notwithstanding this couenant thus respecting Christ was first entred with the Israelites yet it is now extended to vs God professing himselfe to be not onely the God of the Iewes but also of the Gentiles Rom. 3.29.30.31 according to the former prophesies of the calling of the gentils Read Psalme 87. and Hos chap. 1.10 and 2.23 and Ioel 2.32 Amos 19.11.12 Mal. 1.11 Neither was Israel so the onely people of God at anie time but that alwaies it pleased him to aceept of the Gentils such as would ioyne them selues to his people in the true worship of him And although we for our parts haue not bene deliuered out of the bondage of Egypt yet the Lord hath deliuered vs with a more gracious deliuerance out of the bondage of sin and the Diuell and from the tyrannie of death and from the torment of hell whereof also that deliuerance of theirs was a figure and pledge vnto them Let vs now come to the first Commandement VVhat doth the Lord forbid in it Sins forbiddē See more after To haue anie strange God What is this to haue anie strange God To haue a strange God is either to acknovvledge vvith the heart or to fancie and conceiue in the mind any other to be God either beside as altogether excluding the onely true God or ioyntly yea or if it be in any inferiour degree together vvith him vvho hath made himselfe so euidently knovvne by his vvord and vvorkes as that vvhich he hath manifested of himselfe cannot possibly agree to anie other But then especially is a strange God taken and acknovvledged for God vvhen anie spirituall and diuine worship is yeelded therunto that is to say vvhen any faith and trust any feare loue prayer prayse thankes or any other like dutie is yeelded vpon the same false conceit and acknovvledgement This indeed is principally that which the Lord forbiddeth in this Commandement according to that which we reade in the 8. and 9. verses of the 81. Psalme As touching the rest of the transgressions of it which are verie manie we shall haue a fit occasion to note them and that also by a more plaine and easie direction after we haue seene what be the good duties or spirituall graces commaunded in the same In the meane season let vs well obserue concerning the present answere that the Lord doth not onely forbid his people the vtter excluding of him that they might altogether imbrace false Gods but also the ioyning of anie with him whether as copartner or though it be but in an inferiour degree of minoritie as it were for so doth the Lord interpret his owne meaning in the 23. verse of this 20. chapter of Exodus and Deuteronomy 32. verse 39. Reade also 1. Kings 18.21 and 2. Kings 17.33 and Iohn 4.22 Reade also Iudges chapter 2.11 c. to the end and chapter 3.7 and Psalme 81.11 and Psalme 106.37 All the Gods of the heathen are meere vanitie Leuiticus chapter 19 4. Deuteronomie 32.21 and 1. Samuel 12.21 and 1. Kinges 16.13.26 and 1. Corinthians 8.4.5.6 whence the house of the strange God is called Bethanuen the house of vanitie Hosh 4.15 Duties commanded Yea 2. Kings 17.12 strange Gods are in singular contempt abhomination called dirtie or dungish Gods and therefore in no wise to be ioyned with the true God of all Maiestie and glorie Reade also Iud. chapter 6. verse 8.9.10 and 1. Kings 17.35.36 and Psalme 115. and Exodus 23.13 and Psalme 16. No trust no loue no prayer no prayse c. belongeth to them The Lord will not giue his glorie to anie other Isai 44.6.7.8 No god beside the Lord chapter 45. foure times repeated in that one chapter and chapter 48.11 Surely I wil not giue my glorie to another saith the Lord. Wherfore right worthie is that excellent profession of the Prophet to be imitated of all the seruants of God Psalme 73.25 where he saith vnto God Whome haue I in heauen but thee and I haue desired none in the earth with thee Finally let vs diligently note that the Lord forbiddeth these sinnes and all of this kind as being before his face he giuing therin to vnderstand that none of these sinnes can be committed but they are knowne to him and that he taketh them as done to his exceeding great dishonour c. Reade Psalme 44. vers 20.21 Now on the other side let vs see what good spiritual duties the Lord requireth and commandeth in this first commandement What haue ye learned to be the wil of God herein That we do both rightly knovv and discerne euen in the spirite of our mind and also that vve do ioyfully acknovvledge with our whole soule that God to be our onely Lord eternall and almightie most vvise most holy most righteous most gracious mercifull most faithfull and true euen the Father the Son and the holy Ghost the Creatour gouernour and preseruer of all things the Supreme and Soueraigne iudge of all the vvorld one God to be blessed for euer vvho hath manifestly reuealed himself first to his people Israel in speciall manner aboue anie other people and novv more clearely to all beleeuing Gentils through the vvhole vvorld both by his diuine vvord and also by his most gracious and vvonderfull vvorkes and that vve do acknovvledge the same his workes and