NOw in ſpeaking of this vice, I will §. 1. What a lye is, and what things concurre in it. ſhew; 1. What a Lye is. 2. The cauſes of it. 3. The kindes and ſorts of Lying. 4. The meanes to preſerve us from it. And laſtly, the uſes which wee ought to make of all this Doctrine. Saint Augustine briefely defineth Mendacium eſt quippe falſa ſignificatio cum voluntate fallendi. Aug. contr. mendac. ad Conſent. lib. 2. cap. 12. Qua▪ propter ille mentitur qui aliud habet in animo & aliud verbis vel quibuſlibet ſignificationibus enunciat. lib. 1. cap. 3. it thus; A Lye is a falſe ſignification with a will to deceive: And that (ſaith he) is not a falſe ſignification, when as though one thing is ſignified by another, yet that is true which is ſignified, if it bee rightly underſtood. And this hee explaineth in another place, where he ſaith, that he lyeth who hath one thing in his minde, and uttereth another thing in his words, or any other way of ſignification; more plainely (as I take it) wee may thus deſcribe it. A lye is a vicious ſpeech in which the tongue diſagreeth from the minde, which is voluntarily uttered with a purpoſe and deſire to deceive; or thus, a lye is a falſe expreſſion or ſignification of the notions and conceptions of the mind; by ſpeaking, writing, or any other ſignificant actions or geſtures, voluntarily uttered with a purpoſe and deſire to deceive; or when the Truth is ſuppreſſed and betrayed by ſilence, when wee ought to declare and confeſſe it: whereby it appeareth, that theſe three things doe concurre in a lye. Firſt, falſity or untruth uttered by ſpeaking, writing, or any other meanes contrary to that Truth, with which the minde is inlightned. Secondly, that it be voluntary, the will reſiſting the minde, and commanding expreſſions which are contrary to its notions and conceptions. Thirdly, that it bee done with a purpoſe and deſire to deceive. The two firſt doe containe the matter and forme, the third the end at which he aymeth who telleth an untruth.

But for the better and more full clearing of the §. 2. Of the name or thing defined. nature of this vice, wee will firſt ſay ſomething of the name or thing defined, and then of the definition it ſelfe. Our Engliſh name whereby wee expreſſe it is Lye, the Etymology whereof we cannot eaſily gueſſe at. It may ſeeme to bee derived or borrowed from the Belgicke word Lieghen, or the German Lügen, which ſignifie to lye; and they to be derived from the Greeke word 〈 in non-Latin alphabet 〉 which ſignifieth to ſpeake or talke: becauſe (as Scaliger obſerveth) in much ſpeaking or talking is uſually ſome lying. The Latine expreſſeth it by a name which ſignifieth the diſagreement that is in it betweene the tongue and the mind, mentiri, quaſi contra mentem ire, to lye is to goe againſt the minde, or to ſay that which the mind gain-ſayeth, the tongue ſpeaking contrary to that Truth which the minde conceiveth. The Grecians call a lye 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 which ſignifieth to deceive, becauſe deceit is the maine end of lying. And this ſome derive from 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 which ſignifieth to flye or avoyde, becauſe lying is ſuch a vice as men naturally abhorring, when it is ſpoken againſt themſelves, do ſhun and fly from it; others derive 〈 in non-Latin alphabet 〉 which Ariſt. eth. lib. 4. cap. 7. ſignifieth to reprehend, diſprayſe or diſgrace, becauſe 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , a lye is reprehended and diſprayſed amongſt all, as a thing vaine and wicked. The Hebritians commonly call a lye Aven, the ſame word alſo ſignifying iniquity and ſinne; becauſe in all lyes though they ſeeme never ſo ſpecious and excuſable, there is iniquity and ſinne, becauſe the will and the tongue doe diſagree from the minde, and doe betray it, by forcing it (like a falſe interpreter) to ſpeake that which it doth not conceive and thinke.

And ſo I come from the name to ſpeake of the §. 3. Of the falſity that is in a Lye. nature of the thing deſcribed. In which the firſt thing conſiderable is the falſity and untruth that is in every lye. The which is twofold: Firſt, when that is falſe which is ſpoken. Secondly, when as Men ſpeake the Truth falſely, that is, with a purpoſe to deceive. Now he ſpeaketh falſe who doth not ſpeake as the thing is, whether hee thinketh it true or noe; or whether he purpoſeth to deceive, or not to deceive; and he ſpeaketh falſelye, who doth not ſpeake as hee thinketh, whether that hee ſpeaketh bee true or falſe. The one is a Logicall untruth, when as the ſpeech agreeth not with the thing: the other a Morall lye, or a lye againſt Morality, when as the minde agreeth not with the ſpeech. He that ſpeaketh that which is falſe, but yet thinketh it to bee true, cannot bee ſaid to lye, though he ſpeaketh an untruth; becauſe his ſpeech agreeth with his minde, and as hee thinketh hee ſpeaketh: onely it is his errour, either through the weakeneſſe of his reaſon, and underſtanding, and defect in judgement; or elſe through raſhneſſe, incogitancie and negligence; becauſe he doth not duely conſider and examine what he ſaith, before hee ſpeaketh it. If the former, it is not ſo much a ſinne, as the puniſhment of ſinne; or if a ſinne in the ſtricteſt cenſure, yet but onely as it is a branch of the corruption of nature, or originall ſin. The other muſt bee acknowledged and bewayled as a ſinne of infirmity, if it be done ſeldome and at unawares; though nothing ſo haynous and odious unto God as a lye. But he that ſpeaketh willingly that which he knoweth to be falſe, or doth ſpeake the Truth falſely, that is, either when through errour and miſtake hee thinketh it to bee falſe; or knowing it to be true that he may deceive, or may be better beleeved when he lyeth, he is a lyer and herein reſembleth the Devill; who either lyeth in ſpeaking that which hee knoweth to be falſe; or elſe when hee ſpeaketh Truth, doth it with a purpoſe to deceive, or that hee may gaine the more credit to his lyes. And thus he called our Saviour Chriſt the Holy one of God; and his Apoſtles, Paul Mar. 1. 26. Act. 16. 17. and Silas, the ſervants of the moſt high God, either becauſe he would deceive the people and make them to ſuſpect them the more, becauſe of his teſtimony and approbation, as though they were friends to his kingdome of darkeneſſe, or that he might bee the rather beleeved, when hee ſhould afterwards ſlander and reproach them as ſeducers and falſe teachers. Now which of thoſe two, he that ſpeaketh that which is falſe with a purpoſe to deceive, or he that ſpeaketh the Truth to the ſame end, bee in greater fault, it is not eaſie to determine, becauſe how much the leſſe the one hath of Truth in his ſpeech who ſpeaketh that which is falſe, ſo much the more the other hath of craft and deceit, who can cunningly force Truth even againſt its nature to advance his falſe ends.

Whereby it appeareth that there is great difference §. 4. Of the difference between lying and ſpeaking an untruth. betweene lying, and telling or ſpeaking a lye or untruth; for in a lye the tongue diſagreeth from the minde, and falſely ſpeaketh contrary to that which the minde thinketh, and therefore lyeth though that bee true which is ſpoken, becauſe it is conceived and thought to be otherwiſe: but when a Man ſpeaketh that which is a lye or untruth being perſwaded that it is true, hee lyeth not, becauſe his minde and tongue agree together, and he thinketh what he ſpeaketh, but hee onely erreth and would not willingly deceive, but that himſelfe is firſt deceived; ſo that ſuch an one cannot be ſaid to be a lyer, ſeeing he mindeth, affecteth and loveth Truth, but is onely miſtaken in what hee ſaith through ignorance, raſhneſſe or incogitancie. And of this judgement are the ancients. So Bernard: there is Eſt qui dubiè profert mendacium nec mentitur: & eſt qui veritatem quam neſcit affirmat, & mentitur, &c. Bern. in Cant. Serm. 17 (ſaith hee) that telleth a lye doubtingly and lyeth not, and there is that affirmeth the Truth which he knoweth not, and lyeth; for he indeed ſaith not that to be which is not, but yet affirmeth that hee beleeveth that which in Truth he beleeveth, and he ſaith Truth, although that be not true which he beleeveth. But the other when he ſaith that he is Non eſt judicandus mendax qui dicit falſum quod putat verum, quiaquantum in ſe eſt non fallit, ſed fallitur, &c. Anſelm. in 2 Cor. 1. certaine of that whereof he is not certaine, ſpeakeeth not the Truth, although that be true which he affirmeth. So Saint Anſelme: Hee is not to bee judged a lyer, who ſpeaketh falſe thinking it true, becauſe as much as in him lieth hee deceiveth not, but is deceived; and contrariwiſe, hee lyeth who ſpeaketh Truth, thinking it to be falſe. For hee is not free from a lye who ſpeaketh true things with his mouth, not knowing them to be ſo; but knowingly he lyeth in his will. Saint Auguſtine alſo ſpeaketh Quiſquis autem hoc enunciat quod vel creditum animo vel opinatum tenet etiamſi falſum fit, non mentitur, &c. Auguſt. contra mendac. ad Conſentium. cap. 3. much to the ſame purpoſe; whoſoever (ſaith hee) ſpeaketh that which either hee beleeveth or thinketh in his minde, doth not lye although it be falſe. For this hee oweth to the declaring of this faith, that hee uttereth by it that which is in his minde, and ſo conceiveth it as he uttereth it. But hee cannot bee ſaid to be in no fault although hee doth not lye, if hee either beleeveth things not to be beleeved, or thinketh that he knoweth what he knoweth not, although it be true: for hee taketh things unknowne as knowne; wherefore he lyeth, who conceiveth one thing in his minde, and uttereth another thing by his words, or any other ſignifications. From whence hee that lyeth is ſaid to have a double heart, a double cogitation: one is of the thing which hee knoweth or thinketh true, and doth not ſpeake it; another is of the thing which hee ſpeaketh in ſtead of this, knowing or thinking it to bee falſe. Whence it commeth to paſſe that a man may ſpeake that which is falſe, and yet not lye, if he thinketh it to be ſo as he ſpeaketh, although it be not ſo; and that he may ſpeake that which is true and yet lye, if thinking it to be falſe, he ſpeaketh it for a Truth, although indeed it bee ſo as hee ſpeaketh. For a man is to bee eſteemed a lyer or no lyer, according to the meaning of his minde, and not according to the Truth or falſeneſſe of the things themſelves. And therefore he that ſpeaketh that which is falſe for true, thinking it to be ſo, may be ſaid to erre or to be raſh, but he cannot bee truely ſaid to bee a lyer; becauſe when he thus ſpeaketh, hee hath not a double heart, nor deſireth to deceive, but is himſelfe deceived. And in another place ſpeaking to the ſame purpoſe hee ſaith: neither by any meanes is he free from a lye, Enchirid. ad Laurentium. cap. 17. who with his mouth ſpeaketh the Truth not knowing it to be ſo; becauſe knowingly hee lyeth with his will, &c. and he is better who not knowing it, ſpeaketh falſe, becauſe he thinketh it true, than he that willingly hath a minde to lye though hee ſpeake Truth, not knowing it to be true which hee ſpeaketh, &c. The like alſo may be ſaid of promiſes, as P. Martyr affirmeth, when as a man making 1 Sam. 21. 12. them purpoſeth to performe them, but afterwards doth not; either becauſe hee cannot through impotency, which hee foreſaw not when he promiſed; or will not upon ſome preſſing neceſſity and much altering of the caſe from what it was. As when an able man promiſeth to pay a debt at ſuch a day, and in the meane time is diſabled by ſome unexpected loſſe. So when one promiſeth to lend a ſumme of money to one whom he taketh to be an honeſt man and able to repay it at ſuch a time, and in the meane while it appeareth that hee is an unthrift who will conſume it in drinking or gaming; or a diſhoneſt banke-rupt, who will make no conſcience to cheate him of it. Or if a man promiſeth to lend his ſword to one that is ſober and in his right minde, and ſoone after he prove diſtracted and frantique, who is likely therewith to kill himſelfe or ſome other: In theſe and ſuch like caſes a man lyeth not, though hee doth not performe what he promiſed, becauſe his minde and tongue agreed when hee made it, and the change is not from himſelfe, but from him unto whom hee promiſed, becauſe there is error perſonae an errour in the perſon, he not being the ſame man which hee was or ſeemed to bee when the promiſe was made. And thus the Apoſtle Paul is excuſed from a lye, when as hee ſaid that hee would goe into Spaine, Rom. 15. 24, 28. 2 Cor. 1. 15, 17. whither he went not; and promiſed the Corinthians, that at ſuch a time hee would come unto them, but did not performe it. In neither of which he lyed, becauſe when he made theſe promiſes he did not diſſemble, ſpeaking one thing and thinking another, but ſpeaking then what he afterwards purpoſed to performe, God did in the mean while otherwiſe diſpoſe of him; whoſe diſpoſition overruleth all, and is above all humane reſolution.

The ſecond thing conſiderable in the nature of §. 5. That a lye is alwayes voluntary. a lye is, that it is alwayes voluntary, the will reſiſting the minde in a knowne Truth, and injoyning the tongue to ſpeake that which is contrary to it; the heart alſo and affections deſiring and delighting in it, either abſolutely or conditionally in reſpect of circumſtances. So that if the will imbraceth not an untruth as it is untrue, but onely as through errour of the minde and judgement it is preſented and commended unto it; and if the heart affecteth it not, nor delighteth in it as a lye, but onely as it is diſguiſed with ſome ſhaddow or colour of truth, an untruth thus miſtaken cannot be accounted a lye, becauſe the will agreeth with the minde, and the tongue is directed by the will; ſo that though a man ſpeaketh a lye, yet hee is no lyer; becauſe he neither thinketh that hee lyeth, nor would willingly doe it if hee knew it to bee ſo. Intereſt enim inter mentientem & mendacem; nam mentiens eſt qui mentitur invitus, &c. Ad Conſent. lib. 1. c. 11. To this purpoſe Saint Auguſtine: There is a difference (ſaith hee) betweene one that telleth a lye, and one that is a lyer; for one may tell a lye that lyeth unwillingly, but a lyar loveth to lye, and dwelleth with his minde in the delight of lying.

The third thing that concurreth in a lye is, that §. 6. That a lye is uttered with a purpoſe to deceive. it is an untruth, alwayes uttered with a purpoſe and deſire to deceive, and to make the party to whom wee ſpeake thinke that to bee ſo which is not. So that ſuch an untruth as is uttered without any purpoſe to deceive, is not to be eſteemed a lye, becauſe it aymeth not at that end which a lyer alwaies propoundeth. For howſoever ſome appropriate this end to pernicious lies that the lier intendeth it therein onely, yet indeed it belongeth alſo to thoſe lyes that are officious and in jeſt. It is true that there are ſome lyers that have a will and deſire to deceive him unto whom they ſpeake, without his loſſe, yea it may be for his profit and delight; as thoſe that uſe officious and merry lyes; and ſome lye with a will and deſire to hurt and endammage him, as pernicious lyers, but all agree in this that all would deceive, though the one for their good, the other for their hurt; for whoſoever ſpeaketh that which is falſe wittingly and willingly, whether it doth good or hurt, hee alwayes ſpeaketh it to this end, that the Truth may not be underſtood by him that heareth him, and conſequently to deceive him. I ſay it is his next end to deceive (although his remote end at which hee aimeth, bee to delight or profit him) which hee uſeth as a meanes to attaine unto his deſire. As when a Phyſitian telleth his ſicke Patient that the potion which he willeth him to take is ſweete and pleaſant, though intruth it be bitter and loathſome, that ſo hee may perſwade him to drinke it for the recovery of his health, the maine end at which herein hee aimeth is the welfare of the ſicke Man, but the next end is to deceive him, by telling an untruth, which he uſeth as a meanes to further the other end of curing him, which is principally in his intention and deſire.

The laſt thing in the definition to bee conſidered §. 7. Of the divers manner and meanes whereby a lye is expreſſed. of, is the divers manner and meanes whereby a lye is expreſſed and committed; and that is either poſitively and directly, when as the Truth is contradicted and oppoſed, or elſe privatively and indirectly, when as it is ſuppreſſed and betrayed. The former is done by any outward ſignification of the inward notions and thoughts of the minde, eſpecially by our ſpeech and actions. By our ſpeach a lye is expreſſed and committed, when as wee ſpeake otherwiſe than that which wee conceive in our mindes, either affirming that to be which wee thinke is not, or denying that to bee which (as we conceive) is. By our actions, when by our outward ſhowes, geſtures and deeds, wee deceitfully faine, diſſemble and diſguiſe the Truth, that we may deceive our neighbour, by making him to thinke that to bee which is not, or that not to bee which is; and to conceive by our outward ſhewes and carriage that wee intend that which is leaſt in our thought, to this end that wee may deceive and hurt him. Secondly, a lye is committed privatively and indirectly, when as the Truth is ſuppreſſed and betrayed, and that is done when as by ſilence it is concealed at ſuch times, and before ſuch perſons, wherein and before whom, wee are bound in conſcience to reveale and confeſſe it, for the glory of God, and good of our neighbours. For truth and falſhood being contraries without meane, the ſuppreſſing of the one, is the exalting of the other, and we may bee truely ſaid to lye when wee deny the truth, and to deny it when wee conceale it by ſilence at ſuch times as wee are lawfully called to confeſſe it. And therefore our Saviour (as appeareth by his antitheſis and oppoſition) maketh this to be all one, to deny him and not to confeſſe him; Whoſoever ſhall confeſſe mee before men, him will I confeſſe Matth. 10. 32, 33. alſo before my Father which is in Heaven; but whoſoever ſhall deny me before men, him will I deny alſo before my Father which is in Heaven. So that our ſilencing of truth when it ought to be ſpoken and confeſſed, is no better than a denyall, ſeeing by ſuch ſilence it is betrayed, and the contrary errour and truth advanced and maintained. And therefore, fitly doth the Apoſtle Iohn in that Catalogue of Apoc. 21. 8. ſinners, which ſhall have their part in that Lake which burneth with fire and brimstone, ranke the fearefull with lyers, becauſe as the one bely the truth, ſo the other through their cowardize and infidelity dare not confeſſe it, which is all one as to betray and deny it.

