Lectures on the 25th Psalm, Dedication (3 of 4)

Lectures on the 25th Psalm · Dedication (3 of 4)

p. 76Now that the louelove of the truth, and likewise the detestation of falshood is to be reckoned among the notes of Gods children, it is testified, not onelyonly in this place, but also elsewhere in the Scriptures.Zeph. 3. 13.Zeph 3:13 Zeph. 3. The remnant of Israell(that is, the true members of the Church, which shall remaine) shall not speake lies, neither shall a deceitfull tongue bee found in their mouth. Prou▪ 13. 5.Prov 13:5And Prou. 13. A righteous man hateth lying words, but a wicked man is so addicted vntounto lying, that he stinketh as it were, and is confounded. And whereas it is said in the end of the Psalme, He that doth these things, shall neuer be remooued. The same is testified by Salomon, Pro.Pro. 12. 19.Prov 12:19 12. The lip of truth (meaning thereby the man which speaketh the truth) shall be established for euer. And whereas in the beginning of the Psalme it is promised, that he shal rest in the mountaine of Gods holinesse, the same we read performed,Apoc. 14. 5. 4.Rev 14:5Rev 14:4 Apoc. 14. where it is said of those 144000, in whose mouth was found no guile, that they were redeemed from among men, being the first fruits vntounto God and the lambe.

But it will be obiected, that eueryevery man is a lyar, according to that of the Apostle, Let God be true, and eueryevery man a lyar. Rom. 3. 4.Rom 3:4If therefore none shall dwell in the holy mountaine of God, but such as are speakers of the truth, who then shall be saued? I answere, that no man indeed vponupon the earth may be said to be so perfectly true, but that sometimes he faileth of infirmitie, so farre hath the father of lies, the diuell, infected vsus with his falshood. But that if we p. 77aspire and contend towards that perfection, embracing and louing the truth, detesting and abhorring lies, and hauehave a setled purpose and vnfained resolution to obserue the truth in all things, so farre as God shall enable vsus; assuredly howsoeuer we may sometimes faile of infirmitie, as Sara once did, and Peter also through feare; notwithstanding our infirmities being pardoned through and for the perfect obedience of Christ, and our leasings couered with his veritie, who is the truth, the Lord will accept of vsus in his fonne, as those which speake the truth in their heart: because the true desire and purpose of our heart is alwayes to obserue the truth. For we must distinguish betwixt those, who hating falshood, doe sometimes (though seldome) fall thereinto, and those which hauehave got a custome and habit of lying, and are delighted with vntruth: for the former may be verified of the faithfull, but the latter cannot.

The vse which we are to make of this doctrine, is this, That seeing the truth of our speech is a matter of so great weight and consequence, as that the holy ghost in this place hath set it downe, as one of the marks of Gods children, we are to be stirred vp to embrace the truth, and to abhorre lies.

And to this purpose let vsus in the first place consider, that whereas the facultie of speech is of so great vse in our life, as that without it wee should seeme to liue like beasts, notwithstanding all this vse of our speech dependeth vponupon the truth thereof. For take away truth from the speech of men, and it were better men should bee dumbe than able to speake. Of truth therefore there is great necessitie,1. Tim. 2. 4.1 Tim 2:4 not onelyonly in religion (for without the knowledge of the truth wee cannot attaine to saluation) but also in our whole life. Lying contrariwise peruerteth the vse of speech, and maketh it not onelyonly vnprofitable, but hurtfull also, it taketh away faith from among men, and in a manner dissolueth humane societies, which without p. 78mutuall contracts and negotiations (wherein truth doth rule) cannot be maintained, &c.

Secondly, whereas God is truth, and the authour of all truth; and contrariwise, the diuell is a lyar, and the father of lies; let vsus consider whose image it behooueth vsus to represent: for his children we are,Iohn 8. 44.John 8:44 whose image we do bear, the wit, the children of God, if we be speakers of the truth; the children of the diuell if we be lyars.

Thirdly, as there be two fathers; of those which speake truly, God; and of lyars, the diuell: so there are two kingdomes whereunto all appertaine, the kingdome of light, and the kingdome of darkenesse. The language or dialect of the former, is truth; of the latter, lying: If therefore thou wouldest know to whether kingdome thou doest appertaine, thou mayest know by thy language.

Fourthly,Ios. 7. 19.Josh 7:19 by the profession of the truth, as our brother is profited,Leu. 6. 2.Lev 6:2 so is Gods glory aduaunced: but by lying, wee sinne not onelyonly against our neighbour, but also against God.

Fiftly, for those causes, Truth in the Scripture is commended vntounto vsus, and commaunded, but vntruth is forbidden and condemned. Wherefore (saith the Apostle) cast off lying,Eph. 4▪ 25.Eph 4:25 and speake eueryevery man the truth vntounto his neighbour, for we are members one of another. Where the Apostle vseth two reasons; first, because we are renewed in the holinesse and righteousnesse of truth, according to the image of God, that we may be true, as he is true: Secondly, because we are members of the same body, and therefore ought to maintain truth among our selues. But especially in the ninth commaundement is truth commanded, and all falshood forbidden. But it may be you desire testimonies of either seuerally. As of truth commaunded, Zachar. Zach. …. 16.8. These are the things that you shall doe: Speake yee eueryevery man the truth vntounto his neighbour: execute iudgement truly and vprightly in your gates. Verse 19.And againe, Therefore louelove the truth and pe…ce. Exod. 23. 7.Exod 23:7Of falshood forbidden, Exod. 23. Thou shalt keepe p. 79thee farre,Leu. 19. 11.Lev 19:11 … verbo mendac…, from a lying word. Leu. 19. Ye shall not steale, nor deale falsely, nor lie one vntounto another. Where theft and lying, as they vse to goe together, so are they joyned as companions: and hard it is to say, whether is the worse sinne.Ec…les. 1. 20. 23, 24, 25. A lie (sayth a wise man) is a wicked shame in a man: yet is it oft in the mo…th of the vnwise. A theefe is better than a man that is accu…tomed to lie: but they both shall hauehave de…truction to heritage. The conditions of lyars are vnhonest, and their shame is euer with them. And hereunto let vsus adde that prohibition of the Apostle,Col. 3. 9.Col 3:9 Col. 3. Lie not one to another, hauing put off the old man with his practises, and put on the new, &c.

Sixtly,Psal. 51. 8.Ps 51:8 as God doth louelove the truth, as being himselfe not onelyonly true,Pro. 12. ….Prov 12 but truth it selfe: so he abhorreth lying, as one of the things which he especially hateth.Pro. 6. 17.Prov 6:17

Seuenthly: And hereunto accordeth the judgement also of all ingenious men, euen among the heathen and others: who commend truth, as a most excellent vertue, as a most sacred possession,foreign, Philo Ind. as the Sunne in the world, as that one thing wherein men may become most like vntounto God. Wherefore Pythagoras being demaunded, What that was, in doing whereof, men might especially be like vntounto God? answered, foreign, If they speake the truth. And therefore another sayth, foreign,Men…nder. It is alwaies best to speake the truth. Contrariwise, they condemne lying as a most foule and shamefull vice, and vnworthy an honestman. To lie (sayth one) is a base thing, but truth is noble. And therefore of all reproches,foreign. Apollon. an ingenious man can least brooke this, that another to his face should say, Thou lyest. But if the very heathen people doe so highly esteeme of Truth, how much more doth it become vsus Christians to louelove and embrace it,Deut. 32. 4.Deut 32:4 who are his children, that is the Truth, who are redeemed by him that is the Truth,Iohn 14. 6.John 14:6 and vntounto whom wee are to conforme our selues; who are regenerated by the spirit of truth,Iohn 16. 13.John 16:13 by whome we are to be led into all truth,Iohn 17. 17.John 17:17 who are sanctified by the word of God,Iohn 18. 37.John 18:37 which is the truth, who are of the truth so many p. 80as are of God. Therefore nothing lesse becommeth a Christian than lying, nothing more than truth.

Eightly, but if no other arguments will preuaile with vsus, let vsus consider on the one side, what rewards the Lord hath promised to them that speake the truth, and on the other side, what …udgements he hath denounced against lyars. To the speakers of truth, the Lord hath promised, that they shall neuer be remooued, that they shall be established for euer, that they shall dwel in Gods holy mountaine, as before hath beene shewed: against lyars, the Lord hath threatened fearefull judgements, A false witnesse shall not be vnpunished, P …0. 19, 5.and he that speaketh lies… shall not escape. For first he is punished with infamie, and looseth his credit, insomuch that no man will beleeue him, when he speaketh the truth:Eccles. 34. 4.Sir 34:4 For as one sayth, What truth can be spoken of a lyar? Secondly, he is discarded of the godly, he that telleth lies (sayth Dauid) shall not remaine in my sight.Psal. 101. 7.Ps 101:7 But these are light punishments in comparison of those that follow, for God doth not onelyonly punish lyars, but also destroy them, Psal. Psal. 5. 6.Ps 5:65. Thou shalt destroy them that speake lies. Prou. 19. A false witnesse shall not he vnpunished, Pro. 19. 9.Prov 19:9and he that speaketh lies, shall perish. For God destroyeth them either with a temporall death, as Ananias and Sapphir…, because they had lied, were stricken dead,Act. 5.Acts 5 Act. 5. or with eternall: for who so euer louelove or make lies,Apoc. 22. 15.Rev 22:15 shall be excluded out of the heauenly Ierusalem, and shall hauehave their part in the lake which burneth with fire and brimstone,Apoc. 21. 8.Rev 21:8 which is the second death.

