A Complete Body of Divinity, Sermons · 205 (Questions 76-77)
SERMON CCV.
QUESTION LXXVI.
WHICH is the Ninth Commandment?
ANSWER.
THE Ninth Commandment is, Thou ſhalt not bear Falſe Witneſs againſt thy Neighbour.
BY the former Precept we were taught what is the Duty of Love which we owe to our Neighbour, with regard to his outward Eſtate; we are now to paſs over to the Conſideration of this Love, as it is to be exerciſed in regard of his Good Name. The words of the Command ſeem to have a ſpecial reference to a Publick Teſtimony that is born againſt another, before Judges that have Power to enquire into a Caſe; but it is not to be reſtrained to that, but hath a reſpect to all the Reports that we make concerning another unto others. The word tranſlated Bear, firſtly ſignifies to Anſwer, becauſe Judges are wont to ask the Witneſſes what they can Teſtify in …uch a Caſe; but it alſo ſignifys to Hear what another ſaith, intimating that we are not to receive a Report to another's Infamy; and it is extended to all manner of ſpeaking, whether asked or no. The word Falſe ſignif…s …oth that which is Lying and Per…ilious, and ſo engroſſeth not only things Fals;e but things ſpoken to D…fame another, tho True in themſelves. The word witneſs, doth not ſignify the Thing aſſe…red; but the Perſon a…e…ting: it doth no ſignify T…ſtimonium, but Testis; and is, . …. Thou ſhall not ſpeak as a …alſe witneſs And by Neighbour, tho' the word firſtly ſignifys an Aſſociate or Companion, yet it is uſe …in Scripture for any other Perſon whatſoever.
AND we may here obſerve, That this Command doth not aim at the Confirmation of a Teſtimony by an Oath, for we formerly obſerved That to have a proper reference to the Th… Command, where we took …n Account of it. And there is a great difference between a plain Teſtimony, and an O…th, which is ſometimes added for the Confirmation of it But the true comprehenſion of the direct meaning of this Precept will be diſcovered in the Conſideration of the things that follow.
QUESTION LXXVII.
WHAT is required in the Ninth Commandment?
ANSWER.
THE Ninth Commandment requires the maintaining and promoting of Truth between Man and Man, and of our Own and our Neighbours Good Name, eſpecially in Witneſs hearing.
UNDER this Anſwer, we have the Comprehenſion of the Affirmative Duties which property refer to the Ninth Command, which are generally aſſign'd to Man's Credit, or Good Name; becauſe a Man's own Credit is greatly concerned in his ſpeaking of the Truth, nothing being a greater Reproach than to be branded for a Liar; and another's Good Name is expoſed by Falſe and Infamous Reports againſt him.
BUT the Command it ſelf, is of a larger extent, and graſps in it whatſoever belongs to a Teſtimony, which is born by one concerning another, or concerning himſelf; for the word Neighbour comprehends under it both the Man himſelf and every other Man; and a Perſon may Break this Command, as well by a wrong Teſtimony concerning himſelf, as concerning another. And ſome think that this Precept, as well as the next, hath a reſpect to the Four that go before in the Second Table; And the H…ar… or inward Man is as truly concerned in this Command, as the Tongue or outward Man; we may think, as well as ſpeak Falſely concerning our ſelves or others.
THE general Vertue which is required with reſpect to this Command is Veracity, as it refers to a Teſtimony: Tho' there be other Vertues alſo required to be exerciſed in a right obſerving the Duties here required, as will be afterwards obſerved. Truth then is the great thing that we are here concerned about with reſpect to a Witneſs, which is born by us, either to and in our ſelves, or openly to others. We may therefore begin with conſidering the Nature of Veracity, and of a Teſtimony, which will open a way to a more diſtinct Conſideration of the ſeveral Duties comprized under this Precept.
VERACITY; if we ſpeak of it as an Habit or Vertue, is, a Diſpoſition in the Man to maintain and pro…ote the Truth. This therefore is put into the Character of a Godly Man, Pſal. 15.2. He ſpe…keth the truth in his heart.