ANd theſe are the things which alwayes §. 1. Of hyper • ol • es, and that they are no lyes. concurre in every Lye, whereby it appeareth that divers formes of ſpeaking which are ſuſpected and accuſed as lyes, are acquitted and cleared hereof at the Barre, before the ſeat of Juſtice, by a right ſentence of true judgement, as namely hyperbolicall ſpeeches, fables, parables and ironies. In all which though there bee not the ſame ſpoken which is meant, punctually and literally, yet the ſame in the ſenſe and intention of the ſpeaker, in whom there is no will to lye or ſpeake contrary to the truth with a love and delight in falſhood, but a divers expreſſion of the ſame truth conceived in the minde, in other words and phraſes than are ordinary, namely ſuch as are tropicall, metaphoricall, parabolicall and hyperbolicall, not onely for the greater elegancy, but alſo for the more profit of the hearer; and not to blinde him with untruthes, or deceive him with lyes; but rather the better to convince him of the truth, and to move him to imbrace it with greater profit and delight. As firſt for hyperboales or hyperbolicall ſpeeches which is the raiſing of things to their higheſt pitch, and the inlarging of them above all due proportion, not to deceive, (for then ſome meaſure ſhould bee obſerved to make the thing probable and credible) but to expreſſe the conceits of the minde in an extraordinary loftineſſe of ſpeech, not onely to delight the hearer, but for the more full informing of him of the truth for his greater profit. As alſo when wee give to things ſenſeleſſe or inanimate motion and life, yea ſometimes the uſe of reaſon. Of the former are ſuch ſpeaches as aſcribe a kinde of infiniteneſſe to things finite; as when ſpeaking of a multitude, we ſay commonly that they are innumerable like the ſands of the Sea, of long laſting things, that they are everlaſting and without end; of thoſe that are of great quantity or capacity, that they are immenſe and above all meaſure. And ſuch phraſes are uſed in the Scriptures, as that the Benjamites were ſo cunning in the uſe of their ſlinges, Judg. 20. 16. that they could caſt their ſtones at an haires bredth and not miſſe; that the ſinnes which the faithfull Pſal. 137. 18. confeſſe themſelves to have committed, were above not onely the haires of their head in number, but even the ſands by the Sea ſhore; and that if all things which Chriſt did ſhould bee wtitten, the John 21. 25. whole World would not containe the volumes that ſhould bee written. By which ſpeeches no man can be deceived, ſeeing if they were taken literally, there were no ſhaddow or ſhew of truth in them; but rather the truth which they perſwade is the more cleared and inforced, namely that the Benjamites were exceeding cunning in the uſe of their ſlings; that the ſins confeſſed were a number almoſt numberles, and the actions done by Chriſt were very many, more than the Evangeliſt had recorded. Of the other we have many examples in the Pſalmes and Prophets, as when the Mountaines are ſaid to skip, the Flouds to clap their hands, the Earth to heare the Word of the Lord; which cannot be taken in their proper ſenſe, but onely as Rhetoricall phraſes, expreſſing the trueth according to the intention of the ſpeaker in a loftineſſe of ſpeech, for the better underſtanding of the hearer and affecting of him with more delight. Neither can they be eſteemed lyes, becauſe they doe not deceive the hearer or reader, ſeeing they doe not beget a falſe conceit in his minde, but rather cauſe him to conceive and imbrace the trueth with greater admiration. So S. Augustine: Whatſoever Quicquid autem figuratè fit aut dicitur non eſt mendacium, &c. Contra mendac. ad Conſent. lib. 1. cap. 5. is done or ſpoken figuratively is not a lye. For every enunciation or ſignification is to be referred vnto that which it ſignifieth to the underſtanding of thoſe unto whom it is uttered: otherwiſe (as he ſaith in another place) all tropes and metaphors which are not taken in a proper but borrowed cap. 10. ſenſe, by one thing ſignifying another, ſhould be judged lyes; as where it is ſaid that Chriſt is a Rocke, a Doore, a Vine, and that impenitent perſons have hearts of ſtone, all which are not properly and literally true, but in a figurative ſenſe.

The like may bee ſaid of an Ironie, which is a §. 2. Of Ironies, and that they are no lyes. Rhetoricall manner of ſpeaking, whereby we ſignifie one contrarie by another; which is commonly uſed by way of jeſting or deriſion for the diſpraiſing or diſcountenancing of that which is evill, as when we ſay of an unthrift, O he is a good husband, or of a man infamous for deceit and unjuſt dealing; O hee is a very honeſt man. The which manner of ſpeech is eaſily underſtood either by our geſture, or pronunciation, or the palpable difference that is betweene our words, and the thing it ſelfe. The which manner of ſpeaking though it bee often abuſed unto ſinne, as ſcoffing, ſcorning, deriding; yet is it lawfull in it ſelfe and to us alſo, when it is rightly uſed, not to deceive, but the better to cleare the trueth, to diſcountenance ſinne, and to convince offenders of their faults and errors; neither hath he that ſo uſeth it, a will to lie or deceive, but to ſignifie the trueth in an improper way, that it may bee received with more delight. And of this wee have examples in the Scriptures, as in the ſpeech of Michajah the 1 King. 22. 15. Prophet unto wicked Ahab: Goe up and proſper. In Elias deriding the follie of Baals Prieſts: in Iob, to his three friends; No doubt but yee are the 1 King. 18. 27. people, and wiſdome ſhall dye with you. In the Apoſtle Paul convincing the Corinthians of their pride Job 12. 2. and follie. Ye ſuffer (ſaith he) fool • s gladly, ſeeing your 2 Cor. 11. 19. ſelves are wiſe; and elſewhere telling them that he had not been burthenſome unto them as to other Churches, he concludes with an Ironie, forgive me 2 Cor. 12. 13. this wrong. Yea, even God himſelfe uſeth (and by his uſing juſtifieth) this figure and forme of ſpeaking to Iob, that he might thereby the better convince him of his follie and weakeneſſe. Gird up now thy loynes like a man and anſwere me: And, Deeke thy ſelfe now with majestie and excellencie, and array thy ſelfe with glorie and beautie, &c.

Finally, upon the ſame grounds we acquit and §. 3. Parables acquitted from the cenſure of lying. exempt from lying; firſt, Parables, whereby the trueth of things is ſignified and repreſented unto us by fained ſtories of other men and their actions, wherein the circumſtances are ſo fitted, as though they had been truely done, that by them the truth may bee ſignified, as it were in reall words, and portraied in living and ſpeaking pictures for the better convincing of the hearers to the acknowledgement of the trueth, when they without partialitie may judge of it in other mens perſons, as we ſee in Nathans Parable to David; and our Saviours 2 Sam. 12. to the Scribes and Phariſees concerning the vineyard let out to thoſe unjuſt farmers that killed the heire to get poſſeſſion of it; which drew Matth. 21. 33, 41. from both a juſt ſentence againſt their owne ſinnes, which they would rather have minced and excuſed, if directly and plainely they had beene charged with them. So alſo they ſerve ſometimes to dazle the underſtanding, when they are darkely propounded and not applied to uſe, the which our Saviour uſed, when hee ſpoke to thoſe whom in juſt judgement he would have heare and not underſtand; ſometimes to make what is ſaid more cleare and evident when things are illuſtrated by ſuch examples as are common and familiar; by which as the hearer is made docible and capable of what is taught, ſo are the things learned much the better imprinted in his memorie. Neither is there any lie in ſuch formes of ſpeech, ſeeing the end of the ſpeaker is not to deceive the hearer, but rather to diſcover the trueth in a more familiar manner, the minde and tongue agreeing together, and ayming at the ſame end, although the words muſt not be taken as proper and direct, but by analogie and way of ſimilitude.

Secondly, there is a civill truth which is exerciſed §. 4. That civill truth is to bee confeſſed, when Gods glory or our neighbours good doth require it. about the affaires of this life, the which alſo is to bee ſpoken and profeſſed, when the glory of God and our owne and neighbours good doth require it, or to bee hid and concealed when by the profeſſion of it God is diſhonoured and our ſelves and neighbours endammaged. Now if we further enquire when Gods glory and our owne and neighbours good doth require it to be ſpoken, and when it ought to be concealed, wee are to diſtinguiſh of it, either as it is to be ſpoken publikely before the lawfull Magiſtrate ſitting judicially upon the judgment ſeate, or privately to ordinary men in our common courſe of converſation. When wee are judicially called before the lawfull Magiſtrate, and required according to law to ſpeake the truth, we ought not to conceale it, whether it bee for us or againſt us. And for this wee have the ſame reaſon that we have for ſpeaking of religious truth; for the Magiſtrate ſitteth in the place of God as his Deputy to enquire and examine the truth, and therfore to deny or diſſemble it unto him in a legal maner inquiring after it, is (as it were) to deny and diſſemble it unto God himſelfe; the which in this reſpect is the more grievous ſinne, becauſe in courſe of law men are examined upon oath and are bound thereby to ſpeake not onely the truth, but alſo the whole truth, in which they call God as Witneſſe to what they ſay, and ſo groſly abuſe his Majeſty being the God of truth, if they draw him, as much as in them lyeth, to countenance and confirme a lye. Secondly, hereby they tranſgreſſe in a high degree Gods expreſſe Commandement, by which as he forbiddeth us to beare falſe witneſſe in the negative part, ſo in the affirmative hee requireth that we ſpeake the truth to his glory and our neighbours good. Finally, wee ſinne againſt the common wealth and againſt all good policy, order and government, which cannot ſtand if in theſe legall Uterque reus eſt, & qui veritatem occultat, & qui mendacium dicit: quia & ille prodeſſe non vult, & ille nocere deſiderat. Ad Caſulanum. proceedings the truth ſhould bee denyed or ſuppreſſed. In all which reſpects Saint Augustine ſpeaketh fitly to our purpoſe; either of theſe are guilty and faulty, both hee that hideth the truth, and he that telleth a lye, becauſe the one denyeth to profit, and the other deſireth to hurt.

Upon which grounds and reaſons I conclude, §. 5. That the Truth muſt bee confeſſed before the Magiſtrate, when hee requireth it in a Legall manner. that being convented before a lawfull Magiſtrate, and by him examined, we are bound in conſcience to ſpeake the truth and whole truth, if he proceed legally and in judiciall manner, and demand of us ſuch things as we may anſwere unto piouſly, without diſhonouring God, and juſtly without any prejudice to the Church and Common-wealth, or wrong to any particular perſon. For if ſuch queſtions bee propounded as are not lawfully demanded, nor we bound by the Law of God and of the Common-wealth to anſwere, wee may in ſuch a caſe refuſe, and conceale the truth. So likewiſe when the diſcovery of it tendeth to Gods diſhonour, to the hindering or ſuppreſſing of his true religion, to the hurt and dammage of the Commonwealth, by betraying unto the enemy the ſecrets of State; or the delivering of the innocent into the hands of impious and unjuſt men that are in authority and ſeeke their ruine, and the taking away of their goods, liberties and lives, we are not bound to anſwere the truth of the things demanded, yea wee ought in ſuch caſes to hide and conceale it, though it bee with the extreame and imminent danger of our goods, liberties and life it ſelfe. As for example, when in the times of perſecution wee are examined by wicked tyrants; whom we know to be of our religion, or who were preſent with us and accompanied us in ſuch a place, and at ſuch a time in Gods divine Service, Prayer, and hearing of the Word; we ſhould in ſuch a caſe indure any loſſes and tortures, rather than betray them into their hands that ſeeke their lives. But though wee may not diſcover the ſecrets and counſells of the innocent when it tendeth to their hurt and ruine; yet wee may and ought to confeſſe, when wee are examined to reveale the faults and crimes of thoſe that are guilty and have offended againſt the Lawes of God or the Land, yea though wee have beene copartners with them in their wickedneſſe, and by ſolemne promiſe or oath have mutually bound our ſelves to ſecrecy, becauſe ſuch oathes and promiſes are unlawfull, as tending to Gods diſhonour, the hindring of Juſtice, the nouriſhing of Vice, and the great prejudice of Church and Common-wealth.

But here another queſtion commeth to bee reſolved; §. 6. Whether malefactours are bound in conſcience to confeſſe the truth, thogh it bee with the hezard of their lives. whether a man that is guilty of a fault or crime that concerneth his life, being examined in a Legall manner before a lawfull Magiſtrate, bee bound in conſcience to confeſſe the Truth, and ſo by accuſing himſelfe to indanger his life. To this I anſwere, that every one who is guilty is bound to teſtifie the Truth, if he be required by the lawfull Magiſtrate, though it bee with the hazard of his life, and ſinneth if he hide his fault with a lye; and better it is to expoſe the body to the danger of death by confeſſing the Truth, than by lying and ſinning to offend God, and caſt both ſoule and body into Hell. But yet men thus guilty are more or leſſe bound to confeſſe the truth and accuſe themſelves, and doe ſinne more or leſſe haynouſly by concealing it in divers caſes and conſiderations. For if the Judge having no evidence of Truth, nor competent witneſſes to cleare the cauſe, and direct him in giving a right ſentence, doth ſeriouſly examine the offendor, charging him upon his Conſcience to teſtifie the Truth that God may be glorified, when he his Deputy doth Juſtice; and if thus ſtrictly examining him, hee doth in ſome degree reſt upon his teſtimony for his direction and judgement, in ſuch a caſe the guilty perſon ſinneth greatly if he conceale the truth or hide his offence with a lye; for Judgement being the Lords, hee diſhonoureth him, that hindreth the execution of juſtice with a lye. And therefore Ioſuah thus ſtrictly examining Joſh. 7. 19. Achan in a waighty cauſe, willeth him to give Glory unto God by confeſſing the Truth, implying hereby that hee ſhould much diſhonour him if hee did otherwiſe. Beſides by concealing the truth and telling a lye in ſuch a caſe, he blindeth §. 7. Whether offenders at the barre are bound to plead guilty of thoſe crimes which are juſtly laid to their charge in our judiciary proceeding. and miſleadeth the Judge, and cauſeth him to pervert juſtice, and to pronounce an unrighteous ſentence.

But if (as it is in our judiciary proceeding) the queſtion bee asked, whether the offender at the Barre be guilty or not guilty, hee is not ſo ſtrictly bound as in the former caſe to confeſſe the Truth, nor ſinneth ſo much if hee doth conceale it. For in this caſe the Judge greatly regardeth not the teſtimony of the perſon arraigned, when he pleadeth not guilty, thereby to bee directed in paſſing his ſentence, but onely in a Legall proceeding he demandeth this queſtion; that in a formall and orderly manner he may put himſelfe upon another tryall, namely of the Jewry, who are in no ſort directed by the offenders teſtimony, but by the teſtimony of competent witneſſes and evidence of reaſon. Neither doth our law in theſe criminall cauſes of life and death, binde an offender to accuſe himſelfe, nor inflicteth any puniſhment, if hee refuſeth to doe it. Yea rather if pleading not guilty he put himſelfe upon tryall of his Countrey, he hath a faire and ſometime favourable proceeding and iſſue, being often acquitted, when being guilty he hath deſerved puniſhment; whereas if he concealeth the truth by ſilence, and refuſing to put his cauſe upon tryall, doth condemne himſelfe as guilty, becauſe hee will not uſe the Legall forme in pleading not guilty, he hath no favour of law, but is adjudged to greater and more torturing puniſhment, than if he were found guilty by the Jewry, or his owne voluntary confeſſion. Againe, there is great difference betweene the offences which are confeſſed or concealed; for if in themſelves they are haynous and capitall, both by the morall Law of God, the law of Nature and Nations; as Treaſons, Parricides, Murthers and the like; for which every naturall Conſcience will condemne the offenders as worthy of death; then doe they much more haynouſly ſinne, if being examined by a lawfull Magiſtrate they conceale the Truth, and excuſe themſelves by telling lyes. Yea in ſuch caſes it is probably thought that if there were no other to bring theſe haynous crimes to light, they are bound in conſcience, that Juſtice may be executed, to diſcover and accuſe themſelves. But if the offences be ſuch as are not capitall by the morall Law, and the Law of Nations; but are onely made ſo by the Poſitive lawes of particular Commonwealths, which admit rather of a particular miſchiefe, than a generall inconvenience, and reſpect in their puniſhments the univerſall good of the Common-wealth, more than the demerit of the offender; puniſhing with more ſeverity leſſe faults, which being through the diſpoſition of the people inclining thereunto, more commonly committed to the hurt and damage of the whole State, than greater offences which being rarely committed bring no ſuch prejudice; then is it much more tolerable and leſſe ſinnefull, when the offenders by pleading not guilty doe put themſelves in a Legall forme upon tryall of the Jury, in hope to be acquitted by their verdict, when the law affords them no favour upon their confeſſion. As for example, in the caſe of ſtealth and ſmall thefts which the Law of God puniſheth not with death, but reſtitution; yet is ſo puniſhed by poſitive lawes with all ſeverity, becauſe it is generally neceſſary that it ſhould ſo be for the preſervation of the Common-wealth, although in ſome particular caſes, there may bee a lawfull and conſcionable mitigation of puniſhment, which in Legall proceedings that reſpect the common good more than the preſervation or immunity of ſome private perſons, cannot bee ſo lawfully uſed by inferiour Magiſtrates, who are bound to judge according to law, if the offender confeſſe his fault and plead guilty: In ſuch a caſe I ſay, it is more excuſable if the truth bee concealed by ſuch a deniall, as is to be underſtood onely as a forme in pleading, whereby he putteth himſelfe upon a Legall tryall, that he may have the favour of the law, for the remitting of his ſmall offence, and not as a reall, cordiall, and reſolute deniall of the truth: For when they plead not guilty, it is not much unlike in ſenſe, though different in words; as if they ſhould ſay, I will not diſcover my faults by acknowledging my ſelfe guilty and accuſe my ſelfe, ſeeing the law doth not require it, but I will for my purgation put my ſelfe upon tryall, and ſtand (upon the examining of witneſſes) to the verdict of the jury, to bee acquitted or condemned according to their evidence directing their Conſcience.

And thus I have ſhewed how it is lawfull or expedient §. 8. Of confeſſing or concealing the truth to private men. to confeſſe the truth when as wee are examined in a legall manner before a lawfull Magiſtrate: now concerning the confeſſing or concealing of it in our private converſation, the caſe is much different, ſeeing therein we have a liberty to utter or hide it from thoſe that have no authority to examine us, according as our occaſions ſhall require and Chriſtian prudence direct us. It is true that commonly and ordinarily we muſt ſpeake that truth with our tongues which our minds conceive, becauſe they were given us to this end that they ſhould be as faithfull Interpreters of our hearts to diſcover our thoughts one to another, but yet this is no farther required than as in our ſpeech we may be uſefull and profitable one to another. In which regard it is not onely lawfull but very expedient that wee ſhould conceale the truth in many caſes from thoſe that have no authority to examine us of it. And thus wee may, yea ought to conceale ſuch ſecrets as are intruſted to our keeping, when as they are lawfull, as alſo the faults and infirmities of our neighbors, ſeeing love doth cover a multitude of ſins; yea to diſcover them when we are not neceſſitated thereunto by ſome great and neceſſary cauſe, doth not onely ſhew want of love, but alſo of honeſty and juſtice, which requireth that wee ſhould doe unto others, as we would have them to doe unto us. And the like alſo may be ſaid of our owne faults and infirmities, which wee ought by all lawfull meanes to hide and conceale from all men, unleſſe it be to our ſpirituall Phyſicians, that they may the better cure us, or to our weake Patients troubled and afflicted in minde, that we may comfort and cure them, by making our ſelves examples unto them of the ſame infirmities wherewith they thinke none ſo troubled as themſelves. Otherwiſe, except it be in theſe and ſuch like caſes, it is not only permitted as lawfull, but required as expedient and neceſſary to hide and conceale our owne ſinnes and infirmities. For firſt whereas in the ninth Commandement in the affirmative part, God injoyneth us to uſe all good meanes, both by giving a true teſtimony and alſo by our ſilence whereby we may preſerve the good name of our neighbour, ſetting forth their virtues and good parts, and concealing their faults and failings; he requireth alſo the ſame at our hands for the preſerving of our owne fame and reputation, for charity begins at home, and the love of our ſelves is the rule of our love towards our neighbours. And whereas it may bee objected, that this Commandement injoyneth us to give a true teſtimony, whether it be with or againſt us; and that God requireth that every man ſhould ſpeake the truth to his neighbour; Zach. 8. 16. to this I anſwer, that affirmative precepts though they binde us alwaies to performe the duties commanded, yet not at all times, but when it is ſeaſonable and profitable for Gods glory, and our owne and neighbours good. And as the Prophet requireth that wee ſhould alwayes ſpeake the truth to our neighbour, ſo the Apoſtle teacheth how it Eph. 4. 15. muſt be ſpoken, namely in love. Secondly, the unneceſſary and unſeaſonable diſcovery of our owne faults and infirmities tendeth to Gods diſhonour, who as he is glorified when we bring forth much fruit, John 15. 8. Matth. 5. 16. and have the light of our holy lives ſhining before men: ſo is hee diſhonoured by our evill converſation, and his holy Name blaſphemed by thoſe that are without, when they diſcover our ſins and corruptions: for the vices and faults of the ſervants 1 Sam. 2. 30. 2 Sam. 12. 14. doe often redound to the diſcredit of the maſter. Thirdly, the diſcovery of our faults and failings, tendeth to the diſgrace of Gods true Religino which wee profeſſe, when men that are wtihout diſcover in us ſuch evill fruits, and to the diſcredit of our Chriſtians profeſſion, ſeeing they are apt to attribute them rather to our religion and profeſſion, than to our naturall corruption, and are willing through the ſides (as it were) of our fame and reputation, to wound the Goſpell. Fourthly, hereby we ſhall become ſcandalous and ſtones of offence to thoſe that are weake, and thoſe alſo that are not yet called; encouraging the one to fall into the ſame vices and ſinnes by our evill example, and diſcouraging the other from entring into the profeſſion of our religion, when as they heare us ſay well, but ſee that we doe no better. Laſtly, hereby we ſhall ſinne againſt our ſelves in blaſting and blemiſhing our good name with juſt aſperſions; and whereas it ſhould bee in higher eſteeme with us than great riches, and ſweeter than the moſt odoriferous Prov. 22. 1. Eccl. 7. 1. oyntment, wee ſhall deprive our ſelves of this pretious jewell by unneceſſary diſcovery of our faults and failings. Neither can wee, when we have once opened a breach, ſtay at our pleaſure the current and ſtreame of mens ſuſpitions; but when we have ſpoken much, they will bee apt to thinke that we could ſay more, ſeeing every one is naturally ſo favourable to himſelfe, that he will ſpeake the leaſt of that which he knoweth will tend to his prejudice and diſgrace.