Ninthly, and lastly, seeing the holy ghost hath reckoned Truth among the markes of Gods children, it behoueth vsus as we desire to hauehave any assurance, that we belong vntounto the Lord, or shall dwell with him in the mountaine of his holinesse, so to louelove and embrace the truth, and to detest and abhorre falshood.

And thus hauehave we shewed in generall, that lying is wicked and detestable, and that the truth is to bee loued and embraced of all those who would be held citisens of p. 81heauen. But here are two questions to be decided of vsus. First, Whether it be lawfull for a Christian man at any time to lie. Secondly, Whether he be bound alwayes to professe the truth, and how farre forth.

As touching the former, we are to hold a distinction of lics or vntruths: for an vntruth is either vnproperly so called, or properly: that is vnproperly called an vntruth, which being true in sence, is false onelyonly in shew of words, as figuratiue speeches and fabulous parables: the lawfulnesse where of is warranted by the vse of speech in the Scriptures: for howsoeuer, if we respect the sound of the words, they seeme to containe some falshood, yet if we regard the sence and meaning of the speaker (as it is fit we should) they expresse the truth, either foreign, more significantly, or more profitably. More significantly, as figuratiue speeches; especially such as we call Hyperbolae, where of there are some examples in the Scriptures.Gen. 32. 12.Gen 32:12 As when the holy ghost would signifie a very great or innumerable multitude,1. Sam. 13. 5.1 Sam 13:5 he vseth to compare it with the sand of the sea.Psal. 78. 27.Ps 78:27 And likewise, Iohn the Euangelist, when he would signifie,Iohn 21. 25.John 21:25 that Christ our Sauior did work very many or rather innumerable miracles, and other acts worthy to be registred, he sayth, That if eueryevery one of them should be set downe in writing, he supposeth, that the whole world could not contain the books that should be written.

And as for fabulous parables, they hide not the truth, but more profitably lay it foorth, that it may be more clearely discerned, and more sincerely acknowledged: for the truth is more clearely discerned, when as by a fit s…ilitude (for such these parables are) it is illustrated. And it is more sincerely and vnpartially acknowledged, when the person of whom it is meant, is withdrawne. For better doe men comprehend vnderunder the person of another, what is to bee thought of themselues: examples hereof, see 2. Sam. 12. 1. Mat. 21. 33. 41. Iudg. 9. 7. 2. King. 14. 9. p. 82and 2. Chron. 25. 18. 19. A lie or vntruth, so properly called, is such a speech, as in sence and meaning at the least is false. And such an vntruth is deliuered either for no cause at all, as that which is called merum mendacium, a meere lie, or else for some purpose. The meere lie is that which is vttered, neither with a desire to hurt, nor purpose to helpe any, but onelyonly in a vanitie and pleasure taken in lying: Which sheweth our notable vanitie and pronenesse to lying, that many are delighted therewith for it selfe. But this vanitie especially sheweth it selfe in those persons, who in all their speeches almost louelove to tell of strange and wonderfull things. And of this kind of lie there can be no question, but that it is vnlawfull.

The lie which is told for some cause, is either to hurt some man, or to pleasure him. That which is told to hurt any body, it is called mendacium perniciosum, a pernicious or hurtfull lie: neither can there be any controuersie, but that this is wicked and diuellish. The lie which is told to pleasure any, is either mendacium iocosum, the merry lie, or, officiosum, the lie for aduantage. And of these two sorts is all the controuersie. For there are which thinke these lies either to be no sinnes at all, or else not mortall sinnes, because they seeme to them not to breake that commaundement wherein lies are forbidden. For these lies (say they) are not spoken against our neighbor, but rather for him: namely, either to delight him, as the jeasting lie; or to helpe him, as the officious lie. I answere, that the ninth commaundement, whereof they speake, is generally to be vnderstood: for first, vnderunder false testimonie we are to vnderstand all false speech concerning our neighbour, and not onelyonly false speech, but also all vaine talke. For the Hebrew word foreign signifieth both. As also the other word foreign, which is vsed in the third commaundement. And in the fift of Deuteronomie,Deut. 5. 20.Deut 5:20 where the law is repeated, Moses in the ninth commaundement, in stead of foreign, putteth foreign, that wee may vnderstand not onelyonly false p. 83speech to be forbidden, but also that which is vaine. Againe, the word foreign doth signifie not onelyonly against thy neighbour, but also for him. For the preposition foreign signifieth both,Esay 59. 12.Isa 59:12 to wit, both against, as Esay 59, Our sinnes do testifie foreign,Gen. 30. 33.Gen 30:33 against vsus: and also for, as Gen. 30, My righteousnesse shall answere foreign for me, or shall testifie in my behalf. In the ninth commaundement therefore is forbidden not onelyonly false speech (as eueryevery lie is) but also vaine speech (as the jeasting lie commonly is;) and not onelyonly that false or vaine speech which is against our neighbour, but also that which is for him, whether it be for his delight, as the jeasting lie, or for his profit, as the officious lie. Augustine out of the words of the Apostle,De mendacio ad Consent. I. Cor. 15. where the Apostle confesseth, That if Christ be not risen againe, then he and other the Apostles should be false witnesses of God: For (saith he) we hauehave testified of (or as the word may signifie, against) God, that he hath raised vp Christ, &c. he gathereth, that that is said to be a false testimonie against any, which is falsely said in his praise. Seeing therefore these two sorts of lies are forbidden in the decalogue, it is euident by the confession of the Schoolemen themselues, that they are not onelyonly sinnes, but also mortall sinnes.

2. Againe, a lie is euill in generall, and is generally forbidden in the Scriptures.Apoc. 21. 8.Rev 21:8 Apoc. 21. to all yers without exception eternall death is denounced. And agreeably to the Scriptures,Eecles. 7. 13. foreign the sonne of Syrach, foreign, saith he, foreign: Doe not thou make no manner of lie. The Hebrew word, which signifieth a lie, signifieth iniquitie, that wee might vnderstand eueryevery lie to be a sinne.

3.De interpr. 1. foreign. EueryEvery lie is against nature. For seeing words naturally are the notes of our thoughts, as the Philosopher saith, it is against nature and against dutie, that a man should signifie in words that which he doth not thinke in his heart;See Thom. 2. 2. q. 110. or that the will should direct the tongue to vtter that which is contrarie to the illumination of the mind.Ethic. 4. Whereupon the Philosopher sayth, That eueryevery p. 84lie is in it owne nature euill and to be auoided.

4. Augustine reasoneth thus. The truth teacheth not that we may lie at any time:1. Iohn 2. 21.1 John 2:21 for no lie is of the truth. Therefore it is not true that we may lie at any time.

5. We can doe nothing (sayth the Apostle) against the truth,2. Cor. 13. 8.2 Cor 13:8 but for the truth, 2. Cor. 13, but eueryevery lie is against the truth: yea vponupon eueryevery lie followeth the losse of truth, which to God is most deere.

6. Againe (sayth Augustine) the law is the truth. Psal. 119. yea God is the truth, therefore that which is against truth, is against the law, yea and against God.

7. And hereunto wee may adde the testimonies of Augustine, Moral. y. 8. cap. 2.No lies are iust, for all are sinnes.

8. And of Gregorie, EueryEvery lie is iniquitie: for so much it dissenteth from equitie, as it discordeth from veritie. For whatso…uer is opposed to vertue, is sinne: eueryevery lie is opposed to truth, which is a vertue, therefore eueryevery lie is a sinne.

9. EueryEvery lie is of the diuell, therefore euill. Iohn 8. 44.

10. The conscience of eueryevery man when he lieth, accuseth him of sinne.

But let vsus consider them seuerally. And first as touching the merry lie, we are to hold a distinction, namely, that there is a merry lie, which vnproperly is called a lie, when as in shew of words a false thing is vttered, but yet by the jesture or pronuntiation of him that so jeasteth, it may appeare, that something else which is true, is signified by him: and that such a jeast as vnderunder the shew of an vntruth doth hide a truth, may sometimes be vsed of a Christian man, I dare not denie. But that which properly and in the meaning of the speaker is a lie, may in no sort be vsed of a Christian. First, because it is not onelyonly false, but also vaine and idle:Mat. 12. 36.Matt 12:36 and if of idle words an account must be giuen, how much more of lies? Secondly, the Prophet Hoseas inueigheth against those,…os. 7. 3. who with their lies make princes merry. Now, if princes, to whom being p. 85oppressed with great cares, mirth is most needfull, may not be made merry with lies, who then may? Thirdly, a lie may not be vttered to helpe a man, or to deliuer him out of danger, as shall straightwaies be shewed, mueh lesse may it be told to delight him. For as the schoolemen truly say, Bonum utile prefertur delectabili, a profitable good is preferred before a delightfull,De mendac. ad Consent. nay, the truth it selfe is not spoken to the end to delight men, as Augustine sayth, much lesse may a lie. Fourthly, Epaminondas the heathen man, shall rise in judgement against those who make no conscience of speaking merry lies:Aemilius prob. for he was so strict an obseruer and louer of the truth, that hee could not abide that a lie should be spoken, no not in jeast. And to these reasons you may adde those arguments which before were produced to prooue a lie generally to be euill.

