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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25404	The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.	Andrewes, Lancelot, 1555-1626.	1650 (1650)	Wing A3147; ESTC R7236	963,573	576

Ghost saith In all this Job sinned not nor charged God foolishly And In all this did not Job sin with his lips He did nothing to bewray impatience True patience is humble and saith with David Tacui Domine quia tu fecisti I kept silence O Lord because it is thy doing 2. The other note is Alacrity It was observed by the Fathers that the Circumcelliones in their sufferings had no alacrity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without passion it is true they were not moved but they suffered not cheerfully They bore them but they rejoyced not they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcome as those that in some diseases cure without pain or using Narcotick medicines do overcome the pain but Christian patience doth more In all these saith the Apostle Romans 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do more then overcome It doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcome and more then so for it rejoyceth too So the Apostles after they had been scourged departed rejoycing that they were counted worthy to suffer for the Name of Christ whereas the suffering of Hereticks though it discovered no fear or grief yet it wanted this rejoycing it had no alacrity in it Now concerning the sixth Rule as is in the former It is not enough for a man to say to his own soul Why art thou so impatient but we must say to others Sustine Dominum as the Psalmist wait and that patiently on the Lord. We do what we can by our comforts and exhortations to make them patient On the other side if there be any provocation to impatiency in others as Jobs wife we must answer them with him And this is the knowledge that every one should have and it is folly in them that have it not For Doctrina viri per patientiam noscitur the discretion of a man deferreth anger saith Solomon Proverbs 19. 11. and as S. Gregory addes Tanto minus quisque ostenditur doctus quanto convincitur minus patiens nec enim potest veraciter bona docendo impendere si vivendo aequanimiter nesciat mala tolerare every man shews himself the lesse learned by how much the lesse patient nor can he well teach to do well if he know not how to bear evill And thus much concerning the first Proposition Thou shalt have a God CHAP. XV. The second thing required in the first Commandment To have the true God for our God Reasons hereof Of true Religion This is the true pearl to be sought Three rules in seeking The extreams of Religion 1. Idolatry 2. superstition 3. Prophanenesse 4. novelty of which three degrees 1. Schisme 2. Heresy 3. Apostacy The means of true Religion The signes of procuring it in others The second Proposition THere remain two propositions more in this Commandment 1. Thou shalt have me the true God for thy God and this includes the vertue of religion viz. true religion which is the having the true God for our God All other religions are the extreams forbidden 2. The second is Thou shalt have no other Gods but me that is thou shalt have one God alone and thou shalt have me alone and this includes the vertue of sincerity which is opposite to all mixtures of true religion with any other Besides these propositions drawn out of the whole precept there are two other vertues included in the first and last words of this Commandment 1. Upon the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coram facie mea before my face is grounded the vertue of integrity or uprightnesse opposed to hypocrisie and upon the first words Non erunt tibi thou shalt not the vertue of perseverance For the words are in the future tense and extend to the whole course of our life and these are the particulars that remain to be handled in this commandment The second proposition then is Thou shalt have me for thy God For it is not enough to have a God unlesse he be the true God And this is true religion Naturally our affections are bent and chiefly bestowed on some one thing above the rest and to this all our actions refer and this whatsoever it be is our God As some upon an Idol or false god which as the Apostle speaks is nothing Or some upon the god of this world that is the Devil Some have their belly for their god that is the flesh Some idolize their money and wealth the love where of is idolatry as the same Apostle Thus as S. Augustine saith unusquisque comeditur ab aliquo zelo every man is zealous for some thing or other And concerning all such the Prophet makes his complaint that there is a generation of men that turn the glory of the true God into dishonour that are not careful to render God his true honour and