A TREATISE AGAINST LYING.  
WHEREIN IS SHOWN WHAT IT IS, THE NATURE AND CAUSES OF this sin, the diverse kinds of it; and that all of them are sinful, and unlawful, with the motives and means to preserve us from it, or to cure us of it.  
BY JOHN DOWNAME, B. of D. and Preacher of God's Word.  EPH. 4. 25. Wherefore putting away Lying, speak every man Truth with his neighbour, for we are members one with another. 
LONDON, Imprinted by Felix Kyngston for Nicolas Bourne, and are to be sold at his shop, at the South Entrance of the Royal Exchange.  
1636.   

TO THE RIGHT HONOURABLE EDWARD, LORD NEWBURGH, Chancellor of the DUCHY of Lancaster, one of his Majesty's most Honourable privy Counsel, and to the virtuous LADY his Wife. J. D. wisheth all temporal happiness in this life, and everlasting blessedness, in the Life to come.  
THere are no diseases, (right Honourable) so dangerous to a Country or Commonwealth, as those which being Epidemical, infectious and of a spreading nature, are also mortal; and yet so desperately neglected by the people, that they have not any providence to prevent them, or care to cure them: neither do any more need the skill and care of the learned Physician, seeing the Patient being insensible of his sickness, is careless of his own recovery. And the same also as it may be truly said of all vices, the sicknesses of the Soul, which are then most perilous, when as they are common, overspreading all sorts of men with an universal infection, deadly dangerous, and yet so stupifying those that are tainted and taken with them, that they are insensible of their disease, and shun carelessly the means of cure; so especially, it may fitly be applied to this vicious habit of Lying, which is so universal an infection, that we may particularly apply unto it salomon's question, who can say I have made my heart 
Prov. 20. 9 Psal. 5. 6. Apoc. 22. ●●. & 21. 8.  clean, I am pure from this sin? So mortally dangerous, that without repentance it bringeth certain destruction, excludeth us from Heavenly Happiness, and casteth us headlong into the fire of Hell; and yet so pleasing to corrupt nature, and so available (as men think) for the achieving of their worldly and carnal ends, that they are insensible of their danger, love their disease, and neglecting all means of cure do live and die in it without repentance. In which regard as it is the duty of those whom God hath called to be the Souls Physicians, that they show their skill and care in discovering this dangerous disease, and in using all good means both for the preventing and curing of it: So I thought myself interessed in this work, and the rather because being an argument of such necessary importance, yet there hath been hitherto little written of it. Of which my poor labours, I have made choice of your Honours as Patrons, being hereunto moved, partly by that experimental knowledge which I have had of your piety and love to religion, approved by your practice of Christian duties in your daily exercise, your good respect to the Ministers of Christ, and all that fear God; as also your delighting in Truth, Justice, and all other Virtues: For who are more fit to protect those works that oppose vice, than such whose course and conversation is ennobled with Virtue, and Goodness; and partly that hereby I might make an acknowledgement how much I am obliged to your Honours for your undeserved favours: And because jam so deeply indebted, that it is not in my power to make any satisfaction, to leave unto the world a grateful remembrance of my many obligations: Not doubting but that our great LORD and MASTER, (whose rewards and retributions are like Himself, Infinite and Everlasting, and hath taken whatsoever kindness is done unto any of his poor Disciples and Ministers upon his own account, (and made it his own debt) will out of his All-sufficiency, bountifully supply what is wanting on my part through inability, and richly recompense all your many favours towards me, with the Blessings of this life; and Eternal Happiness in the Life to come: which shall be the daily prayer of  
Your Honour's most obliged in all Christian duties, JOHN DOWNAME.   

Recensui librum hunc cui titulus est (A Treatise against the sin of Lying) In quo nihil reperio quò minùs cum utilitate publica imprimatur; modò intra tres menses proximè sequentes typis mandetur.  
Exaedibus Londin. Novem. 3. 1635. SAM. BAKER.   

A TREATISE AGAINST THE SIN OF LYING.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the vice of Lying is very common.  

CHAP. I.  
That the vice of Lying is so common and universal, that it hath corrupted all sorts and conditions of Men.  
AS good is most commendable 
§. 1. That the vice of Lying is most common.  when as it is most common and communicable, because it multiplies itself, and increases the happiness of many in whom it is; so vice and sin is so much the more sinful and pernicious; by how much the more it diffuseth and spreadeth itself as a common Plague or Leprosy to the infection and destruction of many, and utter ruin of all humane societies. In which regard this sin of lying, of which I now purpose (God assisting me) to entreat, may challenge unto itself a special pre-eminence above almost all other vices, there being none more common and universal, whether we respect persons, times, or places. It begun with our first Parents as soon almost as they had their beginning, who no sooner left their innocency and integrity, than they left their Truth; and falling into sin, they fell to lying, hiding it in this dark shade, and covering it under this black veil, because they saw it so foul and loathsome, that they were ashamed to bring it unto the light▪ For being asked by God why they hide themselves from his Presence among the trees of the Garden, they allege two false causes, and conceal the Truth. The one, was because they heard God's Voice, which made them afraid; the other, because they saw their own nakedness; whereas they had often before heard God speaking unto them and were not terrified, and had seen themselves naked and were not ashamed; neither was it their want of clothing, but of the robe of Innocency, and their sin that brought this shame and fear. And from their loins this corruption is naturally propagated to all their Posterity: from their sinful breasts we have all sucked this deadly poison, which hath so generally infected the corrupted nature of all Mankind, that there is scarce any vice or sin unto which we are more inclined, than unto this of lying.  
The which will better appear, if we consider 
§. 2. That all Nations and conditions of Men are subject to this vice,  that there is no Country or Nation, no place, age or condition of Men, privileged and exempted from this contagion; no people so rude and savage, but have attained to the Art and skill of lying and dissembling; none so well civilised and instructed in moral virtue, governed and restrained from vice by politic laws, but that they often break their bounds, and take unto themselves a licentious liberty to speak untruths for their advantage; yea no Nation so well nurtured and taught in the knowledge of God and his true Religion, but that the most of them are tainted with the contagion of this vice; and though they make some conscience of other sins, as murder, whoredom, drunkenness, fraud, oppression, and the like, yet they are nothing scrupulous to use their best skill in lying, when as they think that it is for their gain and advantage. And therefore though some people more than others, either by a natural inclination, example or custom, do exceed in this vice, and (like the Cretians in the Apostles time) may by way of eminency be called Liars; yet there are no sorts 
Tit. 1. 12.  of Men savage or civil, Pagans, Turks or Christians, which are not too much addicted to this base and pernicious vice.  
But that I may confine my speech within narrower 
§. 3. That our own people and nation are much infected with the contagion of this sin of lying.  bounds, and leaving others, come unto ourselves; who seethe not, that after so long a time of preaching the Gospel, the light thereof hath not yet dispelled these foggy mists of falsehood and lying? Take a view of all places in our Land, Court, City and Country, and we shall find no Goshen that is exempted and free from this Egyptian darkness; almost all Men endeavouring to misled others into errors, by lies and untruths. And that which is worst of all, men's consciences are not convinced of the greatness of this sin, whereof it cometh to pass that it is not only in daily practice, but also in some inward esteem and credit; as contrariwise plain and simple truth in some disgrace, the most m●n being ready to applaud themselves when they have achieved their ends by subtle untruths, and to censure others as dull and foolishly simple, who loving the Truth, do lose the advantage of compassing their end; because they make conscience of their words and ways, and will not purchase their hopes at the price of a lie. So that in these days we may justly take up the complaint of jeremy: Truth is perished, and is cut off from the mouth of Men: and that of the 
Jer. 7. 28.  Prophet Esay: judgement is turned away backward, 
Esai. 59 14, 15.  and justice standeth a fare off; for Truth is fallen in the Street, and Equity cannot enter: yea Truth faileth, and he that departeth from evil, maketh himself a prey.  
For if we look amongst all sorts of Men, we 
§. 4. That entertainment lies find among Courtiers.  shall find Truth neglected, and lies applauded and daily practised. Amongst some Courtiers, they are esteemed ornaments and elegancies of speech, and commended as witty compliments to fill up the empty place of absent Truth: neither do they use their tongues for that end, for which God gave them, namely to be the true interpreters of their mind and hearts, but to feign and dissemble, professing the greatest love and kindness to those unto whom they intent most mischief. And now it is esteemed an high point of prudence, either cunningly to reserve themselves in a grave and solemn silence, and concealing their own thoughts and intentions to lie upon the catch, that they may take all advantages for the discovering of others secrets; or so to speak and discourse, as that their words may not lay open their minds, but rather misled their hearers into false conceits and errors: Men not caring, so that their main end and aim be good, though they neglect Truth, when it will not serve for their purpose so well as a lie.  
Look into our courts of Justice, in which next 
§. 5. That lies are frequent in Courts of Justice Psal. 82. 1.  unto the Pulpit Truth may challenge a place, as being the best guide that leadeth unto right where God standeth and judgeth among the gods, and therefore nothing but truth should be spoken before the God of Truth who abhorreth lies, and his Deputies and Vice-gerents, who bearing his Image and sitting in his place should, that they may judge rightly, be throughly informed in the Truth. And where shall we find Truth more neglected, discountenanced and betrayed, than amongst those who would seem to plead for it? where have lies and untruths more frequent and familiar entertainment? For how few among that profession that make conscience to be entertained in a bad cause, and having taken upon them the patronage of it, make any scruple to use their uttermost abilities to dazzle and blind the eyes of the Judge; not only by their Art and skill, but also by speaking untruths, when they will advantage their ill cause? Neither do they only hereby endeavour to hinder the right of the adverse party, but also disgrace his person with false aspersions, and that not in words alone which might be blown away with the wind, but also in their Bills and writings which must remain upon record; for which nothing can be said that I know of, but that lying is grown into a custom, and become a common form in the course of pleading. Yea I would there were none of this profession that do entertain more willingly a bad cause than a good, because it promiseth greater gain, and choose to speak lies rather than Truth, because if they prevail in the suit, they can sell them to their client at an higher price. So that here again we may complain with the Prophet: Your fingers are defiled with iniquity, 
Jer. ●●. ●  your lips have spoken lies, your tongues have muttered perverseness. None calleth for justice, nor any pleadeth for Truth: or if they do both, yet it is rather for their fees sake, than for the love of either.  
Yea even our Divines themselves, though they 
§. 6. That many Divines are guilty of this vice.  be professors of divine Truth, cannot wholly be excused and cleared of this vice; and that not only in respect of their private courses & conversations, but also in regard of the work of their Ministry. For to speak nothing of them who for sinister ends broach errors of Doctrine, and in stead of God's Truth, their own frothy and false conceits; that they may make Proselytes and gather a number of Disciples, by whom they may be applauded and maintained: how many are there that for trencher courtesies are ready to approve and applaud their benefactors in their sins of fraud, oppression, usury? and like those women, of whom Ezechiel speaketh, sow pillows under the arm holes and elbows 
Ezec. 1● 18. ●●.  of sinners, that they may the more securely sleep in their sins, polluting Gods holy Name among the people for handfuls of barley, and pieces of bread to slay the souls that should not dye, and to save the soul's alive that should not live, by their lying to God's People that hear their lies, making the hearts of the righteous sad with their lies, whom GOD hath not made sad, and strengthening the hands of the wicked, that he should not return from his wicked way by promising him life? Others speak pleasing things rather than profitable, heartening and encouraging the people in their vicious courses, both by their words and examples, and walking (as the Prophet Micah speaketh of some such in his days) in the spirit of falsehood, do 
Micah 2. ●1.  ●ye saying, I will prophesy unto thee of wine and strong drink. But as such men dishonour God and that high calling unto which he hath called them, by their teaching of lies, making themselves base and contemptible and even the very tail in the common 
Esa. 9 1●.  wealth, as the Prophet Esay speaketh: so will the Lord dishonour them in the eyes of all good men, and take them away by his heavy judgements, 
Jer. 14. 15.  as the Prophet jeremy threatneth.  
But though this sin greatly reigneth amongst 
§. 7. That this vice of Lying chief reigneth in Cities and Towns, and especially amongst Shopkeepers and Artificers.  all sorts and conditions of men in our Land, yet amongst none more than our Citizens, shopkeepers and artificers. For do we not see that they in their Trade of buying and selling do also make a common Trade of lying? And so they may utter their wares, they are content by sinning to set their souls to sale, giving them in as an over-measure and (as it were) an advantage to the bargain; neither do they more dazzle the eyes of the buyer with their false lights, than the eyes of their minds and judgements with their false praises, lavishly affirming that there are none so good in the town, when as themselves know that they have much better in their own shops; that they cost them so much, when as afterwards they are content to sell them for less; that they would not abate any thing of that price to their own father or mother, though soon after they agree to take less of a stranger; and that none but they should have had them so good cheap, though perhaps this be the first, and it may be the last time that they ever saw or shall see them. Yea they are not content to use only their natural faculty of lying, but strive also to perfect it with art, and bend all their wits daily to improve their skill; helping themselves by their observation and experience to know and discern what method and skill of lying they find most advantageable. Nay they are not content to go on themselves in these ways of darkness, but they will compel their servants and apprentices to go together with them in the same wicked courses, and now in these days take great sums of money to teach them their art, in which if they profit not, they are in no esteem, as being dull and heavy headed fellows; ill chapmen, and altogether unfit to deal with their customers. And though they above all others cannot endure lies in their servants in any matters that concern themselves, when as they tend to their hurt and damage, nor that they should cover their faults committed in the Family by speaking untruths, and therefore will endeavour to break them of this vice if they be given to it; yet they will not only suffer, but also teach them to lie in their ordinary trading; as though lies to deceive others were commendable, but hateful when they are used to beguile them; lawful and laudable in the shop, but odious and intolerable in any other part of the house: wherein they grossly deceive themselves, for he that maketh no conscience of lying in one place, will make as little in another: he that will not stick to lie for his master's pleasure and profit, will as easily adventure on it to hide his own faults, that he may escape shame or punishment; and he that by the daily practice of lying in the shop cometh to a custom and habit, can hardly leave it in the hall or chamber. But let such masters tremble to think that hereby they bring God's wrath upon them, not only for their own sins, but also for the sins of their servants, in which they are not accessaries alone but even principals: and what a fearful account they have to make at the Day of Judgement for poisoning of youth committed to their charge with this vice of lying and deceit, making them hereby subject to God's wrath and liable to that woe and heavy judgement denounced against such servants, as 
Zeph. 1. 9  fearing man more than God, do enrich their masters with their lies and deceit. I have enlarged myself the more in showing how this sin aboundeth in the City, because being so general, yet few lay it to heart as a sin against God and man, but rather applaud themselves in it as the excellency of their skill in their trade; whereof belike it was that in former times Trades were called Mysteries and Crafts, because this mystery of iniquity was practised in them, and all craft and deceit used in their buying and selling: or rather being good words in their prime signification, they came into discredit by their abuse in their trades, and craft became a word of ill report and taken in an ill sense, by reason of that cunning deceit which was used in Crafts and Occupations. And now I should speak no more of this vice amongst Tradesmen, if I did not observe another kind of lying practised by shopkeepers, which with grief and bowels of compassion I have observed to be most pernicious, as being joined with grievous oppression; namely that when their poor workmen (by whose art and skill, labours and endeavours they are enriched) come unto their shops and offer them their work and wares to sell for the relief of themselves and families, they put them off and slight their commodities, telling them that they need them not, because they would beat them down to a low and base price, by working upon their pressing necessity; whereas in truth they want and need to buy them, and to procure them would run to their workehouses, if their urgent wants (as a goad in their sides) did not enforce them to outrun them and prevent their haste. Yet howsoever these men deserve to be pitied as oppressed, yet they cannot be cleared as innocent, seeing they likewise use the same arts and slights of lying which I have before condemned in the other, and having made false and deceitful work and wares, they cover usually their faults and defects in workmanship with untruths, affirming them to be perfect and good, durable, profitable and every way for their turn that buy them, when as themselves know that they are bad, slight and good for nothing. So that in respect both of the one and other, we have just cause to complain of our Citizens and townsmen in this land, as Ezechiei did sometime of Jerusalem: She hath wearied herself with lies, and her scum went 
Ezec. 24. 12.  not forth out of her. And therefore all that are plain and simple hearted had now, if ever, need to hearken to jeremies' warning: Take ye heed every 
Jer. 9 4, 5.  one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity. Thy habitation 
Quid Romae faciam? mentiri nescio. Juvenal. satire 3.  is in the midst of deceit, etc. And yet let me not be here mistaken, as though I judged all men in these places alike and under the same guilt; for I know that there are many of them that truly fearing God, do make conscience of all their words and ways, dealing as they would be done by, and in their trading and conversation, abhorring to seek their advantage by lies and deceit; but I speak only of the greater part, and of the usual and common practice of the most in these days.  
Neither let the country people bless themselves 
§. 8. That Country people also are tainted with this vice.  as though they were innocent, nor suppose that I acquit them because I have not hitherto discovered and reproved them. For I doubt not but those that are conversant with them, and are daily witnesses of their words and dealings, do find them as faulty in their kind, as crafty and deceitful, as forward to advance their ends and accomplish their desires with untruths and lies, and as cunning to deceive in their buying and selling, their contracts and bargains, by setting truth to sale at the cheapest rate, as those that live in towns and Cities. Yea rather as they for the most part are more rude and untaught, so they are more subject to this vice, and less ashamed when they are taken in it, than those that are civilised and better instructed. Although perhaps they offend more seldom than Citizens, because they are not exposed to so many tentations as those that spend their whole time in buying and selling, unto which this sin of lying sticketh as close as the shirt to the back, or the skin to the flesh. And this Solomon observed that the buyer usually dispraiseth in words, what he liketh and approveth in his heart. It is naught, it is naught (saith the buyer) but when he is gone his way, than he boasteth of his bargain. And 
Prov. 20. 14.  the son of Syrach telleth us, that as a nail sticks 
Eccl. 27. 2.  fast between the joinings of the stones, so doth sin stick close between buying and selling.  
Finally, as this sin of lying reigneth in all places, 
§. 9 That inferiors, children and servants are most prone to this vice of Lying.  so in no persons more than in inferiors, as children and servants, who being not so careful to avoid the committing of faults, as being committed to hide and cover them, lest they might hereby incur the just displeasure of their Superiors, and so bring upon themselves deserved punishment, do usually use lying, that under this covert they may keep them from being discovered. Yea having told one lie they are ready to second it with another, and that with a third and fourth, not caring to fall into a greater sin to excuse a less, and to make the wound of conscience more deep and desperate, by doubling and redoubling of their fault; whereas an humble and penitent confession would be accepted of their Governors, as a good part of satisfaction; being more pleased with their acknowledgement which giveth some hope of amendment for the future, then displeased with the fault itself. But let such take notice of their vanity and solly, whilst they run headlong into greater evils out of a bare hope to avoid the less, which often deceiveth them and maketh their faults more heinous and unexcusable. For what is the displeasure of mortal man which they endeavour to avoid, in comparison of the wrath of the immortal GOD which they certainly incur? What are the momentany corrections and punishments inflicted by men, in comparison of those torments easeless and endless in that Lake 
Apoc. 21. 8.  which burneth with fire and brimstone, which are threatened by God, and shall most certainly be suffered, unless they be prevented by unfeigned repentance?  
By all which it appeareth that this sin of lying, 
§. 10. That God's Ministers should endeavour to suppress this vice.  hath so much prevailed in all places, and also over all sorts of persons in our Land; that God may as justly complain of England, as he did heretofore of Ephraim and Israel; Ephraim compasseth me about 
Hos. 11. 12.  with lies, and the house of Israel with deceit. In which regard God's Ministers should bend their whole strength both by preaching and writing against this vice which so much reigneth in this Land: for God hath appointed us to be watchmen, who must give the people warning, and convince them of 
Ezec. 3.  those sins, which do most endanger them to his judgements, and lay them open and naked to their enemies. They must lift up their voice like a 
Esay. 58. 1.  Trumpet, and show God's People their transgression, and the house of jacob their sin. Neither is it enough that they speak against sin in general, nor yet that they inveigh against the sins of other Nations, to which their people are not much subject (for this were rather to backbite sin, than to reprove it) but they must bend their chief strength against the common and reigning sins of the times and places where they live; and their voice like the Trumpet must not give an uncertain or impertinent sound, but such as may be for the use and direction of their own Troops. The consideration whereof, as it moved me heretofore in the time of my chiefest strength to write against those common vices of swearing, whoredom, drunkenness, bribery, rash and unjust anger which have overflowed our Land like an universal Deluge; so doth it now in my old Age, and in my greater weakness both of body and mind, incite me to write against this vice of Lying, both because it is no less, if not more common, than any of the rest; and herein more pernicious, because men's consciences are not convinced of the greatness of this sin, and therefore securely live in it without repentance: And also because I have not known of any other that have written of this Subject, although many might much better have done it, in respect of their greater strength and better abilities.   