But the chiefe controuersie is concerning the officious lie; for therein now adayes the policie of worldly men especially consisteth. But let vsus see by what arguments they commend this office forsooth of lying. First, because it is not against Christian charitie (say they) to help our brother with a lie:1. Cor. 13. 6.1 Cor 13:6 yea, but Christian charitie (say I) abhorreth lying,2. Cor. 13. 8.2 Cor 13:8 and rejoyceth in the truth, and those which are Christians, so long as they keepe a good conscience, they can do nothing against the truth, but for the truth.

2. Yea, the honest friendship of Heathen men was contained within the limits of truth. The Philosopher in his Morals professeth,Eth. 1. foreign, to be a godly thing to prefer the truth, before his friends. And those which were of the better sort among them, were wont to professe themselues friends one to another, foreign vntounto the altars, to which they vsually came when they were to testifie a truth: that it may be a shame for Christian men in respect of friendship, to goe beyond the bonds of truth.

3. Christian Charitie requireth not onelyonly that wee p. 86should do good, but also that we should do it well and by good means:Rom. 3. 8.Rom 3:8 For this a rule in Diuinity, that Euill is not to be done, that Good may come thereof. Those things only which are good and lawfull are to be done of vsus, committing the euent to God.

4. Christian charitie doth not require that for another mans commodity thou shouldest cast away thy selfe. But God will destroy those which speake lies: Psal. 5. 6.Ps 5:6and as the wise man saith,VVisd. 1. 11. The lying mouth destroyeth the soule.

Secondly, they proue this kind of lying to be lawfull, by the examples of the godly. For first, say they, Abraham the father of the faithfull, that he might escape danger, said that his wife Sarah was his sister.Gen. 12. 10. 16. & 20. 2.Gen 12:10Gen 12:16Gen 20:2 To this objection Abraham himselfe aunswereth. Gen. 20. 12, In very truth she is my sister,Gen 20. 12.Gen 20:12 the daughter of my father, though not of my mother, and she also is my wife. Abraham therfore vttered no vntruth, but onelyonly concealed part of the truth: He did not say (sayth Augustine) she is not my wife, but he sayd, she is my sister: he therefore concealed some part of the truth, but he deliuered no vntruth: when be concealed that she was his wise, he professed she was his sister.

Againe (say they) the Midwiues are commended,Exod. 1. 17. 19. 20.Exod 1:17Exod 1:19Exod 1:20 which that they might preserue the male-children of the Hebrewes aliue, told an vntruth. But there is no necessity that we should graunt that they did lie, for it is very likely that diuerse of the Hebrew women hauing notice of the kings edict, did not send for the Midwiues, but were without their helpe (being strengthned by God, and perhaps holpen by other women) deliuered. But suppose they had told a lye, yet we must distinguish betwixt their lie and their preseruation of the infants: For the preseruation of the children was a worke of mercy, and of the feare of God; but their lye had beene a worke of infirmity and of the feare of men. Neither did they tell a lye (if they lied) to saue the infants, but hauing preserued before the infants, they told a lye for their p. 87owne safety.Moral. 18. 6. 2. So sayth Gregory, Parcendo, conatae sunt infantum vitam tegere; mentiendo, suam: By sparing, they endeuoured to preserue the life of the infants; by lying, their owne. They are therefore commended for sauing the infants, they are not commended for lying.

Thirdly,Ios. 2.Josh 2 they obiect the example of Rahab, who is commended in the Scriptures,Heb. 11 3….Heb 11:3 because she receiued the spies,Iam. 2. 25.Jas 2:25 hid and sent them away, and by a lie saued their life. Such examples as are doubtfull, charitie bindeth vsus to interpret into the better part: I answere therefore with Tremellius and Iunius, that there is no necessitie we should interpret her answere as a lie; for it may be, that others had lodged with her being an Inne-keeper, of whom shee made that answere: God so disposing by his prouidence, that she might truly giuegive notice of some of her guests, which were gone, and might also in faith and charity conceale others. But if shee had lied, yet her lie is not commended, whereinto she fell by infirmitie, (and no maruell if she so fell, being a new conuert from paganisme) but that her worke of faith and louelove. VntoUnto both these examples, Augustine answereth thus:Contra mendac. ad Consent. Whereas it is written, that God dealt well with the midwiues of the Hebrews, and with Rahab the harlot of Iericho, it was not because they lied, but because they were mercifull towards the men of God. Wherefore not their lying was rewarded, but their good will, Benignitas ment is, non iniquit as mentientis.

Now, if they shall obiect other examples of the godly, I answere with Augustine in the same place, When as examples of lying are produced out of the holy scriptures, either they are no lies. but are so supposed to be, whiles they are not vnderstood (of which sort are some speeches which were prophetically vttered, as that of Iacob to Isaac, which Augustine sayth was a my sterie and not a lie) or if they be lies, they are not to be imitated, because they cannot be just. And secondly, the rule of our cōscience is not to be drawn from the examples of men, but from the p. 88commaundements of God. They were men, and therefore they might fall, but these slips of theirs were in their godly life, as blemishes in a beautifull face, which wee are to behold as euidences of humane frailtie, that we may be made more warie and circumspect, and not to imitate them as examples.

In the third place they vrge certain cases, wherin if we shall hold it vnlawfull to lie, they say it is a hard doctrine, and which cannot be borne. For first (say they) seeing the most men now adaies are readie for eueryevery petty commoditie to lie; it were to great simplicity, if not folly, if to compasse great matters a man would refuse to lie: for this were the high way to beggery.

But what sayth Salomon? Pro. 23. 23.Prov 23:23Buy the truth, but sell it not. And our Sauiour Christ,Mar. 8. 36.Mark 8:36 What will it profit a man, if he shall gaine the whole world and loose his owne soule? as the lying tongue casts away the soule. But these men are like to prophane Esau, who for a messe of pottage sold his birth-right; sauing that they for matters of like value and lesse necessity do sell their inheritance in heauen. Wherefore as Augustine truly saith,De mencacio ad Consent. No man can euince that it is lawfull at any time to lie, vnlesse he be able to shew, that an euerlasting good may be obtained by a lye: But so much doth eueryevery one depart from eternity, as be discordeth from verity.

2. But say they, what if our owne or our brothers life being endangered, might be redeemed by a lie, shall it not be lawfull in that case to lie? I aunswere with Augustine, That death which foolish men do feare, who feare not to sinne, killeth the body and not the soule: But the lying tongue slayeth the soule. It is therefore most peruersly said, that the one ought spiritually to die, that the other may corporally liue. Seeing therefore by lying, eternall life is lost, we may not lie to preserue any mans temporall life; no more than we would thinke it our duty, if by our witchcraft, theft, adultery, we could saue a mans life, to play the witches, theeues, or adulterers, p. 89to that end. Nay rather according to that counsell of the wise man,Eccles. 4. 33.Eccl 4:33 We are to striue for the truth vntounto death.

3. But suppose, say they, that if thou wilt lye thou mayst saue thy chastitie, if thou wilt not lye thou shalt be forced to fornication, or some other sinne which is more grieuous than lying; must we not of two euils chuse the lesse? This case of compensatiue sinnes, wherby a more grieuous sinne is as they suppose redeemed by a lesse, doth trouble many. But although of two euils of punishment, the lesse is to be chosen, yet this holdeth not in sinnes: For if I may not sinne, that good may come thereof, then may I not commit one sinne, that another may be auoided. Neither as I suppose can they alleadge any case wherein a man shall so be concluded betwixt two sinnes, as that he may not hauehave an issue without committing a new sinne. What then will you say, ought one rather to cōmit whordome than to make a lye? I answer first with Augustine, If you aske whether he ought to do; I say, he ought to do neither. For if I shall say he ought to do the one, I should allow that one: when as indeed I disallow both. But if you aske, whither he ought to auoid, who cannot shunne both, but may escape the one? I answer, he ought to auoid his owne sinne rather than an others, and rather the lesse, if it be his owne, than the greater, if it be anothers. For although manslaughter be a more grieuous sinne than theft: yet it is worse to steale, than to be killed. Secondly, he thatlyeth that he may not be forced to whordome, or some other sinne; to auoid an vncertaine sin, he runneth into a certaine. Thirdly, neither may they be sayd to commit sinne, vponupon whom whordome is enforced against their will: for they do but receiue wrong, whereas the others which enforce them, do commit the sin. Neither is whordome which is enforced vponupon another against their will, in respect of the sufferer, a corruption, but a vexation: For the mind remaining p. 90vncorrupt the body is not corrupted. Who therefore seeth not whether a man ought rather to auoid the permission and suffering of another mans sinne, which he cannot hinder; or the doing of his owne.