their religion is as the Apostle saith of knowledge scientia falsi nominis religion falsly so called For they follow vanity and lies and therefore eat the fruit of lies as the Prophet speaks that is grief of minde smart of body and confusion of soul. That which Plato saith of this is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every soul if it hath not the truth it is not because it wants desire of the truth and if it finde it not out it is against the will of it unlesse it degenerate from its nature When Abraham had told Abimelech that Sarah was his sister not his wife he though a Heathen could tell Abraham that he had done that he ought not to have done And that which is more strange the Devil though the father of lies could say to the woman Yea is it true indeed Hath God said ye shall not eat of every tree of the garden He was desirous that Eve should give him a true answer So we see the force of truth that howsoever it is not practised yet in judgment not only the good but the wicked even the Heathen and the Devil himself would not willingly be beguiled with falshood One reason why God though he commands onely true religion yet permits the false is in respect of that which was named before the tryal of our faith which is more precious with God then all the riches of the world This tryal hath been the cause why God hath permitted and doth permit so many errours heresies and false worships we may allude to it by comparison that albeit God hath abundance of all things to make all men rich and so could have done yet for tryal of a liberall and compassionate minde in the rich he saith The poor shall never cease out of the land So it may be said in the case of truth It had been an easie matter for God to have taken order that every man should enjoy the true profession but on ly for this tryal Ideo oportet haereses esse inter vos therefore there must be heresies among you and why because they which are approved

outward so in some sence that commandment which requires the one requires the other for every precept is given to the whole man though chiefly to the soul and to the body as the instrument of the soul yet in regard that worwip may be performed either by the heart alone or by the whole man therefore that distinction may be in some sort admitted and so it may be said that the first commandment looks chiefly to the heart though not excluding 〈◊〉 outward man and that the second looks more immediately at the outward manner of performance yet not excluding the heart CHAP. V. In the first Commandment three things are contained 1. We must have a God 2. We must have the Lord for our God 3. We must have him alone for our God The sin opposite to the first is profanenesse to the second is false religion to the third mixt religion How our nature is 〈◊〉 to those sins Reasons against them THis first precept is primae necessitatis and therfore first to be regarded it was never dispensed withal nor ever shall be And according to the first Rule of extension Praeceptum faciens non faciens It being a negative implyeth an affirmative The negative is Thou shalt have no other Gods The affirmative our Saviour quoteth to the Devil out of 〈◊〉 Thou shalt worship the Lord thy God and him onely shalt thou serve There are three propositions which naturally arise out of this Commandment 1. That a God we must have 2. That we must have the Lord for our God 3. That we must have him alone for our God 1. The meaning of the first is that we should not be Gods our selves which was the beginning of all mischief Dii eritis ye shall be Gods in judging good and evil at our own election but to acknowledge a superiour power from whence we are to take our rules and directions both in following good and abstaining from evil and not to be led by our own affections And to this superiour power so instructing us and promising to bring us to the full fruition of the chiefest good we should submit our selves acknowledge him and tye our selves to him which acknowledging and tying our selves to him is the proper act of Religion which is therefore called 〈◊〉 a religando as S. Augustine derlves it this is in the first place to have a God and a Religion and consequently to worship him as God 2. The meaning of the second is to inform us that the Gods of the Nations are but Idols no Gods and therefore the service and worship done to them is false and Idolatrous But 〈◊〉 our God who hath manifested himself many wayes to be the true God is the onely God and his religion true religion and therefore we are to shake off all worship and service to others and 〈◊〉 our selves wholly to him and his service 3. This third teaches us that there are no Idols nor Gods that can do as he doth either in rewards or punishments none can reveal or bestow eternall happinesse but