AND here we may obſerve,
[1.] THE Subject about which this Vertue is employed. i. e. Truth. Now Truth may come under a Threefold Conſideration, viz. As it is in the T…ing it ſelf, as it is in the Underſtanding, and as it is communicated to others; and all of theſe are here to be conſidered, tho' the two latter are nextly intended in this Command.
1. TRUTH in the Thing is, a Relative Aſſertion of it, whereby it is ſuited for the Underſtanding to diſcover it, in its Nature, Cauſes and Effects. It is founded in the Thing it ſelf, and it is ſo whether the Underſtanding do rightly reſent it or no. This is uſually called Metaphyſical Truth, and belongs inſepararably to every thing that hath a Being; it conſiſts in the reality of the thing; if the thing be, it is T…e, and all that wherein it diſcovers it ſelf to be; and to be ſuch a thing, and no other, is from the Truth of it. And this is the Foundation on which the other Notions of Truth are built, and to which they muſt be reduced.
2. TRUTH as it is in the Underſtanding, is, the right Conception which the Mind entertains concerning the Thing. When the Mind takes up a right Conception of the thing as it is, and is not miſtaken about it; when it hath a true Idea of the thing, that is Truth as it is ſeated in this Faculty; and this is uſually called Logical Truth, or Axiomatical, when the Underſtanding paſſeth a true Judgment on the thing, and takes up therewithal; and a miſtake here is properly Error which contains a Falſhood in it, which is contrary to the Truth. and proceeds from a deceived Judgment; and this eſſentially belongs to the Veracity under conſideration, for if the Mind be impoſed on, and entertains wrong Conceptions of things, it lays a foundation for a Falſe Teſtimony.
3. TRUTH in Communication, is, when we expreſs the thing as it is, according to a Right notion which we have taken up of it. And there are two things which muſt here go in Conjunction, to render it Truth, according to the mind of this Precept, viz. both a Conformity to the Reality of the Thing, and to our Conception which we have taken up about it: If we declare not the thing as it is, it is Falſe; and it we ſay the Truth of the thing, yet if we ſpeak it contrary to our own Underſtanding of it, it is a Falſhood to us; and this is that which is called Ethical or Moral Truth, and is eſſential to Veracity, as it is rooted in the Will, which enclines the Man to choſe and love the Truth, and to renounce and hate all Falſhood, which influenceth both the Words and Actions. Hence,
[2.] I… is a Diſpoſition in the Man to Maintain and Promote the Truth. A Man may know the Truth, and ſometimes ſpeak it, and yet …e no Friend to it: Whereas this Principle is required to be in every one that would Obey this Precept; it therefore is a Diſpoſition of one that is Gracious, Pſal. 119.104. I have every f…ſe …ay. Hence that, Eph. 4.25. Wherefore putting away lying, ſpeak every man truth with his neighbour. And tho' there be ſome in whom the Moral Principle of right Reaſon hath ſuch influence, that they abhor Falſhood, and glory in Truth, and ſimplicity of Carriage; yet without t…e …an…cation of the Spirit, which puts Truth into the inward parts, every Natural Man hath a Natural prevalent Diſpoſition to …a…ſhood in him; for which reaſon the Pſalmiſt ſo earneſtly. Prayed that it might be removed from him. Pſal 119.29 Remove from me the way of …ying
II CONCERNING a Teſtimony, we may obſerve, that the Word in ſtrictneſs o… ſpeech, is, an Evidence given i… to la…ſu…u … to …nfirm the Truth of ſome matter of Fact, the Truth whereof is under Enquiry. Some therefore have reſtrained this Precept to be a Direction about the Righteouſneſs required in Legal Proceſſes; but tho' this be compri…ed in it, yet it hath a larger extent; and accordingly, the Word Teſtimony will admit of a more La… Interpretation; and it may be applied to both the inward Witneſs of …e Man's practical Underſtanding in him, and to the Diſcovery that the Man makes of his Mind, by Words or Actions. In the former of theſe regards, it is the witneſs which the Man Judgment bears in him, to the Truth of the thing which he gives Credit to, or is Conſcious of: hence that, Rom. 91. I ſay the truth in Chriſt, I lie not, my conſcience alſo bearing me witneſs in the ho… Ghoſt. In the latter Senſe, it is the Confirmation of a thing, that is ſaid, or done, upon the Credit of the Perſon himſelf, who