colours, it would be ſo open that no man would truſt, and ſo odious that all men would hate it. But now when the diuell will call euill good and come like an Angell of light, then men giuegive him ſome entertainment and he doth hurt them before they ſuſpect him, and when euill men be garniſhed with ſome falſe commendations, they can cloſely conuay their wicked intents to doe more hurt a great deale, becauſe they are leſſe doubted. As in one example may appeare in vngodly and ſufficient miniſters, if they can get ſome commendation to commend them, and ſome great mans letter to ſpeake for thē, thē thoſe that els would neuer hauehave come to ſo much credit are admitted without any further inquirie and to the place and office of the miniſtrie, and when by lying they hauehave entred, their whole dealing is agreeable to ſuch a beginning, and they proue very wolues that ſterue and deuoure the Lords flocke.

And all this miſcheefe came from a falſe witneſſe that commended them with a lie. And ſo for matters of commonwealth when places of charge and importance are through falſe commendations, committed to naughtie and wicked perſons, oft theſe proue vilde & wicked, doing much hurt in the place, ſo that theſe faulſe and fooliſh prayſes are but to get ſome credit to the wolfe that he may the more freely deuoure and waſt the flocke. So that as one muſt not ſpeake of his neighbors faults, but in louelove and diſcretion and vponupon good proofe, ſo neither muſt he ſpeake in his commendations. But in wiſdome, and when the commendation is grounded on knowledg and iudgment. And thus much for giuing out falſe ſpeaches.

Now followes for receiuing; which is a fault no leſſe haynous before God then the former, for he is not only in fault that inuents lyes of his owne head but he alſo that receiues them and giues credit to them, and is bold to ground his report to an other vponupon them. And that both concerning others and alſo concerning himſefe. To giuegive eare to a falſe report concerning an other is forbidden, as bewraying of a great want of louelove, and good affection to the name of ones brother, and an ill diſpoſition alſo in himſelfe, for Prouerbs. 17. 4. The wicked giueth heede to falſe lips and a lyar hearkens to the naughtie tongue. Here the holy Ghoſt noteth a tale-receiuer with two wofull brands, he cals him a wicked perſon and a lyar to, that is glad to here falſe tales of other men, he is a naughtie perſon himſelfe, and he himſelfe hath a falſe and a lying heart, for if he had not, hee would p. 90neuer intertaine and approue and hearken vntounto lies; and in the Pſalm. 15. The holy Ghoſt ſets down this as a differēce betwixt an hipocrite that is hollow-hearted, and a true and ſounde ſaint of God; that an vpright man will not receiue a falſe report of his neighbour. Many bad men that hauehave no goodnes in them will not for their owne credit ſake, and to ſaue their honeſtie as we ſay, inuent ſlaunders and be the firſt makers and brochers of lyes. But if ſome vilde and impudent perſon will but come & buzze in their eares ſome odde tale againſt profeſſors, they will ſtreight imbrace it, it goes for a warrant, tell it as confidently as if nothing could be more ſure, and are as glad of it, as if it were ſome verie gainefull and profitable thing vntounto them; this man now though he will carrie the name of honeſt man, is a wicked perſon, and if the holy Ghoſt ſpeakes true a lyer. So in Reuel. 22. he ſaith, that without are all thoſe that make and loues lies.

There he notes two kinds of lyars that muſt both goe to hell. There be two broods & as it were two litters of theſe mōſtrous lyars. Some be ſo ſhamleſſe and ſo graceleſſe and ſo impudent and the diuell hath taken ſo farre poſſeſſiō in their hearts, as they delight to be coyning lies and buſie their heads in inuenting and beginning ſlaunders. Others be not ſo rude and ſo groſſe as that they will be the authors of a lye, but if an other man will bring it to them, they will not ſtande, to entertaine it, and approue it, It ſhall hauehave there good wordes and liking.