And thus much of the ſecond queſtion whether it bee lawfull in whole or in part to conceale the §. 9. Of equivocations, and mentall reſervations. truth, and in what caſes it is to bee approved as good, or diſallowed as evill: unto which this Treatiſe would require that I ſhould adde a third, namely concerning equivocations and mentall reſervations, which are not onely in continuall practice among the Papiſts, but alſo warranted and defended by their doctrine. But I ſhall not neede to ſpeake any thing in this point, ſeeing it is already fully and learnedly handled of late by a reverend Mr. Henry Maſon. Divine in this Citty. Only let me briefly ſet downe my judgement of it, namely that ſuch equivocations and mentall reſervations, are not onely lyes, but in this reſpect of the worſt ſort; in that there lieth lurking in them the greateſt deceit, as being masked with the ſhew of truth. For not onely that which is falſe is in them affirmed both in his ſenſe that ſpeaketh as he deſireth to be underſtood, and in his that heareth in ordinary underſtanding, but alſo it is done wittingly and willingly, and to this end that they may deceive and miſlead men into errour; which if it were allowed would prove moſt pernicious, ſeeing it would overthrow all ſocieties, and all contracts and dealings, publike betweene Common-wealths, and private, betweene Man and Man; ſeeing none could know how words or oathes are to bee underſtood, and conſequently could not beleeve one another in what is ſpoken. And as they are pernicious in theſe and many other reſpects unto other men; ſo in this regard moſt pernicious to themſelves; In that whereas other lyes are condemned by a naturall Conſcience, and ſo often repented of, theſe being maintained and defended as no ſinnes, are committed without remorſe, ſo that men live and dye in them without repentance.

THE maine end of all my former diſcourſe §. 1. Of the outward cauſes of Lying, which are firſt the Divell. hath beene to inform the judgement in the true nature of a Lye, and to diſtinguiſh it from ſuch Truthes, as in outward ſhew and appearance may ſeeme to have ſome ſemblance of it, that ſo rightly diſcerning it, we may the better avoyde it: and yet not through our untaught zeale in ſhunning it, looſe our lawfull liberty in ſpeaking ſuch truthes as being cleare and candide inough in their owne nature, yet (like a faire greene tree neere unto a Smiths forge) are (as it were) dusked and obfuſcated with the ſulphureous ſmoke of lyes, by reaſon of their vicinity. For vertue dwelleth betweene its extreames, and the moſt unreconcileable enemies doe often border one upon another. And now in the next place according to my order propounded, I am to ſay ſomething of the cauſes of lying, the which are either outward in others, or inward and in our ſelves. The chiefe outward cauſe is the Divell, who as he is a lyer from the beginning and the father of lyes, ſo doth he beget children after his owne likeneſſe, and indeavoureth to make them as great lyers, as himſelfe. And as by his lyes at the firſt hee murthered Mankinde, ſo ever ſince hee maketh them murtherers of themſelves, by drinking dayly deepe draughts in this poyſoned cup of lying, which he putteth into their hands. Wherein alſo he ſheweth his deſperate malice againſt God himſelfe, in that not being able to reſiſt his Power, hee oppoſeth him as he is the God of Truth, gaineſaying what he ſaith, as wee ſee in his firſt tentation to our firſt Parents: For God having threatned death againſt them, if they did eate of the forbidden fruite, hee expreſſely contradicteth him, and ſaith, Yee ſhall Gen. 3. 4. not die at all. And when he cannot impeach or hurt him in himſelfe in regard of his moſt abſolute and perfect being, hee adventureth upon us, and as it is reported of a kinde of Serpent called the Panther, that hee ſo maligneth Man, that when hee cannot hurt him, hee will flye upon and bite his Picture: So this old Serpent the Divell bearing an inveterate malice againſt God, when he cannot revenge himſelfe upon him, he flyeth upon his Image, that hee may deface it, blotting out of it its created Truth and Righteouſneſſe, and ſtamping upon it his owne image of lyes and falſhood.

Another outward cauſe of lying is the World, §. 2. Of the ſecond outward cauſe of lying, which is the world. whether we underſtand it of the Perſons of worldly wicked men, or of Worldly things. For worldly Men are the common teachers of lyes, both by their precepts, ſetting up (as it were) a Schoole of falſhood, and inſtructing one another in thoſe cunning and politike arts of lying for advantage, and alſo by their practice; for the whole World lying in 1 John 5. 19. wickedneſſe (as the Apoſtle Iohn ſpeaketh) but yet not willing to have it diſcovered, doe tell lyes in 1 Tim. 4. 2. hypocriſie, as (Saint Paul foretelleth of the falſe teachers of the latter times) and commonly uſe the Art of lying to hide and diſguiſe their ſinfull courſes, not caring to commit any wickedneſſe, which by lyes they can keepe from comming to light, whereby they become precedents and examples to encourage one another in theſe wicked practices, which every one not reſtrained with the feare of God are apt to follow; partly becauſe being become ſo generall and univerſall, the cuſtome doth take away the conſcience of it, and the multitude of offenders, leaveth no place for ſhame, if they bee taken in the ſinne; and partly becauſe they ſee one another thrive by theſe lying Arts; ſo as they thinke with Dionyſius, that Divine providence favoureth their untruthes, ſeeing they are carried with ſo faire a gale of winde into the Port of their deſires. Yea worldly wicked men allure oftentimes one another with promiſes and rewards to afford mutually the helpe of a lye, when as it may advance their ends, and redound to their benefit and advantage; which if they refuſe, they become enemies (as the Apoſtle ſpeaketh) becauſe Gal. 4. 16. they tell the Truth. And if they cannot intice them to ſwallow the hooke with theſe alluring baites of favour and friendſhip, they will not ſticke to drive them into their nettes with terrours and feares, watching all occaſions to doe them a miſchiefe, if they refuſe to ſatisfie their deſires. Finally, the things of the World, as honours, riches, and pleaſures, are by way of object the uſuall meanes to draw men to lying, there being no kinde of lyes which the ambitious, covetous and voluptuous, will baulke, when they thinke them advantagious for the obtaining of their preferments, wealth and carnall delights.

The inward Cauſe of lying is our owne corrupt §. 3. Of the inward cauſes of Lying, namely the fleſh and fleſhly luſts: and 1. Ignorance and forgetfulneſſe of God. fleſh and the ſinfull luſts thereof. For as the Devill is a lyar and the father of lyes, ſo the fleſh is a lyar and the mother of this baſtardly brood, who receiving from Sathan this ſinfull ſeed, doth nouriſh it in her fruitfull wombe, conceiving, breeding and bearing it, untill it bee ſo multiplyed that it hath filled the earth. Neither is our corrupt nature more prone unto any vice than unto this of lying, nor yet giveth more full ſwinge unto any without remorſe or checke of conſcience, than unto it, if it be ſimply conſidered in it ſelfe, or produce any advantage, and bee not made odious by ſome evill conſequents, or pernitious fruits which it bringeth to our neighbours or to our ſelves. And as the fleſh generally is the cauſe of lying, ſo is it in its particular luſts and the ſinfull fruits which it produceth. As firſt ignorance of God and his trueth, is a ſpeciall Cauſe of lying. For did we know and acknowledge Gods Omniſcience, whereby hee beholdeth all ſecrets, and taketh notice of not only the words of our mouthes, but alſo of the hidden thoughts of our hearts, and diſcerneth how they differ one from another; his omnipotence, whereby hee is able not onely to kill the body of him that lyeth, as hee did Ananias and Sapphira, but alſo to caſt both body and ſoule into hell, and in the meane time to fruſtrate all our hopes and ends which we propound unto our ſelves in lying, either by detecting our untrueths, or by croſſing us in them, ſo as they ſhall not effect our deſires, but rather hinder them; and finally if wee did know that he is a God of trueth, who hateth and abhorreth lyes, and will according to his Word give lyars their portion in that lake which burneth Apoc. 21. 8. with fire and brimſtone, if they doe not prevent their juſt damnation by unfained repentance, wee would not take pleaſure in lyes, nor bee hyred to tell them with the baſe wages of worldly vanities. But it is our ignorance of theſe things that cauſeth us ſo eaſily to fall into this ſinne, when as Sathan or the World tempteth us unto it. And therefore the Prophet joyneth them together as the Cauſe and Effect: They bend (ſaith hee) their tongue like Jer. 9. • . their bow for lyes; but they are not valiant for the trueth upon the earth; for they proceed from evill to evill, and they know not me, ſaith the Lord. Another Cauſe is oblivion and forgetfulneſſe of God, for many that know Gods Nature and Attributes, and will acknowledge that he is omniſcient, omnipotent, juſt and true in all his Word and wayes, yet fall into this ſinne through forgetfulneſſe, not pondering and conſidering what they know, when they ſhould make uſe of it to keepe them from ſinning. And of this the Prophet Eſay ſpeaketh; Of whom (ſaith hee) hast thou beene affraid or feared, that thou Eſay 57. 11. hast lyed, and hast not remembred mee, nor laid it to thy heart?

A third Cauſe of lying is our inordinate and §. 4. A third Cauſe is immoderate feare of men. immoderate feare of men more than of God; the which the Prophet implyeth in the ſame words; Of whom hast thou beene affraid, that thou hast lyed, and hast not remembred me whom thou haſt more cauſe to feare than all men or devils? For they at the moſt can but kill the bodie, but God can alſo cast body and ſoule into hell. Neither is either man or devill Mat. 10. 28. ſo able to protect us againſt the ſtroke of Gods vengeance when wee ſpeake lyes, as hee is both able and willing to defend and preſerve us againſt all their might and malice whileſt wee make conſcience of ſpeaking the trueth; for according to his gracious promiſe, Hee ſhall cover us with his feathers, Pſal. 91. 4. and under his wings ſhall we trust, his trueth ſhall bee our ſhield and buckler. But becauſe men looke onely unto the preſent and take care to avoid imminent danger, and live by ſenſe more than by faith, beholding the arme of fleſh ready to ſtrike them, and not the power of God which is all-ſufficient to protect them, nor ſeeing him that is inviſible; Therefore they make lyes their refuge, and hide Eſay 28. 15. themſelves under falſhood and vanitie. And this appeareth principally in the practiſe of inferiours, as children and ſervants, who having committed any fault, doe uſually colour and cover it with a lye, that ſo they may eſcape the diſpleaſure of their governors: whereas if they feared God more than men, they would bee much more fearefull to fall into his hands than theirs, ſeeing he is a conſuming Heb. 12. 24. Fire, who is able in his juſt wrath utterly to deſtroy them; and would rather chooſe to ſpeake the trueth though they loſt the favour of mortall men, than by lyes to looſe the favour of the immortall God: yea they would know that their greateſt ſafety would be in ſpeaking the trueth, ſeeing God the authour and lover of it, hath the hearts of all men in his hands, and can move ſuperiours to pardon what is done amiſſe; yea to love them more for their trueth and ingenuity, than to miſlike them for their faults and errours.

A fourth Cauſe of lying is carnall confidence and ſecurity, whereby men bleſſe themſelves in §. 5. A fourth Cauſe of Lying is Carnall Confidence and Security. this ſinfull courſe, preſuming that their lyes ſhall bee ſo cunningly contrived, and ſo boldly and impudently outfaced, that they ſhall never come to light; and that as they have long practiſed them and yet have eſcaped both the puniſhment of God and men, ſo they may ſtill goe on ſecurely in their ſinne without feare of danger. And of ſuch the Prophet Eſay ſpeaketh; Who had made a covenant with death, and an agreement with hell, promiſing unto Eſay 28. 1 • . themſelves, that when the overflowing ſcourge ſhould paſſe thorow, it ſhould not come unto them, becauſe they had made lyes their refuge, and hid themſelves under falſhood. And againe, they trust in vanitie and ſpeake lyes, hoping through their cleanly conveiance Chap. 54. 4. that they ſhall never be diſcovered. But the truth which they oppoſe is as a ſhining light, which will lay open all theſe hidden workes of darkeneſſe, and bring them at length to ſhame and puniſhment. And whereas they preſume that they ſhall ſtill eſcape becauſe having long lived in this ſinne they finde no hurt in it, nor have felt Gods hand in puniſhing of it, and ſo encourage themſelves to go on in their wickedneſſe, according to that of the Preacher, Becauſe ſentence against an evill worke is Eccleſ. 8. 11. not executed ſpeedily, therefore the heart of the ſonnes of men, is fully ſet in them to doe evill. Let them know that though they are reſpited, yet they are not remitted, and though the overflowing ſcourge hath Eſay 28. 18. paſſed over, and not yet whipped them, yet at laſt they ſhall as God hath threatned, be trodden downe by it, if they doe not prevent his judgement by true repentance: or though they ſhould wholly eſcape in this life, yet this is but cold comfort, if they conſider, that they are hereby hardened in their ſinne, that living and dying in it without remorſe, they may at laſt receive their full payment without mercie Apoc. 21. 8. in the world to come.

The laſt Cauſe of Lying (which I intend to §. 6. A fifth Cauſe of Lying is Covetouſneſſe. ſpeake of) is Covetouſneſſe, whereby men immoderately loving worldly wealth, will not ſtay Gods leiſure in the uſe of lawfull meanes for the compaſſing of their deſires; but reſolving to bee rich, and making all haſte in ſatisfying their greedy avarice, they leave no ſtone unmoved, no meanes untryed which may advance their ends. Amongſt the reſt they finde none more fitting for their purpoſe than this of Lying, as being a ſpeciall helpe whereby they are inabled to ſupplant and deceive one another, and to enrich themſelves by their neighbours ruines; eſpecially when they have any entercourſe of Trading, buying and ſelling, in which all manner of deceit is uſed to defraude one another, and all diſguiſed and hid with theſe lying arts. So that as Covetouſneſſe is the roote of all 1 Tim. 6. 10. Exod. 18. 21. evill, ſo eſpecially of lyes, and therefore when Iethro would deſcribe fit Magiſtrates, hee joyneth theſe together, that they muſt be ſuch as feare God, men of Truth and hating Covetouſneſſe; implying that covetous perſons cannot love the Trueth, ſeeing it is one of their chiefeſt arts in getting wealth, to make no other uſe of Truth, but that it may ſerve ſometimes for a ſhew to colour their lyes. In which regard if we would leave this Vice of Lying, wee muſt alſo forſake our Covetouſneſſe, which maketh men to make more haſte than good ſpeede that they may attaine unto riches. To which end let us conſider with the wiſe man, that treaſures of wickedneſſe profit nothing, but righteouſnes Prov. 10. 2. delivereth from death: That riches (thus gotten) will Prov. 11. 4 not profit in the day of wrath; and that when this day commeth wee ſhall finde by experience, that it is better to be a poore man than a lyar; That wealth gotten Chap. 19. 20. by vanity ſhall be diminiſhed, whereas hee that getteth by honest labour, ſhall increaſe. Finally, that the Chap. 13. 11. getting of treaſures by a lying tongue, is a vanity toſſed Chap. 21. • . to and fro of them that ſeeke death.

ANd thus having ſhewed the diverſe §. 1. Though ſome lyes are more ſinnefull▪ than others, yet all ſorts are unlawfull, and againſt the ninth Commandement ſorts of lyes, it now followeth that we examine whether any of them at any time or upon any occaſion, bee lawfull and warrantable? And ſurely it cannot be denyed but that there is great difference in the degree of ſinfulneſſe betweene ſome ſorts of lyes and others; and that the guilt of merry and officious lyes is much extenuated by many circumſtances and conſiderations, by their nature, the will and deſire of the ſpeakers, who love and delight not in the lye for it ſelfe, but as they thinke it fitte to further ſome good end; and becauſe their end is not at all to hurt, nor principally to deceive, but to profit or delight their neighbours: Even as contrariwiſe the guilt of pernicious lies is much aggravated, becauſe they are moſt oppoſite to Truth, and thoſe that tell them doe it willingly with love and delight: And finally, becauſe their chiefe aime and end is to deceive, and by deceite to hurt and wrong their neighbours in their goods or good name, life or liberty. But though ſome lyes are lighter and of leſſe guilt than others, yet all in ſome degree are ſinnefull and unlawfull, as being forbidden in the ninth Commandement. For whereas ſome object that they are not condemned by this precept, becauſe it onely forbiddeth ſuch untruths as are againſt our neighbour, whereas officious and merry lyes are not againſt, but for him, and for his good, even for his profit and delight; and offend not againſt charity, which is the ſumme of the Law. To this I anſwere, that all untruth is forbidden in this Commandement, whether it be for or againſt our neighbour; neither doth the Hebrew word Beth uſed here ſignifie only againſt, but alſo toward, or concerning, about or touching our neighbour: neither is hurt onely forbidden, but alſo any falſhood and untruth by any meanes ſignified of, unto, or concerning our neighbour; for the word which is tranſlated bearing witneſſe, as if it were Legally, and before a Judge, ſignifieth in the originall, thou ſhalt not anſwere, which is as much in the Hebrew phraſe as thou ſhalt not ſay or cauſe to be ſaid, as appeareth in divers Prov. 15. 1. Matth. 11. 25. b Joh. 1. 7. places. And the word witneſſe, ſignifieth any manner of ſhewing any thing, and ſo it is taken in other Scriptures. So that the ſenſe of the Commandement, 1 Cor. 15. 15. extends further than the words outwardly portend: Neither doth it onely forbid all falſe, but alſo all vaine and idle ſpeech, as merry lyes for the moſt part are; nor yet only lyes which are againſt our neighbour, but alſo ſuch as are for him, either for his delight as merry lyes, or for his profit and advantage, as thoſe lyes which wee call officious. And therefore, ſeeing all lyes are the tranſgreſſion of the Law, it followeth by the Apoſtle 1 Joh. 3. 4. Iohns definition that they are ſinnes; yea ſeeing every lye is a ſinne againſt a precept of the decalogue, it followeth that even by the opinion of the Schoolemen themſelves, who otherwiſe ſo much extenuate officious and merry lyes, they are mortall ſinnes, ſeeing veniall ſinnes (as they call them) are not committed Contra praecepta decalogi, ſed praeter ea; not againſt the Commandements, but beſides them. Againe, it is a ſinne againſt nature to lye in any kinde; becauſe words naturally are the ſignes and ſignifications of thoſe things which are in the minde; and therefore it is againſt nature to ſpeake or ſignifie any way that which the minde thinketh not. Finally in every lye though never ſo pleaſant or profitable, there is a loſſe of Truth, which is a vertue moſt acceptable unto God, and therefore the impeachment of it cannot be recompenced by our profit or delight.