CHAP. II.  
Wherein is showed what a Lie is.  
NOw in speaking of this vice, I will 
§. 1. What a lie is, and what things concur in it.  show; 1. What a Lie is. 2. The causes of it. 3. The kinds and sorts of Lying. 4. The means to preserve us from it. And lastly, the uses which we ought to make of all this Doctrine. Saint Augustine briefly 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 Lie 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 be rightly understood. And this he explaineth in another place, where he saith, that he lieth who hath one thing in his mind, and uttereth another thing in his words, or any other way of signification; more plainly (as I take it) we may thus describe it. A lie is a vicious speech in which the tongue disagreeth from the mind, which is voluntarily uttered with a purpose and desire to deceive; or thus, a lie 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 we ought to declare and confess it: whereby it appeareth, that these three things do concur in a lie. First, falsity or untruth uttered by speaking, writing, or any other means contrary to that Truth, with which the mind is enlightened. Secondly, that it be voluntary, the will resisting the mind, and commanding expressions which are contrary to its notions and conceptions. Thirdly, that it be done with a purpose and desire to deceive. The two first do contain the matter and form, the third the end at which he aimeth 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, we will first say something of the name or thing defined, and then of the definition itself. Our English name whereby we express it is Lie, the Etymology whereof we cannot easily guess at. It may seem to be derived or borrowed from the Belgic word Lieghen, or the Germane Lügen, which signify to lie; and they to be derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to speak or talk: because (as Scaliger observeth) in much speaking or talking is usually some lying. The Latin expresseth it by a name which signifieth the disagreement that is in it between the tongue and the mind, mentiri, quasi contra mentem ire, to lie is to go against the mind, or to say that which the mind gain-sayeth, the tongue speaking contrary to that Truth which the mind conceiveth. The Grecians call a lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to deceive, because deceit is the main end of lying. And this some derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to fly or avoid, because lying is such a vice as men naturally abhorring, when it is spoken against themselves, do shun and fly from it; others derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 
Arist. eth. lib. 4. cap. 7.  signifieth to reprehend, dispraise or disgrace, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lie is reprehended and dispraised amongst all, as a thing vain and wicked. The Hebritians commonly call a lie Aven, the same word also signifying iniquity and sin; because in all lies though they seem never so specious and excusable, there is iniquity and sin, because the will and the tongue do disagree from the mind, and do betray it, by forcing it (like a false interpreter) to speak that which it doth not conceive and think.  
And so I come from the name to speak 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 lie. The which is twofold: First, when that is false which is spoken. Secondly, when as Men speak the Truth falsely, that is, with a purpose to deceive. Now he speaketh false who doth not speak as the thing is, whether he thinketh it true or Noah; or whether he purposeth to deceive, or not to deceive; and he speaketh falsely, who doth not speak as he thinketh, whether that he speaketh be true or false. The one is a Logical untruth, when as the speech agreeth not with the thing: the other a Moral lie, or a lie against Morality, when as the mind agreeth not with the speech. He that speaketh that which is false, but yet thinketh it to be true, cannot be said to lie, though he speaketh an untruth; because his speech agreeth with his mind, and as he thinketh he speaketh: only it is his error, either through the weakness of his reason, and understanding, and defect in judgement; or else through rashness, incogitancy and negligence; because he doth not duly consider and examine what he saith, before he speaketh it. If the former, it is not so much a sin, as the punishment of sin; or if a sin in the strictest censure, yet but only as it is a branch of the corruption of nature, or original sin. The other must be acknowledged and bewailed as a sin of infirmity, if it be done seldom and at unawares; though nothing so heinous and odious unto God as a lie. But he that speaketh willingly that which he knoweth to be false, or doth speak the Truth falsely, that is, either when through error and mistake he thinketh it to be false; or knowing it to be true that he may deceive, or may be better believed when he lieth, he is a liar and herein resembleth the Devil; who either lieth in speaking that which he knoweth to be false; or else when he speaketh Truth, doth it with a purpose to deceive, or that he may gain the more credit to his lies. 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 kingdom of darkness, or that he might be the rather believed, when he 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, be in greater fault, it is not easy to determine, because how much the less 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.  between lying, and telling or speaking a lie or untruth; for in a lie the tongue disagreeth from the mind, and falsely speaketh contrary to that which the mind thinketh, and therefore lieth though that be true which is spoken, because it is conceived and thought to be otherwise: but when a Man speaketh that which is a lie or untruth being persuaded that it is true, he lieth not, because his mind and tongue agree together, and he thinketh what he speaketh, but he only erreth and would not willingly deceive, but that himself is first deceived; so that such an one cannot be said to be a liar, seeing he mindeth, affecteth and loveth Truth, but is only mistaken in what he saith through ignorance, rashness or incogitancy. 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, etc. Bern. in Cant. Serm. 17  (saith he) that telleth a lie doubtingly and lieth not, and there is that affirmeth the Truth which he knoweth not, and lieth; for he indeed saith not that to be which is not, but yet affirmeth that he believeth that which in Truth he believeth, and he saith Truth, although that be not true which he believeth. 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, etc. Anselm. in 2 Cor. 1.  certain of that whereof he is not certain, speakeeth not the Truth, although that be true which he affirmeth. So Saint Anselme: He is not to be judged a liar, who speaketh false thinking it true, because as much as in him lieth he deceiveth not, but is deceived; and contrariwise, he lieth who speaketh Truth, thinking it to be false. For he is not free from a lie who speaketh true things with his mouth, not knowing them to be so; but knowingly he lieth in his will. Saint Augustine also speaketh 
Quisquis autem hoc enunciat quod vel creditum animo vel opinatum tenet etiamsi falsum fit, non mentitur, etc. August. contra mendac. ad Consentium. cap. 3.  much to the same purpose; whosoever (saith he) speaketh that which either he believeth or thinketh in his mind, doth not lie although it be false. For this he oweth to the declaring of this faith, that he uttereth by it that which is in his mind, and so conceiveth it as he uttereth it. But he cannot be said to be in no fault although he doth not lie, if he either believeth things not to be believed, or thinketh that he knoweth what he knoweth not, although it be true: for he taketh things unknown as known; wherefore he lieth, who conceiveth one thing in his mind, and uttereth another thing by his words, or any other significations. From whence he that lieth is said to have a double heart, a double cogitation: one is of the thing which he knoweth or thinketh true, and doth not speak it; another is of the thing which he speaketh in stead of this, knowing or thinking it to be false. Whence it cometh to pass that a man may speak that which is false, and yet not lie, if he thinketh it to be so as he speaketh, although it be not so; and that he may speak that which is true and yet lie, if thinking it to be false, he speaketh it for a Truth, although indeed it be so as he speaketh. For a man is to be esteemed a liar or no liar, according to the meaning of his mind, and not according to the Truth or falseness of the things themselves. And therefore he that speaketh that which is false for true, thinking it to be so, may be said to err or to be rash, but he cannot be truly said to be a liar; because when he thus speaketh, he hath not a double heart, nor desireth to deceive, but is himself deceived. And in another place speaking to the same purpose he saith: neither by any means is he free from a lie, 
Enchirid. ad Laurentium. cap. 17.  who with his mouth speaketh the Truth not knowing it to be so; because knowingly he lieth with his will, etc. and he is better who not knowing it, speaketh false, because he thinketh it true, than he that willingly hath a mind to lie though he speak Truth, not knowing it to be true which he speaketh, etc. The like also may be said of promises, as P. Martyr affirmeth, when as a man making 
1 Sam. 21. 12.  them purposeth to perform them, but afterwards doth not; either because he cannot through impotency, which he 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 mean time is disabled by some unexpected loss. So when one promiseth to lend a sum of money to one whom he taketh to be an honest man and able to repay it at such a time, and in the mean while it appeareth that he is an unthrift who will consume it in drinking or gaming; or a dishonest bankrupt, who will make no conscience to cheat him of it. Or if a man promiseth to lend his sword to one that is sober and in his right mind, and soon after he prove distracted and frantic, who is likely therewith to kill himself or some other: In these and such like cases a man lieth not, though he doth not perform what he promised, because his mind and tongue agreed when he made it, and the change is not from himself, but from him unto whom he promised, because there is error personae an error in the person, he not being the same man which he was or seemed to be when the promise was made. And thus the Apostle Paul is excused from a lie, when as he said that he would go into Spain, 
Rom. 15. 24, 28. 2 Cor. 1. 15, 17.  whither he went not; and promised the Corinthians, that at such a time he would come unto them, but did not perform it. In neither of which he lied, because when he made these promises he did not dissemble, speaking one thing and thinking another, but speaking then what he afterwards purposed to perform, 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 lie is always voluntary.  a lie is, that it is always voluntary, the will resisting the mind in a known Truth, and enjoining the tongue to speak 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 embraceth not an untruth as it is untrue, but only as through error of the mind and judgement it is presented and commended unto it; and if the heart affecteth it not, nor delighteth in it as a lie, but only as it is disguised with some shadow or colour of truth, an untruth thus mistaken cannot be accounted a lie, because the will agreeth with the mind, and the tongue is directed by the will; so that though a man speaketh a lie, yet he is no liar; because he neither thinketh that he lieth, nor would willingly do it if he knew it to be so. 
Interest enim inter mentientem & mendacem; nam mentiens est qui mentitur invitus, etc. Ad Consent. lib. 1. c. 11.  To this purpose Saint Augustine: There is a difference (saith he) between one that telleth a lie, and one that is a liar; for one may tell a lie that lieth unwillingly, but a liar loveth to lie, and dwelleth with his mind in the delight of lying.  
The third thing that concurreth in a lie is, that 
§. 6. That a lie is uttered with a purpose to deceive.  it is an untruth, always uttered with a purpose and desire to deceive, and to make the party to whom we speak think that to be so which is not. So that such an untruth as is uttered without any purpose to deceive, is not to be esteemed a lie, because it aimeth not at that end which a liar always propoundeth. For howsoever some appropriate this end to pernicious lies that the liar intendeth it therein only, yet indeed it belongeth also to those lies that are officious and in jest. It is true that there are some liars that have a will and desire to deceive him unto whom they speak, without his loss, yea it may be for his profit and delight; as those that use officious and merry lies; and some lie with a will and desire to hurt and endamage him, as pernicious liars, 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, he always 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 he aimeth, be to delight or profit him) which he useth as a means to attain unto his desire. As when a Physician telleth his sick Patient that the potion which he willeth him to take is sweet and pleasant, though intruth it be bitter and loathsome, that so he may persuade him to drink it for the recovery of his health, the main end at which herein he aimeth is the welfare of the sick Man, but the next end is to deceive him, by telling an untruth, which he useth as a means to further the other end of curing him, which is principally in his intention and desire.  
The last thing in the definition to be considered 
§. 7. Of the diverse manner and means whereby a lie is expressed.  of, is the diverse manner and means whereby a lie 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 mind, especially by our speech and actions. By our speech a lie is expressed and committed, when as we speak otherwise than that which we conceive in our minds, either affirming that to be which we think is not, or denying that to be which (as we conceive) is. By our actions, when by our outward shows, gestures and deeds, we deceitfully feign, dissemble and disguise the Truth, that we may deceive our neighbour, by making him to think that to be which is not, or that not to be which is; and to conceive by our outward shows and carriage that we intent that which is least in our thought, to this end that we may deceive and hurt him. Secondly, a lie 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, we are bound in conscience to reveal and confess it, for the glory of God, and good of our neighbours. For truth and falsehood being contraries without mean, the suppressing of the one, is the exalting of the other, and we may be truly said to lie when we deny the truth, and to deny it when we conceal it by silence at such times as we are lawfully called to confess it. And therefore our Saviour (as appeareth by his antithesis and opposition) maketh this to be all one, to deny him and not to confess him; Whosoever shall confess me before men, him will I confess 
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 denial, seeing by such silence it is betrayed, and the contrary error and truth advanced and maintained. And therefore, fitly doth the Apostle john in that Catalogue of 
Apoc. 21. 8.  sinners, which shall have their part in that Lake which burneth with fire and brimstone, rank the fearful with liars, because as the one belly the truth, so the other through their cowardice and infidelity dare not confess it, which is all one as to betray and deny it.   

CHAP. III.  
Of diverse sorts and forms of speech which are to be acquitted from the censure of a Lye.  
ANd these are the things which always 
§. 1. Of hyperboles, and that they are no lies.  concur in every Lie, whereby it appeareth that diverse forms of speaking which are suspected and accused as lies, are acquitted and cleared hereof at the Bar, before the seat of Justice, by a right sentence of true judgement, as namely hyperbolical speeches, fables, parables and ironies. In all which though there be 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 lie or speak contrary to the truth with a love and delight in falsehood, but a diverse expression of the same truth conceived in the mind, in other words and phrases than are ordinary, namely such as are tropical, metaphorical, parabolical and hyperbolical, not only for the greater elegancy, but also for the more profit of the hearer; and not to blind him with untruths, or deceive him with lies; but rather the better to convince him of the truth, and to move him to embrace it with greater profit and delight. As first for hyperboales or hyperbolical speeches which is the raising of things to their highest pitch, and the enlarging of them above all due proportion, not to deceive, (for then some measure should be observed to make the thing probable and credible) but to express the conceits of the mind in an extraordinary loftiness of speech, not only to delight the hearer, but for the more full informing of him of the truth for his greater profit. As also when we give to things senseless or inanimate motion and life, yea sometimes the use of reason. Of the former are such speeches as ascribe a kind of infiniteness 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 slings, 
Judg. 20. 16.  that they could cast their stones at an hair's breadth and not miss; that the sins which the faithful 
Psal. 137. 18.  confess themselves to have committed, were above not only the hairs of their head in number, but even the sands by the Sea shore; and that if all things which Christ did should be wtitten, the 
John 21. 25.  whole World would not contain the volumes that should be written. By which speeches no man can be deceived, seeing if they were taken literally, there were no shadow or show of truth in them; but rather the truth which they persuade is the more cleared and enforced, namely that the Benjamites were exceeding cunning in the use of their slings; that the sins confessed were a number almost numberless, and the actions done by Christ were very many, more than the Evangelist had recorded. Of the other we have many examples in the Psalms and Prophets, as when the Mountains are said to skip, the Floods to clap their hands, the Earth to hear the Word of the Lord; which cannot be taken in their proper sense, but only as Rhetorical phrases, expressing the truth according to the intention of the speaker in a loftiness of speech, for the better understanding of the hearer and affecting of him with more delight. Neither can they be esteemed lies, because they do not deceive the hearer or reader, seeing they do not beget a false conceit in his mind, but rather cause him to conceive and embrace the truth with greater admiration. So S. Augustine: Whatsoever 
Quicquid autem figuratè fit aut dicitur non est mendacium, etc. Contra mendac. ad Consent. lib. 1. cap. 5.  is done or spoken figuratively is not a lie. For every enunciation or signification is to be referred unto 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 lies; as where it is said that Christ is a Rock, a Door, 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 be said of an Irony, which is a 
§. 2. Of Ironies, and that they are no lies.  Rhetorical manner of speaking, whereby we signify one contrary by another; which is commonly used by way of jesting or derision for the dispraising or discountenancing of that which is evil, as when we say of an unthrift, O he is a good husband, or of a man infamous for deceit and unjust dealing; O he 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 between our words, and the thing itself. The which manner of speaking though it be often abused unto sin, as scoffing, scorning, deriding; yet is it lawful in itself and to us also, when it is rightly used, not to deceive, but the better to clear the truth, to discountenance sin, and to convince offenders of their faults and errors; neither hath he that so useth it, a will to lie or deceive, but to signify the truth in an improper way, that it may be received with more delight. And of this we have examples in the Scriptures, as in the speech of Michajah the 
1 King. 22. 15.  Prophet unto wicked Ahab: Go up and prosper. In Elias deriding the folly of Baal's Priests: in job, to his three friends; No doubt but ye are the 
1 King. 18. 27.  people, and wisdom shall dye with you. In the Apostle Paul convincing the Corinthians of their pride 
Job 12. 2.  and folly. Ye suffer (saith he) fools gladly, seeing your 
2 Cor. 11. 19  selves are wise; and elsewhere telling them that he had not been burdensome unto them as to other Churches, he concludes with an Irony, forgive me 
2 Cor. 12. 13.  this wrong. Yea, even God himself useth (and by his using justifieth) this figure and form of speaking to job, that he might thereby the better convince him of his folly and weakness. Gird up now thy loins like a man and answer me: And, Deeke thyself now with majesty and excellency, and array thyself with glory and beauty, etc.  
Finally, upon the same grounds we acquit and 
§. 3. Parables acquitted from the censure of lying.  exempt from lying; first, Parables, whereby the truth of things is signified and represented unto us by feigned stories of other men and their actions, wherein the circumstances are so fitted, as though they had been truly done, that by them the truth may be signified, as it were in real words, and portrayed in living and speaking pictures for the better convincing of the hearers to the acknowledgement of the truth, when they without partiality may judge of it in other men's persons, as we see in nathan's Parable to David; and our Saviour's 
2 Sam. 12.  to the Scribes and Pharisees concerning the vineyard let out to those unjust farmers that killed the heir to get possession of it; which drew 
Matth. 21. 33, 41.  from both a just sentence against their own sins, which they would rather have minced and excused, if directly and plainly they had been charged with them. So also they serve sometimes to dazzle the understanding, when they are darkly propounded and not applied to use, the which our Saviour used, when he spoke to those whom in just judgement he would have hear and not understand; sometimes to make what is said more clear 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 memory. Neither is there any lie in such forms of speech, seeing the end of the speaker is not to deceive the hearer, but rather to discover the truth in a more familiar manner, the mind and tongue agreeing together, and aiming at the same end, although the words must not be taken as proper and direct, but by analogy and way of similitude.  
Not much unlike unto these is the way of teaching 
§. 4. Of fables and poetical fictions, and that they are not to be reputed lies.  by Fables and Poetical fictions, in which, beasts and birds, yea, trees and plants are brought in speaking and reasoning one with another; which were purposely invented to teach men some politic lesson or moral instruction, that thereby they might be made more wise or more virtuous, provoked to some good duty, or made more cautious in shunning some evil either of sin or punishment, which fabulous tales cannot justly be reputed lies, because he that telleth them speaketh the truth, though not in a proper and literal sense, yet in the reason and moral of his speech; and because it is not his purpose to deceive his hearer, but to teach him the truth in an easy and familiar manner, that it may be better conceived and remembered. In which respects fabulous tales are of best use when as they are told to rude and simple people, who not being capable of arguments, syllogisms and demonstrative reasons, give no heed unto them, but when the truth is represented in a fabulous tale which they understand, being alured with the novelty of the thing, they listen unto it, that they may know what will be the issue, and so at unawares are taken with the reason and moral of it, when as stronger reasons would not persuade them. And being informed in the truth the lesson which they have learned is more firmly imprinted in their memory; for things which are strange and pleasant do extraordinarily delight; and being delightful are not easily forgotten. And of such fables we have examples in the Scriptures; as that of jotham, who by that fable of 
Judg. 9  the trees, convinced the people of their ungratitude and folly, in preferring ambitious and wicked Abimelech before all the sons of Gedeon who were virtuous and modest. And that of jehoash in which he resembled Amaziah to a Thistle and himself to 
2 King. 14. 9  a Cedar, that by the inequality of their strength he might dissuade him from provoking him to battle. And such was the fable of Menius Agrippa to the mutinous people of Rome, about the disaagreement between the rest of the members of the body with the belly or stomach, whereby he persuaded them to come back and join with the Senators. The which kind of fables are lawful, as being no lies, but representations of truth under fictions, and not to deceive the hearer, but to draw him on more easily to the acknowledgement of the truth; only in them that devise them care must be had to avoid all obsceanesse and scurrility, because as the Apostle speaketh, such 
1 Cor. 15.  rotten speeches do corrupt good manners. For whereas it may be objected, that the Apostle Paul 
2 Tim. 4. 4.  condemneth those that turn away their ears from the truth, and hearken unto fables, and forbiddeth Timothy to give heed unto them; and 
1 Tim. 1. 4. 2 Pet. 1. 16.  the Apostle Peter saith, that he had not followed cunningly devised fables, they do not speak of all fables, but only of profane old wives and Jewish fables, which did not tend to edification and instruction in the knowledge of the truth, but only by pleasing the ear to fill the mind with unprofitable vanities and mislead the judgement into errors and lies. And that he speaketh of such only and not of the other which have their politic 
1 Tim. 4. 7. Tit. 1. 14.  and moral use, he plainly expoundeth himself in diverse other places.   

CHAP. FOUR  
Two questions discussed; the first concerning stratagems in war; the second concerning simulation and dissimulation.  
ANd thus have I shown what a lie is, 
§. 1. That stratagems in war are lawful.  the nature thereof, the things concurring in it, and what forms and kinds of speech are suspected for untruths, but cleared from this suspicion. And now for conclusion of this point two questions come to be resolved. First, what is to be thought of stratagems in War; by which I understand such sleights and policies, either by words or actions, as are purposely devised and practised to circumvent and deceive an enemy; where as one thing is pretended to conceal the truth, and another thing is intended, but coloured and covered with some subtle device. To which I answer that it is lawful by all just and honest policies to circumvent an enemy in a lawful war, either by word or action. For if it be lawful by strength of arms to spoil, kill and utterly destroy them, than also to use the strength of our wits and all good policies which may conduce to the obtaining victory, especially considering that here there is no falsehood or treachery, under show of love and amity, but an open denouncing of hostility, by which both sides profess, that they will use the uttermost of their endeavour to supplant one another both by strength and policy; by which general profession both sides have sufficient warning to expect the uttermost that can be done by power or wisdom for their ruin, and consequently to prepare themselves and (as it were) to countermine against them for the preventing of their designs, and to catch them if they can in their own wiles. And this as it is warranted by reason and nature, that in our own defence or just and necessary offence, we should use all good means to destroy them who otherwise would destroy us; so also by the holy Scriptures, and that both by the examples of pious and religious Kings and Captains, as josua, David and diverse others; and also by the commandment of 
Josh. 8. 2. 2 Sam. 5. 23.  God himself, enjoining them to use such politic stratagems. And with this also agreeth the law of Nations and the law of Arms, that all means may be used both apertly and professedly, and also secretly and cunningly, as ambuscadoes and subtle devices for the surprising of Cities and Forts, masked and disguized under shows and appearances of such things as are not really intended. Neither is there in all this any falsehood or unjustice, but only an endeavour to conceal the truth, when as being unseasonably professed, it would become hurtful and pernicious to ourselves and country.  
But yet some caution must here be observed, 
§. 2. That the former point is to be held with some caution.  namely, that though we take lawful liberty in these stratagems and martial policies to conceal the truth from an enemy▪ yet that we do not, under any pretence or to advance any end, tell direct lies, and much less confirm them by false oaths and imprecations; and least of all must we hold it lawful to break and nullify our promises and covenants made with enemies, either for the concluding of peace, or a truce and cessation from arms and hostility for an appointed time, or keeping of quarter, or any other course agreed upon for the right ordering and managing of the war to the good of both parties, and tending to the welfare of common wealths and humane societies. The which is to be abhorred of all Christians, yea though such breach of promise might be coloured and excused by equivocations, mental reservations or any other pretence whatsoever; seeing such lies and falsifying of promises are not only most dishonourable unto God, especially when as by oath he is brought in as a witness to a lie, but also most hurtful to humane societies and common wealths, when as this chief bond of peace and justice is violated, seeing none thus deceived would be willing afterwards to trust another, or to make truce or peace upon any conditions, when as they can have no assurance that they will be observed and performed. Yea such lies and breach of promises are above all most pernicious to the parties themselves, seeing through God's just judgement they are either taken in their own net and miscarry in their enterprise, or have the same measure from others measured unto them, who taking them upon advantage falsify their faith to them whom they have found faithless. For he that is Lord of hosts and God of battles, Who giveth salvation to Kings 
Psal. 144. 10.  and delivereth David his servant from the hurtful sword, is also the God of truth; and therefore as we may expect that he will crown Justice and Truth with conquest and triumph; so that he will execute vengeance upon liars and not suffer falsehood to go unpunished. The like may be said of spies and intelligencers, who if any other, might in many respects plead for a liberty in lying. But howsoever it may be lawful for such to disguise themselves and their intentions, and to use all good policies to conceal an unprofitable and unseasonable truth, yet it is in no wise lawful for them to use means that are evil and sinful to effect their desire, as to deny the truth, renounce their religion, to make profession of a false religion, as Judaisme, Mahumetism, Popery, by going to Mass, and joining with them in any superstitious service; or finally by telling lies, or using any other falsehood to deceive and blind their eyes with whom they converse, that they may achieve their designs the better, when as they live among them unsuspected.  
The second question is concerning simulation 
§. 3. The second question propoundedand discussed, and first of simulation lawful and unlawful.  or feigning, and dissimulation or disguising. Simulation is, when by word, action, or any other sign that is feigned to be which is not. Dissimulation is when as by any of these means any thing is disguised and hid, which in truth is. Now the question is whether either of these can be judged lawful and justly acquitted from being a lie. For the former, we must answer by distinction; for either the thing feigned hath no being at all, either in reality and truth, or in reason and signification; or else though it have no existence properly and in the very nature of the thing, yet it hath an improper and figurative being by which it signifieth and representeth something that is. If the thing feigned have no being at all, then is it all one with a lie; but though it have no being in reality, yet if it have a being in the reason of the thing, and be brought to signify, demonstrate and illustrate something that is, then is it no lie, but wholly tendeth to the setting forth of truth: and of this kind are many poetical fictions, fables, apologies and parables. So Saint Augustine, not all that which we 
Non omne quod singimus mendacium est, sed quando id singimus quod nihil significat, etc. Quaest. Evangel. lib. 2. cap. 51.  fain is a lie, but than it is a lie, when as we feign that which signifieth nothing. But when our fiction is referred to some signification, it is not a lie, but some figure of truth; otherwise all those things which are spoken figuratively of wise and holy Men, yea even God himself should be thought lies, because according to common understanding truth is not in such speeches. As for example, the parable of the prodigal was not really and properly true, but figuratively and in the reason and signification of it. So our Saviour's coming to look for fruit on the fig tree when the time of bearing was not, had in it no real intention to find fruit upon it, seeing every one might know that in such a season it could have none; but it was feigned, that (as it were) under this real parable, he might signify that they who brought forth no 
Fictio quae ad aliquam veritatem refertur figura est: quae non refertur mendacium est Aug. ibid.  fruits were under the curse. And therefore (as he saith) a fiction which is referred to some truth is a figure, and that which is not thus referred is a lie. Secondly, we may distinguish of the purpose and resolution of our mind and heart of doing or not doing what we fain and make show of. For either it is absolute, or conditional. Now if in show or words I fain that I will do that which I have absolutely resolved not to do, then do I lie, whether I do or do it not, because my words and significations disagree from my mind and heart. But if my resolution were only conditional, than it dependeth upon the performance of the condition, and I may do a thing resolved on, or not do it without lying, as the condition is observed or not observed. As for example, if I go to a friends house with a resolution to return home to my own supper, if he do not use some importunity in desiring me to stay supper with him: then if I fain that I will go home and use some earnestness that I may take leave, I lie not if I go away, though I desired to stay, being not at all, or but slightly entreated; nor yet if I stay, though I made show that I would departed, if importunity be used; because my resolution was conditional, and I was truly purposed to departed, if not earnestly invited, or to stay and sup with my friend, if he instantly desired it. Lastly, we may distinguish of the diverse ends which they that fain do aim at in their feigning. For either their aim is to deceive their neighbour in making him to believe that which is not true, or to do him some other hurt; or else that they may hereby benefit themselves or others. The former is to be reputed a lie, yea such a lie as is hurtful and pernicious: as when men feign themselves to be pious and religious, when as in truth they are impious and profane, the which is damnable hypocrisy, and this feigned piety, double iniquity; or when outwardly by their words and shows they fain love and friendship when as their hearts are full of enmity, that they may get the fit opportunity of revenge, and executing their malice. These men lie in their feigning, seeing their minds disagree from their words and shows, and because also their end and aim is to deceive and hurt.  
Now these distinctions being received will 
§. 4. Divers examples of simulation objected and cleared.  serve to clear some places of Scriptures objected to maintain unlawful feigning; as first that the holy Angels themselves feigned when Lot entreating them to come into his house, they refused saying, Nay, but we will abide in the street all night, contrary 
Gen. 19 2.  to what they purposed, for afterwards they were content to lodge with him, and so no doubt were resolved to do before he requested them. I answer, that their purpose was not absolute, but upon the condition of his earnest entreaty, which if he had not used, they would not have tarried; for so it is said, that when they refused, he pressed upon them greatly, and so they turned in unto him, and entered into 
Luk. 24. 28.  his house. Secondly, it is objected that our Saviour himself feigned, when as travelling with his Disciples to Emaus, he made as though he would have gone further which he intended not, for afterwards being entreated, he stayed with them, and he knew beforehand that they would thus entreat him. To which some answer, that this his making as though he would go further, is to be referred not to Christ's intention, but to the opinion and conceit of his Disciples, who seeing him still go on thought that he had purposed to proceed in his journey, and therefore stayed him with their earnest importunity. But though this would not stand good, seeing unless Christ had showed some purpose of going, they should not have needed to have constrained him upon this reason, that it was too late to travel, the night approaching; yet the former answer will serve, that it was his purpose to stay, yet not absolutely, but upon the condition of their importunity which he knew they would use, neither did he herein (as Saint Augustine observeth) feign any thing which was false, seeing he was indeed a stranger upon earth, and was not here to stay, but to go further till he came into his own Country and Heavenly Kingdom. Neither was it his end to deceive, but to convince the Disciples of the truth, as of their incredulity, of the necessity of his sufferings, for the redemption of his People, and of the certainty of his resurrection. Lastly, it is objected that David being in the Court of Achish feigned 
1 Sam. 21. 13.  himself mad, that he might escape the danger of his life. To which I answer, that though David were an holy Man, and according to Gods own heart, yet he had his failings and infirmities as well as others; and therefore we must not in all things propound him unto ourselves as an example for our imitation. It is true that this fact and fault of his may admit of some excuse and extenuation, namely that he thus feigned, not out of any love or liking of this course, but transported and perplexed with a great and sudden fear by the apprehension of imminent danger, wherein he shown much weakness of faith; seeing he had special promises that God would keep him in all his ways, and notwithstanding the malice of all his enemies would settle him upon the Throne and give unto him the Crown and Kingdom.  
The like also may be said of dissimulation whereby 
§. 5. Of dissimulation, lawful and unlawful.  we hide and disguise that which is, the which is either lawful or unlawful; lawful when as we only dissemble and hide the truth, but do not deny or falsify it with a lie, neither use it to hurt or deceive our neighbour, but for his profit and benefit; not to lead him into error, but to reserve ourselves, and to conceal our good counsels and intentions, that they may succeed the better and not be hindered by their discovery. And thus our Saviour Christ the eternal Son of God dissembled and hid his Divine nature under the veil of our flesh; not by denying, but by not discovering that he was God, and hindering also his Apostles 
Matth. 17. 9  from making it known till after his resurrection; which he did not with a purpose to deceive men, but that hereby he might further their salvation by laying down his life as the price of their redemption. The which his counsel would not have been effected, if it had been discovered, seeing the people would not have killed and crucified him, had they known him to be the Lord of Glory, as the Apostle speaketh. And thus also God himself 
1 Cor. 2. 8. Act. 3. 17. Job 42. 2. John 21. 17. Heb. 4. 13.  doth graciously dissemble our sins, not that he doth not see and know them, for he knoweth all things and they lie open and naked in his sight, but because he will take no notice of them to impute them unto us for condemnation. And thus Saul laudably dissembled his displeasure when he 
1 Sam. 10. 27.  was despised and neglected by the sons of Belial; and David his just indignation against Shemei, that 
2 Sam. 19 22.  by this his clemency he might more firmly knit unto him the hearts of his revolted people. And thus may we lawfully dissemble such wrongs and injuries as have been offered us by such friends, as we are willing so to forgive, as that we are unwilling to call them to account; either because we would not grieve their hearts by such repetitions, or would not make them suspicious of the sincerity of our love out of the apprehension of their own guiltiness. Thus also we may dissemble the good parts of our neighbour, when as taking notice of them will but make them proud; and much more our own, which though it be unlawful to deny as being truth, yet in modesty ought to be dissembled, seeing it is vain glory to vaunt of them, or to be Trumpets of our own praise. Unlawful dissimulation is when as it is joined with untruth, or is used to deceive or hurt our neighbour, seeing it is opposed not only to Truth and Justice, but also to candidous ingenuity, and honest simplicity. As when men hide and disguise their malice, under the show of love and friendship, that they may get the fit opportunity to take sharp revenge, as we see in the example of Absalon towards Amnon, and of joab towards Abner and Amasa. Or when they dissemble their pride and ambition under the show of Humility and Affability, that becoming popular, they may raise themselves into the seat of Honour, as we see in Absalon, who by these cunning subtleties stole the hearts of the People from his Father, and made way for his own usurpation.   

