Commentary on Genesis and Exodus, Theological treatise · Commandment 9 – Commandment 10
The ninth Commandement.
1. Questions discussed.
QUEST. I. What it is to answer a false testimony.
THou shalt not beare false witnesse, &c. The word here used is ghanah, or as Oleaster readeth, without any asperation at all, anah: which signifieth properly to answer: and accordingly it receiveth divers interpretations: 1. It seemeth specially to be understood of false testimony publikely, when one is asked of the Judge, and so answereth falsly. 2. It may be also thus expounded, that although hee be his enemy that is knowne to hate him, yet he should not be answerable therein, in shewing hatred againe, in being a false witnesse. But the other sense is more fit and agreeable here. 3. Sometime this word signifieth to heare: as Psal. 143.1. Heare my prayer, O Lord, &c. and answer mee: and in this sense this precept as well forbiddeth to heare and receive a false testimony, as to speake it, Oleaster. 4. Because the other word he… used, ghed, signifieth a witnesse, as well as the thing witnessed, that is, the testimony it selfe; some of the Hebrewes read thus in the vocative case: Thou shalt not speake, or testifie, ô false witnesse! but then the sense should bee imperfect: the better reading therefore is, the testimony of falsehood, or false testimony, than false witnesse, as Montanus, unlesse a word be supplied thus: Thou shalt not testifie (as) a false witnesse, Calvin.
QUEST. II. Whether false testimony in judgement be here only forbidden.
R. Salomon thinketh that in this precept only such false testimony is forbidden as is committed publikely in judgement. But that cannot be, for these reasons: 1. Because backbiting and slandering also is a breach of the Morall law, and if it should not be restrained here, it cannot be referred unto any other precept, and so the Morall law should be defective: and that other kinde of false witnesse bearing, than publikely in judgement, is against the Morall law, and not onelyonly against Moses Judicials, it is evident by this, because these offences were even odious among the Heathen, that were not bound to Moses Judiciall lawes, Tostat. 2. Seeing God in the former precept shewed, sibi curae esse omnium fortunas, famam, qua longe pretiosior, neglexisse, that he had care of all mens goods, it is not like hee would neglect their same, which is more precious, Calvin. But the fame and good name of our neighbour is not onelyonly hurt and hindred by false testimony in publike, but by private false reports also. 3. Coram Deo consentur false testes: They are held as false witnesses before God, who by what meanes soever doe defame their brethren, Calvin.
QUEST. III. How divers wayes a false testimony is borne.
THis false testimony or witnesse bearing, 1. is not only by word of mouth, but also by writing, libelling, and such like: for hee that by any such meanes doth bring anothers name in question, speaketh also by his penne and writing: yet the lively testimony by voice more hindreth a mans good name, and maketh him more infamous, than the discrediting by any libell: for he that slandereth by his owne mouth, is sooner beleeved than a libeller, who is not knowne, and in concealing his name, hee maketh the slander or misreport to be more suspicious, Tostat. qu. 25. 2. Yea this false testimony may be in the suspition of the minde: when men are too ready to thinke evill of their neighbours, and apt to beleeve false reports against them: for herein charity is violated; which is not suspitious, it thinketh no evill, it beleeveth all things, it hopeth all things, 1. Cor. 13.7. Calvin.
QUEST. IV. Who is to be counted our neighbour.
ANd our neighbour, 1. is every man, whosoever: Secundùm naturam omnes propinqui sumus: By nature we are all neighbours, Tostat. and even strangers are our neighbours, as our Saviour expoundeth in the parable of the Samaritane; who was found to bee more neighbour unto the man that fell among theeves, than either the Priest or Levite, that were of his owne nation. 2. But there are degrees in neighbourhood: Magis tenemur bene agere vicinis, qui sunt proximi, &c. Wee are more bound to doe well to those neighbours, who dwell neere us; and among them, consanguineis, to those which are our kinsmen, than unto others, Tostat. So the neerer in kinred, or acquaintance our neighbour is, so much is the sinne the greater, and more unnaturall, in speaking evill of them: as Psal. 50.20. Thou sittest and speakest against thy brother, and slanderest thy mothers sonne. 3. Yea if a man bee a false witnesse against himselfe, he hath transgressed against this precept: quando regulam diligendi à seipso accipit, &c. seeing a man taketh a rule from himselfe of loving his neighb…ur: Thou shalt love thy neighbeur as thy selfe, August. lib. 1. de civitat. Dei, cap. 20.
QUEST. V. What conditions must concurre to convince one of falshood.
A False witnesse. As generally in this precept, we are commanded to speake the truth, as Psal. 15.2. He that speaketh the truth in his heart, is one of those that shall dwell in the Lords Tabernacle: so all falshood and untruth is condemned, Proverb. 12.22. Lying lips are an abomination to the Lord: and in making of a lye, or telling an untruth, there are three things to be considered: 1. In respect of the matter, that it bee false, which is testified or told, and so the signes agree not with the things, nor the words with the minde: 2. The minde must be considered: there must be Voluntas fallendi, a desire to deceive, therefore S. Paul promising to goe into Spaine, though he went not, because he was letted, being kept in prison at Rome, deceived not, because he had a purpose to goe, if he had not beene hindred. 3. There must bee also cupiditas fallendi, a desire to deceive, Simler. Therefore he which uttereth an untruth unwittingly, thinking it was a truth, is not guilty of wilfull falshood.
QUEST. VI. Of the divers kindes of lies.
