368

tive part.

The affirmative part.

OF THE NINTH COMMANDMENT AND ITS REQUIREMENTS.

will say that answering is here used for speaking or saying, as it is oftentimes; (Matt. xi. 25. Luke xiv. 3, 5. Matt. xxviii. 5.) and then the meaning is, that we must not give a false testimony of our neighbour either publicly or privately, whether it be with or against him. Or if we had rather take it of legal testimonies in courts of justice, then by a synecdoche we must under this one kind understand all other kinds of false testimonies: but this is here named as the chief, and of all the rest most hurtful and pernicious, to comprehend under it all the rest, as it is in the other commandments. The negative part then of this commandment generally forbiddeth all false, vain, and offensive speeches concerning our neighbour; whether it be for or against him, whether in judgment or out of judgment; although principally here are forbidden all false testimonies which tend to the prejudice of the fame or state of our neighbours; or more briefly, it forbiddeth all falsity and untruth, especially that which is prejudicial to our neighbour in any respect, or to ourselves. The affirmative part doth require two things; the conversation of the truth, and of our own and neighbours' good name; with all duties of the tongue of the same nature and kind, together with all helps and means tending hereunto. For great care is to be had of our speech, seeing it is an excellent faculty peculiar to man; and being a special gift of God, it must not be abused to God's dishonour, and our destruction. Neither are words slightly to be regarded, seeing we must give an account of every idle word; and by our words we shall be justified or condemned. (Matt. xii. 37.) And the wise man telleth us, that death and life are in the power of the tongue, (Prov. xviii. 21.) and that a wholesome tongue is a tree of life, whereas an evil tongue is an unruly evil, and full of deadly poison, (James iii. 8.) which if we do not subdue and rule, whatsoever profession we make of religion, it is all in vain. (James i. 26.) The sum of the duties of the tongue of the duties here required is, that our speeches be both true and charitable: here requirfor these must inseparably go together. For charity rejoiceth in the truth, (1 Cor. xiii. 6.) and the truth must be spoken in love, (Eph. iv. 15.) For truth without love savoureth of malice; and charity without truth is false, vain, and foolish. These duties then of the tongue, required in this commandment, are to be referred unto two heads, 1. The conservation of truth amongst

The sum

ed.

OF TRUTH AND ITS OPPOSITES.

369

men. 2. The conservation of our own and our neighbour's fame Of truth. and good name. Concerning truth we have to say two things; first, what this truth is, and, secondly, the means of conserving it. There are to be considered in truth itself three things, (1.) What it is; (2.) Whether it be to be professed; (3.) After what manner. Truth or veracity is an habit of speaking that which is true from our hearts. (Psalm xv. 2.) Whereunto are required two things; first, that our speech be agreeable to our minds; and, secondly, that our minds be agreeable to the thing. For though we speak that which is true, yet if we think it false, we are liars; because our tongue agreeth not with our minds: and if that we speak be false, and yet we think it true, we do not speak truly. For though truth be in our hearts, yet a lie is in our mouths: and though we cannot be called liars, because we speak as we think; yet may we be said to tell a lie, because that we say is false. And of this truth there is very great necessity, for if speech be necessary, (as all confess) then also speaking truth; without which there would be no use of speech. For take away truth, and it were better that we were dumb, than that we should be endued with this faculty of speaking. There are also other motives to embrace it, namely, because it is both commended and commanded in the Scripture. It is commended as a virtue which God greatly loveth, as a note of a citizen of heaven, (Psalm xv. 2.) and of one who shall be established for ever; (Prov. xii. 19.) and it is commanded, (Eph. iv. 25. Zach. viii. 16, 19.) But it is not only sufficient to know the truth and believe it, for we must also upon all fit occasions profess it with our mouths. (Rom. x. 9, 10. Matt. x. 32, 33.) And this must be done freely and simply; the former, when as we profess it willingly and undauntedly, so far forth as the matter, place, and time do require; (Dan. iii. 16-18. Acts iv. 8, 10, 13.); the latter, when as it is done without guile and dissimulation, shifts, or shuffles.

Truth must be professed and how.

to truth.

The vices opposite to truth, are two; first, falsity and ly- Opposites ing; and secondly, vanity, or an habit of lying. Lying is Lying. two-fold: first, when we speak that which is false, and secondly, when we speak that which is true, falsely, and with a mind to deceive. We speak that which is false, when we do not speak as the thing is, whether we think it true or no; and

370

Reasons to

dissuade from lying.

Three sorts

of lies.

REASONS TO DISSUADE FROM LYING.

falsely, when we do not speak as we think; whether the thing be true or false. The reasons which may dissuade from lying, are these: 1. Because God is true, and the author of truth: and the devil a liar, and the father of lies: and as truth maketh us like unto God, so lies make us like unto the devil. 2. Because it is strictly forbidden in the Scriptures. (Exod. xxiii. 7. Col. iii. 9. Eph. iv. 25.) 3. Because the liar sinneth grievously, not only against his neighbour, but also against God himself. (Lev. vi. 2.) 4. Because the Scriptures condemn lying as the spawn of the old Serpent, (John viii. 44.) and as a thing abominable and odious unto God. (Prov. xii. 22; vi. 17.) 5. Because it perverteth the use of speech, taketh away all credit and faith between man and man, and quite overthroweth all human society; which cannot stand without contracts and commerce, nor they without truth. Lastly, because God severely punisheth lies, (Prov. xix. 5, 9. Psalm v. 6. Acts v. 1-3. &c.) and that both in this life with infamy and disgrace; for it maketh a man esteemed base, and of no credit, so that the usual liar is not believed when he speaketh truth; (Ecclus. xxxiv. 4.) and in the life to come. For it excludeth out of heaven, (Rev. xxii. 15.) and casteth men into that lake which burneth with fire and brimstone. (Rev. xxi. 8.)

