Read Ebook: A Body of Divinity Vol. 4 (of 4) Wherein the doctrines of the Christian religion are explained and defended being the substance of several lectures on the Assembly's Larger Catechism by Wilson James P James Patriot Annotator Ridgley Thomas

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ANSW. The ninth Commandment is,

ANSW. The duties required in the ninth Commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbour as well as our own. Appearing, and standing for, and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbours; loving, desiring, and rejoicing in their good name, sorrowing for, and covering of their infirmities; freely acknowledging their gifts and graces; defending their innocency; a ready receiving of a good report, and unwillingness to admit an evil report concerning them, discouraging tale-bearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth, keeping of lawful promises, studying and practising of whatsoever things are true, honest, lovely, and of good report.

ANSW. The sins forbidden in the ninth Commandment, are, all prejudicing the truth, and the good name of our neighbours as well as our own, especially in public judicature, giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, out-facing and over-bearing the truth, passing unjust sentence, calling evil good, and good evil, rewarding the wicked according to the work of the righteous; and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of truth or justice, speaking untruth, lying, slandering, back-biting, detracting, tale-bearing, whispering, scoffing, reviling, rash, harsh, and partial, censuring, misconstruing intentions, words, and actions, flattering, vain-glorious boasting, thinking or speaking too highly or too meanly of ourselves or others, denying the gifts and graces of God, aggravating smaller faults, hiding, excusing, or extenuating of sins when called to a free confession, unnecessary discovering of infirmities, raising false rumours, receiving and countenancing evil reports, and stopping our ears against just defence, evil suspicion, envying or grieving at the deserved credit of any, endeavouring or desiring to impair it, rejoicing in their disgrace and infamy, scornful contempt, fond admiration, breach of lawful promises, neglecting such things as are of good report, and practising or not avoiding ourselves or not hindering, what we can in others, such things as procure an ill name.

In this Commandment we are to consider,

Our own good name; which consists, not in our having the applause of the world, but in our deserving the just esteem thereof, and in our being loved and valued for our usefulness to mankind in general. And this esteem is not to be gained by commending ourselves, or doing any thing, but what we engage in with a good conscience, and the fear of God. And in order hereto, we must, take heed that we do not contract an intimacy with those, whose conversation is a reproach to the gospel, Prov. xxviii. 7. Also we must render good for evil, and not give occasion to those, who watch for our halting, to insult us as to any thing, besides unavoidable infirmities, 1 Pet. ii. 12. Phil. iv. 8.

We are to endeavour to maintain the good name of others; and in order thereto, we must render to them those marks of respect and honour, which their character, and advancement in gifts, or grace, calls for; yet without being guilty of servile flattery or dissimulation. And if they are in danger of doing any thing that may forfeit their good name, we are carefully to reprove them, while we have a due regard to any good thing that is in them, towards the Lord their God; and, in maintaining their good name, we are to conceal their faults, when we may do it without betraying the interest of Christ; and especially when the honour of God, and their good, is, by this means, better promoted, than by divulging them, 1 Pet. iv. 8. Prov. xvii. 9.

However, this is not without some exceptions; and therefore it may be observed, that we are not to conceal the crimes committed by others.

If private admonition for scandalous sins committed, prove ineffectual, and the discovering them to others may make the offender ashamed, and promote his reformation; then we are not to conceal his crimes, though the divulging them may lessen the esteem which others have of him, since it is better for him to be ashamed before men, than perish in his hypocrisy, Matt. xviii. 16, 17.

If the crime committed be such, that shame, and the loss of his good name, be a just punishment due to it, we are not to conceal it, thereby to stop the course of justice.

When the honour and good name of an innocent person cannot be maintained, unless by divulging the crimes of the guilty, he that, in this case, has forfeited his good name, ought to lose it, rather than he that has not.

We shall close this head by considering what reason we have to endeavour to maintain the good name of others. To take away our neighbour's good name, is to take away one of the most valuable privileges he is possessed of, the loss whereof may be inexpressibly detrimental to him. And sometimes it may affect his secular interest; so that hereby we may be said to take away his wealth and outward estate, and prevent his usefulness in that station of life in which providence has fixed him. Accordingly we are to express a due concern for the honour and reputation of others as well as ourselves. Thus concerning the duties required in this Commandment.

But that which is principally forbidden in this Commandment, is, a person's bearing false witness against his neighbour; and that when he either endeavours to deceive, or do him prejudice, as to his reputation in the world; the one is called lying, the other back-biting or slandering. As to the former of these, when we speak that which is contrary to what we know to be truth, with a design to deceive, this is what we call telling a lye; and when we act that which is contrary to truth, it may be deemed a practical lye; both of which are very great sins.