NOw there are usually made three kindes of lies: 1. Pernici…sum, a pernicious lye, which tendeth to the hurt of another, in his life, name, or goods; this is the worst kinde of lye: such was that lye and dissimulation of Simeon and Levi, who falsly promised marriage with their sister unto Sichem, if they would be circumcised. 2. There is mendacium jocosum, a pleasant lye made in meriment and sport, which i… not so grievous as the other, because here is not cupiditas fallendi, a desire to doe hurt, or deceive: as such a lye the old Prophet made, to bring backe the man of God againe, 1. King. 13. which tended to his great hurt, though the other intended it not: but this kinde of offence is so much the greater, Cum quis ex assuetudine delectatur mentiendo, if one make a common practice and custome thus to lye, Tostat. as jesters and parasites doe. 3. Mendacium officiosum, an officious lye, when one telleth a lye to doe another good, as to deliver him from danger, as some thinke Rahab did, to rid the spies from that present perill: this kinde of lye of all the rest is most excusable; yet it cannot simply be justified, for every lye in it selfe is evill, and contrary to the truth, and so displeasing unto God, Simler. Tostat. But this kinde of lye hath no excuse or defence at all, if a man lye for his owne profit and advantage, as Ananias and Sapphire did, Act. 5.
QUEST. VII. Some cases wherein the truth is not uttered, and yet no lye committed.
BUt there are some cases, wherein the truth is not according to the literall meaning of the words uttered, and yet no lye or falshood committed: 1. As when some part of the truth is concealed: as hee which hath a thousand crownes, lieth not, if he say he hath 600. So Ieremy lied not, when he was willed by the King to tell the Princes, that he intreated him, not to be sent unto Iehonathans prison house, Ierem. 38.26. that was part of his speech with the King, but not all. Therefore the Philosopher is deceived, who maketh two extremes of the truth, the defect, and the excesse: for there may be a defect, not in telling all the truth, as I have shewed, and yet no lye. 2. Neither alwayes in the excesse is a lye committed: as in the Hyperbolicall speeches in Scripture, which must be understood not after an Arithmeticall, but a Geometricall proportion, serving only to set forth the excellency of the thing so described: and so in other like figures and tropes, which are for elegancy of speech, Simler.
QUEST. VIII. How the truth may be uttered, and yet this Commandement broken.
SOmetime the truth may be uttered and testified against our neighbour, and yet this Commandement may be transgressed even in speaking the truth: and that is, 1. When any one discovereth the sinnes of his neighbour of rancour and malice: for then, Sinistra excusabimus, non nisi vera crimina nos protulisset We use a vaine excuse, that we speake but the truth in ripping up his faults, Calvin. For wee have broken charity in so doing: for the Wise-man saith, Hatred stirreth up contentions, but love covereth all trespasses, Proverb. 6.12. 2. When the rule of the Gospell is not observed, to tell our neighbour his faults privately first, before we make them publike: therein we also offend, and that two wayes: first, Quia transgreditur ordinem, quem Christus posuit in corrigendo: because he transgresseth the order set by Christ, in correcting of offenders, Matth. 18.11. And againe, Quia ex mala intentione agit, because he doth it of a bad intention to hurt his brother, Tostat. quaest. 25. 3. But two cases are excepted, wherein this private admonition is to be omitted: first, Si judicialiter inquiratur: if the offence be judicially inquired of; then one is not to conceale the faults which he knoweth by another: for in this case he need not tell it to the Church, that is, to the Judges and Governours, because it is knowne to them already. Another case is, where the offence, though not yet acted, but intended only, concerneth the whole State, wherein there is danger in concealing: in such offences complaint may bee first made to authority: for of such trespasses our blessed Saviour speaketh not, but only of those which are private and particular: If thy brother trespasse against thee.
QUEST. IX. Of the divers kindes of false testimonies.
BUt now let us proceed to examine the particular kindes of false testimonies, which are of two sorts: 1. In doctrine, which either concerneth God and religion, or the knowledge of humane Arts. 2. In the affaires of the life: and that either publike in judgement and making of covenants; or private, which is either in testifying falsly against others, or giving a false testimony of our selves, Marbach. Simler. Of these now in their order.
QUEST. X. Of a false testimony in matters of religion.
FIrst, a false testimony is in doctrine: 1. In matters of religion: as, Cum in religione à vera fide disc…tur, when as in religion any depart from the analogy of faith, Marbach. As they which maintaine heresie and false doctrine; or which for feare in time of persecution, deny the truth; or such as handle the word of God impurely, and mingle with it their owne traditions, and fables: all these are false w… nesses against God and his truth. And therefore Augustine inferreth well, Si mendacium quod adversus vitam cujusquam temporalem dicitur, detestabile est, &c. If a lye which is made against any ones temporall life, he detestable, much more, if it be against life eternall, as every lye is that is made in doctrine of re… gion, &c. And to this purpose Augustine produceth that saying of S. Paul, 1. Cor. 15.15. We are found fa…se witnesses against God (namely, if the dead rise not againe) for we have testified of God, that he hath raised up Christ: August. de m…d…c. ad …. cap. 12. But because this kinde of lying in causes of religion is a transgression of our duty toward God, it more properly belongeth to the first Table, being a breach of the first Commandement, Simler.
QUEST. XI. Of falshood and errour in …
ANother kinde of falshood in doctrine, is, … artibus vel … à vero …, when … in arts and disciplines, Mar…ch. As when …, and false opinions are maintained in …, Physicke, or any other … and profession, as Anaxag… … that the … was blacke. Now these errours are dangerous in three respects: …. Because of the …, Error … turpis, errour of it selfe is a beastly and filthy, thing. 2. The cause thereof is arrogancy and pride: Sophisters, to shew their wit, will take upon them to defend errours, and strange opinions. 3. But the greatest … regard of the inconvenience that often ensueth, for by such errour in opinion, many … seduced also to … in action, and which is worst of all, such Sophistry from … oftentimes into Theology and Divinity, Simler.
QUEST. XII. How falshood is committed in judgement.