4. But what if by my lie I may further the saluation of my brother, may I not lye in that case, as for exāple, of an hereticke to make a true Christian, and to reclaime a heathen man from paganisme to Christianitie? Neither may we lie in this case,Lib. cont. Mendacium ad Consent. as Augustine proueth at large: for when as the Priscillianists, who were a pernicious sect of heretiks, did so cloke their heresie that they could hardly be discouered; diuerse professors of the truth, faining themselues to be Priscillianists, denied the true faith, that they might insinuat themselues into the company of the Priscillianists, that so they might be discouered, and reclaimed to the profession of the truth. This fact of theirs Augustine condemneth. Neither doubteth he to affirme that the professors of the truth, that they might discouer the heretickes, did lie more perniciously, or at lest more dangerously, than the heretickes did lie in couering their heresie from them. And againe, farre be it from a Christian (saith he) that he should deny and blaspheme Christ, to the end that he might make another man a Christian, Et percando quarrat inueniendum, quemsi tale doceat, perdat inuentum, And by casting away himselfe seeke to find another, whom being found be shall also (if he teach him such doctrine) cast away. For if this once be granted, That it is lawful to lie for thy neighbours good, yea, for his saluation; all faith will be abolished: for thou shalt not bee able to say any thing wherein he may not thinke that thou doest lye for his good. And that it is not lawfull to lie for the saluation of men, hereby it is euident: Because we may not lie for Gods cause.Iob. 13. 7. 8. 1. Cor. 15. 15.Job 13:7Job 13:81 Cor 15:15 Iob. 13, For whosoeuer will lye for God, he shall be found guilty of false witnesse against God. And thus it appeareth that we may lye for no cause.

1. And that we may abide firme and resolute in this p. 91truth, let vsus first hold this as a firme principle in Diuinity; We may not do cuill that good may come thereof. Rom. 3. 8.Rom 3:8For those that say we may, their damnation is just. But to lye is to doe euill, as hath bene proued, therefore we may not lye that good may come thereof. Yea but (say they) actions are to be esteemed according to their end: Therefore to lye to a good end, is good. That is true in things which be in their owne nature indifferent, but lying is in it owne nature euill and vnjust.

2. We are to consider that we are not to lye for our owne life or safety, otherwise Peter had not offended when being in feare of his life, he lied, saying that he knew not Christ: and therefore we are not to lye for the life or safety of another.

3. EueryEvery lie is pernicious, if not to the neighbour, yet to the speaker. For eueryevery lie is cōtrary to the vertue of truth, and therfore is a lye; contrary to the law, & therfore foreign,Gal. 3. 10.Gal 3:10 a sinne, or transgression of the law: and eueryevery transgression of the law maketh vsus subject to the cursse of the law. Therefore the lye which in respect of the neighbor is officious, in respect of the speaker is pernicious. Therefore no lie is lawfull.

What then will you say, is the truth alwayes to be professed?

2. That is the other question: Whereunto I answer, That the truth is neuer to be denied, that an vntruth is neuer to be affirmed, and yet notwithstanding the truth is not alwayes to be professed. For the profession of the truth is sometimes necessary, sometimes free and in our owne choice, sometimes vnseasonable. Necessary, when as the consideration of Gods glorie, our neighbors good, or our owne duty, requireth it at our hands: As first in causes spirituall, when a man is called to an account of his faith and religion: for then the Christian Apologie and constant profession of the faith is necessary. 1.l. Pet. 3. 15. Pet. 3. 15, Be ready alwayes to giuegive an answer to eueryevery man that p. 92asketh you a reason of the hope that is in you: For as with the heart we beleeue vntounto righteousnesse,Rom. 10. 10.Rom 10:10 so with the mouth we confesse vntounto saluation. He that confesseth me (saith Christ) before men,Mat. 10. 32, 33.Matt 10:32Matt 10:33 him will I confesse also before my father which is in heauen. But whosoeuer shall deny me before men, him will I also deny before my father which is in heauen.

In causes ciuile, as in the place of judgement, when as a man is lawfully called as a witnesse to testifie the truth: For then, as we are forbidden to beare false witnesse, so are we commanded to beare witnesse to the truth.

The profession of the truth is vnseasonable, when as there being no necessity of vttering it in respect either of Gods glory, our neighbors good, or our owne duty, it is joyned with our own or our neighbours danger or harme; for then the truth may, yea must be concealed either in whole or in part.

It is free and in our owne choice, when it is neither necessary, nor vnseasonable: for then we may either professe it or conceale it. And herein as in all other, Christs action must be our instruction: For whē as he was conuented before the Priests and Pharisies, whom he perceiued to offend of prepenced malice, he would answer nothing to their demands, lest he should seeme to cast holy things before dogs,Mat. 7. 6.Matt 7:6 or pearles before swine, which would not onelyonly trample the truth vnderunder their feet, but also persecute the professor thereof.Mat. 27. 11. 21, 1. Tim. 6. 13.Matt 27:11Matt 27:211 Tim 6:13 But before Pontius Pilat he is said to hauehave witnessed a good confession:Iohn 18. 36, 37.John 18:36John 18:37 For not onelyonly he confessed himselfe to be the King of the Iewes, but also made this profession, For this cause am I borne, and for this cause came I into the world, that I should beare witnesse vntounto the truth,Iohn 18. 20, 21.John 18:20John 18:21 &c. Againe, when the Priests questioned with him concerning his doctrine, he sendeth them to his hearers. For it was against all equity that he should accuse himselfe. But when the high Priests adjured him that he should plainely tell whether he was the p. 93sonne of God or not; then although the profession of the truth were ioyned with manifest danger of his life, notwithstanding, seeing it so neerly concerned the glory of God, the good of his followers, and the conuiction of his aduersaries,Mat. 26. 63, 64.Matt 26:63Matt 26:64 he made a notable confession of the truth.

And that the truth sometimes may be concealed, it may be proued by the authoritie of God himselfe: For when as the Lord appointed Samuel to go to Bethlehem to annoint Dauid king, Samuel desired to be informed how that might safely be done; for if Saul should heare thereof, he would be sure to kill him. The Lord therefore teacheth him this godly pollicy: Thou shalt take an heifer with thee,1. Sam. 16▪ 2.1 Sam 16:2 and say, I am come to sacrifice, or as some read, to selebrate a feast to the Lord. Whereas therefore Samuel was sent to Bethlehem for two causes, he was by the commandement of God to conceale the more principall: which teacheth vsus that the simplicity of doues is to be tempered with the wisedome of seruants. The same is proued by the example of Abraham, Gen. 20. 12.Gen 20:12which himselfe doth justifie: for whereas Sara was not onelyonly his sister (according to the Hebrew phrase) but also his wife; he professed the one, that she was his sister; and concealed the other, that she was his wife: when as therefore the profession of the truth not necessary, is joyned with the damage or danger, either of our selues or others, and so is vnseasonable; howsoeuer, we may neither deny the truth, nor vtter an vntruth: yet we may, or rather must conceale the truth, either wholly or in part. As for example. An innocent man who is persecuted for righteousnesse sake, is sought for by his persecutors that he may be brought to punishment, committeth himselfe to your fidelitie and safe custody: The persecutors come and demaund of you where this partie is: What will you do in this case? If you tell where he is, you betray the innocent: If you knowing where he is, shall say you cannot tell where he is; or shall say he is where you thinke p. 94he is not, you shall lye. Will you offend in lying against your owne soule, or in treachery against the innocent? Forsooth the circumstances are to be considered. If you plainely see that notwithstanding whatsoeuer you shall say he cannot be concealed, it is all one in respect of the innocent partie, whether you conceale the truth or confesse it: For neither by confessing the truth shall you betray him, nor by concealing it, saue him. If it be doubtfull whether by concealing the truth he may be preserued or not, hide the truth so much as thou mayst, and by telling some other truth as Ra…ab did, diuert the fury of the persecutors another way. But if the partie be so hid that vnlesse thou discouer him he cannot be found, and perhaps thou be asked concerning the very place where he is, whether he be there or not: here, if you say nothing you betray him, if you say I cannot tell, you lye. Therefore as Augustine faith, A man in such a case must say, I know where he is, but I will neuer tell you: for which Christian humanitie whatsoeuer you shall constantly endure,Lib. cont. Mendacium it is so far from being▪ worthy of blame, that it is to be commended. And here unto belongeth that memorable example recorded by Augustine in the same place, of a certaine Bishop, Firm…s by name, but more firme (as he saith) in resolution: For when as messengers sent from a persecuting emperour, enquired of him concerning a Christian (whom he had hid as secretly as he could) where he was: he answered them, that neither could he lie, neither would he betray the man: neither could they by any tortures make him to discouer the partie. Whereupon they bring him to before the emperour, who admiring the constancie and courage of the Bishop, was content for his sake to pardon the other. Likewise in heathen writers the constancy of Zeno the Philosopher is highly commended:Plut…rch. de gar…ulitate. who rather than he would be forced by any tortures to vtter secrets against his will, he did bite off his tongue and spit it in the tyrants face.

p. 95And thus much may suffice to hauehave spoken of the three generall notes: this onelyonly remaineth, that we should apply them to our selues. Wherefore from this proposition of the holy Ghost (Those that walke vprightly, worke righteousnesse, embrace the truth, are such as shall inherit the kingdome of heauen: and reciprocally those that shall inherit the kingdome of heauen are such as walke vprightly, exercise iustice, speake the truth in their hearts,) let vsus consider what eueryevery mans conscience will assume: for if thy conscience shall make this assumption, But I walke vprightly, worke righteousnesse, embrace the truth, though with great imperfection, yet with my true endeuour and vnfained purpose and desire of mine heart; then vponupon these premises will follow this happy conclusion, Therefore thou are one of those that shall inherit the kingdome of heauen. But on the other side, if this be the assumption which thy conconscience maketh, Thou playest the hypocrite before God, and dealest deceitfully with men, thou liuest vnjustly, and followest after lies; vponupon these premises it will follow necessarily, That thou art not such an one as shall inherit the kingdome of heauen. And therefore as thou wouldest hope to be saued, so repent of these sinnes, and embrace the contrary vertues which are here set downe as the proper notes of Gods children.

