Lectures Upon Exodus 20, Lecture 10
The tenth Lecture vponupon the 16. verſe.
Thoy ſhalt not beare falſe Witneſeſe, &c.
THis commandement taketh care for the good pame credite, honour, and eſtimation of our brethren, that we ſhould not bring any blotte or blemiſhe unto that, but by louelove mainteine and vphold it. For herein the Lord will hauehave tryall of our louelove towards them, as wel as in their bodie and goodes: and therefore chargeth vsus no leſſe herein with duetie, then before he hathe done in other thinges that are deare and precious vntounto them. Neither is there any late cauſe why we ſhould ſtande charged towards his crate & good name, then towardes his goodes. For as the holy Ghoſte witneſſeth in the Prouerbes:Prou. 22.1. good name is better then great richeſſe and the louing fauour of men whiche doeth followe it, is aboue ſiluer and aboue golde. This muſt cauſe vsus to become carefull, leſt we ſhould annoy him, in ſo great a benefite and treaſure of his, as credits and good name is, by good right accounted of by the holy Ghoſte. The togue therfore is here inioyned not to caſte foorth, by want of louelove, any ſuche ſpeech as might leave behinde it the ſtayne and ſoyle of infamie & reproche vponupon his neighbour. That the hurt and annoyance of the tongue may rightly be conſidered vponupon, it ſhalbe good to proceede to the danger and damage of it particularly. The firſt is, when in open place of iuſtice & iudgement, any man ſhal of malice and will will, teſtifie or depoſe yt whiche is vntrue againſt his neighbour. Which howe heynous a thing it is before God, may appeare by the puniſhment, that the Lord did appoint for the tranſgreſſours herein: whiche was to hauehave the ſame puniſhment, that he ſhould hauehave had whō they did falſely accuſe, if the accuſation had beene proued true. As it is writen in Deuteronomie: And the Iudges ſhal make diligent inquiſition: Deu. 19.18.19.and if the witneſſe be found falſe, &c, then ſhall ye doe vntounto him as hee had thought to do vntounto his brother: ſo thou ſhalt take euill away froth of the middleſt of thee: and the reſt ſhall heare this and feare, and ſhall from henceforth commit no more an ſuch wickedneſſe among you. Therefore thine eye ſhall hauehave no compaſſion, but life for life, eye for eye, toothe for toothe, hande for hande, foote for foote. The falſe witneſſe therfore in the judgement of God is as great an offender, as if he had done that in deed himſelf, whiche vntruly he doth charge another withal: & therefore muſt he reckon with the Lord, for committing that ſinne himſelfe (howe heynous ſoeuer it ſhalbe) that by his teſtimonie and ſpeeche, an other is wrongfully blamed for. As for example: if he ſhall wrongfully accuſe a man of murder, he is in the ſame fault before God, as if he ſhould hauehave cutte any mans throate: for falſe witneſſe maketh them doers of that, which vntruly by wordes they put upon others. And becauſe of the daunger that might grow herein, ye Iudges were charged not to receiue teſtimonie of one alone againſt his neghbour: but at ye leſt two ſhould teſtifie in euerie matter, before any judgment ſhould go againſt ye man.
For when the teſtimonie of two or three is thoroughly examined, the falſehode (if there be any) may ſoone be found out, whiche might ham better, couert vnderunder one mans teſtimonie alone. This may teache vsus, howe carefull the Lorde is to preſerue the credite Of man, from the malice, hatred, and venome of a falſe witneſſe.