he none can joyn with him or help him therein but he alone is both able and willing and therefore he alone will have all the glory to himself he will have none to participate with him Gloriam meam 〈◊〉 non 〈◊〉 my glory will I not give to another 1. Now the opposite sinne to the first is called Prophanesse when a man will be carried by his own affections in every thing and do that which seemeth good in his own eyes when he will be under no yoke or bands but breake them giving credit to nothing but what his own God corrupt reason 〈◊〉 him to doing nothing but by his own direction and what his own will stands affected to 2. The sinne contrary to the second is false worship and 〈◊〉 religion The holy Ghost is pleased here to call it the having of other Gods as in the Scripture he 〈◊〉 evill by the name of strange as a strange woman a harlot so strange worship Idolatry strange Gods false Gods And this is forbidden in the second proposition 3. The sinne against the third is that which Elias called mixt worship halting between two opinions mingling Gods religion with others following both God and Baal Like the Samaritans that feared the Lord when he sent lions among them and yet served the Gods of the nations whence they came they sware by the Lord and by Miclcom A sinne that divers of the kings of Israel and Judah were taxed with 2 Kings 13. 1 Now these are three things which the devil aymeth at and hath helps in our nature to set forward and bring to effect his purpose According to his own name Belial he is without yoke so would he have others to be also His argument in the first temptation was to have Adam cast off his yoke and be under no director Tast but the apple and thou shalt be a director to thy self and be able of thy selfe without any other guide to judge of good and evil And this vain desire of licentiousnesse whereby men by corruption of nature delight dissolutly to follow their concupiscence and in all things to sit Judge in defining good and evil is the high way which leads to the greatest transgression opening the door to prophanesse and Atheisme 2. So in the second place there is a marvilous itching desire in us of change which the Devil also nourisheth Stollen bread matters of secrecy strange flesh c. And where once prophanes 〈◊〉 he faileth not to adde a curious longing to search beyond the truth till at last he causeth them to finde a lie in stead thereof for there was never any error broached but it sprang from a desire of innovation and a wandring out of the beaten path And this he brought Solomon to who having the knowledge of true Religion as much as any yet not content fell to enquiring after forrein Religions mystries and conceits and so fell to 〈◊〉 3. In the third there is also a great desire in us to reconcile God and Mammon And though our Saviour said it was impossible to serve both yet are we desirous beyond measure to heape up temporal things and get eternal too to have a Paradise here and else where there is a desire in us to communicate our selves to all and to use a like freedom to good and bad thinking that while we are in the world the world will do us good and when we come to heaven God will do us good too And this the devil misliketh not for he runs not upon soli or 〈◊〉 for when he tempted Christ with promise to give him all the kingdoms of the earth it was not upon so strict a condition to worship him onely but to joyne him with God in his worship and service 1. Now the reasons whereby these are forbidden are these We must confesse that the nature of man hath recieved a great wound insomuch

means 4. Observe the rules for getting and using of riches CHAP. X. page 488 Rules to be observed 1. in just getting 1. By Donation 2. By Industry 3. By Contracts wherein must be considered 1. The need we have of the thing sold. 2. The use Three degrees of a just price 1. Pium. 2. Moderatum 3. Rigidum 2. In just using wherein are rules 1. Concerning our selves 1. For preserving our estate 2. For laying it out 2. Concerning others giving 1. to God from whom we receive all 2. to the poor Rules for the measure and manner of giving Motives to stir us up to give to the poor Of procuring the keeping of this Commandment by others The Exposition of the Ninth Commandment CHAP. I. Page 493 The words expounded What is mean tby Non respondebis in the Original Addition 34. about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere What is meant by witnesse Four witnesses 1. God 2. The Conscience 3. Men and Angels 4. The Creatures What is meant by false what by contra against what by Proximum Neighbour The coherence and dependance of this Commandment The scope and use of it 1. In respect of God 2. Of the Church 3. Of the Common-wealth 4. Of private persons CHAP. II. Page 498 The necessity of a good name The