FAlshood in judiciall acts, is diversly committed: 1. By the false and unjust accus… therefore the Law saith▪ Levit. 19.16. Thou shalt not stand against the bloud of thy neighbour: that is, accuse him wrongfully, and being his life in danger. 2. The Judge offendeth, in giving false judgement, …. 19.15. Thou … not the …justly in judgement. 3. The actuaries also, and ministers of unjust Judges, and guilty of the same offence, Isay 10.1. W… unto them that decree wicked decrees, and write grievous things. 4. The Advocates and patrons of causes, that defend▪ false titles, and set a faire shew on bad causes: as … abused his eloquence in disgracing of Paul, Act. 24.1. 5. False witnesses especially transgresse this Commandement, because upon their testimony resteth the whole proceeding in judgement.
QUEST. XIII. Of the danger of bearing false witnesse in judgement.
COncerning false witnesses: 1. He is not only a false witnesse, that testifieth that which is false against his brother, as such were the false witnesses against Naboth, but hee also which concealeth the truth, of feare, hatred, or malice, whereby the truth is overthrowne. 2. Yet there are divers degrees in bearing of false witnesse: for a false testimony is more hainous in causes criminall, and in those which are capitall, and concerne ones life, than in civill, and such as bring not the life in danger: and those which are brought to effect are more odious, than where they fa…e of the effect, as when the Judge suspecteth such witnesses, and giveth no credit unto them, Simler. 3. But generally to be a false witnesse, is a grievous sinne, for he sinneth against God, whose name he taketh in vaine, he abuseth the Judge, oppresseth the innocent, condemneth his owne soule, Simler. And three wayes doth a false witnesse commit great impiety: ex viol…tione justitiae, because by his meanes justice is violated: ex persurio, by being perjured: ex mendacio, by his lying: so in every false testimony there is a treble sinne, Thom. Aquin. 2.2. qu. 70. art. 4.4. The punishment of a false witnesse by the Law of God is retaliation, Deut. 19.19. You shall doe unto him, … he thought to have done unto his brother: So Haman was hanged upon the same gibbet which he had made for Mardoche: and Daniels accusers were cast into the Lions den, whither he was condemned before. By the Roman Lawes, which were contained in the 12. Tables, a false witnesse was condemned to be throwne downe headlong from the mount Tarpeye.
QUEST. XIV. Of the detorting and wresting of words to another sense… another kinde of false testimony.
NEither are they onelyonly false witnesses, which doe bring in a false record against any of such things as were neither said nor done: but he also is a false witnesse, Qui non eodem sensu dicta intelligit, quo dicuntur, which understandeth ones sayings in another sense than they are spoken, as they are said in the Gospell, to be false witnesses against our blessed Saviour, that detorted and depraved his words, as though he had spoken of the destruction of the materiall Temple, whereas he spake only of the dissolution of the Temple of his body, which he would raise up in three dayes, Matth. 26.61. The like false witnesse was suborned against Stephen, Act. 6.14. Wee have heard him say, that this Iesus of Nazaret shall destroy this place, &c. Basting. But Hierome observeth further, that they did not only pervert th… sense and meaning of our blessed Saviours words, but invert and change the words themselves: for Christ said, Solvite templum hoc, destroy ye this temple, Ioh. 2.19. but they alter the words thus, I can destroy this temple: But he said, Destroy it you, not I: Non licitum est ut nobis ipsi inferamus manus, it is not lawfull for us to lay hands upon our selves: they adde further, and build it againe in three dayes: But our Saviour, ut ostenderet animal… & spir…s templum, &c. to shew that he meant a living and breathing temple, said, I will raise it up in three dayes, Hierom. super Matth. 26.
QUEST. XV. Of the violating of faith in leagues and covenants.
THere remaineth another kinde of publike false testimony, which is in the violating of league…, …, and covenants: 1. This S. Paul reckoneth among the sinnes of the Gentiles, Rom. 1.3…. that they were truce-breakers: and for this speciall fault were the Carthagineans noted, with whom it was usuall to falsifie their faith, so that it grew into a proverb, Pu…ica fide…, the Carthagineans faith. Of the same kinde was that sacrilegious and impious breach of faith, in that great massacre in France, and … slaughter practised by the Papists upon the Protestants, against their faith given, and covenants of peace made betweene them. 2. This violating of faith, as it is a breach of an oath, and so manifest perjury, is referred to the third precept: but in regard that promises are falsified to men, it appertaineth hither to this Commandement, Siml. 3. Of this kind was that dissembled covenant, and agreement … and Levi▪ and the Sichemites, and … slaughter of the …ibeonites, contrary to th… … that Ioshua formerly had made with them, for the which the Lord was angry, and … land with famine in David …. Sam. 21.1.
QUEST. XVI. Whether are more grievous, publike or private false witnesse-bearing▪
NOw follow such false testimonies as are committed privately: in the which in generall▪ … be observed: … false testimonies, which are publike in judgement … than those which are out of judgement, both because publike witnesses speake upon their oath, and so are more credited; and greater infamy followeth upon such a publike testimony, than by a private slander: but this must be understood only materialiter, materially, in respect of the matter and action it selfe; and … other things being alike: for otherwise, intentionaliter, the private slander … a more malicious intent to … than he which falsly deposeth in judgement: and beside, the …, if his false … touch his neighbours life, is more injurious, than hee which … falsly, where the crime bringeth not the life in question. 2. There is difference and in publike false testimonies, in respect of the divers action: for there are three kindes of actions or causes: there … civill cause, as in an action of debt, or such like; there is causa criminalis civiliter …, a criminall cause, but civilly intended, that is, when the crime only deserveth a civill punishment, as a pecuniary mulct; and causa criminalis criminaliter intent…a, a criminall cause, criminally intended, …s to the punishing of the body, or losse of limme or life. The false accusation in the second is more grievous than in the first, where no infamy lieth: and in the third more than in the second, where there is infamy only; but in the third, there is both infamy and punishment, Sic fere Tostat. qu…st. 25.
QUEST. XVII. Of the divers kindes of private false testimonies.