So the Phariſes and high prieſts, would not themſelues come before Pilate and forſweare themſelues and beare falſe witneſſe againſt our Sauiour, their faces were not ſo hardned yet they had not ſo farre caſt of all feare of men and regard of their owne eſtimatiō. But if they could meet with on that had ſo bold a face & ſo wicked a mind, if they could get him for louelove or monie, by hiring and intreating, or flattering, they were very well content and reioyced, they had found men ſo fit for their purpoſe, that would father a lye in the face of the world, and they be abetters of it to. So Ahab and Ieſabel would not ſo much debaſe themſelues, as to ſweare falſely againſt Naboth; but if they could get any lewd fellows, that would become periurd for the matter, they would not refuſe the offer, but tooke the aduantage againſt Naboth to put him to death. This ſerues to confute ſuch as hauehave open eares, and will let in any lie that comes from the tale bearers mouth and giuegive it harbour to, and if occation ſerue, ſette it forth againe, and rehearſe it to others, vponupon ſo bare a proofe, making noe other triall of it.

But come to them and tell them of it, why would you ſpeake ſo falſe a thinge to dif…ame your brother, this is the anſwere preſently; why, I did not bring it vp, I am not the firſt that ſpoake it, I hearde it, twas tolde me, and I had reaſon to beleeue it, and I thought it to be true. Did you heare it, & did you beleeue it vponupon the bare hearing, then you ſhewe what you are, ſuch an one of whom Salomon ſpeakes, A foole beleeueth euerie thing. Firſt, euerie ill thing, for ſo it muſt be vnderſtood elſe of all men they are moſt hard of beleefe. Tell him of that will doe him good, that will ſaue his ſoule, and helpe him againſt his ſinne, he will not beleeue it, one muſt keepe ſuch a ſtirre in perſwading, and bring reaſon vponupon reaſon, and neuer the neere, you can by no meanes perſwade him, but bring fooliſh ware to a foole ſuch as hurts his owne ſoule and his brothers name, and diſhonours God, and makes himſelfe a lyar this is fit for him, this bargaine is made without many words, he is verie eaſily brought to credit ſuch matters, and why? becauſe he is a wicked foole, lyes are a bait for a foole, and laye theſe in his way and hee is taken without doubting.

For as the ſpirit of God is a ſpirit of truth, and thoſe that hauehave it, it leads them into all truth, and they are eaſily brought to giuegive eare to the truth, ſo the diuell is a lying ſpirit, he is the father of lies, & thoſe that he poſſeſſeth he will make thē beleeue euerie lye.

And therefore this excuſe will not hold out, I was tolde ſo and how can I tell but it is true, it may be it is ſo, and it may be p. 91it is not ſo, if the ground of your beliefe be no ſtronger, it is a fooliſh beleefe.

Verie nature will conuince ſuch perſons of want of charitie; for would any man be content, that an other ſhould take eueryevery flying report, and vncertaine rumor that went about the countrie, concerning him, and giuegive credit to it, and ſuch credit as he would thinke ill, and ſpeake ill of him vponupon this alone foundation? would one thinke he had wrong, you ſhould hauehave tried out the matter before you had beene caried away with it, you ſhould hauehave ſearched whether it were ſo or no, talked and conferd with thoſe that could tell you the certaintie of it afore you had ſo farre truſted it, as to rehearſe it, and report it your ſelfe. Why? is an other bound to deale ſo with you, and is it not your dutie to doe ſo to others? Muſt not we doe as we would be done by, and hauehave that care of an others name and credit, that we deſire an other ſhould hauehave of ours. Therefore this is plainely iniurious and wrongfull dealing, and thoſe that hauehave this way falne, muſt repent for it, and aske pardon.

Secondly, hence we learne, to driue away ſuch as be ſuch reporters of other mens dealings ſuch tale-tellers, as the holy ghoſt ſpeaked. As the North winde driues away raine, ſo doth an angrie countenance a ſlaundering tongue. When the aire is thick & the clouds looke blacke, and there is a ſhew as if they fill the countrie with raine, the North winde it riſeth and purgeth the ayre makes the coaſt cleere, and diſpels the clouds, and all vaniſheth; ſo muſt a wiſe man beare ſuch grauitie in his face, as that he may blow away flattring ſlanderers, whē they come full fraught with lies, he muſt diſpell them by his verie lookes, and not ſuffer them to vnload their naughtie and lying ſtuffe in his eares. Therefore if the maſter perceiue any of his ſeruants to delight in ſecret telling tales in whiſpering againſt others, and bringing newes to traduce his neighbour, that they may get more credit vntounto themſelues, he muſt looke frowningly vponupon ſuch clawbackes, and driue them from him, giuegive them no hearing, nor ſhew them no iot of allowance, when they will be readie to bring ſuch light ſtuffe to ones eares, as they dare to and affirme.

