The Holy Arbor, Chapter 5 · Section 1 · Commandment 9
The Ninth Commandment.
Thou ſhalt not bear Falſe Witneſs againſt thy Neighbor.
THou ſhalt not bear] that is, Anſwer when thou art asked before a Judge, Deut. 19.17, 18. Falſe Witneſs] by a figure, ſignifieth every word whereby the credit and eſtimation of our Neighbor is either impaired or diminiſhed. By the word Neighbor, any other man is to be underſtood, as Luke 10.29. Gen. 11.3. Eſth. 1.19. Prov. 18.17. for we are all of one blood, Acts 7.26. The Sum of this Commandment recommendeth unto us the care of our Neighbors good-name in all reſpects; to preſerve, as much as in us lyeth, his and our own good-name, ſtopping our ears againſt falſe Reports, ſuppreſſing them, and alway ſpeaking the Truth: So that the drift of this Commandment, is the maintenance of the Truth among men, wherein not onelyonly the bearing of falſe witneſs, but alſo all thoſe things which are of near affinity with it, the general whereof is Lying, are forbidden: So the bearing of true witneſs is commanded. The name of Truth is here taken for Trueneſs or Truthſpeaking; that is, for the agreement or correſpondency of our knowledge and ſpeech with the thing whereof our ſpeech is, for it is then true, when the ſpeech in all agrees with the thing.
This Commandment hath two parts; viz.
1. Falſe witneſs is forbidden, which is
1. In Judgement, which becomes
Perjury,
Theft, or
Murther.
2. Out of Judgement.
2. True witneſs is commanded.
There are two kindes of falſe Teſtimonies in Judgement; viz.
1. Altogether falſe.
2. Falſe onelyonly in part, which is a Cavil or crafty Accuſation, when ſomething is either taken from the Truth, or put to it, or changed.
Falſe teſtimonies out of Judgement are principally three:
1. Backbiting or Slandring, which hurteth three at once, The Slanderer, the Hearer, and the Slandred: Of this kinde are Whiſperers and Talebearers.
2. Flattery, which is a ſmooth foſtering of other mens Vices, Iſa. 5.20.
3. Lying, which is of diverſe ſorts, Pſal. 5.6. There are chiefly theſe five kindes of Lyes; viz.
1. Some proceed of Covetouſneſs, and are very dangerous, being pernicious to our Neighbor.
2. Others be of infirmity or fear, Gen. 12.13.
3. Others be of lightneſs for pleaſures ſake, Matth. 12.36.
4. Other under a colour of Love, called Officious Lyes, when one thinketh by them to do his Neighbor good.
5. Diſſimulation, when one faineth that which is not; or diſguiſing, when one hideth that which is, to the end the contrary may not appear, or ſeem to be.
Truth in ſpeech is twofold; viz.
1. Of the thing ſpoken, when a mans ſpeech is framed to the thing, as it is indeed, or as near as poſſible may be.
2. Of the minde wherein it is conceived, when one ſwears as he thinketh, or is in Conſcience perſwaded of the thing.
The breach in ſpeaking untruth is either
1. In lying, which is againſt a mans knowledge & judgement, or
2. In ſpeaking untruly, which is upon error and raſhly.
Men ſin in lying
1. Publikely, when being called to witneſs a Truth or matter, they ſpeak not the known Truth; alſo when men go to Law for a light cauſe, or no cauſe at all, and ſo are the cauſe of Perjury; when the Lawyer pleadeth an evil Cauſe; and when the Judge maketh not diligent enquiry into the matter ere he give Sentence.
2. Privately,
By prejudicing the good-name of their Brethren, in reviling, backbiting, ſlandering, &c.
By flattering, when a man hideth the hatred of his heart with feigned words.
By falſe Witneſs we ſin againſt
1. God, whoſe Commandment is broken.
2. The Judge, who is deceived.
3. The Hearers, who are brought to have an uncharitable opinion of our Neighbor without cauſe.
4. The Commonwealth, which is diſquieted.
5. Our Neighbor who is hurt, by being defamed.
6. Our ſelves, by corrupting our own Souls with a peſtilent Lye.
The common diſtinction of Lyes; viz.