sin forbidden in general Wherein 1. The root of it 2. The suppuration or rankling of it 〈◊〉 by false surmises and suspitions 3. The fitting of the soyl by readinesse to hear false reports 4. The watering of the soyl by busying our selves in other ones affairs CHAP. III. Page 501 The outward act of which two branches 1. False words 2. Idle and vain words Of false speaking in general this is two fold 1. In judgement 2. Out of judgement In judgement by false witnesse Of lyes in general Six persons in every judgement who may be guilty of false witnessing 1. The Judge 1. By cherishing Law suits 2. By deferring justice 3. If his judgement be 1. usurped 2. rash 3. perverse 2. The Register by making false records 3. The Accuser 1. by accusing falsly 2. upon uncertain grounds 3. by prevaricating 4. The defendant 1. by not confessing the truth 2. by appealing without cause 3. by not submitting to the sentence 5. The Witnesse 1. by not declaring all the truth when he is lawfully called 2. by not delivering the innocent though he be not called 3. by delivering the wicked by false testimony 6. The Advocate 1. by undertaking an evil cause 2. by perverting the Law Of giving false testimony in Elections CHAP. IIII. Page 507 Of false witnessing out of judgement Four things to which the tongue may do harme The branches of this kinde of false witnessing 1. Contumelious speaking 2. Taunting 3. Backbiting which is 1. By words 2. By letters 3. By deeds 4. In all these a may be false witnesse though he speak the truth CHAP. V. Page 509 Of reproof or fraternal correption the vertue opposite to flattery Of flattery which is 1. In things uncertain 2. In things certain and those either good or evil Of boasting and vaunting a mans self and its extream CHAP. VI. Page 512 Of a rash lie an officious lye a merry lye Four cases wherein a man seems to speak contrary to the truth but doth not Of Mendacium Facti the real lye by 〈◊〉 CHAP. VII Page 514 The second general branch of the sin forbidden viz. Vain speech Three ends of speech 1. Edification 2. Profit 3. Grace and delight Of the means whereby this Commandment may be kept Of suspition Rules about it 1. For the manner The Exposition of the Tenth Commandment CHAP. I. Page 521 Reasons against the dividing of this Commandment into two The dependance of it The scope and end of it CHAP. II. Page 523 The thing prohibited Concupiscence which is two fold 1. Arising from our selves 2. From the spirit of God The first is either 1. from nature or 2. from corruption of nature Corrupt desires of two sorts 1. vain and foolish 2. hurtful or noisome The danger of being given up to a mans own lusts CHAP. III. Page 525 How a man comes to be given up to his own desires Thoughts of two sorts 1. Ascending from our own hearts 2. Injected by the Devil The manner how we come to be infected Six degrees in sin 1. The receiving of the seed 2. The retaining of it 3. The conception 4. The forming of the parts 5. The quickning 6. The travel or birth CHAP. IV. Page 528 The wayes whereby a man is tempted of his own lust 1. There is a bait 2. A hook The same wayes used by the Devil and the World The affirmative part of this precept Renewing the heart and minde The necessity of this Renovation The meanes of Renovation A Table of the Supplements or Additions Wherein the sence of the Author is cleered in some places where it was obscure or doubtful and some things are handled more fully which were omitted or but briefly touched c. Introduct CHAP. XIII 1. Concerning points cleer and controverted p 52 2. Of peoples submitting to the judgement of the Church p 55 3. Of the Churches power to interpret the Scriptures p 57 CHAP. XIV 4. That the Moral Law is an essential part of the Gospel or second Covenant p 58 CHAP. XVII 5. About mans ability to keep the Law of Christ by his Grace p 71 Com. 1. CHAP. I. 6. That the 4 fundamental articles of all Religion are implyed in the four first Precepts p 88 CHAP. III. 7. Of the force of Church Customs p 95 CHAP. IIII. 8. About the distinction of inward and outward worship p 100 CHAP. VII 9. Concerning the evidence of faith and freedom of assent p 111 10. Concerning the nature of Faith p 115 CHAP. VIII 11. Of the seat of faith p 121 Com. 2. CHAP. I. 12. That the making of Images was absolutely forbidden the Jews and in that respect that the precept was partly positive and reached onely to them p 193 13. Whether all voluntary and free worship be forbidden under the name of will-worship p 194 CHAP. III. 14. Of S. Chrysostomes Liturgie p 202 15. Of the second Councel of Nice p 203 CHAP. IV. 16. How preaching is a part of Gods worship p 205 17. About the Eucharist whether it may be called a Sacrifice p 207 CHAP. V. 18. Concerning customs and traditions of the Church p 210 19. Of Images for memories sake p 214 Com. 3. CHAP. I. 20. What is litterally meant by taking Gods Name in vain p 231 CHAP. IV. 21. Concerning the nature of a vow p 250 Com. 4. CHAP. II. 22 The Jewish sabbath ceremonial the Lords day unchangeable p. 263 23 Of ceremonies p. 265 CHAP. III. 24 The whole doctrine of the Sabbath and Lords day largly handled in seven conclusions p. 268 CHAP. IIII. 25 That moral reasons are sometimes given of ceremonial precepts p. 279 CHAP. IX 26 Of adorning Churches p. 299 27 Of