CHAP. V.  
Whether it be lawful to dissemble the Truth.  
BUt for the better clearing of this point 
§. 1. In what cases it is lawful to conceal and dissemble the truth.  let us further consider whether it be lawful to suppress, hide or dissemble the Truth in whole or in part, and in what cases it is lawful or unlawful. For the understanding whereof, I will set down this conclusion, that it is lawful to conceal the Truth, (if it be not masked with a lie) in whole or in part; when the Glory of God, the good of our neighbour either public or private, and our own good in particular doth require it; and utterly unlawful when it is otherwise: for though it be not lawful at any time to deny it, yet is it both lawful and expedient to conceal it in such cases by our silence, or any other way which is not sinful. And thus ought we to conceal the truth in whole, if we be left to ourselves and not necessitated to declare it, or in part if we be examined, making use of that part which we reveal to be as a cover or colour to hide that part which we conceal, which being discovered would impeach and hinder God's Glory, or our own and neighbours good. An example whereof we have in jeremy, who being examined by the Princes, 
The example of Jeremy.  and asked what king Zedechiah, said unto him, he confesseth the Truth in part, namely his supplication to the king, that he would not send him back to jonathans' house to die there; but concealed his counsel in advising him to yield up himself and the City into the hands of Nabuchadnezzar, 
Jer. 38. 27.  because this discovery would not have conduced to the former ends, but only have exasperated the Princes against both the King and Prophet, and caused them to cross this counsel, if he should afterwards resolve to follow it. Now if any except against this, that jeremy might do it through infirmity, and that therefore it is no precedent for us to 
The example of Samuel.  follow, we have another example above all exceptions, namely of Samuel, who by God himself 
1 Sam. 16. 2.  was appointed, by uttering one part of truth, to conceal the other, if the matter should come to be examincd, and to say (if his going to jesse his house came to saul's ear) that the end of his going was to offer sacrifice, that so he might hide from him the other part, which was the main end of his going thither, namely to anoint David King in saul's stead.  
And thus (as Saint Augustine thinketh) Abraham 
§. 2. The speech of Abraham in calling Sarah his sister, examined.  may be acquitted of telling a lie, when he said that Sarah was his sister, seeing she was his near kinswoman, who according to the usual speech of the Hebrews were called sisters. Neither did he say; She is not my wife, but she is my sister, the which was no lie but the truth, being rightly understood. And so Abraham himself excuseth it, yet indeed she is my sister, she is the daughter, that is, the Grandchild of my Father, etc. Therefore (saith he) Abraham concealed something of the truth, but said nothing that was false, when he concealed that she was his wife, and said that she was his sister. And it is not a lie when the truth is 
Non est mendacium, cum silendo absconditur verum, sed cum loquendo promitur falsum. Contra mendac. ad Consent. lib. 2. cap. 10.  concealed by silence, but when by speaking we utter that which is false: unto which might be added that Abraham had no will to lie, nor desire to deceive, but to preserve his own life, and the people with whom he conversed, from the sin of murder. But (saving his better judgement) these reasons alleged do not justify Abraham as innocent, but only thus fare excuse his fact, that it was a fault of infirmity into which fear, and not maliciousness thrust him. For there is great difference between the fact of jeremy and Samuel, and this of Abraham: seeing they concealed only one part of truth and acknowledged another; but he in the same speech uttered (as I may say) a truth and untruth; a truth in the reality of it, but an untruth in his intention: a truth in some sense, as himself understood it, but not in that sense wherein he would have them to conceive it; for it was his purpose in speaking it to make them falsely to think, that she was only his sister, and not his wife, or else it would not have secured him from that danger which he feared. And a speech is not true, when as it is so in a reserved sense, but when it is so in that sense wherein we would have the hearer to take it. And so Abraham's speech could not be true, but a plain equivocation, which is no better than a lie, for in saying that she was his sister, his desire was that they should conceive that she was not his wife. And though it were not Abraham's absolute and free will to lie, yet it was his will by accident, as he thought himself necessitated hereunto to save his life, and though it were not his principal and main end to deceive by speaking untruth, but to escape the danger of being killed; yet it was his next and mediate end which he used to advance the other. Neither doth Abraham's speech to the King imply that he was wholly faultless, but rather the contrary. For if he had spoken a clear and ingenuous truth, in saying that she was his sister, why should he excuse it, that he did it not upon free choice, but because he was necessitated thereunto being in danger of his life? And his saying that indeed she was his sister, tendeth not wholly to acquit him of all fault, but only to extenuate it, seeing she was so truly in some sense, though not in that where in he desired that they should understand him. Finally, Abimelech even by the light of nature discerned that notwithstanding Abraham's excuse, Sarah had equivocated in saying that she was his sister, and therefore 
Gen. 20. 16.  reproved her for it, because it was such an untruth as had exposed her to the danger of being defiled. But though it be unlawful to lie or equivocate, yet it is lawful to conceal the truth, wholly by silence if we be not examined, or to conceal it in part if we be questioned, so that the other part which we speak be not only true in itself 
Non autem hoc est occultare veritatem, quod est proferre medacium, etc. Contra mendac. ad Consentium lib. 2. cap. 10.  and in our own sense, but also in his understanding to whom we utter it, or at least as we desire to have him understand it. And of this judgement is Saint Augustine himself else where: It is not all one (saith he) to hide the truth, and to tell a lie; for although every one who lieth desireth to conceal what is true, yet not every one lieth who willeth to conceal it. For very often we conceal things that are true, not by lying, but by our silence. Neither did our Lord lie when he said, I have many things to say unto you, but as yet ye cannot 
John 16. 12.  bear them. He concealed truths, but did not speak untruths, because he judged such truths as yet unfit for them to hear.  
But let us examine this question yet more fully 
§. 3. That the truth of Religion is to be confessed when we are lawfully called thereunto.  and distinctly, in what cases the truth is to be spoken or concealed, and when the Glory of God and good of our neighbour, or our own good, doth require the profession of it; and when we should conceal and hide it by silence or otherwise. For the understanding whereof we are to distinguish of truth, namely that it is either religious or civil. Religious truth is the truth of religion, or the doctrine of Faith; the which we are upon all occasions to profess being lawfully called thereunto, when the Glory of God, or good of our neighbour doth require it, according to that of the Apostle Peter; Sanctify the Lord in your hearts, and be 
1 Pet. 3. 15.  ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. Neither is it enough to believe the truth and keep it to ourselves, but we must also openly profess it: for as with the heart man believeth unto 
Rom. 10. 10.  righteousness; so with the mouth confession is made unto salvation, as the Apostle Paul telleth us. For if we conceal the truth when we are called to profess it, we do not only deny the truth, but also the Lord of Truth, who is the Author and Patron of it, and whosoever shall deny him before 
Math. 10. 33.  men, him will he deny before his Father which is in Heaven. But when are we called lawfully to make this confession of truth? surely at all times when by our confession we may glorify God, or benefit our neighbours. As when we are called before a lawful Magistrate and required an account of our faith, than we must in no case suppress the truth, though we confess it with the danger of our lives: for he standeth in God's stead as his Deputy, and to hide or deny the truth before him is (as it were) to deny or hide it in God's sight and presence. And then also God is glorified by our Christian apology, when as we will not shrink from the truth whatsoever we suffer for it. So also we are bound to profess the truth of our religion before private men, when as we conceive that thereby we shall glorify God by propagating his Truth, and edify them to whom we confess it. Otherwise if there be no cause why we should conceive this hope, because we know them to be scorners and enemies of Gods true Religion, who would but deride it and our profession, we may, yea in Christian discretion we ought to conceal it, seeing we shall by our confession dishonour God by exposing his Truth to contempt, and wrong our own persons by laying ourselves open to scorn and derision, if not to the danger of their rage and violence. For which we have our Saviour Christ's Word for our warrant; Give not that which is Holy unto Dogs, neither cast ye your Pearls 
Math. 7. 6.  before Swine, lest they trample them under their feet, and turn again and rend you.  
Secondly, there is a civil truth which is exercised 
§. 4. That civil truth is to be confessed, when God's glory or our neighbours good doth require it.  about the affairs of this life, the which also is to be spoken and professed, when the glory of God and our own and neighbours good doth require it, or to be hid and concealed when by the profession of it God is dishonoured and ourselves and neighbours endamaged. Now if we further inquire when God's glory and our own and neighbours good doth require it to be spoken, and when it ought to be concealed, we are to distinguish of it, either as it is to be spoken publicly before the lawful Magistrate sitting judicially upon the judgement seat, or privately to ordinary men in our common course of conversation. When we are judicially called before the lawful Magistrate, and required according to law to speak the truth, we ought not to conceal it, whether it be for us or against us. And for this we 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 inquire and examine the truth, and therefore to deny or dissemble it unto him in a legal manner enquiring after it, is (as it were) to deny and dissemble it unto God himself; the which in this respect is the more grievous sin, because in course of law men are examined upon oath and are bound thereby to speak not only the truth, but also the whole truth, in which they call God as Witness to what they say, and so grossly abuse his Majesty being the God of truth, if they draw him, as much as in them lieth, to countenance and confirm a lie. Secondly, hereby they transgress in a high degree God's express Commandment, by which as he forbiddeth us to bear false witness in the negative part, so in the affirmative he requireth that we speak the truth to his glory and our neighbours good. Finally, we sin against the common wealth and against all good policy, order and government, which cannot stand if in these legal 
Uterque reus est, & qui veritatem occultat, & qui mendacium dicit: quia & ille prodesse non vult, & ille nocere desiderat. Ad Casulanum.  proceed the truth should be denied or suppressed. In all which respects Saint Augustine speaketh fitly to our purpose; either of these are guilty and faulty, both he that hideth the truth, and he that telleth a lie, because the one denyeth to profit, and the other desireth to hurt.  
Upon which grounds and reasons I conclude, 
§. 5. That the Truth must be confessed before the Magistrate, when he requireth it in a Legal manner.  that being convented before a lawful Magistrate, and by him examined, we are bound in conscience to speak the truth and whole truth, if he proceed legally and in judicial manner, and demand of us such things as we may answer unto piously, without dishonouring God, and justly without any prejudice to the Church and Commonwealth, or wrong to any particular person. For if such questions be propounded as are not lawfully demanded, nor we bound by the Law of God and of the Commonwealth to answer, we may in such a case refuse, and conceal the truth. So likewise when the discovery of it tendeth to God's dishonour, to the hindering or suppressing of his true religion, to the hurt and damage 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 seek their ruin, and the taking away of their goods, liberties and lives, we are not bound to answer the truth of the things demanded, yea we ought in such cases to hide and conceal it, though it be with the extreme and imminent danger of our goods, liberties and life itself. As for example, when in the times of persecution we 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 endure any losses and tortures, rather than betray them into their hands that seek their lives. But though we may not discover the secrets and counsels of the innocent when it tendeth to their hurt and ruin; yet we may and aught to confess, when we are examined to reveal the faults and crimes of those that are guilty and have offended against the Laws of God or the Land, yea though we have been copartners with them in their wickedness, and by solemn promise or oath have mutually bound ourselves to secrecy, because such oaths and promises are unlawful, as tending to God's dishonour, the hindering of Justice, the nourishing of Vice, and the great prejudice of Church and Commonwealth.  
But here another question cometh to be resolved; 
§. 6. Whether malefactors are bound in conscience to confess the truth, though it be 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 Legal manner before a lawful Magistrate, be bound in conscience to confess the Truth, and so by accusing himself to endanger his life. To this I answer, that every one who is guilty is bound to testify the Truth, if he be required by the lawful Magistrate, though it be with the hazard of his life, and sinneth if he hide his fault with a lie; 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 soul and body into Hell. But yet men thus guilty are more or less bound to confess the truth and accuse themselves, and do sin more or less heinous by concealing it in diverse cases and considerations. For if the Judge having no evidence of Truth, nor competent witnesses to clear the cause, and direct him in giving a right sentence, doth seriously examine the offendor, charging him upon his Conscience to testify the Truth that God may be glorified, when he his Deputy doth Justice; and if thus strictly examining him, he doth in some degree rest upon his testimony for his direction and judgement, in such a case the guilty person sinneth greatly if he conceal the truth or hide his offence with a lie; for Judgement being the Lords, he dishonoureth him, that hindereth the execution of justice with a lie. And therefore josuah thus strictly examining 
Josh. 7. 19  Achan in a weighty cause, willeth him to give Glory unto God by confessing the Truth, implying hereby that he should much dishonour him if he did otherwise. Besides by concealing the truth and telling a lie in such a case, he blindeth 
§. 7. Whether offenders at the bar 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 be asked, whether the offender at the Bar be guilty or not guilty, he is not so strictly bound as in the former case to confess the Truth, nor sinneth so much if he doth conceal it. For in this case the Judge greatly regardeth not the testimony of the person arraigned, when he pleadeth not guilty, thereby to be directed in passing his sentence, but only in a Legal proceeding he demandeth this question; that in a formal and orderly manner he may put himself upon another trial, namely of the Jewry, who are in no sort directed by the offender's testimony, but by the testimony of competent witnesses and evidence of reason. Neither doth our law in these criminal causes of life and death, bind an offender to accuse himself, nor inflicteth any punishment, if he refuseth to do it. Yea rather if pleading not guilty he put himself upon trial of his Country, he hath a fair 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 trial, doth condemn himself as guilty, because he will not use the Legal form 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 own voluntary confession. Again, there is great difference between the offences which are confessed or concealed; for if in themselves they are heinous and capital, both by the moral Law of God, the law of Nature and Nations; as Treasons, Parricides, Murders and the like; for which every natural Conscience will condemn the offenders as worthy of death; then do they much more heinous sin, if being examined by a lawful Magistrate they conceal the Truth, and excuse themselves by telling lies. Yea in such cases it is probably thought that if there were no other to bring these heinous 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 capital by the moral Law, and the Law of Nations; but are only made so by the Positive laws of particular Commonwealths, which admit rather of a particular mischief, than a general inconvenience, and respect in their punishments the universal good of the Commonwealth, more than the demerit of the offender; punishing with more severity less 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 less sinful, when the offenders by pleading not guilty do put themselves in a Legal form upon trial 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 laws with all severity, because it is generally necessary that it should so be for the preservation of the Commonwealth, although in some particular cases, there may be a lawful and conscionable mitigation of punishment, which in Legal proceed that respect the common good more than the preservation or immunity of some private persons, cannot be so lawfully used by inferior Magistrates, who are bound to judge according to law, if the offender confess his fault and plead guilty: In such a case I say, it is more excusable if the truth be concealed by such a denial, as is to be understood only as a form in pleading, whereby he putteth himself upon a Legal trial, that he may have the favour of the law, for the remitting of his small offence, and not as a real, cordial, and resolute denial 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 myself guilty and accuse myself, seeing the law doth not require it, but I will for my purgation put myself upon trial, and stand (upon the examining of witnesses) to the verdict of the jury, to be acquitted or condemned according to their evidence directing their Conscience.  
And thus I have showed how it is lawful or expedient 
§. 8. Of confessing or concealing the truth to private men.  to confess the truth when as we are examined in a legal manner before a lawful 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 speak that truth with our tongues which our minds conceive, because they were given us to this end that they should be as faithful 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 useful and profitable one to another. In which regard it is not only lawful but very expedient that we should conceal the truth in many cases from those that have no authority to examine us of it. And thus we may, yea ought to conceal such secrets as are entrusted to our keeping, when as they are lawful, as also the faults and infirmities of our neighbours, 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 only show want of love, but also of honesty and justice, which requireth that we should do unto others, as we would have them to do unto us. And the like also may be said of our own faults and infirmities, which we ought by all lawful means to hide and conceal from all men, unless it be to our spiritual Physicians, that they may the better cure us, or to our weak Patients troubled and afflicted in mind, that we may comfort and cure them, by making ourselves examples unto them of the same infirmities wherewith they think none so troubled as themselves. Otherwise, except it be in these and such like cases, it is not only permitted as lawful, but required as expedient and necessary to hide and conceal our own sins and infirmities. For first whereas in the ninth Commandment in the affirmative part, God enjoineth us to use all good means, 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 own fame and reputation, for charity gins at home, and the love of ourselves is the rule of our love towards our neighbours. And whereas it may be objected, that this Commandment enjoineth us to give a true testimony, whether it be with or against us; and that God requireth that every man should speak the truth to his neighbour; 
Zach. 8. 16.  to this I answer, that affirmative precepts though they bind us always to perform the duties commanded, yet not at all times, but when it is seasonable and profitable for God's glory, and our own and neighbours good. And as the Prophet requireth that we should always speak 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 own faults and infirmities tendeth to God's 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 he dishonoured by our evil 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.  do often redound to the discredit of the master. Thirdly, the discovery of our faults and failings, tendeth to the disgrace of God's true Religino which we profess, when men that are wtihout discover in us such evil fruits, and to the discredit of our Christian's profession, seeing they are apt to attribute them rather to our religion and profession, than to our natural corruption, and are willing through the sides (as it were) of our fame and reputation, to wound the Gospel. Fourthly, hereby we shall become scandalous and stones of offence to those that are weak, and those also that are not yet called; encouraging the one to fall into the same vices and sins by our evil example, and discouraging the other from entering into the profession of our religion, when as they hear us say well, but see that we do no better. Lastly, hereby we shall sinne against ourselves in blasting and blemishing our good name with just aspersions; and whereas it should be in higher esteem with us than great riches, and sweeter than the most odoriferous 
Prov. 22. 1. Eccl. 7. 1.  ointment, we shall deprive ourselves of this precious jewel by unnecessary discovery of our faults and failings. Neither can we, when we have once opened a breach, stay at our pleasure the current and stream of men's suspicions; but when we have spoken much, they will be apt to think that we could say more, seeing every one is naturally so favourable to himself, that he will speak the least of that which he knoweth will tend to his prejudice and disgrace.  
And thus much of the second question whether it be lawful in whole or in part to conceal the 
§. 9 Of equivocations, and mental reservations.  truth, and in what cases it is to be approved as good, or disallowed as evil: unto which this Treatise would require that I should add a third, namely concerning equivocations and mental reservations, which are not only in continual practice among the Papists, but also warranted and defended by their doctrine. But I shall not need to speak any thing in this point, seeing it is already fully and learnedly handled of late by a reverend 
Mr. Henry Mason.  Divine in this City. Only let me briefly set down my judgement of it, namely that such equivocations and mental reservations, are not only lies, but in this respect of the worst sort; in that there lieth lurking in them the greatest deceit, as being masked with the show of truth. For not only 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 misled men into error; which if it were allowed would prove most pernicious, seeing it would overthrow all societies, and all contracts and dealings, public between Commonwealths, and private, between Man and Man; seeing none could know how words or oaths are to be understood, and consequently could not believe 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 lies are condemned by a natural Conscience, and so often repent of, these being maintained and defended as no sins, are committed without remorse, so that men live and dye in them without repentance.   