all other from the greatest to the least of them to be done and ordered in all perfection of vvisedome goodnesse righteousnesse faithfulnesse and truth in most excellent manner aboue all that vve can conceiue God requireth also in this first commandement that as a necessarie fruite of this true knovvledge and heartie acknovvledgement of him and of the most perfect vvisedome and excellencie of all his vvorkes vve do vvisely entirely zealously and constantly yeeld him alone as most vvorthie all true diuine and spirituall seruice and vvorship and no part therof to anie other as hath bene ansvvered before This verily is the end wherefore the Lord hath manifested and reuealed himselfe namely that he might be knowne and acknowledged of his people Reade Deut. 4.32 c. to the 40. verse and Isaiah 43.10.11.12 This also was necessarie For else how should he be rightly worshipped and serued here in this world According to thy name so is thy prayse vnto the worlds end that is ouer all the earth thy right hand is full of righteousnesse Ps 48.10 And that this our God is most worthie of all diuine worship and seruice his verie nature which is most excellent sheweth it Reade also 1. Chronicles 29.10 c. And Nehem. 9.5 Psal 89.6.7.8 c. and Micah 7.18 c. and Deut. 32.31 Their God is not as our God euen our enemies being iudges Worthie therefore in this place is the admonition of the Prophet Ieremie which he giueth in the name of the Lord chap. 9.23.24 Let not the wise man glorie in his wisedome c. but in this that he vnderstandeth and knoweth the Lord c. To conclude the proofe of this
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
a maruellous and easie way of worshipping God according to that which one saith of their most deuoted and religious persons that they are humble but without lowlinesse poore but without want and rich without labour It were doubtlesse an easie thing for any of vs to bring our hearts to as great a loue and liking of idolatrie and idolatrous worship as any of the Papists beare vnto it if the commandement of God did not through his grace restraine vs and informe our consciences against it So that they which boast and glorie of their deuotion this way they do but glory of their owne shame The temptations of grosse Idolatrie Go be thanked are not of anie great force with vs in this our gracious peace and libertie of the Gospell Christs perfect obedience for vs But which of vs knoweth how great they would be if Idolatrie which God of his infinite mercie forbid might yet againe be countenanced commanded by publike authoritie and enforced by seuere persecution and penalty we may be sure of this that vnlesse we should be mightily assisted by the Spirit of God to withstand them they would fearefully shake vs. Wherefore let vs not deceiue our selues with vaine confidence without carefull sifting and examining of our selues in the sight of God c. But to leaue coniectures for the time to come and to go no further then to present signes and shew tokens surely the litle sorrow which we haue for our former sinnes in the dayes of idolatrous darkenesse and the litle thankfulnesse that is among vs for the sweet and comfortable light of the Gospell with so wonderfull deliuerance as we enioy and finally that litle reuerence and zeale which we beare to the true worship of God in the holy and pure exercises thereof they do strongly euidence and testifie against vs that our sin and guiltinesse is great against the righteousnesse of this holy Commandement We are therefore so farre from the desert of blessing that we haue deserued a great measure of the curse and might iustly feare it without all escape vnlesse happily we shall take hold of that part of the obedience of our Sauiour Christ whereby he hath obeyed this Law and made satisfaction to God for our sins in this behalfe for he onely must be our discharge c. But what proofe haue you that our Sauiour Christ hath perfectly obeyed this 2. commandement that so we may haue assurance that he is our righteousnesse concerning this commandement as well as concerning the former We haue a notable proofe of it in the 2. ch of the Euang. Iohn vers 14.15.16 17. which testifieth of his perfect zeale against the abuses for the right vse of the holy place of Gods worship Rehearse that which he Euangelist writeth of this matter 14 And he found in the Temple those that sold oxen sheep and doues and changers of monie sitting there 15 Then he made a scourge of small cordes and draue them all out of the Temple with the sheepe and oxen and powred out the changers monie and ouerthrevv the Tables 16 And he said vnto them that sold doues take these things hence and make not my fathers house a house of marchandise 17 And his disciples remembred that it vvas vvritten The zeale of thy house hath eaten me vp This zeale of our Sauiour Christ for the house of Gods worship is indeede a perfect confirmation of his zeale to all the duties of Gods worship to be performed in all holy and pure manner in the Temple of God according as it is said in the Psal 93.5 Holinesse becommeth thine house O Lord for euer and Psalme 5.7 I will come into thy house in the multitude of thy mercie c. and Psalm 29.9 In his Temple should euerie man speake of his glorie And according as the Israelites returning from captiuitie Nehem. chapter 10.39 in their subscribing of their oth and vow to the Lord expresse it by this that they would not forsake the house of their God Neither did our Sauiour Christ once onely in this maner of reforming the Temple vtter this his perfect zeale in the beginning of his miracles and shewing himselfe but also toward the end of his course as we reade Matth. 