Of slandering.OF slandering. Now the particular kindes of false testimonies privately given, are these: 1. …, privy slandering and obtrectation of them that are absent▪ This speciall vertue is required of those that shall dwell in the Lords Tabernacle, He that slandreth not with his tongue, Psal. 11.3. such an … Sib…, that accused Mephihoseth. 2. Sam. 16.1. and wicked Doeg, that by his malicious accusation procured the slaughter of 85. of the Lords Priests, 1. Sam. 22.9. and Haman which incensed the King against the whole nation of the Jewes, Esther 3.9.10. Pelarg. 2. Neither they only, which devise the slander are here faulty, but they which willingly receive it, and beleeve it: and therefore it followeth in the Psalm… 15.3. He that receiveth not a false report against his neighbour. Simonides the Musician, by the light of … could reprove one that told him, that many spake evill of him: Et quando tu desines mihi …, &c. and when wilt thou leave to backbite me with thine eares? 3. They also which suffer one to be slandered in their hearing, and hold their peace, not defending the good name of their brother, are partakers in this sinne: such were the servants of Saul, that held their peace when Saul charged Io… than and David to have conspired against him, 1. Sam. 22.8. But Ionathan dealt faithfully with David, defending him in his absence, before Saul his father, 1. Sam. 19.4.
Of railing.2. foreign, evill speaking, and railing, which S. Paul biddeth to be put away, Ephes. 4.31. which is of divers sorts: 1. In manifest and open railing to the face, as Shemei cursed David, 2. Sam. 16. 2. In derision and scorning as Michel laughed David to scorne, 2. Sam. 6. Simler. 3. Or in hasty and rash judgement … Potiphar upon the complaint of his wife, without any further examination, condemned innocent Ioseph to prison, Basting.
Of whispering and tale bearing.3. Then there is foreign, whispering: they which use it are called foreign, whisperers, tatlers, Qui recitant quicquid audiant, who will tell whatsoever they heare, Thomas. Therefore the Law saith, Th… shalt not walke about with tales among the people, Levit. 19.16. These are first busie bodies, that doe curiously inquire and aske questions of things that belong not unto them, They goe about from house to house, 1 Tim. 5.13. then they are pra…lers, that clacke in every corner whatsoever they know, and so they are the sowers of dissention, and makers of strife, which is one of the six things which the Wise-man abhorreth, Prov. 6.19.
Of flattery.4. Hitherto belongeth also foreign flattery, who seeke altogether to please, and doe uphold them, upon whom they fawne, in their sinnes. 1. The scope and end of such flatterers is their owne profit and advantage and therefore they attend upon rich men, and specially in Princes Courts: as such there were in Sauls Court, of whom David complaineth, They flatter with their tongues, and speake with a double …, Psal. 12.2. 2. Of these there are two sorts: for there are some flatterers in the callings of religion as false Prophets, and flattering Preachers, that sooth up men in their sinnes: such were they whom Ezechiel describeth, chap. 13. that did sow pillowes under all arme-holes. There are other flatterers in civill affaires: such was Iehonada…, that applied himselfe to … filthy humour, 2. Sam. 13. thinking thereby to insinuate himselfe unto him, being the Kings eldest sonne, Pelarg. 3. A double mischiefe commeth by these flatterers; for they both corrupt them whom they flatter, and nourish them in their evill, and feed their humorous disposition, as the people puffed up Herod in pride, by their flattering acclamations, that it was the voice of God, not of man, Act. 12. So Alexander and Nero were corrupted by flattery, and of good Princes became most cruell Tyrants, Simler. Therefore Di…g…s said well, that it was better to fall upon foreign, Crowes, than foreign, flatterers: for they did but devoure the body, these did devoure the soule. And beside this mischiefe, flatterers procure great hurt unto those whom in their flattery they accuse and traduce: as Do…g was the cause that 85. Priests were put to the sword, Simler.
5. Another kinde of false testimony is foreign, all kinde of lying, and false speaking:Of lying. for lying lips are an abomination to the Lord, Prov. 12.22. The beginning of lying was from the Devill, Ioh. 8.44. When he speaketh a lye, th…n speaketh he of his owne: he is a lyer, and the father thereof; and the end of liers is to be cast into the lake that burneth with fire and brimstone, Basting. Pelarg. Of the divers kindes of lies see before quest. 6.
QUEST. XVIII. Of a false testimony, which a man giveth of himselfe.
NOw remaineth the last kinde of false testimonies, when one is a false witnesse of himselfe: and hereof there are two sorts: 1. Arrogancy and vaine ostentation, when any maketh his boast of vertue, and piety, which is not at all in him: such the Prophet Esay meaneth, chap. 65.5. which say, Stand apart, came not neare me, I am holier than thou. Such was the Pharisie, that vaunted himselfe before the Lord of his fasting and almes. 2. The other is coloured and cloaked hypocrisie: such was that of the Pharisies, that under pretence of long prayer devoured widowes houses, Matth. 23.14. these … gaine and profit the end of their religion. Another sort of hypocrites make the praise of men the scope of their dissimulation: such were also the Pharisies, that caused a trumpet to be blowne before them, when they gave their almes, and used to pray in the corners of the streets, that they might be seene of men, Matth. 6. Like unto these Pharisaicall hypocrites were the Monkes in Popery, that through a pretence of religion, gathered infinite wealth and riches, possessions and lands, unto their Monasteries and Cels. All these are enemies to the truth, and maintainers of falshood, making a lye of themselves, Simler.