But let vsus come to the fourth note, which (as also the third whereof euen now I spake) respecteth the tongue, and the same in part may be sayd of the eight.

Now whereas the holy Ghost among the ten notes of Gods children, taketh two or three from the toung, it appeareth that great regard is to be had of the tongue. For howsoeuer many make but light account of their words, which are (they say) but wind; notwithstanding, the holy Ghost affirmeth, that death and life are in the power of the tongue, and as men louelove to vse it, so shall they eate the fruit thereof. And Christ our Sauiour after he had said,Prou. 18, 2….Prov 18:2 that men are to giuegive an account of their idle words, he adjoyneth p. 96this reason,Mat. 12▪ 34.Matt 12:34 for by thy words, saith he, thou shalt be iustified, and by thy words thou shalt be condemned. Wherefore let vsus learne to gouerne our tongue, otherwise we shall be conuicted by three notes out of this Psalme, that we neither are sound members of the Church militant, nor shall be inheritors of glory in the Church triumphant; but rather shall shew our profession of religion (though otherwise neuer so glorious) to be but vaine. For as Iames saith, If any man among you seemeth religious, Iam. 1. 26.Jas 1:26and refraineth not his tongue, but deceiueth his owne heart; that mans religion is vaine.

Moreouer betwixt the third note and this fourth, there is great assinitie. For thereby are signified two duties of the tongue which may not be seuered, the contrary affirmatiue being vnderstood vnderunder this negatiue, namely that the speech of the vpright man concerning his neighbour is full of charitie, whereby▪ The is so farre from defaming him by vncharitable slaunders, as that he sheweth himselfe greatly to tender his good name. For in all our speech concerning our neighbour, these two things are required, That our talke be the speech of verity, and of charitie:1. Cor. 13. 6.1 Cor 13:6 For charity reioyceth in the truth: and truth must be spoken in charitie, Eph. 4. 15.Eph 4:15as the Apostle saith, foreign, speaking the truth in louelove. Neither sufficeth a true speech vnlesse it proceed from charitie, nor a charitable speechvnlesse it be joyned with verity. Truth without charitie is malicious, and charitie without truth is a lyar.

But let vsus come to the words themselues; He that slandereth not with his tongue. The Hebrew word foreign signifieth to play the espie, and by a metaphor, to backbite or slander: For backbiters and whisperers after the maner of espies, go vp and downe dissembling their malice, that they may espie the faults and defects of others, whereof they may make a malitious relation to such as will giuegive eare to their slaunders. So that backbiting is a malitious defamation of a man behind his backe.

Now that I may speake of this matter according to p. 97the scope of the holy ghost in this place, I am to shew, first, that those which be heires apparant of the kingdom of heauen, neither are nor should be backbiters; and secondly, that all sorts of men besides them, doe slaunder with their tongues. For so shall it appeare, that this is a proper note of the sonnes and heires of God, agreeing to them all, and to them alone.

And that the citisen of heauen doth and ought to abhorre from backbiting, the horrible wickednesse of this sinne doth euince. For first Leuit. 19, where it is straightly forbidden,Leuit. 19. 16.Lev 19:16 the tale-bearer is compared to a pedler, Thou shalt not walke about with tales and slanders, as it were a pedler among thy people; so much foreign signifieth. For as the pedler hauing bought his wares of some one or more, goeth about from house to house, that he may sell the same to others: so backbiters and tale-bearers gathering together tales and rumours, as it were wares, goe from one to another, that such wares as either themselues hauehave inuented, or hauehave gathered by report, they may vtter in the absence of their neighbour to his infamie and disgrace.Psal. 50. 20.Ps 50:20 Likewise Psal. 50. it is condemned as a notable crime, which God will not suffer to goe vnpunished, Ezec. Ezec. 22. 9.Ezek 22:922. it is reckoned among the abhominations of I erusalem, for which destruction is denounced against it: and Rom. 1.Rom. 1. 29. 30.Rom 1:29Rom 1:30 among the crimes of the heathen, giuen ouer vntounto a reprobat sence, this is placed, That they were whisperers and backbiters.

But the detestable abhomination of this sinne may more clearely appeare, if we consider either the causes from whence it springeth, or the fruits and effects which it bringeth forth. It ariseth of enuie and hatred: for therfore backbiters slaunder other, either because they hate them as their enemies, or enuie them as their betters. In both respects, backbiting is numbred among the murthers of the tongue: and for that cause, the backbiters tongue (which being inflamed with rancour and enuie, is p. 98worthily said to be set on fire from hell) is sitly compared to a bow,…am. 3. a sword, a razour, an aspe, and other deadly things.Ier. 18. 18.Jer 18:18 For those which smite with their tongue, they bend their tongue as it were a bowe of lies: Ier. 9. 3.Jer 9:3out of which they shoot bitter words as it were arrowes: Psal. 120. 3.Ps 120:3wherewith they shoot at the vpright in secret,Psal. 64. 3, 4.Ps 64:3Ps 64:4 they shoot at him suddenly and feare not. They whet their tongue like a sword,Psal. 64. 3.Ps 64:3 and pronounce words like a piercing sword,Pro. 12. 18.Prov 12:18 yea their words are swords. Their tongue is like to a sharpe razour.Psal. 55. 21.Ps 55:21 They hauehave sharpened their tongues like a serpent,Psal. 52. 2.Ps 52:2 venenum ptyados, the poyson of the spitting aspe (which sendeth his poysonPsal. 140. 3.Ps 140:3 farre off) is vnderunder their lips.Iam. 3. 6. 8.Jas 3:6Jas 3:8 In a word, their tongue is a fire, a world of wickednesse, an vnruly euill, full of deadly poyson.

But consider withall the fruits of backbiting: for the backbiter is not a single manslayer, but hee killeth three men as it were with one stroke. For which cause eueryevery false witnesse, and consequently eueryevery backbiter, who is one of the worst kinds of false witnesses, is said to be an arrow,Pro. 25. 18.Prov 25:18 an hammer, and a sword: an arrow, in respect of him that is absent, whom he woundeth a farre off, in his good name, in his goods, in his friends, and sometimes in his life.Eccles. 7. 3.Eccl 7:3 Of his good name he alwayes spoyleth his neighbour, which is more precious than ointments,Pro. 22. 1.Prov 22:1 and more to be desired than great riches; and therefore doth offer him greater wrong, than if hee had robbed him of his goods.Sonne of Syrach …. 15. Wherefore as that wise man exhorteth, Bee not counted a tale-bearer, & lie not in wait with thy tongue; for shame doth follow a theefe, but euill condemnation is vponupon him that is double-tongued. Againe, that which is stollen, may be restored againe; but the blot of infamie can neuer be wiped away: against the biting of the sycophant (which is backbiting) there is no remedie: theeues also may be preuented or shunned, but who is able to escape or auoid the slaunder of the tale-bearer? But the backbiter doth not onelyonly spoile his neighbour of p. 99his good name, but sometimes also of his goods, as we see in the example of Ziba, who by slaundering his master Mephibosheth, 2. Sam. 16. 4.2 Sam 16:4obtained his goods. Againe, the backbiter or tale-bearer increaseth hatred among enemies, & soweth discord among friends. For as Salomon sayth, Without wood the fire is quenched,Pro. 26. 20.Prov 26:20 and without a talebearer strife ceaseth.Pro. 16. 28.Prov 16:28 And againe, a froward person soweth strife, and a tale-bearer maketh diuision among princes: and therefore the backbiter doth not onelyonly rob a man of his goods and good name, but sometimes also of his friends. But to bereaue a man of his friends, is a greater wrong than easily can be imagined:Pro. 18. 24.Prov 18:24 for a friend oftentimes is nearer and dearer than a brother.Mat. 5. 9.Matt 5:9 Now if they be happy which are peace-makers, then cursed are they that sow hatred among friends: for this is that seuenth thing which the Lord doth especially abhorre.Prou. 6. 19.Prov 6:19 And as the peace-makers are the sonnes of God, so are tale-bearers the children of the diuell, whose conditions in slaundering and sowing discord, they doe resemble. Lastly, the slaunderer sometimes bereaueth his neighbour of his life,Ezec. 22. 9.Ezek 22:9 and carrieth tales to shed bloud:1. Sam. 22. 9. 111 Sam 22:91 Sam 22:11 as appeareth in Doeg, of whom Dauid complaineth,Psal. 52. 2. 4.Ps 52:2Ps 52:4 Psal. 52. that his tongue did cut like a sharpe razour, and that hee loued all words that might destroy. For howsoeuer the tale-bearers words doe oftentimes come out with sighs, as though he pitied the party whom he doth backbite,Pro. 26. 22.Prov 26:22 yet they descend into the bowels, and pierce the heart, and therefore the backbiters tongue, as you hauehave heard, is compared to most deadly things.

