17. 10. and deceitfull above all things that none can know them nor search the gulph of corruption and sinke of sin to the bottome and because wee have in us naturally the seeds of all wickednesse and flagitious impieties which are ready to sproute and to bring forth their cursed fruite upon all occasions if they be not checked and nipt with Gods grace and holy Spirit so that wee doe not wrongfully accuse our selves of those grosse acts of sinne as murther adultery drunkennesse and the like of which our consciences in the sight of God doe cleare and acquit us because hereby we give glory unto God magnifying his mercy and bounty who hath forgiven unto us such great debts and because we doe also exercise our repentance and increase our sorrow for sinne and worke our hearts to a true hatred of it according to that of the Prophet Then shall Ezech. 36. 31. ye remember your owne evill wayes and your doings that were not good and shall loath your selves in your owne sight for your iniquities and abominations But when wee have to deale with men wee must speake the truth as we in our understanding conceive of it as well of our selves as of other men and though we ought for the most part modestly to conceale those things which concerne our owne prayses and may to the full lay open our wants and infirmities when just occasion shall bee offered yet when wee are necessarily put to speake of either we must not out of a sinnefull modesty lye and betray the truth but ingenuously speake what wee truely conceive neither denying or too much extenuating Gods gifts and graces in us nor accusing our selves of those sinnes imperfections and corruptions of which we know that wee are as cleare as other of Gods servants yea if we be unjustly suspected and accused of them we are bound in conscience to excuse and defend our selves and to manifest what we can our owne innocency For first Gods Law requireth that wee should give a true testimony of our selves as well as of others and use all good means to preserve our owne fame and good name as well as our neighbours Secondly by denying Gods gifts and graces in us wee ungratefully dishonour him not acknowledging his bounty and goodnes towards us and refusing to ascribe unto him the Glory of these gifts whereof hee is the Author Thirdly we put out these lights which were given Matth. 5. 16. us to this end that shining before men they might take occasion thereby to glorifie our Heavenly Father Fourthly wee wrong our neighbours by working in their mindes a false opinion and by causing them unjustly to sleight and disesteeme us when as they thinke that our gifts and good parts are much lesser and our faults and sinnes far greater than in truth they are seeing men for the most part speake of themselves rather better than worse than they deserve And secondly whilest wee suppresse deny or extenuate our vertues and aggravate our failings and corruptions wee neglect this Christian duty of edifying one another by our good example and contrariwise make our selves scandalous and offensive And finally wee wrong our owne persons for if it bee an injury to belye another it is no lesse if we belye our selves and if it bee an unjust and uncharitable act to robbe our neighbors of their good name by false extenuatiōs of the good things which are in them or aggravations of their faults and faylings how can it bee lesse sinnefull if wee use the same meanes to spoile our selves of this precious jewell To this purpose though in another case Saint Augustine excellently speaketh for confuting the Pelagians and Coelestianians who affirmed that they were pure and free from sin and yet for humility sake against their conscience and perswasion confessed their sinnes of which they thought themselves pure and cleare hee thus convinceth them of their errour Dost thou saith he lye for humility Thou art just and without sinne but for humilities sake thou Propter humilitatem ergo mentiris c. August de verbis Apostoli Serm. 29. Tom. 10. callest thy selfe a sinner how shall I receive thee as a Christian for a witnesse against another whom I finde to bee a false witnesse against thy selfe Thou art just thou art without sinne and yet thou sayest that thou hast sinne therefore thou art a false witnesse against thy selfe God will not accept of thy lying humility examine thy life and looke into thy conscience c. How shall I take thee for a witnesse in another mans cause who lyest in thine owne Thou makest Saints guilty whilest thou bearest against thy selfe a false testimony what wilt thou doe to another who slanderest thy selfe I demand art thou just or a sinner thou answerest a sinner Thou lyest because thou doest not say that with thy mouth which thou beleevest of thy selfe in thy heart And therefore though thou wilt not be a sinner before now thou beginnest to bee since thou lyest For thou sayest for humilities sake that thou callest thy selfe a sinner c. But can there be humility where there is falsity But against this is objected that we have many §. 