3. Places of Doctrine.
1. Doct. The particular vertues commanded, with their contrary vices forbidden.
IN this Commandement generally is commanded the love, confession, and defence of the truth: and contrariwise is forbidden all lying, falshood, dissimulation: 1. The first vertue then here required, is the love of the truth, and the franke confession thereof with the mouth, and practice in the life: therefore the Devill though he sometime speake the truth, yet because he loveth it not, hee is not of the truth, neither can be said to be true. The confession of the truth, as it concerneth the glory of God, belongeth to the third Commandement; but as it respecteth the good of our neighbour, it is referred to the ninth. Concerning this inward love, and outward profession of the truth, the Prophet David saith,Confession of the truth. describing a righteous man, Psal. 15.2. And speaketh the truth in his heart.
Contrary hereunto are, 1. In the defect, all kinde of lying whatsoever, dissimulation, fraud, circumventing, flattering: such the Prophet noteth, Psal. 12.2. They speake deceitfully every one with his neighbour, flattering with their lips, and speake with a double heart: the Lord cut off all flattering lips. 2. In the excesse, there is 1. an intempestive and unseasonable confession of the truth: concerning the which, our blessed Saviour giveth this caveat: Not to give holy things unto dogs, nor to cast pearles before swine, Matth. 7.6. not in all places, and before every one to utter every truth. 2. Curiosity, which is to enquire things unnecessary, or unsearchable: as the Apostles were inquisitive after the time of restoring the Kingdome to Israel: to whom our Saviour maketh this answer, That it was not for them to know the times and seasons, which the father hath put in his owne power, Act. 1.7.
2. Here is required that vertue called Candor, which is a favourable interpreting of mens doings and sayings, taking all things in the better part, and hoping the best,To interpret things in the best part. where there is no evident cause to the contrary: which is an especiall fruit of charity, as the Apostle sheweth, 1 Cor. 13.7. It beleeveth all things; it hopeth all things.
Contrary hereunto are, 1. In the defect, first perversenesse, taking all things in the worst part, and wresting mens sayings and doings to another sense than they meant: as the false witnesses did those words of our blessed Saviour, Of the destroying the temple, and raising it in three dayes: which he meant of the temple of his body, they turned it to the materiall temple. Secondly, suspition: when men are ready to take every occasion to suspect their neighbour of evill, which is contrary to charity, which thinketh not evill, 1 Cor. 13.5. it is not suspitious. Yet all suspition is not condemned in Scripture: for our blessed Saviour saith, Matth. 10.16, 17. Beware of men, &c. And, Bee wise as Serpents, &c. There is then a good suspition, and an evill suspition, which are thus distinguished:The difference of good and bad suspition. 1. The evill suspition is raised without any cause at all, or the same not sufficient: the good ariseth of a probable and sufficient cause. 2. The evill, when upon a bare suspition any thing is certainly concluded: the good leaveth the thing suspected in suspense and doubt. 3. The evill is, when upon suspition followeth hatred, and an intention to worke mischiefe: the good, when one useth his suspition to charitable and friendly admonition. 2. In the excesse here offendeth the credulous person, that is without all suspition, where there is just cause: such an one was Godaliah, that would suspect nothing of bloudy Ismael that was sent to kill him, Ier. 40.16. Secondly, the flatterer erreth here, who upholdeth men in their sinnes, and will not tell them their …: therefore Moses saith, Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and not suffer him to sinne.
3. Simplicity and plainenesse is commanded, which is a vertue, whereby one plainly and sincerely professeth that which is right and agreeable to the truth, without any colouring or cloaking: so in Nathanie… commended for an Israelite indeed, in whom there was no guile, Ioh. 1.47.
Contrary hereunto is doubling and dissembling, either in words, or workes, sayings, or doings: so Ieh… nadab, that gave that lewd counsell to Amm…n, is noted for a crafty and subtile man, 2. Sam. 13.3.
4. Constancie here required, is a vertue, which persevereth in the truth, being once knowne and apprehended, and not changing, without necessary or probable cause: as Psalm. 15.4. That sweereth to his owne hindrance and changeth not.
Contrary hereunto are, 1. In the defect, levity and inconstancy, without any just occasion to … and change the opinion: as Saul in his phranticke fits hated David, and sought his life, having confessed his foolishnesse and error before, 1 Sam. 26.21. 2. In the excesse, is pertinacie and obstinacie by no reason or perswasion to change an opinion or purpose once conceived: such was Herods perversenesse, in keeping his rash oath in beheading of Iohn Baptist.
5. Docilitie, or willingnesse, or aptnesse to heare and conceive the truth, is joyned with constancie: hereof the Wise-man saith, Prov. 21.28. A false witnesse shall perish, but he that heareth speaketh continually. He may soone be seduced to testifie falsly, that will receive no other information: but he that is willing to heare, and to be further instructed in the truth, cannot lightly erre, or be deceived.
Contrary hereunto are, 1. In the defect, easinesse to be lead and carried away with every tale, to bee light of beleefe, as Patiph…r was against Ioseph, without any further examination. 2. In the excesse, not to heare at all what others informe: such an one was Nabal, who was so wicked that a man might not speake to him, 1 Sam. 25.17.
6. Taciturnitie, or discreet silence, is here requisite also: which is to conceale things secret, and not fit to be revealed in time and place. Herein Rachel and Loah, contrary to the weaknesse of that sex, shewed a good example in keeping secret Iacobs purpose of departing from Laban, and consenting thereunto, Gen. 31.14.
Contrary hereunto are, 1. In the defect: first, garrulitie, pratling and talking, to be full of words, without reason, and out of season. Such light women the Apostle noteth, 1 Tim. 5.13. They are pratlers and busie bodies. Secondly, futilitie, in keeping nothing secret, but telling whatsoever they know: as the young man that discovered Ionathan and Ahimaaz, and told Absolom, 2 Sam. 17.18. Thirdly, trea…herie: as the Ziphius betrayed David unto Saul, 1 Sam. 23.19. 2. In the excesse, are contrary, morosity, stubborne and wilfull silence, not to speake at all, or confesse any thing: Such was Cain, that being asked where his brother Habel was, stubbornly made answer, Am I my brothers keeper, Genes. 4.9. And concealing of the truth, when it ought to bee revealed: against such unwise uncharitable silence the Wise-man giveth this rule: Answer a foole according to his foolishnesse, lest hee be wise in his owne …, Proverb. 26.5.