ſaith or doth it; and that, whether it be in a ſolemn manner, before lawful Authority, or in ordinary Converſe among Men. And here are two things to be conſidered, viz. The Thing that is ſpoken or done, which is the Matter of the Teſtimony; and the Affirmation or Negation of it, by the Perſon, which is the Form of it. A Man may mention a thing which is either True of Falſe, but he neither Affirms nor Denies it, and this is no Testimony; but when he adds one of theſe two to it, it then amounts to a Teſtimony. And there is this difference between an …ath, and a plain Teſtimony; In an Oath, the Man calls in the God of Truth to be a witneſs of the Truth of what he ſpeaks: Whereas in the other he only pawns his own Credit for the Confirmation of it; and for that reaſon, the Credit given to it by Men is, according to the Eſteem he hath among Men for his Veracity: If therefore the Man hath a Reputation of a common Liar, his Teſtimony is deſpiſed and rejected by all that know him; but if he hath obtained an Opinion of being a Man of Truth, his Authority will go a great way with ſuch as have ſuch an Eſteem for him. New a Teſtimony may come under a double Conſideration, or is of two ſorts.
1. ASSERFORT: When a perſon bears Win…eſ to a thing that already is, or hath been. And this is that which is of the greateſt uſe in …ers of Judgment, or trials of Caſes between Man & Man; and hath alſo its neceſſary uſe in the common Converſe between Men, and humane Society cannot be preſerved in quiet and ſafety without Veracity in it. This is concerned in matters of Fact, and in all Hiſtorical diſco…des, concerning Perſons and Things; in all of which, regard is to be had to the frath; and a…d Falſehood is to be carefully avoided. Hence that, Zech. 8.16. Speak ye every man truth to his neighbour.
2 PROMISSORY: When a perſon gives his Teſtimony to ſomething that is Future, to which he obligeth himſelf: on this alſo he …wns his redit, which ſtands for the performance of it, and his Veracity is the bond which he gives and another accepts of, and depends on him for the performance of which he ſo gives his word for: and this alſo is put into the Character of a good Man, Pſal. 15.4. He ſweareth, … changeth not.
THESE things thus premiſed, we may deſcend to take a more particular account concerning the Duties which have a proper referance to this Command.
HERE let us obſerve this General Rule, viz. That This Precept belongs to the Second Table of the Moral Law, and therefore refers to the Love which is required of Mankind one to another, and which every one owes both to Himſelf, and to his Neighbour; and therefore whatſoever properly belongs to that Love, in regard of the Teſtimony that the Man giveth, is hitherto to be reſerved; which will open to us a way large field. And I ſhall here confine my ſelf to theſe things which are principal & comp…enſive. And here,
Firſt IN reſpect of an Aſſertory Teſtimony, whether in the Courts of Judicature, or out of them. There is a Duty incumbent both upon thoſe who give their Teſtimony, and thoſe who receive it.
1. IN regard of thoſe that Give their Teſtimony. There are ſeveral weighty Duties incumbent on them; the principal whereof are theſe that follow:
1. THEY are to be very cautions when they do Give their Teſtimony concerning any matter, and that whether before Authority, or in their Ordinary Diſcourſes. They ought therefore duly to ponder in their Minda, whether they have a Call of God to declare what they know upon the Account. The wiſe Man obſerves, Eccl. 3.7.11. There is a Time to ſpeak, and a Time to keep ſilence: every thing is beautiful in its ſeaſon. And here two things are mainly to be obſerved,
(1.) TO Teſtify againſt Sin, when we are called to it. We may have a call from Authority, when cited to give evidence in & caſe, wherein wickedneſs is to be detected, and that is a call from God, and we cannot righteouſly withhold it: and when the Sins are ſuch, as the not …inging them forth, & witneſſing againſt them, will tend to the Publick hurt; eſpecially, when Notorions Crimes cannot be legally detected without our Teſtimony, we then owe it as a Duty to the Glory of God, and the welfare of the People we live among, to after our Witneſs againſt it. But when we are not put upon it, and the Tranſgreſſion be an Infirmity, Charity may require, that we do not offer a complaint againſt others; for Love covers a Multitude of Sins.