2. The Example of Agur in defence of modest lyes objected and answered examples of holy men in the Scriptures that in modesty and humility have abased themselves in the acknowledgement of their wants infirmities and sinnes beyond all boundes of Truth against some whereof wee can take no exceptions seeing they were Pen-men of the Scriptures and immediately inspired by the Holy Ghost 2 Pet. 1. 21. The first is of Agur who being a Prophet of great wisedome and understanding thus abaseth and vilifieth himselfe Surely I am more brutish than any Prov. 30. 2. man and have not the understanding of a man I neither learned wisedome nor have the knowledge of the Holy I answere that we must not understand these wordes simply and absolutely but respectively First in respect of the Person to whom he speaketh and in whose presence hee standeth to wit Ithiel which signifieth the strong God with us and Veal signifying one who having all power in his hand is able to doe whatsoever he will By both which he understandeth our Lord JESUS CHRIST the Wisedome and Power of his FATHER in comparison of whom the wisest in the world are brutish and destitute of knowledge Secondly he maketh this acknowledgement in respect of the subject matter which he was to speake of namely divine and heavenly Wisedome which as much transcended his reach and capacity as reason in man excelleth brutish sense according to that of the Psalmist Such knowledge is too wonderfull for me Psal 139. 6. It is high I cannot attaine unto it And that of the Apostle And who is sufficient for these things 2 Cor. 2. 16. Thirdly hee speaketh not simply but respectively comparing the little which hee knew with the much which hee knew not like that of Socrates hoc unum
us and give us helpe by Judg. 12. 6. setting also his Watch before our mouthes and keeping the doore of our lippes that no lying and lisping Sibboleth may passe out of them nor any speech which bringeth not with it the Watch-word of Trueth CHAP. XVI Of the uses which wee ought to make of the former discourse ANd thus having through Gods gracious §. 1. The first use that wee have Truth in high esteeme assistance handled the pointes which in the beginning of this Treatise I propounded and shewed the nature of this vice what it is the causes and kindes of it with the meanes whereby we may bee preserved from this common infection or cured if we bee tainted with it it now followeth in the last place that I adde a word or two by way of use And first seeing Truth is such an excellent Vertue and precious Jewell let this move us highly to prise and dearely love it and following the wise mans counsell let us buy it though it cost us Prov. 23. 23. deare but never sell it at any rate For though it may seeme at the first sight that we have much damage and disadvantage by it and that by speaking the simple truth wee make our selves a prey to the crafty who have great helpe by their lyes to circumvent and deceive us that wee have much losse in our trading and bargaining buying and selling when wee are restrained in our liberty of lying whilest that others that make no conscience of it have many helpes and advantages thereby to further their ends and advance their gaine And finally that wee shall by confessing the Truth when we have offended incurre much displeasure and expose our selves to the hard opinions of those that are set over us yea oftentimes to rigour and punishment whereas others more faulty by the helpe of their Iyes doe frame such excuses that they are acquitted as blamelesse held in good esteeme yea sometimes praysed and rewarded as innocent and well deserving yet let us rest assured that by loving and speaking Truth wee shall finde our selves gainers in the end For first Truth it selfe is such an unvaluable Jewell that it is sufficient to inrich its owners by it selfe and to make full amends for all the inconveniences disadvantages losses and punishments which they have by it seeing it is accompanied with the inward peace of a good conscience and Spirituall joy in the assurance of Gods Love and our Salvation Besides it will make us acceptable unto God who is in himselfe alone All-sufficient to reward our loving and imbracing of Truth in obedience to his Commandement and to recompence abundantly all inconveniences and disadvantages which we have by it For he is infinitely wise and knoweth how to uphold us in our simplicity and Truth against all the cunning machinations of crafty Machiavells He Psal 24. 1. is infinitely rich as being the Lord and Owner of Heaven and Earth and therefore able abundantly to recompence all losses which wee have by speaking Truth and shunning lyes and to give us sufficient riches by honest meanes and together with them such inward joy and peace that wee shall experimentally say with the Psalmist A little that a Psal 37. 