21.12 c. and. Luk. 19. vers 45.46.47 And let vs the rather obserue the perfection of the zeale of our Sauiour Christ because he vseth this reproofe and sharpe censure against that which though it was a great profanation of the Temple yet it had great colour of carnall reason to set a glosse and faire shew vpon it For there was vse of all those things in the worship of God that such as wold offer sacrifices either greater or smaller might haue them at hand there also their monie of what coyne soeuer changed there for the buying of their sacrifices c. The perfection therefore of the zeale of our Sauiour Christ may hence be noted in that no shew of excuse could slack his iust censure and vehement reproofe He was so wholly taken vp with the true zeale of Gods worship that he doth as it were trample vnder his feet all carnall reason specially the filthy couetousnes of the Priests which was in them a chief cause of the tolleration of this abuse But beside this one that also a dobled cōfirmatiō we haue the former profes alledged in the first Commandement Our vnperfect obedience for Christs sake accepted for his perfect obedience in that spirituall and internall worship of his soule For they are so many warrants of his fulfilling of this because in them he hath ioynt-witnesse both of his internall and externall worship together Neither is it to be omitted here that our Sauiour Christ vsually frequented the Sinagogues of the Iewes and Temple of Ierusalem at the times of the holy feasts partly to celebrate the feasts according to the commandement of God and partly to manifest himselfe to be the Lord our righteousnesse and to publish the doctrine of saluation in the most solemne assemblies of the people of God Wherefore also we are hereby likewise further confirmed that the Lord who hath in Christ Iesus accepted a satisfaction for our sinnes against this Commandement as well as against the former will for his perfect obedience sake accept of our poore endeuour and labour if from our hearts we striue to worship him in some measure both of inward truth also of outward profession and declaration of his worship and also make vs partakers of his blessing promised both to our selues and our children euen to so many as shall yeeld him any measure of true seruice and obedience But what proofe haue we of this In the ninth Chapter of the Gospell of Saint Iohn the 31. verse Rehearse the Scripture Now vve know that God heareth not sinners but if any man be a vvorshipper of God and doth his vvill him he heareth A comfortable testimonie of him that was before a blind man but now had not
and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you These are most comfortable gracious blessings whose heart may they not worthily allure to enter into this course of true wisedome glorie and happinesse whosoeuer haue anie sparke of grace and true wisedome in them But alas it may be said that in so much as the Law promiseth not any blessing but vpon condition of perfect obedience and seeing we are all yea euen they that haue receiued greatest grace greatly behind and much failing therein that we say nothing of those that are so farre from the course both of speech and life here commanded that they reioyce in wickednesse thinke themselues to remember God the better when they sweare and rap out all the othes they can thinke on and condemne the obedience of this commandement as too great precisenesse and to be an hypocriticall holinesse c. what shall we say for our reliefe against those so great discomforts Though our failings yea though our rebellions haue bene great against this holy Commandement so as we may iustly look to meete with the curses and not to haue our part in any of the blessings yet Gods mercie in Christ Iesus is greater then our sins and his bloud shall wash away both them and the guiltinesse of them not onely from the eye of Gods iustice but also from the accusation and prickings of our owne consciences if we shall truly beleeue in his name that he hath satisfied for these our sins and fulfilled this part of obedience for vs and if we shall heartily repent and be henceforth more carefull both with the words of our mouthes and also in the actions of our liues to glorifie the name of God then hitherto we haue bene This is our onely comfort indeed according to that gracious promise of our Sauiour Christ Matth. 