3. Places of Controversie.
1. Confut. Against the Origenists, that in some cases made it lawfull to lye.
FIrst here that erroneous assertion, which Hierome imputeth to Origen, commeth to be examined: which is this, Homo cui incumbit necessitas mentiondi, &c. sic matur inter dum mendario quomodo condimento, at que medicamento, ut servet mensuram ejus, &c. He upon whom there lieth a necessity to lye, let him sometime so use a lye, as a sauce or medicine, that he keepe a measure, and exceed not the bounds, &c. Hierome reproveth this opinion, and counteth it as one of Origens errours, though Ruffinus therein finde fault with Hierome. See Hierom. apolog. cont. Ruffin.
Contra. 1. But there is no necessity of lying at all: Moriendum est potius quàm peccandum; We ought to dye rather than finne, and so consequently to tell a lye: S. Pauls rule must stand, We must not doe evill, that good may come of it, Rom. 3.8. 2. If a lye were tolerable in any case, then chiefly, when by telling a lye one may save his life: but even in such necessity, a lye is not justifiable. Augustine saith well, Me…tiri vis ne moriaris, & meutiris & m…r…ris, &c. Thou wilt make a lye, lest thou shouldest dye, thou both liest, and diest too: for while thou wouldest shun one kinde of death, which thou mayest deferre, but canst not take away, thou fallest into two; first dying in thy soule, and then afterward in thy body, August. in Psal. 30. Hierome to this purpose writeth to Innocentius, of a woman suspected of adultery, that was tormented and racked to confesse the fault whereof she was not guilty: who in the middest of her torments uttered these words, Tu testis es Domine Iesu, non ideo me negare velle ne peream, sed ideo mem… nalle, ne peccem: Thou art my witnesse Lord Jesus, that I doe not deny it lest I should perish, but that therefore I will not lye, lest I should sinne: Sic Hierom. 3. Whereas Origen urgeth the example of Iudith, that deceived Holoser…, and of Iacob, Qui patris benedictionem artifici impetravit mendacie: who obtained his fathers blessing by an artificiall lye: it may be answered, that Iudahs example is one of an Apocryphall booke, and therefore is of no force: and Iacobs example is either extraordinary, and so not to be imitated, or that therein he sheweth some humane infirmity, which is not to be commended: though it pleased God to use it, and dispose of it, for the effecting of his purpose.
2. Confut. Against the Priscilli…nists.
SEcondly, the Heretickes called Priscillianists held that it was lawfull for their, M…dacio occuliare haeresius, & se Catholices singere: To hide their heresie by telling a lye, and to faine themselves Catholikes: such a trick also that unreasonable sect of the Family of Love have taken up, who use so to wind away with obscure and intricate termes, when they are examined, that their heresie by their confession can hardly be found out. The Priscillianists reasons were these: 1. That it was enough to have truth in the heart, though not in the mouth. 2. And a Christian is bound only to speake the truth to his neighbour, but they which are of another religion, are not our neighbours. 3 Iohn fained himselfe a worshipper of Baal. Answ. 1. But S. Paul requireth both to beleeve with the heart, and to confesse with the mouth, Rom. 10.10. Peter denied Christ only with his mouth, not in his heart: Et tamen laerymis hoc poccatum a…uit: yet he was faine to wash away this sinne with teares. 2. Licet aliqua … sint …era, &c. although some truths may be hid from him that is not yet initiate in the mysteries of religion; Non tamen dic…nda falsa sunt, yet false things are not to be uttered. 3. Augustine answereth, that Iehu had not a right heare before God, and therefore his example in every respect is not to be justified. So August. lib. commendatium. But to this last answer, thus much may be added: that Iehu his example here is much unlike, for he did not seeke his owne gaine, or propounded his owne safety, but did this in a zeale to the glory of God: but the Priscillianists intended their owne safety only, and dishonoured God, in spreading their heresie by this meanes: neither for the matter, did Iehu speake untruly: for indeed he had a great sacrifice for Baal, when he sacrificed his Priests: and in the rest he lied not, but used a kinde of outward dissimulation, which in politike affaires, where the rule of charity is not broken, and Gods glory sought, is not unlawfull.
3. Confut. Against Tostatus that maketh lies in meriment tolerable.
IN the third place Tostatus is here to be dealt withall: whose opinion concerning some kinde of lies, as namely those which are called mondacla j…c…sa, lies in meriment, is this: that they are tolerable, tumea necessitate, both for necessity sake, because they are made for delight and recreation, which is necessary: and nulli nocent, they hurt no body, qu. 26.