This is a foule fault in him that cannot occupie himſelfe in any beter buſineſſe then traducing his neighbours, and it is as naught in the receiuer, when he receiues them with kinde lookes, and giues them ſome countenance, and maintains them in this wicked courſe, it is the part of a foole to beleeue euerie thing, one muſt not be ſo light of credit. Indeed in matters pertayning to our good that God hath ſet downe in his word, the quicklier, and the eaſier one can beleeue them, the better it is, but for theſe idle tales, that tend to nothing but to breed vncharitable conceits againſt our brethren, let them hauehave no enterteinment, vnleſſe they come garded with ſound and good reaſons, and proofes, for we ſay of theft, the receiuer makes the theefe, ſo is it in lying to, the receiuer makes the lyar, for if the lyars could hauehave no vtterance of his ware, & no man would deale with him in ſuch trafficke, but ſhake him vp with a ſharpe reproofe, he would ſoone be a wearie of his trade, but now becauſe his ware goes away ſo faſt, and he can hauehave good ſale for them, he is in verie good liking with his olde occupation, and falls to coyning againe. Thus this commaundement is broken in receiuing lyes concerning an other.

It is broken alſo when one receiues lies concerning himſelfe. whether in flatterie, or accuſing. For receiuing and embracing the fawning flatterie of others. This was Herods fault. Act. 12. The fooliſh people, hearing his eloquent oration, and ſeeing his pompe and glory, would needs make a God of him, and they giuegive him an applauſe, the voyce of God and not of man: now he ſits downe by it, and was very well content it ſhould be ſo ſpoken. It was a baſe & abiect thing for them to go ſo farre in flattering, & it was as great a madnes in him to take it to himſelfe, and be glad of it. They plaied the fooles too much in giuing ſuch a falſe and blaſphemous applauſe, and he plaide the foole farre more in receiuing it. So for Felix the gouernour, comes Tertullus, and becauſe he would currie fauour with him, and hauehave him ſerue his turne, he reckons vp vertues good ſtore, p. 92and will ſet him vp high enough; ſaith hee: Seeing that we hauehave obtained great quietneſſe through thee, and that many worthy things are done vntounto this nation through thy prouidence we acknowledge it moſt noble Felix with all thanks. And thus he ſets in commending him in the beginning to winne him to ſerue his owne turne. This was a ſeruile and contemptible thing for him to lie thus openly, for it was well knowne, and he was not ignorant, that Felix was a moſt cruell, vniuſt, and filthie perſon. Now Felix ſits by, is guiltie in his conſcience, that he had been a verie wolfe, and a tyrant, and an vngodly perſon, knowes all this is falſe therefore, yet the fooliſh man ſwallowes all, and was very willing to heare a long catalogue of falſe praiſes. In this doing now he ſinned grieuouſly. Therefore a man muſt be content with that praiſe which Gods word and his owne works doe giuegive, and neither ſeeke for nor receiue any more. That which Salomon ſaith of a vertuous woman, euerie man muſt obſeru… of himſelfe, Let her works praiſe her, ſaith Salomon. Prouerbs. 31. 31. So muſt euerie man be content with that praiſe that he deſerueth, & not ſo much looke what other men ſpeak, as what himſelfe hath done.

Therefore this condemnes the fooliſhneſſe of thoſe, that will bring vp flatterers, and keepe companie with ſuch ſlauiſh perſons, as will be alwaies giuing them falſe and vndeſerued commendations, & that before their face to: And then let ſuch a ſinfull perſon come & fawne vponupon him, and caſt forth a many lies, Oh you deale wiſely, you take a good courſe, you play the good husband, and you prouide for your ſelfe. Then let Gods miniſters reproue them as long as they will, and their faithfull friends admoniſh them, they beare of all with this, and they will follow their owne waies, and why ſo? you reprehend me, and found fault, but I cannot ſee it is ſuch a fault as you ſpeake of, for I know there be that commend you, flattering ſycophants, and diſſembling clawbackes, that will ſpeake any thing for aduantage, and any thing is good, if they hope to get by it. And why will you be ſo fooliſh to beleeue thoſe that ſpeake for your hurt, in that thing that your conſcience eyther doth knowe, or may knowe to be altogether falſe. This is that which hardens the heart, this keepes from repentance, this makes one obſtinate, that he will goe on, and nothing ſhall turne him, when he harkens to ſuch as will ſooth him vp in any thing, care not what they ſpeake, ſo they may pleaſe, and ſo ſuffers himſelfe rather to be deceiued and ſeduced by them then admoniſhed and led in the right way by God.