1. An Officious Lye, which is the telling of an untruth meerly to ſave a mans life, or his Neighbors, or their goods, their freedom or peace, without intending any hurt unto another: And this kinde of Lye hath found ſome favorers; but the leaſt evil muſt not be done that good may come of it.
2. A Pernicious Lye, which is the telling of an untruth to deceive and to hurt our Neighbor, for ſome baſe gain, or out of malice or the like: This is an eſſential property of the Devil.
3. A Jeſting or Sporting Lye, which is the telling of things not true for the recreation of the hearers: This is alſo a ſinful vanity in all ſuch as uſe it.
Rules to be obſerved, that we may do our duty aright towards the maintaining of the credit and good name of our Neighbor; viz.
1. We muſt have a good opinion in Charity of our Neighbor, and a deſire of his credit, eſpecially when he is well reported of.
2. We muſt ſpeak of what is good in our Neighbor, to his praiſe and commendation.
3. We muſt conceal and hide the infirmities of our Neighbor, ſparing to ſpeak of them to his diſgrace.
4. If any thing be done by our Neighbor that may have a tolerable conſtruction, we muſt ſo conſtrue it, and not in the worſt ſenſe.
5. To ſtop our ears againſt all ſlanderous Tales and Reports againſt our Neighbors credit; and when he hath done ought amiſs, to grieve for it, and endeavor to repair his credit, by ſeeking to bring him to Repentance.
In this Commandment is forbidden
1. Unjuſt and falſe Accuſations, or ſuborning Falſe Witneſſes, ſuch ſhall periſh, Prov. 6.19, 21. to accuſe or witneſs againſt one falſly, 1 Kings 21.13.
2. To accept ſlight Witneſs againſt a man, and proceed thereon to Sentence of Condemnation; or to belye the Truth, by giving falſe Judgement for Bribes or Affection.
3. Envy, Diſdain of others, deſire of a mans own glory, 1 Tim. 6.4. 1 Pet. 2.1.
4. Evil Suſpitions, 1 Tim. 6.4. 1 Sam. 17.28. Acts 28.4. Here are condemned hard Cenſures, and ſiniſter Judgements againſt our Neighbor, Mat. 7.1, 2. Acts 2.13, 14, 15. 1 Sam. 1.13.
5. A relation of the bare words onelyonly, and not the ſenſe and meaning of our Neighbor, Mat. 26.59, 61.
6. A Lye, whereby every falſhood with purpoſe to deceive, is ſignified, whether in words or in deeds, or concealing the Truth, or any other way whatſoever, be it for never ſo great a good to our Neighbor: Lying is ſaid to be the ſpeaking of any thing contrary to Truth againſt knowledge, with an intent or purpoſe to deceive; becauſe if unwillingly an untruth be told, it is no Lye; and if a Truth be told, the perſon telling thinking it falſe, it is a Lye in him: for it is not that which a man ſpeaketh, but the maner how he ſpeaketh, that makes it a Lye, Pſal. 12.2. Lying is expreſly forbidden, Levit. 19.12. Pſal. 5.6. & 101.7. Epheſ. 4.21. This Sin makes a man like the Devil himſelf, Joh. 8.44.
7. To pronounce unjuſt Sentence in Judgement; to reſt in one Witneſs; to accuſe another wrongfully; to betray a mans Cauſe by deluſion, 1 Kings 21.12, 13. Deut. 17.6.
8. Openly to raiſe forged tales and reports of our Neighbor, or privily to deviſe the ſame, Rom. 1.20. Levit. 19.16. 1 Tim. 5.13. to ſpread abroad flying tales, or to feign and adde any thing unto them, Prov. 26.20, 21. 2 Cor. 12.20. To receive or believe thoſe tales which we hear of others, Exod. 23.1. 1 Sam. 24.10. Slandering and backbiting. Thou ſhalt not walk about with tales, ſaith the Lord, Lev. 19.16.