But let us more particularly examine theſe divers §. 2. That merry Lyes are ſinfull and unlawfull. ſorts of lyes, and conſider how and in what meaſure and degree they are ſinfull and unlawfull. And firſt for pernicious lyes, there is no queſtion made by any, but that they are in a high degree ſinfull, as being againſt Trueth, Juſtice and Charitie, and wholly tend to Gods diſhonor, the hurt of our neighbors, and our own deſtruction and damnation, as I ſhall more fully ſhew hereafter. And therefore paſſing them over I will examine the other kinds. And firſt for merry lyes, it is cōmonly conceived, that if there bee no ſcurrility in them, they may paſſe as tolerable, becauſe they doe no hurt unto our ſelves or neighbours, but delight and recreate both; and they that tell them intend not to deceive their hearers; or but a while, that they may the more delight them. For either they are apparant in themſelves to be but jeſts and lyes by the groſſe abſurdities that are ſeene at the firſt view, or are diſcoverd to be ſo by the geſture and pronunciation. So that they are not much unlike unto Hyperboles or Ironies in reſpect of the outward forme and ſhew, ſaving that they differ in their end and uſe: ſeeing they are uſed to teach and expreſſe the Trueth in a Rhetoricall manner, but theſe onely to delight the hearer. And of this minde Saint Augustine ſeemeth to have beene, Contra mendacium ad Conſentium. lib. 1. cap. 2. who thinketh that they can ſcarcely bee taken for lyes. Jeſts therefore (ſaith hee) are to be excepted which were never thought to be lyes, becauſe they have a moſt evident ſignification, by the pronunciation, or the diſpoſition of him that thus jeſteth; and procede from a minde not willing to deceive, although it uttereth not truthes. And ſurely there is ſaith Peter Martyr, but a litle of a lye in theſe merry tales, ſeeing though they willingly ſpeake that which is not true, yet the falſity is eaſily diſcerned and cannot deceive the hearer. But whether theſe merry tales or lyes ought to bee uſed by perfect men or ſtrict Chriſtians, S. Augustine doubteth in Chap. 3. that place, though he cleareth it in another, where he ſaith, that hee lyeth, who hath one thing in his minde, and uttereth another thing by his words or any other ſignification; the which the merry lyar alwayes doth. And though hee doth not deceive or hurt, this doth not cleare his tales from being lyes, but onely ſheweth that they are not lyes of the worſt kinde, or ſuch as are pernicious, ſeeing he lyeth who doth ſpeake willingly otherwiſe than he thinketh. And as he ſpeaketh in another Contra mendacium ad Conſentium. lib. 1. cap. 11. place, Thoſe lyes are not to bee admitted, which although they doe not hurt another, yet they doe not profit any, and doe hurt themſelves with lyes gratis and for nothing; who properly Duo ſunt genera mendaciorum in quibus non magna culpa eſt, ſed tamen non ſunt ſine culpâ: cum aut jocamur, aut ut proximis proſimus mentimur. There are two ſorts of Lyes in which is no great fault, and yet they are not without fault, when we jest or lye to profit our neig ••• rs. Aug. in Pſal. 5. Tom. 8. Col. 27. Matth. 12. 36. are to bee called lyars. For there is this difference betweene one that telleth a lye and a lyar. For he telleth a lye who lyeth unwillingly; but a lyar loveth to lye, and hath a minde that delighteth in lying. And though ſuch lyes hurt not the hearer, yet they greatly hurt the lyars themſelves, becauſe in ſo lying they forſake the truth and delight in falſity, and chooſe rather to pleaſe men than to ſpeake the Truth. Againe theſe merry lyes are not onely in their falſity oppoſite to Trueth, but are alſo vaine and idle ſpeeches; and our Saviour telleth us, that Wee must give an account at the day of judgement of every idle word. Yea Epaminondas though an Heathen, ſhall at this day riſe up in judgement againſt merry lyars, who was ſo ſtrict and ſevere in embracing Trueth, that hee would not allow a lye to bee ſpoken ſo much as by way of jeſt. Furthermore, if it bee unlawfull to tell officious lyes though they tend to our owne and others benefit, as wee ſhall ſhew hereafter, how much leſſe theſe merry lyes, which tend onely to carnall delight? For if (as wee ought to bee) wee were ſpiritually minded, why ſhould wee rather take pleaſure to heare or ſpeake lyes, than to ſpeake and heare the Trueth? Moreover the Apoſtle requireth that We ſpeake the Trueth one to another, and put away lying, and that our ſpeech be alwayes with grace, ſeaſoned with Epheſ. 4. 25. ſalt, and tending to the uſe of edifying, that it may minister Col. 4. 6. Epheſ. 4. 29. grace to the hearers. Finally, if they were condemned who made the hearts of Kings and Princes glad with their lyes, who in reſpect of their great Hoſ. 7. 3. cares and ſerious ſtudies about their weighty affaires may bee allowed an over-meaſure of pleaſure and delight, how much more are they unlawfull, if they bee uſed to ordinary perſons, who ſtand in neede of ſuch meanes to glad and cheere their hearts?

Secondly, it may bee demanded whether it bee §. 3. Whether officious Lyes bee unlawfull. altogether unlawfull to tell officious lyes, ſeeing theſe in divers reſpects may ſeeme both juſtifiable and commendable; for he that telleth them hath no will ſimply to lye, but to doe good, nor delighteth in lying, but only as it conduceth to this end; neither hath hee any deſire to deceive or hurt his neighbour, but mainly aimeth at this end, that hee may benefit him by delivering him from ſome dangers, or free him from ſome great evill, which hee is not able to effect by any other meanes. To which I anſwere, that if it be a ſinne to lye, (as before I have ſhewed and ſhall more fully proove hereafter) becauſe it is oppoſite to truth, a vertue which is in high eſteeme with the God of Truth, and a direct breach of his Commandement, then it is unlawfull to lye out of a deſire to produce the greateſt good. For every ſinne is an offence againſt Gods infinite Majeſty, and therefore deſerveth an infinite and endleſſe puniſhment both in ſoule and Rom. 6. 23. body; from which we cannot be freed by all Men and Angels, ſeeing nothing can ſatisfie Gods Juſtice for it, but a price of an infinite value, which no finite creature could pay, but onely the LORD JESUS CHRIST, God and Man, whoſe death and ſufferings were an All-ſufficient price for our redemption, in reſpect of the Dignity of the Perſon that thus ſuffered. Againe, if it bee a ſinne to lye, then we ought not voluntary to commit it for the effecting of the greateſt good, ſeeing the Scripture teacheth us, that wee may not doe evill that Rom. 3. 8. good may come thereof. And they alſo teach us that all lyes without exception or diſtinction are odious and abominable unto God, and that hee will destroy them that ſpeake leaſings. And what good Prov. 12. 22. & 6. 17, 19. Pſal. 5. 6. can any lyes procure that being put into the ballance, can countervaile all theſe evills? Finally, when wee lye out of hope to effect thereby any good, the ſinne committed is our owne, but the iſſue and effect is not in our power; for iſſues and future events are onely in Gods hand, and therefore wee doe not know whether upon the ſinne committed the good will follow; yea rather wee have juſt cauſe to feare the contrary: for how can wee expect Gods bleſſing upon the uſe of the meanes which hee hath curſed? Eſpecially ſeeing in truſting unto our owne ſinnefull inventions, we diſtruſt his Power and Providence, as though he were not ſufficient without the helpe of our lye to effect our good ends and deſires, in freeing any from imminent evills, or preſerving them in the moſt deſperate dangers.

NOw theſe things being well weighed, §. 1. That it is not lawfull to lye for good ends or that wee 〈◊〉 doe good. will ſerve as a thread to guide us out of the moſt intricate labyrinth of the moſt difficult caſes that are uſually propounded, and inable us to anſwere the hardeſt queſtions and objections. Firſt, it may be demanded whether it may not bee lawfull to tell a lye, when therein wee propound unto our ſelves ſome ſpeciall good end; as either the obtaining of ſome great benefit, or the avoyding of ſome great and imminent danger of falling into ſome evill of ſinne or puniſhment. Concerning the former, I anſwere, that there can accrew unto us no ſuch benefit by lying, as is ſufficient to counterpoiſe the loſſe, to wit, of our ſoules by ſinning, if God in mercy ſhould not give us repentance. Secondly, that is not to bee eſteemed a benefit which is procured by unjuſtice; for even the Heathen man could teach us, that Nihil utile quod non honeſtum. Cic. offic. there is nothing profitable which is not honeſt, as no lye is, ſeeing truth is oppoſed by it. And the doctrine of Chriſtian religion informeth us in this truth, that it is not ſufficient for the making of an action good and lawfull that our end bee good, unleſſe alſo the meanes be ſo, by uſing whereof wee attaine unto this end. Thirdly, if this were granted that wee might doe a leſſe evill for the advancing of a greater good; then as Saint Auguſtine Contra mendacium ad Conſentium. lib. 2. cap. 8. ſaith all good Lawes and manners ſhould be quite overthrowne, and a wide doore opened to all wickedneſſe. For then it might be lawfull for a theefe to rob a rich covetous man, that hordeth up his wealth and doth no good with it; if he propound this end to his theft, that hee will beſtow the greateſt part of what he hath ſtollen for the reliefe of the poore, or for a man to beare falſe witneſſe before a Judge, if it tend to the clearing of the innocent and condemning of the nocent party; or to burne a Will or Teſtament when the Teſtator hath made choice of a bad Heire, and to ſubſtitute a falſe Will in the place thereof, that the inheritance or goods may not come to the hands of ſuch as will do noe good, but may by this meanes fall unto them who will feede the hungry, cloath the naked, lodge ſtrangers, redeeme captives, and build Churches, Why ſhould not all theſe evills bee done for theſe ends that be ſo good, if for theſe good things they ceaſe to be evill? Yea (ſaith he) if this were allowed Cur non fiant illa mala propter haec bona, ſi propter haec bona nec illa ſunt mala? Aug. Contr. menda •• d Conſentium. lib. 2. cap. 7. that we might doe evill to good ends, what fact ſo flagitious, what offence ſo hainous and diſhoneſt, what ſacriledge ſo impious, which might not bee ſaid to be done rightly and juſtly, not onely without feare of puniſhment, but boldly and gloriouſly in hope of reward?

Concerning the latter, it may bee queſtioned §. 2. Whether it be lawfull to lye to prevent a greater ſinne in others. whether it bee lawfull to lye which is a leſſe evill, to avoide a greater evill either of ſinne or puniſhment? Concerning ſinne we may conſider it either in another or in our ſelves. In another it may bee demanded whether we may not commit this ſmall ſinne of an officious lye, to pull one or many of our neighbours out of a great ſinne, in which if they live and dye, there were no hope for them to eſcape damnation. As when wee ſee men to live in ſome damnable hereſie, the which they keepe ſo ſecret that there is no meanes to diſcover them to the Magiſtrate that they may be examined, confuted and reformed, unleſſe ſome orthodoxe Chriſtian by telling a lye, whereby he faineth himſelfe to be of the ſame opinions, doe dive into their ſecrets, and come acquainted with the moſt of them that are of this hereticall ſociety, that ſo afterwards he may lay them open unto thoſe that are beſt able to reclaime them. And this was the caſe of Conſentius, dealing with thoſe cunning heretiques called the Priſcillianiſtes, which occaſioned Saint Auguſtine to write thoſe two books of this argument, wherein hee commendeth Conſentius his love of truth, zeale, learning and elocution, but withall confuteth his opinion and practice. For to ſay nothing of that ill companion which accompanieth this kinde of lying, which is treachery joyned with deceit, a vice odious in the eyes of all that are vertuous and ingenuous, and to conſider of the lye uſed to the former good end, what charity will teach a man to fall into one ſinne, that hee may pull his neighbour out of another, or to offend God our ſelves that wee may keepe others from offending him, or to endanger our owne ſoules that wee may deliver theirs out of danger? For true charity beginneth at home, and teacheth us to love our neighbour as, and not better than our ſelves; and to love them in the ſame quality and trueth of affection, and not in the ſame quantity and proportion. Yea if we ſhould take this courſe to reclaime Heretikes, wee ſhould love our ſelves leſſe than them; becauſe in ſome reſpects we commit a greater ſinne than they, ſeeing they maintaine their errours out of ignorance, but we lye againſt knowledge and conſcience, as hee alſo ſpeaketh. And Lib. • . cap. 8. therefore if we can by no other meanes pull impious Heretikes out of their ſecret dennes, unleſſe our Orthodoxe and Catholike tongues doe ſtray out of the path of truth, it is more tolerable that they ſhould ſtill lie hid, than that truth ſhould bee impeached; better that theſe Foxes ſhould lurke in their holes, than that thoſe who hunt them that Tolerabilius in ſuis foveis deliteſcerent vulpes, quampropter illas capiendas in blaſphemiae foveam caderent vena • ores. Aug. Contra mendacium. lib. 2. cap. 7. they may take them, ſhould fall into the pit of lyes and blaſphemy, as the ſame Author affirmeth. To ſay nothing that the ſinne in uſing this lying policy is certaine, but the good iſſue and event aimed at uncertaine, ſeeing that being in Gods hand hee might juſtly croſſe and curſe this unlawfull means, ſo that they ſhall not conduce to their converſion, but rather to their further confirming and hardning in their hereſie and impiety.

But though it be unlawfull by lying to prevent §. 3. Whether it be lawfull to lye, that wee may greater ſinnes in our ſelves; a • name •• ▪ rape and raviſhment. ſinne in others; yet perhaps it may be lawfull, yea commendable to uſe it, when wee may thereby prevent greater ſinnes not onely in others, but alſo in our ſelves. As ſuppoſe that a vertuous Matrone or chaſte Virgine ſhould be aſſaulted by an adulterer with violence to defile or deflowre them, and they might eſcape the rape, by putting him off with a lye, is it not lawfull to doe it in ſuch a caſe to prevent ſo great a miſchiefe? I anſwere, that though a ſtony heart could not chuſe but relent and be much affected to heare of ſuch a villany, and though the tentation be ſo ſtrong that it is ſcarſely to be expected, humane ſtrength ſhould be able to reſiſt it, yet in clearing of the truth wee muſt not conſider what we would, but what we ſhould doe being ſo aſſaulted and brought into ſuch ſtraites. Indeede if it were a ſinne to bee meere patients in the ſinne of others, the queſtion were eaſily anſwered; but it is not ſo, for the greateſt ſinne in others is not the leaſt ſinne in us, if wee onely bee the ſubjects of their ſinne, through unreſiſtable violence, and doe not give the leaſt conſent unto it. For here it is all one as in the caſe of perſecution, oppreſſion, murther or robbery, all which though they be hainous ſinnes in the agents, yet none at all in the patients, when they have no will to conſent or allow the commiſſion of ſuch ſinnes, nor power to prevent or ſhun them. Yea in ſuch caſes that is lawfully ſuffered, which cannot but unlawfully be avoided; and no act is to bee judged ſinfull if the will bee wholly averſe unto it. For it is the very forme that giveth unto ſinne its life and being, to be in ſome kinde or degree voluntary, and though the will give not its conſent in all ſinnes, yet it hath ſome kinde of operation in or about it, as in ſinnes of ignorance, though wee doe not conſent unto ſinne as knowing it to bee ſo, yet wee conſent to that action which is ſinfull, the will being miſled through the errour of our judgement. And ſo in concupiſcence which goeth before conſent, there is that which we call ineſcation, or the bayting of the hooke of ſinne with ſome pleaſure, profit or other allurement, which is Sathans tentation, and not imputed unto us as ſinne if we wholly reſiſt it; and there is that which we call titillation or the retaining and revolving of the tentation with ſome delight, and (as it were) the itching of the deſire and the watring of the teeth after it, if wee might injoy it upon no hard conditions. But when they are ſo propounded, as that wee cannot injoy the pleaſure or profit of ſin, unleſſe we diſpleaſe God, and indanger our owne ſoules, then the will rejects the tentation, and will by no meanes give its conſent. Notwithſtanding, that retaining of the tentation with ſome tickling delight, is a ſinne of concupiſcence, and this very parlying with the Divell is a tranſgreſſion of Gods Law, though wee doe not yeeld up unto him the Fort of our hearts, nor give our conſent that ſin ſhall enter. Of which ſinne the will is guilty, which though it did not conſent to the Act, yet it gave way to the Divels diſpute, and that with ſome tickling delight wee ſhould liſten to his tentation alluring us to ſinne. But if as in this caſe of a violent rape the will bee wholly averſe unto it, and the heart abhor it, even as the terrours of death; though the agent and raviſher committeth an horrible ſinne, yet the patient or party forced and raviſhed is wholly cleare of it. For the body onely is violated, but the ſoule not vitiated, and though that bee defiled, yet it is not corrupted, or at leaſt with ſuch a corruption that is not ſinful; as S. Augustine ſpeaketh. For there is onely the matter of ſin which giveth it no being in a ſubject forced by outward violence; but not the forme, which giveth onely being and denomination, ſeeing the will is wholly averſe unto it. So that if this bee granted which cannot bee denied, that it is a ſinne to lye, but no ſin to be forced and raviſhed, then the caſe is eaſily cleared, namely that it is not lawfull by the evill of ſinne, to ſhun ſuch an evill as is not ſinfull; actively to defile the ſoule that the body may not paſſively be defiled; or only in hope that wee may ſhun the outrage of the adulterous raviſher, to caſt our ſelves certainely into the ſnares of the Divell by lying and ſinning, and ſo to be defiled by ſpirituall filthineſſe; and to be deflowred and deprived inwardly in our ſoules of their purity and chaſtity. And of this judgement is Saint Auguſtine who ſpeaketh excellently Nulla eſt pudicitia corporis, niſi 〈…〉 itate ani 〈…〉 deat, & 〈…〉 mend. lib. 1. c. 7. to our preſent purpoſe. There is (ſaith hee) no chaſtity of the body which doth not depend upon the integrity of the minde, which being pulled from the other, it muſt needs fall, although it may ſeeme untainted and untouched, and for this cauſe is not to bee numbred amongſt temporall things, ſeeing they may be taken from thoſe that are unwilling to leave them. And therefore by no means the minde muſt corrupt it ſelfe with a lye for its body, which it knoweth to remaine incorrupt, if the incorruption doth not depart from the ſoule. For what the body ſuffreth through violence, there being no precedent luſt, it is rather to bee reputed vexation than corruption. Or if every ſuch vexation bee corruption, yet every corruption is not then diſhoneſt, but onely that which luſt hath procured, or unto which luſt hath conſented. And by how much the ſoule is better than the body▪ it is by ſo much the more wickedly corrupted: chaſtity then may there bee preſerved, whereas there can be no corruption, but that which is voluntary; neither can it bee violated in our ſelves by the luſt of another. Wherefore becauſe no man doubteth that the ſoule is better than the body, therefore the integrity of the minde ought to bee preferred before the integrity of the body, ſeeing it perpetually may bee preſerved. But who can ſay that the minde of a lyar is ſincere and upright, &c? And ſo hee concludeth that no man can convince any that it is ſometimes lawfull to lye, unleſſe hee can prove that an eternall good may by lying be obtained.

