Gods Holy Mind Touching Matters Moral, Tract 2 · Part 86

Gods Holy Mind Touching Matters Moral · Tract 2 · Part 86

p. 328Now this Commandement being Negatiue, I will first shew what it forbids.

209Quest. What doth this Commandement forbid?

Answ. In generall, whatsoeuer is contrary to the truth, and tends to the hurt or hinderance of the good name of man or woman.

Quest. What are the things that are contrary to the truth, and tend to the hurt or hinderance of the good name of man or woman?

Answ. Either such things as are contrary to the truth, and tend to the hurt or hinderance of a man or a womans owne good name; or such things as are contrary to the truth, and tend to the hurt or hinderance of the good …ame of another, or others one or more.

Quest. What are the things that are contrary to the truth, and tend to the hurt or hinderance of a man or a womans good name?

Answ. They are either things inward in the heart, or things expressed and vttered by the tongue.

Quest. What are the things inward in the heart, that are contrary to the truth, and tend to the hurt or hinderance of a man or womans owne good name?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; selfe conceitednesse and an ouerweening of their owne excellency:Pro. 26.12. Luk. 18.11. Act. 12.22.23. 1 Cor. 8.1.2.Prov 26:12Luke 18:11Acts 12:22Acts 12:231 Cor 8:11 Cor 8:2 when a man or a woman doe thinke themselues either to be that which they are not, or to hauehave that in them which they hauehave not: or are too highly conceited of the good things they hauehave, and in their owne swelling p. 329conceit doe magnifie themselues in regard of their owne good gifts aboue others,Galat. 6.3. Philip. 2.3.Gal 6:3Phil 2:3 and thinke basely of others in comparison of themselues.

Quest. What is the second thing inward in the heart that is contrary to the truth, and tends to the hurt or hinderance of a man or a womans owne good name?

Answ. This; too base and too meane a conceit and an vnderweening of the good things that be in themselues; when a man or a woman doe thinke that either they hauehave not that grace, and those good things, or not that measure of grace and of good things that indeed they hauehave. Thus sometimes doe sound and true hearted Christians in time of tentation, if they hauehave lost their feeling for a while, and cannot finde that reioycing in God and in good things they were wont, they thinke themselues to be but hypocrites, and that they hauehave no true grace in them at all, and so they beare false witnesse against themselues. Iob 27.5, 6.Iob. 27.5.6.Job 27:5Job 27:6 Iob would not so doe. Psal. 7.8.Psal. 7.8.Ps 7:8 in causa particulari, &c. 2 Cor. 1.12.2 Cor 1.12.2 Cor 1:12

Obiection. 1 Cor. 4.3. I iudge not mine owne selfe. A man or a woman cannot certainly and truely iudge of themselues and of their owne goodnesse: and therefore they cannot but either ouer or vnderweene the good things that be in themselues.

Quest. How is this to be answered?

Answ. Thus; the meaning of that place is, that the Apostle rested not in the iudgement of his owne conscience touching himselfe, and his faithfulnesse in his office and calling, as the highest iudgement, and as sufficient to cleare him before the Iudgement seate of God: his Conscience was able, and did certainly and truely witnesse to himselfe his faithfulnesse in his calling, but he durst not rest in that as sufficient to cleare him, and to iustifie him before the Iudgement seate of God, the Lord could find matter enough against him to condemne him notwithstanding that. Iob 4.18. And therfore that place proues not that a man or woman cannot certainly and truely iudge of themselues, and of their owne goodnes, and so cannot but either ouerweene or vnderweene the good things that be in themselues.

210Quest. What are the things expressed & vttered by the tongue, p. 330that are contrary to the truth, and tend to the hurt or hinderance of a man or a womans owne good name?

Answ. Three things especially.

Quest. What is the first of those?

Pro. 27.2. Isai. 65.5. Mat. 19.20. Act: 8.6. Rom. 1.30.Prov 27:2Isa 65:5Matt 19:20Rom 1:30Answ. This; vain-glorious boasting and bragging, when a man or woman doe speake great things of themselues, to get them praise and commendation amongst others; and doe say that either they are that which they are not, or hauehave that goodnesse in them which they hauehave not, or hauehave done this or that good; or that others by their meanes hauehave done this or that good, when there is no such matter.

Quest. What is the worst kind of boasting and bragging, and when is boasting most vile and odious?

Psal. 52.1. Isai. 66.5. Ierem. 7.9.10.Ps 52:1Isa 66:5Jer 7:9Jer 7:10Answ. A boasting of wickednesse and sinne, when a man or woman do boast and brag of the euill and wickednes they hauehave done, or are able to doe, as of matter worthy praise and commendation.

Quest. Is all boasting vnlawfull, and may not a man or woman sometimes speake of the good things that bee in themselues, or of the good they hauehave done, to their owne praise & commendation?

Answ. There is sometimes a necessary and lawfull kind of boasting; a boasting which may and ought to be vsed: as when a man or woman is disgraced, and their disgrace tends to the dishonour of God, and to the disgrace of the Gospell, and of Religion, they may then boast of the good things that are in them, or of the good they hauehave done, so as it be in an holy manner, with a due acknowledgement of Gods grace with modestie, and without disgrace to any. Thus the Apostle was forced to boast, 2 Cor. 11.16, 17, 21, 22, 23, &c. Galat. 2.6, 7, 8.

Quest. What is the second thing expressed and vttered by the tongue contrary to the truth, that tends to the hurt or hinderance of a man or a womans owne good name?

Gen. 3.12.13. 1 Sam. 13.11.12.13. 1 Sam. 15.15.21 Luk. 14.18.19.20.Gen 3:12Gen 3:131 Sam 13:111 Sam 13:121 Sam 13:131 Sam 15:151 Sam 15:21Luke 14:18Luke 14:19Luke 14:20Answ. This; the lessening and extenuating of their faults, when a man or woman by speech extenuate, and lessen, and seeke to excuse themselues for the faults they are guiltie of, and are iustly charged withall.

Quest. Is it altogether vnlawfull for a man or woman to excuse p. 331themselues for the things done by them, which are charged on them as faults?

Answ. It is altogether vnlawfull for a man or woman to excuse themselues for things done by them, which are charged on them, as faults being euill and sinnefull, so farre as they are euill and sinnefull: but for the things done by them, which are charged on them as faults being not euill and sinnefull, they may lawfully excuse themselues. Thus did Reuben, Gad, and halfe the Tribe of Manasseh, Ioshua 22.22, 23, 24, 25, 26, 27, 28, 29, 30. Thus did Dauid, 1. Sam. 17.29. 1. Sam. 22.14, 15. Math. 12.3, 4, 5, &c.

Quest. What is the third thing expressed and vttered by the tongue contrary to the truth, that tends to the hurt or hinderance of a man or a womans owne good name?

Answ. This; vniust accusing of themselues,Pro. 13.7. Isai. 56.3.Prov 13:7Isa 56:3 when a man or woman doe by speach either denie or extenuate and lessen the graces and gifts God hath bestowed on them, and say contrarie to that which they knowe and thinke in a kinde of proud humilitie, they hauehave now it nor wealth, and they are not able to doe this or that good thing.

211Quest. What are the things that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others, one or more?

Answ. They are either things inward in the heart, or things expressed and vttered by the tongue.

Quest. What are the things inward in the heart that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others, one or more?

Answ. Foure things especially.

Quest. VVhat is the first of those?

Answ. This; light and wrongfull suspition,Iudg. 15.2. 1 Sam. 1.13. 2 Sam. 10.3. Ierem. 43.3. Luk. 7 39. Act. 28.4. 1 T…m. 6.4.Judg 15:21 Sam 1:132 Sam 10:3Jer 43:3Luke 7:39Acts 28:4Acts 28:1 and euill surmising, when a man or woman doe causelessely misdeeme of another or others, one or more, and within themselues conclude, that they are guiltie of some euill, and doe surmise and suspect some euill by them without any euident or sufficient cause or ground.

p. 332Quest. May a man or woman then sometimes lawfully and iustly suspect euill by another or others, one or more?

Answ. Yes, they may, if the suspition arise on a probable and sufficient cause, and the thing susp…cted bee not certainly concluded, but left in suspence and doubt; and if the suspition be to a good end, as to beware of the partie suspected, and of his euill, then it is lawfull and iust. Thus did Abraham, Gen. 20.11.Gen. 20.11.Gen 20:11 Gedaliah the sonne of Ahikam was too blame, that hee would not susp…ct bloody. Ishmael, that was sent to kill him. Ierem. 40.16. & 41.12,Ierem. 40.16. Ierem. 41.12.Jer 40:16Jer 41:12 &c. Math. 10.17.Mat. 10.17.Matt 10:17 It is the rule that Christ giues, that we should suspect euill men, and take heed of them.

Quest. Whence comes it that men or women doe causelesly suspect euill of another or others, one or more?

Answ. Either from their weaknesse of iudgement, or from their owne guiltinesse of sinne,Act. 28.4. 1 Sam. 24.10. 1 Cor. 13.7.Acts 28:41 Sam 24:101 Cor 13:7 or from some ill affection: men or women doe causelesly suspect euill of others, either because they want sound & good iudgement, or because themselues are wicked and guiltie of foule sinnes, or because they are ill affected, and their hearts are taken vp with enuie or hatred against them whom they suspect. Acts 28.4. The Barbarians were weake in iudgement. 1 Sam. 24.10. Saul was suspicious of Dauid, because hee had deserued euill of him. 1 Cor. 13.7. LoueLove couereth all things, and want of louelove is the cause of euill suspition.

Quest. What is the second thing inward in the heart, that is contrary to the truth, and tends to the hurt or hinderance of the good name of another or others, one or more?

Mat. 7.1. Rom: 2.1. Rom. 14.3.4.10.Matt 7:1Rom 14:3Rom 14:4Rom 14:10Answ. This; rash, vncharitable, and vniust iudging and condemning of another or others, one or more; when a man or a woman in their hearts doe rashly, vncharitably and vniustly iudge and condemne another or others, one or more, and thinke disgracefully of them

Quest. How doe men or women in their hearts rashly, vncharitably, and vniustly iudge and condemne another or others, one or more, and thinke disgracefully of them?

Answ. Two wayes; either in respect of their persons, or in regard of th…ir words and deeds.

p. 333Quest. How doe men or women in their hearts rashly, vncharitably and vniustly iudge, and condemne another or others, one or more, and thinke disgracefully of them in respect of their persons?