2. To him that receiueth the slaunder, the backbiter is an hammer to knocke him on the head, Eius enim aurem dum inficit animam interficit: for whiles he infecteth his ear, he destroyeth his soule, casting thereinto the seeds of suspition, hatred,1. Sam. 22. 11.1 Sam 22:11 and contempt, as 1. Sam. 22. which afterward bring forth most damnable fruits.

3. Lastly, to himselfe hee is a sword, destroying his owne soule, by committing that sinne which is most odious p. 100vntounto God:Leu…t. 19. 14 for he which slaundereth his neighbour behind his backe, he committeth the same offence with him that raileth on the deafe, and is like to him that smiteth his neighbour secretly;Deut. 27. 24.Deut 27:24 which whosoeuer doth, he is accursed. And therefore no maruell, though this be said to be that seuenth sinne which God doth abhorre;Prou. 6. 19.Prov 6:19 for there is no sinne which maketh a man so like the diuell, as this doth: for from slaundering and backbiting he hath his name foreign,2 Tim, 3. 3. which is a common name to him with all slaunderers.Tit. 2. 3.Titus 2:3 But as the Lord doth greatly detest backbiting, so doth he grieuously punish it;Psal. 50. 20, 21.Ps 50:20Ps 50:21 and not only them, but also the places that harbour them;Psal. 52. 5.Ps 52:5 and not only in this life,Ezec. 22. 9.Ezek 22:9 but in the life to come: for if raylers shall not inherit the kingdome of God,1. Cor. 6. 10.1 Cor 6:10 much lesse shall slaunderers. And therefore it is euident, that this vice (I speake of the habit or custome of backbiting, for in many things we sinne all; and he is a very perfect man that neuer offendeth in his tongue) is not incident vntounto a citisen of heauen.Iam. 3. 2.Jas 3:2 This note therefore agreeth to all them that shall inherit the kingdome of God. It remaineth therefore, that I should shew how it agreeth to them alone: for backbiting is so common a vice, that it is naturally in all men: for vntounto all doth the Apostle apply those testimonies,Rom. 3. 12, 13.Rom 3:12Rom 3:13 They hauehave all gone out of the way, there is none that doth good, no not one, their throat is an open sepulchre, the poyson of aspes is vnderunder their lips. And therefore none are freed from it, but those which are regenerate: neither is this vice seene alone in them that are prophane and openly wicked, but also in them who would seeme to be religious. For those which would seeme religious, and yet be not so, these for the most part place the top of their religion, in inueighing against the faults of others, that is to say, in backbiting: as though other mens want of religion would proue them to be religious. But this custome argueth him that vseth it, to be an hypocrit and a vile person. For as Iames sayth,Iam. … 25. If any man would seeme to be religious, and doth p. 101not refraine his tongue, but deceiueth his owne heart, that mans religion is vaine. And it is truly said of Hierome, It is the propertie of vile persons to make others vile: and those which cannot be commended by their own desert, doe seeke to be commended in comparison of others. Wherefore as we desire to be accounted heires of heauen, so let vsus learne to keepe our tongues form backbiting; and in tender care of our brothers credit, to couer his offences, especially such as sauour of infirmity, as Sem and Iaphet once did couer the nakednesse of their father:Pron. 10. 1…. For as hatred (which often bursteth forth into slaundering and backbiting) raiseth contention,1. Pet. 4. 8.1 Pet 4:8 so charitie couereth the multitude of offences.

What then, will you say, are the offences of our neighbour so to be buried, as that it is not lawfull for a man to mention them?

As touching the vices of others, this is the duty of eueryevery honest man:Gal. 6. 1.Gal 6:1 First in presence. If a brother be ouertaken with some lesse offence, we are to admonish him in the spirit of meeknesse: if he offend more grieuously, we are to freely to reproue him,Leu. 19. 17.Lev 19:17 and not to suffer sinne to rest vponupon him.De interiori domo cap. 42. Wherefore as Bernard saith, If thou wilt rebuke an offender, reproue him to his face, and bite him not behind his backe:Prou. 27. 5▪ 6.Prov 27:5Prov 27:6 For open rebuke is better than secret louelove. The wounds of a louer (that is to say, euen his sharpest reprofes) are faithfull, but the kisses of an enemie are to be prayed against.Psal. 141. 5.Ps 141:5 And Dauid to the like purpose, Let the righteous (saith he) smite me, and I will esteeme it a benefit, let him reproue me and it shall be a pretious oyle that shall not breake mine head. Wherefore we are in this behalfe to follow the direction of our Sauiour Christ:Mat. 18. 15, 16, 17.Matt 18:15Matt 18:16Matt 18:17 If thy brother offend against thee (that is, in thy sight, for an offence committed before thee, is a scandale vntounto thee) go and reproue him betweene thee and him alone: If he shall harken vntounto thee, thou hast won thy brother: But if he shall not harken vntounto thee, take vntounto thee one or two, that by the mouth of p. 102two or three witnesses eueryevery word may be established. And if he will not vouchsafe to heare them, tell it vntounto the Church, and if he refuse to heare the Church also, let him be vntounto thee as an heathen man and a publican. And this is the course which we must take with him that is a brother.

But if he be a sonne of Beli…l, or one that is openly profane, such as the Scriptures calleth a scorner, who maketh a scoffe of all religion; with such when they offend before vsus, we are to take another course: For although our hearts ought to be grieued and vexed at the wickednes of prophane persons,2. Pet. 2. 7. 8.2 Pet 2:72 Pet 2:8 as Lots was among the Sodomits; though we ought to mourne for the sinnes of our neighbours and countrimen,Ezec. 9. 4. 6.Ezek 9:4Ezek 9:6 as those who were marked in the forehead, that they might escape the common destruction;Psal. 119. 158.Ps 119:158 though it ought to be an irkesome thing vntounto vsus, as it was to Dauid, to fee the transgressors which keepe not the word of God; finally though with Dauid… we ought to weepe riuers of waters,Psal. 119. 136.Ps 119:136 because men keepe not Gods law: notwithstanding, priuat admonition or brotherly reprofe is not to be vsed to wards desperat sinners, or prophane ruffians.Mat. 7. 6.Matt 7:6 For holy things, as our Sauiour Christ aduiseth, are not to be cast before dogges, neither is precious pearle of brotherly admonition to be thrown before swine: for they will not only trample it vnderunder their feet, but also turne vponupon thee, to offer thee violence or disgrace. And to the same purpose is the aduice of Salomon. Prou. 9,Prou. 9. 7, 8, 9.Prov 9:7Prov 9:8Prov 9:9 He that reproueth a scorner, purchaseth to himselfe shame, and he that rebuketh the wicked getteth himselfe reproch. Rebuke not a scorner lest he hate thee, but rebuke a wise man and he will louelove thee. GiueGive admonition to the wise, and he will be the wiser; teach a righteous man and he will increase in learning. And such ought to be our behauiour in presence of him that offendeth.

As for those which be absent, we are not, behind our neighbours backe,Prou. 10. 18.Prov 10:18 to publish their shame: For he that vttereth p. 103infamie is a foole. The secret faults of our neighbours, especially such as are committed of infirmitie, we are to conceale and couer▪ 1. Pet. 4. 8.1 Pet 4:8For louelove couereth the multitude of sinnes. Neither are we to vtter the rest, vnlesse we be vrged thereunto by some necessitie, which may concerne either thy neighbour or thy selfe. Thy neighbour I say, either to whom, or of whom thou speakest: and for him of whom thou speakest, it may be necessary that his sinnes, as it were his diseases, which by priuat admonition could not be cured, should be declared vntounto a superiour, that hath authoritie or gouernment ouer him, as it were his Physition to cure him. But herein we must be carefull that this delation or acquainting of the superiour with the faults of the inferiour,Mat. 18. 15, 16, 17.Matt 18:15Matt 18:16Matt 18:17 do follow vponupon our priuat admonition, if conueniently it could be vsed, and proceed from our louelove towards the partie whose good we therein do seeke.Gen. 37. 2.Gen 37:2 Thus Ioseph told the faults of his brethren to Iacob their father; Thus they of the houshold of Chloe notified the vices of the Corinthians to Paul. 1. Cor. 1. …1.1 Cor 1:1Now to the party to whō thou speakest, it may be necessary that he should be premonished of another mās faults, when there is danger that either the injurie thereof will redound to his losse, or the contagion of them will infect him. When the injurie is feared, we may say to our neighbour, Take heed of such a man, for he intendeth such a mischiefe towards you.Act. 23. 16.Acts 23:16 Thus Pauls sisters sonne certified him how certaine Iewes lay in waite for him. Thus Iohanan with other captaines, premonished Gedaliah of the slaughter intended against him by Isma…l. Ier. 40. 14.Jer 40:14When infection is feared (as nothing is more infectious than the company of the wicked) we may say, Take heed you enter not into familiar acquaintance with such a man for he is giuen to drunkennesse, to whordome, to swearing, &c. or he is in the number of such sinners, with whom familiar acquaintance is not to be entertained. 1.1. Cor. 5. 11.1 Cor 5:11 Cor. 5. 11.