in the 12 and 21 Verses which was to set bounds and marks about the mountain which the Israelites were not to passe And the repeating of it must needs cause us to conceive that there is some weighty thing in it of which we are to take notice For the Scripture hath nothing vain or needlesse but as Joseph said of Pharaohs dreams that the doubling of them did shew the certainty so the doubling here shews the danger if this command be not kept And the command is to keep the Israelites within their bounds for as the first part was to make them willing and the second to make them able so because a man may be overwilling or rather curious and may run too far here he is abridged this third means to preparation sets limits and bounds to our curiosity that we passe not the marks which God hath set in knowledge of him and his will but content our selves with the knowledge of such things as are needful for us and revealed to us And here we may take notice of a foolish affection that we naturally have in hazarding necessary things by our curiosity in those that are needlesse and not onely in adventuring things necessary for those which are unnecessary but with too greedy a desire of them to break Gods Commandements So we see in the beginning Gods prohibition gave the Devil occasion to tempt Eve to be over-curious to know that she should not And afterwards a little before the Law given Moses commanded that none should reserve Manna till the morning and yet some of them itched to try conclusions and saved it so it stank And they were charged not to go forth on the Sabbath day to gather it for they should finde none yet some would needs go out but they were deceived The men of Bethshemesh would needs be prying into the Ark of the Lord but they paid for it for fifty thousand and threescore and ten of them died for their foolish curiosity And therefore in this place God commanded that on pain of death nor man nor beast should passe their bounds God prohibited the people because they had murmured not to go into Canaan yet they would needs go up to the hill too and were discomfited It was no necessary thing to go up yet go they would and here they were not it seems so hasty to hear and to know as to gaze it was not the Law they desired to know but the place and the Mount and to be idlely occupied and therefore God gave the charge three times for curiosity is an odious thing to God And we see that this very affection of curiosity reigned afterwards in the sons of Adam in moving curious questions concerning Heaven and Hell how and where they be omitting many needful things in the mean time like the Athenians that gave themselves to nothing but to tell or hear new things The Apostles must needs be asking our Saviour Lord wilt thou at this time restore the kingdom and tell us when shall these things be and what shall be the signe of thy coming and of the end of the world But as Christ answered them It is not for you to know the times and seasons which the Father hath put in his own power So here Moses Non est vestrum ascendere montem It is not for you to come near the Mount or to see what is done there it belongeth not to you This then must be our wisdom to be content with the knowledge of that which God hath revealed to us and not to be too curious in prying after those things which he hath reserved to himself Secreta Deo aperta revelata nobis filiis nostris as Moses said secret things belong to God our Lord but those things which are revealed belong to us and to our children And this is the same which the Apostle counselleth us to do to keep within the limits which the Holy Ghost hath set us Not to think of our selves more highly then we ought to think but to think soberly to be wise to sobriety This curious enquiring and searching after needlesse matters hath been the decay of learning And the Apostle saith that such curious inquisitors shall languish and be sick with foolish questions ever learning and never able to come to the knowledge of the truth Qui inventa veritate saith S. Augustine aliud quaerit 〈◊〉 invenerit He that finding the truth seeketh further shall finde a lye We have a fearful example of it in Solomon I gave my heart saith he to know wisdom and to know madnesse and folly his too great curiosity made him stray too far and by degrees to