CHAP. VI  
Of the causes of Lying.  
THE main end of all my former discourse 
§. 1. Of the outward causes of Lying, which are first the Devil.  hath been to inform the judgement in the true nature of a Lie, and to distinguish it from such Truths, as in outward show and appearance may seem to have some semblance of it, that so rightly discerning it, we may the better avoid it: and yet not through our untaught zeal in shunning it, lose our lawful liberty in speaking such truths as being clear and candid enough in their own nature, yet (like a fair green tree near unto a Smith's forge) are (as it were) dusked and obfuscated with the sulphureous smoke of lies, by reason of their vicinity. For virtue dwelleth between its extremes, and the most unreconcilable enemies do 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 ourselves. The chief outward cause is the Devil, who as he is a liar from the beginning and the father of lies, so doth he beget children after his own likeness, and indeavoureth to make them as great liars, as himself. And as by his lies at the first he murdered Mankind, so ever since he maketh them murderers of themselves, by drinking daily deep draughts in this poisoned cup of lying, which he putteth into their hands. Wherein also he showeth his desperate malice against God himself, in that not being able to resist his Power, he opposeth him as he is the God of Truth, gainsaying what he saith, as we see in his first tentation to our first Parents: For God having threatened death against them, if they did eat of the forbidden fruit, he expressly contradicteth him, and saith, Ye shall 
Gen. 3. 4.  not die at all. And when he cannot impeach or hurt him in himself in regard of his most absolute and perfect being, he adventureth upon us, and as it is reported of a kind of Serpent called the Panther, that he so maligneth Man, that when he cannot hurt him, he will fly upon and bite his Picture: So this old Serpent the Devil bearing an inveterate malice against God, when he cannot revenge himself upon him, he flieth upon his Image, that he may deface it, blotting out of it its created Truth and Righteousness, and stamping upon it his own image of lies and falsehood.  
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 lies, both by their precepts, setting up (as it were) a School of falsehood, and instructing one another in those cunning and politic arts of lying for advantage, and also by their practice; for the whole World lying in 
1 John 5. 19  wickedness (as the Apostle john speaketh) but yet not willing to have it discovered, do tell lies in 
1 Tim. 4. 2.  hypocrisy, as (Saint Paul foretelleth of the false teachers of the latter times) and commonly use the Art of lying to hide and disguise their sinful courses, not caring to commit any wickedness, which by lies they can keep from coming to light, whereby they become precedents and examples to encourage one another in these wicked practices, which every one not restrained with the fear of God are apt to follow; partly because being become so general and universal, the custom doth take away the conscience of it, and the multitude of offenders, leaveth no place for shame, if they be taken in the sin; and partly because they see one another thrive by these lying Arts; so as they think with Dionysius, that Divine providence favoureth their untruths, seeing they are carried with so fair a gale of wind into the Port of their desires. Yea worldly wicked men allure oftentimes one another with promises and rewards to afford mutually the help of a lie, 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 entice them to swallow the hook with these alluring baits of favour and friendship, they will not stick to drive them into their nets with terrors and fears, watching all occasions to do them a mischief, if they refuse to satisfy their desires. Finally, the things of the World, as honours, riches, and pleasures, are by way of object the usual means to draw men to lying, there being no kind of lies which the ambitious, covetous and voluptuous, will balk, when they think them advantageous for the obtaining of their preferments, wealth and carnal delights.  
The inward Cause of lying is our own corrupt 
§. 3. Of the inward causes of Lying, namely the flesh and fleshly lusts: and 1. Ignorance and forgetfulness of God.  flesh and the sinful lusts thereof. For as the Devil is a liar and the father of lies, so the flesh is a liar and the mother of this bastardly brood, who receiving from Satan this sinful seed, doth nourish it in her fruitful womb, conceiving, breeding and bearing it, until it be so multiplied 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 check of conscience, than unto it, if it be simply considered in itself, or produce any advantage, and be not made odious by some evil consequents, or pernicious fruits which it bringeth to our neighbours or to ourselves. And as the flesh generally is the cause of lying, so is it in its particular lusts and the sinful fruits which it produceth. As first ignorance of God and his truth, is a special Cause of lying. For did we know and acknowledge God's Omniscience, whereby he beholdeth all secrets, and taketh notice of not only the words of our mouths, but also of the hidden thoughts of our hearts, and discerneth how they differ one from another; his omnipotence, whereby he is able not only to kill the body of him that lieth, as he did Ananias and Sapphira, but also to cast both body and soul into hell, and in the mean time to frustrate all our hopes and ends which we propound unto ourselves in lying, either by detecting our untruths, or by crossing us in them, so as they shall not effect our desires, but rather hinder them; and finally if we did know that he is a God of truth, who hateth and abhorreth lies, and will according to his Word give liars their portion in that lake which burneth 
Apoc. 21. 8.  with fire and brimstone, if they do not prevent their just damnation by unfeigned repentance, we would not take pleasure in lies, nor be hired 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 sin, when as Satan or the World tempteth us unto it. And therefore the Prophet joineth them together as the Cause and Effect: They bend (saith he) their tongue like 
Jer. 9 ●.  their bow for lies; but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the Lord. Another Cause is oblivion and forgetfulness of God, for many that know God's Nature and Attributes, and will acknowledge that he is omniscient, omnipotent, just and true in all his Word and ways, yet fall into this sin through forgetfulness, not pondering and considering what they know, when they should make use of it to keep them from sinning. And of this the Prophet Esay speaketh; Of whom (saith he) hast thou been afraid or feared, that thou 
Esay 57 11.  hast lied, and hast not remembered me, nor laid it to thy heart?  
A third Cause of lying is our inordinate and 
§. 4. A third Cause is immoderate fear of men.  immoderate fear of men more than of God; the which the Prophet implieth in the same words; Of whom hast thou been afraid, that thou hast lied, and hast not remembered me whom thou hast more cause to fear than all men or devils? For they at the most can but kill the body, but God can also cast body and soul into hell. Neither is either man or devil 
Mat. 10. 28.  so able to protect us against the stroke of God's vengeance when we speak lies, as he is both able and willing to defend and preserve us against all their might and malice whilst we make conscience of speaking the truth; for according to his gracious promise, He shall cover us with his feathers, 
Psal. 91. 4.  and under his wings shall we trust, his truth shall be our shield and buckler. But because men look only unto the present and take care to avoid imminent danger, and live by sense more than by faith, beholding the arm 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 lies their refuge, and hide 
Esay 28. 15.  themselves under falsehood and vanity. And this appeareth principally in the practice of inferiors, as children and servants, who having committed any fault, do usually colour and cover it with a lie, that so they may escape the displeasure of their governors: whereas if they feared God more than men, they would be much more fearful 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 speak the truth though they lost the favour of mortal men, than by lies to lose the favour of the immortal God: yea they would know that their greatest safety would be in speaking the truth, seeing God the author and lover of it, hath the hearts of all men in his hands, and can move superiors to pardon what is done amiss; yea to love them more for their truth and ingenuity, than to mislike them for their faults and errors.  
A fourth Cause of lying is carnal confidence and security, whereby men bless themselves in 
§. 5. A fourth Cause of Lying is Carnal Confidence and Security.  this sinful course, presuming that their lies shall be 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 go on securely in their sin without fear 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 pass thorough, it should not come unto them, because they had made lies their refuge, and hid themselves under falsehood. And again, they trust in vanity and speak lies, hoping through their cleanly conveyance 
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 works of darkness, and bring them at length to shame and punishment. And whereas they presume that they shall still escape because having long lived in this sin they find no hurt in it, nor have felt God's hand in punishing of it, and so encourage themselves to go on in their wickedness, according to that of the Preacher, Because sentence against an evil work is 
Eccles. 8. 11.  not executed speedily, therefore the heart of the sons of men, is fully set in them to do evil. 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 threatened, be trodden down by it, if they do 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 sin, that living and dying in it without remorse, they may at last receive their full payment without mercy 
Apoc. 21. 8.  in the world to come.  
The last Cause of Lying (which I intent to 
§. 6. A fifth Cause of Lying is Covetousness.  speak of) is Covetousness, whereby men immoderately loving worldly wealth, will not stay God's leisure in the use of lawful means for the compassing of their desires; but resolving to be rich, and making all haste in satisfying their greedy avarice, they leave no stone unmoved, no means untried which may advance their ends. Amongst the rest they find none more fitting for their purpose than this of Lying, as being a special help whereby they are enabled to supplant and deceive one another, and to enrich themselves by their neighbour's ruins; especially when they have any intercourse of Trading, buying and selling, in which all manner of deceit is used to defraud one another, and all disguised and hid with these lying arts. So that as Covetousness is the root of all 
1 Tim. 6. 10. Exod. 18. 21.  evil, so especially of lies, and therefore when jethro would describe fit Magistrates, he joineth these together, that they must be such as fear God, men of Truth and hating Covetousness; implying that covetous persons cannot love the Truth, 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 show to colour their lies. In which regard if we would leave this Vice of Lying, we must also forsake our Covetousness, which maketh men to make more haste than good speed that they may attain unto riches. To which end let us consider with the wise man, that treasures of wickedness profit nothing, but righteousness 
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 cometh we shall find by experience, that it is better to be a poor man than a liar; That wealth gotten 
Chap. 19 20.  by vanity shall be diminished, whereas he 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 seek death.   

CHAP. VII.  
Of the diverse sorts and kinds of Lies.  
THe next point which now cometh 
§. 1. The kinds of Lies diversely distinguished.  to be handled, is the diverse sorts and kinds of lying and lies. In which regard they are diversely distinguished. The first distinction is taken from the causes: for either they proceed from the Devil's tentation, or the World's instigation, or from the corruption of our own flesh, if at least, these may be said to be diverse kinds in which these causes ordinarily concur and meet together. And these which proceed from our flesh and the lusts thereof, are either lies which arise from ignorance and forgetfulness of God and his Truth, or from infirmity and immoderate fear of men, of which sort was that of Abraham and Peter to avoid danger; or out of a natural vanity and delight in lying, or finally, from covetousness which causeth men to lie for their gain and advantage. The second distinction is taken from the very form and nature of a lie, which is as Aquinas saith, the most proper 
2●. 2●. Quaest. 110. art. 2.  and natural division. And so a lie either transcendeth and exceedeth the truth, and is called boasting or arrogancy, or else it cometh short of that which is true and extenuateth it, offending in the defect, and so is called an irony. And this is the Philosopher's division, the which is thought to be 
Arist. eth. lib. 4.  the most proper, because a lie is opposite to Truth, which consisteth in an equality and evenness between the speech and the thing, and therefore the opposition unto it, which is in a lie, is according to these two extremes, which are either the excess or defect.  
The third division which is the most common 
§. 2. Lies distinguished into 3. kinds; merry, officious, and pernicious Lies.  and received is taken from the diverse ends which men in their lying propound unto themselves; for either their end is to delight themselves and their hearers, and then it is called mendacium jocosum, a merry lie; or their end is to profit and do good to themselves or others; the which is called mendacium officiosum, an officious lie; or finally their end is to do hurt and mischief, which is called mendacium perniciosum, a pernicious lie. In which division I purpose to insist, only adding thereunto a fourth kind, which is called mendacium modestum, or a modest lie, when men in a kind of humility deny or extenuate their virtues and good parts. A merry lie is that wherein the liar propoundeth 
A merry lie what it is.  this end only, that he may delight his hearer, and not deceive him, or so fare only to deceive, as that thereby he may delight him. For there are some (as Saint Augustine saith) who 
Contra mendacium ad Consentium. lib. 1. cap. 10.  desire by their lies to please men, not that they may injure or reproach any, but that they may be sweet and pleasant in their talk. Now these differ from other liars in this, that they delight to lie, rejoicing in the deceit itself; but these delight to please with the urbanity and sweetness of their speech, who notwithstanding, had rather please by uttering truths; but when as they cannot easily find true things which are acceptable to their hearers, they choose rather to lie, than to hold their peace. Now such lies are either so cunningly framed and coloured with likely hoods and similitude of truth, that they deceive the hearer with their specious shows, and afterwards delight him, when he discerneth the jest and findeth his error; or else spun with so course a thread by the teller of them, having no probability or show of truth, that the hearer plainly discovereth them, and is only delighted with the artificial absurdities and prodigious hyperboles of the tale, which transcend all truth and likelihood. So that the hearer is no way deceived by it, knowing that it is spoken in jest to move delight. An officious lie is when as the speaker wittingly and willingly uttereth 
An officious lie what it is.  an untruth, either out of Piety that he may glorify God, or out of Charity and love of Justice and Mercy, that he may thereby do good to himself or his neighbour, either to prevent or free him, or himself from some loss, danger, disgrace, or other mischief; or to procure unto either some profit and benefit; and that without the hurt or damage of any other. A pernicious lie, is 
A pernicious lie what it is.  when as the speaker intendeth by lying not only to deceive his hearer, but also to damnify and hurt his neighbour in his person, name or state, and that wittingly and willingly. In which kind concur all the sinful evils that are in a lie in the highest degree. For first, he that thus lieth, not only speaketh that which is false, but also falsely against his mind and knowledge. Secondly, he thus speaketh willingly, loving and delighting in his lie; and lastly, with a purpose and desire to deceive, and to do hurt and mischief by his deceit. In all which respects this sort of lies is above all others most abominable unto God, pernicious to our Neighbours, and damnable, to our own souls. In the practice whereof men than grow to the highest pitch of this hellish impiety, when with the Devil the Father of lies, they not only use them for profit or necessity, but also love and delight in them more than in the truth; like those of whom the Psalmist speaketh. Thou lovest evil 
Psal. 52. 3, 4.  more than good, and lying rather than to speak righteousness. Thou lovest all devouring words, O thou deceitful tongue. And again, They only consult to cast 
Psal. 62. 4.  him down from his excellency, they delight in lies.  
Now this kind admitteth of another distinction 
§. 3. Of religious lies concerning matters of faith and doctrine.  in respect of the diverse subjects whereabout it is exercised, for either it is in points that concern matters of faith and the doctrine of Religion, in which respect it may be called a religious lie, or matters civil and political in humane affairs and the things of life, either public or private, in which regard it may be called a political or civil lie. The former is so much more pernicious than the latter, as the glory of God and the eternal salvation of our souls, which are hindered and impeached by it, are more precious and highly to be esteemed than our present corporal estate, and the momentany things of this life. Neither is any deceit so dangerous as this in matters of religion, seeing this (as we say) toucheth our free hold and leadeth us into such errors as will hinder our ever lasting salvation. In which respect these errors and untruths in matters of religion the Apostle calleth the doctrine of Devils, because as he invented 
1 Tim. 4. 8.  it, and his instruments teach it, so is it no less than he such an enemy that hindereth our heavenly happiness: the confirming whereof by lying wonders is by the same Apostle made a mark of Antichrist, who speaking lies in hypocrisy ratifieth his false doctrines with no less false miracles. All which lies 
2 Thes. 2. 9  are to be abhorred above all other which concern our temporal goods or lives. So Saint Augustine, 
Contra mendacium ad Consentium. lib. 1. cap. 13.  If (saith he) a lie which is spoken against the temporal life of any man be detestable, how much more that which is against life eternal, as every lie is, which is made in the Doctrine of religion? 
Enchirid. ad Laurent. cap. 18  And again, he doth not hurt so much who by lying putteth a traveller out of the right way, as he that by a deceiving Lie, depraveth the way of Life.  
A modest  is when as a man denieth or extenuateth 
§. 4. Of a modest lie, and what it is.  God's graces in him, his virtues, good parts, and commendable actions, which he knoweth to be in him or done by him. The which proceedeth either from humility, whereby a man undervalueth himself and his gifts, either in the sight and sense of his contrary corruptions, or when he compareth the little which he hath received, with that that he wanteth, which he thinketh so far short in proportion, that his little in comparison seemeth nothing. And thus an humble man speaking what he thinketh cannot properly be said to lie, because his tongue and heart agree, although he uttereth an untruth, not speaking as the thing is: or else it proceedeth from inward pride, which pursueth glory and praise, though not in the ordinary way, yet (as it were) by a back door or postern gate; dispraising those things in themselves which they know to be praiseworthy, and denying or extenuating those gifts and good parts, which they not only know to be in them in some good measure, but also in selfe-conceite much over-value them above their true worth. The which Art they use to draw on the hearer to cross their words, (though not their hearts) with excessive praises, which they think no more than their due, and would be much displeased if he should take them at their word, and crossed in their ends and desires, if he should not cross them in their undervaluing of themselves, and take occasion thereby to fasten upon them the greater commendations.   

CHAP. VIII.  
Whether any sorts of Lies are lawful.  
ANd thus having showed the divers 
§. 1. Though some lies are more sinful▪ than others, yet all sorts are unlawful, and against the ninth Commandment  sorts of lies, it now followeth that we examine whether any of them at any time or upon any occasion, be lawful and warrantable? And surely it cannot be denied but that there is great difference in the degree of sinfulness between some sorts of lies and others; and that the guilt of merry and officious lies 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 lie for itself, but as they think it fit 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 do it willingly with love and delight: And finally, because their chief aim and end is to deceive, and by deceit to hurt and wrong their neighbours in their goods or good name, life or liberty. But though some lies are lighter and of less guilt than others, yet all in some degree are sinful and unlawful, as being forbidden in the ninth Commandment. For whereas some object that they are not condemned by this precept, because it only forbiddeth such untruths as are against our neighbour, whereas officious and merry lies are not against, but for him, and for his good, even for his profit and delight; and offend not against charity, which is the sum of the Law. To this I answer, that all untruth is forbidden in this Commandment, whether it be for or against our neighbour; neither doth the Hebrew word Beth used here signify only against, but also toward, or concerning, about or touching our neighbour: neither is hurt only forbidden, but also any falsehood and untruth by any means signified of, unto, or concerning our neighbour; for the word which is translated bearing witness, as if it were Legally, and before a Judge, signifieth in the original, thou shalt not answer, which is as much in the Hebrew phrase as thou shalt not say or cause to be said, as appeareth in diverse 
a Prov. 15. 1. Matth. 11. 25. b Joh. 1. 7.  places. And the word witness, signifieth any manner of showing any thing, and so it is taken in other Scriptures. So that the sense of the Commandment, 
1 Cor. 15. 15.  extends further than the words outwardly portend: Neither doth it only forbidden all false, but also all vain and idle speech, as merry lies for the most part are; nor yet only lies which are against our neighbour, but also such as are for him, either for his delight as merry lies, or for his profit and advantage, as those lies which we call officious. And therefore, seeing all lies are the transgression of the Law, it followeth by the Apostle 
1 Joh. 3. 4.  john's definition that they are sins; yea seeing every lie is a sin against a precept of the decalogue, it followeth that even by the opinion of the Schoolmen themselves, who otherwise so much extenuate officious and merry lies, they are mortal sins, seeing venial sins (as they call them) are not committed Contra praecepta decalogi, sed praeter ea; not against the Commandments, but besides them. Again, it is a sin against nature to lie in any kind; because words naturally are the signs and significations of those things which are in the mind; and therefore it is against nature to speak or signify any way that which the mind thinketh not. Finally in every lie though never so pleasant or profitable, there is a loss of Truth, which is a virtue most acceptable unto God, and therefore the impeachment of it cannot be recompensed by our profit or delight.  
But let us more particularly examine these diverse 
§. 2. That merry Lies are sinful and unlawful.  sorts of lies, and consider how and in what measure and degree they are sinful and unlawful. And first for pernicious lies, there is no question made by any, but that they are in a high degree sinful, as being against Truth, Justice and Charity, and wholly tend to God's dishonour, the hurt of our neighbours, and our own destruction and damnation, as I shall more fully show hereafter. And therefore passing them over I will examine the other kinds. And first for merry lies, it is commonly conceived, that if there be no scurrility in them, they may pass as tolerable, because they do no hurt unto ourselves or neighbours, but delight and recreate both; and they that tell them intent not to deceive their hearers; or but a while, that they may the more delight them. For either they are apparent in themselves to be but jests and lies by the gross absurdities that are seen at the first view, or are discovered to be so by the gesture and pronunciation. So that they are not much unlike unto Hyperboles or Ironies in respect of the outward form and show, saving that they differ in their end and use: seeing they are used to teach and express the Truth in a Rhetorical manner, but these only to delight the hearer. And of this mind Saint Augustine seemeth to have been, 
Contra mendacium ad Consentium. lib. 1. cap. 2.  who thinketh that they can scarcely be taken for lies. Jests therefore (saith he) are to be excepted which were never thought to be lies, because they have a most evident signification, by the pronunciation, or the disposition of him that thus jesteth; and proceed from a mind not willing to deceive, although it uttereth not truths. And surely there is saith Peter Martyr, but a little of a lie in these merry tales, seeing though they willingly speak that which is not true, yet the falsity is easily discerned and cannot deceive the hearer. But whether these merry tales or lies ought to be 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 he lieth, who hath one thing in his mind, and uttereth another thing by his words or any other signification; the which the merry liar always doth. And though he doth not deceive or hurt, this doth not clear his tales from being lies, but only showeth that they are not lies of the worst kind, or such as are pernicious, seeing he lieth who doth speak willingly otherwise than he thinketh. And as he speaketh in another 
Contra mendacium ad Consentium. lib. 1. cap. 11.  place, Those lies are not to be admitted, which although they do not hurt another, yet they do not profit any, and do hurt themselves with lies 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 Lies in which is no great fault, and yet they are not without fault, when we jest or lie to profit our neighbours. Aug. in Psal. 5. Tom. 8. Col. 27. Matth. 12. 36.  are to be called liars. For there is this difference between one that telleth a lie and a liar. For he telleth a lie who lieth unwillingly; but a liar loveth to lie, and hath a mind that delighteth in lying. And though such lies hurt not the hearer, yet they greatly hurt the liars themselves, because in so lying they forsake the truth and delight in falsity, and choose rather to please men than to speak the Truth. Again these merry lies are not only in their falsity opposite to Truth, but are also vain and idle speeches; and our Saviour telleth us, that We 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 liars, who was so strict and severe in embracing Truth, that he would not allow a lie to be spoken so much as by way of jest. Furthermore, if it be unlawful to tell officious lies though they tend to our own and others benefit, as we shall show hereafter, how much less these merry lies, which tend only to carnal delight? For if (as we ought to be) we were spiritually minded, why should we rather take pleasure to hear or speak lies, than to speak and hear the Truth? Moreover the Apostle requireth that We speak the Truth one to another, and put away lying, and that our speech be always 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 lies, who in respect of their great 
Hos. 7. 3.  cares and serious studies about their weighty affairs may be allowed an over-measure of pleasure and delight, how much more are they unlawful, if they be used to ordinary persons, who stand in need of such means to glad and cheer their hearts?  
Secondly, it may be demanded whether it be 
§. 3. Whether officious Lies be unlawful.  altogether unlawful to tell officious lies, seeing these in diverse respects may seem both justifiable and commendable; for he that telleth them hath no will simply to lie, but to do good, nor delighteth in lying, but only as it conduceth to this end; neither hath he any desire to deceive or hurt his neighbour, but mainly aimeth at this end, that he may benefit him by delivering him from some dangers, or free him from some great evil, which he is not able to effect by any other means. To which I answer, that if it be a sin to lie, (as before I have showed and shall more fully prove hereafter) because it is opposite to truth, a virtue which is in high esteem with the God of Truth, and a direct breach of his Commandment, than it is unlawful to lie out of a desire to produce the greatest good. For every sin is an offence against God's infinite Majesty, and therefore deserveth an infinite and endless punishment both in soul and 
Rom. 6. 23.  body; from which we cannot be freed by all Men and Angels, seeing nothing can satisfy God's Justice for it, but a price of an infinite value, which no finite creature could pay, but only 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. Again, if it be a sin to lie, than we ought not voluntary to commit it for the effecting of the greatest good, seeing the Scripture teacheth us, that we may not do evil that 
Rom. 3. 8.  good may come thereof. And they also teach us that all lies without exception or distinction are odious and abominable unto God, and that he will destroy them that speak leasings. And what good 
Prov. 12. 22. & 6. 17, 19 Psal. 5. 6.  can any lies procure that being put into the balance, can countervail all these evils? Finally, when we lie out of hope to effect thereby any good, the sin committed is our own, but the issue and effect is not in our power; for issues and future events are only in God's hand, and therefore we do not know whether upon the sin committed the good will follow; yea rather we have just cause to fear the contrary: for how can we expect God's blessing upon the use of the means which he hath cursed? Especially seeing in trusting unto our own sinful inventions, we distrust his Power and Providence, as though he were not sufficient without the help of our lie to effect our good ends and desires, in freeing any from imminent evils, or preserving them in the most desperate dangers.   