Answ. Thus; when they thinke otherwise of their persons then they ought to doe, in regard of some slips, infirmities, euill reports; or in regard of some crosses, or some strange accident that befalls them. Thus Iobs friends iudged him an hypocrite, Iob. 4.5.8. Psal. 41.1. Luke 13 2, 3, 4, 5.

212Quest. How doe men or women in their hearts rashly, vncharitably, and vniustly iudge and condemne another or others, one or more, and thinke disgracefully of them in regard of their words or deedes?

Answ. Thus; when they think or iudge otherwise of their words or deeds then they ought to doe: as when they either thinke and iudge ill of the good speeches or actions of others. Thus doe wicked men of the good speeches and actions of Gods children,Act. 2.13.15. 2 Sam. 10.3. 2 King. 5.7. Isai. 11.3. Rom. 1.29.Acts 2:13Acts 2:152 Sam 10:32 Kgs 5:7Isa 11:3Rom 1:29 or doe take their speeches or actions that are indifferent, in the worst part, or doe think and iudge things that are spoken or done amisse by them, worse then they are; and doe think a light and a small offence, and a little failing in their speech or behauiour, to be a great offence, and more foule and gri…uous then it is; when Christ spake comfortably to the sicke of the palsie, Mat. 9.2. the Scribes and Pharisies said he blasphemeth, ver. 3.

Quest. What is the third thing inward in the heart that is contrary to the truth, and tends to the hurt or hinderance of the good name of another or others, one or more?

Answ. This; inward contemning, and thinking basely of another or others, one or more, and disdaining of them;… Sam. 6.16. Isai. 53.2.3. Mat. 18.10.Isa 53:2Isa 53:3Matt 18:10 when a man or woman do carry in themselues base, contemptuous, and disdainefull thoughts of others, and doe in their hearts despise them for worldly respects, as because they are poore, or of meane callings, or deformed in body, or of meane gifts, or in great distresse, or the like.

Obiection. Psal. 15.4. It is a note of one that shall dwell in the Lords Tabernacle, and rest in his holy Mountaine, that hee contemneth a vile person: It seemes therefore that a man or woman p. 334may lawfully in their hearts contemne others that are base and vile.

Quest. How is this to bee answered?

Answ. Thus; the meaning of that place is, that Gods children may and ought in their hearts to contemne such as are vile and base sinners in whom sinne reigneth, and who commit sinne with greedinesse, and are to eueryevery good worke reprobate, though they be great or wealthy in the world, in regard of their wickednes and sin. Thus Antiochus Epiphanes Dan. 11.21.Dan. 11.21.Dan 11:21 is called a vile person. And the Lord saith, 1 Sam. 2.30.1 Sam. 2.30.1 Sam 2:30 They that despise me, shall be despised: and so that place prooues not that a man or woman may in their hearts contemne others that are base in worldly respects.

Obiection. What if notorious wicked men bee Magistrates and Gouernours?

Quest. May we then contemne them in our hearts?

Answ. As they be wicked men, and hauehave altogether defaced the image of God touching holinesse and righteousnesse, they may be contemned; but as they are Magistrates or gouernors, they beare before vsus the image of Gods power and authoritie▪ and in that respect honour and obedience is due vntounto them in the Lord.

Quest. What is the fourth thing inward in the heart that is contrary to the truth, and tends to the hurt or hinderance of the good name of another or others, one or more?

2 Cor. 12.6. Iud. vers: 16.2 Cor 12:6Ans. This; admiring of others, and magnifying of them in the inward conceit of the heart aboue their worth. When a man or a woman do admire and thinke more highly either of the persons of others, or of their gifts or of the things done by them, then there is iust cause, and then they ought.

Quest. VVhen is vniust admiring of others, and magnifying of them in the inward conceit of the heart most vile and most odious?

Act. 8.10.11. Act. 20.30. 2 Cor. 11.20. Psal. 49.18.Acts 8:10Acts 8:11Acts 20:302 Cor 11:20Ps 49:18Answ. When men or women do admire another or others, one or more, and do magnifie them in the inward conceit of their hearts for their errors and sinnes. Thus do seduced persons admire and magnifie their false teachers and seducers; and thus also doe some admire others for their sinnes.

p. 335213Quest. What are the things expressed and vttered by the tongue that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others, one or more?

Answ. Either things expressed and vttered to another or others one or more, or things expressed and vttered of another or others, one or more.

Quest. What are the things expressed and vttered to another or others, one or more, that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others, one or more?

Answ. Either things vttered vainely, or things vttered falsely.

Quest. What are the things vttered to another or others, one or more, vainly, that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others, one or more?

Answ. They are things vttered without reason,1 Tim. 5.13. 2 Sam. 17.18. Pro. 10.19. Iam. 1.19.1 Tim 5:132 Sam 17:18Prov 10:19Jas 1:19 and out of season: when a man or woman are pratlers, and too full of words, and do keepe nothing secret, but tell whatsoeuer they know, and doe needlessely publish the secrets or infirmities of others to their discredit.

Quest. VVhat are the things vttered to another or others, one or more falsely, that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others, one or more?

Answ: Two things especially.

Quest. VVhat is the first of those?

Answ. This, lying:Exod. 23.7. Leuit. 19.11. Psal. 101.7. Pro. 12.22. Ephes. 4.22. Coloss. 3.9. 2 King. 5.25. Gen. 3.45. Ioh. 8.44. Ierem. 5.31. Ierem. 23.25.26.32. 1 Tim. 4.2.Exod 23:7Lev 19:11Ps 101:7Prov 12:22Eph 4:22Col 3:92 Kgs 5:25Gen 3:45John 8:44Jer 5:31Jer 23:25Jer 23:26Jer 23:321 Tim 4:2 when a man or woman doe wittingly and willingly speake that which they know is false, with a mind and purpose to deceiue.

Quest. What is the worst kinde of lying, and when is lying most foule and most odious?

Answ. When it is either to cloke and smother ouer a sinne already committed, or to make way for sinne, and the doing of some euill, or when it is to hurt or to intrap another or others, one or more, and to draw them into some errour or sin, or into some danger.

Quest. May not a man or a woman sometimes in speaking wittingly and willingly, put one word, or one thing for another?

p. 336Answ. Yes, they may and not lye, as they may sometimes vse Metaphors, and other figuratiue speeches to expresse the truth more significantly;Iudg. 9.8.9. 2 Sam. 12.12. &c. 2 King. 14.9. Mat: 21.33. to 42.Judg 9:8Judg 9:92 Sam 12:122 Kgs 14:9 or they may somtimes vtter a thing supposed or fayned, a parable to lay forth the truth more profitably, that the truth may bee more clearely discerned, and more sincerely acknowledged: or they may sometimes speake something not contrary, but besides, or diuers from the truth, and yet not lye; as when parents who would insinuate to their little children the dangers of some pit or ditch, they say to them, Take heed, there is a Beare, or a Bull-beggar.

What if our owne life, or the life of another or others, one or more be endangered, and may be redeemed by vsing a lye?

Quest. Is it not lawfull in that case to lye?

Rom: 3.8.Answ. No, it is not, lying being in it owne nature simply euill, it may not bee vsed for the sauing either of our owne life, or the life of any other.

Obiection. 214 Of two euils the lesse is to be chosen. Now it may so fall out, that a lye may bee a lesse euill, then that which may follow on the telling of it: for example, It may bee that a man by telling of a lye may keepe close an innocent person, that lyes hid from another who seekes his life, and intends to kill him; and by saying hee knowes not where he is, though he doe know, hee may hinder the one from murdering, and the other from being murdered. It seemes that in this case a lye may be admitted.

Quest. How is this to be answered?

Answ. Thus; that rule of two euils, the lesse is to be chosen, is to be vnderstood of such euills as are punishments, or inconueniences, not of such euills as are sinnes; no euill of sinne is is to be admitted at all, neither will it stand good in the sight of God to escape a greater sinne by committing a lesser. And in the case propounded, a man may auoyd both lying, and also the discouering of him that lies hid: for hee may either be silent, or say, he knowes where he is, but he will not discouer him: & this he is rather to doe, then to lye, or to discouer him, though he do therby expose himselfe to danger, through the rage of him that pursues the innocent partie.

p. 337Obiection. It may be that a lie may further the saluation of another, as it may haply serue to discouer an heretike, and to reclaime him from his heresie; or it may serue to bring an heathen man from Paganisme to Christianitie.

Quest. May it not bee lawfull in that case to lie?

Answ. No, it is not lawfull to lye for the saluation of men;Iob 13.7. 1 Cor. 15.15.Job 13:71 Cor 15:15 God will not hauehave vsus to lye for his cause, much lesse may wee lye for the best good of men.

Obiection Ephes. 4 25. Christians are to cast off lying, and to speake the truth one to another, because they are members one of another: therefore it seemes that Christians may lawfully lye to Infidels, and to such as professe not the same truth with them, for they are not members one of another.

Quest. How is this to be answered?

Answ. Thus; the Apostles reason there must be conceiued, as binding beleeuers and professors of the Gospell more strictly to speake the truth one to another, and not to lye one to another, because being members of the same body, its more grieuous for them to lye one to another, then to lye to others: but it followes not that therfore they hauehave libertie to lye to Infidels, & to such as differ from them in Religion, lying being euill and sinfull to whomsoeuer it be.

Obiection. Gen. 20.2. Abraham said, that his wife Sarah was his sister: and Gen. 26.7. Isaac said of his wife, that shee was his sister: therefore it seemes lawfull sometimes to lye.

Quest. How is this to be answered?

Answ. Thus; Abraham vttered no vntruth, but only concealed part of the truth, as appeares ver. 12.

Againe, the lies of holy men are recorded in Scripture, not with approbation, and for our imitation, that we should doe the like, but as their falls & infirmities, and that their faults and slidings might be warnings to vsus.

Obiection. The Mid-wiues of Egypt saued the male children aliue, Exod. 1.19. And Rahab saued the Spies, Iosh. 2.5. by lying, and they are commended for so doing: therefore lying is sometimes lawfull.

Quest. How is this to be answered?

Ans. Thus; the things they did are commended, not their p. 338manner of doing them: the things they did were workes of mercy, and fruits of faith, and the true feare of God; but they failed in the manner of doing of them: and therefore their examples in lying are not to be imitated.

Obiection. How can faith, and the true feare of God, and a manifest sinne stand together?

Answ. Faith, and the true feare of God, and continuance in any knowne sinne, cannot stand together; but faith, and the true feare of God, and a manifest sinne of frailtie may well stand together?