connive at most grosse idolatry Qui scrutator est divinae majestatis opprimetur a gloria they which are too inquisitive in seeking out things too high for them shall perish in their folly Therefore it is best for us to know our bars and keep our distance And thus much for the several means of Preparation CHAP. XIX The manner of delivering the Law 1. With thick clouds 2. With thunder and lightning 3. With sound of a trumpet The terrible delivering of the Law compared with the terrour of the last judgement when we must give account for the keeping of it The comparison in all the particulars The use of this THere is added also by the learned another point not a point of Preparation but a necessary observation in the delivery of the Law fit for meditation and it is gathered from the manner of the delivery of it in the before mentioned Chapter of Exodus upon which the Apostle seems to Comment For whatsoever might seem terrible to man God made it to concur with the delivery of the Law The particulars are these 1. The Lord told Moses he would come in a thick cloud 2. With thundering with lightning with the sound of a trumpet Now all these as they are fearful sights and objects so was it done purposely by God that his Law might be received with the more reverence And we see it took effect and wrought upon them For upon the quaking of the Mount and those terrible sights the people removed and stood afar off and said to Moses Speak thou with us and we will hear but let not God speak withus lest we dye Nay the sight of these things was so terrible that it wrought upon Moses himself for there we read that Moses said I exceedingly quake and fear These sights and sounds affect us not because they are past but yet the Apostles argument may affect us If the delivery of the Law was so terrible how dreadful shall the account be how it is kept And if the Law being delivered by the ministery of Angels as S. Stephen said were thus terrible how dreadful shall it be when God in the power of his Majesty shall come to require account of it Now

this by bearing 〈◊〉 witness against himself not onely by suppressing the truth in 〈◊〉 inwardly but also in daily and common talk by glorying and vaunting of that which is not in him S. Paul saith it was not expedient for him to boast and therefore lest he should be thought so to do though he spake nothing but the truth speaking of his revelations and the mysteries he heard when he was wrapt up into the third Heaven he speaks of it in the third person as of another man and lest he should fall into this sin he had one sent to buffet him that he might not be exalted above measure Our Saviour excepts not against their assertion that said He bore witnesse of himself for ordinarily it is true he that witnesseth of himself must have another witnesse but Christ being truth it self needed not any other witnesse for the truth may bear witnesse of it self but otherwise as the Wiseman advises Laudet te os alienum Let another mans mouth praise thee and not thine own lest we fall into Moabs sin and partake of the punishment threatned Jer. 48. 29 30. And as this is every where to be avoided so especially in this place when we utter the word of God The Prophet that telleth lyes is the tail of the people the most vile and abject of all others God hath no need of our lyes as Job saith what we speak from him must not 〈◊〉 〈◊〉 and nay true and false but onely 〈◊〉 The Apostle would not 〈◊〉 of any of those things which Christ had not wrought by him It is vain arrogancy in men to names 〈◊〉 they have never seen or affirm that which they do not know especially in the Ministers of Christ. And as it is a sin for a man to boast of what he hath not so also to take that fault upon himself which he is not guilty of as he that when Saul had killed himself said that he had killed him hoping for a reward So also to deny any thing of a mans self which is true 〈◊〉 be to his 〈◊〉 or dispraise S Gregory saith this is Mendax humilitas 〈◊〉 〈◊〉 a lying humility and unadvised And s. Augustine saith He that uttereth an untruth of himself out of modesty or humility though he had not sinned before yet peccator 〈◊〉 mentiendo he sins now by lying Therefore S. Hieroms rule is Ne ita caveatur arrogantia ut caveatur veritas not so to shun arrogancy as to deny the truth It s true in the 〈◊〉 a man may affirm minus de se 〈◊〉 of himself because in majore est minus the greater doth contain the lesse but otherwise where there is a necessity of answering concerning himself he must stand on the negative not to deny any truth of himself Again on the other side a man is not bound praedicare peccatum suum to 〈◊〉 his sin It was the height of impiety in them that declared their sin as Sodom yet being asked where we are bound to answer we must not deny our sin with