And ſo much concerning the evill of ſinne. The §. 4. Whether it be lawfull to lye to prevent the evill of puniſhment, and namely, 1. the death of others. ſecond queſtion reſpecteth the evill of puniſhment, whether we may avoide it lawfully by telling a ly, when we ſee no other meanes whereby wee may bee preſerved from it. And becauſe it were endleſſe to ſtand upon all the particulars, I will inſiſt onely in one, which will cleare the queſtion in all the reſt, as being the greateſt and laſt of all the reſt, namely Death, which is the king of terrours, and therefore to be avoyded by all lawfull Job 18. 14. meanes above all other temporary evills. And this we will conſider either as it reſpecteth our neighbours or our ſelves. Concerning the former, we will conſider the caſe in two inſtances propounded by Saint Augustine, and not much vary from him in our anſwere and reſolution. Suppoſe that a Father and his deere and onely Son were at the ſame time dangerouſly ſicke in ſeverall places or rooms, and that the Son (in whoſe life the life of the Father is bound up, as it is ſaid of Iacobs in Benjamins) ſhould dye the Father continuing in great weakeneſſe, yet in ſome hope of recovery. If the Father in this caſe ſhould inquire (ſuſpecting the worſt) whether his Sonne be dead or alive, what anſwere ſhould be given him? If it be ſaid that he is alive, it is a lye, but yet ſuch an one as comforteth and ſtrengtheneth the Fathers heart, and may prove a good meanes of his recovery; but if it bee told him that he is dead, (or which is all one in effect, if the hearers refuſe to give any anſwere, becauſe he will ſurely preſume upon their ſilence that hee is departed, ſeeing otherwiſe they would not withhold newes which would cheare him) the griefe hereof will preſently ſtrike him to the heart, and bee a certaine cauſe of his death and ruine. But I anſwer with him, that though the caſe be lamentable, and much commiſeration to bee had of the ſicke Father, yet it is not lawfull to ſave his life by telling a lye. For this is but a meanes of our owne for his recovery, and wee know not whether God will bleſſe it or no, yea we may well ſuſpect, that if we diſtruſt in his All-ſufficiency, who hath in his hand the iſſues of life and death, and is able to bring to the grave, and to returne backe againe, and truſt more to our lye and meanes unlawfull, it will prove rather a hindrance than a furtherance to our deſires. Whereas on the other ſide we are certaine that lying is a ſinne, and that all ſinne will ſlay our ſoules, if the wound be not recured by repentance, which wee cannot promiſe unto our ſelves, ſeeing it is not in our owne power, but the gift of God which hee giveth when and to whom he pleaſeth. Finally, if it bee lawfull by ſinning to prevent the death of another, the death of their body which is temporall, with the death of our ſoule which is eternall; why might it not bee lawfull alſo much more, if an adultereſſe ſhould ſo deſperately love us, that if ſhe might not have her luſt ſatisfied, ſhee would hang or drowne her ſelfe, to prevent her death by yeelding to her deſire, ſeeing by one act of uncleanneſſe wee ſhould prevent her murther, and by prolonging her life procure time for her repentance, that ſhee may bee ſaved; whereas by the other courſe ſhee not repenting plungeth her ſelfe into Hell. The other inſtance is this; If an Auguſt. Contra mendacium ad Conſentium lib. 1. cap. 13. innocent religious man ſhould be purſued by murtherous ruffians, or bloody perſecutors, with a full intention to deprive him of his life, for the preventing whereof hee is forced to flye from them, or to hide himſelfe in ſome ſecret place, with which his flight or place of hiding we onely are acquainted: The queſtion is if the purſuers aske us which way he is gone, or if hee be hidden with us or no, whether we may not by an officious ly preſerve his life, directing them to take a wrong way in their purſuit, that ſo he may eſcape, or telling them that he is gone from us and not in our houſe; ſeeing if we ſpeake the truth, we ſhall thereby expoſe him to certaine danger of death, and if we refuſe to anſwer, we ſhall not onely be indangered to taſte of their rage, but alſo doe no good to the party, whom we have received and hidden, ſeeing upon our ſilence they will certainly preſume, that hee is hidden with us, or elſe we would make no ſcruple to deny it. To which I anſwere with Saint Augustine, that wee muſt not lye, and ſo by ſinning offend Gods infinite Majeſty, and indanger the eternall ſalvation of our ſoules, in hope to preſerve the momentary life of anothers body. What then? muſt wee tell the truth and ſo betray his life into their hands that ſeeke it? No by no meanes, for this is much worſe than the other. Muſt we then ſay nothing, when as ſilence is no leſſe dangerous then ſpeaking the truth? Nor this neither, ſeeing this as little conduceth to our end of preſerving our neighbours life, as if wee confeſſed the truth. What then muſt bee done? ſurely (as Saint Augustine alſo reſolveth it) we are in ſuch a caſe called by God to put on Chriſtian courage and reſolution, and to endure any extremities, rather than we will either betray the truth or the innocent man, who hath intruſted his life to our ſecrecy. And therefore wee ought boldly to profeſſe, that wee know what is become of the party whom they purſue, but will not by telling them expoſe him to the danger of their cruelty, becauſe we will neither betray him, nor offend God by telling a lye. And of this Saint Augustine bringeth an example of a Biſhop, called Firmus, whom he commendeth to have beene more firme in his will and reſolution, than in his name: who when he had with all diligence hid a perſecuted Chriſtian from the rage of an heathen Emperor, and being by his Purſevants which hee had ſent to apprehend him, demanded where they might finde him, couragiouſly anſwered them, that he could neither lye, nor betray the man; for which though they put him to many tortures, yet hee remained conſtant in his reſolution. Who afterwards being brought to the Emperor, ſeemed unto him ſo admirable in his faith and conſtancy, that without any difficulty hee obtayned pardon for him whom he had hidden.

The other part of the queſtion concerneth our § 6. Whether we may lawfully lye to ſave our owne lives. ſelves, namely whether wee ought for the preſervation of our owne lives tell a lye, when as all other meanes are wanting, and this onely promiſeth ſecurity. Unto which a ſhort anſwere may ſuffice, if we conſider what hath beene already ſaid in the former caſes; for it is a ſin to lye, but no ſinne to dye; and our life is not ſo much worth, that wee ſhould ſpinne out the thread thereof to a further length with wicked hands, nor buy it at ſo deare a rate as the price of ſin, which is an offence againſt Gods infinite Majeſty, and therefore of infinite guilt; from the condemnation whereof wee could not be redeemed at any lower price, than the precious death and blood ſhed of the Eternall Sonne of God. Againe, by voluntary ſinning we expoſe our ſoules to death everlaſting, and at the moſt by not ſinning and lying we indanger but our bodies to a temporall death, which either ſooner may bee brought by ſome unexpected ſickneſſe, or by nature it ſelfe a little later; ſo that in effect long life is but the addition, and untimely death but the ſubſtraction of a few dayes or yeeres. And therefore as much as the ſoule is to be preferred before the body, and life Eternall before this life of mortality, with ſo much more care and circumſpection, wee muſt ſhun lying more than dying, ſeeing by that the loſſe of our chiefeſt jewell is indangered, and by this wee have no great loſſe. Excellently Saint Augustine to this purpoſe: who (ſaith hee) Quis obſervat vanitatem? qui timendo mori mentitur; timendo enim morimentitur & moritur antequam moriatur, qui idcò mentiebatur ut vivcret, &c. In Pſal. 30. obſerveth vanity? Hee that lyeth fearing to dye. For fearing to dye hee lyeth, and ſo dyeth before he ſhould dye, who therefore lyeth that he might live. Thou wilt lye leſt thou ſhouldeſt dye, and ſo lyeſt and dyeſt. And when thou ſhunneſt one death which thou canſt onely put off, but not eſcape, thou falleſt into two, firſt dying in thy ſoule, and afterwards in body, &c.

Finally, it is ſo farre of from being lawfull to lye §. 7. That wee may not lawfully lye to advance Gods glory. officiouſly in the behalfe of men, that it is unlawfull to doe it for the advancement of Gods glory; for though he requireth that we ſhould propound it as the maine end of all our actions, according to that of the Apoſtle: Whether you eate, drinke, or 1 Cor. 10. 31. whatſoever you doe, doe all to the glory of God: yet hee will not have us onely to ſeeke his Glory in reſpect of the end, but alſo in regard of all lawfull meanes which conduce to the furthering of this end; and being the God of Truth, hee eſteemeth himſelfe more diſhonoured than glorified by our lye, though our chiefe end and aime therein be to advance his Glory. For as one ſaith well: It is no leſſe evill Pet. Mart. in 2 Sam. 9. 8. to ſpeake falſe things to Gods prayſe, than not to beleeve of him thoſe that are true. And therefore Iob reprooveth his friendes for thoſe untruthes, which they ſpoke againſt him; though their maine end was to Juſtifie God, and to Glorifie him in his Juſtice. Will you (ſaith hee) ſpeake wickedly Job. 13. 7. 8, 10. for God, and talke deceitfully for Him? Will yee accept his Perſon? Will yee contend for God? Hee will ſurely reprove you, if yee doe ſecretly accept perſons. So Saint Paul, though for the glory of Chriſt, and 1 Cor. 15. 15. God his Father, he had teſtified that he had raiſed him up from the dead, yet hee acknowledgeth that hee ſhould deſervedly bee eſteemed no better than a falſe witneſſe of God, if Chriſt indeede were not yet riſen. So that we muſt not lye though our end bee that God thereby may have Glory, ſeeing hee needeth not our lye, being able to glorifie himſelfe by us, when wee uſe lawfull meanes to lawfull endes. In which reſpect I have▪ much miſliked thoſe fained miracles recorded in ſome Eccleſiaſticall Stories, wrought upon ſleight occaſions, and to as little end, purpoſely (as it ſeemeth) deviſed by the Authors to glorifie Chriſt, and propagate the Goſpell; and much more the lying miracles and minte of untruthes invented and ſtamped by the Pope and his Emiſſaries in their Legends, to worke as they pretend an higher eſteeme of the Chriſtian Truth in the hearts of the people, though they grace them with the title of Piae fraudes, Pious deceits: ſeeing they 1 Theſ. 2. 9. not onely uſe lying meanes, but alſo aime at wicked ends; not to confirme and grace the truth, but to ſeduce the people, and leade them into errors.

ANd thus have I fully prooved that §. 1. The objection, that officious lyes are not againſt charity anſwered. no lyes though never ſo officious to God or men, may bee lawfully uſed; the which being clearely underſtood and well weighed, it will bee eaſie to anſwere all objections which are uſually made by the Authors of them; whether they be grounded on ſeeming reaſons, or on the examples of the faithfull who have ſometimes uſed them. Concerning the former; It is firſt objected, that theſe officious lyes are lawfull, becauſe they are not againſt charity which is the end and ſumme of the Law; but they advance our neighbours good, at which we ſhould aime in all our words and actions, and doe not offend againſt humane ſocieties, but rather preſerve them, ſeeing thereby men are kept ſafe and freed from dangers. So the Apoſtle ſaith, that the end of the Commandement is Charity: 1 Tim. 1. 5. Rom. 13. 8. Matth. 22. 37. and hee that loveth another hath fulfilled the Law. I anſwere, If wee take Charity in a generall ſenſe, it is the ſumme of the whole Law, as our Saviour maketh it, and includeth both all duties towards God required in the firſt Table, and towards our neighbours commanded in the ſecond; in both which we are injoyned that our love ſhould bee in truth. For firſt, God requireth that wee ſhould John 4. 24. Pſal. 51. 17. worſhip him in ſpirit and in truth, and in all his Service Hee requireth Truth in the inward partes, without Pſal. 17. 1. Jer. 3. 10. Eſay. 29. 13. which all religious duties are odious unto him; for hee abhorreth ſuch prayers as are made with fained lippes; and if there be a diſtance betweene our tongues and our hearts when wee draw nigh unto him, our prayers will be rejected and reproved. So alſo our love towards our neighbours, muſt bee joyned with Truth; for Charity rejoyceth in the Truth, as the Apoſtle teacheth us, even as 1 Cor. 13. 6. the Truth rejoyceth in Charity, and therefore as we muſt ſpeake the Truth in Love, ſo wee muſt love in the Truth, ſeeing neither are ſincere and right, if either of them be divided from the other. And if our Charity bee racked by importunity of our neighbours to ſpeake a lye in their behalfe, wee muſt ſay with the Apoſtle, that wee can doe nothing 2 Cor. 13. 8. againſt the Truth, but for the Truth. For though carnall love may thus ſtretch it ſelfe beyond the bounds of Truth and Juſtice, yet Chriſtian Charity will never goe alone, but delights in the company of theſe and all other vertues. And even the Heathen themſelves, who had no other guide but the light of nature, limitted their love and friendſhip with their Piety and Truth; and therefore, though they would goe farre with their friends in the way of amity, yet no further than would ſtand with Piety; to which that proverbe tended, uſque 〈 in non-Latin alphabet 〉 . ad aras, your friend in what I lawfully may, but yet no further than the Altar. And that other, Plato is my friend, and Socrates my friend alſo, but 〈 in non-Latin alphabet 〉 . Ariſtot. Truth is a greater friend than both. And the Philoſopher ſaith, that it is a pious thing even among friends, to honor and eſteeme highly of the Truth, beſides Chriſtian charity requireth not that wee ſhould hurt our ſelves to helpe another, or to deſtroy our owne ſoules, by wilfull ſinning, that wee may preſerve our neighbours body or ſtate from deſtruction. For it is ſaid, that the Lord will destroy Pſal. 5. 6. them that ſpeake leaſings.

Secondly, it is objected that it is a good and §. 2. The objection of doing good by lyes anſwered. commendable thing to doe good, to preſerve life, and deliver from danger; but this is done by an officious lye. I anſwere, it is good and commendable to doe good by good and lawfull meanes, and to compaſſe our laudable ends by ſuch meanes as are lawfull and commendable; but it is not ſo, if we uſe ſinnefull meanes, though our ends be never ſo excellent; for wee may not doe any evill, that good Rom. 3. 8. may come thereof. Now lyes in all kindes are evill, becauſe they are contrary to the truth, and forbidden by Gods Law, as before I have ſhewed. Neither is any lye (as Saint Augustine ſaith) to be reputed Enchirid. ad Laurentium. cap. 22. no ſinne, becauſe by lying wee may ſometimes profit another; for ſo wee may doe alſo by ſtealing, if a poore man to whom what wee ſteale is openly given, doe feele the profit of it, and the rich man from whom wee ſecretly take it doe not feele the diſprofit of it. And yet for all this no man will ſay that theft is no ſinne. Yea ſo we may profit by committing adultery; if a woman out of deſperate luſt will dye unleſſe wee conſent unto her, ſeeing though ſhe have played the harlot, yet if ſhee live, ſhee may repent of it; and yet no man will ſay that we doe not ſinne if wee commit upon theſe tearmes ſuch an act of filthineſſe. Now if Chaſtity doth deſervedly ſo much pleaſe us, wherein I pray you hath truth offended us, that we may not for another mans profit violate that by committing adultery, and yet may violate this by telling of lyes?

Thirdly, it is objected, that an officious lye commeth not under the definition of a lye, ſeeing he §. 3. The objection that an officious lye commeth not under the definition of a lye, anſwered. that uſeth it hath no love to lying nor delight in it, neither is it his minde or deſire to deceive or hurt, but to doe good and benefit his neighbour. I anſwere, that it is a lye to ſpeake an untruth contrary to that which we know and conceive in our mind, whether we love and will it with delight, or diſlike and loath it; or whether it deceiue and hurt our neighbour, or delight and benefit him. For though we doe not abſolutely will it, yet wee doe conditionally and accidentally, that we may attain unto our end. And though wee doe not deceive our neighbour to the hurt of his perſon, or the hinderance of his eſtate, yet wee deceive him by miſleading his minde and miſinforming his judgement, cauſing him to fall into errour, and to imbrace falſehood in the ſtead of truth. Beſides truth it ſelfe is violated, whilſt it is diſ-throned, and untruth which is oppoſite unto it, is ſet up in its place. But hereby wee doe moſt of all deceive and hurt our ſelves, whileſt by ſinning to benefit our neighbour in his corporall and temporall eſtate, wee indanger our ſoules to everlaſting perdition. And whereas it may be objected, that it is no ſinne nor breach of Gods Law, which onely forbiddeth ſuch untruths as are againſt, & not for the good of our neighbours: to this I have before fully anſwered, and therefore need not here to inſiſt further on it.

IN the laſt place it may bee demanded, §. 1. That modeſt lyes are unlawfull. whether a modeſt lye be lawfull, either when wee deny thoſe gifts, graces and good parts, in whole or in part which we know to be in us, or accuſe our ſelves of thoſe ſins and imperfections, of which we know that wee are guiltleſſe and innocent, either altogether, or elſe in reſpect of that meaſure and degree which wee lay to our owne charge; ſeeing this is a notable meanes to curbe and ſubdue our pride, arrogancy and inſolency, and to nouriſh and increaſe humility, which is a grace moſt acceptable unto God. To which I anſwere, that when wee are to deale with God, and to humble our ſoules before him in the unfained acknowledgement of our ſinnes and wants, imperfections and corruptions, it may bee lawfull and profitable to aggravate them even with hyperbolicall expreſſions, out of a godly jealouſie of our ſelves, becauſe our hearts are ſo wicked Jer. 17. 10. and deceitfull above all things that none can know them, nor ſearch the gulph of corruption and ſinke of ſin to the bottome; and becauſe wee have in us naturally the ſeeds of all wickedneſſe and flagitious impieties, which are ready to ſproute and to bring forth their curſed fruite upon all occaſions, if they be not checked and nipt with Gods grace and holy Spirit; ſo that wee doe not wrongfully accuſe our ſelves of thoſe groſſe acts of ſinne; as murther, adultery, drunkenneſſe and the like, of which our conſciences in the ſight of God doe cleare and acquit us; becauſe hereby we give glory unto God, magnifying his mercy and bounty, who hath forgiven unto us ſuch great debts, and becauſe we doe alſo exerciſe our repentance and increaſe our ſorrow for ſinne and worke our hearts to a true hatred of it; according to that of the Prophet: Then ſhall Ezech. 36. 31. ye remember your owne evill wayes and your doings that were not good, and ſhall loath your ſelves in your owne ſight for your iniquities and abominations. But when wee have to deale with men, wee muſt ſpeake the truth, as we in our underſtanding conceive of it, as well of our ſelves, as of other men; and though we ought for the moſt part modeſtly to conceale thoſe things which concerne our owne prayſes, and may to the full lay open our wants and infirmities when juſt occaſion ſhall bee offered; yet when wee are neceſſarily put to ſpeake of either, we muſt not out of a ſinnefull modeſty lye and betray the truth, but ingenuouſly ſpeake what wee truely conceive, neither denying or too much extenuating Gods gifts and graces in us, nor accuſing our ſelves of thoſe ſinnes, imperfections and corruptions of which we know that wee are as cleare as other of Gods ſervants; yea if we be unjuſtly ſuſpected and accuſed of them, we are bound in conſcience to excuſe and defend our ſelves and to manifeſt what we can our owne innocency. For firſt Gods Law requireth that wee ſhould give a true teſtimony of our ſelves, as well as of others, and uſe all good means to preſerve our owne fame and good name, as well as our neighbours. Secondly, by denying Gods gifts and graces in us, wee ungratefully diſhonour him, not acknowledging his bounty and goodnes towards us, and refuſing to aſcribe unto him the Glory of theſe gifts whereof hee is the Author. Thirdly, we put out theſe lights which were given Matth. 5. 16. us to this end, that ſhining before men, they might take occaſion thereby to glorifie our Heavenly Father. Fourthly, wee wrong our neighbours by working in their mindes a falſe opinion, and by cauſing them unjuſtly to ſleight and diſeſteeme us, when as they thinke that our gifts and good parts are much leſſer, and our faults and ſinnes far greater than in truth they are; ſeeing men for the moſt part ſpeake of themſelves, rather better than worſe than they deſerve. And ſecondly, whileſt wee ſuppreſſe, deny or extenuate our vertues, and aggravate our failings and corruptions, wee neglect this Chriſtian duty of edifying one another by our good example, and contrariwiſe make our ſelves ſcandalous and offenſive. And finally, wee wrong our owne perſons; for if it bee an injury to belye another, it is no leſſe if we belye our ſelves; and if it bee an unjuſt and uncharitable act to robbe our neighbors of their good name, by falſe extenuatiōs of the good things which are in them, or aggravations of their faults and faylings, how can it bee leſſe ſinnefull if wee uſe the ſame meanes to ſpoile our ſelves of this precious jewell? To this purpoſe (though in another caſe) Saint Augustine excellently ſpeaketh for confuting the Pelagians, and Coeleſtianians, who affirmed that they were pure and free from ſin, and yet for humility ſake againſt their conſcience and perſwaſion confeſſed their ſinnes, of which they thought themſelves pure and cleare, hee thus convinceth them of their errour: Doſt thou (ſaith he) lye for humility? Thou art juſt and without ſinne; but for humilities ſake thou Propter humilitatem ergo mentiris? &c. Auguſt. de verbis Apoſtoli. Serm. 29. Tom. 10. calleſt thy ſelfe a ſinner; how ſhall I receive thee as a Chriſtian for a witneſſe againſt another, whom I finde to bee a falſe witneſſe againſt thy ſelfe? Thou art juſt, thou art without ſinne, and yet thou ſayeſt that thou haſt ſinne: therefore thou art a falſe witneſſe againſt thy ſelfe, God will not accept of thy lying humility; examine thy life, and looke into thy conſcience, &c. How ſhall I take thee for a witneſſe in another mans cauſe, who lyeſt in thine owne? Thou makeſt Saints guilty, whileſt thou beareſt againſt thy ſelfe a falſe teſtimony, what wilt thou doe to another who ſlandereſt thy ſelfe? I demand; art thou juſt or a ſinner? thou anſwereſt a ſinner. Thou lyeſt, becauſe thou doeſt not ſay that with thy mouth, which thou beleeveſt of thy ſelfe in thy heart. And therefore, though thou wilt not be a ſinner before, now thou beginneſt to bee ſince thou lyeſt. For thou ſayeſt for humilities ſake that thou calleſt thy ſelfe a ſinner, &c. But can there be humility where there is falſity.