215Quest. May not a man or a woman in speaking to others sometimes suppresse the truth, and conceale it either in whole or in part?

Answ. Yes, they may; when the speaking of the truth is vnnecessary, and they are not called to speake it, either in the matter of Religion, or in ciuill causes; and the speaking of it is ioyned with dammage or danger, either of themselues or others, though they may neither deny the truth, nor vtter an vntruth, yet they may thē conceale the truth, either wholly, or in part, Gen. 20.2. Thus was Samuel taught to doe, 1. Sam. 16.2. Hee was by command from the Lord to conceale the principall cause of his comming to Bethlem.

Quest. May not a man or a woman being asked a question, make answere to it in words, contrarie to that which they know to bee true, reseruing something in their mindes to make their answere good, and so giuegive an equiuocating answere: as being asked by one that hath power and authoritie to examine them, Whether they were in such a place, and at such a time? may they not answere, they were not, though they were, reseruing in their minde to tell it to you, or not with their heeles vpward, or the like?

Answ. No, they may not; for if they so doe, they invert the order and nature of things, and make falsehood truth, and truth falshood; and they turne affirmatiues into negatiues, and negatiues into affirmatiues; and by this deuice it is all one to say, I was not in such a place, with a mentall reseruation, as to say, I was.

And againe, he that truly feares God, he speakes the truth in p. 339his heart, Psal. 15.2 he hath truth both in his heart & mouth.

Obiection. Ierem. 38.26, 27. Ieremiah the Prophet, by the aduice of the King, gaue an equiuocating answer to the Princes, when they asked him of the speech that passed betweene the King and him: and therefore an equiuocating answere may sometimes be giuen.

Quest. How is this to bee answered?

Answ. Thus; Ieremiah did neither lye, nor equiuocate in his answere to the Princes: he told them the truth in part, though not the whole truth, touching the speech that passed betweene the King and him, as appeares, vers. 15, 16. Therefore his example will not warrant the giuing of an equiuocating answere.

Obiection. 1 Kings 22.15. Michaiah answers King Ahab in words contrary to that which he knew: for he knew the King should perish, yet he bids him Goe vp and prosper, equiuocating with him: therefore it seemes lawfull sometimes to answer by equiuocation, and to giuegive an equiuocating answere.

Quest. How is this to bee answered?

Answ. Thus; the Prophet spake those words, Goe vp and prosper, according to the meaning of the false Prophets ironically, and in scorne, not with any purpose to deceiue, but in such a sense as was knowne to the King, and the King knew his meaning, and therefore charged him to speake seriously, vers. 16. and so his example will not warrant the giuing of an equiuocating answere.

Obiection. Luke 24.28. Christ going to Emaus, made as though he would hauehave gone further, and yet did not: and therefore say the Papists, it is lawfull to equiuocate.

Quest. How is this to bee answered?

Answ. Thus; Christ made as though hee would hauehave gone further, not with any purpose to deceiue those Disciples, but to make triall of their humanitie: he meant as hee seemed to goe further, but hee was ouercome by their courteous importunity to yeeld to them, as it followes vers 29. They constrained him to stay with them: he yeelded to the sweet violence of their courteous humanitie, as the Angels of God did to the vrgent request of Lot, Genes. 19.3. p. 340Therefore this act of Christ proues not the lawfulnesse of an equiuocating answere.

…iection.Iohn 7.8. Christ said to his brethren, I will not goe vp to the Feast at Ierusalem, meaning (as Bellarmine expoundeth it) not as the M…ssiah, but in secret, or not with them, and yet afterward he went, ver. 10. therefore (say the Papists) it is lawfull to giuegive an equiuocating answer.

Quest. How is this to bee answered?

Answ. Thus; Christ there speaketh plainly as he meant: for he said, he would not goe vp yet, or now, because his time was not come: and though he went vp not long after, yet his first saying did stand: for that (yet) was not then come, Iohn 2.4. Though Christ would not shew a miracle to turne water into wine at his mothers bidding, saying, Mine houre is not yet come; yet ere the Feast was finished he did it: they might as well say, that Christ did there equiuocate with his mother; and therefore that place proues not, that an equiuocating answer is to be giuen.

216Quest. VVhat is the second thing vttered to an other or others, one or more, falsely and contrary to the truth, that tends to the hurt or hinderance of the good name of another or others, one or more?

Prou. 27.14. Math. 22.16. Acts 12.22. Acts 24.2.3.Prov 27:14Matt 22:16Acts 12:22Acts 24:2Acts 24:3Ans. Such speech as setteth either praise or dispraise where it should not; when a man or woman doe either prais… or dispraise another or others, one or more, to their faces vniustly.

Quest. How doth a man or woman praise another or others, one or more, to their faces vniustly?

Answ. By flattering of them; when a man or woman in their words and speech vttered to another o… others, one or more, do to their faces praise, commend, & extoll, either their persons or their gifts, or their actions aboue that which they know or thinke, either to get fauour with them, or some way or other for their owne aduantage.

Quest. Is it alwayes vnlawfull in words and in speech to praise and commend the persons, gifts, or actions of another or others, one or more, to their faces?

Answ. No, it is not; it is sometimes fit and expedient in words to praise & to commend the persons, gifts, or actions p. 341of another or others, one or more, if onelyonly due praise and commendation bee giuen,Exod. 39.43. Iosh. 22.1.2.3. Rom. 13.3.Exod 39:43Josh 22:1Josh 22:2Josh 22:3Rom 13:3 and if it bee done to right ends, as either to confirme or encourage them in well doing, or to comfort such as are too much deiected with the sight and conscience of their owne vnworthinesse and sinnes.

Quest. When is flattering of another or others, one or more, most vile and most odious?

Answ. When it is with hatred and malice in the heart,Psal. 12.2. Psal. 28.3. Psal. 55.21. Mat. 22.16.Ps 12:2Ps 28:3Ps 55:21Matt 22:16 when a man or woman doe flatter others, and speake faire to them, and commend them to their faces, and yet hate them in their hearts, and speake euill of them behind their backes.

Quest. What is the most hurtfull and dangerous kind of flattering?

Answ. That which is vsed in things that concerne the state of the soule;Pro. 29.5. Iere. 6.14. Iere. 23.32. Ezech. 13.18. Rom. 16.18. 1 Thess. 2.5.Prov 29:5Jer 6:14Jer 23:32Ezek 13:18Rom 16:181 Thess 2:5 as when men or women doe flatter and sooth vp others in their sinnes, and doe call their vices vertues, and commend them as vertues, especially in publike.

Quest. How doth a man or a woman dispraise another or others, one or more, to their faces vniustly?

Answ. Thus; when in their words & speech vttered to an other or others, one or more, they doe contrary to their owne knowledge, and …ut of enuy, dispraise and carp either at their p…rsons, or at their good gifts and graces, or at their good actions, with a purpose either to disgrace, or to discourage them, and doe call good, euill, as Isa. 5.20. Thus dealt Iobs friends with him, as we may read in many Chapters. Iob. 16.20. his friends spake eloquently against him, to hauehave discouraged him, and to hauehave brought him to call his vprightnesse into question, which he said, I will neuer take away mine innocencie from my selfe, I will keepe my righteousnesse, and will not forsake it, Job 27.5, 6.

217Quest. What are the things expressed and vttered by the tongue of another or others, one or more, that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others, one or more▪

Answ. Either things on the part of the speaker or speakers, one or more, or things on the part of the hearer or hearers, one or more.

p. 342Quest. What are the things on the part of the speaker or speakers, one or more, vttered of another or others, one or more, that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others, one or more?

Answ. They are speeches vttered of another or others, one or more, either in priuate, or speeches vttered in publike.

Quest. VVhat are the speeches that are vttered of another or others, one or more, in priuate, that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others, one or more?

Ans. Speeches vttered either in the presence of the party or parties, one or more, of whom they are spoken; or they are speeches vttered behind their backs, & out of their presence▪

Quest. What are the speeches vttered in the presence of the partie or parties, one or more, of whom they are spoken that are contrary to the truth, and tend to the hurt or hinderance of the good name of that partie or parties, one or more?

Answ. Speeches falsely charging some euill on another or others, one or more, to their faces, either contrary to knowledge, or on some light suspition: when a man or woman doe in their speech,Ier. 37.13.14. 1 Pet. 2.12.Jer 37:13Jer 37:141 Pet 2:12 either contrary to their owne knowledge, or on some light suspition without any euident and sufficient cause or ground, falsely charge another or others, one or more, to their faces, that they hauehave spoken or done, or were or are about to doe this or that euill. Thus dealt Irijah with Ieremiah, Iere. 37.13, 14.

Quest. VVhat are the speeches vttered behinde the backes, and out of the presence of the partie or parties, one or more, of whom they are spoken, that are contrary to the truth, and tend to the hurt or hinderance of the good name of that partie or parties, one or more?

Leuit. 19.16. Pro. 11.13. &c. 20.19. Ezeuh. 22.9. Rom. 1.29.30. 2 Tim 3.3.Lev 19:16Prov 11:13Rom 1:29Rom 1:302 Tim 3:3Answ. Tale-bearing, backe-biting, and slandering speeches, and malicious defamations: as when a man or woman doe either out of their hatred or enuy, maliciously report ill of another or others, one or more, and doe speake of their faults and defects behinde their backes, to such as will giuegive eare to them.

Quest. How many wayes do men or women carry tales, back-bite, p. 343and slander, and maliciously defame another or others, one or more, behind their backes?

Answ. Two wayes especially.

Quest. What is the first of those?

Answ. This;Pro. 18.8. Rom. 1.29. 2 Cor. 12.20.Prov 18:8Rom 1:292 Cor 12:20 by whispering ill of them when they do secretly and closely speake ill of another or others, one or more, and doe make a malicious report of their faults and defects behind their backs, by roūding in the eare or eares of such as will heare them: of such speaks Dauid, Psal. 101.5.

Quest. What is the second way by which men or women doe carry tales, back-bite and slander, and maliciously defame another or others, one or more, behind their backes?

Answ. By speaking ill of them more openly;Psal. 15 3. Rom. 1.30. 2 Cor. 12.20.Ps 15:3Rom 1:302 Cor 12:20 as when a man or woman do speak ill of another or others, one or more, and doe make a malicious report of their faults and defects behind their backs: so as two, or three, or many that are together in a priuate place may heare them; and these are properly called back-biters.

218Quest. What are the effects both of whispering ill, and of speaking ill more openly of another or others, one or more, behinde their backes?