Contra. 1. Though recreation and delight be necessary, which we grant: for as quies rest is necessary for the body, so recreation is for the minde: yet there are other delights and recreations, which may bee used: there is no such necessity, to jest and make sport with telling of lies. 2. And though none other be hurt, yet the lier hurteth his owne soule, because he speaketh not the truth: therefore this kinde of lye is not tolerable. 3. But here we refuse not Tostatus distinction of the diversity of recreations that are used among men, and of the divers kindes of men that affect such delights and recreations: whereof he maketh foure sorts: 1. Our blessed Saviour needed no such delight or recreation at all, who as he is read often to have wept, so is he never found to have laughed. For whereas recreations and delights are to succour the infirmity of our nature; Christ being God Poterat se á conditione mortalinu… defectuosae elevare, quantum voluit: could reare himselfe up from all such mortall defect, as he would himselfe, without any such helpe or supportation. 2. There is another sort of perfect men, who are given to heavenly meditation: and their delight and recreation is not in jocosis mendaciis, in such jests and meriments, but in sanctis exhortationibus, & …astis colloqutis ▪ in holy exhortations, and chaste communications. 3. There is another sort in another extreme, who are altogether earthly minded, who, when they wil recreate themselves, ad lud…s iniquitatis convertuntur, turne them to the sports of iniquity, as unto eating, drinking, wantonnesse, lasciviousnesse. 4. There are others, mediocrem vitam tenentes, &c. which are in the middest betweene these two: quiaed medias delectationes convertuntur, which turne them to delights of a middle nature, which are neither spirituall, nor altogether carnall, but honest and seemely recreations. Thus farre Tostatus goeth on well: but in that he placeth merry jests and lies among moderate and tolerable recreations, therein is his errour. For that no kinde of lies at all are tolerable, thus briefly I will shew out of Augustine, whose reasons (some of them) are these:
1. One reason is taken from the nature of a lye: Lex Dei veritaes, & quod à vero discrepat, transgredi…ur legem, &c. The Law of God is truth, and whatsoever differeth from truth, doth transgresse the Law: therefore a lye being a swarving and declining from the truth, transgresseth the Law, and so consequently is sinne. Lib. contr. mendacium, cap. 18.
2. By way of comparison with other sinnes. Cur magis mendacium faciendum, quàm aedulterium committendum, &c. Why should it be lawfull rather to lye, than to commit adultery? Lib. de mendac. cap. 8. If it be not lawfull to doe the one upon any occasion whatsoever, then neither the other also: for by adultery, the body chiefly is corrupted, but by making a lye principally the soule.
3. Divers speciall cases are propounded, wherein, if lying were upon any occasion tolerable, it should seeme to have the most just excuse: but being not allowed in these, it is lawfull in none.
1. It is not lawfull to tell a lye, and commit a lesse evill, Vt deterius mal… ividetur, to avoid a greater evill: as if one had rather make a lye, and offer sacrifice to idols, than to ha…e his body defiled;A lye in the case is to be admitted. which was Origens case. For here the case is this, they which force a man to do any unjust thing, threatning that they will doe a worse, doe in a manner say thus, Fac tu malè, ne nos faciamus; Doe thou evill, to prevent us from doing evill: but here this rule ought to be held, Dehemus propria peccata magis evitare, quam aliena; Wee must rather shun our owne sinnes than anothers, August. ibid. cap. 9. Againe, it is not in sinnes, as in matters of profit in the world, we call not that a losse which is lost upon hope of greater gaine: but it is not so here, Vt non sit peccatum, quod admittitur, ne gravius admittatur: that it should be no sinne, which is admitted, lest a greater be committed, cap. 19.
2. Neither is it lawfull to tell a lye to save another mans life, for he that lieth slayeth his soule: Num ergo quis tenetur occidere animam, ut alius vitam corporis servet? A man is not bound to slay his soule, to save anothers temporall life, nay a man is not bound to lose his temporall life, to save anothers temporall life: Vt consequatur eternam nostra temporalis relinquend… ▪ We must leave our temporall life for anothers eternall life; but to hazard our eternall for anothers temporall, there is no reason.
3. Nay we are not to lye, though it be to preserve the chastity of the body. For, Magis servende castitat animi, quàm corporis: The chastity of the soule must rather be preserved, than of the body: And againe, Magis cavenda in peccatis commissio facti tui…quam permissio facti alieni: In sinnes, we must more take heed of the commission of any fact of our owne, than the permission of anothers fact, ibid. cap. 20.
4. Non mentiendum, aeternae hominis salutis causa: We are not to lye, no not for anothers everlasting salvation. As if one is in captivity, and not yet initiate by Baptisme, nor perfectly won unto the faith; who is not like to be brought to the faith, unlesse the keepers be deceived by some lye, and he deli…ered out of their hands: for a lye is no more in this case to be devised, than adultery to be committed: Si…g… non violand… castitat, nec violanda est veritas: If chastity be not to be violated, much lesse is verity. If then in these speciall cases a lye is not to be admitted, as to avoid a greater evill, to save another mans life, to preserve the chastity of the body, nay not to save anothers soule; then much lesse is it lawfull to make a lye in jest, to shew others sport, and to delight them.
5. Concerning the examples which are objected out of the old Testament, as of Iacobs dissimulation with his father, when he got the blessing: of the Midwives excuse, Exod. 1. and Rahabs made for the spies received into her house; Augustines answer is this.
1. Aut siguratè prolata sunt, at que ita non mendacia, &c. Either they are figuratively spoken, and so no lies: for we must consider, Non quid in facto dicitur, sed quid in sensu significatur: Not what is expressed in fact, but what is signified in sense: for as it is no lye in speech, when one word is put for another, as in metaphors and other tropes: so neither is it in matter, when one thing is signified by another.
2. Another answer is: they are not lies which are mentioned in Scripture, Si figurate sunt dicta, If they be spoken figuratively; Si mendacia, non sunt imitanda: Or if they were lies, they are not to be imitated, August. lib. de mendac. cap. 21.
3. Commendantur comparatione, &c. They are commended by way of comparison, not absolutely. 4. Concerning the excuse of the Midwives, and of Rahab, he saith, Non est remunerata fallacia, sed benevolentis, beniguitas mentis, non iniquitas mentientis; Their fallacie was not rewarded in them, but their mercy, the benignity of their mind, not the iniquity of their lying; Thus August. lib. cont. mendac. cap. 17.