And this ſhewes a uerie ignorant and fooliſh minde, that one is not acquainted with his owne eſtate, nor doth not caſt ouer his accounts that hang betwixt God and himſelfe. For if ſome fooliſh fellow to ſome banquerupt that knewe the particlars, and had often reckoned ouer his debts, and ſaw plainely that he owed more then hee was worth, if ſome companion as beggarly as himſelfe woulde come and tell him, you are a verie rich man, you hauehave great wealth, you are able to buy lands, and purchaſe fayre lordſhips, and ſuch other idle talke, would he be perſwaded by him, woulde he leaue this, and bragge of his wealth, and take himſelfe for ſome great perſonage? it were impoſſible, hee woulde count him for a madde man that would ſay thus, but hee would be neuer a whit the prouder for all his tales. So if a man would often rifle his conſcience, goe ouer his affections, and ſee how they be diſordered, conſider his actions, how farre ſquare from Gods law they be, and thus vſe to ſee into himſelfe, and make account of his debtes, and arrerages, wherein he had caſt himſelfe.

Then let a thouſand ſmothtongud diſſemblers come and perſwade him, you hauehave liued honeſtly, you hauehave behaued your ſelf well and like a chriſtian you are a verie vertuous man; all of them could not driue it into his heart, he would neuer receiue their falſe teſtimonie, but would ſay, no, I ſee how much and how often I faile in my dutie, how much, I how often I runne ouer into ſinne againſt Gods commandements, I know my ſelfe, it is nothing ſo, and then he would quiukly diſcouer their flatterie, and perceiue their treacherie. But now becauſe men be ſo p. 93careleſſe that they will not caſt ouer their their owne account themſelues, and make a right reckoning that they might know their owne eſtate, therefore others come and bring in falſe reckonings, and make falſe accounts, and ſo they be deceiued, and thinke themſelues in a verie good plight, when in truth they are moſt wicked and miſerable. Therefore a man muſt not take any more praiſe or commendation, then that he can approue to be true by the teſtimonie of Gods word, and the witneſſe of his owne works and life, beware of that, that puffes vp, and hardens, let no man perſwade vsus that we be better, or our ſinnes leſſe then they be. And thus much for receiuing of thoſe falſe teſtimonies concerning ones ſelfe that they come in the way of praiſe, and extolling. Now for thoſe that come in the way of accuſing and depreſſing.

For as one muſt not yeeld to the flatteries of other, ſo neither muſt he yeeld to their falſe accuſations concerning himſelfe, that tend to make him thinke worſe of himſelfe then indeed he ought, and ſo to diſable him to doe that good he ſhould, and alſo hath libertie to doe. So Iob would not accord to the ſayings of his friends in this caſe, let them ſay as oft as they pleaſed that he was an hypocrite, and had not an vpright heart before God, Iob would not for all that conſent that it was ſo, he would not while he liued forſake his innocencie, and let let goe the puritie of his cauſe, nor would thinke a whit the worſe of his former life or of his preſent eſtate for all their proofes and reaſons that they did falſely alledge againſt him, for he knew that he had many daies and times before, made all euen betwixt God and himſelfe, he had many a time caſt ouer his accounts, and found himſelfe acquitted of all before God, that no debt remained to be laid to his charge. For howſoeuer no manwhiles his life endures ſhall be freed from the dregs of ſinne, and the ſpots of corruption, yet when he in a ſight of his faults, comes to repent, and be ſorrie for them, and to pray to God for pardon for them, and to beleeue that God for Chriſts ſake will forgiue them, he is as free then from the guilt and puniſhment of all his ſinnes, as if he had beene euer from the action of them,