1◠righteous man hath is better than the riches of many wicked and with the wise man Better is a little with Prov. 16. ◠righteousnesse than great revenewes without right Finally by his Power and Providence he ruleth our rulers and so disposeth of their hearts that they will as much like us for our truth and simplicity when we acknowledge our faults as mislike us for the committing of them and spare us for our ingenuity rather than punish our defects and failings or otherwise if they inflict upon us as much or much more than we have deserved if wee beare it with meekenesse and patience we shall have more peace and comfort in our suffrings than we should have had if wee had prevented and escaped them by telling of lyes In which respects let us not only Jer. 9. 3. stand for the Truth but be valiant also in defending and preserving of it seeing all that wee can doe or suffer is not comparable unto those benefits which we shall receive by it Secondly seeing it hath beene shewed and proved §. 2. The second use is that wee abborre lyes to the convincing of all mens Consciences not wilfully blinde that lying is a most odious vice dishonourable unto God and pernicious to our selves and neighbours let us not upon any pretence of pleasure or profit bee allured to like or love it or if wee have formerly beene overtaken with it yet let us not continue in it but rise out of this sinne by unfained repentance For howsoever heretofore our ignorance might make it the more excusable because wee did not know that it is so odious unto God so hainous in it selfe and pernicious unto us yet now that the light of Truth hath laid it open in its owne colours and shape if we still make no conscience of committing it nor lay it to heart to bewaile hate and turne from it by unfained repentance wee shall be left unexcusable and sinning against the light of our owne knowledge wee shall hereby aggravate our sinne and increase our punishment Finally seeing this vice is so hatefull and abominable §. 3. The third use is that Magistrates should indeavour by all meanes to suppresse this vice and bringeth with it so many and great evils both to private Persons and to all Families and Societies Church and Common-wealth and after this life hellish misery and eternall condemnation Let this moove all men in their severall places and callings to use their best indeavours to suppresse this vice and to amend and reforme it both in themselves and others And first Magistrates should be perswaded to doe all they can to discountenance this vice by making good lawes against it and seeing them duely executed because it is no lesse dangerous to a State than any other vices as being an incourager to all wickednesse and the colour and cover which doth conceale and hide it And therefore as Plato thought those Common-wealthes most miserable which abounded with Lawyers and Physitians because in them contentions and suites sickenesses and diseases abound also so may it much more truely bee spoken that those States and Kingdomes are most miserable in which lyes are most frequent without controule or punishment because it argueth plainely the abounding of all other vice seeing their chiefe use is to cover all other sinne and incourage to all wickednesse whilst they promise to hide it But especially it must be the care of Governors and Rulers to stoppe their eares to tale-bearers and lyars because it is the receivers that make theeves and if they had no eare to listen unto lyes men would have no tongues to tell them if they with their countenance as a North winde the raine would drive them away they would quickely
danger of our goods liberties and life it selfe As for example when in the times of persecution wee are examined by wicked tyrants whom we know to be of our religion or who were present with us and accompanied us in such a place and at such a time in Gods divine Service Prayer and hearing of the Word we should in such a case indure any losses and tortures rather than betray them into their hands that seeke their lives But though wee may not discover the secrets and counsells of the innocent when it tendeth to their hurt and ruine yet wee may and ought to confesse when wee are examined to reveale the faults and crimes of those that are guilty and have offended against the Lawes of God or the Land yea though wee have beene copartners with them in their wickednesse and by solemne promise or oath have mutually bound our selves to secrecy because such oathes and promises are unlawfull as tending to Gods dishonour the hindring of Justice the nourishing of Vice and the great prejudice of Church and Common-wealth But here another question commeth to bee resolved §. 