God would haue vs seeke a good name As God requireth it for a duty of loue to our neighbour that we discouer not his secret sinnes either before the Magistrate or otherwise that is to say those his sins by the concealing whereof no perill or hurt groweth to the common-wealth or to any particular and priuate neighbour so he permitteth it as a fruite of loue belonging to a mans selfe that he should not to his owne diffamation disclose his like secret offences vnlesse happily he should find it necessary for the reliefe of his cōscience to make thē knowne to some choise faithfull neighbor according to the instruction of the Apostle Iam. cha 5.16 saying Acknowledge your faults one to another pray one for another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent This standeth with good reason For as no man will make knowne his bodily disease The Equitie to that Phisition which would haue no care to do him good so what should induce a man to acknowledge his faults to any that would not tender the spirituall health of their soules c Hereupon also it may appeare that the law of Popish auricular confession of all sinnes both secret and open to the full number in the eare of the Priest to receiue his iniunction of pennance in way of satisfaction to God is an absurd and tyrannous cruelty against mens soules and consciences Likewise their oath ex officio driuing men to accuse themselues according to the pleasure of any mans captious inquisition and demand it is against that gracious liberty which God hath graunted to his seruants in this behalfe And for any to discouer his owne secret corruptions without iust cause and not to singular good ende and purpose would it not be iudged of all to be done either of hypocrisie or of a prophane and vnaduised follie Neuerthelesse if any keeping close his sinnes do harden his hart therein he may iustly feare least God in his displeasure do make him in the terror of a hellish conscience to cry out against himselfe and to be a trumpet of his owne shame as oftentimes it falleth out against such close hard harted sinners But enough of this point for the present We come now to the generall equity of this Commandement What is that The equity of this Commandement may be considered diuerse wayes like as we haue seene in the former Shew here againe how that may be First in respect of God Secondly in respect of our selues Thirdly in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Fourthly in respect of publike society and gouernement Finally in respect of our professiō of the name religiō of God Let vs examine these things particularly And first how can ye declare the equity of this Commandement in respect of God Because he is the God of truth most entire faithful cōstāt in all truth it is most quall that he should forbid his people all vntruth as that vvhich is most directly contrary both to his nature and vvill and also to all his counsels vvordes and vvorkes Your answer is most true whether we consider of God in the vnity of his nature he is the God of truth Ieremie 10.10 Or whether we consider of him as he hath reuealed himselfe in the Trinity of persons The father is the father of truth Iohn 5.30.31 and chapter 8.26.27 The sonne of God is true yea truth it selfe Prouerbs 8.6.7.8 Iohn chapter 1.9 The holy Ghost is the Spirit of truth Iohn 14.15.16.17 and chapter 16.13 and 1. Iohn chapter 5. verse 6. And in the same place verses 7.8.9.10 The ioynt witnesse of the whole Trinity is true from heauen Hence also it is that the word of God is called in a singular and incomparable excellency the word of truth 2. Cor. 6. verse 7. and Tit. 1.9 the faithfull word and Iames 1.18 The counsels and purposes of God are all faithfull and true Hosh chapter 13 verse 14. Rom. 11.29 1. Cor. 1.9 1. Thes 5.24 Iames 1.17 Psal 105 verse 8. and Psal 14.6 All the works of God also are perfect and true they are not counterfeites of things but true substances of things in their seuerall kinds Deut. 32.4 and Psal 112.7.8 and Psalme 119.90.91.7 God therefore being euery way most true must needs in all equity command both true speaking and true dealing in regard of his owne nature Proceed now to declare likewise the equity of this Commandement in respect of our selues How may we perceiue this to be so Insomuch as God hath shewed so great loue on vs that vve should be called his children it is very equall and meete that we should resemble the image of our heauenly father in all righteousnesse and holinesse of truth So indeed do the Apostles of the Lord reason 1. Iohn 3.1 c. and Paul Ephes 4.24 Yea such are their very words Reade also Col. 3.9.10 Now verily such must we be vnlesse we wil shew our selues to be the childrē of the diuel not the children of God Ioh. 8.44 But let vs come to the third point How can you shew the equitie of this Commandement in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Cast off lying saith the Apostle and speake euerie