Now Iob knew that he had often after this ſort ſet all reckonings right betwixt God and himſelfe, and that no fault hung vponupon the ſcore vnrepented and vnforgiuen. Therefore all their perſwaſions could not withdraw him from his faith, and from clearing himſelfe of hypocriſie, for what euer they ſaid, his own works which he had in remēbrance, God & his own conſcience with which he was well acquainted ſaid, that he was true ſincere vpright, and guiltleſſe of that crime which they ſo ſharply charged vponupon him. Wherefore he ſet them all at defiance that would offer to make challenge to his innocencie. Though his wealth was gone, his children dead, his cattell ſtolne and kild, his ſeruants ſlaine, and his friends all gone backe from him, yet his innocencie ſtucke to him, and his aſſurance that he ſerued God in the truth of his heart, and the vprightneſſe of his ſoule abode by him and this neither his friends nor foes, nor all the diuels in hell could wreſt from him, but he held it faſt in ſpite of them all, and that was the cauſe he bore his affliction ſo patiently, and with ſo great comfort. But now if he had embraced this falſe teſtimonie and accuſation euen of good men, and ſaid alaſſe, indeed this is true that you ſay, I neuer had an vpright heart to God, I did all in hypocriſy & al in diſſembling, nothing in ſynceritie, nothing in truth, it is euen ſo, I am, I am an hypocrite, he might and could not choſe, but hauehave held downe his head with ſhame, and he had beene wholy oppreſt with griefe and vexation, all his good actions, would hauehave afforded him no iot of comfort, no conſolation or peace, for if they had been done in hypocriſie, they had beene all ſinnes, and he would hauehave had no heart, nor could not hauehave endured to come to God, nor lift vp any prayer to him, for ſo he ſaith, can the hypocrite pray to God at all times? and thus hauing depriued himſelfe, of theſe ſtayes and ſupportes, he muſt needs hauehave ſunke downe in deſpaire and anguiſh.

This ſerues to confute thoſe that whē as they be in truth ſoūd Chriſtians, and many infallible works of true Chriſtianitie hauehave appeared, and doe now appeare in them, yet if the diuell eyther doe himſelfe or elſe moue ſome wicked, ſome filthie ſinner to p. 94roare in their eares that they be hypocrites, and that they hauehave no truth in them, do all in diſſembling, and to be ſeene of men; ſtreight way they are readie to ioyne hands with Satan, and vſe their owne ſtrength againſt their owne ſoule, and will ſeeke out reaſons to confirme the diuels falſe and ſlaunderous blaſphemies, but in truth to weaken their owne faith, and bring much needleſſe trouble, and many gripes vponupon their ſoule, that if they had withſtood theſe lies, they might hauehave eſcaped. Nay (ſay ye) ſurely it is as they ſay, wretch that I am, God hath met with me now, they ſhould not hauehave had power to ſay ſo, had it not been ſo, I am falſe all that I hauehave done is in vaine, it was but gloſing and diſſembling.

And why ſo? Is not the diuell a lyar, and will you ſo eaſily giuegive him credit, and that at the firſt? But this is not well, for as one ſhould not yeeld to the vniuſt and falſe praiſes of another, ſo neither muſt he condemne himſelfe, vponupon ſo ſlender a ground as the diuels or diuelliſh mens words: nay one muſt not ſo eaſily rob God of his praiſe, and himſelfe of his comfort. And as the former perſons, were ſo eaſily ſeduced in matter of their comendation, becauſe they ſeldome or neuer looke ouer their ſins, ſo theſe are ſo quickly put in doubt of their vprightneſſe, becauſe they doe not vſe to marke what good workes they doe, and to conſider what graces God hath beſtowed vponupon them. For if one would not be alwaies looking into their infirmities, and ſearching into their infirmities, but ſometimes lift vp their eyes to the mercies of God, to that ſtrength which he hath giuen them againſt ſinne, and power to doe ſome good things, and make as diligent a rehearſall of Gods benefits, as of their afflictions and miſeries, they would not be ſo eaſily driuen from their hope, and put out of comfort. The diuels ſlaunders would not daunt them ſo much, but they would take faſter hold of Gods merciemercy. Thus much, for the breach of this commaundement.