12.31.32 But what proofe haue you that Christ hath not onely satisfied for these our sinnes but also hath fulfilled the righteousnesse and obedience of this Commandement for vs so as the Lord will be moued for his sake to forgiue our sinnes and to accept and to blesse our vnperfect and vnworthie obedience Our Sauiour Christ himselfe Our Sauiour Christs perfect obedience for vs vvho is most faithfull and true giueth a plentifull vvitnesse of it in the 17. chapter of the Gospell vvritten by his holy Euangelist Saint Iohn The whole Chapter is notable to this purpose being a most heauenly prayer of our Sauiour Christ to his and thorough him our heauenly Father for his whole Church and people But let vs heare the principall words tending to this end In the 4. verse our Sauiour Christ saith thus I haue glorified thee on earth I haue finished the vvorke vvhich thou gauest me to do And verse 6. I haue declared thy name vnto the men vvhich thou gauest me out of the vvorld thine they vvere and thou gauest them me and they haue kept thy vvord And verse 11.12 And novv am I no more in the vvorld but these are in the vvorld and I come vnto thee Holy Father keepe them in thy name euen them vvhome thou hast giuen me that they may be one as vve are While I vvas in the vvorld I kept them in thy name those vvhome thou gauest me I haue kept c. And verses 15.16.17 I pray not that thou shouldest take them out of the vvorld but that thou keep them from euill They are not of the vvorld as I am not of the vvorld Sanctifie them vvith thy truth thy vvord is truth And the last verse of the chapter I haue declared to them thy name and vvill declare it that the loue vvherevvith thou hast loued me may be in them and I in them Here indeed we see a plentifull proofe of our Sauiour Christ his perfect obedience in glorifying the name of God by his perfect preaching and publishing of it according to his office and calling and that also euen from the beginning to the end of the time thereof vers 4.6.26 Secondly we haue a testimonie of our iustification in Christ through his obedience in the end of the 6. verse and verses 11.12 where also we see how carefull he was ouer his Disciples to keepe them in obedience to God and that his name should not be dishonoured by them Thirdly Our vnperfect obedience is for Christs sake accepted of God our Sauiour Christ prayeth for the increase of our sanctification and obedience according to the will of God and therein giueth to vnderstand that God accepteth the obedience of his seruants though it be still vnperfect Reade also a testimonie of our Sauiour Christ his glorifying of the name of God and of our iustification in him Hebrewes 2.9.10.11.12 Finally what his generall care of glorifying the name of God call to mind from his doctrine Matth. 5.16 and verses 33.34.35.36.37 Yea his whole doctrine is a most ample full declaration of it Reade also Iohn chapter 7.15.16.17 and chapter 8.49.50 Nothing remaineth therefore but that we placing our trust and beliefe in the mercies of our God in the name of Christ repenting of our sinnes do carefully and in godly maner labour to increase dayly in righteousnesse and holinesse to the glorifying of his name nothing doubting but that thus we shall be plentifully blessed of him though not for the worthines therof yet for the honour of his owne name and the praise of his rich mercies to whome be all praise and honour for euer and euer Amen And thus come we to the fourth Commandement the last of that great commandement of almightie God contayned in the first Table Rehearse the words of the fourth Commandement Remember the Sabbath day to keepe it holy Sixe dayes shalt thou labour and do all thy worke But the seuenth day is a Sabbath to the Lord thy God see that neither thou do anie worke therein nor thy sonne c. For in sixe dayes c. Wherefore the Lord blessed the Sabbath day and hallowed it This fourth Commandement concerning the speciall time of Gods worship hath some neare affinitie with the second which commandeth a speciall place to the same end and therfore they are sometimes in one common charge linked together Leuit. 19.30 and chap. 26.3 Neuerthelesse it requireth a speciall practise of all the former commandements of this first table and the seuerall duties thereof both inward outward priuate and publike to the perfecting of the entire and whole practise of Gods worship Yea it requireth also a speciall practise of all duties of loue to our neigbour both generall in affection and meditation and particular in action as the occasions shall require Diuers wayes distinguished from euery other Commandement And finally it is both the schoole-time and as it were the nurcerie of all godlinesse and vertue to be practised in the whole course of our liues and also the market or fayer day of our soules wherein the Lord doth in