man the truth vnto his neighbour fer we are members one of another Ephes 4. vers 25. A notable and liuely similitude taken from the naturall bodie to the which God hath giuen diuerse members and sundrie faculties and powers vnto them and all for the conseruation of the whole bodie Now therefore were it not an vnequall and a very absurd course that any one member should deale vnfaithfully with another as if the eye should take chalke for cheese as we say or the hand to put a stone to the mouth in stead of bread or ranke poison in stead of wholesome nourishment No lesse absurd were lying in the new work of Gods grace then that should be in the frame of nature whether one Christian should ly to another or that they should tell lyes the one of the other Now fourthly how can you declare the equitie of this Commaundement in respect of publike societie and gouernment The ordinarie course of iustice and iudgement cannot proceede for the defence of the innocent and punishment of the offender neither yet for the ending of controuersies betwixt good neighbors but by the testimonie of witnesses and that also euen vpon their othes for the more certainty of finding out the truth It is true for as the Lord saith Deut. 19.15 At the mouth of two witnesses or at the mouth of three witnesses shall the matter be established Reade also Matth. 18.16 and 2. Cor. 13. which places also were mentioned a litle before And againe Hebr. 6.16 An oth for confirmation is with men an end of all strife It standeth therefore with all equitie that euerie man shold be
infirmitie or bodily weaknesse or defect in some particular persons who cannot do as otherwise gladly they would But that we may speake something in order to both these answers so nearely lincked together we are to vnderstand that we haue both the institution and also the practise of them confirmed by the vndoubted testimonie of the word of God and by the practise of his faithfull seruants the true worshippers of him Of the which let vs in a few words briefly consider For as touching the more full declaration of the chiefe of these things we haue partly seene before and namely concerning the preaching of the word what belongeth thereunto and touching the rest that is the Sacraments prayer and thankesgiuing with their extraordinarie fasting or feasting according to the seuerall occasions thereof we shall haue iust cause to treat more fully afterward by the grace of God Briefly therefore touching the ground and institution of the publike preaching and administration of the Sacraments we see how after the institution thereof in the Law Deuteronomy 5.27.28 and chapter 10.15.16.17 Genesis 17. Exodus 12. the charge of preaching the word together with the change and new institution of the Sacraments of the new Testament is renued to the Gentiles by our Sauiour Christ Matth. 3. and chapter 26. and chapter 28. and 1. Corinthians 1.21 and of prayer both priuate and publike Matth. chap. 6. and Luke 11. And thankesgiuing 1. Thessal 5.18 And for the practise of preaching prayer Sacraments c. we may see it in our Sauiour Christ himselfe and his Apostles Luke 3.21 and chap. 4.15 and chap. 6.12 Read also in the Actes of the Apostles euerie where and namely chapter 2.42 and chapter 20.17 c. and verse 28. c. And for singing of Psalmes reade Mat. 26.30 Act. 2.47 Act. 16.25 Reade also 1. Cor. 14.26 Ephes 5.19.20 Coloss 3.16 Reuel 15.4 Likewise as touching the adioynts of the externall worship of God see the practise of kneeling at prayer Luke 22.41 Matth. 26.39 where our Sauiour Christ kneeleth downe yea prostrateth himselfe on the ground And Iohn 17.1 he lifteth vp his eyes to heauen So did Paul and the Christians with him when they prayed Act. 20.36 and againe chapter 21.5 Reade also 1. Corinth 14.25 For the vncouering of the head reade 1. Cor. 11.4 For the holding vp of the hands in prayer reade 1. Tim. 2.8 Exod. 17.11 Lament 3.41 For fasting ioyned with prayer both priuate and publike reade Mat. 6. and Luke 5.35 Act. 13.2 2. Cor. 6.6 For looking downe to the earth c. reade Luke 18.13.14 and Ieremie 31.19 For teares in prayer with pittie ouer sinners Luke 19.41 Philip. 3.18 Act. 20.37 2. Tim. 1.4 Iudges chap. 2.4.5 1. Sam. 7.6 Psal 6.6 56.8 and Psalme 119. vers 136. 