The things commanded are eyther

Inward, contrarie to ſuſpipition a charitable opiniō and good hope of our neighbour which muſt be ſhewed by

Taking doubtfull things in the beſt part.

By defending his name if we heare him ſlaundered.

By being grieued when we heare true report of his ill deeds

Outward, or

Generall to ſpeake the truth from ones heart, and that

with a good affection to a good end.

Speciall to

Others to ſpeake of their

Faults before them.

Praiſe behind them.

Our ſelues to ſpeake ſparingly eyther of

our faults.

our good deeds.

Firſt, for the inward dutie▪ heere euerie man is bound to hauehave a charitable opinion, and good conceit of his neighbour, with a deſire of his good name and credit. This louing perſwaſion of the heart, is contrarie to the former inſtructing and miſdeeming. For as ſuſpition allowed makes one lye open to all the ſinnes that follow in ſpeaking or receiuing ill reports, ſo this being obſerued that our hearts be well ſeaſoned with this charitable opinion and deſire of his credit, one is ſure not to ſlaunder himſelfe, and he can nothing ſo eaſily be tainted by receiuing the venim of falſe ſlanders from other mens mouths. Therefore to mound our ſelues againſt all other breaches of this commaundment, Firſt, get our hearts to giuegive our neighbours p. 95that good allowance, that wiſdome and charitie will afforde him. Now whether one hauehave this maine and principall vertue of this commandement or no, It muſt be tried, and eueryevery one may know his owne heart by theſe three rules. Firſt, in doubtfull thinges where the matter is not plaine, alwaies take thinges in the beſt part if any ſence can be found better then other, let that be had, If matters be not to euidently ill, alwaies a heart that is charitable diſpoſed to his neighbours credit, will ſeeke the beſt interpretation and as neere as hee can make the beſt of eueryevery thing.

But if one conſtrue thinges in the worſt ſence and wreſt euerie thing to ſome ill meaning or intent, this man ſhewes planely that malice lurkes in his hart, and that he neither deſires the eſtimation of his neighbour, nor wiſheth any good thought and perſwaſion of him in his heart. Therefore Paule. Rom. 1. Sets this downe in the midſt of many other groſſe ſins, that take all things in the worſe part, becauſe this is a plaine proofe and teſtimonie that the heart is poyſoned with the gall of ſuſpition and that there is a malicious and ſlaundrous mind. Let this be the firſt triall then, conſtrue things that be vncertaine and will beare two conſtructions, after the moſt fauourable manner one can.

Secondly, a louing heart and a good affection to an other mans credit will ſhewe it ſelfe in the tongue by defending him and taking his part if wee heare any ſlaunders ſpoken againſt. For ſilence is a betraying his innocencie, and therefore if an other in hatred will ſhew his malice by ſpeaking lies in his diſgrace, then we muſt in louelove open our mouth and ſhewe our good will by relating the truth in his defence. Thus Ionathan knowing Dauid to be a vertuous man & worthy, and that all thoſe thinges were altogether falſe that Saule imagined concerning him; But that the King was miſinformed and miſlead by pickethanke ſlaunderers. Though it was to his father and that as he had ſeene with daunger of his life, he will not holde his tongue but diſcharge a good conſcience and declare the innocencie of an innocent againſt whoſoeuer would come to ſlaunder him. Therefore this ſerues to confute thoſe that will beare one in hand that they beare a very good minde & a great good will to profeſſours and to chriſtians that be the ſeruants of God. But you ſhall neuer heare a worde come from them to defend them, if they be in place where they may be rayled on and vniuſtly ſlaundred. They thinke they hauehave quit themſelues if they can ſay ſay thus. I hauehave beene in ſuch a place and there were ſuch a companie of vilde and wicked perſons that rayled at profeſſours and vilified them with all the indignitie they could, and ſpared not to ſpeake moſt intollerable lies againſt ſuch and ſuch honeſt men. And what did you all this while? why ſurely, I was ſorry but I could not helpe it, I did not ioyne with them but I euen held my tongue, and let them goe on and ſpake neuer a word. Did you ſay nothing you may ſay that with ſhame enough, what did you there thē? But there were more noble and more learned, and men that had more authoritie there then I at the ſame time, and what reaſon had I to ſpeake before them, they ſhould hauehave ſpoken in the defence of thoſe that were abuſed. Should they and did they not? And why did not you then? Suppoſe your ſelfe had beene the partie ſlaundred, what would you then hauehave done? What? why I had good reaſon to ſpeake in mine owne cauſe & to ſtand for my ſelfe, had I not? who would ſtand by as though he were tongue tied, and heare his credit troden vntounto foote and ſpeake neuer a word in his owne defence? he were a beaſt that would doe it. And hauehave you ſo quickly forgotten that rule and principall of nature to louelove your neighbour as your ſelfe, to doe to him as you would be done by? Could you hauehave found words to hauehave ſpoken for your ſelfe, and are dumbe for an other, where is your louelove, where your goodwill, what mind now beare you to his good name? Here now one muſt needes confeſſe in his heart that he wanted that good affection to his neighbours reputation that he ſhould hauehave had, for if the diſgrace of our neighbour would hinder him from doing that good that he might otherwiſe doe in his calling, and ſo darken Gods graces that are in him, and diminiſh the fruit that might proceede p. 96of them, a man is bound in ſuch caſe to ſtand as earneſtly and as ſtifly for his neighbour, as for himſelfe. Thus we may trie our heart by a ſecond rule, if we can find a tongue to maintaine his name againſt backebiters, and doe not for ſlauiſhneſſe or feare or any reſpect ſuffer him to be diſgraced without gainſaying.