The Lorde alſo hathe charged the judge moſte ſtrictly, that he hurt not the right and cauſe of any man with his tongue and ſentence: ſo carefull is the Lorde to keepe vsus harmeleſſe from this member, that is ſo tickle vntounto euil. Therefore Iudges, and thoſe that be in place of iuſtice, are charged in Exodus not to ouerthrowe the right of the poore in his ſuite:Exo. 23.6.7. but to keepe them farre from a falſe matter, either to pronounce it, or to admitte of it, becauſe (as it is there ſaide) the Lord wil not fie a wicked man. They are forbid there to receiue giftes, becauſe thoſe wil blinde the eyes of ye wiſe. Theſe are the charges that be giuē vntounto them that ſitte in place of iuſtice. For the Lord meaning to make an harborowe againſte all the winde weather of an euill tongue, woulde neuer leaue ye parte vncouered, where the weather were likes to bring the greateſt daunger. And if the Lorde ſo miſlike falſe witneſſe, that he would hauehave no place to be a ſanctuarie for it, he can neuer abide that wrong to be offered vntounto him, that his owne ſacred ſeate of iuſtice ſhould become the throne thereof. It is no ſmall matter before the Lorde, to dare defile his ſeate with a falſe ſentence. And notwithſtanding it ſeeme no one matter to pronounce a falſe ſentence, and to beare out an euill man or euill matter, yet is it amongeſt the euils of the tongue the greateſt to ouerthrowe the right of the righteous, and to iuſtifie the wicked: and ſo muche the more, becauſe that throne of the Lord & place of iuſtice & execution for the wicked, is by that meanes made a denne of theeues and wickedneſſe. Can there be a more monſtruous ſinne then this of the tongue, to adiudge him the garland and crowne of a cleare and iuſt man, who hath deſerued the hyre and puniſhment of reproche euen from the ſeate of the Lord? And whiche more is, to make the Lorde to put the crowne vponupon the head of the wicked, and the halter about the necke of a iuſt man, whyle ſitting in his place and ſeate, as it were in his name, and for him they doe it, iuſtifying by their ſentence, a wicked man or wicked matter, whome the Lorde abhorreth: and condemning the iuſt, whom he approueth? The Lorde doth threaten them, that ſitting in place of iuſtice and iudgement, do bolſter euill men and euill matters, with thoſe puniſhments (and that in this life,) that of all others they doe moſte miſlike: euen to be in contempt, reproche, and inwarde miſliking of the people, according as we are taught by the holy Ghoſte in the Prouerbes:Prou. 24.23 It is not good to hauehave reſpect of any perſon in iudgement. He that ſaith to the wicked, thou art righteous, him ſhal the people curſe, and the multitude ſhal abhorre him, but to them that rebuke him ſhalbe fauour: and vppon them ſhal come the bleſsing of goodneſſe. It is feared leſt if men ſhould ſet them ſelues in yt place againſt euil men & cauſes, it were the way to make them ſubiecte to diſpleaſure and loſſe of fauour with many, without any gaine of good report: but the holy ghoſt ſaith in that place, yt the bleſſing of good liking ſhalbe vpō ſuch, wher as the other labouring (by vpholding euil matters) either to keepe friendſhip, or otherwiſe to make all ſtand in awe of their diſpleaſure, & ſo to ſpeake of their greate authoritie with admiration of it, ſhall finde the contrarie: euen the ſecret miſliking of al, howſoeuer for a time feare may keepe it in, yt outwardly there be no exclamation & outcrie againſt it. In the word of God, not onelyonly thoſe are charged with this ſinne of falſe witneſſe, that firſt ſett on foote and erecte a falſe tale to the diſcredite of their neighbour, but thoſe alſo, that by their approuing of it, and eares willingly opened vntounto it, do vphold the ſame. For notwithſtanding it were ſet vp, yet muſt it of neceſſitie fall downe againe, if it ſhould finde none that would by the receyuing and approuing there of, vnderproppe it, and as it were lende their ſhoulders vntounto it. Therefore it is ſaide by the holy Ghoſt in Exodus,Exod. 23.1. Thou ſhalt not receiue a falſe tale, neither put thy hand with the wicked, to be a falſe witneſſe. It ſhal not excuſe vsus that wee were not the firſt authours of it, neither yet yt many as wel as we did beleue it, but we are taught to take heede how we giuegive credit to report, euē ſtrengthned with ye approbatiō of many, (wherof notwithſtāding we our ſelues hauehave no certeine knowlege,) yt we be not ſo haſtie to giuegive ſentence in our heart, and much leſſe in place of iuſtice vſe our teſtimonie againſt any, vponupon no ſufficient ground, moued onelyonly by the ſpeeche and reportes that runne abroade. We are taught neither to ioyne nor goe with the mightie to witneſſe a falſe matter for fauour or feare: neither yet vponupon a kinde of fooliſhe pitie to honor the poore, & to ioyne with them in their vniuſt cauſe: ſo precious woulde the Lorde that the regarde of his trueth ſhould bee. It is not lawfull for vsus to agree with any againſte God. And as for that eaſie eare that ſo ſoone receiueth the ſlaunderers report, the holy Ghoſte giueth the medicine for it, in the Prouerbes: As the Northe winde driueth away the raine, Prou. 25.23.ſo doth an angrie coūtenance the ſlaundering tongue. It is the ouer good enterteinement, that the ſlaunderous tongue findeth, that cherriſheth it: for the heauie countenaunce driueth ſuche gueſts cleane away. The ſcripture ſpeaketh of thoſe people, that they be as pedlers that go from houſe to houſe to vtter their wares, euen ſlaū derous ſpeeche: the receiuer therefore muſt be as euill, as the firſt brocher: for if we had no receiuers we ſhould hauehave no theeues. Thoſe men therefore that with friendely lookes and eares do enterteine them that are euer bringing newes and reportes of others, are partakers with them of that euil, and of all the fruites and effectes thereof.