CHAP. IX.  
Divers questions and Cases concerning officious Lies, propounded and resolved.  
NOw these things being well weighed, 
§. 1. That it is not lawful to lie for good ends or that we 〈◊〉 do 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 enable us to answer the hardest questions and objections. First, it may be demanded whether it may not be lawful to tell a lie, when therein we propound unto ourselves some special good end; as either the obtaining of some great benefit, or the avoiding of some great and imminent danger of falling into some evil of sin or punishment. Concerning the former, I answer, that there can accrue unto us no such benefit by lying, as is sufficient to counterpoise the loss, to wit, of our souls by sinning, if God in mercy should not give us repentance. Secondly, that is not to be esteemed a benefit which is procured by unjustice; for even the Heathen man could teach us, that 
Nihil utile quod non honestum. Cic. office.  there is nothing profitable which is not honest, as no lie 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 lawful that our end be good, unless also the means be so, by using whereof we attain unto this end. Thirdly, if this were granted that we might do a less evil for the advancing of a greater good; then as Saint Augustine 
Contra mendacium ad Consentium. lib. 2. cap. 8.  saith all good Laws and manners should be quite overthrown, and a wide door opened to all wickedness. For than it might be lawful for a thief 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 he will bestow the greatest part of what he hath stolen for the relief of the poor, or for a man to bear false witness before a Judge, if it tend to the clearing of the innocent and condemning of the nocent party; or to burn a Will or Testament when the Testator hath made choice of a bad Heir, 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 no good, but may by this means fall unto them who will feed the hungry, cloth the naked, lodge strangers, redeem captives, and build Churches, Why should not all these evils be done for these ends that be so good, if for these good things they cease to be evil? 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 do evil to good ends, what fact so flagitious, what offence so heinous and dishonest, what sacrilege so impious, which might not be said to be done rightly and justly, not only without fear of punishment, but boldly and gloriously in hope of reward?  
Concerning the latter, it may be questioned 
§. 2. Whether it be lawful to lie to prevent a greater sin in others.  whether it be lawful to lie which is a less evil, to avoid a greater evil either of sin or punishment? Concerning sin we may consider it either in another or in ourselves. In another it may be demanded whether we may not commit this small sin of an officious lie, to pull one or many of our neighbours out of a great sin, in which if they live and dye, there were no hope for them to escape damnation. As when we see men to live in some damnable heresy, the which they keep so secret that there is no means to discover them to the Magistrate that they may be examined, confuted and reform, unless some orthodox Christian by telling a lie, whereby he feigneth himself to be of the same opinions, do dive into their secrets, and come acquainted with the most of them that are of this heretical society, that so afterwards he may lay them open unto those that are best able to reclaim them. And this was the case of Consentius, dealing with those cunning heretics called the Priscillianistes, which occasioned Saint Augustine to write those two books of this argument, wherein he commendeth Consentius his love of truth, zeal, learning and elocution, but withal confuteth his opinion and practice. For to say nothing of that ill companion which accompanieth this kind of lying, which is treachery joined with deceit, a vice odious in the eyes of all that are virtuous and ingenuous, and to consider of the lie used to the former good end, what charity will teach a man to fall into one sin, that he may pull his neighbour out of another, or to offend God ourselves that we may keep others from offending him, or to endanger our own souls that we may deliver theirs out of danger? For true charity beginneth at home, and teacheth us to love our neighbour as, and not better than ourselves; and to love them in the same quality and truth of affection, and not in the same quantity and proportion. Yea if we should take this course to reclaim Heretics, we should love ourselves less than them; because in some respects we commit a greater sin than they, seeing they maintain their errors out of ignorance, but we lie against knowledge and conscience, as he also speaketh. And 
Lib. ●. cap. 8.  therefore if we can by no other means pull impious Heretics out of their secret dens, unless our Orthodox and Catholic tongues do stray out of the path of truth, it is more tolerable that they should still lie hid, than that truth should be impeached; better that these Foxes should lurk 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 lies and blasphemy, as the same Author affirmeth. To say nothing that the sin in using this lying policy is certain, but the good issue and event aimed at uncertain, seeing that being in God's hand he might justly cross and curse this unlawful means, so that they shall not conduce to their conversion, but rather to their further confirming and hardening in their heresy and impiety.  
But though it be unlawful by lying to prevent 
§. 3. Whether it be lawful to lie, that we may greater sins in ourselves; a● name●●▪ rape and ravishment.  sin in others; yet perhaps it may be lawful, yea commendable to use it, when we may thereby prevent greater sins not only in others, but also in ourselves. As suppose that a virtuous Matron or chaste Virgin should be assaulted by an adulterer with violence to defile or deflower them, and they might escape the rape, by putting him off with a lie, is it not lawful to do it in such a case to prevent so great a mischief? I answer, that though a stony heart could not choose but relent and be much affected to hear of such a villainy, and though the tentation be so strong that it is scarcely to be expected, humane strength should be able to resist it, yet in clearing of the truth we must not consider what we would, but what we should do being so assaulted and brought into such straits. Indeed if it were a sin to be mere patients in the sin of others, the question were easily answered; but it is not so, for the greatest sin in others is not the least sin in us, if we only be the subjects of their sin, through unresistable violence, and do not give the least consent unto it. For here it is all one as in the case of persecution, oppression, murder or robbery, all which though they be heinous sins in the agents, yet none at all in the patients, when they have no will to consent or allow the commission of such sins, 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 be judged sinful if the will be wholly averse unto it. For it is the very form that giveth unto sin its life and being, to be in some kind or degree voluntary, and though the will give not its consent in all sins, yet it hath some kind of operation in or about it, as in sins of ignorance, though we do not consent unto sin as knowing it to be so, yet we consent to that action which is sinful, the will being misled through the error of our judgement. And so in concupiscence which goeth before consent, there is that which we call inescation, or the baiting of the hook of sin with some pleasure, profit or other allurement, which is Satan's 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 watering of the teeth after it, if we might enjoy it upon no hard conditions. But when they are so propounded, as that we cannot enjoy the pleasure or profit of sin, unless we displease God, and endanger our own souls, than the will rejects the tentation, and will by no means give its consent. Notwithstanding, that retaining of the tentation with some tickling delight, is a sin of concupiscence, and this very parlying with the Devil is a transgression of God's Law, though we do not yield up unto him the Fort of our hearts, nor give our consent that sin shall enter. Of which sin the will is guilty, which though it did not consent to the Act, yet it gave way to the Devil's dispute, and that with some tickling delight we should listen to his tentation alluring us to sin. But if as in this case of a violent rape the will be wholly averse unto it, and the heart abhor it, even as the terrors of death; though the agent and ravisher committeth an horrible sin, yet the patiented or party forced and ravished is wholly clear of it. For the body only is violated, but the soul not vitiated, and though that be defiled, yet it is not corrupted, or at least with such a corruption that is not sinful; as S. Augustine speaketh. For there is only the matter of sin which giveth it no being in a subject forced by outward violence; but not the form, which giveth only being and denomination, seeing the will is wholly averse unto it. So that if this be granted which cannot be denied, that it is a sin to lie, but no sin to be forced and ravished, than the case is easily cleared, namely that it is not lawful by the evil of sin, to shun such an evil as is not sinful; actively to defile the soul that the body may not passively be defiled; or only in hope that we may shun the outrage of the adulterous ravisher, to cast ourselves certainly into the snares of the Devil by lying and sinning, and so to be defiled by spiritual filthiness; and to be deflowered and deprived inwardly in our souls of their purity and chastity. And of this judgement is Saint Augustine who speaketh excellently 
Nulla est pudicitia corporis, nisi 〈…〉 itate ani 〈…〉 dear, & 〈…〉 mend. lib. 1. c. 7.  to our present purpose. There is (saith he) no chastity of the body which doth not depend upon the integrity of the mind, which being pulled from the other, it must needs fall, although it may seem untainted and untouched, and for this cause is not to be numbered amongst temporal things, seeing they may be taken from those that are unwilling to leave them. And therefore by no means the mind must corrupt itself with a lie for its body, which it knoweth to remain incorrupt, if the incorruption doth not departed from the soul. For what the body suffreth through violence, there being no precedent lust, it is rather to be reputed vexation than corruption. Or if every such vexation be corruption, yet every corruption is not then dishonest, but only that which lust hath procured, or unto which lust hath consented. And by how much the soul is better than the body▪ it is by so much the more wickedly corrupted: chastity then may there be preserved, whereas there can be no corruption, but that which is voluntary; neither can it be violated in ourselves by the lust of another. Wherefore because no man doubteth that the soul is better than the body, therefore the integrity of the mind ought to be preferred before the integrity of the body, seeing it perpetually may be preserved. But who can say that the mind of a liar is sincere and upright, & c? And so he concludeth that no man can convince any that it is sometimes lawful to lie, unless he can prove that an eternal good may by lying be obtained.  
And so much concerning the evil of sin. The 
§. 4. Whether it be lawful to lie to prevent the evil of punishment, and namely, 1. the death of others.  second question respecteth the evil of punishment, whether we may avoid it lawfully by telling a , when we see no other means whereby we may be preserved from it. And because it were endless to stand upon all the particulars, I will insist only in one, which will clear the question in all the rest, as being the greatest and last of all the rest, namely Death, which is the king of terrors, and therefore to be avoided by all lawful 
Job 18. 14.  means above all other temporary evils. And this we will consider either as it respecteth our neighbours or ourselves. Concerning the former, we will consider the case in two instances propounded by Saint Augustine, and not much vary from him in our answer and resolution. Suppose that a Father and his dear and only Son were at the same time dangerously sick in several places or rooms, and that the Son (in whose life the life of the Father is bound up, as it is said of jacobs' in Benjamins) should dye the Father continuing in great weakness, yet in some hope of recovery. If the Father in this case should inquire (suspecting the worst) whether his Son be dead or alive, what answer should be given him? If it be said that he is alive, it is a lie, but yet such an one as comforteth and strengtheneth the Father's heart, and may prove a good means of his recovery; but if it be told him that he is dead, (or which is all one in effect, if the hearers refuse to give any answer, because he will surely presume upon their silence that he is departed, seeing otherwise they would not withhold news which would cheer him) the grief hereof will presently strike him to the heart, and be a certain cause of his death and ruin. But I answer with him, that though the case be lamentable, and much commiseration to be had of the sick Father, yet it is not lawful to save his life by telling a lie. For this is but a means of our own for his recovery, and we know not whether God will bless 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 return back again, and trust more to our lie and means unlawful, it will prove rather a hindrance than a furtherance to our desires. Whereas on the other side we are certain that lying is a sin, and that all sin will slay our souls, if the wound be not recured by repentance, which we cannot promise unto ourselves, seeing it is not in our own power, but the gift of God which he giveth when and to whom he pleaseth. Finally, if it be lawful by sinning to prevent the death of another, the death of their body which is temporal, with the death of our soul which is eternal; why might it not be lawful also much more, if an adulteress should so desperately love us, that if she might not have her lust satisfied, she would hang or drown herself, to prevent her death by yielding to her desire, seeing by one act of uncleanness we should prevent her murder, and by prolonging her life procure time for her repentance, that she may be saved; whereas by the other course she not repenting plungeth herself 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 murderous ruffians, or bloody persecutors, with a full intention to deprive him of his life, for the preventing whereof he is forced to fly from them, or to hide himself in some secret place, with which his flight or place of hiding we only are acquainted: The question is if the pursuers ask us which way he is gone, or if he be hidden with us or no, whether we may not by an officious  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 speak the truth, we shall thereby expose him to certain danger of death, and if we refuse to answer, we shall not only be endangered to taste of their rage, but also do no good to the party, whom we have received and hidden, seeing upon our silence they will certainly presume, that he is hidden with us, or else we would make no scruple to deny it. To which I answer with Saint Augustine, that we must not lie, and so by sinning offend Gods infinite Majesty, and endanger the eternal salvation of our souls, in hope to preserve the momentary life of another's body. What then? must we tell the truth and so betray his life into their hands that seek it? No by no means, for this is much worse than the other. Must we then say nothing, when as silence is no less dangerous than speaking the truth? Nor this neither, seeing this as little conduceth to our end of preserving our neighbour's life, as if we confessed the truth. What then must be 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 entrusted his life to our secrecy. And therefore we ought boldly to profess, that we 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 lie. And of this Saint Augustine bringeth an example of a Bishop, called Firmus, whom he commendeth to have been more firm in his will and resolution, than in his name: who when he had with all diligence hide a persecuted Christian from the rage of an heathen Emperor, and being by his Pursuivants which he had sent to apprehend him, demanded where they might find him, courageously answered them, that he could neither lie, nor betray the man; for which though they put him to many tortures, yet he 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 he obtained pardon for him whom he had hidden.  
The other part of the question concerneth our 
§ 6. Whether we may lawfully lie to save our own lives.  selves, namely whether we ought for the preservation of our own lives tell a lie, when as all other means are wanting, and this only promiseth security. Unto which a short answer may suffice, if we consider what hath been already said in the former cases; for it is a sin to lie, but no sin to dye; and our life is not so much worth, that we should spin out the thread thereof to a further length with wicked hands, nor buy it at so dear a rate as the price of sin, which is an offence against God's infinite Majesty, and therefore of infinite guilt; from the condemnation whereof we could not be redeemed at any lower price, than the precious death and blood shed of the Eternal Son of God. Again, by voluntary sinning we expose our souls to death everlasting, and at the most by not sinning and lying we endanger but our bodies to a temporal death, which either sooner may be brought by some unexpected sickness, or by nature itself a little later; so that in effect long life is but the addition, and untimely death but the substraction of a few days or years. And therefore as much as the soul is to be preferred before the body, and life Eternal before this life of mortality, with so much more care and circumspection, we must shun lying more than dying, seeing by that the loss of our chiefest jewel is endangered, and by this we have no great loss. Excellently Saint Augustine to this purpose: who (saith he) 
Quis observat vanitatem? qui timendo mori mentitur; timendo enim morimentitur & moritur antequam moriatur, qui idcò mentiebatur ut viucret, etc. In Psal. 30.  observeth vanity? He that lieth fearing to dye. For fearing to dye he lieth, and so dyeth before he should dye, who therefore lieth that he might live. Thou wilt lie lest thou shouldest dye, and so liest and diest. And when thou shunnest one death which thou canst only put off, but not escape, thou fallest into two, first dying in thy soul, and afterwards in body, etc.  
Finally, it is so fare of from being lawful to lie 
§. 7. That we may not lawfully lie to advance God's glory.  officiously in the behalf of men, that it is unlawful to do it for the advancement of God's glory; for though he requireth that we should propound it as the main end of all our actions, according to that of the Apostle: Whether you eat, drink, or 
1 Cor. 10. 31.  whatsoever you do, do all to the glory of God: yet he will not have us only to seek his Glory in respect of the end, but also in regard of all lawful means which conduce to the furthering of this end; and being the God of Truth, he esteemeth himself more dishonoured than glorified by our lie, though our chief end and aim therein be to advance his Glory. For as one saith well: It is no less evil 
Pet. Mart. in 2 Sam. 9 8.  to speak false things to God's praise, than not to believe of him those that are true. And therefore job reproveth his friends for those untruths, which they spoke against him; though their main end was to Justify God, and to Glorify him in his Justice. Will you (saith he) speak wickedly 
Job. 13. 7. 8, 10.  for God, and talk deceitfully for Him? Will ye accept his Person? Will ye contend for God? He will surely reprove you, if ye do 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 he acknowledgeth that he should deservedly be esteemed no better than a false witness of God, if Christ indeed were not yet risen. So that we must not lie though our end be that God thereby may have Glory, seeing he needeth not our lie, being able to glorify himself by us, when we use lawful means to lawful ends. In which respect I have▪ much misliked those feigned miracles recorded in some Ecclesiastical Stories, wrought upon slight occasions, and to as little end, purposely (as it seemeth) devised by the Authors to glorify Christ, and propagate the Gospel; and much more the lying miracles and mint of untruths invented and stamped by the Pope and his Emissaries in their Legends, to work as they pretend an higher esteem of the Christian Truth in the hearts of the people, though they grace them with the title of Piae frauds, Pious deceits: seeing they 
1 Thes. 2. 9  not only use lying means, but also aim at wicked ends; not to confirm and grace the truth, but to seduce the people, and lead them into errors.   

CHAP. X.  
Objections in defence of officious Lies, propounded and answered.  
ANd thus have I fully proved that 
§. 1. The objection, that officious lies are not against charity answered.  no lies though never so officious to God or men, may be lawfully used; the which being clearly understood and well weighed, it will be easy to answer all objections which are usually made by the Authors of them; whether they be grounded on seeming reasons, or on the examples of the faithful who have sometimes used them. Concerning the former; It is first objected, that these officious lies are lawful, because they are not against charity which is the end and sum of the Law; but they advance our neighbours good, at which we should aim in all our words and actions, and do 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 Commandment is Charity: 
1 Tim. 1. 5. Rom. 13. 8. Matth. 22. 37.  and he that loveth another hath fulfilled the Law. I answer, If we take Charity in a general sense, it is the sum 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 enjoined that our love should be in truth. For first, God requireth that we should 
John 4. 24. Psal. 51. 17.  worship him in spirit and in truth, and in all his Service He requireth Truth in the inward parts, without 
Psal. 17. 1. Jer. 3. 10. Esay. 29. 13.  which all religious duties are odious unto him; for he abhorreth such prayers as are made with feigned lips; and if there be a distance between our tongues and our hearts when we draw nigh unto him, our prayers will be rejected and reproved. So also our love towards our neighbours, must be joined with Truth; for Charity rejoiceth in the Truth, as the Apostle teacheth us, even as 
1 Cor. 13. 6.  the Truth rejoiceth in Charity, and therefore as we must speak the Truth in Love, so we must love in the Truth, seeing neither are sincere and right, if either of them be divided from the other. And if our Charity be racked by importunity of our neighbours to speak a lie in their behalf, we must say with the Apostle, that we can do nothing 
2 Cor. 13. 8.  against the Truth, but for the Truth. For though carnal love may thus stretch itself beyond the bounds of Truth and Justice, yet Christian Charity will never go alone, but delights in the company of these and all other virtues. And even the Heathen themselves, who had no other guide but the light of nature, limited their love and friendship with their Piety and Truth; and therefore, though they would go fare with their friends in the way of amity, yet no further than would stand with Piety; to which that proverb tended, usque 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ad arras, 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot.  Truth is a greater friend than both. And the Philosopher saith, that it is a pious thing even among friends, to honour and esteem highly of the Truth, besides Christian charity requireth not that we should hurt ourselves to help another, or to destroy our own souls, by wilful sinning, that we may preserve our neighbour's body or state from destruction. For it is said, that the Lord will destroy 
Psal. 5. 6.  them that speak leasings.  
Secondly, it is objected that it is a good and 
§. 2. The objection of doing good by lies answered.  commendable thing to do good, to preserve life, and deliver from danger; but this is done by an officious lie. I answer, it is good and commendable to do good by good and lawful means, and to compass our laudable ends by such means as are lawful and commendable; but it is not so, if we use sinful means, though our ends be never so excellent; for we may not do any evil, that good 
Rom. 3. 8.  may come thereof. Now lies in all kinds are evil, because they are contrary to the truth, and forbidden by God's Law, as before I have showed. Neither is any lie (as Saint Augustine saith) to be reputed 
Enchirid. ad Laurentium. cap. 22.  no sin, because by lying we may sometimes profit another; for so we may do also by stealing, if a poor man to whom what we steal is openly given, do feel the profit of it, and the rich man from whom we secretly take it do not feel the disprofit of it. And yet for all this no man will say that theft is no sin. Yea so we may profit by committing adultery; if a woman out of desperate lust will dye unless we consent unto her, seeing though she have played the harlot, yet if she live, she may repent of it; and yet no man will say that we do not sin if we commit upon these terms such an act of filthiness. Now if Chastity doth deservedly so much please us, wherein I pray you hath truth offended us, that we may not for another man's profit violate that by committing adultery, and yet may violate this by telling of lies?  
Thirdly, it is objected, that an officious lie cometh not under the definition of a lie, seeing he 
§. 3. The objection that an officious lie cometh not under the definition of a lie, answered.  that useth it hath no love to lying nor delight in it, neither is it his mind or desire to deceive or hurt, but to do good and benefit his neighbour. I answer, that it is a lie to speak an untruth contrary to that which we know and conceive in our mind, whether we love and will it with delight, or dislike and loathe it; or whether it deceive and hurt our neighbour, or delight and benefit him. For though we do not absolutely will it, yet we do conditionally and accidentally, that we may attain unto our end. And though we do not deceive our neighbour to the hurt of his person, or the hindrance of his estate, yet we deceive him by misleading his mind and misinforming his judgement, causing him to fall into error, and to embrace falsehood in the stead of truth. Besides truth itself is violated, whilst it is disthrone, and untruth which is opposite unto it, is set up in its place. But hereby we do most of all deceive and hurt ourselves, whilst by sinning to benefit our neighbour in his corporal and temporal estate, we endanger our souls to everlasting perdition. And whereas it may be objected, that it is no sin nor breach of God's Law, which only 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.  
Finally, it is objected that we have many examples 
§. 4. The objection taken from examples of the faithful in the Scriptures, answered.  of the faithful in the Scriptures, who upon several occasions have used officious lies to free themselves and others out of great and imminent dangers. To which I first generally answer, that these examples are recorded, but not approved, or if in some respects allowed or commended, yet not for their lies, but for their love of justice and mercy, their aim at God's glory or their own and others good; their pious affections to virtue and goodness, and their readiness to advance religious and honest actions. Neither are their lies propounded as patterns and precedents for our imitation, but as examples of humane frailty, that they may serve as Sea marks to make us shun these rocks, when by like tempests of tentation we are in danger to fall upon them. For howsoever they were Gods great worthies, and had attained to a great measure of grace and goodness, yet they were but in part sanctified, having still infirmities and corruptions in part remaining in them, as it were little spots and blemishes in beautiful bodies. And therefore we must live, not by examples, but by precepts, or at least imitate them only so far as they follow the rule of God's word, and make them our patterns in their virtuous actions, and not in their frailties and aberrations; according to that of the 
1 Cor. 11. 1.  Apostle; be ye followers of me, even as I also am of Christ.  
But let us descend to some particulars. And first 
§. 5. The example of Abraham, objected.  the example of Abraham is objected, who called Sarah his sister to preserve his life from danger. But I have showed before that this was Abraham's infirmity through fear of death, and we must follow Abraham's example in his faith, and not in his frailties and failings. Again, the example of Abraham is objected saying to his young men: Abide you here with the Ass, and I and the lad will go yonder 
Gen. 22. 5.  and worship, and come again to you, whereas it was his resolution to sacrifice his son. To which I answer with Saint Augustine, that Abraham was a Prophet, and might speak this as a Prophetical prediction, not directed with his own reason, but by the instinct and motion of the Spirit, who knew what would be the issue of his action: or he might speak this out of the confidence of his faith, persuading himself that though he sacrificed and killed his son, yet God was able to restore him again to life, and would assuredly do it as being both gracious, and also true in that special promise, that he would give him Isaac, and that in his seed all the Nations of the earth should be blessed. And to this I rather incline, because I have my warrant from the words of the Apostle, who saith, that Abraham 
Heb. 11. 17, 18, 19  by faith when he was tried offered up Isaac, and he that had received the promise offered up his only begotten son, of whom it was said, that in Isaac shall thy seed be called: accounting that God was able to raise him up even from the dead, from whence also he received him in a figure.  
Secondly, the example of the Egyptian midwives 
§. 6. The example of the Egyptian Midwives objected and answered.  is objected, who by an officious  preserved the young children of the Israelites from that bloody slaughter intended and commanded by Pharaoh. To which I answer, first, that it doth not manifestly appear that they lied, and where things or speeches are doubtful, charity will have us to take them in the best sense. It may be that the Israelitish women having special strength and assistance from God, that they might escape the King's inhuman decree, concerning the death of their children, were delivered in their travel before the Midwives coming, having also some help one of another; a thing to be believed without any great difficulty by the Irish-women, and those that converse with them and know their manners, who have experience of their easy labour, quick dispatch, and speedy recovery. And it is likely that in their case they would put themselves to the uttermost of their strength, though it were with some danger, to preserve their Children. Neither is it improbable that the Egyptian Midwives out of their merciful disposition, faith and fear of God, did them all the favour that they could, by giving them secret notice of their coming, that they might have time to prevent the mischief by hiding their Children, and when they came, by making a sleight or no search. But though it were granted that they lied in their excuse to Pharaoh, yet this will prove nothing, because they are no precedents or patterns for us to imitate in their lying, seeing they might do it through fear and infirmity. And whereas it may be objected that their faith is commended and their work rewarded by God; for it is said, that 
Exod. 1. 20. 21.  God dealt well with the Midwives, because they feared God more than the King, and built them houses. To this I answer, that their mercy, faith, and fear of God was acceptable, approved and rewarded, but not their lie; and therefore graciously looking upon the better part rather than the worse, God pardoned and passed by their infirmity and failing, and in his grace and mercy rewarded their faith and obedience. Even as he is said to have approved and prospered diverse of the good Kings of Judah, because their hearts were upright in the main points and parts of his Service, though they took not away the high places; not because he approved their want of zeal, in purging the Church throughly from superstition, but because delighting in their integrity he passed by, and pardoned their failings and infirmities.  
Much like unto this is the example of Rahab, 
§. 7. The example of Rahab objected and answered.  hiding the Israelitish spies, and telling her Citizens that they were departed. The which some would charitably excuse, as though it were no lie, because keeping an Inn, some other of her guests might departed in the Evening, of whom she might truly say, that they were gone. And I would willingly be as charitable as they, if there were any probability of truth. But it is not likely that the Citizens in such a weighty business, would make such a sleight inquiry, but that she might easily understand after whom they inquired. Yea, it is manifest that she knew those whom she had hid were the Men, or else to what purpose did she hide them? And therefore, for her to say that they were departed, not meaning them after whom they inquired, but some other who in her own knowledge were not the Men; what was it, but to equivocate and lie, seeing she spoke not as the thing was, nor in that sense as they asked, nor yet as she desired that they should understand her; and that to this purpose, that she might deceive and delude them. But what of all this? Is Rahabs' example a privilege against plain precepts, and a fit pattern for us to imitate, who lately was an Harlot, an Innkeeper, having small knowledge as yet of God's Will, and now but a new convert, under a strong tentation, and in a great conflict between fear and faith? Yea, but the Apostle 
Heb. 11. 31.  commendeth her faith in this act, by which she was preserved from perishing with the rest. I answer, that she was saved by her faith, and not by her lie; and because believing Gods wonders done for the Israelites, and his Word revealed and expounded unto her by her Guests, she had received them, concealed, dismissed them, and preserved their lives, with the hazard of her own; and not because she had in the manner of doing it, followed her own device, which fear and not faith suggested, seeing she had no warrant for it, out of GOD'S Word.   