But againſt this is objected, that we have many §. 2. The Example of Agur in defence of modeſt lyes, objected and anſwered. examples of holy men in the Scriptures, that in modeſty and humility have abaſed themſelves in the acknowledgement of their wants, infirmities, and ſinnes, beyond all boundes of Truth; againſt ſome whereof wee can take no exceptions, ſeeing they were Pen-men of the Scriptures, and immediately inſpired by the Holy Ghoſt. 2 Pet. 1. 21. The firſt is of Agur, who being a Prophet of great wiſedome and underſtanding, thus abaſeth and vilifieth himſelfe: Surely I am more brutiſh than any Prov. 30. 2. man, and have not the understanding of a man. I neither learned wiſedome, nor have the knowledge of the Holy. I anſwere, that we muſt not underſtand theſe wordes ſimply and abſolutely, but reſpectively. Firſt, in reſpect of the Perſon to whom he ſpeaketh and in whoſe preſence hee ſtandeth, to wit, Ithiel, which ſignifieth the ſtrong God with us, and Veal, ſignifying one who having all power in his hand, is able to doe whatſoever he will. By both which he underſtandeth our Lord JESUS CHRIST, the Wiſedome and Power of his FATHER, in compariſon of whom the wiſeſt in the world are brutiſh and deſtitute of knowledge. Secondly he maketh this acknowledgement in reſpect of the ſubject matter which he was to ſpeake of, namely divine and heavenly Wiſedome, which as much tranſcended his reach and capacity, as reaſon in man excelleth brutiſh ſenſe; according to that of the Pſalmiſt: Such knowledge is too wonderfull for me; Pſal. 139. 6. It is high, I cannot attaine unto it. And that of the Apoſtle; And who is ſufficient for theſe things? 2 Cor. 2. 16. Thirdly, hee ſpeaketh not ſimply but reſpectively, comparing the little which hee knew, with the much which hee knew not; like that of Socrates, hoc unum ſcio, me nihil ſcire; I onely know this, that I know nothing. Fourthly, hee may bee ſaid thus to ſpeake, not as hee was now ſanctified and inlightned with the ſpirit of Grace and underſtanding, but as he was in the ſtate of nature, in which reſpect the Prophet ſaith, Every man is brutiſh in Jer. 10. 1 • . his knowledge, underſtanding nothing in ſpirituall 1 Cor. 2. 14. things which concerne his eternall ſalvation, till hee be regenerate and in Chriſt: The which ſenſe the words will beſt beare, if with Iunius wee thus render them; for I am a beast or brutiſh ſince I was a man, that is, even from my birth, and the wiſedome of a man is not in me, that is, like that which was in man by his firſt creation (before by his fall hee became brutiſh) and ſo ought to be in him ſtill.

Secondly, the example of the Apoſtle Paul is §. 3. The example of Paul, objected and anſwered. 1 Cor. 15. 9. Eph. 3. 8. 1 Tim. 1. 15. 2 Cor. 11. 5. 1 Cor. 15. 10. Phil. 3. 5. Act. 26. 5. objected, who ſaith that he was the leaſt of the Apoſtles, and not worthy to be called on Apostle, yea that he was the leaſt of all the Saints; yea which is more, that he was the chiefe of ſinners; whereas elſewhere hee maketh himſelfe equall to the chiefe of the Apoſtles, ſuperiour unto them all in his labours and ſufferings, and as touching the Law a Phariſee, yea in reſpect of his life and converſation of the ſtricteſt of that Sect. From whence they conclude, that in thoſe ſpeeches wherein hee ſo much abaſed himſelfe he uſed a modeſt lye, and therefore that modeſt lyes are in ſuch caſes lawfull. To which I anſwere, that hee called himſelfe the leaſt of the Apoſtles, and the leaſt of the Saints, not ſimply and generally, but reſpectively, as hee expreſſeth himſelfe, becauſe he had perſecuted the Church of God. 1 Cor. 15. 9. 1 Tim. 1. 13. In which regard alſo he calleth himſelfe the chiefeſt of ſinners, as it is evident in the ſame places. But how can this bee other than a modeſt lye, that Saint Paul ſhould call himſelfe the chiefeſt of ſinners, ſeeing others committed farre greater ſinnes than hee, and yet upon their repentance were received to mercy, as Manaſſes? Some underſtand the words, that hee was the firſt of ſinners (as the word may alſo ſignifie) namely the firſt of all thoſe that came unto Chriſt, who had before perſecuted him in his members. But this had beene no great aggravation of Pauls ſinne, nor amplification of Gods mercy in pardoning it, both which the Apoſtle intendeth in that place. And therefore I had rather take it in a litterall ſenſe, namely that in truth hee calleth himſelfe the greateſt ſinner that had received mercy. Firſt becauſe hee ſpeaketh as hee thinketh, and findeth himſelfe in his owne ſenſe and feeling: for as it is the nature of hypocriſie to make our owne beames moates, and others moates beames; ſo it is the nature of true repentance, to aggravate our owne ſinnes, and to extenuate other mens: and when the eyes of our mindes are inlightned, wee ſee our ſinnes to bee more in number, and more haynous in quality, either in themſelves, or in reſpect of circumſtances, than wee can charitably ſuſpect to bee in any other of Gods ſervants. Secondly, becauſe hee ſpeaketh in my judgement as the thing is. For if wee limitte his ſpeech to the faithfull onely, who upon their repentance, have beene received to grace; (as wee muſt needs doe, ſeeing ſome have lived and died in their infidelity and finall impenitency, and others have committed the ſinne againſt the Holy Ghoſt, with whom there is no probability that the Apoſtle compared himſelfe) I ſay, reſtraining the compariſon onely to penitent ſinners, then it is true which the Apoſtle ſpeaketh, that of all ſinners he was the chiefe; whether wee conſider the ſinne it ſelfe, or as it was aggravated by circumſtances. For he madly and maliciouſly perſecuted the Saints of God, for their profeſſion of Chriſt and the Goſpell; and not being content Act. 26. 11. to blaſpheme his holy Name himſelfe, hee doth as much as in him lyeth, compell them alſo to blaſpheeme, as hee confeſſeth, and ſo lacked nothing but this of committing the unpardonable ſinne, that he did it ignorantly, as himſelfe acknowledgeeth. 1 Tim. 1. 13. Beſides hee had great and many meanes of knowledge and of revealing unto him Chriſt and the Light of the Goſpell, and ſome of them hee careleſly neglected, and ſome he utterly deſpiſed. Of the former ſort was the Law of God, in which having great skill, he might in the ceremonies and ſacrifices have ſeene Chriſt crucified before his eyes, by which, through the blindeneſſe of his minde, and hardneſſe of his heart, hee profitted not. Of the latter was the Heavenly and Powerfull Sermons of our Saviour himſelfe, and of his Apoſtles, which were confirmed by many and wonderfull miracles, all which he deſpiſed; either not vouchſafing to heare them, or not receiving or beleeving them; ſo that nothing could touch his heart hardened in his ſinne: And whereas ſome had ſinned out of ſimple errour and ignorance, and had proceeded in their ſinne, even to the crucifying of the Lord of Life, yet afterwards when by the Preaching of the Apoſtles, they were convinced of their ſinne, they repented of it and beleeved in Chriſt; hee ſtill proceedeth in his madneſſe and fury to perſecute the Saints of God, not contenting himſelfe to heare that they were murthered and maſſacred, unleſſe he ſtood by and ſatiated his eyes with their death and ſlaughter. Yea ſo obſtinate he was in his ſinne and rebellion, that either he muſt periſh in it, or God muſt pull him out of it by ſtrong hand, and uſe a miracle upon him for his converſion. By all which it appeareth that S. Paul had no neede to uſe the helpe of a modeſt lye, when he called himſelfe the chiefeſt of ſinners.

Laſtly, it is objected, that our Saviour Chriſt §. 4. The example of our Saviour Chriſt, objected and anſwered. himſelfe, who was greater than all the Angels, as being the Eternall Sonne of God, equall with his Father, the Prince of Angels, and as hee was our Mediator God and Man; yet in that Propheticall Pſalme of his Paſſion and Sufferings, hee that was God maketh himſelfe leſſe than a man; But I (ſaith hee) am a worme and no man. The which is to bee underſtood not onely of David the Type, but alſo, and that chiefly of Chriſt himſelfe the Antitype, in whoſe Perſon the Pſalmiſt ſpeaketh. To which I anſwere, that our Saviour ſpeaketh this not ſimply, but reſpectively; not what he abſolutely was, nor what he was in his owne nature, or in his ſelfeconceit, but what he was reputed to be in the ſight and opinion of the people; who looking upon him as a Man forſaken of God, and expoſed to the malice of his enemies, and being astonied at him, his viſage was ſo marred with his ſufferings more than any Eſa. 52. 14. man, and his forme more than the ſonnes of men; and ſeeing in him no forme, comelineſſe nor beauty, that they ſhould deſire him: Hee was deſpiſed and rejected of men, as a man of ſorrowes and acquainted with griefes, and they hid (as it were) their faces from him, hee was Eſa. 53. 2, 3. deſpiſed and they esteemed him not, as the Prophet Eſay prophecied of him; and in this regard he ſaith, that hee was a worme and not a man, as if hee ſhould have ſaid, I am ſo vilified of my enemies, by reaſon of my ſufferings, and ſo deſpiſed, and contemned, becauſe they ſee no forme or beautie in mee, being defaced and marred with afflictions and perſecutions, that they number mee not among men, but eſteeme me no better than a contemptible worme, which is good for nothing but to be trodden under foote. And that he ſpeaketh this of his enemies falſe opinion, and not as himſelfe thought or would have others to conceive, the words following doe ſufficiently ſhew; I am a worme (ſaith he) and no man, areproach of men, and deſpiſed of the people. All they that ſee mee, laugh me to ſcorne, they ſhoote out the lippe, and ſhake the head, &c.

Thirdly, theſe lyes are the cauſes of all jealouſies §. 6. That lyes are the cauſes of jealouſies and ſuspicions betweene man and man. and ſuſpicions amongſt men, when as there being found no fidelity and truthin the ſpeaker, there can bee no faith and beleefe in the hearer; but having often found him faulty and faithleſſe, he dare no more truſt him upon his word or promiſe, and ſuſpitiō interpreting al that is ſpoken to the worſt, hee will not beleeve what hee ſaith, neither when he lyeth, nor when he ſpeaketh truth. And whereas it is the nature of faith, if it bee not abuſed to beleeve that which another ſpeaketh, becauſe nature hath given men words that they may bee ſignes and ſignifications, expreſſions and interpreters of the minde, when by lyes it is often fruſtrated, it cannot aſſent to what is ſpoken, but is turned to diffidence and unbeleefe. In which reſpect one being Demetrius apud Stobaeum. asked what evill befalleth them that tell lyes, anſwered this, that they were not beleeved when they ſpeake the truth. For we are apt to conceive that hee who hath often by lying deceived, is a lyar and deceiver ſtill; and therefore ſhun all dealings, familiarity and friendſhip with him: becauſe wee can have no aſſurance of his faith and truth. So that as faith betweene man and man receiveth a deadly wound by uſuall lying: So is it the bane of all true friendſhip, when we are jealous and diſtruſtfull one of another, and conſequently pernicious to humane ſocieties. For not onely he that hath beene deceived diſtruſteth the lyar who hath falſified his faith, but alſo he who uſually lyeth diſtruſteth all others with whom he dealeth, meaſuring every ones ſhooe by his owne Laſt, and ſuſpecting all others as guilty of the ſame vice, whereof his owne conſcience accuſeth and condemneth himſelfe, to which purpoſe S. Chryſoſtome ſpeaketh: He that is a lyar (ſaith he) doth thinke Qui mendax eſt, neminem putat dicere veritatem, ne que ipſum Deum. In Math▪ 6. §. 7. That lying depriveth men of the end and uſe of ſpeach. that no man ſpeaketh the truth, no not God himſelfe.

Finally, this vice of lying depriveth men of the uſe and end of that excellent gift and property of ſpeech, which was given to man above all other creatures, that it might ſerve as a true interpreter to make knowne our mindes, and the ſecret thoughts of our hearts one to another, and not to lye and deceive, ſeeing it were better to ſay nothing than to lye, and to leave men to their owne uncertaine gueſſe, then by our untruthes certainly to deceive them and miſlead them into errours. So Saint Auguſtine, every one that lyeth doth ſpeake Omnis qui mentitur, contra id quod anima ſentit loquitur voluntate fallendi, &c. Auguſt. Enchir. ad Laurent. cap. 22. againſt that which he thinketh in his minde, with a will to deceive. Now words were therefore inſtituted, not that by them men ſhould deceive one another, but that every one might thereby make knowne his thoughts to others. And therefore to uſe words, that wee may deceive, and not for that end for which they were ordained, is a ſinne.

And as this ſinne of lying is pernicious to the §. 8. That lying is pernicious to every particular family. Common-wealth, ſo alſo unto every particular family where it raigneth, as being the common cauſe of all confuſion and diſorder, of all evills and miſchiefes which happen unto it. For as it bringeth Gods judgements upon thoſe families where it is tolerated, as the deſerved puniſhment of their ſin, ſo doe they ſuffer many evills from one another which are the effects of it. For if the Governours be ſuch as doe love and liſten after lyes, it maketh all the ſervants wicked, becauſe there will bee no Juſtice executed, no difference betweene well and ill-deſerving, no rewards for the one, nor puniſhments for the other, when as the innocent and faithfull ſhall by lyes be traduced and branded, and the faulty and faithleſſe, excuſed and commended. No marvell then if the governement become lame and much weakned, when as rewards and puniſhments, which are the ſinewes of it, are cut in ſunder, and if there bee no good governement; how can there be any true obedience? And this is that which Salomon obſerveth: If (ſaith hee) a Ruler Prov. 29. 12. hearken unto lyes, all his ſervants are wicked. Againe, if in a family there be no conſcience made of lying, all that live in it become negligent of their duetie, and are much emboldned to commit any fault, ſo it be not knowne, and to breake, burne, ſpoile, ſteale and looſe any thing that belongeth to their governours, when as they can by a lye deny or excuſe it; neither is there any feare of ſhame or puniſhment to reſtraine them; ſeeing they can by lying ſo ſhift and ſhuffle off the fault from one to another, that the maſter of the family cannot poſſibly diſcerne who is faulty or faultleſſe, and therefore is put to his choice, whether he will let the offender eſcape, or indanger himſelfe to puniſh the innocent; and ſo either to ſuffer evill in others, or to bee evill himſelfe, whileſt his ſeverity is not guided by knowledge and truth. And all this made David ſo out of love with lyars, that hee profeſſeth hee would not ſuffer one of them to dwell in his family. Hee that worketh deceit, ſhall not dwell in my houſe; hee that telleth Pſal. 101. 7. lyes ſhall not tarry in my ſight.

BUt as lyes are in theſe and many other §. 1. That lying defaceth Gods Image in us, and ſtampeth on us the image of Sathan. reſpects hurtfull to our neighbours, ſo are they much more pernicious to our ſelves; and that both in reſpect of the evill of ſinne, and alſo of the evill of puniſhment. Concerning the former, lying is moſt pernitious unto our ſelves in many conſiderations. For firſt, it defaceth and blotteth out Gods Image in us, ſeeing wee reſemble him not onely in wiſedome, holineſſe and righteouſneſſe, but alſo in truth, which hath ſuch relation unto them all, that it is neceſſarily required to their very eſſence and being, ſo that wiſedome, righteouſneſſe and holineſſe, are of no worth and exiſtence, unleſſe truth be joyned with them. And therefore the Apoſtle exhorting us to bee renewed according to Gods Image, doth bid us to put on the new man, which after 〈 in non-Latin alphabet 〉 . Eph. 4. 24. God is created in righteouſneſſe and true holineſſe, or as the words there ſignifie, holineſſe of truth. And this the Greeke Oratour ſaw by the light of nature, 〈 in non-Latin alphabet 〉 . Demoſthenes. for being asked in what things men came neereſt to the likeneſſe of GOD, anſwered, in Trueth and beneficence. Now this Trueth is moſt oppoſed and defaced by Lying, and conſequently it is moſt pernicious. For if wee eſteeme it a great hurt, to have our eyes put out, our faces gaſhed and deformed, and our bodies maimed and diſmembred, how much more hurtfull is it to have theſe blemiſhes in our ſoules and to have Gods image defaced in us? And yet it doth not onely blot out of us the image of God, but it alſo ſtampeth on us the image of Sathan and ſinne. For the Devill is not onely a Lyar himſelfe, but alſo the authour and father of lyes, according to that of our Saviour; He is a Murtherer from the beginning, Joh. 8. 44. and abode not in the trueth, becauſe there is no trueth in him: when hee ſpeaketh a lye he ſpeaketh it of his owne, for hee is a Lyar and the father of it; where (as Saint Baſil obſerveth) our Saviour putteth no difference In reg. Contract. Num. 76. of lyes, but ſpeaketh this indefinitely of them all. And this wee ſee in the example of our firſt Parents, unto whom Sathan lyeth even againſt God himſelfe, and alſo teacheth them to lye; from whom this corruption and diſpoſition of Lying is propagated to all their poſterity; in the example of the foure hundred falſe Prophets in whoſe mouth Sathan was a lying ſpirit teaching them to lye perniciouſly to Ahabs deſtruction, as himſelfe confeſſeth; and of Ananias and Saphira, Whoſe hearts 1 Kings 22. 22. Acts 5. 3. Sathan filled with deceit, to lye unto the holy Ghost, as Saint Peter ſpeaketh. Wherein he ſheweth himſelfe a right Serpent indeed, ſeeing he carrieth his poiſon in his mouth, whereby he killeth both himſelfe and others. And as the Devill is the Father of Lyars, ſo are they his children, in nothing more reſembling him than in loving and making lyes. For in this particular reſpect our Saviour chiefly ſpeaketh; Yee are of your Father the Devill, and the lusts of your Father yee will doe. Yea in this alſo they Joh. 8. 44. ſhew themſelves to bee of this ſerpentine generation, in that Their poiſon is like the poiſon of a Serpent, Pſal. 38. 4. & 140. 3. ſharpening their tongues like him, and having Adders poiſon under their lips. Yea herein they goe beyond their Father the Devill, in that hee beleeveth the trueth and trembleth, whereas they not onely love and make lyes, but alſo beleeve them more than truth, yea rather any thing more than it, according to the ſaying of our Saviour, Becauſe I tell you the Joh. 8. 45. trueth, therefore yee beleeve mee not. Now what can bee more pernicious unto man, than to have Gods Image defaced in him, to become the child of the Devill, and to reſemble him in ſinfull Lying, ſeeing they that are like him in his ſinne, ſhall hereafter be made like him in his puniſhments?