We are to conſider that whiche oftentimes hath bene ſpoken before: yt vnderunder one ſinne (as this bearing of falſe witneſſe) it is vſuall with the holie ſcripture to conteine all that be of any affinitie with it: ſo that all the fruites and venome of an hateful and vnlouing tongue are heere forbidden. Thoſe men that blaze abrode the infirmities and offences of their brethren, through want of louelove, offend againſt this commaundement: which prouideth for all louing dealing with our brethren in their name and eſtimation. It is no excuſe to ſay, the matter is true we vtter of them, when the truth ſhall conuict vsus, that we hauehave not proceeded therein by the rules of louelove, which chargeth vsus to couer them, and by louing couering of them to cure them in deede, and to take out the blott and blemiſh of them bothe before God and man. For the word of God chargeth vsus with a duetie of louing dealing euen towardes ſuch as ſhall ſlip into ſinnes and offences: as is ſaide, that louelove couereth all treſpaſſes: and that it is hatred that ſtirreth vpp contention. And likewiſe we reade,Pro. 10, 12. that he who couereth a tranſgreſſion, ſeeketh louelove:Pro. 17.9. but hee that ſhall publiſh ſuche a matter, ſeparateth his chiefe freend. For it commeth ſo heauily vntounto our heart, when that we ſhall heare men that they hauehave no regarde of vsus in our infirmities, not ſpareing by the inlargeing of ye report to increaſe our miſerie & infamie, yt notwithſtanding we hauehave bene moſt tenderly louing to ſuche men aforehand, yet ſhall we now no longer kepe yt lyking & good opinion of them, while we doe not ſee them, as it were bearing a parte of our griefe and ſorrowe with vsus, but rather increaſing the ſame by their vnlouing dealing, in the publiſhing of it. We hauehave good admonition to this purpoſe in the Prouerbes, where it is ſaid: That the diſcretion of a man differreth his anger: and his glorie is to paſſe by an offence. Pro. 19.11.This paſſing by, is an vſuall ſpeech, when wee ſtand not vppon a thing to the vttermoſt, as thoſe that meane to beare with nothing, nor vſe any friendſhip in the matter, but with extremitie to ſtand vppon all things.
This couering of offences may ſeeme a very pleaſant doctrine vntounto the fleſh: for we are naturally bent one to ſooth vp an other in ſinne, and no man to eſpie any fault, ſpecially in his friend & acquayntance: at the leaſt if we ſhall ſee it, yet we wil not ſee it. But the holie Ghoſte is far from the vpholding of any ſuch kinde of paſſing by ſinnes and offences: for he meaneth, that couering of them by louing admonition and priuate exhortation, whiche in cauſing a man to be aſhamed of them, and to leaue them, blotteth out the memorie of them bothe before God and man. So doeth the Apoſtle Iames expound this couering of ſinnes: Brethren if any of you hauehave erred from the trueth, Iam. 5.19. &. 20.and ſome man hath conuerted him, let him knowe that hee whiche hath conuerted the ſinner frō going aſtray out of his way, ſhall ſaue a ſoule from death, and ſhall hide a multitude of ſinnes.