CHAP. XI.  
Whether modest Lies are lawful.  
IN the last place it may be demanded, 
§. 1. That modest lies are unlawful.  whether a modest lie be lawful, either when we deny those gifts, graces and good parts, in whole or in part which we know to be in us, or accuse ourselves of those sins and imperfections, of which we know that we are guiltless and innocent, either altogether, or else in respect of that measure and degree which we lay to our own charge; seeing this is a notable means to curb and subdue our pride, arrogancy and insolency, and to nourish and increase humility, which is a grace most acceptable unto God. To which I answer, that when we are to deal with God, and to humble our souls before him in the unfeigned acknowledgement of our sins and wants, imperfections and corruptions, it may be lawful and profitable to aggravate them even with hyperbolical expressions, out of a godly jealousy of ourselves, because our hearts are so wicked 
Jer. 17. 10.  and deceitful above all things that none can know them, nor search the gulf of corruption and sink of sin to the bottom; and because we have in us naturally the seeds of all wickedness and flagitious impieties, which are ready to sprout and to bring forth their cursed fruit upon all occasions, if they be not checked and nipped with God's grace and holy Spirit; so that we do not wrongfully accuse ourselves of those gross acts of sin; as murder, adultery, drunkenness and the like, of which our consciences in the sight of God do clear 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 do also exercise our repentance and increase our sorrow for sin and work our hearts to a true hatred of it; according to that of the Prophet: Then shall 
Ezech. 36. 31.  ye remember your own evil ways and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and abominations. But when we have to deal with men, we must speak the truth, as we in our understanding conceive of it, as well of ourselves, as of other men; and though we ought for the most part modestly to conceal those things which concern our own praises, and may to the full lay open our wants and infirmities when just occasion shall be offered; yet when we are necessarily put to speak of either, we must not out of a sinful modesty lie and betray the truth, but ingenuously speak what we truly conceive, neither denying or too much extenuating Gods gifts and graces in us, nor accusing ourselves of those sins, imperfections and corruptions of which we know that we are as clear as other of God's servants; yea if we be unjustly suspected and accused of them, we are bound in conscience to excuse and defend ourselves and to manifest what we can our own innocency. For first God's Law requireth that we should give a true testimony of ourselves, as well as of others, and use all good means to preserve our own fame and good name, as well as our neighbours. Secondly, by denying Gods gifts and graces in us, we ungratefully dishonour him, not acknowledging his bounty and goodness towards us, and refusing to ascribe unto him the Glory of these gifts whereof he 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 glorify our Heavenly Father. Fourthly, we wrong our neighbours by working in their minds a false opinion, and by causing them unjustly to sleight and disesteem us, when as they think that our gifts and good parts are much lesser, and our faults and sins far greater than in truth they are; seeing men for the most part speak of themselves, rather better than worse than they deserve. And secondly, whilst we suppress, deny or extenuate our virtues, and aggravate our failings and corruptions, we neglect this Christian duty of edifying one another by our good example, and contrariwise make ourselves scandalous and offensive. And finally, we wrong our own persons; for if it be an injury to belie another, it is no less if we belie ourselves; and if it be an unjust and uncharitable act to rob our neighbours of their good name, by false extenuations of the good things which are in them, or aggravations of their faults and failings, how can it be less sinful if we use the same means to spoil ourselves of this precious jewel? 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 persuasion confessed their sins, of which they thought themselves pure and clear, he thus convinceth them of their error: Dost thou (saith he) lie for humility? Thou art just and without sin; but for humilities sake thou 
Propter humilitatem ergo mentiris? etc. August. de verbis Apostoli. Serm. 29. Tom. 10.  callest thyself a sinner; how shall I receive thee as a Christian for a witness against another, whom I find to be a false witness against thyself? Thou art just, thou art without sin, and yet thou sayest that thou hast sin: therefore thou art a false witness against thyself, God will not accept of thy lying humility; examine thy life, and look into thy conscience, etc. How shall I take thee for a witness in another man's cause, who liest in thine own? Thou makest Saints guilty, whilst thou bearest against thyself a false testimony, what wilt thou do to another who slanderest thyself? I demand; art thou just or a sinner? thou answerest a sinner. Thou liest, because thou dost not say that with thy mouth, which thou believest of thyself in thy heart. And therefore, though thou wilt not be a sinner before, now thou beginnest to be since thou liest. For thou sayest for humilities sake that thou callest thyself a sinner, etc. 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 lies, 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 sins, beyond all bounds of Truth; against some whereof we can take no exceptions, seeing they were Penmen 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 wisdom and understanding, thus abaseth and vilifieth himself: Surely I am more brutish than any 
Prov. 30. 2.  man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the Holy. I answer, that we must not understand these words simply and absolutely, but respectively. First, in respect of the Person to whom he speaketh and in whose presence he 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 do whatsoever he will. By both which he understandeth our Lord JESUS CHRIST, the Wisdom 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 speak of, namely divine and heavenly Wisdom, 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 wonderful for me; 
Psal. 139. 6.  It is high, I cannot attain unto it. And that of the Apostle; And who is sufficient for these things? 
2 Cor. 2. 16.  Thirdly, he speaketh not simply but respectively, comparing the little which he knew, with the much which he knew not; like that of Socrates, hoc unum scio, me nihil scire; I only know this, that I know nothing. Fourthly, he may be said thus to speak, not as he was now sanctified and enlightened 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 spiritual 
1 Cor. 2. 14.  things which concern his eternal salvation, till he be regenerate and in Christ: The which sense the words will best bear, if with junius we thus render them; for I am a beast or brutish since I was a man, that is, even from my birth, and the wisdom of a man is not in me, that is, like that which was in man by his first creation (before by his fall he 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 chief of sinners; whereas elsewhere he maketh himself equal to the chief of the Apostles, superior 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 he so much abased himself he used a modest lie, and therefore that modest lies are in such cases lawful. To which I answer, that he called himself the least of the Apostles, and the least of the Saints, not simply and generally, but respectively, as he expresseth himself, because he had persecuted the Church of God. 
1 Cor. 15. 9 1 Tim. 1. 13.  In which regard also he calleth himself the chiefest of sinners, as it is evident in the same places. But how can this be other than a modest lie, that Saint Paul should call himself the chiefest of sinners, seeing others committed fare greater sins than he, and yet upon their repentance were received to mercy, as Manasses? Some understand the words, that he was the first of sinners (as the word may also signify) namely the first of all those that came unto Christ, who had before persecuted him in his members. But this had been no great aggravation of Paul's sin, nor amplification of God's mercy in pardoning it, both which the Apostle intendeth in that place. And therefore I had rather take it in a literal sense, namely that in truth he calleth himself the greatest sinner that had received mercy. First because he speaketh as he thinketh, and findeth himself in his own sense and feeling: for as it is the nature of hypocrisy to make our own beams moats, and others moats beams; so it is the nature of true repentance, to aggravate our own sins, and to extenuate other men's: and when the eyes of our minds are enlightened, we see our sins to be more in number, and more heinous in quality, either in themselves, or in respect of circumstances, than we can charitably suspect to be in any other of God's servants. Secondly, because he speaketh in my judgement as the thing is. For if we limit his speech to the faithful only, who upon their repentance, have been received to grace; (as we must needs do, seeing some have lived and died in their infidelity and final impenitency, and others have committed the sin against the Holy Ghost, with whom there is no probability that the Apostle compared himself) I say, restraining the comparison only to penitent sinners, than it is true which the Apostle speaketh, that of all sinners he was the chief; whether we consider the sin itself, or as it was aggravated by circumstances. For he madly and maliciously persecuted the Saints of God, for their profession of Christ and the Gospel; and not being content 
Act. 26. 11.  to blaspheme his holy Name himself, he doth as much as in him lieth, compel them also to blaspheeme, as he confesseth, and so lacked nothing but this of committing the unpardonable sin, that he did it ignorantly, as himself acknowledgeeth. 
1 Tim. 1. 13.  Besides he had great and many means of knowledge and of revealing unto him Christ and the Light of the Gospel, and some of them he carelessly 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 seen Christ crucified before his eyes, by which, through the blindness of his mind, and hardness of his heart, he profitted not. Of the latter was the Heavenly and Powerful Sermons of our Saviour himself, and of his Apostles, which were confirmed by many and wonderful miracles, all which he despised; either not vouchsafing to hear them, or not receiving or believing them; so that nothing could touch his heart hardened in his sin: And whereas some had sinned out of simple error and ignorance, and had proceeded in their sin, even to the crucifying of the Lord of Life, yet afterwards when by the Preaching of the Apostles, they were convinced of their sin, they repent of it and believed in Christ; he still proceedeth in his madness and fury to persecute the Saints of God, not contenting himself to hear that they were murdered and massacred, unless he stood by and satiated his eyes with their death and slaughter. Yea so obstinate he was in his sin 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 need to use the help of a modest lie, when he called himself the chiefest of sinners.  
Lastly, it is objected, that our Saviour Christ 
§. 4. The example of our Saviour Christ, objected and answered.  himself, who was greater than all the Angels, as being the Eternal Son of God, equal with his Father, the Prince of Angels, and as he was our Mediator God and Man; yet in that Prophetical Psalm of his Passion and Sufferings, he that was God maketh himself less than a man; But I (saith he) am a worm and no man. The which is to be understood not only of David the Type, but also, and that chief of Christ himself the Antitype, in whose Person the Psalmist speaketh. To which I answer, that our Saviour speaketh this not simply, but respectively; not what he absolutely was, nor what he was in his own nature, or in his self-conceit, 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 astonished at him, his visage was so marred with his sufferings more than any 
Esa. 52. 14.  man, and his form more than the sons of men; and seeing in him no form, comeliness nor beauty, that they should desire him: He was despised and rejected of men, as a man of sorrows and acquainted with griefs, and they hid (as it were) their faces from him, he was 
Esa. 53. 2, 3.  despised and they esteemed him not, as the Prophet Esay prophesied of him; and in this regard he saith, that he was a worm and not a man, as if he should have said, I am so vilified of my enemies, by reason of my sufferings, and so despised, and contemned, because they see no form or beauty in me, being defaced and marred with afflictions and persecutions, that they number me not among men, but esteem me no better than a contemptible worm, which is good for nothing but to be trodden under foot. And that he speaketh this of his enemies false opinion, and not as himself thought or would have others to conceive, the words following do sufficiently show; I am a worm (saith he) and no man, areproach of men, and despised of the people. All they that see me, laugh me to scorn, they shoot out the lip, and shake the head, etc.   

CHAP. XII.  
Of the means to dissuade us from Lying, and first, because it is an heinous sin.  
HAving spoken of the diverse sorts of lies, 
§. 1. That Lying is an heinous sin, proved by the Scriptures.  and proved that they are all sinful and unlawful: It now followeth according to the order which I first propounded, that I set down the means whereby we may be preserved from this sin. The which are of two sorts; the first is to show the dangerousness and desperateness of this disease of lying, that so we may with more earnestness desire to be cured; and then the remedies which may further the cure. For so much do men slight this sickness of the soul, as though there were no danger in it; yea so fare are the most in love with it, so loath to leave it, and so willing to live and die in this disease, which in their carnal reason they find so pleasant and profitable, that in this, if in any other, the question of our Saviour may be well propounded to our sick and impotent Patients; wilt thou be made whole? For as those that 
John 5. 6.  are sick of a Lethargy delight in sleeping, though it will bring assured death, and being roused out of it by their friends, are much displeased with them, because they are disturbed and disquieted: so is it with the most men in this case, apprehending no danger, and sensually feeling delight in this sickness, they love their disease and loathe the remedies. That men therefore may not securely sleep in this sin of Lying, as apprehending no danger, I will first show the greatness and heinousness of it in the sight of God and all good men; that so all may be brought into a hatred and detestation of it, and then prescribe some means which may strengthen us against it. Concerning the former, though lying were but a small sin in itself, yet it were not small unto us, if we allow and approve it, love and delight in it, seeing it is joined with presumption and impenitency; neither (as one saith) is there any sin so venial, which is not 
Augustine  made criminal, whilst it pleaseth and delighteth: But it is not so in God's sight, how lightly soever men esteem of it, as will easily appear by the following discourse. For the Apostle Paul setting down a Catalogue of most heinous sinners, as profane persons, parricides, murderers, adulterers, 
1 Tim. 1. 10.  Sodomites, menstealers and perjured persons, doth rank liars in the rear of them; and the Apostle john numbereth them with dogs, sorcerers, 
Apoc. 22. 15.  whore-mongers and idolaters, all which shall be excluded out of the gates of the Heavenly Jerusalem. And the Holy Ghost in the Hebrew tongue calleth a lie Aven, which also signifieth iniquity; implying that all lies are iniquity, and that all iniquity is after a sort included in a lie, seeing every sin is in this respect a lie, as it is committed against the Truth of God which forbiddeth it. And 
A liar worse than a thief.  howsoever men measuring the guilt of sins by their profit and disprofit, do hang up thiefs, and oftentimes laugh at liars, yea even reward them if they be skilful in their Art: yet is lying in it own nature worse than thieving, and a common liar, than a common thief; according to that of the son of Syrach: A thief is better than a man which 
Eccli. 20. 25.  is accustomed to lie, and they both shall have destruction to heritage. For theft is committed immediately against men, but a lie against God, the God of Truth, and is therefore aggravated as being committed against a much more excellent Object. Theft spoileth us of our worldly goods, and hurteth our estates, but lying exceedeth theft in theft, robbing us of a much more excellent jewel, even spiritual truth, which is the riches and ornament of the mind. Yea it depriveth both the liar and him that hearkneth unto lies of eternal salvation, seeing in this respect the thief only hurteth himself, but cannot hinder him from the fruition of blessedness whom he robbeth, though he taketh from him his earthly riches. Again, the Law of God appointed that the thief should make satisfaction to him whom he had wronged, by restoring unto him sour or five fold, and so by recompense made the fault in respect of men curable; but no satisfaction is appointed to be made unto those who are wronged by lying, there being for it no valuable recompense, seeing they are rob of a Jewel 
Prov. 23. 23.  above all price. Finally, lying is worse than stealing as being the cause of it, and the chief encouragement which setteth the thief on work to commit his sin: for if men were resolved to speak nothing but truth, they would never steal, seeing when they are examined, they must confess their offence, and receive deserved punishment; but because they hope to escape by hiding their sin with lies, therefore they are emboldened to the committing of it. And yet I have said nothing of the malignity of this sin and sickness of the soul, more than is in theft, whereby it becometh more contagious, infecting others with its poison; for whereas in stealing the thief himself only sinneth, and not he that is rob by him; in lying not only they sinne who tell the lies, but all they likewise who delight to hear them, and are too credulous in believing of them.  
Yea not only the Scriptures, but even the Heathen writers, Poets and Philosophers, by the light 
§. 2. Lying condemned as a great sin even by the Heathens  of nature have in all ages condemned lying as an heinous and hateful vice. Many of whose sayings Stobaeus recordeth to this purpose: One saith that he is unhappy, who rather uses lies though seemingly 
Euripides.  good, than truths when he judgeth them evil. And again; certainly it is a thing intolerable to tell lies. Another telleth us, that he is equally his enemy as the gates of Hell, who conceaveth one thing in his mind, and speaketh another thing with his mouth. And that jupiter the great father 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. lib. 4. Phocyllides.  who helpeth all, yet will not be helpful unto liars. Another persuadeth thus; tell (saith he) no lies; but speak all truths: And again, do not hide one thing in thy heart, and utter another with thy tongue. Another affirmeth, that every prudent 
Cleobulus.  and wise man hateth a lie. And the Philosopher 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (as before was showed) deriveth the Greek word signifying a lie, from another which signifieth a thing dishonest and worthy reprehension, because every lie is of this nature. Finally, Plato in many 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Theat. lib. 2. de Repub.  places condemneth lies and pleadeth for the truth. To think the truth (saith he) is honest, but a filthy and dishonest thing to lie: And again, a lie is odious not only to the gods, but also to men. And therefore if the Heathens could discover the foulness and deformities of this vice by the dim light of nature; what a shame is it for us to be so blind in our understandings and ignorant, as not to discern the ugliness of it, when as we have the clear sunshine of the Gospel, and the illumination of God's Holy Spirit to guide and direct us.  
But let us come more particularly to show the 
§. 3. That Lying is opposite to God's nature.  heinousness of this vice, which will better be cleared if we prove that it hath in it all relations of sin, as it is committed either against God, our neighbours, or ourselves; and is not only a sin in itself, but also the cause and the effect of many other evils, both of sin and punishment, as it will appear if we examine some particulars. For first, lying is in this respect a great sin, because it is contrary to God the chief goodness, whether we consider his Nature or his Persons. In his Nature and Essence he is in and of himself, and the fountain of Being; and in this sense it is most true that being, Truth, and Goodness, are convertible and all one: He is not only True but Truth itself, and all other things are true in and for him. And thus he describeth himself; Merciful, Gracious, 
Exod. 34. 6.  Long-suffering, and abundant in Goodness and Truth. So Moses in his song: He is a God of Truth, and without 
Deut. 32. 4.  iniquity, just and right is he. So Esay: He that sweareth in the Earth, shall swear by the God of Truth; 
Esay 65. 16.  yea he is so essentially True, as that there is none true besides him; according to that of the Apostle, Let GOD be True, but every man a liar; and though 
Rom. 3. 4.  it be at man's choice to speak the truth or to lie, yet truth being of God's Essence, and the Truth of God, nothing but the True God, hence it followeth that God can no more deny the Truth, than deny Himself. And therefore it is said, that God is not a man that he should lie, yea though he can do 
Numb. 23. 19  all things, yet He cannot lie; yea that it is impossible 
Tit. 1. 2. Heb. 6. 18.  for God to lie, which doth not argue any impotency in him, but perfection of Being, seeing if he could lie, he could also deny himself and so not be, seeing Truth in him and Being are all one. And as the former places are affirmed of the whole Divine nature, and so primarily of God the Father, the Fountain of Truth and Being; so other places testify the like of the Son, namely that He is full of 
a John 1. 14.  Grace and Truth, and that all 
b vers. 17.  Grace and Truth, come by him, yea that he is the 
c John 14. 6.  Way, the Truth and Life itself: And so also of the Holy Ghost, who is called the 
d John 14. 17.  Spirit of Truth, yea, 
e 1 John 5. 6.  Truth itself, who proceedeth 
f John 15. 26.  from the Father and the Son. And those whom by regeneration he maketh his Children, 
g John 16. 13.  He leadeth into all Truth, and worketh in them all sanctifying and saving Graces and Truth amongst the rest, which is therefore by the Apostle numbered among the 
h Eph. 5. 9  fruits of the Spirit. In all which respects as it must needs follow, that Truth is a Virtue most acceptable unto God, as being according to his own Likeness, so also that those best please him, who resemble him in Truth, by loving, embracing and speaking it, approving themselves hereby to be his Children, because they are like him, according to that of the Prophet Esay, Surely they are my people, Children 
Esa. 63. 8.  that will not lie. To which purpose an Heathen Philosopher speaketh excellently, who being asked 
Pythagoras.  in what thing men were most like unto God, answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. if they speak the Truth. And in this respect their magi or magicians affirmed that their greatest god whom they called Oromagden, 
Serm. 11.  was in his body like unto the light; and in his mind or soul like unto truth, as Stobaeus recordeth it. And excellent to this use is the etymology of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (by which they signify Truth) which jamblichus bringeth, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducta sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because as the Greek word signifying the Truth, so Truth itself is derived from the gods; although others give another Etymology deriving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the privative participle, because the Truth cannot lie hid. Whereby it appeareth that as Truth is dear unto God, so a lie, which opposeth it, is a great sin and most odious unto him, seeing it opposeth himself and his own nature, who is a God of Truth; for he who lieth, denieth the Truth; and he who denieth it, denieth God himself. Again, Truth which hath its existence in the mind against which the liar speaketh, is of the Spirit of God, who is the Author of all Truth, and therefore what is it to lie, but to make the tongue speak against the Truth engraven in the mind by the Spirit, and consequently to speak against the Holy Spirit himself who is the 
Leu. 6. 2.  Author of it?  
Secondly, by lying we sin immediately against 
§. 4. That Lying is a breach of God's Commandment.  God, in that we break and violate his Word and holy Commandments, which enjoin us to speak the Truth and not to lie, in any thing, nor at any time. For in the ninth Commandment under the name of bearing false witness against our neighbour, as in the affirmative part he requireth all Truth, so in the negative he forbiddeth all lies and falsehood in thought, word and deed, even as under the name of murder, he forbiddeth all the kinds and degrees of it; as anger, hatred, railing, revenge, and under the name of Adulterer, all manner of filthiness and uncleanness. And therefore raising of a false report by lying, and bearing 
Exod. 23. ●.  of false witness against our Neighbours, are both joined together and forbidden in the three and twentieth of Exodus. And that we may know that lies in no kinds were ever tolerated; God hath ever inhibited and condemned them, both in the Law, Prophets, and in the Gospel. In the Law, ye shall not lie one to another. So by the Prophet 
Levit. 19 11.  Zecharie: Speak ye every man the Truth to his neighbour; 
Zech. 8. ●●.  and the Apostle Paul; Lie not one to another, seeing ye have put off the old man with his deeds. And 
Col 3. 9 Eph. 4. 29.  to the Ephesians, Wherefore putting away lying, speak every man truth with his neighbour. So that if we have any respect either to Law or Gospel in yielding obedience unto them, we must speak the Truth, and abhor lying. Finally we sinne immediately against God by suppressing truth and telling lies; because thereby we hinder and impeach his Glory, whilst we hide our vices and faults from coming to light, and stop the course of Justice when it should deservedly proceed against us, to inflict upon us deserved punishment, in the execution whereof, God's glory is advanced, as josuah implieth in his speech to Achan; My son, I pray thee 
Jos. 7. 19  give Glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done.  
Secondly, by lying we sinne heinously in many 
§. 5. That by lying we sin greatly against our neighbours by corrupting their minds and judgements with errors and untruths.  respects, against our neighbours generally and particularly. For first by lies we corrupt and deprave their minds and judgements, in putting down Truth which should reign and rule in them to direct them rightly in all their courses, and enthrone in the place of them false conceits and opinions, which are fit guides to mislead them into all errors and sins. Now if it be a great wrong to blemish, deface and defile the bodies of our neighbours, than how much more to offer these injuries against their minds, whilst by our strong delusions we make them to believe lies? Secondly, 
Secondly, lies are pernicious to all humane societies in perverting order, and overthrowing all contracts.  lies are most pernicious to all humane Societies, and Commonwealths, by perverting that order which God hath appointed to be amongst them which is, that men conversing together should by their words and speeches impart and communicate their minds and meanings one to another, for the good of all; whereas if lies be spoken in stead of Truth, there can nothing follow but confusion, like that of Babel, whilst speaking one thing and thinking another, they cannot understand one another's language, nor guess at their meaning by their words, whereby the building of the State, and the work and welfare of the Commonwealth is much hindered. For hereby all contracts, covenants, and intercourse of dealings between man; which is (as it were) the life of the Commonwealth, the food that nourisheth it, and chief means whereby it is maintained and enriched are quite overthrown, when as men cannot give credit unto any thing that is spoken, nor trust unto the performance of any promise, nor be assured of any bargain, seeing those with whom they deal make no conscience of lying, nor have any care to keep their word further than fear of loss, or force of law compelleth them. The which as it is pernicious unto States and Commonwealths, in hindering their wealth and welfare, their livelihood and well being in time of peace, so also it is no less hurtful in time of war, when as Nations having experience of one another's lies and falsehood, being at enmity can conclude of no firm peace or truce, but take all advantages to work one another's ruin and utter destruction, because they have little or no hope that any covenants between them will be observed.  
Thirdly, these lies are the causes of all jealousies 
§. 6. That lies are the causes of jealousies and suspicions between man and man.  and suspicions amongst men, when as there being found no fidelity and truthin the speaker, there can be no faith and belief in the hearer; but having often found him faulty and faithless, he dare no more trust him upon his word or promise, and suspicion interpreting all that is spoken to the worst, he will not believe what he saith, neither when he lieth, nor when he speaketh truth. And whereas it is the nature of faith, if it be not abused to believe that which another speaketh, because nature hath given men words that they may be signs and significations, expressions and interpreters of the mind, when by lies it is often frustrated, it cannot assent to what is spoken, but is turned to diffidence and unbelief. In which respect one being 
Demetrius apud Stobaeum.  asked what evil befalleth them that tell lies, answered this, that they were not believed when they speak the truth. For we are apt to conceive that he who hath often by lying deceived, is a liar and deceiver still; and therefore shun all dealings, familiarity and friendship with him: because we can have no assurance of his faith and truth. So that as faith between man and man receiveth a deadly wound by usual lying: So is it the bane of all true friendship, when we are jealous and distrustful one of another, and consequently pernicious to humane societies. For not only he that hath been deceived distrusteth the liar who hath falsified his faith, but also he who usually lieth distrusteth all others with whom he dealeth, measuring every one's shoe by his own Last, and suspecting all others as guilty of the same vice, whereof his own conscience accuseth and condemneth himself, to which purpose S. chrysostom speaketh: He that is a liar (saith he) doth think 
Qui mendax est, neminem putat dicere veritatem, neque ipsum Deum. In Math▪ 6. §. 7. That lying depriveth men of the end and use of speech.  that no man speaketh the truth, no not God himself.  
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 known our minds, and the secret thoughts of our hearts one to another, and not to lie and deceive, seeing it were better to say nothing than to lie, and to leave men to their own uncertain guess, then by our untruths certainly to deceive them and misled them into errors. So Saint Augustine, every one that lieth doth speak 
Omnis qui mentitur, contra id quod anima sentit loquitur voluntate fallendi, etc. August. Enchir. ad Laurent. cap. 22.  against that which he thinketh in his mind, 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 known his thoughts to others. And therefore to use words, that we may deceive, and not for that end for which they were ordained, is a sin.  
And as this sin of lying is pernicious to the 
§. 8. That lying is pernicious to every particular family.  Commonwealth, so also unto every particular family where it reigneth, as being the common cause of all confusion and disorder, of all evils and mischiefs 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 do they suffer many evils from one another which are the effects of it. For if the Governors be such as do love and listen after lies, it maketh all the servants wicked, because there will be no Justice executed, no difference between well and ill-deserving, no rewards for the one, nor punishments for the other, when as the innocent and faithful shall by lies be traduced and branded, and the faulty and faithless, excused and commended. No marvel then if the government become lame and much weakened, when as rewards and punishments, which are the sinews of it, are cut in sunder, and if there be no good government; how can there be any true obedience? And this is that which Solomon observeth: If (saith he) a Ruler 
Prov. 29. 12.  hearken unto lies, all his servants are wicked. Again, if in a family there be no conscience made of lying, all that live in it become negligent of their duty, and are much emboldened to commit any fault, so it be not known, and to break, burn, spoil, steal and lose any thing that belongeth to their governor's, when as they can by a lie deny or excuse it; neither is there any fear of shame or punishment to restrain 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 discern who is faulty or faultless, and therefore is put to his choice, whether he will let the offender escape, or endanger himself to punish the innocent; and so either to suffer evil in others, or to be evil himself, whilst his severity is not guided by knowledge and truth. And all this made David so out of love with liars, that he professeth he would not suffer one of them to dwell in his family. He that worketh deceit, shall not dwell in my house; he that telleth 
Psal. 101. 7.  lies shall not tarry in my sight.   