Sarah though we are not bound alwayes to speak all the truth of our selves yet we must 〈◊〉 deny the truth or speak an untruth of our selves Having done with this actus reflexus we come to that which is false witnesse directly of which we spake something before viz. Mendacium a lye These we have already spoken of are 〈◊〉 perniciosa mendacia serpentis pernicious lyes the lyes of the Serpent whose first word was Nequaquam 〈◊〉 ye shall in no wise dye Besides these there is a lye they call Innocuum a harmlesse lye of which cometh no hurt or losse But s. Augustine saith they that say so that there is mendacium innocuum an innocent lye are not innocui innocent themselves And though men account nothing to be losse but losse of name goods life and such like yet there is no lye wherein there is not losse of truth which is more worth then all these CHAP. VI. Of a rash lye an officious lye a merry lye Four cases wherein a man seems to speak contrary to the truth but doth not Of Mendacium Facti the Real Lye by simulation NOw a lye in this sence may be two wayes 1. To speak contra quam se res habet otherwise then the thing is though he that speaks is perswaded in his minde that it is true and such an one as S. Augustine saith Non tam mendacii 〈◊〉 temeritatis accusandus est is not so much guilty of a lye as of 〈◊〉 and temerity such as the same Father saith should learn their tongues to say 〈◊〉 I know not and not like those in S. Jude to speak of things they know not 2. To speak contra quam se animus habet otherwise then a man thinks and this they divide into officiosum mendacium the Midwives lye an officious lye and 〈◊〉 the merry lye or the scorners lye mentioned in Hosea They make the Princes glad with their lyes Now for the former of these the officious lye which is for our neighbours profit S. Augustine confesses that these mendacia compensativa did somewhat trouble him As if a man lying sick his only son should dye of which if I should tell him it would kill him In this case saith he what shall I answer if he should ask me I must either say he is alive or he is dead or I cannot tell if I say he is alive or I cannot tell a lye is made if I say he is dead it kils the father so that on the one hand here is 〈◊〉 mendacium a saving lye on the other hand here is Homicida veritas a killing truth What should a man do in this case He answers When I am in this case I cannot tell what to say and yet when I am out of it me thinkes I can answer well enough For I see Saint Paul saith Nihil possumus 〈◊〉 〈◊〉 We 〈◊〉 do nothing against the truth I see David saith 〈◊〉 omnes qui 〈◊〉 mendacium Thou shalt destroy all those that speak lies I see that God is truth and I see that as Christ is the truth who is the first-begotten and onely begotten Son of God so a lye is of the Devil and that a lyer is the first-born of the Devil and I see that if I grant 〈◊〉 mendacia some lyes to be lawful I must also grant aliqua 〈◊〉 some sinnes to be lawful And further if I may lye to save a mans life or with the Priscillianists to bring another to Christian Religion then a man may commit adultery to save ones life I put the case to stand thus There is a woman so fondly enamour'd on a man that except that unlawful act be committed she would dye whether this may be 〈◊〉 adulterium or no It is certain no man in the world would defend it Therefore neither can the other salubre 〈◊〉 be

good So his conclusion is that neither for safeguard of bodily life or for the soul must a lye be spoken And this 〈◊〉 hath been generally held since by the Fathers and by the most and best of late Writers This is called the Midwives lye but improperly for I like not the racking of places of Scripture to make more faults in the Fathers and others then they were guilty of All the Midwives say is that the Hebrew women were so strong that they were delivered before the Midwife came which is likely to be true of many of them as we see there are divers such among us That they spake then may be said to be onely occultatio veritatis the concealing of some truth rather then the uttering of an untruth This kind of lye may more fitly be called Rahabs lye Who hid the Spies and yet said they were gone for in her as S. Augustine saith there was rather virtutis indoles a good disposition then 〈◊〉 virtus perfect 〈◊〉 as appeared by this act For that other which they call Jocosum a merry lye the Prophet makes it a fault to make the King merry with lyes and if a man may not speak the truth to please men as the Apostle saith much lesse may he uttera a lye to please them And though a pernicious lye be worse then this yet as S. Aug. saith it is no good argument to say this is good because the other is worse no more then it is to say because one man is worse then another therefore the other is good Therefore