9. To accuſe our Neighbor for that which is certain and true, through hatred, and with an intent to hurt him, 1 Sam. 22.9, 10. Pſal. 52.1, 2, 3, 4.
10. To open or declare our Neighbors ſecrets to any man, eſpecially if he did it of infirmity, Mat. 18.15. Prov. 11.13.
11. All babling talk and bitter words, Eph. 5.3. Joh. 19.34.
12. Flattery, whereby we praiſe our Neighbor above that we know in him, Prov. 27.6. Acts 12.22. This is a grievous ſin in the Miniſters of the Word, 1 Theſſ. 25. Jer. 6.13, 14. Rom. 16.18. Diſſembling againſt Truth with fawning inſinuations for by-reſpects, as by extolling him for Liberal who is vainly Prodigal, or him for Frugal who is miſerably Covetous: Such will be curſed, Prov. 14.24.
13. Fooliſh and over-confident boaſting, Prov. 27.1, 2. To be poſſeſſed with vain-glory and ſelf-love, which is the fountain of all Diſgrace-doing unto our Neighbor, 1 Tim. 6.4.
14. To have ears open to falſe Rumors: Thou ſhalt not receive a falſe tale, faith the Lord, Exod. 23.2.
15. To be long-tongued, more ready to blaze abroad the infirmities of others, then to amend our own.
16. In the heart to judge ill of our Neighbor without apparent cauſe, or for ſome infirmities to paſs Judgement againſt any man: This is a moſt common vice, though thereby we uſurp Gods Office, Rom. 14.4. and bring the Judgement of God upon our ſelves, Mat. 7.1.
17. Falſe Records, Ezra 4.19.
18. Deriding and mocking the godly, as the children did Eliſha.
19. To conceive a thought of prejudice wrongfully againſt his Neighbor.
20. To envy the proſperity of our Neighbor.
21. To ſeek onelyonly our own good Report.
22. To be ſuſpicious, 1 Cor. 13.5.
23. To take mens ſayings and doings alway in the worſe ſenſe.
24. To defend an evil Cauſe, and impugn the contrary.
25. To write or ſpread abroad infamous Libels.
26. To raze Deeds, or any Teſtimonial Evidences.
27. To counterfeit another mans hand, or to forge any thing.
28. To ſuppreſs the Truth, whether by fraud, violence, favor, or by any other means.
29. By delivering our judgement of any perſon or thing in words of a double ſenſe.
30. To refuſe to give Teſtimony, when we can and ought, being lawfully thereto required by the Magiſtrate.
31. To deny to give an account of our Faith, when Error ſtands in competition with Truth.
32. To lye, though it be for never ſo good an end, Zech. 13.3.
The Vertues required in this Commandment; viz.
1. A Rejoycing for the Credit and good Eſtimation of our Neighbor, Gal. 5.22.
2. Willingly to acknowledge that goodneſs we ſee in any man whatſoever, and onelyonly to ſpeak of the ſame, Tit. 3.2. Moreover, we muſt withal deſire, receive and believe Reports of our Neighbors good, Acts 16.1, 2, 3. Notwithſtanding, this muſt be ſo performed by us, that in no wiſe we approve or allow of the vices and faults of men, 2 Chron. 25.2. & 27.2.
3. Fairneſs of Minde, being a vertue taking well things well or doubtfully ſpoken or done, and interpreting them in the better part, as far as there are any reaſonable cauſes to induce thereto, and doth not eaſily conceive ſuſpitions, neither ſticketh upon ſuſpitions, though they be ſuch as are juſt and have reaſonable cauſes, nor determineth ought by them, unleſs the Honor of God be intereſted therein; yea, to interpret a doubtful evil to the better part, 1 Cor. 13.5, 7. Gen. 37.31, 32, 33.
4. Not to believe an evil Report running abroad amongſt the Common People, by the whiſpering of Talebearers, as it were by Conduit-pipes, Pſal. 15.3. Jer. 40.14, 16. Prov. 25.23.