4. Confut. Against the Iesuits new trick of equivocating.
FOurthly, that late taken up trick of the Judasites, in equivocating, with their mentall reservations, is evidently contrary to this Commandement: they thinke it lawfull to dissemble with the Magistrate, and to delude him with their ambiguous and equivocating answers. As, if they be asked whether they were in such a place, as beyond the seas, in France or Spaine at such a time, when and where it is certaine they were, they will answer they were not, understanding to themselves secretly to such an end or purpose. The folly and falshood of which their deceitfull equivocations, doth diversly appeare: 1. This was the very evasion of the old Priscillianists before confuted, that if they held the truth inwardly in their heart, it was no matter if the truth were not alway in their mouth: but a right Christian is knowne by this, He speaketh the truth in his heart, Psal. 15.3. he hath the truth both in his heart and mouth. 2. By this device of theirs, they invert the order and nature of things, they make falshood truth, and truth falshood, they turne affirmatives into negatives, and contrariwise; as it is all one, to say, I was not in such a place, with a mentall reservation, as to say, I was: and so as Augustine saith, Veritatem faciunt patronam mendacu, They make the truth the patron of a lye. 3. If every one should take this licentious liberty, there should be no truth among men, no certainty of any thing: all testimonies given in evidence, all promises and contracts might justly be suspected, lest some secret condition or reservation might be understood: for who can trust him at any time, that thinketh it is lawfull to lye and dissemble sometime? for as Augustine saith, Volens, cum mentitur, esse aptior, fit, cum verum dicit, intertus: For while he applieth himselfe, when he lieth, aptly to the time, he is held uncertaine, when he speaketh the truth. 4. And whereof commeth this doubling and dissembling, but of feare, and a bad conscience? what needed the Martyrs by their plaine confession of the truth, to have adventured and lost their lives, if they had held such dissimulation and equivocating lawfull? So Augustine saith, Si simulare liceret, quare id non faciunt Martyres? If it were lawfull to dissemble, why did not the Martyrs so? lib. cont. mendac. cap. 5. 5. But if they shall reply againe, that they doe thus equivocate ▪ for the maintenance of their Pope Catholike faith, and for the discovering of heresie, as they call the profession of the Gospell: wee say againe with Augustine in a case not much unlike, Melius occultaretur haeresis, quàm praetipitaretur veritas: It were better that heresie lay hid still, than that the verity should be endangered, de mendac. cap. 7.
6. But the example of our blessed Saviour is pretended, who used such kinde of dissimulation, and equivocation: as Mark. 5.30. Christ made himselfe as ignorant who had touched his cloathes, whereas he knew it well enough, as well who touched them, as that they were touched. So Luk. 24.28. Christ made as though he would have gone further, and yet did not. Likewise, Ioh. 7.8. he saith to his brethren, Goe ye up unto this …: I will not yet goe up, &c. but immediatly after he went up, vers. 10. Here Christ did equivocate with his brethren: he said he would not goe up, whereas he did indeed goe up, meaning, not with them.
Answ. 1. To the two first instances Augustine answereth; that they are figures of other things …as in that Christ maketh himselfe ignorant who touched him, therein the Gentiles were prefigured, who were a people whom the Lord saith he knew not. In the next, he saith, Christus non mente…us est, &c. … in c… los profectus est: Christ said no untruth: for indeed he went further, namely to heaven, August. ibid. c. 19. But wee are not driven here to such a strait with Augustine to finde out a mystery: Our Saviour in neither of these places dissembleth: for dissimulation is an hiding and cloaking o… the truth: but in both these places Christ … by this meanes to bring the truth to light: in the first to trie on… the faith of the woman that touched him in the other to make … of the humanity and charity of his Disciples; as he did the like to Philip. Ioh. 6.6. to prove him.
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4. Morall observations.
1. Observ. Against the evill custome of lying.
THou shalt not beare false witnesse. By this strait charge and commandement of God, all men are warned to take heed of lying, and speaking untruth, under what pretence soever: and that for these foure causes: 1. Propter diaboli assimilationem: Because lying maketh men like unto the Devill. For as God is truth, and all that love the truth are the children of God; so they that use lying are the children of the Devill: for he is a lyer, and the father thereof, Ioh. 8.44. He told the first lye that was ever made in the world, when he said to Eve: Yee shall not dye, Gen. 3. 2. Propter societatis dissolutionem: Humane society and entercourse is by this meanes dissolved: for how can one man trust another, if lying and dissembling should be used? This reason the Apostle urgeth, Ephes. 4.25. Cast off lying, and speake every one truth unto his neighbour: for we are members one of another. 3. Propter fama amissionem: The lier loseth his credit, that he cannot be beleeved, no not when he telleth the truth: as Ecclesiastic. 34.4. Who can be cleansed by the uncleane: or what truth can bee spoken of a lier? 4. Propter anima perditionem: Wee must take heed of lying, for it destroyeth the soule, Wisdom. 1.11. The mouth that lieth, slayeth the soule, Sic. Thom. in opuscul.
2. Observ. Not to conceale the truth, whether publikely or privately.
AGaine, it is a kinde of false witnesse, as is shewed before, when the truth is concealed, either publikely or privately: as when one suffereth his neighbour to be overcome in judgement, when hee by his testimony might deliver him. As to this purpose may be applied that saying of the Wise-man, Prov. 24.11. Deliver those that are drawne to death, and wilt thou not preserve them that are led to be slaine? And of this kinde is that usuall negligence and oversight of men, that privately doe not one tell another of their sinnes: which duty is reproved by the law, Levit. 19. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sinne. He then which seeth his brother sinne, in drunkennesse, prophanenesse, swearing, or howsoever else, and holdeth his peace, therein offendeth against the rule of charity, and is found before God to be an hater of his brother. Augustine useth this fit similitude: Si hominem videres ambulare incautum in tenebris, ubi tu put cum esse scires, & taceres, qualis esses, &c. If thou shouldest see a man walking in the darke, without taking heed, where thou knowest there is a pit, and holdest thy peace; what manner of one wouldest thou shew thy selfe? Pracipitat se quis in vitia sua, &c. One casteth himselfe headlong into vice, and vaunteth himselfe in thy hearing of his evill doing, and yet thou doest praise him, and smilest to thy selfe, &c. August. in Psal. 49.