for the compounding of all matters of strife and variance vvith a circumspect care of our ovvne parts to auoid all occasions of giuing offence to any so much as lyeth in vs. These indeede are the vertues which appertaine to innocencie and harmelesnesse according to the Commaundement of our Sauiour Christ Be ye simple as doues Matth. 10.16 Shew now which they be that belong to helpefulnesse They may be referred to three heads Which are they of the first sort They are such as belong to peace-making betvveene neighbours and brethren offended as louing persvvasion and gentle intreatie yea euen a certaine compelling of them to be friends if possibly they may by any meanes be ouercome Which are the vertues of the second sort belonging to helpfulnesse They are such as serue to the iust repelling of iniuries VVhich are they They are lawfull reuenge and holy fortitude What meane you by lawfull reuenge Lawfull reuenge is vvhen vvithout all hatred or bitternesse against the person of the offender and onely in pure zeale against iniurious dealing the vnreasonable and obstinate partie which by no priuate perswasion vvill be intreated is pursued in course of common iustice before the magistrate vntill vpon iust information and sute he haue receiued his due punishment if it may be obtained or at the least be brought to yeeld himselfe to surcease from his former iniurious and mischieuous course VVhat is that vertue which you call holy fortitude Holy fortitude is that godly boldnesse or stoutnesse of courage vvhich is imployed in the priuate defence of the innocent partie vvhen for the present he is in extreame and vrgent danger of his life or of any other imminent mischiefe from his malitious and vehement aduersarie but cannot enioy so speedie protection and defence from the publike magistrate as his necessitie requireth Hitherto of the second sort of the vertues belonging to helpefulnesse Which are the third sort They are such as belong to the well placing and bestovving of benefites for the refreshing and comfort of life Let vs heare you make rehearsall of them as you haue done of the former The first is kindhartednesse or goodnesse as the scriptures do call it vvhich is a generall readinesse and disposition of the mind and vvill of a man to helpe and succour for the preuenting of all extremitie of euill to the vttermost of a mans povver The second is mercifulnesse or tender and bovvel-like pitie and compassion vvhich is a more particular readinesse and disposition of the mind and vvill to helpe and succour vpon the beholding of any present necessitie or miserie The Equitie The third is friendship or friendly dealing for the cherishing and increasing of mutuall loue among neighbours and friends though they be in no necessitie The fourth is vvell vvishing and prayer euen for our enemies and ill willers with the practise of loue and kindnesse both in word and deede for the ouercomming and winning of them to the loue of God and of his truth and of our selues if it may be Hitherto of the interpretation both of the negatiue and also of the affirmatiue part of this Commaundement Let vs now come to that which remaineth to be yet further considered as belonging to the same And first what is the equitie of it First because God hath created vs and giuen vs life and many excellent gifts according to his owne diuine image likenesse Secondly because he hath giuen vs beeing and life to singular ends and purposes Thirdly because the taking away of life is the bereauing of him from whome it is taken of all the benefits blessings which God hath giuen for the ioy and comfort of life Fourthly because he that murthereth and taketh avvay the life of another destroyeth the image of God first in himselfe and then also maketh himselfe guiltie of his owne death Fiftly because through the benefite of this Lavv of God vve enioy our ovvne liues in safetie and peace Sixtly because God hath so disposed of his manifold gifts according to the manifold necessarie businesses and labours of this life that euerie one standeth in neede of the helpe or seruice of the other But most of all because vve being by the grace of God Christians are not onely by creation and naturall birth of one and the same kind of flesh and bloud but also by regeneration nevv birth in Christ Iesus vve are by a more neare and holy bond ioyned together in one spirit baptised vvith one Baptisme nourished vp as at one table in the house and family of God appoynted to the same euerlasting inheritance of glorie in the life to come if vve shall liue peaceably and godly as becommeth the children of God the time of our short and transitorie life here in this world The equitie of this holy and iust Commandement of God resting vpon so many excellent grounds and reasons The Curses doth not onely iustifie the commandement it selfe but also confirmeth all the curses which God the righteous giuer thereof threateneth against euerie transgression of it To the rehearsall of which curses from the testimonie and repetitions thereof out of the booke of God we are now in the course of our order come Wherefore first of all what is the curse of this Law of God against the grieuous sinne of murther In the ciuill course of Gods iustice allowed also euen by the light of naturall