Answ. Not only the hurt of them in their good names,2 Sam. 16.3.4. Pro. 16.28. Pro. 26.20. Ezech. 22.9.2 Sam 16:32 Sam 16:4Prov 16:28Prov 26:20Ezek 22:9 but sometimes also in their goods, somtimes in their friends, and somtimes in their liues; & the talebearer & backbiter increaseth hatred among enemies, & soweth discord among friends.

Quest When is whispering or speaking ill most vile and odious?

Ans. When the report of ill that is either whispered or spoken more openly of another or others,Gen. 39.14. 2 Sam. 16.3. Iere. 18.18. Amos. 7.10. 2 Tim. 3.3. 2 Cor. 11.13.Gen 39:142 Sam 16:3Jer 18:18Amos 7:102 Tim 3:32 Cor 11:13 one or more behinde their backs, is false, and the man or woman that do make that report, do deuise & faine things which they whisper or speak more openly of them; or when the malicious report of ill that is either whispered or spoken more openly of another or others, one or more behind their backs, is coloured ouer with faire pretences; as when the whisperer or backbiter saith he is sorry that the party of whō he speaks, hath done such a thing, or is this or that way faulty; or that he speaks not of malice, but of good will; that hee is constrained to speake; that the party to whom the tale is told, must keep it secret, or the like.

p. 344Quest. May not a malicious ill report bee made of another or others, one or more, behind their backes, without either whispering ill, or speaking ill more openly by the tongue?

Answ. Yes, it may; a man or a woman may make a malicious ill report of another or others, one or more, and may defame them behind their backs by writing, which is called Libelling, or a reporting ill by the penne: for that which may not be spoken, may not be written; the tongue and the penne are compared, Psalm. 45.1. My tongue is as the penne of a swift writer.

…iection.It may be a man or a woman whispering ill, or speaking ill more openly of another or others, one or more, behinde their backs, doe speake nothing but the truth.

Quest. May they not so doe?

Answ. If they do either whisper ill, or speak ill more openly of another or others,…al. 52.2.3.…0.10.12. Pet. 4.8. one or more behind their backs, & in so doing do vtter nothing but the truth; yet if they speak that truth out of hatred, and with an intent or a desire to hurt the partie or parties of whom they speake, they are back-biters and slanderers. It was true which Doeg reported of Dauid and Abimelech the Priest, 1. Sam. 22.9, 10. but because his report was out of hatred and to an ill end, hee is accounted a slanderer.

Quest. May not a man or a woman then speake of the faults, and of the offences of another or others, one or more, behinde their backes, nor mention them at all?

Answ. Yes they may in two cases lawfully.

Quest. What is the first of those?

Gen. 37.2. Mat. 18.15. 1 Cor. 1.11.Gen 37:2Matt 18:151 Cor 1:11Answ. This; if they hauehave first admonished the partie or parties whose faults and offences they speake of, priuately, and they are not bettered by their priuate admonition, they may then, so as it be in louelove, and with a desire of their amendment, speake of those faults and offences behind their backs, to such as hauehave power to redresse them.

Quest. What is the second case wherein a man or woman may lawfully speake of the faults and offences of another or others, one or more, behind their backes?

Answ. If it bee necessary that the partie or parties, one p. 345or more to whom they speake, should be forewarned of those faults, in regard of danger either of some mischiefe, or some infection that may come to them from the same: as we may say to another or others one or more, take heede of such an one, I know he or she intends such a mischeife toward you: Act. 23.16. so when infection is feared from the partie or parties one or more; some one may say to another one or more, take heede you be not familiar with such a man or such a woman, for he or she is giuen to drunkennesse, to swearing, to whoredome or the like; and is not to bee accompanied withall. 1 Cor. 5.11.

219Quest. What are the speeches vttered of another or others one or more in publike, that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others one or more?

Answ. Speeches publikely vttered, either in the absence and behind the backe, or in the presence of the partie or parties one or more, of whom they are spoken.

Quest. What are the speeches publikely vttered in the absence and behinde the backe of the partie or parties one or more, of whom they are spoken, that are contrary to the truth, and tend to the hurt or hinderance of the good name of the partie or parties, one or more?

Answ. Speeches either falsely charging some ill on another or others one or more, behinde their backs, and that either against knowledge or on some light suspition: or truly charging some ill on them behind their backs, out of malice, or for some by respect by way of publike information, without any calling thereunto: as when a man or woman doe either falsely, and that against knowledge, or on some light suspition, or truly out of their meere malice,Amos. 7.10. Act 25.2.Amos 7:10Acts 25:2 or with respect to their owne profit only, informe some open Court, or some Magistrate and publike person, of some ill spoken or done by another or others one or more, behinde their backes, being not called nor required so to speake. Thus did the Chaldeans. Dan. 3 8. to 13. Dan 6.13.

Quest. What are the things publikely vttered in the presence of the partie or parties one or more, of whom they are vttered, that p. 346are contrary to the truth, and tend to the hurt or hinderance of the good name of the partie or parties one or more?

Answ. They are speeches vttered in open place of Iustice and iudgement, falsely, charging some ill on another or others, one or more in their presence, either by the Iudge or Iudges, one or more: or by Aduocates and Pleaders, or Patrons of causes: or by Iurors, or by accusers, or by witnesses, one or more.

Quest. What are the speeches vttered in open place of Iustice and iudgement, falsely charging some ill on another or others, one or more, by the Iudge or Iudges, one or more?

Exod. 23.7. Leuit. 19.15. Pro. 17.15. Luk. 23.24.Exod 23:7Lev 19:15Prov 17:15Luke 23:24Answ. Speeches vttered by the Iudge or Iudges one or more, in giuing false sentence and vniust iudgement, against another or others one or more, being before them to bee examined and tried touching some matter of crime: as when the Iudge or Iudges one or more, doe either contrary to their owne knowledge, or without due examination and proofe, for feare, fauour, malice or the like, pronounce one or more being before them to be examined and tryed, guilty of some crime, and doe giuegive sentence against them for the same.

Quest. What if the partie that is before a Iudge to be examined and tryed touching some crime, doe confesse himselfe guilty of that crime: is that confession sufficient to leade the Iudge to giuegive sentence against him?

Answ. A bare confession is not sufficient, but a confession made after due examination taken on pregnant presumptions is sufficient:Iob 29.16. Pro. 18.13.Job 29:16Prov 18:13 for a man or a woman may confesse against themselues an vntruth, being vrged thereto by feare or threatning, or by a desire on some griefe to be put out of the world, or being perswaded it is the best course to saue their liues and to obtaine libertie, they may on simplicitie bee induced to confesse that which they neuer did, against themselues.

Quest. What if the partie that is before a Iudge to bee examined and tryed touching some crime, be conuinced of that crime by witnesses: is that alwayes sufficient to leade the Judge to giuegive sentence against him?

p. 347Answ. No, it is not; witnesses may be false,Deut. 19.18.19Deut 19:18Deut 19:19 and such as are not to be admitted, & the Iudge is to fift them throughly and to punish them if he finde them to be false.

220Quest. What are the speeches vttered in open place of Iustice and iudgement, by Aduocates, Pleaders, and Patrons of causes, falsely charging some ill on another or others one or more, in their presence?

Answ. Speeches vttered by Aduocates, Pleaders and Patrons of causes, in their false and vniust pleading against one or more, being in some open Court to bee examined and tried touching some matter of crime: as when Aduocates, Pleaders, and Patrons of causes doe either contrary to their owne knowledge, or on light information, for feare, fauour, malice, or for their fee, vtter they care not what vntruths, and false calumniations in their pleading against one or more being in some open Court to bee examined and tryed touching some matter of crime:Pro. 25.18. Act. 24.2.5.6.Prov 25:18Acts 24:2Acts 24:5Acts 24:6 hence then are their speeches compared to sharpe arrowes, wounding the good name of the innocent.

Quest. What are the speeches vttered in open place of Justice and iudgement, by Iurors, falsely charging some ill on another or others one or more in their presence?

Answ. Speeches vttered by Iurors in giuing vp a false and vniust verdict against one or more, being in some open Court to bee examined and tryed, touching some matter of crime: as when such as are on a Iury, doe either contrary to their owne knowledge, or on slight euidence without due proofe, for feare, fauour, malice, or the like: in their verdict pronounce, one or more being examined in an open Court touching some matter of crime, guilty of that crime. Pro. 14.25.Pro. 14.25.Prov 14:25 so Iu…ors. Pro. 17.15.Pro. 17.15.Prov 17:15 not only Iudges but Iurors also.

Question. Who of a Jury are most faulty in giuing vp a false and vniust verdict against one or more being in some open Court to bee examined and tryed, touching some matter of crime?

A. He or they, who either out of their malice, or for a bribe or such like, hauehave labored with the rest of the Iury, and hauehave p. 348drawne them to ioyne with them in the same periury and corruption in giuing it vp.…sai. 5.23.

Quest. What are the speeches vttered in open place of Iustice and Iudgement, by accusers falsely charging some ill on another or others, one or more in their presence?

…euit. 19.16.Answ. Speeches vttered by accusers, whereby they doe vniustly and wrongfully accuse one or more, being in some open Court to bee examined and tryed, touching some matter of crime.

Quest. How many waies doe men or women vniustly and wrongfully accuse one or more being in some open Court to bee examined, touching some matter of crime?

Answer. Two wayes especially,

Quest. What is the first of those?

Answ. This; by doing it themselues, when men or women doe in their owne persons,Mat. 15.3. Act. 16.20. Act. 17.6.7. Act. 18.13. &. 25.7.Matt 15:3Acts 16:20Acts 17:6Acts 17:7Acts 18:13Acts 25:7 wittingly, willingly, and maliciously, put vp an vniust and wrongfull accusation against one or more, being in some open Court to bee examined, touching some matter of crime.

Quest. What is the second way by which men or women doe vniustly and wrongfully accuse one or more, being in some open Court to be examined, touching some matter of crime?

1 King. 21.10: 11. &c. Mat. 26.59.60. Act. 6.11.1 Kgs 21:101 Kgs 21:11Matt 26:59Matt 26:60Acts 6:11Answ. This; by doing it by others, when a man or a woman doe maliciously sub-orne another or others one or more, vniustly and wrongfully to accuse one or more being in some open Court to bee examined and tried, touching some matter of crime.

221Quest. What are the speeches vttered in open place of Iustice and iudgement, by witnesses falsely charging some ill on another or others one or more in their presence?

Exod. 23.1. Pro. 6.19. &. 19.5.Exod 23:1Prov 6:19Prov 19:5Answ. Speeches vttered by witnesses, whereby they doe vniustly testifie against one or more, being in some open Court to be examined and tryed, touching some matter of crime.