For thy selfe it may be necessary to declare another p. 104mans fault, when thou mayst not conceale it, vnlesse thou wilt be guiltie of the same offence, as in the matter of treason, and sometimes of other crimes. And this is that which the son of Syrach aduiseth in this behalfe,Eccles. 19. 8.Sir 19:8 Declare not other mens maners, neither to friend nor foe. And if the sinne appertaine not vntounto thee, that is, if thou shalt not by thy silence be enwrapped in the guilt thereof, reueale it not: But if vponupon no necessitie thou shalt vtter the offences of thy neighbour which is absent, thou playest the part of a slanderer, yea of the diuell. And how soeuer this vice of backbiting and slandering be a very grieuous fault, as hath bene shewed: yet there is no sinne more common, none more vsuall, none lesse regarded; so common, that it is in eueryevery bodies mouth almost, euen of those that would seeme religious; so vsuall, that there is no feast, no meeting, no communication almost among mē, which is not full of rumors and ill reports of other men; whiles some of hatred defame others, others of enuie detract from them, others of selfe-louelove desire themselues preferred before them. And so ordinarie a fault it is among mē, that most men when by ill speaking they defame and disgrace their neighbour, they do not perceiue themselues to offend. But if we be Gods children, how commeth it to passe that we are foreign, that is, diuels, and carry the diuell about vsus, as a slandering and lying spirit in our mouthes?

Yea,Obiection. 1. but so long as I speake the truth of my neighbor (saith one) I am not to be blamed. Answer. 1. Yea, but few tale-bearers or backbiters are able to say so much of themselues truly, whose maner is either to inuent tales of themselues, or else to such reports as they hauehave heard, to adde of their owne. 2. Howsoeuer in shew of words talebearers sometimes do seeme to speake the truth, yet in respect of their purpose and intent (which is, that their neighbour may seeme worse by their report than indeed he is) they are to be accounted liars and slaunderers. p. 105It was true which Doeg reported to Saule concerning Dauid and Abimelech the priest:1. Sam. 22. 9, 101 Sam 22:91 Sam 22:10 but because by his narration he would hauehave Saule to gather that Abimelech had conspired with Dauid against him,1. Sam. 21. 6▪ 9.1 Sam 21:61 Sam 21:9 he is condemned of falshood and lying. Psal. 52. 3. But suppose the euill report which thou vtterest concerning thy brother,Psal. 52. 2, 3, 4.Ps 52:2Ps 52:3Ps 52:4 be true, yet if it proceed from hatred of his person, thou art a backbiter and slaunderer: For euen as he is a murtherer that killeth a malefactor without judgement, without calling; so he is a slaunderer, who vponupon no necessitie diffameth his brother, though he deserue so to be spoken of.

2. Yea but I (sayth another) in reporting the faults of my neighbour, hauehave regard to his credit: for I tell them to my friend, with this caution, that he shall tell no bodie.

Indeed so doe backbiters vse to say: I hauehave a secret to tell you, but you must keepe it to your selfe. But whether should I say is greater, your mallice, or your folly? that which you would hauehave concealed, your selfe doe vtter. For if you would hauehave it concealed indeed, why doe you not trust your owne tongue rather than another mans? or how can you require that of another, which you cannot obtaine from your selfe?

3. Yea, but he is my friend, and he will keepe it secret. So hath he friends, and they also hauehave friends, by whom the ill report or slaunder may be spread farre and neere. Follow therefore the aduice of Iesus the sonne of Syrach, Declare not other mens manners, Eccles. 19▪ 8, 10, 11. 12.Sir 19:8Sir 19:10Sir 19:11Sir 19:12neither to friend nor foe, and if it bee not sinne to thee, reue…le it not. If thou hast heard a word against thy neighbour, let it dic with thee, and be sure it will not burst thee. A foole trauaileth when he hath heard a thing, as a woman which is about to bring forth a child: as an arrow that sticketh in ones thigh, so is a word in a fooles heart, that is, it must out.

4. Yea, but I doe so report my neighbours fault, as that it may appeare I am sorry for him. Or rather (say I) that thou mayest appeare to be an hypocrite, such as Bernard describeth:Serm. in Ca…. 24 You shall see them sometimes (sayth he) to send p. 106deepe sighes before a slaunder: and so with a kind of grauitie, and slownesse of speech, with a sad looke, and deiected countenance, and dolefull voice, the slaunder is vttered, being so much the more credible, as to them that heare it, it seemeth to be vttered with an vnwilling heart, and with the affection of him that condoleth, rather than of one that is maliciously affected. I am very sorry for him (saith one) because I louelove him, but I could neuer reclaime him from this fault. And another, I had (saith hee) certaine notice of this matter, but it should neuer hauehave been blazed abroad for me; but seeing the matter is made known by others, I cannot denie the truth, with greefe I speake it, but so…t is. And then be addeth: it is great pitty, the man hath good parts, and otherwise he is well qualified, but in this matter (to say the truth) he cannot be excused. This is that which Salomon sayth, Pro. 18. 8. & 26. 22.Prov 18:8Prov 26:22Prou. 18, The words of a tale-bearer are like the words of them that are wounded (that is, they be dolefully vttered) but they goe dowue into the bowels of the belly, that is, they inflict, though hidden, yet deadly and incurable wounds.

By this which hath beene said, it appeareth what is the dutie of eueryevery good Christian, namely, to admonish or reprooue our brother (if need be) to his face; but behind his backe to say nothing of him but good, vnlesse we be compelled thereto by necessitie: and that to this end, either that his neighbour of whom hee speaketh may bee cured from the corruption of the sinne; or he to whom he speaketh, may be freed either from the injurie or from the contagion of the sinne; or he who speaketh, may be preserued from the guilt of the sinne, which by silence hee should incurre. This Christian dutie is duly to be practised of vsus all who would be accounted the sons and heirs of God: and with so much the greater diligence & care we are to eschew the foule vice of backbiting and slaundering, as it is more common in vse, and more hard to bee left.

And to this purpose there are some things to be considered of vsus, some things to be done. Consider, first the grieuousnesse of this fault: for eueryevery slaunderer is a manslayer, p. 107striking his brother in secret, and wounding him as it were behind his backe; yea, as I said before, killing three men with one stroke: he is a serpent which biteth secretly: a diuell, deprauing also such things as are well done. Consider, that by backbiting thou makest thy selfe guiltie of the breach of two commaundements, to wit, the fixt and the ninth. Consider, that in other sinnes men communicat with beasts, but in this, with the diuell himselfe. Consider, that all thy slaunders are registred in the booke of Gods prouidence; and howsoeuer the Lord seemeth for a time not to regard them, yet he will reproue thee, and set them in order before thee. Consider, how much thou wouldest be abashed, if thy neighbour whom thou backbitest, should take thee with the manner, and t…nquam lupus in fabula, Psal. 50. 21.Ps 50:21heare thy tale: how much more oughtest thou to be ashamed, seeing God himselfe doth heare thy slaunders? Consider, when thou art about to speake of thy neighbours faults, with what mind thou speakest of them: for if of hatred, of enuie, of selfeloue, if to diffame him, or by disgracing him to grace thy selfe; bid Sathan auaunt, who seeketh to be a lying and slaunderous spirit in thy mouth. Lastly consider, that of idle words an account is to be made, how much more of malicious and slaunderous words?

There are three things also to bee put in practise, that we may auoid this sinne. First, wee must flie curiositie, whereby men vse to prie busily into other mens behauiour, and securely neglect their owne: So doth Plutarch not vnfitly define curiositie,De curio…it foreign, a desire to be acquainted with other mens euils. For there are many curious persons and busie bodies,Plutarch de curiositate. who with Lamia or the witch in the fable put on their eyes when they goe abroad, but lay them aside when they come home. Such kind of persons Peter by an elegant name calleth foreign, superintendents ouer other mens affaires,1. Pet. 4. 15.1 Pet 4:15 and as it were bishops ouer other mens dioces. And Paule likewise p. 108fitly describeth such kind of women,1… Tim. 5. 13.1 Tim 5:13 which being idle, learne to goe about from house to house: yea, not onelyonly idle, but also prattlers and busie bodies, speaking things which are not comely. We are indeed to obserue one another,Heb. 1…. …4.Heb 1:4 to prouoke vntounto louelove and good works: but we are not like busie bodies, to pry into the conuersation of others, that espying their wants, we should censure them, disgrace or diffame them. Wee may not be many masters to censure others:Iam. 3. 4.Jas 3:4 For in many things we offend all.Rom. 2. 1.Rom 2:1 Therefore thou are inexcusable, ô man, whosoeuer thou …rt that iudgest: for in that thou iudgest another, thou condemnest thy selfe, for thou that iudgest, doest the same things. And …hereunto belongeth the exhortation of our Sauior Christ Mat. Mat. 7. 1, 2, &c.Matt 7:1Matt 7:27, Iudge not, that you be not iudged. For with what iudgement you iudge, you shall be iudged, and with what measure you meat, it shall be measured to you againe. And why seest thou the mote that is in thy brothers eye, and behold a beame is in thine owne eye? Hypocrit, first cast out the beame out of thine owne eye, and then shalt thou see clearely to cast the mote out of thy brothers eye.