To this doeth our Sauiour Chriſte exhorte vsus in Matthew,Matt 18.15. affirming that if he which hath offended ſhall heare our admonition, and be ordered by it, we hauehave wonne our brother: that place is worth the diligent noting. For after that he hath ſpoken of his care, for the loſt ſheep that leaueth ninetie & nine, to ſeeke that one whiche was loſt, declaring alſo the ioy that he conceiueth after the finding of this one, foorthwith he maketh mention of ſeeking vp thoſe of our brethren who hauehave fallen into ſinne or iniquitie, and therefore offended vsus: chargeing vsus with the ſeeking vp of them by brotherly admonition, according as it is there plainly ſet foorth, as alſo in Leuiticus.Leui. 19.17. By theſe teſtimonies is apparant, that louing and freendly admonition is the way to hide ſinne, and that diſſembling it, and not admoniſhing our brethren, is the hatred of them & the procuring of the blazing abroade of it, becauſe we knowe that the Lord will not ſuffer him vnpuniſhed, but by puniſhing it, wil vtter and declare it. We therefore in diſſembling it, while that we ſhall not admoniſh them to leaue it, and ſo to hauehave it hid in the mercies of God, may truely be ſaid to hate them, and alſo to be in the ſame offence and fault of publiſhers and blazers abroade of their ſinne, in as muche as through our negligence, the Lord is forced to bring it to light, that ſo it may be cured. So that we muſt be farr from this hatred towarde them, nay, wee muſt ſo louelove their credit, leſt they ſhould be put to ſome open puniſhment and ſhame for their ſinnes,Matth. 1. as that the very good affection that we beare vntounto them, and griefe to hauehave them made a publique example of reproch, moue vsus by way of exhortation to preuent the publiſhing of it by ſome blaſte of ſore puniſhment from the Lorde.
Wherin as we are to deale plainly, ſo muſt we alſo deale in the ſpirit of meekeneſſe and mildeneſſe, according as wee are willed in the Epiſtle to the Galathians.Gal. 6.1. Brethren, if any man be fallen by occaſion into any fault, ye which are ſpirituall, reſtore ſuche one with the ſpirite of meekeneſſe, conſidering thy ſelfe leaſt thou alſo bee tempted,
As the faintneſſe and want of louelove which leaueth a man in his ſinne, is iuſtly reproued: ſo that bluſtering heate that of a medicine in like manner maketh a poyſon, is no leſſe to bee reproued of want of louelove towarde the good name and eſtimation of our brother. For there is no man yt can eaſily growe into any good lykinge of thoſe men, in whom he perceiueth there is no affection towards him: neither yet can well digeſt ſharpe medicines, though otherwiſe neuer ſo wholeſōe, if there ſhall be no ſuger to make it ſweete withall. We muſt therefore take heede leſt the medicine become vnprofitable by our vnſkilfull handling it, and ſo we become no couerers of ſinne, but rather by dealing ſo rudely make him caſt off all care of goodnes, letting the raynes go to all libertie of life with the vngodlie, while he ſeeth him ſelfe ſo hardly dealt with, & the godly to hauehave caſt off all hope & care of him. This is the cauſe why the Apoſtle in the Epiſtle to the Theſſalo.2. Theſſ. 3.15 willeth them to admoniſh thoſe as brethren, who for their euill conuerſation did iuſtly ſtande excommunicate: HaueHave no familiar companie with him (ſayth the Apoſtle) that hee may be aſhamed, yet account him not as an enimie, but admoniſh him as a brother. The nature of man is eaſily carried to offend in this parte, euen to ſeeme to come into ſome opinion of holineſſe, by counting all others as prophane, and reprouing them in ſuch a bluſtering māner, as carrieth with it no ſignification at all of louing affection towards them. We are therefore diligently to obſerue, that our heartes wittneſſe vntounto our ſelues, the care we hauehave by our admonition, to hauehave them reclaimed from thoſe ſinnes: and then that we conſider, what manner of dealing they are moſte like to profite by, that notwithſtanding wee may deale with ſome more roundly then with others, yet euē thoſe may ſee them ſelues not deſpiſed of vsus, nor yet altogether deſpaired of, that they ſhould be in a manner cauſed to fall into the acquaintance and fellowſhip of the vngodly: and leſt that they ſhould onelyonly ſee our affections eaſed vponupon thē, without further care of their good. If there be good affection towarde thē in deed, we ſhal eaſily auoyd both ye extremes, that neither we ceaſſe to admoniſh them at al, neither yet in admoniſhing be ouer bitter towardes them. It is ſure yt louelove wil moderate both: hauing no other end in reprouing & opening the euill, but to keepe him from perſiſting in it. In the handling alſo of the matter, this louing affection wil direct him, to conſult what manner of dealing is likely to doe moſt good, (for al men are not able to beare alike) that after conſultation had, he may procede accordingly: alwayes remēbring, that what ſharpneſſe ſoeuer, either the thing it ſelfe or the diſpoſition of the man ſhall require, yet it may appeare, that we ſeeke not to hauehave the man defamed, but the ſinne cured. If in this behalfe the matter ſhall be cleere, bothe in our conſcience and the iudgemēt of thoſe who are accuſtomed to weigh things by the wiſdome of ye word, it ſkilleth not though thoſe men holde them not contented, who would hauehave ſinne touched, in whoſe opinion the mildeſt proceeding againſt ſinne that can be, is too boyſterous.