5. Taciturnity or Silentneſs, which withholdeth in ſilence things ſecret and unneceſſary to be ſpoken, where, when, and as far as is needful; and avoiding overmuch babling and talkativeneſs; to keep ſecret the offence of our Neighbor, except it muſt of neceſſity be revealed, Prov. 10.12. Mat 1.19. & 18.16. Contrary hereto is prating and fooliſh pratling; alſo Peeviſhneſs and Moroſity.
6. To get a good Name and Eſtimation among men, and to keep the ſame when we have gotten it, Phil. 4.8. Now a good Name is gotten thus; viz.
1. If we ſeek the Kingdom of God before all things, repenting us of our ſins, and with an earneſt deſire embrace and follow after Righteouſneſs, Prov. 10.7. Mark 14.9.
2. We muſt have a care both to judge and ſpeak well of others, Mat. 7.2. Eccl. 7.13.
3. We muſt abſtain from all kinde of wickedneſs; for one onelyonly vice or ſin doth obſcure and darken a mans good Name, Eccl. 10.1.
4. We muſt in all things earneſtly ſeek for the Glory of God onelyonly, and not our own, Mat. 6.5, 6.
7. Truth, which is a firm Election in the Will, whereby we conſtantly embrace true Sentences and Opinions, ſpeak that which is true, keep Covenants and Promiſes, and avoid all deceitful diſſembling both in ſpeech and outward geſture, and all to the Glory of God and the Safety of our Neighbor. Repugnant to this vertue are all Lyes, as well Lyes of courteſie, called Officious Lyes, as others; alſo vanity or levity, and the like.
8. Simplicity, which is open Truth without wrinkles or circumlocutions, a vertue which doth properly and plainly ſpeak and do ſuch things as are true, right, and honeſt with a ſingle heart. To this is repugnant Doubleneſs in Maners and Converſation.
9. Conſtancy, being a vertue not departing from the known Truth, neither altering purpoſe without good and neceſſary cauſes, but conſtantly ſpeaking and doing ſuch things as are True, Juſt and Neceſſary: Contrary whereto is Lightneſs and Pertinacy.
10. Affability or Readineſs of ſpeaking, which is a vertue gladly and with ſignification of good will, hearing, anſwering, ſpeaking where need is upon a neceſſary cauſe.
Raſh Cenſure of men being a high breach of this Commandment, may be committed theſe many ways; viz.
1. When things are well done, to carp and cavil at them without cauſe that is juſt.
2. When actions and ſpeeches indifferent are taken in the worſe ſenſe.
3. When upon light occaſion and uncertain Reports, we ſuſpect and ſurmiſe evil of our Neighbor.
4. When we ſee any want in our Neighbors ſpeech or behavior, to make it worſe then it was, or indeed it is.
5. When we ſpread abroad and publiſh the wants of men to defame them, which might better be concealed, and in Conſcience and Charity ought ſo to be.
6. When we ſpeak nothing but the Truth of another, yet withal do inſinuate thereby ſome evil of the party in the hearts of the hearers: This is a peſtilent practice, and too much uſed.
7. When in hearing the Word Preached, and ſins reproved in the Congregation, ſome miſapply the ſame, with ſpight againſt the Miniſters perſon or his Miniſtery.
Reaſons againſt Raſh Judgement; viz.
1. The practice of it cannot ſtand with Chriſtian Charity; for Charity bindes us to walk in Love, and Love ſuſpecteth not evil, but thinks the beſt always.
2. When thou ſeeſt a man erre, conſider, thy ſelf art or may be guilty of the like or worſe.
3. Conſider, That God the Father hath committed all Judgement unto his Son, who now judgeth by his Miniſters.
4. Conſider, That thou art unable to judge aright of other mens actions, being ignorant of many circumſtances thereof, for thou knoweſt not haply with what minde, or to what end the action was done, nor the cauſe why he did it, nor the ſtate of his perſon, nor the maner of his temptation thereto.
5. He that gives raſh Judgement of another is worſe then a Thief that ſteals away a mans goods: for he robs him of his good Name, which Solomon ſaith is to be choſen above great riches, Prov. 22.1.