(2) TO defend our own or our Neighbours Innocence, when expoſed, and this both in Publick, Indicatiories, and Private Occaſions. When any are openly accuſed of Scandalous Crimes, and like to ſuffer Igueminy & Penalty. and we are able to Relieve them by our honeſt Teſtimony, both Juſtice and Charity requires it. Prov. 24.11, 12. If thou forbear to deliver them that are drawn unto death, and thoſe that are ready to be ſlam: If thou ſayest, Behold, we knew it not: doth not he that pondereth the heart conſider it? and he that keepeth thy ſoul, doth not he know it? and ſhall be not render to every man according to his works? And when they are like to ſuffer in their Eſtate, and we can afford them relief, there is a like reaſon that we hold not our Peace; we ought alſo to be ready to defend them againſt the reviling Reproaches of Malevolent Tongues, and take their part; and we ought to ſpeak alſo in our own defence, when like Injuries are offered us: So did Paul, Acts 24.10.
2. THEY ought to Teſify Nothing but the Truth, and that upon their own Knowledge. We before obſerved a difference between a meet Report, and a Testimony: the former being only a Declaration of a thing, neither the Afforming or Denying of it, but the Other is Atteſted to. By the former of theſe, it is certain, that Men are by this Precept required, to be cautious how they ſpread Uncertain Reports, left they be made the Authors of them; but it is yet more important that Men be exceeding careful, how they lay their Credit to the ſtake for any thing which they ſay: and for that reaſon it is requiſite, that they are not miſtaken in the thing, but that it is certainly ſo. For if the Thing it ſelf be Falſe, it hath the matter of a Ly in it, and our raſhneſs, in aſſerting it, will involve us in guilt: and tho' the thing it ſelf ſhould eventually prove True, yet if we did not Know it to be ſo, we break this Command. For if a Man give a True Teſtimony, it is not enough, that there be Truth in the thing, but this Truth muſt be imprinted on our Underſtandings. When therefore God ſpeaks of Himſelf as a Witneſs, He thus expre…leth it, Jor 29.23. I know and am a witneſs, ſaith the Lord. Now a Man's Conſcience may be a ſufficient Aſſurance to him, in reſpect to himſelf, (Rom. 91.) becauſe it is privy to what is within him; but in reſpect of another, it muſt be by the Senſes, either Hearing, or Seeing, Au…thus his, &c Now there is a Moral certainty, as ſome call if, when though Men did not See, or Hear the thing, yet they have ſtrong reaſons to Credit it; either from notorious Circumſtances, or credible Reports; but this is but preſumptive, and may be Fallance us. A Man may teſtify that he Heard ſuch Reports, but to aſſert plumply, that the thing it ſelf is ſo, is too much; and he that ſets a due Value upon Truth, will be careful to himſelf in this regard.
3. THEY ought to give their Teſtimony, in plain inteligible Words, and without a mental Reſervation. A Teſtimony is to give Credit to the thing Teſtifyed, and to inform others of the Truth of things, and therefore ſhould be adapted there unto: It ought therefore to be made Plain, and not be delivered Fallaciouſly, either in Words which are of Ambiguous ſenſe, or may be underſtood otherwiſe than Vulgarly, and in the common ſenſe of Men they are uſed: [It is true, Tropical and Figurative Words, may be uſed, when they are as well underſtood as Plain ones, but all Ambiguities are to be avoided, elſe Men will be impoſed on, and made to Credit an Untruth:] And Men ought to ſhun all Reſerves in the Mind, which if uttered, would make the matter quite contrary: (But of theſe, more under the next Queſtion.) But this is certain, For a Man to aſſert a thing, ſo as purpoſely to Deceive, or Impoſe on the Credit of another, is a Breach of this Command: And that is included in, Pſal. 15.2. He ſpeaketh the Truth in his Heart.