To conclude this parte, let vsus be well aduiſed that wee ſpeake not of the infirmities of our brethren, but with this affection and meaning, that either they may be reclaymed, or others feared from offending in the like, while they ſhall learne the great daunger thereof: and that there be no want of louelove in vsus towarde our brethren, that ſhall ſett our tonges a worke that way, without meaning of any good either towarde him or them that heare vsus.
There is an other vice and miſchiefe of the tongue reproued in this commaundement: when the wordes or deedes of our neighbours are by the want of this louelove wroūg either into a ſenſe plaine diuerſe from their meaning, or elſe not ſo well interpreted as they might be taken, if they had found any indifferent iudge. It is an euil practiſe & miſchiefous, (notwithſtanding it be common at this day) to bring a mans owne wordes againſt him, chaūged into an other ſenſe, purpoſe and meaning, then euer the man had in vttering of them: which is not onelyonly vſuall in wordes taken from the mouth of the ſpeaker, but alſo in ſpeeches penned as plainly as may be. For what is more vſual with many, then to ſtand ſo vppon ſome one or fewe bare wordes of a ſtatute, bond, or obligation, that the meaning of the ſame ſhall be cleane altered, and the true intent and purpoſe of the lawe-maker, no longer ſought for? But as it did not acquire the Iewes of falſe wittneſſe-bearing againſt the Lord Ieſus, notwithſtanding they vſed ſome of his wordes, becauſe they had altered his meaning, (wringing his wordes to the building vpp of the temple at Hieruſalem within three dayes,Matt. 26.6 62. whiche he ment of the Temple of his bodie) no more ſhall it be able before GOD to diſcharge any man that he hath ſtood vponupon ſome words of a ſtatute, or obligation, when his conſcience ſhal accuſe him that he hath ſwarued from the meaning and purpoſe thereof. As for the dealings of thoſe men who are accuſtomed to expounde thoſe thinges into ye worſt parte, which might hauehave a good meaning if they were indifferētly weighed, or for ſome infirmitie ioyned with a good action doe diſgrace and diſcredite the whole, this commaundement muſt neceſſarily reproue them, when it condemneth (as we hauehave heard before) the careleſſe blazing abroade of thinges altogether euil in them ſelues, charging vsus with the couering of them by friendlie and priuate admonition.
If things altogether euil, muſt be cured with a godly and friendly couert of priuate admonition had for that purpoſe, thoſe thē which if they were wel weighed might be well taken, muſt finde more friendſhip at our hand, then to hauehave open outcryes made againſt them. Neither can it be lawfull for a Chriſtian, where ſome infirmitie or wante hath bene found with a good deed vnderunder pretēce of hatred had therevnto, to worke the diſcredite of the whole, and in ſo doeing to vndermine the workmanſhip of God, plainely appearing therein. It is wonderful to ſee our corrupte nature, what poyſon it vttereth in ſuch matters as theſe be. We ſhal ſee ſome men that are litle moued or touched with infirmities and faultes of their owne (whiche are not in parte, but wholy euil,) and yet for all that ſo boyling at theſe little, and as I may tearme them halfe euils of others, (for ſo they are in reſpect of their owne,) that a man would iudge them to be great zealous men, when as in deede they nouriſh monſters at home, and can well inough awaye with them: yea whiche more is, play and dallie with them.