So alſo by Lying not onely the Image of Sathan §. 2. That the ſinne of Lying encourageth men to commit all other wickedneſſe. is ſtamped upon us, but alſo the Image of ſinne; and as thereby wee prove our ſelves to bee the children of the Devill, ſo alſo the ſervants and ſlaves of ſinne. For as it is a great ſinne in it ſelfe, having in it all relations of ſinne, as before I have ſhewed; ſo is it the cauſe of many other ſins, and a fruitfull mother and nurſe of much other wickedneſſe, even as it is alſo the baſtardly Brat and helliſh of ſpring of other ſinnes which like curſed fathers beget it. Firſt it is the Cauſe of ſinne, becauſe it is the common encouragement which ſetteth men on to worke wickednes whileſt they hope to hide and diſguiſe it ſo with their lyes, that they ſhall never come to light. This emboldeneth the adulterers to commit filthineſſe, becauſe if they be queſtioned Expè delinquētibus promptiſſimum eſt mentiri. Lyſ •• s apud Stobaeum. Serm. 12. they reſolve to deny it, and none can prove it but only their Partners in wickedneſſe. This heartneth men to kill and ſlay, to coozen and deceive, to rob and ſteale, and what not? Becauſe if they bee ſuſpected and examined, they by their cunning lyes can hide their ſinnes from the ſight of men, and ſo eſcape ſhame and puniſhment. Whereas if they did not truſt in lyes, Adam would not eate the forbidden fruite, Cain would not murther his brother, Iacob would not deceive his father, Ioſephs brethren would not ſell him to the Iſmaelites, Gehazi would not take a bribe; the Harlot would not entice her young Lover to commit whoredome and then wipe her mouth as though ſhe had not committed filthineſſe, Ananias and Saphira would not play the Hypocrites, and withold part of the price of their poſſeſſion; the ſervant would not defraude his maſter, the thiefe would not ſteale his neighbours goods, nor the ſubject commit treaſon againſt his Prince; and as the Prophet ſpeaketh, Iſrael ſhall doe no iniquitie, if they will not Zeph. 3. 13. ſpeake lyes to hide and cover it. But when men have made lyes their refuge and have hid themſelves under falſhood, then they are ready to make a covenant with death and an agreement with hell, and to let looſe the reines to all wickedneſſe, becauſe they hope for immunity and to eſcape puniſhment, and that when the overflowing ſcourge ſhall paſſe through, it ſhall Eſay 28. 15. not come nigh unto them. And as Lying is the Cauſe, ſo alſo the Effect of ſinne; which followeth it as the ſhadow doth the body, as we ſee in the example of our firſt Parents, who having committed ſinne, did ſeeke to hide it with lyes and frivolous excuſes, even as they did with figge leaves ſeeke to hide their ſhame. The which is alſo the common practice of all their degenerate poſterity, who are no more ready to ſinne, than to deny or excuſe it with a lye. For that which Saint Chryſostome ſpeaketh Mendacil cauſa ex furto naſcitur. Chryſoſt. in Mat. 5. Hom. 19. of ſtealing, that the Cauſe of Lying ſpringeth from theft, the ſame may bee verified of all other ſinnes which make men lyable to ſhame or puniſhment; although indeed the ſinne of ſtealing is a moſt uſuall cauſe of Lying, when as men having ſtollen, doe uſe it as a colour and cover to hide their theft, and therefore the Prophet Nahum joyneth them together as the Cauſe and the Effect. Woe unto the bloody citie, it is all full of lyes and robberie. Nahum. 3. 1. And as Lying is the Cauſe and Effect of many other ſinnes, ſo it is the meanes to make us lye and dye in them without repentance: for whereas there is no other meanes to bring us to the ſight of our ſinnes and unfeined ſorrow for it, nor to worke in us reformation for the time to come, but the carefull and conſcionable hearing of Gods Word, and Law, which convinceth us of our wickedneſſe and ſheweth our miſerable condition whileſt wee continue in it, Lying doth ſtop our eares, that we will not liſten unto it, nor beeleve it; as the Prophet implyeth in thoſe words, This is a rebellious people, lying children, children that will not heare the Eſay 30. 9. Law of the Lord. And this commeth to paſſe, partly becauſe they make lyes their refuge, and ſheltring and hiding themſelves under this covert, they imagine that as they deceive men with their lyes, ſo they ſhall alſo deceive God, and preſerve themſelves from his juſt judgements, becauſe he taketh no notice of their wickedneſſe: and partly becauſe being accuſtomed to Lying, they give no credit to the words of his Miniſters and Ambaſſadours, nor beleeve God or man in any thing which is ſpoken againſt them, as thinking that there is no more Truth in them than they finde in themſelves.

Secondly, the Lyar maketh himſelfe guilty of §. 3. That the Lyar abuſeth his tongue and ſpeech. a great ſin, by abuſing of his tongue which ſhould bee his glory, and which was given unto him by God as an excellent inſtrument to ſet forth his praiſe, to ſpeake the trueth which his minde conceiveth and to diſcover it to others for their mutuall good, a privilege wherein God hath advanced man above all the reſt of the creatures, but Lyars ſhamefully abuſe this ſingular gift of God, and whereas it was given unto them as an inſtrument of righteouſneſſe and trueth, and for the ſetting forth of Gods praiſe, they make it to become a weapon or inſtrument of iniquity by their lying, wherewith they diſhonour God and hurt their neighbors; whereby they make it appeare that they are ſubjects of Sathan. For whereas there are two kingdomes, the one of light, the other of darkeneſſe, and God the King of the one, the Devill of the other; they have alſo two ſeverall languages, the one of trueth, which is the language of the ſpirituall Canaan; the other of lyes, which is the idiome or language of hell: So that by our ſpeech we may be knowne unto what Kingdome wee belong, either of God, when we ſpeake the truth from Pſal. 15. • . our hearts, or of Sathan, when wee commonly lye and deceive; which language when wee uſually ſpeake, it may bee ſaid unto us as it was unto Saint Peter, thou art a ſubject of the Kingdome of darkneſſe, for thy ſpeech bewraieth thee. Now if any lyar ſhall object, that this is not his ordinary language, Incredibile eſt non mentiri hominem ne capiatur, qui mentitur ut capiat. i. It is not to bee beleeved but that a man will lye, that he 〈…〉 bee 〈…〉 , who 〈…〉 not to •• , that he may 〈…〉 • nd over ••••• ▪ Auguſt. Sen •••• . 2, 3. Ubi cauſa mē ti • n • i ſublata eſt mentimur ex conſuetudine. Sen. Epi. 46. Qui non ſeductione diaboli deceptus mentitur, ſed propoſito mendax eſt, nunquam deſinit eſſe mendax neque poſt mortem. Chryſoſt. in Matth. 6. Hom. 10. Matth 7. • 2. but that he only uſeth it when it may ſeeme for his advantage; to this I anſwere, that a frequent act will bring an habite, and he who often lyeth for his profit, will within a while be ſo inured unto it, that he will bee ready to lye, out of meere vanity and love of lying, for his pleaſure and delight. Yea, he will be ready to lye when hee never thinketh of it; and as the skilfull Muſition, who hath brought his hand by much practice to an habite, will play his leſſon when his minde is on ſome other matter; ſo when by cuſtome men are come to an habite of lying, they will lye at unawares, and if they bee challenged for it, they are ready to lye againe by denying that they lyed. In reſpect of which habite and cuſtome, Saint Chryſostome ſaith, that a lyar will continue to lye even after death. He that lyeth (ſaith he) being not deceived by the ſeduction of the Divell, but willingly and of ſet purpoſe, will never leave to lye, no not after death, for death ſeparateth the ſoule from the body, but doth not change the purpoſe of lying: wilt thou know this? conſider thoſe lyars even after death. Lord in thy name we have done this and that. Did not they know in themſelves, that they never loved Chriſt, nor did his Will? yes, but they thinke that as in this world they have deceived men, ſo alſo there that they can deceive even God himſelfe: and therefore hee doth not ſay; depart from me ye that have wrought iniquity, but ye that now worke it: becauſe wicked men ceaſe not to be wicked, no not after death; ſeeing though they cannot now ſin, yet they retain ſtill their purpoſe of ſining.

ANd thus have I ſhewed that lyes are §. 1. That lyes are odious, becauſe moſt oppoſite to truth. accompanied with all manner of evils, both of ſinne and puniſhment, and that both in this life, and in the Life to come. Unto which divers other motives might be added, to bring us into a further deteſtation of this vice, though none more effectuall than thoſe already named, if wee have any reſpect to Gods glory, our Neighbours good, our owne preſent comfort and well-being, and the everlaſting ſalvation of our body and ſoules. As firſt that as lyes are friends and fanters of all vices, cauſing and incouraging men to fall into them, and to live in them without repentance; ſo they are enemies and oppoſites to all Vertues, and eſpecially to Truth, Juſtice and Charity. Firſt, they ſtand in direct oppoſition to Truth, ſo that where they are ſet up, there Truth falleth and fayleth; and where Truth is magnified and imbraced, lyes are condemned and baniſhed. And this oppoſition betweene lyes and Truth the Apoſtle Iames noteth; Jam. 3. 14. Lye not (ſaith he) againſt the Truth: and the Apoſtle Iohn likewiſe, where hee ſaith, that hee who braggeth 1 John 2. 4. 21, 27. that hee knoweth God, and keepeth not his Commandements hee is a lyar, and the Truth is not in him. Yea they are ſuch contraries as have no meane, but the preſence of the one argueth the abſence of the other, and the ſame heart at the ſame time cannot love and delight in both, but if it loveth and delighteth in lyes, it hateth and abhorreth the Truth. And therefore ſeeing Truth is a moſt excellent Vertue, and exceeding pleaſing and acceptable unto God, as being like unto him in his owne Nature; It muſt needs follow by the rule of contraries, that lying is a moſt baſe and diſhonourable vice, and moſt odious and abominable unto God, as being oppoſite to his owne Nature. Neither may wee qualifie and extenuate the ſinne by our diſtinction of merry, officious and pernicious lyes: for howſoever theſe ſeverall kindes may in other reſpects, bee much more hainous and wicked one than another, much more odious to God and men; and will condemne lyars to greater or leſſer puniſhments in Hell fire; yet all of them are alike odious and abominable in this, that they are all oppoſite to that excellent vertue of Truth, and in every kinde of them, contrary to Gods pure and perfect Nature, who is eſſentially true and Truth it ſelfe. In which regard even the beſt ſort of officious lyes are evill and ſinfull, as namely when as men will tell them to confirme the Truth of Scripture, and to perſwade men more ſtrongly and effectually to imbrace, profeſſe and practice the true religion, by reporting fained miracles that have beene for merly wrought for the confirmation of this Truth, which, as alſo others of like nature, are called pious lyes. For firſt they are contrary to Truth, an excellent Vertue, and therefore muſt needes be vicious; they are oppoſite to Gods Nature, and diſhonourable unto him, as though hee were not able to maintaine his Truth, unleſſe wee helped him with our lyes; neither do they ſo much grace and confirme the Truth of religion, when they are kept ſecret, as diſgrace and weaken it, when they are diſcovered and come to light: nor ſo much ſtrengthen mens faith in beleeving it, being thus countenanced with lying wonders; as weaken it when the deceit is knowne, ſeeing theſe pious and officious lyes will make men, when they are diſcerned jealous and ſuſpicious of reall truths, and take away from their teachers all power in perſwading, making their arguments and motives unto piety of no credit or efficacy; ſeeing they that are moved and perſwaded, are ready to ſuſpect that their ſpeeches are all alike; that ſeeing they have told them of falſe miracles, therefore there are none true, but all of one kinde, although ſome more than other, are more cūningly acted; and that all the reaſons and motives which they uſe to perſwade men to a godly life, are nothing but officious lyes, which their teachers out of a pious affection and intention, uſe to countenance religion, and to make their exhortations and perſwaſions unto piety and honeſty, more forcible and efficacious. And this was the reaſon which made Saint Auguſtine Auguſt. lib. Epiſtol. Epiſt. 15. oppoſe Saint Ierome, who maintained the lawfulneſſe of ſuch officious and pious lyes; becauſe if this were once permitted as lawfull or tolerable it would take away all authority in the teacher, all faith and beliefe in the hearer; yea make the Scriptures themſelves to bee ſuſpected: ſo as no admonitions, reproofes or counſells can bee given with any fruite, becauſe the hearers and readers will eaſily ſurmiſe, that the things they heare and read are but pious and officious lyes, to bring into, and keepe men in the right way: and not becauſe they have in them any reallity of Trueth. And therefore ſeeing theſe lyes are alſo unlawfull as being oppoſite to Truth; I conclude that there are not any lawfull, according to that of Saint Augustine: There are (ſaith he) many kindes of lyes, Mendaciorum genera multa ſunt quae quidem omnia univerſaliter • diſſe debemus. Contmendac. ad Conſent. lib. 2. cap. 3. all which univerſally we ought to hate. For there is no lye which is not contrary to Truth; for as light and darkeneſſe, piety and impiety, juſtice and iniquity, ſinne and righteouſneſſe, health and ſickneſſe, life and death; even ſo Truth and lying are contrary to one another, and therefore as much as we love that, ſo much ought this to bee hated and abhorred. And againe, thoſe things which are done againſt the Law of God cannot bee juſt, and David ſaith unto God, thy Law is Truth; ſo that Pſal. 119. what is againſt Truth, cannot bee juſt, as all lyes are, &c. And therefore when examples of lying are alleadged out of the Scriptures, either they are not lyes, but are onely thought ſo, becauſe they are not underſtood, or if they bee lyes, they may not be imitated, becauſe they are not juſt, as being againſt Truth.

And this is the next motive to make us to abhorre and forſake lyes, becauſe they are alſo oppoſite §. 2. That lyes are oppoſite to Justice. to Juſtice, the which conſiſting in an evennes, equality, and juſt proportion and agreement of one thing with another, that is to be eſteemed unjuſt wherein there is inequality and diſagreement. And conſequently there is unjuſtice and iniquity in every lye, wherein there is no equality or agreement betweene the ſpeech and the minde: this conceiving one thing, and the tongue uttering another; that dictating what is the truth, and this ſpeaking what is falſe. To which purpoſe Saint Augustine thus ſpeaketh; every one who lyeth, Omnis qui mē titur iniquitatem facit, &c. Auguſt. dedoctr. Chriſtiana. Tom. 3. col. 19. doth iniquity, and if it ſeemeth unto any that a lye is ſometimes profitable, it may alſo ſeeme unto him that it is profitable to commit iniquity; for no man that lyeth, in that wherein he lyeth keepeth his faith: For his will is that he to whom he lyeth ſhould have faith to beleeve him, which notwithſtanding in lying to him, himſelfe keepeth not; now every one who violateth his faith is unjuſt. And therefore either injuſtice is ſometimes profitable, or elſe a lye is alwayes unprofitable: and hereof it is that the Prophet Zephany joyneth theſe two together: The remnant of Iſrael ſhall not doe Zeph. 3. 13. iniquity, nor ſpeake lyes, neither ſhall a deceitfull tongue bee found in their mouth. And ſo Malachie, affirming that Truth was in Levies mouth, denyeth alſo that there was iniquity found in it. The Law Mal. 2. 6. of Truth was in his mouth, and iniquity was not found in his lippes. And therefore as wee love Juſtice, ſo alſo we muſt love Truth; and if we would not bee accounted unjuſt and wicked, we muſt be carefull to hate and ſhunne lying.

Finally, lying is contrary to Charity, which as §. 3. That lyes are oppoſite to Charity. 1 Cor. 13. 6. the Apoſtle ſpeaketh delighteth and rejoyceth in the Truth: Now Charity is the fulfilling of the whole Law, and compriſeth in it all duties towards God, our neighbours and our ſelves: and therefore lying in this reſpect, as it oppoſeth Charity, tranſgreſſeth the whole Law of God; for firſt, it diſhonoureth God, and robbeth him of his Glory, as in thoſe reſpects formerly ſpoken of, namely becauſe it is contrary to Gods Nature and Truth, and tranſgreſſeth his Word and revealed Will; ſo alſo becauſe the Lyar, like the Divell, in a ſort blaſphemeth God in oppoſing his workes, taking upon him to give a being to that which is not, and to make ſomething of nothing, which is proper and peculiar to divine Omnipotency, which nevertheleſſe is but an apiſh imitation, and not done in Truth; for whereas God by his Almighty Power giveth a true being to things that are not, and maketh all things of nothing; the Divell and thoſe his children that reſemble him in lying, doe not by their words give a true being to things that are not, but onely labour to imitate God herein as much as they are able, giving unto them a falſe being in the opinions of thoſe whom they deceive with their lyes, and though they are not, yet make them ſeeme to bee in ſhew and appearance. Even as the Divell by his jugling trickes and impoſtures, caſteth falſe miſts before mens eyes, and maketh them beleeve that they ſee many things which they ſee not, and which in truth are not, whileſt being unable to give a true exiſtence to theſe things, he onely deludeth and abuſeth their phantaſie. Secondly, it is contrary to true Charity in reſpect of our neighbors, ſeeing it robbeth their mindes of that precious Jewell of Truth, and putteth in the place thereof (as it were) the baſe bugles and worthleſſe counterfeits of lyes, beſides all thoſe evills and miſchiefes, of which I have formerly ſpoken. Finally, it is moſt contrary to that Charity and Love which every man oweth to himſelfe, ſeeing it bringeth upon a man innumerable evills, ſpoyling him of truth, and many other graces in this life, and depriving him of all hope to injoy eternall bleſſedneſſe, or to eſcape the everlaſting torments of Hell fire in the life to come.