CHAP. XIII.  
That the Liar sinneth most of all against himself.  
BUt as lies are in these and many other 
§. 1. That lying defaceth Gods Image in us, and stampeth on us the image of Satan.  respects hurtful to our neighbours, so are they much more pernicious to ourselves; and that both in respect of the evil of sin, and also of the evil of punishment. Concerning the former, lying is most pernicious unto ourselves in many considerations. For first, it defaceth and blotteth out God's Image in us, seeing we resemble him not only in wisdom, holiness and righteousness, but also in truth, which hath such relation unto them all, that it is necessarily required to their very essence and being, so that wisdom, righteousness and holiness, are of no worth and existence, unless truth be joined with them. And therefore the Apostle exhorting us to be renewed according to God's Image, doth bid us to put on the new man, which after 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4. 24.  God is created in righteousness and true holiness, or as the words there signify, holiness of truth. And this the Greek Orator saw by the light of nature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demosthenes.  for being asked in what things men came nearest to the likeness of GOD, answered, in Truth and beneficence. Now this Truth is most opposed and defaced by Lying, and consequently it is most pernicious. For if we esteem it a great hurt, to have our eyes put out, our faces gashed and deformed, and our bodies maimed and dismembered, how much more hurtful is it to have these blemishes in our souls and to have God's image defaced in us? And yet it doth not only blot out of us the image of God, but it also stampeth on us the image of Satan and sin. For the Devil is not only a Liar himself, but also the author and father of lies, according to that of our Saviour; He is a Murderer from the beginning, 
Joh. 8. 44.  and abode not in the truth, because there is no truth in him: when he speaketh a lie he speaketh it of his own, for he is a Liar and the father of it; where (as Saint Basil observeth) our Saviour putteth no difference 
In reg. Contract. Num. 76.  of lies, but speaketh this indefinitely of them all. And this we see in the example of our first Parents, unto whom Satan lieth even against God himself, and also teacheth them to lie; from whom this corruption and disposition of Lying is propagated to all their posterity; in the example of the four hundred false Prophets in whose mouth Satan was a lying spirit teaching them to lie perniciously to Ahabs' destruction, as himself confesseth; and of Ananias and Saphira, Whose hearts 
1 Kings 22. 22. Acts 5. 3.  Satan filled with deceit, to lie unto the holy Ghost, as Saint Peter speaketh. Wherein he showeth himself a right Serpent indeed, seeing he carrieth his poison in his mouth, whereby he killeth both himself and others. And as the Devil is the Father of Liars, so are they his children, in nothing more resembling him than in loving and making lies. For in this particular respect our Saviour chief speaketh; Ye are of your Father the Devil, and the lusts of your Father ye will do. Yea in this also they 
Joh. 8. 44.  show themselves to be 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 go beyond their Father the Devil, in that he believeth the truth and trembleth, whereas they not only love and make lies, but also believe 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.  truth, therefore ye believe me not. Now what can be more pernicious unto man, than to have God's Image defaced in him, to become the child of the Devil, and to resemble him in sinful Lying, seeing they that are like him in his sin, shall hereafter be made like him in his punishments?  
So also by Lying not only the Image of Satan 
§. 2. That the sin of Lying encourageth men to commit all other wickedness.  is stamped upon us, but also the Image of sin; and as thereby we prove ourselves to be the children of the Devil, so also the servants and slaves of sin. For as it is a great sin in itself, having in it all relations of sin, as before I have showed; so is it the cause of many other sins, and a fruitful mother and nurse of much other wickedness, even as it is also the bastardly Brat and hellish of spring of other sins which like cursed fathers beget it. First it is the Cause of sin, because it is the common encouragement which setteth men on to work wickedness whilst they hope to hide and disguise it so with their lies, that they shall never come to light. This emboldeneth the adulterers to commit filthiness, because if they be questioned 
Expè delinquentibus promptissimum est mentiri. Lys●●s apud Stobaeum. Serm. 12.  they resolve to deny it, and none can prove it but only their Partners in wickedness. This heartneth men to kill and slay, to cousin and deceive, to rob and steal, and what not? Because if they be suspected and examined, they by their cunning lies can hide their sins from the sight of men, and so escape shame and punishment. Whereas if they did not trust in lies, Adam would not eat the forbidden fruit, Cain would not murder his brother, jacob would not deceive his father, josephs' brethren would not sell him to the Ismaelites, Gehazi would not take a bribe; the Harlot would not entice her young Lover to commit whoredom and then wipe her mouth as though she had not committed filthiness, Ananias and Saphira would not play the Hypocrites, and withhold part of the price of their possession; the servant would not defraud his master, the thief would not steal his neighbour's goods, nor the subject commit treason against his Prince; and as the Prophet speaketh, Israel shall do no iniquity, if they will not 
Zeph. 3. 13.  speak lies to hide and cover it. But when men have made lies their refuge and have hid themselves under falsehood, than they are ready to make a covenant with death and an agreement with hell, and to let lose the reines to all wickedness, because they hope for immunity and to escape punishment, and that when the overflowing scourge shall pass through, it shall 
Esay 28. 15.  not come nigh unto them. And as Lying is the Cause, so also the Effect of sin; which followeth it as the shadow doth the body, as we see in the example of our first Parents, who having committed sin, did seek to hide it with lies and frivolous excuses, even as they did with fig leaves seek to hide their shame. The which is also the common practice of all their degenerate posterity, who are no more ready to sin, than to deny or excuse it with a lie. For that which Saint chrysostom 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 be verified of all other sins which make men liable to shame or punishment; although indeed the sin of stealing is a most usual cause of Lying, when as men having stolen, do use it as a colour and cover to hide their theft, and therefore the Prophet Nahum joineth them together as the Cause and the Effect. Woe unto the bloody city, it is all full of lies and robbery. 
Nahum. 3. 1.  And as Lying is the Cause and Effect of many other sins, so it is the means to make us lie and dye in them without repentance: for whereas there is no other means to bring us to the sight of our sins and unfeigned sorrow for it, nor to work in us reformation for the time to come, but the careful and conscionable hearing of God's Word, and Law, which convinceth us of our wickedness and showeth our miserable condition whilst we continue in it, Lying doth stop our ears, that we will not listen unto it, nor beeleve it; as the Prophet implieth in those words, This is a rebellious people, lying children, children that will not hear the 
Esay 30. 9  Law of the Lord. And this cometh to pass, partly because they make lies their refuge, and sheltering and hiding themselves under this covert, they imagine that as they deceive men with their lies, so they shall also deceive God, and preserve themselves from his just judgements, because he taketh no notice of their wickedness: and partly because being accustomed to Lying, they give no credit to the words of his Ministers and Ambassadors, nor believe God or man in any thing which is spoken against them, as thinking that there is no more Truth in them than they find in themselves.  
Secondly, the Liar maketh himself guilty of 
§. 3. That the Liar abuseth his tongue and speech.  a great sin, by abusing of his tongue which should be his glory, and which was given unto him by God as an excellent instrument to set forth his praise, to speak the truth which his mind conceiveth and to discover it to others for their mutual good, a privilege wherein God hath advanced man above all the rest of the creatures, but Liars shamefully abuse this singular gift of God, and whereas it was given unto them as an instrument of righteousness and truth, and for the setting forth of God's praise, they make it to become a weapon or instrument of iniquity by their lying, wherewith they dishonour God and hurt their neighbours; whereby they make it appear that they are subjects of Satan. For whereas there are two kingdoms, the one of light, the other of darkness, and God the King of the one, the Devil of the other; they have also two several languages, the one of truth, which is the language of the spiritual Canaan; the other of lies, which is the idiom or language of hell: So that by our speech we may be known unto what Kingdom we belong, either of God, when we speak the truth from 
Psal. 15. ●.  our hearts, or of Satan, when we commonly lie and deceive; which language when we usually speak, it may be said unto us as it was unto Saint Peter, thou art a subject of the Kingdom of darkness, for thy speech bewrayeth thee. Now if any liar 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 be believed but that a man will lie, that he 〈…〉 be 〈…〉, who 〈…〉 not to ●●, that he may 〈…〉 ●nd over●●●●●▪ August. Sen●●●●. 2, 3. Ubi causa mēti●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 seem for his advantage; to this I answer, that a frequent act will bring an habit, and he who often lieth for his profit, will within a while be so enured unto it, that he will be ready to lie, out of mere vanity and love of lying, for his pleasure and delight. Yea, he will be ready to lie when he never thinketh of it; and as the skilful Musician, who hath brought his hand by much practice to an habit, will play his lesson when his mind is on some other matter; so when by custom men are come to an habit of lying, they will lie at unawares, and if they be challenged for it, they are ready to lie again by denying that they lied. In respect of which habit and custom, Saint chrysostom saith, that a liar will continue to lie even after death. He that lieth (saith he) being not deceived by the seduction of the Devil, but willingly and of set purpose, will never leave to lie, no not after death, for death separateth the soul from the body, but doth not change the purpose of lying: wilt thou know this? consider those liars 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 think that as in this world they have deceived men, so also there that they can deceive even God himself: and therefore he doth not say; depart from me ye that have wrought iniquity, but ye that now work 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 sinning.  
Thirdly, the liar sinneth against his own soul, 
§. 4. That the Liar robbeth himself of his good name and credit. Eccles. 7. 1. Prov. 22. 1.  in that by his lying he robbeth himself of a most precious jewel, even of a good name, which is better than a precious ointment, and much to be preferred before great riches; for a poor man being true and honest, is better than alyar though never so rich, 
Prov. 19 22.  as the wise man telleth us. Neither is it possible that a man should hold his reputation, when he hath by lying lost all opinion of his truth, but his words are esteemed no better than wind, and if there be no clearer evidence for what he saith, than his bare word, he is no more believed when he speaketh truth, than when he lieth▪ according to that of the son of Syrach: Of an unclean thing what 
Eccli. 34. 4.  can be cleansed, and from that which is false, what truth can come? Now what greater mischief can befall a man in this life, than to live infamous? what greater loss, than to lose a good name? And when it is once lost, what can again be more hardly recovered? If we lose our riches, by labour and industry we may recover them: If we lose our health, by physic and good diet it may be regained: If our bodies be sore wounded, they may be cured: but if we once lose our fame, and have wounds inflicted into our good names and reputation, they hardly admit of any cure, or if the wound be healed, there will ever after remain a scar. But there is no more ready way to bring this evil of dishonour upon us, than to be accounted common liars; for as the son of Syrach telleth us, The disposition of a liar is dishonourable, and 
Eccli. 20. 26.  his shame is ever with him. And the wise man teacheth us the same lesson; A righteous man (saith he) hateth lying, but the wicked man, that is (as the antithesis 
Prov. 13. 5.  inferreth, such an one as loveth lies) is loathsome and cometh to shame. Neither can there in common repute a greater shame befall a man, than to be esteemed and called a liar; whereof it is that the very name is so much abhorred in all Nations, and amongst all conditions of Men, yea even those that make no conscience of committing the sin, that by a certain kind of propriety or eminency, it is called the word of disgrace, and no greater injury or affront can be offered unto them, than that any, upon any cause (yea even when they deserve it) shall give them the lie. Although I think that our great gallants do not take the word so much to heart, because their truth is questioned and impeached (for then they would hate the vice itself as much as the name) as because it toucheth them in their valour and courage, seeing lying is a base and cowardly vice, into which men oftentimes fall out of mere fear, and because they dare not speak or stand to the truth.  
Fourthly, this vice of lying maketh us odious 
§. 5. That lies make men odious unto God and men.  both to God and men. First God abhorreth liars, and hateth lies, because they are contrary to his Nature, and to his Law, and not only very sinful in themselves, but also the causes of much wickedness. And therefore Solomon numbereth it amongst those seven abominations which God abhorreth; A proud look, a lying tongue and hands that shed innocent 
Prov. 6. 17. Prov. 12. 22.  blood. And again, lying lips are an abomination to the Lord, but they that deal truly are his delight. And wisdom, even that eternal Word and Wisdom of the Father, his only dear Son professeth that his mouth should speak truth, and that 
Prov. 8. 7.  wickedness (that is the iniquity of lying, as the antithesis showeth) is an abomination to his lips: now how odious ought this vice to be unto us, that maketh us odious unto God? and how ought we to love and embrace Truth, which God so much loveth, according to that of jeremy: O Lord, are not 
Jer. 5. 3.  thine eyes upon the Truth? namely to approve, love and reward it; for he loveth Truth, and desireth it above all things in the inward parts, as the Psalmist 
Zech. 8. 19  speaketh. And who would not love that which God loveth? and embrace and delight in that, in which God delighteth and will reward? Secondly, it maketh liars odious unto men; as being a dishonest and dishonourable vice, reprehended and condemned of all as unworthy an ingenuous civil man, and much more a Christian, who professeth himself a servant and child of the God of Truth. But especially, it is hurtful to those that fear God and love his truth, and maketh those that make and love lies odious in their eyes, according to that of the wise Solomon: A righteous man hateth lying, but 
Prov. 13. 5.  a wicked man, that is a wicked liar, is loathsome and cometh to shame. An example whereof we have in David; I have (saith he) hated them that regard 
Psal. 31. 5.  lying vanities. And again, I hate and abhor lying, 
Psal. 119. 163.  but thy Law do I love. Yea he maketh this a note and sign of a blessed man, that he dis-respecteth liars: Blessed is the man (saith he) that respecteth not 
Psal. 40. 4.  the proud, nor such as turn aside to lies. But though liars are chief odious in their eyes, yet not in theirs only; for even ingenuous men, though merely civil, do abhor liars as they are pernicious members of a State, and bring with them much mischief, both to the whole Commonwealth, and also to private families and particular persons: yea oftentimes they that make no conscience of lying for advantage, do yet hate it in others when unpartially they look upon it, and do not behold it through the spectacles of self-love, and even they that like and love it in themselves, yet cannot endure that others should use it. Yea so loathsome it is in its own nature, if it be not sugared and sweetened with some profit or pleasure, that though they use it, yet they are ashamed to own it, and can upon no terms endure to be branded with the name, which they hold most odious and reproachful, though they make no scruple (so it be unknown) to be tainted and poisoned with the vice. Finally, as lying maketh men odious both to the innocent and guilty, so it maketh the innocent odious to the liar, when as he knoweth that he hath abused them with his untruths, according to that Italian, or rather Machivellian proverb, whom I have wronged, I will never forgive. And this disposition the wise Solomon observeth to be in malicious liars and slanderers; A lying tongue (saith he) 
Prov. 26. 28.  hateth those that are afflicted by it: Of which this may be the reason, because they who have injured others by their lies, do expect from them just revenge, and upon due examination of their fault, that they will bring the truth to light, and them to suffer deserved shame and punishment. 
§. 6. That Lies weaken faith and hope, despoil us of the girdle of verity, and a good conscience.   
Fifthly, lies are pernicious unto the liars themselves in diverse other respects; for first they weaken their faith in the assurance of their salvation, yea deprive them of all hope of Heavenly happiness; seeing it is an infallible mark of one that shall dwell in this holy Hill, that he speaketh the 
Psal. 15. 2.  Truth in his heart. Now if we count that pernicious to our persons and state, that defaces our evidences of some earthly Patrimony, and cuts off all our assurance ever to enjoy it; how much more is that pernicious, that cuts off all our hopes to our everlasting Inheritance, and deprives us of that comfortable note and sign, that we have just title unto it? Secondly, it despoils us of a chief part of our Christian armour, the girdle of verity, wherewith 
Eph. 6. 14.  all the rest is buckled unto us, and so layeth us open and naked to all the assaults of Satan's tentations, to be thereby foiled, overcome, and led captive of sin, when as he findeth us so disarmed. Thirdly, because it depriveth us of a good conscience, when as we make no scruple of such a sin as is committed directly against it, yea it wasteth and woundeth a natural conscience, when as we live in such a vice as it condemneth. For if conscience be not seared, it is ready as soon as a man hath lied, to accuse him of sin, and to testify against him, that he hath offended God by denying truth, and done that which would be a shame and dishonour unto him if it should come to light. And this is the cause why having lied they are so loath to acknowledge it, but use all their Art and policy to hide and cover it, that so they may seem not to have lied: yea if they be convinced or but suspected of it, they are ready to discover their inward guilt of conscience by their outward blushing, the which is especially to be observed in children, who are not by custom hardened and heartened in their sin; because they even naturally knowing that lying is a fowl and dishonourable vice, and that they have done evil in falling into it, as their consciences are pressed with the guilt of their sin, so their faces are filled with the shame that accompanies it.  
And thus liars are pernicious unto themselves, 
§. 7. That lies bring upon liars the evil of punishment in this life.  in respect of the evil of sin: Now further it cometh to be considered how it bringeth upon them the evil of punishment. For howsoever it is made but a sleight sin amongst men, and so accordingly for the most part slightly punished, yet it is heinous in God's sight, and punished by him with great severity. And though the liar through his cunning skill can often so hide his lies, that men cannot discover them, and so are freed from the punishment both of their fault and lie with which they cover it, yet God's Allseeing eye can easily find them out in all their subtleties and cunning conveyances, and his mighty hand of Justice shall surely reach unto them, and inflict upon them 
Prov. 19 5.  deserved punishments. So the wise man saith, that howsoever it may far with others, yet he that telleth 
Psal. 63. 11.  lies shall not escape. And though they delight to open their mouths to lie for their advantage, yet God will stop them with his punishments, as the Psalmist speaketh: upon which ground in another place by a Prophetical Spirit foreseeing their impenitence, he prayeth against them: for the sin of their mouth, and the words of their lips, let them even 
Psal. 59 12.  be taken in their pride, and for their cursing and lying which they speak. Neither will God lightly punish those who love and make lies, but it causes him to have a controversy with a land, to hasten his Assizes, and to inflict such heavy judgements, as will make the land to mourn, and every one that dwelleth therein to languish, as the Prophet Hosea threatneth. 
Hos. 4. 1. 2, 3.  For he will bring upon liars utter destruction; according to that of the Psalmist: Thou shalt destroy 
Psal. 5. 6.  them that speak leasings; and that of the wise man. A false witness shall not be unpunished, and he that speaketh lies shall perish. To the same purpose speaketh 
Prov. 19 ●.  the son of Syrach. A thief is better than a man that 
Eccli. 20. 25.  is accustomed to lie, but they both shall have destruction to heritage. And because they are seldom severed either in this life, or in the life to come; therefore the Prophet joineth the sin and punishment together: Ephraim daily increaseth lies and desolation. 
Hos. 12. 1.  And of this we have examples in the Scripture; as in Gehazi, whose lie was punished with a perpetual Leprosy, upon himself and all his Posterity: In Haman, who slandering Mordecai and the Jews, and by his lies plotting their ruin, was taken in his own net, and both he and his sons hanged upon the same gallows which he had made for innocent Mordecai: And in Ananias and Sapphira, 
Hest. 3. 8. Act. 5. 2. 3.  who for their lie were punished with present and sudden death. And therefore as much as we hate death and destruction, so much let us abhor lying, which is the cause thereof; and with as much care and endeavour let us shun the one, as well as the other.  
And as God thus punisheth lies in this life; so 
§. 8. That God punisheth liars with everlasting condemnation  much more fearfully in the life to come. For first it excludeth liars out of the Kingdom of Heaven, seeing none are admitted to dwell in God's Holy 
Psal. 15. 2.  Hill, but those that speak the Truth from their hearts; and the Gates of this Heavenly City are only opened that the righteous Nation which keepeth 
Esa. 26. 2.  the Truth may enter in. And as the Apostle john telleth us, there shall in no wise enter into it any thing 
Apoc. 21. 27.  that defileth, neither whatsoever worketh abomination, or maketh a lie. And that without the gates of the City 
Apoc. 22. 15.  are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. Yea not only doth this sin of lying exclude liars out of the Kingdom of Heaven, but also if they live and dye in it without repentance, it will irrecoverably plunge them headlong into Hell. For the same Apostle telleth us, that the fearful and unbelieving, and the abominable and murderers, and whoremongers, and sorcerers and idolaters, and all liars, (without any difference made of their diverse kinds of lies) shall have their part in the Lake which burneth with fire and brimstone, which is the second 
Apoc. 21. 8.  death. And therefore as we love to enjoy eternal happiness in Heaven, so let us love to speak the Truth from our hearts, which will assure us of it; and as we abhor everlasting torments in Hell fire, so let us hate and abhor Lies, which are the means, that will bring us to them.   

CHAP. XIV.  
Divers other motives, to make us hate the Vice of Lying.  
ANd thus have I shown that lies are 
§. 1. That lies are odious, because most opposite to truth.  accompanied with all manner of evils, both of sin and punishment, and that both in this life, and in the Life to come. Unto which diverse other motives might be added, to bring us into a further detestation of this vice, though none more effectual than those already named, if we have any respect to God's glory, our Neighbours good, our own present comfort and well-being, and the everlasting salvation of our body and souls. As first that as lies are friends and fanters of all vices, causing and encouraging men to fall into them, and to live in them without repentance; so they are enemies and opposites to all Virtues, 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 faileth; and where Truth is magnified and embraced, lies are condemned and banished. And this opposition between lies and Truth the Apostle james noteth; 
Jam. 3. 14.  Lie not (saith he) against the Truth: and the Apostle john likewise, where he saith, that he who braggeth 
1 John 2. 4. 21, 27.  that he knoweth God, and keepeth not his Commandments he is a liar, and the Truth is not in him. Yea they are such contraries as have no mean, 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 lies, it hateth and abhorreth the Truth. And therefore seeing Truth is a most excellent Virtue, and exceeding pleasing and acceptable unto God, as being like unto him in his own 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 own Nature. Neither may we qualify and extenuate the sin by our distinction of merry, officious and pernicious lies: for howsoever these several kinds may in other respects, be much more heinous and wicked one than another, much more odious to God and men; and will condemn liars 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 virtue of Truth, and in every kind of them, contrary to God's pure and perfect Nature, who is essentially true and Truth itself. In which regard even the best sort of officious lies are evil and sinful, as namely when as men will tell them to confirm the Truth of Scripture, and to persuade men more strongly and effectually to embrace, profess and practise the true religion, by reporting feigned miracles that have been for merly wrought for the confirmation of this Truth, which, as also others of like nature, are called pious lies. For first they are contrary to Truth, an excellent Virtue, and therefore must needs be vicious; they are opposite to God's Nature, and dishonourable unto him, as though he were not able to maintain his Truth, unless we helped him with our lies; neither do they so much grace and confirm 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 men's faith in believing it, being thus countenanced with lying wonders; as weaken it when the deceit is known, seeing these pious and officious lies will make men, when they are discerned jealous and suspicious of real truths, and take away from their teachers all power in persuading, making their arguments and motives unto piety of no credit or efficacy; seeing they that are moved and persuaded, 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 kind, although some more than other, are more cunningly acted; and that all the reasons and motives which they use to persuade men to a godly life, are nothing but officious lies, which their teachers out of a pious affection and intention, use to countenance religion, and to make their exhortations and persuasions unto piety and honesty, more forcible and efficacious. And this was the reason which made Saint Augustine 
August. lib. Epistol. Epist. 15.  oppose Saint Jerome, who maintained the lawfulness of such officious and pious lies; because if this were once permitted as lawful or tolerable it would take away all authority in the teacher, all faith and belief in the hearer; yea make the Scriptures themselves to be suspected: so as no admonitions, reproofs or counsels can be given with any fruit, because the hearers and readers will easily surmise, that the things they hear and read are but pious and officious lies, to bring into, and keep men in the right way: and not because they have in them any reality of Truth. And therefore seeing these lies are also unlawful as being opposite to Truth; I conclude that there are not any lawful, according to that of Saint Augustine: There are (saith he) many kinds of lies, 
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 lie which is not contrary to Truth; for as light and darkness, piety and impiety, justice and iniquity, sin and righteousness, health and sickness, life and death; even so Truth and lying are contrary to one another, and therefore as much as we love that, so much aught this to be hated and abhorred. And again, those things which are done against the Law of God cannot be just, and David saith unto God, thy Law is Truth; so that 
Psal. 119.  what is against Truth, cannot be just, as all lies are, etc. And therefore when examples of lying are alleged out of the Scriptures, either they are not lies, but are only thought so, because they are not understood, or if they be lies, they may not be imitated, because they are not just, as being against Truth.  
And this is the next motive to make us to abhor and forsake lies, because they are also opposite 
§. 2. That lies 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 lie, wherein there is no equality or agreement between the speech and the mind: 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 lieth, 
Omnis qui mentitur iniquitatem facit, etc. August. dedoctr. Christiana. Tom. 3. col. 19  doth iniquity, and if it seemeth unto any that a lie is sometimes profitable, it may also seem unto him that it is profitable to commit iniquity; for no man that lieth, in that wherein he lieth keepeth his faith: For his will is that he to whom he lieth should have faith to believe him, which notwithstanding in lying to him, himself keepeth not; now every one who violateth his faith is unjust. And therefore either injustice is sometimes profitable, or else a lie is always unprofitable: and hereof it is that the Prophet Zephany joineth these two together: The remnant of Israel shall not do 
Zeph. 3. 13.  iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth. And so Malachi, 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 lips. And therefore as we love Justice, so also we must love Truth; and if we would not be accounted unjust and wicked, we must be careful to hate and shun lying.  
Finally, lying is contrary to Charity, which as 
§. 3. That lies are opposite to Charity. 1 Cor. 13. 6.  the Apostle speaketh delighteth and rejoiceth in the Truth: Now Charity is the fulfilling of the whole Law, and compriseth in it all duties towards God, our neighbours and ourselves: 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 God's Nature and Truth, and transgresseth his Word and revealed Will; so also because the Liar, like the Devil, in a sort blasphemeth God in opposing his works, 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 nevertheless 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 Devil and those his children that resemble him in lying, do not by their words give a true being to things that are not, but only 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 lies, and though they are not, yet make them seem to be in show and appearance. Even as the Devil by his juggling tricks and impostures, casteth false mists before men's eyes, and maketh them believe that they see many things which they see not, and which in truth are not, whilst being unable to give a true existence to these things, he only deludeth and abuseth their fantasy. Secondly, it is contrary to true Charity in respect of our neighbours, seeing it robbeth their minds of that precious Jewel of Truth, and putteth in the place thereof (as it were) the base bugles and worthless counterfeits of lies, besides all those evils and mischiefs, of which I have formerly spoken. Finally, it is most contrary to that Charity and Love which every man oweth to himself, seeing it bringeth upon a man innumerable evils, spoiling him of truth, and many other graces in this life, and depriving him of all hope to enjoy eternal blessedness, or to escape the everlasting torments of Hell fire in the life to come.  
Again, (for a conclusion of this point) that we 
§. 4. That lying is but a vain and slight vice.  may be moved to loath lying, let us consider, that as it is base and dishonourable, so it is but a vain and slight vice, which hath no solidity or substance in it, and therefore lasteth and endureth not, but only serveth for the present turn, to make a seeming and false show, and then like a snuff, the blaze going out, it endeth in stink. It may seem to bring profit for the time, and to make us rich like a Bristol Diamond or counterfeit Pearl, but being so soft that it will not endure the hard touch of a wise trial, it will soon lose its gloss and glory, and make the owner if he have given ought for it, a loser by his bargain. It may like glittering tinsel seem for the time rich, and make a fair show, and promise also to cover our nakedness, but even whilst it seemeth outwardly to hide our sin 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 slight stuff will be worn out to rags, so that it will be easy to see through it, and to discern all that nakedness and filthiness of vice and sin, which at the first they promised to hide. To which purpose the wise Solomon speakeeth excellently: The lip 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 Stobaeum. Serm. 12.  own experience. For one of them saith, that no liar can long lie hid. Another speaketh the same more elegantly: no lie proceedeth and liveth unto 
Sophocles.  old age. And the Orator telleth us, that all 
Ficta omnia celeriter tanquam flosculi decidunt; nec simulatum quicquam potest esse diuturnum: Cic. office lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex eo dicitur quod non possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 be sleight, yet is a laborious vice. Oportet mendacem esse memorem.  feigned things fade and fall like flowers; neither can any thing which is false and dissembled hold out long. Hence it is that the Grecians 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 be depressed, yet it riseth again, and though the defence of innocency may be checked and interrupted, yet in a while it will breathe again and get life. So Seneca (like himself) speaketh to this point wittily and fully. No dissembling (saith he) profitteth, it deceiveth but a few, slightly drawing outwardly over it a false semblance. Truth is always the same, and which way soever ye turn it, good on both sides. Those things that deceive, have in them nothing solid. A lie is so thin a thing, that if thou dost diligently look into it, thou mayest see through it.  
And yet (which may be another motive to make us hate lying) though it be but a vain and slight vice, and of short durance; yet it is no easy 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 lies may agree one with another, and when they are repeated, may seem (like truth) to be always the same: wherein if there be for want of wit or weakness of memory the least failing, they are taken tripping and tardy in their tale, and sometimes punished both for their fault and falsehood, but always at the least shamed and disgraced. In which regard when they have toiled themselves in their uttermost endeavours to hide their sin, yet are they always upon the rack, and even when they are safe, they are not secure, but still in fear lest their lies shall come to light; If at least their impudence armed with power do not encourage them to outface the Truth, and restrain their inferiors to whom they lie, from pressing them any further than will stand with their liking. An example whereof we have in jacob, who intending to steal a blessing from his Father, doth use the uttermost of his wit and memory to interweave cunningly the web of his lies, that he might not be discovered. And yet when he had improved his lying Arts to the uttermost advantage, with what fear do you think was he surprised? with what shaking hands and trembling voice did he utter his lies, whilst he doubted, lest his father discovering his fraud, he might bring upon himself a curse in stead of a blessing. And therefore well might the Prophet speak of Jerusalem, that she had wearied herself 
Ezech. 24. 12.  with lies, and yet her great scum, even her polluting sins and the guilt of them, was not gone out of her: for they that delight not to speak the truth, but have taught their tongues to speak lies, do (as jeremy speaketh) weary themselves to commit 
Jer. 9 5.  iniquity. So that the Art of lying may well be compared to the Spider's web, in weaving whereof she taketh great pains, yea spendeth and wasteth out her own bowels, though it serveth for no other use but to catch a few flies; and when all is done, she cannot be secure in her weak hold, but might justly fear (if she had as much wit as a liar) that she shall be beaten out of it with every blast of wind, or brush of a broom: whereas on the other side, the way of truth is so plain and easy, that a weak memory, if we have once gone in it, will serve our turn to go it again; and whereas error is manifold, it is ever one and the same, so that we may with confidence proceed in it, and not fear to be tripped and catched, though we are examined at several times and before diverse persons, because if we know the truth, and speak nothing but what we know, the oftener we relate it the more we shall confirm it, seeing we shall still speak 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 lie (saith he) are very 
Difficillima & laboriosa sunt figmenta mendacii. Qui verum vult dicere non laborat. etc. Aug. Sentent. 66.  difficult and laborious; whereas he who desireth to speak the truth is at no great pains. For good men are fare quieter than those that are evil, and the words of those who speak truth, are much more absolute than the lies of deceivers. And therefore if we would not take much pains to little purpose, and not with great danger go the further way about, when we may go the next way with ease and safety; Let us not labour to compass our ends by false sleights, and lies, which have always in them more frothy subtlety, than substantial solidity; but seek to attain unto them in the plain and safe ways of simplicity and truth. In which ways if jacob had walked, he had prevented many dangers, escaped many cares and toilsome labours under a churlish uncle and deceitful master, and with much more speed and safety had attained unto his end, and quietly enjoyed both birthright and blessing.   