Here it may be enquired, whether a person, who designs not to deceive, nor speaks contrary to the dictates of his own conscience; yet if he promises to do a thing, and does it not, is guilty of lying? To which it may be replied,

That we may more particularly speak concerning the sin of lying which multitudes are chargeable with, let it be observed, that there are three sorts of lies,

Here there are two or three enquiries which it may not be improper to take notice of;

That they seem not to have been guilty of a lie; for it is not improbable, that God in mercy to the Hebrew women, and their children, might give them uncommon strength; so that they might be delivered without the midwives assistance: Or,

If this was not the case of all the Hebrew women, but only of some, or many of them, the midwives report contains only a concealing part of the truth, while they related in other respects, that which was matter of fact. Now a person is not guilty of telling a lie, who does not discover all that he knows. There is a vast difference between concealing a part of the truth, and telling that which is directly false. No one is obliged to tell all he knows, to one, who, he is sure, will make a bad use of it. This seems to be the case of the midwives; and therefore their action was justifiable, and commended by God, they being not guilty, properly speaking, of an officious lye.

In that she makes a just inference relating to this matter, from the wonders that God had wrought for them in the red sea, ver. 10. And,

Her faith appears, in that she put herself under their protection, and desired to take her lot with them; which was done at the hazard of her own life; which she might have saved, and probably, have received a reward, had she betrayed them. This, I conceive to be a better vindication of Rahab's conduct, than that which is alleged, by some who suppose, that by entering into confederacy with the spies, she put herself into a state of war with her own country-men, and so was not obliged to speak truth to the men of Jericho; since this would have many ill consequences attending it, and give too much countenance to persons deceiving others, under pretence of being in a state of war with them. And, as to what the Papists say in her vindication, that a good design will justify a bad action; that it is not true in fact; and therefore not to be applied to her case.

That which may therefore be observed, with reference to this action of his, and the consequence thereof, is, that good men are sometimes liable to sinful infirmities, as Jacob was; who, was followed with many sore rebukes of providence, which made the remaining part of his life very uneasy.

But, suppose we render the words agreeably to our translation, I did not understand that he was the high priest, he may be vindicated from the charge of telling a lie, if we consider,

As to his behaviour before the king of Gath, which was a visible lie, discovered in his actions; it can, by no means, be excused from being a breach of this Commandment. It is, indeed, alleged by some, to extenuate his fault; that he was afraid that his having killed Goliah, would have induced Achish to take away his life; as appears from what is said in ver. 11, 12. Nevertheless, it may be considered as an aggravation of his sin,

If we suppose that there had been just ground for his fear, the method taken to secure himself, contained a distrust of providence; which would, doubtless, have delivered him without his dissembling, or thus demeaning himself, or using such an indirect method in order thereunto. Thus concerning the violation of this Commandment, by speaking that which is contrary to truth.

As to that hypocrisy which we may call a reigning sin, this may be known,

The aggravations of this sin of reproaching persons for their natural infirmities, are very great. For, it is a finding fault with the workmanship of the God of nature, the thinking meanly of a person for that which is not chargeable on him as a crime, and which he can, by no means redress. It is a censuring those who are, in some respects, objects of compassion; especially if the reproach be levelled against the defects of the mind, or any degree of distraction; and it argues a great deal of pride and unthankfulness to God, for those natural endowments which we have received from him, though we do not improve them to his glory.

Sometimes that which is the highest ornament, and greatest excellency of a Christian, is turned to his reproach; more particularly,

This sin is attended with many aggravations; for God reckons it as a contempt cast on himself, Luke x. 16. and it is a plain intimation, that they who are guilty of it, pretend not to be what they reproach and deride in others, who, if they be in the right way to heaven, these discover that they desire not to come hither. And, in their whole conduct, they act as though they were endeavouring to banish all religion out of the world, by methods of scorn and ridicule; which, if it should take effect, this earth would be but a small degree better than hell.

And, to this we may add, that as they are guilty who raise them; so are they who listen to, and endeavour to propagate them. It is not, indeed, the bare hearing of a report, which, we cannot but think to be attended with malice and slander, that will render us guilty; for that we may not be able to avoid; but it is our encouraging him that raises or spreads it, which renders us guilty; and, particularly, we sin when we hear malicious reports.

If we conceal them from the party concerned therein, and so deny him the justice of answering what is said against him, in his own vindication.

When we do not reprove those who make a practice of slandering and back-biting others, in order to our bringing them to shame and repentance; and, most of all, when we contract an intimacy with those who are guilty of this sin, and are too easy in giving credit to what they say, though not supported by sufficient evidence; but, on the other hand, carrying in it the appearance of envy and resentment. Thus concerning the sins forbidden in this Commandment. We shall close this head by proposing some remedies against it. As,

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ANSW. The tenth Commandment is,

ANSW. The duties required in the tenth Commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbour, as that all our inward motions and affections touching him tend unto and further all that good which is his.