4. THEY ought to ſpeak the Whole Truth, when called to it. A Man may ſay the thing which is True, and yet by ſuppreſſing Part, may be guilty of Wrong, Injury, Slander, and it is many times pernicious; and there have been many ſuch Teſtimonies, as have coſt Men their Lives, when if related in the Full, would have juſtified them. To take Part of a Man's Words, and omit thereſt, may impute Blaſphemy to a Man, as if he repeats, Pſal. 14.1. The Fool hath ſaid in his heart, There is no God, &c. And if we examine Doeg's Teſtimony, 1 Sam. 22.9, 10. there ſeems to be no Falſhood in it; but he told not the Whole Story, and it coſts the Prieſt's Lives; and for it he hath the brand of a Falſe Tongue put upon him. Not as if a Man were bound at all times, to any that ask him, to tell All, or any Part, of the Truth of what is enquired of him, when he is not obliged in Duty to it; and there is no wrong done by the Concealment, eſpecially when Hurt is like to be done by the telling of it, either to his own damage, or the harm of another: And tho' we may not tell a Ly to ſuppreſs the Truth, yet we may either plumply refuſe, or put Men off with other Diſourſe, or only tell them one part, and conceal the other. It was no breach of this Command in Soul, 1 Sam. 10.16. And Soul ſaid unto his uncle, He told us plainly that the aſſes were found. But of the mitter of the kingdom, whereof Samuel ſpake, he told them not. Nor in Jeremiah, Jer. 38.27. &c. Tho' as to the reply of Rahab, ſo regard of the Spies, Joſh. 2 And that of Egyptian M…dwives. Exol. 1.19. tho' ſome Juſtify them, I rather think, it is to be imputed to their ſinful Infumity; and tho' God Bleſſed them on account of their Faith, yet He did not by it Command their Sin, tho He Pard…ed it
5. THEY ought to keep their O… and that Neighour's Secrets. A thing is therefore … led a Secret, becauſe it ought not to be Divulged to all, or made Publick; and there is no Man of thought, but hath thoſe Secrets which he cannot comfortably keep ſo cloſe, but that he muſt have ſome Conſident, to whom he may unboſom himſelf; and in nothing more is a Friend neceſſary than in this; and he muſt needs be unhappy that hath none, becauſe he dates to truſt none. But then, he is Falſe to himſelf, who betrays his own Secrets, and he is Untrue to his Friend that divulge in his Faithfulneſs is here required, and it is an evil time, when that of the Wife Man is verified, Prov. 20.6.—A faithful man who can find. And that, M… 7.5. Truſt ye not in a friend, put ye not confidence in a gurde: keep the doors of thy mounth from her that lieth in thy boſom. It is therefore adviſed, Prov. 25.9. Dabate thy cauſe with thy neighbour himſelf; and diſcover not a ſecret to another. There is always …im…icit, and for the moſt part and explicit Obligation of Secrecy in ſuch a Truſt, which cannot be Broken without Falſhood.