he condemns all three as evil and though these two last are without any great fault yet not without any sault But though we must in no case speak 〈◊〉 to the truth yet there are some cases wherein we seem to go against but do not 1. When things are spoken in parabolical and figural speeches as where in Jothams parable the trees are said to go and choose a King So when our Saviour taught by parables such speeches are not lyes nor here prohibited for what in them is propounded is not res sed figura rei not as a real truth but onely as a figure of some thing that is true This is lawful in speech as painting is lawful to represent things the better to the 〈◊〉 and thus hyperbolical speeches are lawful because neither in the intention of the speaker nor in the sense of the hearer they are contrary to the truth 2. When part of the truth is concealed but no untruth uttered As when 〈◊〉 told Abimelech that Sarah was his sister which she was according to 〈◊〉 Hebrew phrase for she was his brothers daughter but denied not that she was his wife but 〈◊〉 that so when Samuel went to anoint David King and the Elders of the City asked him what he came about he told them he came to sacrifice to the Lord which was true for that was one end of his coming though he had another end also which he concealed 3. When a question may have two sences or meanings and the answer is true in the one but not in the other a man may answer it in his own sence which is true though it be false in another sence As when Christ was asked by 〈◊〉 Whether he were a King he answered that he was and that truly viz. A spiritual King though he had no temporal kingdom which was that that Pilate meant So Jacob might truly say to his father Isaac that he was his eldest son in one sence viz. because hee bought his brothers birth-right though otherwise hee were not So our SAVIOUR expounds that prophesie of Malachy concerning Elias saying that Elias was then come meaning not Elias in his own person but one in the power and spirit of Elias 4. When the thing is changed in circumstances a man may 〈◊〉 contrary to what he said and yet not be guilty of an untruth the Angels said to Lot they would not 〈◊〉 in but would lodge in the streets s. Peter said Christ should not wash his 〈◊〉 and s. 〈◊〉 〈◊〉 to come to 〈◊〉 and yet the Angels came and lodged in Lots house Peter suffered Christ to wash his feet and S. Paul did not come yet none of them were guilty of a lye because the circumstances were changed The Angels had not come in if Lot had not importuned them S. Peter would not have had his feet washed if he had not been better informed and Paul would have gone to Corinth if Satan had not hindred him All these speeches were to be understood 〈◊〉 sic stantibus but not if there were an alteration in the circumstances 〈◊〉 often change moral actions besides that the promises of a good man in moral matters ought to be conditional In these 〈◊〉 both the elder Church and 〈◊〉 Schoolmen have resolved there is nothing against the truth Having spoken of 〈◊〉 〈◊〉 a lye in words we are now to proceed to mendacium 〈◊〉 a 〈◊〉 in our actions for as S. Augustine saith Non refert utrum quis dicto 〈◊〉 aut facto it is all one to lye in our actions and in our words For truth is nothing else but an evennesse or an equality 1. Between the thing in its nature and the imagination we have of it in our heart and if they be even then there is 〈◊〉 〈◊〉 2. Between the conceit we have in our mindes and the expression of it by our words or deeds If the tongue and heart agree then there is 〈◊〉 oris truth in our speech and if our actions agree with both then there is 〈◊〉 facti truth in our actions for that Facta deeds or facts may be signes as well as words appears by that of our Saviour when he saith that men shall be knowne by their fruits that is by the actions as fignes of what is in their hearts and by that question of the Pharisees who 〈◊〉 of him a signe that is some act to testifie his greatnesse and power as also for that as good is done to edification and hurt to give offence by words or precepts so good or evil is done by fact or example for which cause God hath taken order that both by our deeds and by our words the truth should be confirmed and that there should not be Simulatio dissimulation which is the vice we here speak of when men make shew by their actions of what they are not For if the Factum the fact or deed be not commensurate or equal to the thought and heart this is simulation Yet as we said before a man may conceal some part of the truth in words and is not bound to utter all he knows so here in his actions he is not bound to signifie or declare all his minde but that onely which without sin cannot be kept close God himself was the author of an ambushment to Joshua when he made shew of flying