Quest. How many waies doe witnesses vniustly testifie against one or more, being in some open Court to be examined and tryed, touching some matter of crime?

Answ. Three wayes especially.

p. 349Quest. What is the first of those?

Answ. This; by affirming something against them as witnesse, which they know is directly and materially false;1 King. 21.13 Acts 6.11.13. Acts 24.9.1 Kgs 21:13Acts 6:11Acts 6:13Acts 24:9 as when a man or woman doe wittingly and willingly for feare, fauour, malice, or for a reward, being suborned so to doe: affirme as witnesses that which they know is directly false, against one or more, being in some open Court to be examined and tryed touching some matter of crime.

Quest. What is the second way by which witnesses doe vniustly testifie against one or more, being in some open Court to be examined and tryed, touching some matter of crime?

Answ. This; by denying and concealing of something knowne to themselues to bee true, and which they ought to speake: as when a man or woman doe wittingly and willingly for feare, fauour, malice, or for a reward; denie or conceale, that which they know is true and ought to be witnessed by them, being called so to doe: whereby one or more being in some open Court to be examined and tried, touching some matter of crime, come to be vniustly conuicted and condemned. Thus did the Iewes. Act. 24 21.Acts 24.21.Acts 24:21 Let those themselues say if they hauehave found any vniust thing in me, as if hee had said, these, if they would, can witnesse that they found no vniust thing in me, while I stood in the Councell: but they conceale the truth.

Quest: What is the third way by which witnesses doe vniustly testifie against one or more, being in some open Court to bee examined and tried, touching some matter of crime?

Answ. This; by affirming something against them, as witnesses, craftily and deceitefully; as when a man or woman doe wittingly and willingly for feare, fauour, malice, or for a bribe, being suborned so to witnesse something against one or more, being in some open Court to be examined and tryed touching some matter of crime: either by taking from the truth, or by adding to it, or by changing of it; as by wresting their sayings to another sense then they were spokē. Thus dealt the witnesses against our Sauiour Christ, Mat. 26.61. compared with John. 2.19,

p. 354Quest. How may the vglinesse of the sinne of false witnesse bearing in open place of Iustice and iudgement appeare?

Answ. By this; because it is there deliuered vponupon oath, so that a false witnesse in open place of iudgement, is guilty not only of false witnesse bearing, but of periurie also; whereby he polluteth the holy name of God, wrongeth the innocent, abuseth the Iudge and Iury, and all that are present, and that vnderunder religion of an oath.

Quest. Whether is false witnesse bearing in open place of Justice and iudgement, or slandering in priuate, more grieuous?

Answ. In respect of the oath taken, and of the greater infamie following on it; false witnesse bearing in open place of Iustice and iudgement, is more grieuous then priuate slandering: the thing spoken of being the same, and the circumstances of it being alike. But the priuate slanderer may hauehave a more malicious intent, then he which falsely deposeth in open place of Iustice and iudgement: and if his false report in priuate touch his Neighbours life, he is more iniurious then he which publikely witnesseth falsely, where the crime bringeth not the life in question.

222Question. What are the things on the part of the hearer or hearers one or more, vttered of another or others one or more, that are contrary to the truth, and tend to the hurt or hinderance of the good name of another or others one or more?

Answer. Speeches heard and willingly receiued and entertained by the hearer or hearers one or more, being contrary to the truth, and tending to the hurt or hinderance of the good name of the partie or parties one or more of whom they are spoken:Exod. 23.1. Psal. 15.3. Prou. 17.4.Exod 23:1Ps 15:3Prov 17:4 as when a man or woman doe giuegive eare to, and willingly receiue and entertaine such speeches as are vttered of another or others one or more, contrarie to the truth, and tend to the hurt or hinderance of their good names.

Quest. How many waies doe men or women giuegive eare to, and willingly receiue and entertaine such speeches as are vttered of another or others one or more, contrary to the truth, and tending to the hurt and hinderance of their good names?

p. 351Answ. Two wayes especially.

Quest. What is the first of those?

Answ. This; by beleeuing, and easily giuing credit to flying tales & ill reports, that are made of another or others one or more, not knowing the thing or things reported to be true, and thereupon iudge amisse of them, or hating them, or contemning them:Gen. 39.19. 1 Sam. 24.10. 2 Sam. 16.4. Prou. 14.15. Ier. 37.15. Acts 14.28.Gen 39:191 Sam 24:102 Sam 16:4Prov 14:15Jer 37:15Acts 14:28 as when a man or woman are too credulous, and do too easily beleeue the report of ill that is made of another or others one or more, and doe presently on the report, not knowing the thing or things reported to be true, and without sufficient euidence and ground, thinke ill of them, or hate them, or contemne them.

Quest. Who are most faulty in beleeuing, and easily giuing credit to flying tales and ill reports that are made of another or others one or more, not knowing the thing or things reported to be true?

Answ. They who beleeue them and giuegive credit to them so farre, as they blaze or spread them further abroad,Exod. 23.1. foreign Psal 15.3. foreignExod 23:1Ps 15:3 and it may bee adde to them, and thinke they are excusable in so doing; because they are not the first Authours of them. Exod. 23.1. The word foreign of the roote foreign signifies thou shalt not take vp, and so it importeth both the first raysing, and the after receiuing, and reporting of a flying tale: so Psal. 15.3.

Quest. What is the second way by which men or women doe giuegive eare to, and willingly receiue and entertaine, such speeches as are vttered of another or others one or more, contrary to the truth, and tending to the hurt or hinderance of their good name?

Answ. This; by hearing of ill reports that are made of another or others one or more, not knowing the thing or things reported to be true, yet suspecting them to be false; with patience and silence, and shewing no dislike to them at all, either by countenance or speech, or turning away, or the like: as when a man or woman do heare ill reports that are made of another or others one or more, they not knowing the thing or things reported to be true,Prou. 25.23. Ephes. 5.11.Prov 25:23Eph 5:11 in silēce & with a smiling countenance, & such behauiour as they seeme to approue of them as p. 352commending the reporter or reporters one or more, bidding them to their Table, or some way or other countenancing or rewarding them.

Quest. Who are most faulty in hearing ill reports that are made of another or others one or more, with patience and silence, and in shewing no dislike of them at all?

Answ. They who on their owne knowledge can testifie that the thing or things reported be false and iniurious, and yet either for flatterie, or for feare of displeasing, are silent and doe not open their mouthes to cleere the innocent, and to shew the truth of the matter: this is to sinne against the Law of Nature, which teacheth vsus to doe as we would be done by, Mat. 7.12. and we would that others hearing vsus traduced, and knowing vsus innocent should speake in our defence: and therefore we must doe the like.

223Quest. How may the vglinesse of the sinne of hearing and willing receiuing and entertaining of speeches vttered of another or others one or more, contrary to the truth, and tending to the hurt or hinderance of their good names, appeare?

Answ. By this; because it argues a delight in hearing the faults and offences of others, which is a note of a wicked person;Pro. 17.4. Reuel. 22.15.Prov 17:4Rev 22:15 and in so doing, men or women take pleasure in hearing those things whereby God is dishonoured, the saluation of others hindered, their good name impayred, and the iudgements of God prouoked.

Quest. When is hearing and willing receiuing and entertaining of speeches vttered of another or others, one or more, contrary to the truth, and tending to the hurt or hinderance of their good names: whether it be light beleeuing of ill reports, or hearing them with patience and silence, and shewing no dislike of them at all, not knowing the thing or things reported to be true, most vile and most odious?

Answ. When men or women doe heare, and willingly receiue and entertaine,Psal. 38.16. Ierem. 20.10. 1 Tim. 5.19.Ps 38:16Jer 20:101 Tim 5:19 and doe either easily beleeue, or heare with patience and silence, and without shewing any dislike at all, ill reports that are made of such as are truly religious and truly feare God, not knowing the thing or things reported to be true: as if some impudent person, shall come and p. 353buze in their eares some odions tale against true professours of the Gospell; they presently imbrace it, and it goes for currant with them, as if nothing were more sure: this is most vile and odious.

Quest. When is hearing and willing receiuing, and entertaining of speeches vttered of another or others, one or more, contrary to the truth, and tending to the hurt or hinderance of their good names: whether it be by light beleeuing of ill reports, or hearing of them with patience and silence, and shewing no dislike of them, not knowing the thing or things reported to be true: most pernicious and most hurtfull?

Answ. When Magistrates, such as bee in authority, doe heare and willingly receiue, and entertaine,Gen. 39.20. 1 Sam. 22.17.18.19. H…st. 3.13.14.Gen 39:201 Sam 22:171 Sam 22:181 Sam 22:19 and doe easily beleeue or heare with patience & silence, and without shewing any dislike at all, ill reports that are made of another or others, one or more, not knowing the thing or things reported, to be true.

Quest. Whether is the tale bearer, or the tale hearer and receiuer, a more grieuous sinner?

Answ. The tale hearer and receiuer; because the tale hearer and receiuer, is not only guilty of the same offence with the tale bearer; but he encourageth him in his sinne, & he giues being to the slander: a theefe may rob his Neighbour of his goods without a receiuer, but a tale bearer cannot rob a man of his good name, nor yet impayre his credit, vnlesse there be another or others, one or more, to heare and to admit his slanders: he may shew his malice, but the partie of whom he speakes he cannot hurt, vnlesse there be one or more to heare him. Quest. May not a man or woman heare, and willingly receiue and entertaine the report of ill, touching another or others, one or more, at all?

Answ. Yes, they may in two cases lawfully.

Quest. What is the first of those?

Answ. This;Gen. 37.2. 1 Cor. 1.11.Gen 37:21 Cor 1:11 if they hauehave power and authority ouer the partie or parties one or more, whose faults are reported, and may examine them, and finding them faulty, may admonish or punish them for the same.

Quest. What is the second case wherein a man or woman may p. 354lawfully heare, and willingly receiue and entertaine the report of ill, touching another or others, one or more?

Answ. This; if it be expedient that they should bee forewarned of the ill that is reported, in regard of the danger to them, either of iniurie or of infection. Thus Paul might heare the report of his sisters sonne. Acts. 25.16. so one may heare and willingly receiue an ill report, for the auoyding of their company, they being not to be accompanied withall.

Now to the Affirmatiue part.

224Quest. What doth the ninth Commandement require?

Answ. In generall; whatsoeuer is agreeable to the truth, and tends to the helpe or furtherance of the good name of a man or woman.