CHAP. XV.  
Of the means whereby we may be preserved from Lying.  
HItherto I have showed the reasons which 
§. 1. The first means is seriously to meditate of the manifold evils which accompany lies.  may move us to loathe and abhor Lying, as a pernicious Vice; and if we be inclined to this disease or already tainted with it to desire earnestly, that we may be preserved from it or cured of it; and now in the next place, if this desire by the former motives be wrought in us, it is necessary that we carefully use all good means which may strengthen us against this poisonous contagion like sovereign antidotes, or if we be already infected, may recover us out of it. Now these means either respect meditation or affection and action. First, if we would shun or leave Lying, we must often and seriously meditate on the manifold evils both of sin and punishment before spoken of, as that it is dishonourable unto God and consequently odious and hateful to his pure and perfect Nature, most injurious to our neighbours and therefore abhorred of all, and unto ourselves most pernicious both in respect of our souls and bodies, in this life and the life to come. For the reason why men are so apt to commit this sin, is because they so much slight it, as though it were no sin at all, or if it be any, yet so small and venial, that it may well pass among humane frailties and infirmities; by which also we have little damage, seeing it is so common amongst men, that the multitude of offenders taketh away the shame, and maketh it seem to be no sin; and on the other side bringeth with it so much seeming profit and benefit, that it doth much overbalance all the evils which do accompany it. All which false conceits will easily vanish, if we throughly weigh and consider the manifold and great evils of this sin which I have formerly discovered; and contrariwise the excellency of Truth, and the innumerable blessings that it bringeth to those who love and embrace it both in this world and the world to come.  
Secondly, let us consider that we are always 
§. 2. That we consider that we are always in God's sight.  in God's sight and presence, who is omniscient, and searcheth and knoweth the very secrets of our hearts, and taketh notice when we lie, what distance and disagreement there is between our minds and tongues; and omnipotent also to punish those sins which is allseeing eye discovereth; and most true, as well in his threatenings as promises, so that he will not let Liars go unpunished, seeing he hath threatened to destroy them 
Psal. 5. 6. Apoc. 21. 8.  and cast them into hell. And therefore what will it advantage the Liar, though he can so cunningly coin his lies that they will for a time go currant amongst men; if his Lord and Sovereign discovereth his falsity and treason? What if he can tell his tale so smoothly that the standers by will acquit him as innocent, when as the Judge himself seethe his guilt and sin? So Augustine, Thou 
Mentiri Deo potes; fallere non potes, etc. In Euang. Johannis. Tract. 26  mayst lie unto God, but thou canst not deceive him. For he knoweth what thou dost; he seethe thee inwardly, inwardly he beholdeth, examineth and judgeth thee; inwardly he either damneth or crowneth thee.  
Thirdly, let us consider that Truth rather than 
§. 3. The third means is to consider that Truth is the best and readiest way to attain our ends.  lies is a better and more likely means to attain unto our ends, either of obtaining some benefit desired, or of escaping some punishment feared. For the events and issues of all things are in God's hand: he it is that by his blessing conferreth benefits, and in his just judgement inflicteth punishments, and the hearts of all men are at his disposing, either to like or dislike us, to favour and further us for our good, or to be the instruments of his justice to do us hurt: For they are all but tools in the hand of the great Workman, by whom he effecteth what he will, according to his good pleasure. Now than which is the likelier way for the compassing of our desires, either in the obtaining of good or the avoiding of evil, to please God by speaking Truth, or to offend him by telling lies, seeing all things are at his disposing?  
Lastly, let us meditate and consider that there will come a Day of Judgement when the secrets 
§. 4. The fourth means is to meditate on the Day of Judgement.  of all shall be disclosed, and whatsoever is done in the dark shall be brought to light. At which Day we shall all appear before Christ's Tribunal, to give a reckoning of all that we have done in 
1 Cor. 6. 9  the flesh, yea to give an account of every idle word 
Matth. 12. 36.  as our Saviour speaketh, and how much more of lies, whereby we have dishonoured God, and hurt both our neighbours and ourselves. Now if it were a great shame to have all our lies written in our foreheads, or if they be not large enough, to have them published in the market place, and set up upon every post and pillar in the street; then what shame and confusion shall cover their faces, when as they shall be discovered at this dreadful Day in the presence of Men and Angels, and when as Satan finding his mark and image upon Liars shall own them for his children, and carry them with him to inherit their patrimony in that Lake which burneth with fire and brimstone?  
And these are the means which respect meditation: 
§. 5. Of the means which respect affection and action; first, that we work our hearts to a love of Truth.  the means which respect affection and action are diverse; the first is that we work our hearts to the love of the Truth; by considering the beauty, excellency, profit and necessity of it; whereof it will come to pass that we shall so esteem it that we will purchase it at the dearest prices, but not sell it at any rate, according to that of the wise man, Buy the Truth, but sell it not. And if we love 
Prov. 23. 23.  and highly esteem the Truth, then will we hate lies as opposite unto it, and then will we delight and rejoice in it as in a precious jewel. But if we will not receive it with love and delight, God will leave us to the vanity of our minds, the corruption of vile affections, and unto strong delusions 
2 Thes. 2. 11.  both to make, believe and delight in lies.  
The second means is that we set a careful watch over our lips and tongue, that we do 
§. 6. The second means is that we set a watch over our tongues.  not speak vainly, nor rashly and unadvisedly. For commonly in many words there are some untruths, and they that are rash in their words, speak oftentimes they know not what, and for want of consideration, at unawares speak lies in stead of Truth, and having once spoken them, they will stand to what they have said for their credit's sake, and to tell a second lie to make the former seem truth. And therefore if we would avoid Lying, we must with David, look carefully to our ways, and keep our mouths, as with a bridle, 
Psal. 39 1.  that we sinne not with our tongues.  
The third means is, That we mortify our carnal 
§. 7. The third means is that we mortify our carnal lusts which are the causes of Lying.  and worldly Lusts, which are the common Causes of Lying, as first and principally carnal and inordinate fear, whereby we fear men more than God, and so become more careful to please them, that they may favour and reward us, and to avoid their anger and displeasure that they may not hurt or punish us, than to please God or avoid his wrath who hath all power in his hand to reward or punish us both in this life or the life to come. And this moveth men to tell Lies, because they look only to the present and not to eternity; and choose rather thereby to hazard their souls and bodies to everlasting destruction, than to suffer temporary evils, or to endanger themselves to present punishments. And therefore if we would avoid Lying, let us mortify this carnal fear, and consider for this end, how much more fearful it is to fall into the hands of the everliving God, who is a consuming Fire, than into the hands of mortal men, who when they have done their worst, can but punish or kill the body, whereas he 
Matth. 10. 28.  is able to cast body and soul into hell, as our Saviour speaketh. Secondly, we must if we would avoid Lying, mortify our carnal love of the world and earthly things, whereby we are ordinarily tempted to the committing of this sin. For who doth not see that they who set their hearts immoderately on riches, are ready upon all occasions to lie and deceive that they may get and increase their wealth? and that they who dotingly affect honours, make no scruple to supplant others by their Lies and machievellian policies and deceits that they may raise themselves by their ruin.  
The fourth means is that we be more careful 
§. 8. The fourth means is that we be more careful to fly sin than the punishment due unto it.  to fly sin, than the punishment due unto it, and to avoid Lying than the evils of smart and shame that do accompany it. For what is the reason which moveth men so often to fall into this sin of Lying? but because they make no conscience of sin, and when they have committed it, and expect disgrace or punishment, if it should come to light, they use all their lying Arts to hide it, facing and outfacing the Truth, that their faults may not be discovered, nor they punished according to their demerits. Whereas if men should labour in all things to keep a good conscience, they would not fear to have what they do known unto any; and if they walked in the ways of innocency, they would not fear to go in the ways of Truth. And therefore if we would not lie, we must carefully avoid the doing of any thing, which being done, if we be examined, we are not willing to confess: or if through frailty and infirmity we have failed in our duty, let us rather acknowledge our fault, than hide and excuse it by a lie; and choose rather to undergo the penalty and punishment, than to free ourselves from it by committing sin. To which end let us consider, that sin is the greatest evil, as being an offence against an infinite Justice and Majesty, provoking an infinite wrath, and so deserving as the due merit of it an infinite and everlasting punishment. And therefore what is all the shame and punishment of this world unto which we shall endanger ourselves by acknowledging our faults, and confessing the Truth; in comparison of God's wrath, which is a consuming fire, and which by lying we kindle against us, and those everlasting Torments in the flames of Hell?  
The fifth means is to use all our lawful endeavour 
§. 9 The fifth means that we with all lawful endeavour shun poverty.  for the preventing of poverty, and to get such a sufficiency and competency of estate, as that we may have wherewith to provide necessaries for ourselves and those that belong unto us, and to supply craving and pressing wants when they importune us. For as the immoderate love and desire of riches and abundance, is a strong tentation to draw men to this sin of lying (as I have showed) so the fear of want, and the sense and smart of penury, is no less potent and powerful, to make them leave truth and to tell lies, when they seem helpful for the bettering of their estate. And this we find by daily experience; for who seethe not that lies, (above all sorts of men) are most frequently used among them that are of poorest condition, being necessitated hereunto by their pinching wants and penury? And this the wise Agur well knew, who having entreated God to remove 
Prov. 30. 8.  fare from him vanity and lies, prayeth in the next place that he would give unto him neither poverty nor riches, but feed him with food convenient for him: because as they who desire abundance, commonly use lying, that they may get and increase their wealth; so they that live in want and misery, do as usually fall into this sin of lying, that they may supply their necessities and free themselves from the smart of penury. In which respect those that will avoid this sin of lying, must do their best to preserve themselves from extreme poverty; and to this end use all good providence in getting and keeping a sufficient competency of estate, and all industry, diligence and painfulness in the duties of their particular callings, craving God's blessing upon their labours, who only giveth power to get riches; and except he build the house, they labour in 
Prov. 10. 22. Deut. 8. 18. Psal. 127. 1.  vain that build it. For as the Apostle speaketh of stealing, so I may say the same of lying; let him that lied lie no more, but rather let him labour working 
Eph. 4. 28.  with his hands the thing that is good, that he may have to give to him that needeth, seeing it is no less possible to avoid lying than stealing, if through negligence in our callings we fall into want and penury.  
The last and chief means is fervent and effectual 
§. 10. The sixth means is effectual Prayer.  prayer unto God, that he will fill our hearts with Grace and Truth, and with his Holy Spirit lead and guide us in it; that he will work an high esteem and love of Truth in us, and an utter detestation of lying, which is so dishonourable unto him, and pernicious unto us, and that he will set a watch before our mouths and keep the door of our 
Psal. 141. 3.  lips, that no lies may issue out of them: wherein we have David for our example, who prayeth earnestly, that God would remove from him the way of lying, in which he was apt to walk, if he should 
Psal. 119. 29.  be left unto his natural corruption, as he had diverse times found by woeful experience; and also the wise Agur, who prayeth fervently that God would remove fare from him vanity and lies, the which (it seemeth) he so much detested, that he could not endure the very neighbourhood of them. Neither is it enough that we use the former means, unless God by his blessing give such virtue and power unto them, that they may preserve us from this sin; nor with David that we resolve to look to our ways, and keep our mouths with a bridle, that we offend not with our tongues: (for as the Apostle james telleth us, The tongue is a fire, and a world of iniquity, 
Jam. 3. 6, 8.  and an unruly evil, which no man can tame) unless the Lord join with us and give us help, by 
Judg. 12. 6.  setting also his Watch before our mouths, and keeping the door of our lips, that no lying and lisping Sibboleths may pass out of them, nor any speech which bringeth not with it the Watchword of Truth.   

CHAP. XVI.  
Of the uses which we ought to make of the former discourse.  
ANd thus having through God's gracious 
§. 1. The first use, that we have Truth in high esteem.  assistance handled the points, which in the beginning of this Treatise I propounded, and shown the nature of this vice, what it is, the causes and kinds of it, with the means whereby we may be preserved from this common infection, or cured if we be tainted with it; it now followeth in the last place, that I add a word or two by way of use. And first, seeing Truth is such an excellent Virtue and precious Jewel, let this move us highly to prize and dear love it, and following the wise man's counsel, let us buy it though it cost us 
Prov. 23. 23.  dear, but never sell it at any rate. For though it may seem at the first sight that we have much damage and disadvantage by it, and that by speaking the simple truth we make ourselves a prey to the crafty, who have great help by their lies to circumvent and deceive us; that we have much loss in our trading and bargaining, buying and selling when we are restrained in our liberty of lying, whilst that others that make no conscience of it, have many helps and advantages thereby to further their ends, and advance their gain: And finally, that we shall by confessing the Truth, when we have offended, incur much displeasure, and expose ourselves to the hard opinions of those that are set over us, yea oftentimes to rigour and punishment; whereas others more faulty by the help of their jyes do frame such excuses, that they are acquitted as blameless, held in good esteem, yea sometimes praised and rewarded as innocent and well deserving: yet let us rest assured that by loving and speaking Truth, we shall find ourselves gainers in the end. For first Truth itself is such an unvaluable Jewel, that it is sufficient to enrich its owners by itself, 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 Spiritual joy in the assurance of God's Love and our Salvation. Besides it will make us acceptable unto God, who is in himself alone All-sufficient to reward our loving and embracing of Truth in obedience to his Commandment; and to recompense 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 machiavels: He 
Psal. 24. 1.  is infinitely rich, as being the Lord and Owner of Heaven and Earth, and therefore able abundantly to recompense all losses which we have by speaking Truth and shunning lies, and to give us sufficient riches by honest means, and together with them such inward joy and peace, that we 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. ●▪  righteousness, than great revenues 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 we bear it with meekness and patience, we shall have more peace and comfort in our sufferings than we should have had, if we had prevented and escaped them by telling of lies. 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 we can do or suffer, is not comparable unto those benefits which we shall receive by it.  
Secondly, seeing it hath been showed and proved 
§. 2. The second use is that we abborre lies.  to the convincing of all men's Consciences not wilfully blind, that lying is a most odious vice, dishonourable unto God, and pernicious to ourselves and neighbours; let us not upon any pretence of pleasure or profit be alured to like or love it; or if we have formerly been overtaken with it, yet let us not continue in it, but rise out of this sin by unfeigned repentance. For howsoever heretofore our ignorance might make it the more excusable, because we did not know that it is so odious unto God, so heinous in itself and pernicious unto us; yet now that the light of Truth hath laid it open in its own colours and shape, if we still make no conscience of committing it, nor lay it to heart to bewail, hate and turn from it by unfeigned repentance, we shall be left unexcusable, and sinning against the light of our own knowledge, we shall hereby aggravate our sin, and increase our punishment.  
Finally, seeing this vice is so hateful and abominable, 
§. 3. The third use is that Magistrates should endeavour by all means to suppress this vice.  and bringeth with it so many and great evils, both to private Persons, and to all Families and Societies, Church and Commonwealth, and after this life hellish misery, and eternal condemnation: Let this move all men in their several places and callings to use their best endeavours to suppress this vice, and to amend and reform it both in themselves and others. And first, Magistrates should be persuaded to do all they can to discountenance this vice by making good laws against it; and seeing them duly executed, because it is no less dangerous to a State, than any other vices, as being an incourager to all wickedness, and the colour and cover which doth conceal and hide it. And therefore as Plato thought those commonwealths most miserable, which abounded with Lawyers and Physicians, because in them contentions and suits, sicknesses and diseases abound also; so may it much more truly be spoken, that those States and Kingdoms are most miserable, in which lies are most frequent without control or punishment, because it argueth plainly the abounding of all other vice, seeing their chief use is to cover all other sin, and encourage to all wickedness, whilst they promise to hide it. But especially it must be the care of Governors and Rulers to stop their ears to tale-bearers and liars, because it is the receivers that make thiefs; and if they had no ear to listen unto lies, men would have no tongues to tell them; if they with their countenance, (as a North wind the rain) would drive them away, they would quickly leave their 
Prov. 〈…〉.  lying, and labour to regain their favour by speaking of Truth, whereas If a Ruler hearken unto lies, 
Prov. 29. 12.  all his servants are so wicked as to tell them; if the King will be made glad with wickedness, and the Princes 
Hos. 7. 3.  with lies; 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 we do our best to prevent this sin in others.  ought to be chief in Rulers and Magistrates, yet not in them only; but every Christian ought to do his best to maintain and nourish Truth, and to suppress this Vice of lying both in himself and others. Especially it concerns every man to take heed, that he so carry himself in his intercourse and dealings, that he be not a cause or occasion unto his neighbour of falling into this sin. And because it is most frequently committed in buying and selling, the Seller labouring to raise his commodity by telling untruths, and the Buyer to pull down the price by dispraising it, therefore let us not only watch over our own tongues that we do not offend, but also avoid all occasions whereby our neighbour with whom we deal may fall into this sin. Now this is done when as we do not in driving our bargain, delight in using many words which are seldom free from lies, but take a plain and fair course in our ask and offering with all convenient sparingness of speech. And as the Seller is not by his lavish praises to draw on the Buyer to speak worse of the commodity than either it deserves, or he thinks, so let not the Buyer by his dispraises, move the Seller to use untrue commendations, that hereby he may dazzle his eyes, and allure him to a better liking. And as the one must not ask 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 stairs of lies and untruths, 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 bargain by speaking lies, because he seethe that the one is believed as well as the other.  
To conclude all that I have to say in this discourse, 
§. 5. Tbat governor's of Families should do their best to suppress or reform this vice in their inferiors.  seeing this vice of lying is so sinful and pernicious, let Parents and Governors of Families use their best care and endeavour in the education of their children, and government of their servants, to suppress and reform it by all good means, that those under their charge be not tainted and poisoned with it. And to this end they must make themselves in all their speeches examples of truth unto their inferiors, and such as hate and shun lies. In which respect I have much misliked and condemned their practice which make no scruple of telling lies to their little children, either by promising unto them that which they mean not to perform, that hereby they may allure them to do what they would have them; or by scaring them with bugbears and faise frights, that they may make them leave their crying, or doing other things amiss, whereby they usually lose their credit and authority with them, so that they do not believe them when as they are serious in speaking truth; and withal poison 
Quo semel est imbuta recens servabit odorem Testa diu. Horat.  their tender natures which in themselves are too apt to receive any sinful impression, and make them apt and ready to follow their evil example, and so by custom habituate them unto it, that they can hardly be brought to leave it when they come to riper age. Another means is to make it one part of their chiefest care in observing their Children and Servants, that they may find them out in their lies, unto which by natural corruption they are so much inclined, and taking them with the manner, to rebuke and discountenance them in their sin, showing them the heinousness of it by God's Word, and the punishments which are threatened against them that are guilty of it. And if all this will not reclaim them, they must add to their instructions and rebukes seasonable corrections, and show themselves more ready and willing to remit or tenderly to chastise 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 inferiors to confess the truth when they are faulty and guilty, and not use lies and false excuses, we must in our government avoid too much rigour and cruelty in our corrections, which out of fear and infirmity will move inferiors to hide their faults with lies, and so to hazard their souls rather than endure bodily smart, and rather to presume on God's mercy for the forgiveness of their sins, than to confess them to such governors as are so cruel, 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 always deal with them in severity and strictness 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 lies their refuge, especially if they knew that they are so odious to their governor's, that they will, if they be discovered, inflict upon them more certain 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 trivial and small oversights, as great and pernicious offences; infirmities and unwilling slips and failings, as voluntary and wilful negligences. For when the delinquent doth not lie under any great guilt, nor in his conscience is convinced that he hath deserved much blame, and yet knowing in respect of his governor's indiscretion, that he shall far as ill as if he were more faulty; this causeth him to make no scruple to prevent and escape his punishment by lies: and because these light faults happen often, and so the offender is put often to his lying shifts, at last custom will bring an habit, and embolden him to use lying excuses to hide his greater faults, as well as his lesser failings. The like care must be used by Superiors in their corrections, that they avoid all rashness and furious passion; for if they come masked and disguised under this terrible vizard and fall to execution before they have duly examined and judged, they put the offender into a sudden fright, and not being able to see the face of his Father or Master, whilst it is covered with this rash rage and tyranny, for very fear he denyeth the faults which he hath committed, before he well knoweth what he speaketh, and having once said it, he out-faceth the Truth, and stoutly standeth to his first lie, being ready to back it with another; lest if the Truth should come to light he should incur more displeasure, and draw upon himself double punishment, both for his fault and falsehood in hiding it with his lies.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.