6. Whether malefactours are bound in conscience to confesse the truth thogh it bee with the hezard of their lives whether a man that is guilty of a fault or crime that concerneth his life being examined in a Legall manner before a lawfull Magistrate bee bound in conscience to confesse the Truth and so by accusing himselfe to indanger his life To this I answere that every one who is guilty is bound to testifie the Truth if he be required by the lawfull Magistrate though it bee with the hazard of his life and sinneth if he hide his fault with a lye and better it is to expose the body to the danger of death by confessing the Truth than by lying and sinning to offend God and cast both soule and body into Hell But yet men thus guilty are more or lesse bound to confesse the truth and accuse themselves and doe sinne more or lesse haynously by concealing it in divers cases and considerations For if the Judge having no evidence of Truth nor competent witnesses to cleare the cause and direct him in giving a right sentence doth seriously examine the offendor charging him upon his Conscience to testifie the Truth that God may be glorified when he his Deputy doth Justice and if thus strictly examining him hee doth in some degree rest upon his testimony for his direction and judgement in such a case the guilty person sinneth greatly if he conceale the truth or hide his offence with a lye for Judgement being the Lords hee dishonoureth him that hindreth the execution of justice with a lye And therefore Iosuah thus strictly examining Josh 7. 19. Achan in a waighty cause willeth him to give Glory unto God by confessing the Truth implying hereby that hee should much dishonour him if hee did otherwise Besides by concealing the truth and telling a lye in such a case he blindeth §. 7. Whether offenders at the barre are bound to plead guilty of those crimes which are justly laid to their charge in our judiciary proceeding and misleadeth the Judge and causeth him to pervert justice and to pronounce an unrighteous sentence But if as it is in our judiciary proceeding the question bee asked whether the offender at the Barre be guilty or not guilty hee is not so strictly bound as in the former case to confesse the Truth nor sinneth so much if hee doth conceale it For in this case the Judge greatly regardeth not the testimony of the person arraigned when he pleadeth not guilty thereby to bee directed in passing his sentence but onely in a Legall proceeding he demandeth this question that in a formall and orderly manner he may put himselfe upon another tryall namely of the Jewry who are in no sort directed by the offenders testimony but by the testimony of competent witnesses and evidence of reason Neither doth our law in these criminall causes of life and death binde an offender to accuse himselfe nor inflicteth any punishment if hee refuseth to doe it Yea rather if pleading not guilty he put himselfe upon tryall of his Countrey he hath a faire and sometime favourable proceeding and issue being often acquitted when being guilty he hath deserved punishment whereas if he concealeth the truth by silence and refusing to put his cause upon tryall doth condemne himselfe as guilty because hee will not use the Legall forme in pleading not guilty he hath no favour of law but is adjudged to greater and more torturing punishment than if he were found guilty by the Jewry or his owne voluntary confession Againe there is great difference betweene the offences which are confessed or concealed for if in themselves they are haynous and capitall both by the morall Law of God the law of Nature and Nations as Treasons Parricides Murthers and the like for which every naturall Conscience will condemne the offenders as worthy of death then doe they much more haynously sinne if being examined by a lawfull Magistrate they conceale the Truth and excuse themselves by telling lyes Yea in such cases it is probably thought that if there were no other to bring these haynous crimes to light they are bound in conscience that Justice may be executed to discover and accuse themselves But if the offences be such as are not capitall by the morall Law and the Law of Nations but are onely made so by the Positive lawes of particular Common-wealths which admit rather of a particular mischiefe than a generall inconvenience and respect in their punishments the universall good of the Common-wealth more than the demerit of the offender punishing with more severity lesse faults which being through the disposition of the people inclining thereunto more commonly committed to the hurt and damage of the whole State than greater offences which being rarely committed bring no such prejudice then is it much more tolerable and lesse sinnefull when the offenders by pleading not guilty doe put themselves in a Legall forme upon tryall of the Jury in hope to be acquitted by their verdict when the law affords them no favour upon their confession As for example in the case of stealth and small thefts which the Law of God punisheth not with death but restitution yet is so punished by positive lawes with all severity because it is generally necessary that it should so be for the preservation of the Common-wealth although in some particular cases there may bee a lawfull and conscionable mitigation of punishment which in Legall proceedings that respect the common good more than the preservation or immunity of some private persons cannot bee so lawfully used by inferiour Magistrates who are bound to judge according to law if the offender confesse his fault and plead guilty In such a case I say it is more excusable if the truth bee concealed by such a deniall as is to be understood onely as a forme in pleading whereby he putteth himselfe