The second thing therefore is, that we should be conuersant in judging of our selues, and should, as Plutarch sayth, turne our curiositie inward. For as Bernard well sayth,De interiori Demo, cap. 42. Woe be to that man who neglecteth to amend his owne life, and ceaseth not to carpe at the life of others. If thou wilt be carping, r…tort thine owne sinnes vponupon thee: behold not other mens faults, but thine owne. For if thou view thy selfe well, thou wouldest neuer detract from others. Defile not thy mouth with another mans sinne, neither backbite him that offendeth, but be sorry for him. For backbiting is a grieuous sinne. Tom. 4. ho…il. 3. ad popul.Chrysostome sayth, The diuell bringeth men into this custome, That enquiring into other mens liues, they should neglect their owne: for he that maketh busie enquirie into the life of others, hath no leisure to regard his owne.

Thirdly, wee are to imitate the example of Dauid. Psal. Psal. 39. 1.Ps 39:139. 1. I said (that is, I fully purposed and set downe this resolution with my selfe) I will obserue my wayes, that I sinne not with my tongue: I will keepe my mouth as it were with a p. 109bridle. For if we let loose the reins to our vntamed tongue, we shall find it to be as Iames sayth,Iam. 3. 6.Jas 3:6 a world of wickednes. And because it is a hard thing to tame our tongues, which Iames calleth an vnruly euill,foreign ▪ we are with the same Dauid to pray vntounto God in this behalfe,Psal. 141. 3.Ps 141:3 Set a watch, O Lord, before my mouth, and keepe the dore of my lips. For of our selues we are not able to gouerne our tongues,Iam. 3. 7, 8.Jas 3:7Jas 3:8 as Iames sayth, For the whole nature of beasts, and of birds, and of creeping things, and things of the sea, is and hath been tamed of the nature of man: But the tongue can no man tame. And hereunto belongeth that storie of Pambus recorded in the tripartite hystorie of the Church.Lib. 8▪ cap. 1. For he being vnlettered, went to a learned man to be taught a Psalme; and when he had heard the first verse of the 39. Psalme, I said I will obserue my wayes, that I offend not with my tongue: he desired his master to stay there, for that was sufficient for one lesson. And six moneths after, being reprooued by his teacher, that hee came not in all that while to take out a new lesson, he answered, that as yet he had not learned that one verse. And being long after demaunded, whether as yet he had learned it, he said, That in 49 yeares he had not so learned that lesson, that he was able to performe it. For as Iames sayth,Iam. 3. 2.Jas 3:2 If any man sinne not in word, he is a perfect man, and able to bridle all the body. And as he is perfect, so also blessed, as that wi…e man sayth,Eccles. 14. ….Sir 14 Blessed is the man who offendeth not with his mouth. It remaineth therefore, that eueryevery one should apply this note to himselfe. For as those which find themselues to be giuen to backbiting and s…aundering, mustrepent of this sinne, if euer they hope to rest in the mountaine of Gods holinesse; because as yet they bee not so qualified, as they are who shall inherit the kingdome of God, whose propertie it is, not to slaunder with their tongue: so those who professing religion, hauehave learned to bridle their tongue, and in tender care of their neighbours good name, doe louelove to speake charitably of them, may by this note among others gather assurance vntounto p. 110themselues, that they be the children of God.

The fift note is expressed in these words, That doth none euill to his neighbour. Where first we are to vnderstand the meaning of the words. By neighbour who is meant, all doe not agree. The vulgar sort esteemeth no man their neighbour, who is not vicinus, neare them in dwelling. The Scribes and Pharisies accounted no man their neighbor, who was not their friend: for so were they wont to say, Thou shalt louelove thy neighbour, Mat. 5. 43.Matt 5:43and hate thine enemie. But Christ our Sauiour extendeth the signification of neighbour, to our enemies also:Mat. 5. 44.Matt 5:44 and Luke10, being demaunded by an expounder of the law,Luke 10▪ 37.Luke 10:37 Who was his neighbour? he euinceth, That the Samaritane, though hated of the Iews for his countrey sake, was that Iewes neighbour who had fallen among theeues; and consequently, that eueryevery Iew was to shew himselfe a neighbour to any Samaritane or stranger in the like case. And in the law it selfe the Lord so expoundeth himselfe;Exod. 23. 4, 5.Exod 23:4Exod 23:5 for whom, in Exod. 23, he calleth thine enemie,Deut. 22. 1, 2, 3.Deut 22:1Deut 22:2Deut 22:3 the same in Deut. 22, where the same law is repeated, he calleth thy brother. Now neighbour and brother is vsed in the same sence in the Scripture, as Leuit. Leuit. 19. 17.Lev 19:1719. 17. Thy neighbour therefore is not onelyonly hee which is nigh vntounto thee in place, or neere in friendship, but also he who is neere vntounto thee in nature, as eueryevery man is partaking the same humane nature with thee, whether he be friend or foe, thy countryman or stranger. For all men are brethren among themselues, hauing one father, which is God, and one mother, which is the earth. All are neighbours,Act 17. 26.Acts 17:26 being neare one vntounto another in nature, all made of one blood,Esay 58. 7.Isa 58:7 all one flesh. For euen the poorest man that hath not a clout to couer his nakednesse, he is thy flesh, that is, of the sameflesh with thee, and therefore art to pittie him, & not to hide thy selfe from him. By the word neighbour therfore we vnderstand any man whatsoeuer, eueryevery man being neere vntounto vsus in nature, and neerely joyned to vsus by the common bond of humanitie. p. 111For therefore doth the holy ghost vnderunder the names of neighbour & brother, in the Scriptures signifie any other man whatsoeuer, to teach all men so to be affected one to another, as it becommeth louing neighbours and brothers.

By Euill we are to vnderstand any harme, injurie, losse, or hinderance whatsoeuer, done either to the soule of his neighbour, or to his bodie, chastitie, goods, or good name: for to the soule harme may be done, by scandales in life or doctrine, that is to say, by euill examples, or erronious opinions: to the bodie, by violence; to the chastitie, by fornication and adulterie; to the goods, by theft or robberie; to the good name, by slaunders and ill reports. So that in these words the holy ghost assigneth to the citisen of heauen, such innocencie towards all men, that willingly he will doe no harme to any man, whether friend or foe, whether countryman of stranger, whereby either his soule may be scandalized, his body hurt, his or her chastitie violated, his goods impaired, or his good name impeached. And further, vnderunder this negatiue, the affirmatiue also is required in those which are and shall bee citisens of heauen, namely, That they do not only abstain from euill, but also that they bee willing and ready to doe good to their neighbour,Mat. 5. 44, 45.Matt 5:44Matt 5:45 that is, not only to their friends and welwillers, but also to their enemies.

Thus hauehave we the meaning of the words. Let vsus now come to the scope and purpose of the Psalmist, that is, to shew, that this innocencie is a peculiar note to the sonnes and heires of God, as belonging to them all, and to them alone: for it is the propertie of Gods children to be more readie to suffer than to offer wrong.1. Cor. 6, 7.1 Cor 6:7 For euen Socrates, though a heathen man, could say, That it is better foreign, to suffer iniurie, than to doe wrong. For from offering euill to any, they are restrained by these considerations: First as touching any other men whatsoeuer, they call to mind and consider, that they were created according to p. 112the same image of God; and consequently that they cannot be hurt,Gen. 9. 6.Gen 9:6 but that the image of God also shall be violated. They consider that they are their brethren, of the same nature, of the same bloud, of the same flesh, which affinitie maketh euen beasts of the same kind to louelove one another: and therefore that he which hurteth or wrongeth another, offendeth against humane nature, and violateth humanitie it selfe. And therefore are louingly and courteously affected towards all men, not willingly doing any thing to others which they would not that others should do to them in the like case.

And as concerning those which be of the houshold of faith (in which number when they thinke of particulars they esteeme all that professe the same faith with them) to them they thinke themselues tied by a neerer bond of louelove: For those they embrace as brothers; not onelyonly in respect of creation, but also in respect of adoption, as brothers not onelyonly in nature, but also in Christ: them they louelove and affect not onelyonly as neighbours who are neere vntounto them in nature, but also as those who are one with them in Christ,Gal. 3. 28.Gal 3:28 as being fellow members of the same bodie whereof Christ is the head. And therefore they easily perceiue that no wrong can bee offered to them,Act. 9. 4.Acts 9:4 which doth not redound to Christ himselfe: for what good or euill is done to his members,Mat. 25. 40. 45.Matt 25:40Matt 25:45 Christ esteemeth it as done to himselfe.