Againe, (for a concluſion of this point) that we §. 4. That lying is but a vaine and ſleight vice. may be moved to loath lying, let us conſider, that as it is baſe and diſhonourable, ſo it is but a vaine and ſleight vice, which hath no ſolidity or ſubſtance in it, and therefore laſteth and endureth not, but onely ſerveth for the preſent turne, to make a ſeeming and falſe ſhew, and then like a ſnuffe, the blaze going out, it endeth in ſtinke. It may ſeeme to bring profit for the time, and to make us rich like a Briſtoll Diamond or counterfeite Pearle, but being ſo ſoft that it will not indure the hard touch of a wiſe tryall, it will ſoone looſe its gloſſe and glory, and make the owner if hee have given oughts for it, a looſer by his bargaine. It may like glittering tinſell ſeeme for the time rich, and make a faire ſhew, and promiſe alſo to cover our nakedneſſe, but even whileſt it ſeemeth outwardly to hide our ſinne and ſhame, we are inwardly in our hearts and conſciences never the warmer in reſpect of peace and ſound comfort; and within a while this baſe and ſleight ſtuffe will bee worne out to ragges, ſo that it will bee eaſie to ſee through it, and to diſcerne all that nakedneſſe and filthineſſe of vice and ſin, which at the firſt they promiſed to hide. To which purpoſe the wiſe Salomon ſpeakeeth excellently: The lippe of Truth ſhall be establiſhed Prov. 12. 19. for ever, but a lying tongue is but for a moment. The which even the Heathens have found by their Menander apud Stobaeū. Serm. 12. owne experience. For one of them ſaith, that no lyar can long lie hid. Another ſpeaketh the ſame more elegantly: no lye proceedeth and liveth unto Sophocles. old age. And the Oratour telleth us, that all Ficta omnia celeriter tanquam floſculi decidunt; nec ſimulatū quicquam poteſt eſſe diuturnum: Cic. offic. lib. 2. 〈 in non-Latin alphabet 〉 ex eo dicitur quod non poſſit 〈 in non-Latin alphabet 〉 , id eſt, latere. Pro Coelio. Nihil ſimulatio proficit, paucis imponit, leviter extrinſecus inducta facies. Veritas in omnem partem ſui ſemper eadem eſt. Quae decipiunt nihil habent ſolidi. Tenue eſt mendacium; perlucet ſi diligenter inſpexeris. Sen. Epiſt. 79. §. 5. That lying though it bee ſleight, yet is a laborious vice. Oportet mendacem eſſe memorem. fained things fade and fall like flowers; neither can any thing which is falſe and diſſembled hold out long. Hence it is that the Graecians call Truth by a name which ſignifieth ſuch a thing as cannot lie hid; but as the ſame Author ſpeaketh, though by the diſhoneſty of many it may bee depreſſed, yet it riſeth againe, and though the defence of innocency may be checked and interrupted, yet in a while it will breath againe and get life. So Seneca (like himſelfe) ſpeaketh to this point wittily and fully. No diſſembling (ſaith he) profitteth, it deceiveth but a few, ſleightly drawing outwardly over it a falſe ſemblance. Truth is alwayes the ſame, and which way ſoever ye turne it, good on both ſides. Thoſe things that deceive, have in them nothing ſolid. A lye is ſo thinne a thing, that if thou doeſt diligently looke into it, thou mayeſt ſee through it.

And yet (which may be another motive to make us hate lying) though it bee but a vaine and ſleight vice, and of ſhort durance; yet it is no eaſie thing, but requireth much labour. For it putteth the wit to its ſtrongeſt invention, and trieth to the uttermoſt the memory, and even tyreth it with much exerciſe; that the parts of their lyes may agree one with another, and when they are repeated, may ſeeme (like truth) to be alwayes the ſame: wherein if there be for want of wit or weakeneſſe of memory the leaſt fayling, they are taken tripping and tardy in their tale, and ſometimes puniſhed both for their fault and falſehood, but alwayes at the leaſt ſhamed and diſgraced. In which regard when they have toyled themſelves in their uttermoſt indeavours to hide their ſinne, yet are they alwayes upon the racke, and even when they are ſafe, they are not ſecure, but ſtill in feare leſt their lyes ſhall come to light; If at leaſt their impudence armed with power doe not incourage them to out-face the Truth, and reſtraine their inferiours to whom they lye, from preſſing them any further than will ſtand with their liking. An example whereof we have in Iacob, who intending to ſteale a bleſſing from his Father, doth uſe the uttermoſt of his wit and memory to interweave cunningly the webbe of his lyes, that he might not be diſcovered. And yet when he had improoved his lying Arts to the uttermoſt advantage, with what feare doe you thinke was he ſurpriſed? with what ſhaking hands and trembling voyce did he utter his lyes, whileſt he doubted, leſt his father diſcovering his fraude, hee might bring upon himſelfe a curſe in ſtead of a bleſſing. And therefore well might the Prophet ſpeake of Jeruſalem, that ſhee had wearied her ſelfe Ezech. 24. 12. with lyes, and yet her great ſcumme, even her polluting ſinnes and the guilt of them, was not gone out of her: for they that delight not to ſpeake the truth, but have taught their tongues to ſpeake lyes, doe (as Ieremy ſpeaketh) weary themſelves to commit Jer. 9. 5. iniquitie. So that the Art of lying may well bee compared to the Spiders web, in weaving whereof ſhee taketh great paines, yea ſpendeth and waſteth out her owne bowels, though it ſerveth for no other uſe but to catch a few flies; and when all is done, ſhee cannot bee ſecure in her weake hold, but might juſtly feare (if ſhee had as much wit as a lyar) that ſhe ſhall bee beaten out of it with every blaſt of winde, or bruſh of a broome: whereas on the other ſide, the way of truth is ſo plaine and eaſie, that a weake memory, if we have once gone in it, will ſerve our turne to goe it againe; and whereas errour is manifold, it is ever one and the ſame, ſo that we may with confidence proceed in it, and not feare to bee tripped and catched, though wee are examined at ſeverall times and before divers perſons, becauſe if wee know the truth, and ſpeake nothing but what we know, the oftner we relate it the more we ſhall confirme it, ſeeing we ſhall ſtill ſpeake the ſame thing without varying in any matter of ſubſtance from that we have firſt ſpoken. And with this the judgement of Saint Auguſtine accordeth: The fictions of a lye (ſaith he) are very Difficillima & laborioſa ſunt figmenta mendacii. Qui verum vult dicere non laborat. &c. Aug. Sentent. 66. difficult and laborious; whereas hee who deſireth to ſpeake the truth is at no great paines. For good men are farre quieter than thoſe that are evill, and the words of thoſe who ſpeake truth, are much more abſolute than the lyes of deceivers. And therefore if we would not take much pains to little purpoſe, and not with great danger goe the further way about, when wee may goe the next way with eaſe and ſafety; Let us not labour to compaſſe our endes by falſe ſleights, and lyes, which have alwayes in them more frothy ſubtilty, than ſubſtantiall ſolidity; but ſeeke to attaine unto them in the plaine and ſafe wayes of ſimplicity and truth. In which wayes if Iacob had walked, hee had prevented many dangers, eſcaped many cares and toilſome labours under a churliſh uncle and deceitfull maſter, and with much more ſpeed and ſafety had attained unto his end, and quietly enjoyed both birth-right and bleſſing.

ANd thus having through Gods gracious §. 1. The firſt uſe, that wee have Truth in high eſteeme. aſſiſtance handled the pointes, which in the beginning of this Treatiſe I propounded, and ſhewed the nature of this vice, what it is, the cauſes and kindes of it, with the meanes whereby we may bee preſerved from this common infection, or cured if we bee tainted with it; it now followeth in the laſt place, that I adde a word or two by way of uſe. And firſt, ſeeing Truth is ſuch an excellent Vertue and precious Jewell, let this move us highly to priſe and dearely love it, and following the wiſe mans counſell, let us buy it though it coſt us Prov. 23. 23. deare, but never ſell it at any rate. For though it may ſeeme at the firſt ſight that we have much damage and diſadvantage by it, and that by ſpeaking the ſimple truth wee make our ſelves a prey to the crafty, who have great helpe by their lyes to circumvent and deceive us; that wee have much loſſe in our trading and bargaining, buying and ſelling when wee are reſtrained in our liberty of lying, whileſt that others that make no conſcience of it, have many helpes and advantages thereby to further their ends, and advance their gaine: And finally, that wee ſhall by confeſſing the Truth, when we have offended, incurre much diſpleaſure, and expoſe our ſelves to the hard opinions of thoſe that are ſet over us, yea oftentimes to rigour and puniſhment; whereas others more faulty by the helpe of their Iyes doe frame ſuch excuſes, that they are acquitted as blameleſſe, held in good eſteeme, yea ſometimes prayſed and rewarded as innocent and well deſerving: yet let us reſt aſſured that by loving and ſpeaking Truth, wee ſhall finde our ſelves gainers in the end. For firſt Truth it ſelfe is ſuch an unvaluable Jewell, that it is ſufficient to inrich its owners by it ſelfe, and to make full amends for all the inconveniences, diſadvantages, loſſes and puniſhments which they have by it; ſeeing it is accompanied with the inward peace of a good conſcience, and Spirituall joy in the aſſurance of Gods Love and our Salvation. Beſides it will make us acceptable unto God, who is in himſelfe alone All-ſufficient to reward our loving and imbracing of Truth in obedience to his Commandement; and to recompence abundantly all inconveniences and diſadvantages which we have by it. For he is infinitely wiſe, and knoweth how to uphold us in our ſimplicity and Truth againſt all the cunning machinations of crafty Machiavells: He Pſal. 24. 1. is infinitely rich, as being the Lord and Owner of Heaven and Earth, and therefore able abundantly to recompence all loſſes which wee have by ſpeaking Truth and ſhunning lyes, and to give us ſufficient riches by honeſt meanes, and together with them ſuch inward joy and peace, that wee ſhall experimentally ſay with the Pſalmiſt, A little that a Pſal. 37. 1 • ▪ righteous man hath, is better than the riches of many wicked; and with the wiſe man: Better is a little with Prov. 16. • ▪ righteouſneſſe, than great revenewes without right. Finally, by his Power and Providence he ruleth our rulers, and ſo diſpoſeth of their hearts, that they will as much like us for our truth and ſimplicity, when we acknowledge our faults, as miſlike us for the committing of them; and ſpare us for our ingenuity, rather than puniſh our defects and failings: or otherwiſe if they inflict upon us as much or much more than we have deſerved, if wee beare it with meekeneſſe and patience, we ſhall have more peace and comfort in our ſuffrings than we ſhould have had, if wee had prevented and eſcaped them by telling of lyes. In which reſpects let us not only Jer. 9. 3. ſtand for the Truth, but be valiant alſo in defending and preſerving of it; ſeeing all that wee can doe or ſuffer, is not comparable unto thoſe benefits which we ſhall receive by it.

Secondly, ſeeing it hath beene ſhewed and proved §. 2. The ſecond uſe is that wee abborre lyes. to the convincing of all mens Conſciences not wilfully blinde, that lying is a moſt odious vice, diſhonourable unto God, and pernicious to our ſelves and neighbours; let us not upon any pretence of pleaſure or profit bee allured to like or love it; or if wee have formerly beene overtaken with it, yet let us not continue in it, but riſe out of this ſinne by unfained repentance. For howſoever heretofore our ignorance might make it the more excuſable, becauſe wee did not know that it is ſo odious unto God, ſo hainous in it ſelfe and pernicious unto us; yet now that the light of Truth hath laid it open in its owne colours and ſhape, if we ſtill make no conſcience of committing it, nor lay it to heart to bewaile, hate and turne from it by unfained repentance, wee ſhall be left unexcuſable, and ſinning againſt the light of our owne knowledge, wee ſhall hereby aggravate our ſinne, and increaſe our puniſhment.

Finally, ſeeing this vice is ſo hatefull and abominable, §. 3. The third uſe is that Magiſtrates ſhould indeavour by all meanes to ſuppreſſe this vice. and bringeth with it ſo many and great evils, both to private Perſons, and to all Families and Societies, Church and Common-wealth, and after this life helliſh miſery, and eternall condemnation: Let this moove all men in their ſeverall places and callings to uſe their beſt indeavours to ſuppreſſe this vice, and to amend and reforme it both in themſelves and others. And firſt, Magiſtrates ſhould be perſwaded to doe all they can to diſcountenance this vice by making good lawes againſt it; and ſeeing them duely executed, becauſe it is no leſſe dangerous to a State, than any other vices, as being an incourager to all wickedneſſe, and the colour and cover which doth conceale and hide it. And therefore as Plato thought thoſe Commonwealthes moſt miſerable, which abounded with Lawyers and Phyſitians, becauſe in them contentions and ſuites, ſickeneſſes and diſeaſes abound alſo; ſo may it much more truely bee ſpoken, that thoſe States and Kingdomes are moſt miſerable, in which lyes are moſt frequent without controule or puniſhment, becauſe it argueth plainely the abounding of all other vice, ſeeing their chiefe uſe is to cover all other ſinne, and incourage to all wickedneſſe, whilſt they promiſe to hide it. But eſpecially it muſt be the care of Governors and Rulers to ſtoppe their eares to tale-bearers and lyars, becauſe it is the receivers that make theeves; and if they had no eare to liſten unto lyes, men would have no tongues to tell them; if they with their countenance, (as a North winde the raine) would drive them away, they would quickely leave their Prov. 〈…〉 . lying, and labour to regaine their favour by ſpeaking of Truth, whereas If a Ruler hearken unto lyes, Prov. 29. 12. all his ſervants are ſo wicked as to tell them; if the King will be made glad with wickedneſſe, and the Princes Hoſ. 7. 3. with lyes; thoſe that are about them will to their uttermoſt skill uſe all their lying Arts to pleaſe and delight them.

But though the care of reforming this vice §. 4. The fourth uſe is, that wee doe our beſt to prevent this ſin in others. ought to be chiefly in Rulers and Magiſtrates, yet not in them onely; but every Chriſtian ought to doe his beſt to maintaine and nouriſh Trueth, and to ſuppres this Vice of lying both in himſelfe and others. Eſpecially it concernes every man to take heed, that hee ſo carry himſelfe in his entercourſe and dealings, that he be not a cauſe or occaſion unto his neighbor of falling into this ſin. And becauſe it is moſt frequently cōmitted in buying and ſelling, the Seller labouring to raiſe his commodity by telling untrueths, and the Buyer to pull downe the price by diſpraiſing it, therefore let us not only watch over our owne tongues that wee doe not offend, but alſo avoid all occaſions whereby our neighbour with whom we deale may fall into this ſinne. Now this is done when as wee doe not in driving our bargaine, delight in uſing many words which are ſeldome free from lyes, but take a plaine and faire courſe in our asking and offering with all convenient ſparingneſſe of ſpeech. And as the Seller is not by his laviſh prayſes to draw on the Buyer to ſpeake worſe of the commodity than either it deſerves, or he thinkes, ſo let not the Buyer by his diſpraiſes, moove the Seller to uſe untrue commendations, that hereby hee may dazle his eyes, and allure him to a better liking. And as the one muſt not aske at the firſt exceſſive prices for his wares, from which height he doth not uſually deſcend to his ſelling price, but (as it were) by the ſteps and ſtaires of lyes and untruthes, ſo muſt not the other by too much hucking and niggardly offers as much under the juſt price, move him to the practice of his lying arts and eloquence; nor by diſtruſting his words when he ſpeaketh truth, occaſion him to further the bargaine by ſpeaking lyes, becauſe he ſeeth that the one is beleeved as well as the other.

To conclude all that I have to ſay in this diſcourſe, §. 5. Tbat governours of Families ſhould doe their beſt to ſuppreſſe or reforme this vice in their inferiours. ſeeing this vice of lying is ſo ſinnefull and pernicious, let Parents and Governours of Families uſe their beſt care and indevour in the education of their children, and governement of their ſervants, to ſuppreſſe and reforme it by all good meanes, that thoſe under their charge be not tainted and poyſoned with it. And to this end they muſt make themſelves in all their ſpeeches examples of truth unto their inferiours, and ſuch as hate and ſhunne lyes. In which reſpect I have much miſliked and condemned their practiſe which make no ſcruple of telling lyes to their little children, either by promiſing unto them that which they meane not to performe, that hereby they may allure them to doe what they would have them; or by skaring them with bug-beares and faiſe frights, that they may make them leave their crying, or doing other things amiſſe, whereby they uſually looſe their credit and authority with them, ſo that they doe not beleeve them when as they are ſerious in ſpeaking truth; and withall poyſon Quo ſemel eſt imbuta recens ſervabit odorem Teſta diu. Horat. their tender natures which in themſelves are too apt to receive any ſinnefull impreſſion, and make them apt and ready to follow their evill example, and ſo by cuſtome habituate them unto it, that they can hardly bee brought to leave it when they come to riper age. Another meanes is to make it one part of their chiefeſt care in obſerving their Children and Servants, that they may finde them out in their lyes, unto which by naturall corruption they are ſo much inclined, and taking them with the manner, to rebuke and diſcountenance them in their ſinne, ſhewing them the hainouſnes of it by Gods Word, and the puniſhments which are threatned againſt them that are guilty of it. And if all this will not reclaime them, they muſt adde to their inſtructions and rebukes ſeaſonable corrections, and ſhew themſelves more ready and willing to remit or tenderly to chaſtize their faults committed againſt themſelves, than their ſin of lying, whereby they deny or excuſe them which is committed againſt God. Finally, if we would have our inferiours to confeſſe the truth when they are faulty and guilty, and not uſe lyes and falſe excuſes, we muſt in our government avoid too much rigor and cruelty in our corrections, which out of feare and infirmity will move inferiours to hide their faults with lyes, and ſo to hazard their ſoules rather than indure bodily ſmart, and rather to preſume on Gods mercy for the forgivenes of their ſins, than to confeſſe them to ſuch governors as are ſo cruell, that they can expect from them no pardon of their fault, nor moderation in their puniſhments: whereas if they would leave unto them ſome hope of finding mercy upon their confeſſion and promiſe of amendment, if they would not alwayes deale with them in ſeverity and ſtrictneſſe of juſtice, but pardon ſome faults becauſe they are ſleight and venial, and ſome of an higher nature, becauſe of their ingenuity and truth, which moveth them by an humble acknowledgement to ſubmit themſelves to their pleaſure, and to rely upon their mercy, they would not be ſo apt to make lyes their refuge, eſpecially if they knew that they are ſo odious to their governours, that they will, if they be diſcovered, inflict upon them more certaine and ſevere puniſhment. And as rigour and cruelty muſt be ſhunned in correction: ſo alſo injuſtice and indiſcretion, whereby men make no difference of faults, but puniſh with as much ſeverity triviall and ſmall overſights, as great and pernicious offences; infirmities and unwilling ſlips and faylings, as voluntary and wilfull negligences. For when the delinquent doth not lye under any great guilt, nor in his conſcience is convinced that hee hath deſerved much blame, and yet knowing in reſpect of his governours indiſcretion, that hee ſhall fare as ill as if hee were more faulty; this cauſeth him to make no ſcruple to prevent and eſcape his puniſhment by lyes: and becauſe theſe light faults happen often, and ſo the offender is put often to his lying ſhifts, at laſt cuſtome will bring an habite, and imbolden him to uſe lying excuſes to hide his greater faults, as well as his leſſer faylings. The like care muſt bee uſed by Superiours in their corrections, that they avoid all raſhneſſe and furious paſſion; for if they come masked and diſguiſed under this terrible vizard and fall to execution before they have duely examined and judged, they put the offender into a ſudden fright, and not being able to ſee the face of his Father or Maſter, whileſt it is covered with this raſh rage and tyranny, for very feare hee denyeth the faults which he hath committed, before he well knoweth what hee ſpeaketh, and having once ſaid it, hee out-faceth the Trueth, and ſtoutly ſtandeth to his firſt lye, being ready to backe it with another; leſt if the Truth ſhould come to light he ſhould incurre more diſpleaſure, and draw upon himſelfe double puniſhment, both for his fault and falſhoode in hiding it with his lyes.