Quest. What are the things that are agreeable to the truth, and tend to the helpe nnd furtherance of the good name of a man or woman?

Answ. Either such things as are agreeable to the truth, and tend to the helpe and furtherance of a man or a womans owne good name; or such things as are agreeable to the truth, and tend to the helpe and furtherance of the good name of another or others, one or more.

Quest. What are the things that are agreeable to the truth, and tend to the helpe and furtherance of a man or a womans owne good name?

Answ. They are either things inward in the heart, or things expressed and vttered by the tongue.

Quest. What are the things inward in the heart, that are agreeable to the truth, and tend to the helpe and furtherance of a man, or a womans owne good name?

Answ. Two things especially.

Quest. What is the first of those?

… Sam. 18.18. Prou. 3.7. Isai. 5.21. Rom. 12.16. 2 Cor. 10.12.13.14. 2 Cor. 13.5.Prov 3:7Isa 5:21Rom 12:162 Cor 10:122 Cor 10:132 Cor 10:142 Cor 13:5Answ. This; a right iudgement and estimation of themselues, & of their owne good gifts; neither ouer-weening, nor vnderweening of them. A man or woman are to know themselues to be that which indeede they are: & truly & rightly to iudge of themselues, and of the good things that be in them and of the measure of them: they are to know, and to iudge truly of their owne wants and infirmities.

p. 355Quest. What is the second thing inward in the heart, that is agreeable to the truth, & tends to the helpe or furtherance of a man or a womans owne good name?

Answ. This; a louelove of their owne good name, and a care of their credit, expressing that by all good endeauour,Prou. 22.1. 2 Cor. 8.20.21. Phil. 4.8.Prov 22:12 Cor 8:202 Cor 8:21Phil 4:8 to get a good name, and being gotten, to keepe it: and if at any time it be through sin impayred or lost, to recouer it. A man or woman must louelove their owne good name, and hauehave a care of their credit: & they are to endeauour by all good meanes, to get a good name; and hauing gotten it, to continue it: and it being at any time, by some sinne impayred or lost, to recouer it.

Quest. How is a man or woman to endeauour to get a good name, and hauing gotten it, to keepe it?Prou. 10.7. Luke 1.6. Iohn 1.47. Acts 16.2. Rom. 14.18. Heb. 11.2. Eccles. 10.1. 1 Sam. 2.30.Prov 10:7Luke 1:6John 1:47Acts 16:2Rom 14:18Heb 11:2Eccl 10:11 Sam 2:30

Answ. By liuing religiously, embracing the truth of God in louelove to it, and practising it in an holy life, sincerely and without dissimulation, keeping a narrow watch against eueryevery sin, and with an honest and vpright heart, seeking Gods glory in eueryevery thing.

Quest. How is a man or woman to recouer a good name, it being either impayred or lost through sin?

Answ. By true repentance, and vnfeigned conuersation,2 Cor. 2.7.8. Coloss. 4.9. Philem. epist. vers. 10.2 Cor 2:72 Cor 2:8Col 4:9 and turning to God, and breaking of that sin, and by testifying the same before men, by amandment of life.

225Quest. Is a man or a woman bound to seeke the approbation of men, & are they to approue themselues & their actions, to men?

Answ. Though they may not be men pleasers,Galat. 1.10. Rom. 15.2. 1 Cor. 10.33. Rom. 12.17. 2 Cor. 8.21.Gal 1:10Rom 15:21 Cor 10:33Rom 12:172 Cor 8:21 by framing and tempering their speeches and their actions according to the corrupt humours, and wicked affections and dispositions of men, yet may they please them in that which is good to edification: and they may and ought to seeke the approbation of men, some cautions being duly obserued.

Quest. What are the cautions that are to be obserued in seeking the approbation of men?

Answ. Foure especially.

Quest. What is the first of those?

A. This; that it be a seeking of Gods approbation also, and with a seeking of that in the first place: a man or woman may p. 356and ought to seeke the approbation of men, in their speeches and actions,… 5.44. … 12.43. … 2.52. …. 14.12. …r. 10.18. so as they rest not in that alone, but withall doe seeke to be approued of God, & do seeke for his approbation in the first place: & then in the second place to be approued of men. Quest. What is the second caution that is to be obserued in seeking the aepprobation of men?

… 6.26. … 5.41.Answ. This; that it be without ambition and vaine glory, and without seeking popular applause: a man or woman, may and ought to seeke the approbation of men, so as they be not addicted to popular applause, and do not immoderately seeke the approbation of the multitude, and to get themselues fame with all sorts of men, both good and bad.

Quest. What is the third caution that is to be obserued in seeking the approbation of men?

Ans. This; that it be without giuing the least iust occasion of offence to any; a man or woman may, and ought to seeke the approbation of men,…r. 10.32. …t. 2.12. yea of wicked men, so farre as they giuegive not the least iust occasion of offence to them.

Quest. What is the fourth caution that is to bee obserued in seeking the approbation of men?

A. This; that it be with a carefull & conscionable doing of their duties in their particular honest & lawful places & calling.…or. 4.3. …or. 6.8. A man or woman may and ought to seeke the approbation of men; so as it be in a carefull and conscionable doing of their duties in their particular, honest, and lawfull places & calling: fearing neither the faces nor the censures of men.

Quest. What are the things that are expressed and vttered by the tongue, that are agreeable to the truth, and tend to the helpe & furtherance of a man or a womans owne good name?

Answ. Three especially.

Quest. What is the first of those?

…rou. 10.19. …rou. 13.2. …ath. 12.36. Tim. 4.7. … Tim. 2.16.Answ. This; speaking sparingly, and avoyding vaine babbling. A man or a woman must bee sparing in speaches, in their ordinarie communication: and they are to auoyd fraud, and foolish talke, and idle and fruitlesse speeches.

226Quest. May not a man or woman speake of worldly matters?

Answ. Yes, they may; so as it bee in due time and place, and so as their speeches therein sauour of grace,Prou. 15.23. … Coloss. 4.6.Prov 15:23Col 4:6 and bee for the good one of another.

p. 357Quest. What is the second thing expressed and vttered by the tongue, that is agreeable to the truth & tends to the helpe & furtherance of a man or a womans owne good name?

Answ. This; a wise and discreete speaking, when they hauehave occasion either to mention their vertues & good things, or their faults and euill things to men.

Quest. Wherein stands a man or a womans wise & discreet speaking, hauing occasion to mention their vertues and good things to men?

Answ. In speaking of them with modestie:Pro. 27.2. Ioh. 8.13. 1 Cor. 15.9.Prov 271 Cor 15:9 a man or a woman hauing occasion to mention the good things that are in themselues, or the good things done by them, tending to their commendation, to men, they are to speake of them with modestie, and so as their speech incline rather to the defect then to the excesse; and so as they rather extenuate them then boast of them, and giuegive men occasion to iudge them arrogant or vaine-glorious.

Quest. Wherein stands a man or womans wise and discreete speaking, hauing occasion to mention their faults and euill things to men?

Answ. In speaking of their knowne faults and corruptions to men, the vttermost they can against themselues;Galat. 1.13. 1 Tim. 1.13.15Gal 1:131 Tim 1:131 Tim 1:15 yet so as they giuegive no suspition of pride or hypocrisie, and so as they doe not disgrace themselues so much as they make themselues able to doe lesse good then otherwise they might. And in speaking of their secret faults and corruptions to men only when it is fit and meete for them so to doe.

Quest. When is it fit and meete for a man or woman to speake of their secret faults and corruptions to men?

Answ. In two cases only.

Quest. What is the first of those?

Answ. This; in case of secret offence and wrong done to another or others one or more. A man or woman hauing secretly offended and wronged another or others one or more: it is fit and meete they should freely & of their owne accord, and plainely acknowledge that offence & wrong to them, and craue pardon of them for it; if they can come to them: so as the partie or parties wronged be such as will not take aduantage p. 358on their acknowledgement, and vse extreamity against them for the same, and so that place Mat. 5.23. is to bee vnderstood.

Qu. What is the second case wherein it is fit & meete for a man or woman to speake of their secrot faults and corruptions to men?

Answ. This; in case of trouble of minde and conscience. A man or woman being troubled in minde and conscience for some secret fault & corruption, it is fit and meet they should freely & of their owne accord,… 5.16. …. 4.8. lay open the thing that troubles their conscience, and speake of it to another or others one or more, so as it be to such as can and will, being pittyfull, minister a word of comfort and counsell to them: and to such as are faithfull, and will keepe things secret that are reuealed to them.

Quest. What is the third thing expressed and vttered by the tongue, that is agreeable to the truth and tends to the helpe or furtherance of a man or womans owne good name?

Answ. This; a speaking in defence of their owne good name when neede requireth.…am. 1.15. …or. 12.11.12 A man or woman must (as they are able) speake in the defence of their owne good name, and of their owne innocency when neede requireth, so as they doe it modestly and vnwillingly.

227Quest. What are the things that are agreeable to the truth, & tend to the helpe or furtherance of the good name of another or others one or more?

Answ. Either things inward in the heart, or things expressed and vttered by the tongue.

Quest. What are the things inward in the heart that are agreeable to the truth, and tend to the helpe and furtherance of the good name of another or others, one or more?

Answ. They are three things especially.

Quest. What is the first of those?

…en. 37.33. Mat. 7.1. Mat. 26.10.11 Mar. 10.13.14 Rom. 1.29. 1 Cor. 13.5.Matt 7:1Matt 26:10Matt 26:11Mark 10:13Mark 10:14Rom 1:291 Cor 13:5Answ. This; a charitable opinion and estimation of another or others one or more, and a thinking the best of things said or done by them, & a taking of them in good part so farre as truth & reason will giuegive leaue. A man or a woman are to thinke and to iudge charitably both of the persons of others, and of their words and deeds, so far as they may with p. 359truth and reason, and where there is no euident cause to the contrary: and they are to interpret things that are said or done by them being euill, yet doubtfull and vncertaine, and such as will beare two constructions in the best part, and in the most fauourable manner that may be.

Quest. What is the second thing inward in the heart, that is agreeable to the truth, and tends to the helpe and furtherance of the good name of another or others, one or more?

Ans. This; a true louelove and an hearty welwishing to the good name of another or others, one or more:Mat. 1.19.Matt 1:19 a man or woman must carry in their hearts a true louelove and good affection to the credit of another or others, one or more: and they are heartily to wish well to their good name.

Quest. How may a man or woman know that they truly louelove, and heartily wish well to the good name of another or others, one or more?