reason in all nations it is the temporall and bodily death of the murtherer and by the eternall sentence of God the death both of body and soule for euer and euer For so vve reade first in the 35. chapter of the booke of Numbers and then Reuel chap. 21.8 Murtherers shall haue their part in the lake that burneth with fire and brimstone which is the second death Here let vs note that as there are degrees of murther some more horrible then other so the punishment thereof shall be from the diuine sentence of God for euer Yea euen among men we see the practise of this equitie that he which shall but intend the murthering of his Prince is more shamefully executed then if he should haue committed the act of murther against a priuate man And the heathen knew not what punishment might be deuised miserable and execrable enough for him that should murther his father or mother Let vs note also that though there are diuerse kinds of practises and courses which murtherers take to bring their wickednesse to passe some seeking to hide their sinne one way and some another yet howsoeuer they go to worke they are euerie way accursed in the sight of God Hereof let vs see some testimonies What is the curse against such as though they lay no violent hands vpon a man yet commit murther vnder a colourable pretence of iust and lawfull proceeding We may take king Ahab for a memorable example vnto vvhome the Lord saith by his Prophet Elijah Hast thou killed and gotten possession In the place where dogges licked the bloud
liued with his parents he wrought diligently in the worke and labour of Iosephs occupation Marke chap. 6.3 And afterward vvhen the time vvas come that he should more immediatly do the vvill of his heauenly Father he hauing no house of his ovvne to hide his head in as vve reade Mat. chap. 8. vers 20. and painefully going about from place to place to preach the Gospell most vvillingly contented himselfe vvith that maintenance onely vvhich grevv vnto him as a fruite from his preaching no othervvise then as God moued the hearts of those that receiued spirituall comfort from him to minister of their outvvard things vnto him Luke chap. 8.2.3 This he did all the time wherein he went about preaching euen till as a reward from the hands of wicked men he was put to death and nayled to the crosse betweene two thieues which were crucified with him they counting him among transgressors as the Prophet Isaiah saith as if he had bene a most vnrighteous person though in truth as the same Prophet testifieth he neuer did anie violence neither practised any deceit as hath bene noted before out of the 53. chapter of his Prophesie And further also that our Sauiour Christ was free from couetousnesse we haue a principall and most euident proofe euen from the beginning of his entrance into the discharge of his publike ministerie at what time the Diuell tempted him most subtilly diuerse wayes and namely to ambition and desire of earthly glorie pompe dignitie and riches but he could not preuaile Behold therefore a singular proofe of our Sauiour Christ his perfect righteousnesse in his contentment with his poore estate patiently enduring hunger and thirst neuer vsing any vnlawfull meanes to relieue himselfe but rested vpon Gods prouidence by faith as is euident by his answere to the Diuell Man liueth not by bread only but by euerie word which proceedeth out of the mouth of God c. By this righteousnesse of our Sauiour Christ are we iustified from all our vnrighteousnesse against this Commaundement if we do truely beleeue in him and earnestly repent and labour after righteous dealing remembring that this is one principall end of our redemption and iustification Luke 1.75 and Titus 2.9.10.11 and 1. Pet. 2.24 And that all such as do thus repent of their vnrighteousnesse and beleeue in the name of Christ be iustified by him and are receiued into the fauour of God reade Acts 10.35 Reade also Leuiticus 6.1 c. Consider here of the thiefe repenting on the crosse Consider also the example of Zacheus Luke 19. Reade also Leuiticus chapter 24.18.21 with Numbers 5. verses 6.7 and Exodus 21.33.34.35.36 and chapter 22.1.2.3.4.5.6 c. Where also note that as a fruite of true repentance restitution is commaunded by God and practised of his seruaunts yea and that with some recompence in way of satisfaction in a ciuill course of iustice But what if a man knoweth not whome nor how many he hath iniured and is sorie for it and would gladly make restitution but he knoweth not how What is to be done in this case which is surely more or lesse the condition and case of vs all We must so much the more speedily breake off our former course and accordingly be so much the more carefull to practise both iustice and mercie then heretofore at any time vve haue bene This is indeed the blessed counsell of the Prophet Daniel to Nebucadnezzer that great robber and spoiler of the nations of the world chapter 4.24 O King saith the Prophet let my counsell be acceptable to thee and breake off thy sinnes by righteousnesse