2. Kings 20.3 ch 22.19 Ezra ch 10.1 Ioel 2.17 For feasting and ioyfulnesse with speciall thanksgiuing read Iude verse 12. and 1. Corinth 11.20.21 And in this maner was it that Paul saith Act. 24 14. that he worshipded God beleeuing all things which are written in the Law and in the Prophets It is true indeede that the bowing of the bodie and all other outward gestures are nothing without the bowing of the hart as we may perceiue by the speech of Ioshua chap. 24.23 1. Kings 8.57.58 and Isaiah 58.5 But how can we thinke that such a one boweth his heart who refuseth to make anie outward profession of it in the fit time and place thereof Euerie one therefore that will may see that these things though they be not of the substance of religion yet may they not be profanely and rudely neglected of vs without sinne against this holy commandement of God And we are the rather to consider of these things because experience sheweth that manie fall from Popish superstition to a contrarie extremitie of vnreuerend behauiour before the Lord as thogh it nothing at al mattered what gesture we vse in the congregation This is no correction of abuses but a chaunging of one abuse for another and therefore must needes be displeasing before the Lord. But yet one thing more which I pray you let vs earnestly in the feare of God concerning the ministration of the word and Sacraments that is whether it be necessarie that there be anie prescript forme set downe and agreed vpon for the ordering of these actions and that the same should be religiously vsed in the worship of God or no. For verily it is necessarie that euerie one haue a sound iudgement and perswasion in this point and that we haue a cleare conscience void of all scruple seeing it doth so nearely concerne the worship of God Shew therefore what hath beene your instruction herein I beseech God to giue vs true vnderstanding in all things I haue bene taught that it is not simply necessarie that there should he anie prescribed forme for then the Lord himselfe would by his holy Apostles haue expresly set dovvne one for an vnchangeable and exact rule for all Christian Churches And beside it may be presupposed that he vvhich according to the ordinance of the Lord is fit to be a Minister of the vvord and Sacraments is in some conuenient measure instructed from the booke of God hovv to pray in all things as the matter requireth as vvell as to teach euerie man the vvhole doctrine of faith and to instruct in euerie point of righteousnesse through the vvisedom and grace of the holy Ghost vvhich is giuen vnto him And finally the giftes and graces of the Spirit of God are not to be stinted and limited by man Neuerthelesse I haue here vvithall bene likevvise taught that in some respects it may be counted necessarie as a godly helpe and remedie both for Ministers and people that they shold haue some forme and order agreed vpon and vsed for publike profession of consent prouided that it be a sound collection and interpretation out of the vvord of God both for the substance of matter and also touching the forme and order it selfe as graue and simple as may be without all curious varietie of humane inuention according to the examples and practises of the Christian Churches recorded and set dovvne in the vvord of God for our imitation therein so that the libertie of the preaching of the Gospell and of the prayer vvhich is by the discretion of the Preacher to be fitted thereunto be not by the length and labour of that vvhich is prescribed abridged or preiudiced and hindred anie vvay For the proofe of these things reade 2. Timothie 3.16.17 1. Peter 4.11 Coloss 1.28 1. Corinth 11.1 c. to the end and chap. 14. Act. 13.15.27 and chap. 15.21 and Coloss 4.16 2. Timothie 4.1.2.3.4.5 See some examples of prescribed formes in the holy Scriptures Of Prayer Psalme 102. Ioel 2.15.16.17.18 Luke chap. 11.2 of thankesgiuing Deut. 26.5.6.7.8.9.10 Psalme 92.2 Chron. 29.30 Reuelation 15.3 Of blessing Nombers 6.22 c. Yea of blessing the godly and cursing the
the spirit of sanctification For do not such vse to say when they are perswaded withall by this reason of a good name What care I what any man thinketh or speaketh of me let them say what they will I care not a pinne c Thus rude and brutish is our naughtie nature Who therefore may truely deny that we are not through the corruption of nature and because of the euill fruites thereof against this Commaundement iustly accursed damnable in the sight of God So then vnlesse as was answered we shall find redemption and iustification by our Sauiour Christ how many of vs all thinke to escape the eternall wrath and condemnation of God It is therefore to great good purpose that we consider of some proofes that may assure vs that our Sauiour Christ who hath dyed for these our sinnes as well as for any other hath also perfectly obeyed this Commandement as well as he hath done the other that so we may know him to be a perfect Sauiour What proofe haue you for this We haue euident proofe of it in that it is euerie where in the holy Scriptures testified that our Sauiour Christ is not onely true but also the very truth it self to all that shall truly beleeue in him and vnfainedly repent of all their errors and thenceforth indeuour to mind and speake the truth from their hearts Our Sauiour Christs peâ—fect obedience for vs. For we know saith the Apostle Iohn speaking of himselfe and all true Christians that the Sonne of God is come and hath giuen vs a mind to know him which is true and we are in him that is true that is in his Sonne Iesus Christ he is very God and eternall life 1. Iohn 5.20 This