Answ. By two things.

Quest. What is the first of those?Rom. 1.8. 1 Cor. 12.26. Galat. 5.22.Rom 1:81 Cor 12:26Gal 5:22

Answ. This; by reioycing for their credit and good estimation, they knowing them on good grounds, to be in good credit, and in good estimation.

Quest: What is the second thing whereby a man or woman may know that they truly louelove and heartily wish well to the good name of another or others, one or more?

Answ. This;Ezech. 9.3.4. 1 Cor. 12.20.Ezek 9:3Ezek 9:41 Cor 12:20 by greeuing when they know they deserue discredit and disgrace, when they heare a true report of the same ill spoken or done by them, whereby they are iustly blemished, an… their reputation is iustly diminished.

Quest. What is the third thing inward in the heart that is agreeable to the truth, and tends to the helpe and furtherance of the good name of another or others, one or more?

Answ. This; a staiednesse of iudgement touching ill reports that are made of another or others one or more. A man or woman hearing an ill report made of another or others one or more, not knowing the thing or things reported to be true; they are to suspend their iudgement touching the person or the persons, and touching the thing or things reported, and not presently and easily to beleeue them, but to make further p. 360search into them, as they may, not going beyond the bounds of their calling. Psal. 15.3. Pro. 17.4. This the Lord teacheth by his owne example. Gen. 11.5. Gen. 18.21.

228Quest. What are the things expressed and vttered by the tongue that are agreeable to the truth, and ten… to the helpe or furtherance of the good name of another or others, one or more?

Answ. They are things vttered either to another or others, one or more, or of another or others one or more.

Quest. What are the things vttered to another or others, one or more, that are agreeable to the truth, & tend to the helpe or furtherance of the good name of another or others, one or more?

Answer. Two things especially.

Quest. What is the first of those?

… 5.2. …. 8.16. …. 4.25.Answ. This; a speaking of the truth from the heart, simply and plainely as it ought to be spoken. A man or a woman must speake the simple truth to another or others one or more, without ambiguity or doubtfulnesse, or doubling: and as neere as they can, so as their words may bee cleare to the vnderstanding of the hearer or hearers, one or more.

Quest. How ought the simple and plaine truth to be spoken?

…m. 22.9.10 …. 8 19. …m. 17.18.16.17.Answ. With good affection and with a louing heart, with an intent & a desire to doe good by speaking of it, & seasonably, a man or woman hauing a calling to speake it.

Quest. What is the second thing vttered by the tongue to another or others, one or more, that is agreeable to the truth, and tends to the helpe and furtherance of the good name of another or others, one or more?

Answ. This; a wise and discreete speaking to another or others, one or more, for their good, as iust occasion is offered.

Quest. Wherein stands a wise and discreete speaking to another or others one or more, for their good, as occasion is offered?

Answ. In two things especially.

Quest. What is the first of those?

…. 15.4. …o. 19.20. …ct. 18.26. …oloss. 3.16. Thess. 5.11.Answ. This; in giuing them wholesome aduice & counsel in matters of doubt, & in directing them in the waies of God, and exhorting and stirring them vp to walke th…rein in louelove and wisedome. A man or woman must, as they are able and as occasion is offered, keeping themselues within p. 361the bounds of their callings, wisely and in louelove both giuegive wholesome counsell to others in matters of doubt, and also direct them in the wayes of God, and exhort and stirre them vp to walke therein.

Quest. What is the second thing wherein standeth a wise and discreet speaking to another or others, one or more, for their good, as occasion is offered?

Answ. This;Leuit. 19.17. Mat. 18.15. Luk. 17.3. Coloss. 13.6. 1 Thess. 5.14. Tit. 1.13.Lev 19:17Matt 18:15Luke 17:31 Thess 5:14Titus 1:13 in giuing them sound and seasonable admonition and iust reproofe for their knowne faults and sinnes in louelove and wisdome. A man or a woman must, as they are able, and as occasion is offered, keeping themselues within the bounds of their callings, wisely and in louelove admonish and reprooue others for their knowne faults and offences.

Obiection. 229 Rom. 16.17. The authors of heresies, schismes, and dissentions are to be auoyded, and we are to hauehave nothing to do with them; therefore they are not to be reproued.

Quest. How is this to be answered?

Answ. Thus; that place must be vnderstood with a particular limitation, that they must be auoided after once or twice admonition, Tim. 3.10.

Quest. How doth a man or woman wisely, louingly, and seasonably reprooue another or others, one or more, for their knowne faults and offences?

Answ. By doing it with due obseruation of some rules that are necessarily to be obserued in the doing of it.

Quest. What are those necessary rules that are to bee obserued in reprouing of others for their knowne faults and offences?

Answ. Three especially.

Quest. VVhat is the first of those?

Answ. This; that the reproofe bee fitted,1 Kin. 5 13. 1 Tim. 5.1.2. Luk. 23.40. Tit. 1.13. Galat. 6.1. 2 Thess. 3.15.1 Kgs 5:131 Tim 5:11 Tim 5:2Luke 23:40Titus 1:13Gal 6:12 Thess 3:15 as neere as may be, to the qualitie and condition of the party reproued, and to the nature of the offence for which the partie off…nding is iustly reprooued. A man or a woman must as neere as they can, fit their reproofe of the knowne faults of others, to the qualitie and condition of the persons whom they doe reproue; friendly reproouing their equalls reuerently and submissiuely exhorting their Superiours, and sharply and yet in louelove and compassion reprouing their inferiours: and they p. 362must also as neere as they can,…d: epist. v…s… 2.23. fit their reproofe of the known faults to the nature of the offence, reproouing sinnes committed of ignorance or humane frailtie with mildnesse and gentlenesse; and sinnes done of malice, of pride and presumption, with sharpnesse and seueritie.

Quest. What is the second necessary rule that is to be duely obserued in reprouing of others for their knowne faults?

Answ. This; that the reproofe be vsed in the fittest time and season,Sam. 25.6.37. …ro. 25.11. when it may doe most good, both to bring the partie reprooued to a sight of his sinne, and to reclaime him or her, bee it man or woman from that sinne. A man or woman must (as neere as they can) take the fittest time to reprooue the knowne faults of others, and then reprooue them when they may doe them most good by their reproofe; as they are not to tell a man of his fault being drunke, or in the heate of his passion, but afterward when he comes to himselfe.

Quest. What is the third necessary rule that is to bee duely obserued in reprouing of others for their knowne faults?

Answ. This; that the reproofe of others for their sinnes knowne onelyonly to our selues or to others but a few, be vsed as secretly as may be, and without open disgrace to the party or parties reprooued.Mat. 18.15. Luk. 17 3. … Pet. 4.8.Matt 18:15Luke 17:3 A man or woman must bee as secret as they may, in reproouing others for their sinnes knowne onelyonly to themselues or to others, but a few, and must be carefull of their credit in reprouing them, and not disgracing them openly before many: for open disgracefull rebuking of men will rather harden them in their sinnes, then reclaime them from sinne.

Obiection. Prou. 27.5. Open rebuke is better then secret louelove: It seemes therefore that men for their knowne sinnes are to bee rebuked openly.

Quest. How is this to bee answered?

Answ. Thus; by Open rebuke in that place, is not meant rebuke in the presence of many, or openly, but priuate rebuke giuen to the face of the offender, and not behinde his backe, which may be betweene the reproouer, and the reprooued alone.

p. 363Obiection. 1 Tim. 5.20. Them that sinne, rebuke openly, that others may feare: Therefore men are for their knowne sinnes to be reprooued openly.

Quest. How is this to be answered?

Answ. Thus; those words, Them that sinne, rebuke openly, are not a generall commandement giuen to all, but a speciall commandement giuen to Pastours or Gouernours of the Church, that they should reprooue those Elders, and consequently all such as were conuinced of any crime by witnesses, & that before all men; that is, before the whole Church, & and not before all men in eueryevery place and assembly where they offend, and that appeares, ver. 19.

230Quest. Is a man or a woman euer bound to the dutie of reproofe; and are they at all times bound to reprooue others for their knowne faults and offences?

Answ. No; in some cases they are not bound, there be some particular cases wherein a man or a woman is not bound to reproue others for their knowne faults and offences.

Quest. What are those particular cases?

Answ. Three especially.

Quest. VVhat is the first of those?

Answ. If the party or parties one or more, offending,2 Cor. 2.6.7.2 Cor 2:62 Cor 2:7 hauehave truly repented of their faults and offences, and hauehave giuen apparant signes of their vnfained repentance, they are not then to be reproued for those faults and offenc…s: for the end of reproofe is to reclaime the offender; and if hee be already reclaimed, there is no place left for reproofe.

Quest. VVhat is the second particular case wherein a man or woman is not bound to reprooue others for their knowne faults and offences?

Ans. This; if it be certaine and euident,Pro. 9.7.8. Pro. 23.9. Mat. 7.6.Prov 9:7Prov 9:8Prov 23:9Matt 7:6 that the reproofe will do no good: for where there is no hope of amendment, (which is the end of reproofe) the reproofe is to be omitted, especia…y if it be so farre from bettering the partie reproued, that it makes him or her much worse.

Obiection. The Magistrate ceaseth not to punish male factors, though it be so, that they hauehave either truely repented of their faults or offences, or that they are not bettered by punishment: page missing p. 366to the helpe and furtherance of the good name of another or others, one or more?

Answ. Either things vttered by such as sit as Iudges in some open place of Iustice and Iudgment; or things vttered by others that are lawfully called to speake before them, either as Aduocates and Patrons of causes, or as Iurours, or as witnesses.

Quest. What are the things that are vttered of another or others. one or more in publike, by such as sit as Iudges in some open place of Iustice and Iudgement, that are agreeable to the truth, and tend to the helpe or furtherance of the good name of another or others, one or more?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; the absoluing and acquitting of such as come before them, and after due examination and triall touching some matter of crime laid against them,…ro. 18.5. …ro. 31.9. …ere. 26.16. Luk. 23.14. …o. 22.Luke 23:14 are found guiltles; & the pronouncing of them innocent, and free from the crimes falsely obiected against them: such as sit as Iudges in open place of Iudgement, are to absolue and acquite such persons as before them hauehave bin duly examined and tried, touching some matter of crime, and found guiltlesse; and they are openly to pronounce them innocent, and free from the crimes falsely obiected against them.

Quest. What is the second thing vttered of another or others, one or more in publike, by such as sit as Iudges in some open place of iudgement, that is agreeable to the truth, and tends to the helpe or furtherance of the good name of another or others, one or more?