Thirdly, we ſhall eaſily diſcerne what affection we beare to our brothers credit, by our greefe and ſorrow which we conceiue when we heare a true report made of any fault or ſinne that hath indeede blotted him and ruinated his good account. If one be agreeued and ſorrowfull for his neighbours faults, whereby he hath deſerued diſcredit and diminiſhed his reputation, then it is ſure he was well perſwaded of him, ſo farre as was lawfull and had that good deſire that is here commanded. Thus Ezra ſhewd how deare the names of Gods people were vntounto him, for he hauing heard of that foule and reprochfull ſin that they had taken ſtrange wiues and mingled the holy ſeede with the prophane, he wept and mourned, he hangs downe his head, and confeſſeth that he was aſhamed and could not lift vp his head towards heauen. But what had he done, hee was cleere, one would hauehave thought he had no cauſe to be aſhamed, he had not offended in this point, a naturall man would rather hauehave ſaid, you be rude people and baſe, you be a companie of naughtie perſons what are not you aſhamed to forget God thus? and to goe cleane contrarie to his commandement in this ſort? and ſo falne ſtreight to rating and reuiling them, no he was not of that minde he loued his neighbours name better then ſo, and therefore he pittied them, and was carefull to heale their fault, as he would hauehave beene dealt with all in the like caſe.

So that if one hauehave pittie and compaſſion of his neighbours faults, and pray for him and admoniſh him, and vſe all meanes to bring him to repentance, he loues his neighbours credit, and he that can thus conuert his brother from going aſtray he hath done the part of a good man and louing friende, for hee hath healed the ſoule and cleared the name and couered a multitude of ſinnes. And thus much for this inward dutie, and the three notes and trials of it.