onely one place is a sufficient proofe but as was truly aunswered we haue many other testimonies both former in that part of the holy Scriptures which is called the old Testament and later in that part which is called the new Of the former we reade Prou. chap. 8. vers 6.7.8 and Isa chap. 11.1 Concerning the later we reade Reu. 3.7 and vers 14 Moreouer Iohn 1.6.14 and chap. 5.19.24 and in manie other places where the manner of our Sauiour Christ his deliuerie of his doctrine with this doubled asseueration verily verily is worthie to be noted to this our purpose Neither is Iohn Baptist onely a witnesse that our Sauiour Christ is the truth verses 32.33 of the same chap. but also God the father himself and the diuine works which our Sauiour Christ wrought in his Fathers name as it followeth in the same chap. vers 36.37 vers 39. The holy Scriptures giue the same witnesse of him And more particularly the writings of Moses verse 46. Reade also concerning the testimonie which our Sauiour giueth of himselfe Ioh. chap. 14.6 and chap. 8.14.15.16.17.18 vers 45.46 Thus then seeing our Sauiour Christ to speake in the most generall signification of all truth is most true yea in himselfe euen the most excellent and perfect truth it selfe yea and vnto vs the way the truth and the life and seeing the Father from whence our Sauiour Christ is come who is the God of truth and the holy Ghost also who is the Spirit of truth giue witnes of Christ that he is very truth what letteth why we should not assure our selues that he is true in the particular obedience of this Commandement yea what letteth that we should not beleeue that he hath perfectly obeyed this Commandement as well as he is perfectly iust in the obedience of the 8. Commandement and chast in the obedience of the 7. and meeke in the obedience of the 6. and dutifull to parents and to all superiors in the obedience of the 5. And the rather because our Sauiour Christ professeth that this was the cause why he came into the world that he might giue witnesse to the truth for the benefit of so many as should receiue his testimonie thereof Ioh. 18.37 In this Christ therefore must we beleeue to the end that we being lyers in our selues may be true in him and clothed with his righteousnesse touching this Commandement as wel as with his obedience to all the rest For if we do not beleeue in this Christ of whom it is testified that he is euerie way perfectly true we cannot be saued as Christ himselfe affirmeth Ioh. chap. 8.24 Except ye beleeue saith our Sauiour Christ that I am he ye shall dye in your sinnes And finally this also we must know that if we be in Christ we must of necessitie or rather we shall by his grace truly repent of all the lyes and slaunders that we haue made and of all other our transgressions against this Commaundement Yea putting away all lying c. we must haue vnfained care both to speake and to do the truth in some measure of true and perfect loue both to God and man labouring also to increase more more therein Read Philip. chap. 4.8 Let this suffice therfore for the vse of the whole doctrine of this ninth CoÌ„mandement And so come we now to the last which is a most worthie conclusion of all the rest Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his manseruant nor his maid nor his oxe nor his asse neither any thing that is thy neighbours For the vnderstanding of this last Commandement besides that we must keepe in mind that which was said concerning the former Commandement who is to be taken for our neighbour we haue furthermore to inquire of these two things First what the Lord meaneth by this word couet that is what be the euill corruptions and sins of our nature comprehended vnder it And secondly which be the things of our neighbour which he forbiddeth vs to couet Shew therfore in the first place what the word couet meaneth To couet is to haue any the least lust desire or motion in the mind after any thing that is our neighbours The Lord hath forbidden coueting or longing with all vnlawfull desire after any thing that is our neighbors in the Commaundements going before How it is distinguished from the former Commandements For in the 8. Commaundment he hath forbidden vs to couet our neighbours house or any part of his worldly riches In the 7. Commaundement he hath forbidden vs to couet or lust after our neighbours wife c. as our Sauiour Christ expoundeth that Commaundement in the 5. chap. of Matthew Yea this corrupt coueting or Iusting this longing after desiring or wishing for all these are one it is as it were a short and summarie abridgement of all sinne The coueting or desiring after diuine honour and glorie that is after any honour and glorie aboue that is meete for a creature as Eue was tempted by the Diuell to desire to be like God it is the transgression of the first Table All coueting or lusting which tendeth to the hurt of our neighbour is a generall transgression of the second Table