Iob. 29.25. Rom. 13.3.Job 29:25Rom 13:3Answ. This; a due encouragement of such as are before them, and on some iust occasion are made knowne to them to bee honest and good, and to deserue well, and a giuing of them due praise and commendation for their well doing. Such as sit as Iudges in open places of Iudgement, are to encourage such persons as come before them, being made knowne to them on iust occasion to be honest and good; and they are to praise and commend them, wherein they doe any way iustly deserue well.

Quest. What are the things vttered of another or others, one p. 367or more in publike, by such as are lawfully called to speake in some open place of Judgement, either as Aduocates, or as Iurours, or as witnesses that are agreeable to the truth, and tend to the helpe and furtherance of the good name of another or others, one or more?

Answ. Speeches vttered by them in the defence of the good name of another or others, one or more, and for the clearing of their innocencie, when they are to their knowledge openly wronged, and falsely accused of some crime:Pro. 12.6. Pro. 14.25. Pro. 24.11.Prov 12:6Prov 14:25Prov 24:11 Aduocates, Iurours, and Witnesses, that are lawfully called to speake in some open place of Iudgment, must there speake in the defence of the good name of others; and for the clearing of them whom they know to be falsely accused of some crime.

Quest. When are Aduocates, Iurors, and Witnesses that are lawfully called to speake in some open place of Iudgement, especially bound to performe this dutie?

Answ. When the parties openly wronged,Iob. 29.12. Pro. 31.8.Job 29:12Prov 31:8 and falsely accused, are helplesse, and either cannot, or dare not speake for themselues.

233Quest. What are the things on the part of the hearer or hearers, one or more, touching things vttered by the tongue of another or others, one or more, that are agreeable to the truth, and tend to the helpe or furtherance of the good name of another or others, one or more? Answ. Two things especially.

Quest. What is the first of those?

Answ. A ready receiuing of the good report that is made of another or others, one or more,Hest. 9.4. Act. 16.2.3. 1 Cor. 13.7.Acts 16:2Acts 16:31 Cor 13:7 so farre as truth and reason will giuegive leaue. A man or a woman must willingly and readily receiue the report of good that is made of others, one or more, so farre as they may with truth and reason, and they not knowing any thing to the contrary.

Quest. Who are most and principally bound to this dutie, readily to receiue the report of good that is made of others, one or more, so farre as they may with truth and reason, and they not knowing any thing to the contrary?

Ans. They who are bound to the particular parties, one or more, of whom the report is made, by some neere bond, either of nature or religion, or place & habitation, neighborhood, or p. 368the like; for a man is especially to louelove and regard those that are more neerely knit to him: hence the Apostle saith, 1 Tim. 5.8. If there be any that prouideth not for his owne, and namely for them of his houshold, he denieth the faith, and is worse then an Infidell. And Salomon saith, He that raiseth vp contentions among brethren, Prou. 6.19. is most odious.

…iectionProu. 14.15. The foolish man will beleeue eueryevery thing. It is a fault, and the part of a foole to beleeue eueryevery thing that is brought to him: Therefore it seemes that a man or woman must not readily receiue the report of any good that is made of others, one or more.

Quest. How is this to bee answered?

Answ. Thus; the meaning of that place is, that one who is silly for his owne soule, and ignorant in the matters of God, and of Religion, is ready to yeeld to any thing that is sayd to him, to draw him into errour or sinne, and hee rashly giues credit to eueryevery vaine tale that is told him, and hee hearkeneth to eueryevery spirit, and to eueryevery deceiuer, that misse-leads him contrary to that, 1 Iohn 4.1.Iohn 4.1.John 4:1 and so it makes not against this, that wee must readily receiue the report of any good that is made of others, one or more, so farre as we may with truth and reason, and not knowing any thing to the contrary.

Quest. VVhat is the second thing on the part of the hearer or hearers, one or more, touching things vttered by the tongue of another or others, one or more, that is agreeable to the truth, and tends to the helpe or furtherance of the good name of another or others, one or more?

Answ. This; a shewing dislike of whisperers and tale-bearers,Exod. 23.1. Psal. 15.3. Prou. 25.23.Exod 23:1Ps 15:3Prov 25:23 when a man or woman doe heare ill reported of another or others, one or more, by such as they hauehave iust cause to suspect, and to think to be whisperers or tale-bearers, they are to shew their dislike of them, either by countenance, or speech, or by gesture, or the like.

Quest. Who are most and principally bound to this duetie, to shew dislike of whisperers and tale-bearers?

Psal. 101.5.Ps 101:5Ans. Magistrates, by such as be in any place of authoritie and superioritie.

p. 369234The tenth Commandement.

Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours Wife, nor his Manseruant, nor his Maid, nor his Oxe, nor his Asse, neither any thing that is thy neighbours.

Quest. What difference is there betweene the tenth Commandement, and the other Commandements foregoing?

Answ. This; in the former Commandements is forbidden both the euill act, and also the euill thought setled, & with full & deliberate consent of wil; but in the tenth commandement is forbidden the euill thought, and eueryevery motion and stirring in the soule that is contrary to charititie and louelove of others, though no liking or consent of will be giuen to it.

Quest. What are the words of the tenth Commandement?

Answ. Those we find, Exo. 20.17. Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours wife, nor his manseruant, nor his mayd, nor his oxe, nor his asse, neither any thing that is thy neighbours.

Quest. VVhy is this Commandement set downe in so many words, and so many particulars?

Ans. Because in this commandment the Lord laies a more strict rule, and a straighter charge on the soule of man, then flesh and blood would willingly beare: for men would hauehave their secret euill thoughts, & their least euill affections free, and not subiect to any law; and they thinke it too rigorous, and too hard to hauehave them called into question, & to be condemned therefore; the Lord is, as it were, constrained to set downe this commandement by particular branches, that men might find no evasion, nor any way to wind themselues from vnderunder the compasse of this commandement.

Quest. Are these words, Thou shalt not couet thy neighbors house, thou shalt not couet thy neighbors wife, nor his man-seruant, nor his mayd, nor his oxe, nor his asse, neither any thing that is thy neigbours, onelyonly one Commandement, or two as the Papists teach?

Answ. OnelyOnly one commandement and not two; for that which is here put downe in the first place (thou shalt not couet thy neighbors house) is put in the second place; and that which is here put in the second place touching the neighbors wife, is put in the first place: which Moses would not hauehave done, had they bin distinct precepts: he there making a repetition of the Commandements.… 5.21. And again, the Apostle Paul speaks of concupiscence, of coueting, or of lust, as one precept, Rom. 7.7. therefore these words make but one Commandement.

…ction.Those things that are so diuers, that one may bee coueted and not the other, belong not to one precept, but one may couet his Neighbours wife, and not couet any thihg of his besides: and therefore these two kinds of couetings, of the wife and of the house, belong not to one Commandement.

Quest. How is this to be answered?

Answ. Thus; by this reason the two first Commandements of the first Table, are two distinct precepts which the Papists confound and make but one: for one may be guilty of Idolatrie & false worship, who yet holdeth but one God. Secondly, that proposition of coueting that which is not ioyned with another thing, belongs not to the same precept, is false, for one may couet a mans house & ground, that couets not his Oxe,…ing. 21.2.3 or Asse: as Ahab did, who coueted Naboths vineyard. And so by this rule, as many particulars as are heere set downe which may be seuerally coueted, so many particular precepts against coueting there should be.

…ection.The act of Adultery, and the act of Theft are diuers, and belong to two diuerse precepts: therefore diuers concupiscences tending to these diuers acts, are to be diuided into two precepts.

Quest. How is this to be answered?

Answ. Thus; the argument is not good, because the acts of Adulterie & Theft are forbidden in two diuers precepts, therefore concupiscences tending thereunto should be so: for there is difference betweene the conceptiō of sin, & the birth and perfection of it: when sin is brought forth and perfected, then it appeareth of what kinde it is; but being yet in the seed and conception, it cannot be so distinguished.

Obiection. 1 Iohn. 2.16. The lust of the flesh, and the lust of the eyes are distinguished, therefore they are distinctly forbidden, and belong not to one and the same Commandement.

p. 371Quest. How is this to be answered?

Answ. Thus; the lust of the flesh, and the lust of the eies, being two distinct lusts, are distinctly to be expressed: but it followes not therefore that they are to be distinguished into two precepts, and that they belong not to one and the same Commandement, and so it still remaines a truth, that the last precept which forbids all manner of coueting, is not to bee deuided into two precepts, but is one whole and intire commandement, consisting of diuers particulars.

235Quest. What are the generall things contained in these words. Thou shalt not couer. &c.

Answ. These two things. First a prohibition, a forbidding of lust or coueting, Thou shalt not couet or lust after.

And secondly, a reckoning vp of some particulars, that lust may be vnlawfully carried vntounto, & which may be vnlawfully coueted and lusted after: as the Neighbours house, the Neighbours wife, his man seruant, his maide, his Oxe, his Asse, or any other thing that is his.

Quest. What is here meant when the Lord faith, Thou shalt not couet?

Answ. The word couet, Ierem. 4.14. Mat. 15.19. Iam. 1.14.Jer 4:14Matt 15:19Jas 1:14signifieth both inwardly to thinke on something in the minde, and also in the heart to incline towards it with delight, and to long a feer it, yet without any consent of will or purpose of heart to seeke after it: and so the meaning of these words Thou shalt not couet, is this. Thou shalt not inwardly thinke on, and withall hauehave thine heart inclined to, with pleasure and delight, and long after that which belongs to another or others, one or more: to his or their losse or hinderance, or misliking, though they will giuegive no assent to get it or to seeke after it. The word Neighbour is here to be taken as in the ninth Commandement: for any one of the same flesh, and of the same nature, which is any man or woman whatsoeuer.

Quest. What is heere meant by house, Thou shalt not cou… thy Neighbours house?

Answ. Not only the timber, and other materiall things whereof the house is made, and the frame of it, but also any other thing belonging to it: as furniture within it, grounds without it, yeelding any fruite or benefit, and eueryevery … p. 372thing in or about the house, ground or field, moueable, or vnmoueable, which is either for profit or for pleasure.

Quest. What are we here to vnderstand by Wife?

Ans. Not only the wife who is one flesh with her husband by matrimoniall bond, and his chiefest treasure, Gen. 39.9. but the husband also who is one flesh with his wife: for as man is restrained of his lust to his neighbours wife, so is woman to her neighbours husband; and the law reacheth not to one sex alone, but to both.