Anabaptists communitie of goods and possessions ouerthrowne and thine iniquitie by mercie and compassion toward the poore lo let there be an healing of thine error The like is the generall counsell and charge of the Apostle Paul to euerie vniust person yea euen to the pettie thiefe Eph. 4.28 Let him that stole steale no more but let him labour and worke with his hands the thing which is good that he may haue to giue vnto him that needeth And now onely for the conclusion of this Commaundement let vs after all the premises obserue as a truth most euident and cleare against all Anabaptistes that the Lord doth at no hand approue of their confused communitie of goods Nay this Commaundement leuelleth as it were the maine shot of the Lords ordinance to the vtter batterie and ouerthrow of it euen to the worlds end according to the perpetuitie of the force and power of this his expresse morall Law and Commaundement As touching the communion of goods which was among the Christians in the primitiue Church in the Apostles time it was no such as they imagine but onely the kindnesse and liberalitie practised among them was verie extraordinarily abounding to the releeuing of the common and great necessitie of the poore Christians The same God who wrought that abundant loue and liberalitie in them and yet preserued them from all barbarous and fantasticall confusion he for his mercies sake graunt that all true professors of his blessed and glorious Gospell may more and more honour it with daily increase of all liberall and kind dealing with like preseruation of the ground of iustice in that proprietie of goods and possessions which he by his good prouidence hath set and determined among his people Amen The ninth Commaundement of the Law of God now followeth Which is that Thou shalt not beare false witnesse against thy neighbour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thahhaneh vsed in this Cōmandement properly signifieth to answer as though the Lord should say thou shalt not answer false witnesse that is thou shalt not beare false witnesse when thou art demanded to testifie any truth which thou knowest and oughtest of loue and dutie to make known for the benefite of anie neighbour Word◠interpreted After the former Commaundement therefore of righteous dealing followeth now the Law of true speaking according as they are in the same order rehearsed in diuerse other places of holy Scripture and namely Leuiticus 19.11 Psalme 15.2 and Psalm 119. verse 138. Ephes 4.24.25 and chap. 5.9 For the vnderstanding of the which Commaundement ye may remember that ye were taught that three things are to be considered Which are they First vvho is to be reputed and taken for a mans neighbour Secondly vvho he is that must not beare false vvitnesse Thirdly vvhat it is to beare false vvitnesse Touching the first of these points whom haue you learned that we ought to repute and take for our neighbour I haue learned that this vvord neighbour comprehendeth euerie one vvithout respect of persons concerning vvhom vve haue iust occasion to yeeld our testimonie in any matter vvhich on his behalfe is called into question So it is and thus generally is the same word neighbour to be vnderstood in the sixt seuenth and eight Commaundements going before although it is not expressed till now Thou shalt not murther any neighbour c. that
or for his due reproofe and correction vvherein he hoth euill and for the ending of contentions and controuersies betwixt man and man vvhether vve be lawfully called forth to do it vpon our oath before a Magistrate or that we haue any iust occasion more priuately so to do It cannot be otherwise concerned but that the Lord forbidding false witnesse-bearing against our neighbour to his discredit or hurt doth on the contrary command the speaking and witnessing of the truth for his benefit or credit And because it often falleth out that a mans good neighbour cannot be benefited and relieued but the wicked and false accusation or lye of another must therewithall be detected therefore it must needs be that a true witnesse must be giuen against euery euill neighbour to his iust rebuke and punishment And generally it is to be considered that all discouery and reproofe of lies and slaunders to the discredit of the wicked it is on the behalfe of euery good neighbour and of the truth it selfe Yea it is for the benefit of our neighbour who hath sinned any sinne which is to be discouered that we do therein witnesse against him that by the iust rebuke and correction of his sinne he may be brought to true repentance Moreouer because euen good neighbours may be at variance for want of the knowledge of the truth therefore it is further added that this is the vse of bearing a true witnesse to end controuersie and contention according to that we reade Heb. 6.16 But not onely in iudiciall course of iudgements before the Magistrate or Iudge of the court but also in all priuate speeches and testimonies God requireth that we alwayes speake and affirme the truth to the benefit of our