It were good in ſuch cauſes to practiſe firſte vponupon a man him ſelfe, before he take libertie to go abroade: firſt to vſe ſome ſharpe dealing with his owne affections, to ſee how that wil work, before he ſhall miniſter ſo bitter medicines vntounto others. For it is an intollerable thinge, that greate euils ſhould liue quietly at home, when little ones are ſo ſharpely reuenged abroade. It is ſtraunge that any manne ſhoulde play with ſome that is growne to bee a monſter, and not to bee able to looke vponupon it in the childhoode thereof, when it is nothing ſo deformed nor euill fauoured. Suche quarelling with euils not halfe formed in others, eſpecially when there is quietneſſe with many that be alreadie perfectly ſhapen at home, can not proceede of any ſound meaning or hatred againſt ſinne. We muſt remember the end why the Lord hath giuen vsus a toung: which is, that wee ſhould mainteine louelove and friendlineſſe, in communicating the good things that lie hid in our harts & affections, by our ſpeach and talke one with an other. Wherefore wee muſt carefully conſider, that we vtter no poyſon nor venome that lurketh in our corrupt nature▪ and is deepely rooted therein, by our toung and talke one with an other. The holy ghoſt being priuie to our great infirmitie this way, hath in many wordes forewarned vsus of the ſlipperineſſe of the toung, that wee ſhould hauehave it vnderunder ſure and ſafe cuſtodie, telling vsus in playne wordes, that hee, who ſhall let his lippes goe at libertie without reſtraint, ſhall ſurely come to deſtruction, according as we are taught in the Prouerbs: He that keepeth his mouth, keepeth his life: Pro. 13.3.but he that letteth looſe his lippes, destruction ſhal be vntounto him. And further: the good man is deſcribed to be muſing and meditating what to ſpeake, and the foliſh and euil mā without any moderation of that mē ber, to be babbling out whatſoeuer firſt commeth into his head.Pro. 15.28. The heart of the righteous ſtudieth to anſwere: but the wicked mans mouth babbleth euill things. In this place we ſee that the holy Ghoſt aſcribeth only a mouth vntounto the fooliſh man, and not a hart to ponder and conſider his wordes before, which hart he giueth vntounto the wiſe man, occupying it ſelf in muſing and conſidering how to ſpeake.Pro. 15.2 In the ſame chapter there is yet a clearer and playner difference betwene the wicked and the godly, drawn from their vſage in ſpeach, yt the good man hauing wiſdome, and therfore good matter to vtter, doth notwithſtanding beautifie & adorne it in entering the cōſideration how to make it good, & get grace & fauour vntounto it, by obſeruing the circumſtances of fit time, place, and manner of vttering, whiche moſt may commend it: whereas the wicked and fooliſh man hath neither care of the matter whiche he is to vtter, neyther yet of the maner how to vtter it. This vſe and end of the toung, to communicate the good thinges of our heart one with an other, to the increaſe of louelove and friendſhip among men, doth reproue thoſe who are wont to preſſe vponupon others with wordes of wrath and contempt. It ſhall not excuſe him that hath layde reproch or contempt vponupon his neighbour in his ſpeach, to ſay that his wordes were no wordes of malice, but of pleaſure and myrth: for euen that pleaſant ſpeache that nippeth and taunteth oure neighbour, and bringeth reproch, contempt, or griefe of heart vntounto him, can neuer be ſo cloaked with the outward ſhewe of ieſting ſpeache, but that the Lorde ſhall clearely ſee the bitter griefe of contempt or diſdaine that lyeth cloſe within it, and howe farre that toung is from the maintenaunce of that louelove and amitie, which increaſeth the eſtimation and credite of his neighbour.
Moreouer, if the vſe of the toung bee to communicate the good thinges of the heart, not onelyonly theſe infamous ſpeaches ſhall be brought to iudgement, but alſo fruitleſſe and vnſauourie words, yt hauehave not the fruite and profite of wholſome inſtruction in them. As we are taught by the apoſtle.Ephe. 4.29 Epheſians: that we ſhould let no vnſauourie communication proceede out of our mouth, but that which may bring grace vntounto the hearers. For (as we hauehave heard) the tong ſerueth to communicate together the good things of our heart, not the wickedneſſe or vanitie that lurketh therin: and wherof there is ſo great daunger, that we are counſelled in the ſcripture to ſeparate our ſelues from fooliſh men,Pro. 14.7 when wee perceiue not in them the lippes of knowledge.