6. THEY ought to be careful to maintain each others Credit in the world: There is a Good Name which is better than precious Ointment, Ecel. 7: 1. And ſuch an eſteem we ought to have both of our Own and our Neighbours. And there are two things, which are our Duty on this account; One is, THAT we ſhould take all proper Advantages to ſpeak Well of our Neighbour. It is true, Self Applauſe is not here encouraged; and for Men to Trumpet their Own Praiſe is not Good; and it is a ſign, that either a Man lives by Bad Neighbours, or hath little Commendable in him, that he muſt needs be his own Herald; tho' it is a Duty incumbent on every Man, to endeavout that in all things his Life may Commend him; as, Matth. 5.16. Let your light ſo ſhine before men, that they may ſee your good works; and gloriſy your Father which is in heaven. But for our Neighbours. it is our Duty to obſerve what is Commendable in them, and be ready on all proper occaſions to give it to them freely. Prov. 31.31. Give her the fruit of her bands and let her own works praiſe her in the gate. Only Care is here to be had, that we do not do wrong to the Truth on the other hand, by giving to any the Commendation of Vertues which they are ſtrangers to, or peactiſing them for that which is indeed their ſhame; which would be to impoſe upon others, & encourage them in things which are indeed their ſhame. THE other is, To Hide their Infirmities. the diſcovery whereof would tend to their Reproach. There is great difference between Frailty and Wickedneſs The Best of Men, in this Life, do labour of much ſinful Infirmity, and are tvo frequently overtaken with that which would be their Reproach among Men, if publiſhed on the houſe…top: But we ought to be very Cautious of wounding their Reputation, by Reflections upon them in this regard. We ſhould therefore beware of Deſtraction, as well as Flattery, both being contrary to the Duty required in this Command. It belongs to the Love required of us, to have a Mantle to caſt over ſuch things as theſe, 1 Pet. 4 8. And above all things have fervent charity among your ſelves: for charity ſhall cover the multitude of ſins. As therefore in is a ſin & folly for a Man to publiſh his own Diſgrace, ſo it is Uncharitable to lay open anothers weakneſſ…s.
7. THEY ought to uſe great Candor in Interpreting, the Words & Actions of their Neighbours. It is true, charity is not to put out its Eyes, there may be things very plain & notorious; but it ought not to look thro' the perſpective of Prejudice, and Suſpicion, but to be always ready to make the moſt Favourable Conſtruction, and as far as may be, to take things in the better part. The Philoſopher was wont to ſay, That every thing hath Two Handies, and we ſhould beware, by which of them we take hold of it. We may Hear the words that are ſpoken, or See the things that are done, but they may be capable of a Double conſtruction, and this Command enjoyns us to put the Beſt on them, which they may fairly bear. Raſh Judgment is to be ſhunned, and we ſhall need our Neighbours Charity in this regard, and therefore ſhould allow him ours, elſe we may meet with our own meaſure: Mat. 7.1, 2. Judge not, that ye be not judged. For with what judgment ye judge, ye ſhall be judged: and with what meaſure ye mete, it ſhall be meaſured to you again. It is one of the remarks which the Apoſtle makes upon Charity, and it is here applicable, 1 Cor. 13.5. Charity thinketh no evil. Every Man of Candour is willing to Think the Beſt of his Neighbour, as well as to ſuſpect the worſt by himſelf. It is eaſier to know what is done; then to judge of, and determine what are the Intents and Purpoſes of him that doth it. To ſay, ſo he ſaid, and ſo he did, meaning ſo, which ſome put unto their Teſtimony, is ordinarily too much, and makes it a Falſe witneſs; to reſolve that this was of prepenſe Malice, when it might as well be of Ignorance & Inadvertency, is too hard a Cenſure. Not to allow another to give his own Meaning, in things Ambiguous, but to make one for him, is over hard. If Reaſon be on the Beſt ſide, we ſhould take up with it, and reſolutely ſuppreſs all Jealouſies on the other hand, as injurious. If arguments Pro & …n, do ſeem to be of equal weight, we are to put in our Charity to turn the Scale. If it ſeem more to incline to the worſt Interpretation, tho' we may prudently ſuſpect, yet not raſhly to Determine: And we ſhould always be ready to embrace that which may rationally remove the Jealouſies, and reſtore our perfect Charity.
IT is too remarkable, that profeſſing Chriſtians are very defective in this duty; Jealouſies and Suſpicions do readily dart into us, and our Corrupt Nature over eagerly entertains them; and there is nothing which maketh more diſquiet and troubleſome diſtance in Affection between Men; for which reaſon we ought to be very Watchful over our ſelves, to uſe all Endeavours to nouriſh this Candour, wherein God would be more Glorified, and mutual Chriſtian Love and Edification be advanced.
[NOVEMBER 13.1705.]