Now followes the outward duties which are either generall or ſpeciall. And firſt, for the generall. That is to ſpeake the truth from ones heart as Dauid in the 15. Pſalm. Not to ſpeake the truth alone but from our heart neither after a flattering & diſſembling manner nor after a rayling and reprochfull manner, not for hope or feare, or that ſo it be wreſted frō one by any ſiniſter affection, but heartily to ſpeake iuſt as the cauſe is, without ſeruing ones ſelfe. This is one commendation of Chriſt and a cheefe cōmendation that no guile was found in his mouth. But yet theſe two rules muſt be kept in ſpeaking the truth. Firſt, that one ſpeake with a good affection, for if one ſpeake the truth in wrath and paſſion, in a diſtempered minde, the words indeed are not ſinfull, but the manner is wicked, and breakes the commandement. Many will hauehave a care to ſpeake nothing but that which they cā iuſtifie & proue to be true, but for their affection it is altogether diſordered, for in a reuengfull minde, to eaſe themſelues, what euer euill they know by a man, out it ſhall goe without any regard of edifying others, or conuerting the perſons, only in a rage they care not how they diſcredit their neighbour. Now this rude and vngodly ſpeaking of the truth is ſinne againſt our neighbours name, as well as to lye and backebite. So that alwaies truth muſt be bounded with a louing heart with a quiet and well tempered mind, if one ſpeak vnſeaſonably to hurt his neighbour he offēds in ſpeaking the truth. So for the end that is the ſecond rule that one muſt looke his ende be good, that one doe ayme at Gods glorie, and the edification of men, for ſo the Apoſtle ſaith Colloſſ. 4. What euer you doe let all be done to the glorie of God. If one be about to ſpeake any thing let him firſt looke what glorie he may bring to God by ſpeaking it. Secondly, ſee what profit may redowne either to thoſe to whom we ſpeake or to the partie of whom, elſe neuer ſpeake of other mens faults, or of any thing elſe, but when we can ſay this profit will come, either to giuegive warning to others that they may take p. 97heede, or that out ſelues may learne more to hate the ſinne, or that the partie of whome the ſpeach is may be brought to a ſight of his fault, and to amendment. If one cannot ſee ſome good or other that will ariſe by his ſpeach, it is ſure it was ſin and at the leaſt an idle word. So that one muſt ſpeake the truth from his heart with a good affection, and in good diſcretion, ſo that God may hauehave his due praiſe, and man his due edification. Thus much for the generall dutie. Nowe the ſpeciall concerneth either others or our ſelues. In ſpeaking of others, theſe rules muſt be obſerued. In prayſing, to ſpeake in ones commendation, rather in his abſence becauſe if one be commending before ones face, though his commendations be true, yet it ſauours rather of flatterie then liking of the graces & beſides, through our infirmitie it is not without danger of making one proud and conceited. But in ones abſence, ſpeake the truth as much as we can to the praiſe of Gods children, that ſo we may winne more credit to their graces, and they may be able to doe more good with them; and thus as time and place requires, it is dutie to giuegive due and true commendations to Gods ſeruants. But for reproofe and ſpeaking of others mens faults, doe that alwaies before their faces, the time and ſeaſon of commending is in abſence, but the time and ſeaſon of reprehending is when either the partie alone is preſent, or he is one that is preſent, or at leaſt the thinge may bee brought to him whome it concernes. For ſo the holy Ghoſt commands. Hate not thy neighbour, but tell him plainely of his fault. Till it not an other. Be as plaine and as round with him as one can, ſo that it be in good tearmes and that one know his betters and ſuperiours. This is contrarie in many that neuer ſpeake ſo much to magnifie ones good parts as when the man himſelfe is within the hearing, and neuer ſo much of ones faults, and frailties as when he is farre enough of, this ſhews that the one comes from a fawning diſpoſition to currie fauour, rather then in acknowledgment of the graces, and the other rather from malice and reuenge, more then from louelove and deſite of the parties good. For one ſhould not in modeſtie, make a rehearſall of ones good things before his face, vnleſſe it be when hee is deiected and to much depreſſed to comfort him & to raiſe him vp. And this we muſt obſerue in ſpeaking concerning others. Now concerning our ſelues; this muſt be kept, that one ſpeake as ſparingly as may be either of his infirmities, leaſt it giuegive a ſuſpicion of pride, or elſe diſgrace himſelfe ſo much that he be made leſſe able to doe the good he might otherwiſe doe, or elſe of his good thinges, and matters of aduancement, for feare leaſt he ſhould grow at the length to waxe proude and big, in his imagination. Now theſe thinges no man in the world is able perfectly to fullfill, for allmoſt in euerie braunch we are readie to offend continually, but the vſe that wee muſt make is firſt to ſee our wants, then to confeſſe them and acknowledge them in humility before God, and laſtly to pray for aſſiſtāce, and to beſeech God, that hath giuen vsus an holy heart that we may keepe them and yeeld obedience to them in ſome meaſure of vprightneſſe.

And thus much for the firſt fiue commandements, which extende them to all outwarde actions, and all inward thoughts with conſent. Now followeth the tenth & laſt cōmandement.