It is apparant by this that hath beene ſpoken, what are the dueties and good works of this commaundement, euen the contrarie of theſe aforenamed. It ſhall be therefore ſufficient in a worde to touch them here, bycauſe they are clearely perceyued in their contraries, whiche nowe wee hauehave heard reproued and forbidden in this commandement. The general charge of this cōmandemēt is, by louelove to mainteine and vpholde the credite, eſtimation, and good name of our brother. For our louelove muſt be declared as well by louing and entire deling with his credit, honor, & good report, as by louing behauiour towardes his goods and perſon. It behooueth therefore that the louelove which wee beare towarde our brethren ſhould bee fruitfull in the good workes of this commandement, bicauſe this way the inward affection of the hart hath her outgoing, and is conuict either of louelove or hatred, no leſſe than in his perſon and goods.
As falſe witneſſe, ſtanding againſt the life and bloud of our neighbour, was the thing whiche in the firſt place (as we hauehave heard) was forbidden, ſo the good worke contrarie to this, is to vſe the credite of our teſtimonie for the defence of him. The goodneſſe of ſuch a worke is declared in the Prouerbes in theſe wordes: A faithfull witneſſe deliuereth ſoules. Pro. 14.25What worke can be of greater account then to come iuſtly into this commendation, to hauehave deliuered the liues of men? The good workes of them that by their ſentence execute iuſtice, is (according as it is declared in the perſon of Iob) to deliuer the poore that cryeth,Iob. 29.12 the fatherleſſe and him that hath none to helpe, diligently to ſeeke out the trueth and goodneſſe of their cauſe, to plucke the praye out of the vnrighteous mans teeth. This bringeth the bleſsing of him that was readie to periſh vponupon them.
It was forbidden as a ſinne againſte this commaundement, to blaze abroade the infirmities of our brethren. The good worke that anſwereth it, is to admoniſhe one an other, and ſo to hide ſinne and iniquitie, as it is written. 1. Theſſalonians. Wee deſire you, Theſ. 5.14Brethren, admoniſhe them that are vnruly: comfort the feeble mynded: beare with the weake: be patient toward all men. It was forbidden vsus to expound things that might bee well taken, into the worſe parte: and for ſome little blemiſhe to deface the whole.Mat. 7.3.4 It is commaunded vsus to ſhewe foorth our zeale againſt ſinnes that bee alreadie ripe in oure ſelues, and to turne it that way to be reuenged vponupon them, when it would be ſo gladly occupied in ſuſpecting and ſurmiſing euill in others, which either is not ſo at all, or at the leaſt not ſo cleare as in our ſelues. So that alwayes this bee our rule, from the ſight of our owne ſinnes, to proceede to the reprouing of others. In conſideration of the end and vſe of the toung, which is to giuegive foorth the good things of the heart, we are ſent from ſpeach, either bitter or nipping, or vainely or without profite delighting, vntounto the wholeſome wordes of edifying and inſtructing one an other vntounto good, as it is written in the Prouerbes: The heart of the wiſe, Pro. 16.23 & 24.maketh his mouth wiſe, and addeth doctrine vntounto his lippes. His ſweete words, are as an honie combe, ſweetneſſe to the ſoule, and health to the bones. The lippes of the iuſt man are reported to feede many:Pro. 10.21. and that they knowe what is acceptable to God and man, and labour to get grace and fauour to that which they do ſpeake.Pro. 11.30. It is ſayd that the fruit of a righteous man is as a tree of life, and that he, bycauſe he winneth ſoules, is wiſe: and that he ſhal be filled with good things, for the fruit of his mouth:Pro. 12.14. that it is yt good vnderſtanding and wiſedome, that getteth grace and fauour with men,Pro. 13.15. with other infinite teſtimonies out of that booke, directing vsus to the right vſe of the toung. Wee hauehave to learne ſo to examine our dealings with our neighbours credite and good name, according to theſe dueties here preſcribed vsus, that wee learne truely to humble vsus vnderunder the free mercies of Ieſus Chriſte, and truely to honour him, by ſhewing forth our louelove towards our neighbour in all good dealing with his name, and ſubduing thoſe affections, that riſe vp againſt it: that we may giuegive forth teſtimonie vntounto others, that we are in Chriſte, by cauſe we are dying vntounto ſinne, and liuing vntounto righteouſneſſe. Nowe let vsus pray vntounto our heauenly father, that wee may witneſſe our louelove vntounto men, by all faithfull and louing dealing with their name.