ANSW. The sins forbidden in the tenth Commandment, are, discontent with our own estate; envying, and grieving at the good of our neighbours, together with all inordinate motions and affections to any thing that is his.

How this grace of contentment is to be exercised by those who are in an afflicted state, together with the motives and inducements leading thereunto. And,

If our condition be low and poor in the world, we are not without some inducements to be content. For,

Suppose we are afflicted in our good name, and do not meet with that love and esteem from the world, which might be expected; but, on the other hand, are censured, reproached, and hated by those with whom we converse. This should not make us, beyond measure, uneasy. For,

Suppose we are afflicted in our relations; there are some motives to contentment. Thus if servants have masters who make their lives uncomfortable, by their unreasonable demands, or unjust severity, such ought to consider, that their faithfulness and industry will be approved of, by God, how much soever it may be disregarded, by men; and a conscientious discharge of the duties incumbent on them, in the relation in which they stand, will give them ground to expect a blessing from God, to whom they are herein said to do service, which shall not go unrewarded, Eph. vi. 7, 8.

On the other hand, if masters are afflicted, by reason of the stubborn and unfaithful behaviour, or sloth and negligence, of their servants; let them enquire, whether this be not the consequence of their not being so much concerned for their spiritual welfare as they ought, or keeping up strict religion in their families? or, whether they have not been more concerned that their servants should obey them, than their great master, which is in heaven?

Again, if parents have undutiful children, which are a grief of heart to them; let them consider, as a motive to contentment, whether they have not formerly neglected their duty to their parents, slighted their counsels, or disregarded their reproofs? so whether they have not reason to charge themselves with the iniquity of their youth? and enquire, whether God be not, herein, writing bitter things against them for it? or, whether they have not neglected to bring up their children in the nurture and admonition of the Lord? These considerations will fence against all repining thoughts at the providence of God, that has brought these troubles upon them. And, as a farther inducement to make them easy, let such consider, that if this does not altogether lie at their door, but, they have been faithful to their children, in praying for, and instructing them, God may hear their prayers, and set home their instructions on their hearts, when they themselves are removed out of the world.

On the other hand, if children have wicked parents, whose conversation fills them with great uneasiness; let such consider, that this has been the case of many of God's faithful servants; such as Hezekiah, Josiah, and others; and they may be assured, that they shall have no occasion to use that proverb, 'The fathers have eaten sour grapes, and the children's teeth are set on edge,' Ezek. xviii. 2.

If we are afflicted, by reason of the treachery and unfaithfulness of pretended friends, which wound us in the most tender part, Psal. lv. 12, 13. we may be induced to be content. For,

When we are afflicted in the loss of friends, or near relations; let us consider, as a motive to contentment,

If we are afflicted by the want of success, or the many disappointments that attend us, in our lawful callings, in the world, we have reason, notwithstanding, to be content, if we consider,

Suppose we meet with afflictions, as to what relates to our spiritual concerns, as being under divine desertion, or decays of grace, or want of a sense of the love of God, or those spiritual comforts, which we once enjoyed from him; in this condition no believer can or ought to be easy, at least, stupid and unconcerned about it; but, on the other hand, he ought to be humbled for those sins which may give occasion to it, and press after the enjoyment of what he is, at present, deprived of: Nevertheless, contentment, as it is opposed to repining or quarrelling with God, is his present duty; and there are some inducements tending thereunto; as,

Towards those who excel us in gifts or graces: These they receive from the hand of providence, as talents to be improved; and therefore, if they have a greater share thereof than ourselves, more is required of them in proportion thereunto, Luke xii. 48. If they excel us in grace, we ought rather to rejoice, that though we bring but little glory to God, others bring more; and it will afford us an evidence of the truth of grace, if, while we are humbled under a sense of our own defects, we are thankful for the honour that is brought to God by others, Gal. i. 23, 24. John iii. 26, 27, 28, 30.

We ought to exercise a charitable frame of spirit towards those who are in more prosperous circumstances in the world; not envying, grieving, or repining at the providence of God, because their condition therein is better than ours. We are therefore to consider, that the most flourishing and prosperous condition in the world, is not always the best, Psal. xxxvii. 16. nor is it without many temptations that often attend it, 1 Tim. vi. 9. and if it be not improved to the glory of God, this will bring a greater weight of guilt on their consciences: Whereas, on the other hand, if we enjoy communion with him, and the blessings of the upper springs, this is much more desirable than the most prosperous condition in the world, without it, Psal. xvi. 5, 6. This leads us to consider,

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