neighbour in the way of righteousnesse and truth c. reade Ephes 4.25 and Colos 3.8 Thus then to speake in a word the briefe summe of this Commandement is truth of speech commanded for the benefit of our neighbour yea euen for the mutuall benefit of one neighbour by another according as it is written A faithfull witnesse deliuereth soules but a deceiuer speaketh lies Prou. chapter 14.25 But hereunto as vnto a very great and waighty duty there are diuerse excellent vertues and graces necessarily required as you haue bene taught Which are they The first is an harty loue and zealous affection to the truth in generall with a vvilling and ready chearfulnesse of mind to giue witnesse vnto it The second is a particular knowledge and assurance of the truth of euery matter vvhereunto vve do giue vvitnesse The third is incorrupt affection â—oid of all ill will and hatred or of partiality and flattery touching the person whom our testimony concerneth whether he be friend or foe howsoeuer we shall esteeme of him The fourth is simplicity and plainnesse in the declaration of the truth The last is constancy in standing to the confirmation of that truth which is once vprightly and faithfully affirmed Concerning the first of these vertues which I call an harty loue and zealous affection to the truth in generall I do not only extend it in this place to the witnessing of that truth which pertaineth to the outward safety and credit of euery neighbour but also to the witnessing of the whole truth which is according to godlinesse Tit. cha 1.1 And as it is said of the true seruant of God that he speaketh the truth in his heart Psa 15.2 Concerning the second reade Pro. 15.28 The heart of the righteous studieth to answer And chap. 16.23 The heart of the wise guideth his mouth wisely And chap. 14.5 A faithful witnesse will not lye And verse 15. The foolish will beleeue euery thing but the prudent will consider his steps Herein coÌ„sider the wise discretioÌ„ of the Apostle Paul 1. Cor. 1.11 and chap. 11.18 Concerning the third vertue note that the truth is to be preferred before any person and before euery reward and before all displeasure whatsoeuer may arise from the testifying of it And herein let vs take speciall heed against our owne hatred and wrath against any man for that blindeth the eye and all such are by and by all to naught with vs c. so the vprightnesse of truth shall be neglected because of our crooked affection Concerning the fourth reade Isaiah chap. 32 4.5 Veritas non quaerit anguâ—los In testimonie veritatis non est ludendum vel occultationibus vel ambiguitatibus Truth seeketh no corners It dallieth not by ambiguous and doubtfull answerâ— Reade also 2. Cor. 2.17 and chap. 4.2 Reade also Ioh. 1.20 and 1. Sam. 3.17.18 and Iosh 7.19 Concerning the last reade Tit. 1.9 for that which the Minister must do for his part in the great truth of God the like is to be performed of all in euery truth It is a foule sinne in euery such one as shall be ready to shrinke backe from any true testimony when they perceiue their land-lord or some other great man to be offended therewithall All these vertues and if there be any other like to these they are carefully to be regarded in bearing witnesse as euery man will answer before God with whom truth in euery matter is very precious But that we may go forward Is there nothing else commanded in this Law of God but the things which you haue already rehearsed Yes God doth moreouer command vs in this his holy Commandement to performe euery other good dutie vvhereby both the good name and also the good and comfortable estate of our neighbour may not onely be continued so much as vve may procure but likewise vvhereby the same may be recouered againe if by any occasion they be lost and impaired All this must needes be required according to the generall law of loue to our neighbour whose good name and comfortable estate should be as deare vnto vs as our owne ought to be Shew therefore in the first place which those duties be that are to be performed for the continuance and preseruation of our neighbours good name and of his good estate First it is euery mans dutie to teach and instruct his neighbour in euery good vvay of God wherein he shall perceiue him to be ignorant and to want counsell yea it is euery mans duty to exhort and stirre vp his neighbour to all care and conscience to vvalke in obedience to euery Commandement of God Secondly it is euery mans duty to yeeld euery neighbour his due praise for all his godly vvisedome and care and for euery good grace and vertue in the vvell ordering of his life and to incourage him to continue and increase therein Thirdly God requireth that in all actions or speeches though something doubtfull and suspicious we hope and speake the best of euery good neighbour vntill the contrary shall breake forth and be knowne yet so as in the meane while vve admonish them to vse better aduisement and speedily to remoue all causes of suspition Fourthly that each neighbour be faithfull and trusty in keeping the