Three things Required in judging of others aright; viz.
1. We muſt have recourſe to the cauſe of our Judgement: for if the Cauſe be inſufficient, then our Judgement is Raſh and unlawful.
2. We muſt have Authority and Warrant by lawful calling to give Judgement, or elſe ſome thing which is anſwerable thereto, though the Judgement be private: for private men in private Judgement, though they want this Authority by a lawful calling, yet if they have that which is anſwerable thereto, that is, the Affection of Chriſtian Love, then they may judge.
3. We muſt alway have a good end of our Judgement; that is, the Reformation and amendment, not the defarning of our Brother.
Since Truth is the chief and principal thing required in this Commandment, conſider in the laſt place that there is a fourfold Truth; viz.
1. Of Judgement, when a mans Judgement agreeth with Gods Word, which is the Touchſtone of Truth: So as the Principles of that Religion which he profeſſeth, and his opinion concerning the ſame, are ground thereon, and may be warranted thereby; This is the ground of all the reſt, to which muſt truth of heart be added; and where truth of heart is, there will be Truth of ſpeech and action: for ſincerity in the heart will keep the Tongue from lying, and the carriage of a man from diſſimulation and deceit. This Truth of Judgement is directly oppoſed to Error.
2. Of Heart, which is the ſingleneſs and ſincerity thereof, whereby a man ſeeketh to approve himſelf to God the Searcher of all hearts, and to be accepted of him. This is oppoſed to Hypocriſie, whether open or ſecret.
3. Of Speech, which is an Agreement of the words of a mans mouth, both with his minde and alſo with the matter which he uttereth, Eph. 4.25. This is oppoſed to lying, when a man ſpeaketh againſt his Minde and Conſcience, and to Falſhood, when a man ſpeaketh contrary to the thing it ſelf.
4. Of Action, which is a plain, faithful and honeſt dealing in all things, whether we have to do with God or Man; when men neither make ſhew of doing that which indeed they do not, or of doing it otherwiſe then they do. This was it Chriſt commended honeſt Nathaniel for, Joh. 1.47. and is oppoſed to Diſſimulation and Deceit.
Motives to ſtir up in us a deſire of Truth; viz.
1. The Excellency of it; it maketh us like God himſelf, for he is the Lord God of Truth, Pſal. 31.5. his Son is Truth, Joh. 14.6, 17. his Holy Ghoſt the Spirit of Truth, Jam. 1.18. his Word the Word of Truth, Pſal. 19.9. and his Promiſes, Commandments, Judgements, Ways and Works, all Truth, Pſal. 119.
2. The Neceſſity thereof; for without it no Grace can be of any uſe: therefore the Scripture commendeth Faith unfeigned, 2 Tim. 1.5. Love without Diſſimulation, Rom. 12.9. and Wiſdom without Hypocriſie, Jam. 3.17.
3. The Benefit of Truth; for the leaſt meaſure of Grace ſeaſoned with it, is acceptable to God, and in that reſpect very profitable to us.
There is no greater Ornament or Beauty to Religion, then Soundneſs and Evidence of Truth: This is the very Glory and Crown thereof; as for Antiquity, Univerſality, Unity, Uniformity, Succeſſion, Conſent, Multitude, Pomp, Revenues, and the like, being ſeparated from Truth, are but vain gloſſes, or ſo many Pearls in a blinde eye, to make it ſo much the more deformed. This is it made the Martyrs ſo valiant, David a man after Gods own heart, Nathaniel ſo gracious in Chriſts eyes, Job ſo couragious, patient and conſtant, and Paul ſo unconquerable. Truth is a comelineſs in every thing.
God is the God of Truth, no Lye can ſtand
Ʋnpuniſh'd by his All-Revenging hand:
Who calls God Witneſs to what is not true,
Stile him we may The Crucifying Jew;
And does what in him lies to make thereby
The God of Truth the Author of a Lye.
We ſay the Lye deſerves the Stab: Are men
So tender of their Credit? much more then
Jealous is God of his, who will not take
The Lye of Creatures for his Honors ſake.