Lies are usually distinguished into three sorts; merry, officious, and pernicious. Merry lies are such as are spoken only to delight the hearers, and make sport, and as such are to be condemned as sinful, though they do no man hurt. For, 1. The Scriptures condemn not only false, but also all vain speeches. (Matt. xii. 36.) 2. Because they are against truth; and cannot be spoken without impeaching ofit. 3. Lies must not be spoken to delight princes, who have most cause of care and trouble. (Hos. vii. 3.) 4. Lies must not be spoken for our profit; and therefore much less for delight. Officious lies are such as are spoken either for our own or our neighbour's profit, and do not hurt any man; such are unlawful likewise, and upon the same grounds. For though we may buy the truth at a dear purchase, yet we must not sell it at any rate. (Prov. xxiii. 23.) And if it be unlawful to lie in the cause of God, because it hath no need to be supported by our lies, (Job xiii. 7, 8.) much less for our own or our neighbour's profit. Vanity in lying is when

VICES OPPOSITE TO FREEDOM IN SPEAKING TRUTH.

371

Vices oppo

site to freespeech.

dom of

men by a corrupt custom are so habituated to lying, that they will lie for every cause; yea, even for no cause, and when they might attain their ends as well and easily by speaking truth. The vices opposite to freedom and liberty in speaking the truth, are either in the excess, or in the defect. Those in the excess, are unseasonable and indiscreet profession of the truth, with the danger or loss of ourselves or others: when neither the glory of God, nor our own or our neighbour's good doth require it. And in such cases our Saviour himself would not profess the truth, though he were pressed unto it by his malicious enemies: (John xviii. 20, 21.) because he should thereby have but cast pearls before swine, contrary to his own doctrine. (Matt. vii. 6.) The vices opposite in defect are, when either out of a cowardly fear, or some other sinister respect, we deny the truth in our words, or betray it by our silence. Of the former we have an example in Peter, (Matt. xxvi. 70.) of the other in those weak Christians, (2 Tim. iv. 16.) It is however sometimes lawful to conceal the truth, when neither the glory of God, nor our own or our neighbour's good do require the profession of it; but yet with this caution, that we do not speak any untruth to conceal it. (1 Sam. xvi. 2, 5.) The opposite Opposites to to simplicity in speaking the truth is simulation or double deal- simplicity in speaking ing, which is two-fold, either in our words, or deeds; that in truth. our words being, when we speak one thing, and think another; or speak with an hypocritical heart in the Scripture phrase. (Psa. xii. 2.) This is called a deceitful tongue and mouth, (Zeph. iii. 13.) and a tongue that frameth deceit, (Psalm 1. 19.) as it is described. (Jer. ix. 8, 9.) The which is to be avoided, (Ps. xxxiv. 13.) and Christ's example to be imitated. (1 Pet. ii. 22.) Simulation in our deeds is when as one thing is pretended, and another thing is intended. So Joab killed Abner and Amasa, under pretence of friendship; but however this is esteemed policy with men, yet it is odious to God. (Ps. v. 6.) and punished with immature death. (Ps. lv. 23.) The means of truth are of two sorts, 1. That it may be Means of preserving amongst men. 2. That it may have a profitable being. To the truth. being of it are required two things. 1. That it may be known. 2. That being known it may be preserved. To the knowing of it are also required two things. 1. A love of the truth. 2.

372

Profitable speech.

MEANS OF PRESERVING TRUTH.

Teachableness. The love of the truth is, 1. When as men are so affected towards the truth, that they study with all their endeavour to get it, but will not sell it at any price; (Prov. xxiii. 23.); and when as they are willing to defend it upon all occasions. (Eccles. iv. 33.) Hereunto is opposite, 1. Love of lies, which excludeth out of heaven, (Rev. xxii. 15.) and, 2. Voluntary ignorance. (2 Pet. iii. 5.) Teachableness is a fruit of the love of truth, when as men are ready and willing to admit the truth, and to give place to better reasons; (Acts xvii. 11.) and it is further required to the preserving of truth, that we be constant, and not carried away with every wind of doctrine. (Eph. iv. 14.) And these two virtues must concur, for teachableness without constancy degenerateth into levity and vain credulity; and constancy without teachableness into pertinacy. The means of the profitable being of truth amongst men, are profitable speech, which is accompanied and furthered with courtesy and civility, and remedied with silence.

Our speech is profitable, First, when it advanceth God's glory, either in respect of the matter of it, or the end; the matter, when as we praise God, and celebrate his glory, (Ps. 1. 23. Eph. v. 4. James v. 13.) and God's glory is the end of our speech, when as it is chiefly referred thereunto. Our speech tendeth to our neighbour's profit, 1. and chiefly, When it tendeth to his spiritual good and edification; as instructing the ignorant, counselling them that need counsel, comforting the afflicted, strengthening the weak, exhorting the sluggish, admonishing them that err, and rebuking them that wilfully offend. 2. When it tendeth to his temporal profit: either for his honest delight, in a witty and facetious way, called urbanity (which and affabili- may be called the sauce that seasoneth truth,) (2 Cor xii. 15.) or for his profit, when it hath some necessary use for the good of his body or state. The means of furthering this profitable truth in our speeches, is courtesy and affability: which is a virtue whereby we are easily drawn to communicate with others, by talking with them in a humane and courteous manner, with expressions of love and good-will. An example whereof we have in Christ, (John iv. 7, 10.) who for this cause was said to be a friend to publicans and sinners. The remedy against the contrary vice, is taciturnity, or seasonable silence: which is a

Courtesy

ty.

Seasonable silence.