QUEST. CXLIII. What is the ninth Commandment?
ANSW. The ninth Commandment is, [Thou shalt not bear false witness against thy neighbour.]
QUEST. CXLIV. What are the duties required in the ninth Commandment?
ANSW. The duties required in the ninth Commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbour as well as our own. Appearing, and standing for, and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbours; loving, desiring, and rejoicing in their good name, sorrowing for, and covering of their infirmities; freely acknowledging their gifts and graces; defending their innocency; a ready receiving of a good report, and unwillingness to admit an evil report concerning them, discouraging tale-bearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth, keeping of lawful promises, studying and practising of whatsoever things are true, honest, lovely, and of good report.
QUEST. CXLV. What are the sins forbidden in the ninth Commandment?
ANSW. The sins forbidden in the ninth Commandment, are, all prejudicing the truth, and the good name of our neighbours as well as our own, especially in public judicature, giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, out-facing and over-bearing the truth, passing unjust sentence, calling evil good, and good evil, rewarding the wicked according to the work of the righteous; and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of truth or justice, speaking untruth, lying, slandering, back-biting, detracting, tale-bearing, whispering, scoffing, reviling, rash, harsh, and partial, censuring, misconstruing intentions, words, and actions, flattering, vain-glorious boasting, thinking or speaking too highly or too meanly of ourselves or others, denying the gifts and graces of God, aggravating smaller faults, hiding, excusing, or extenuating of sins when called to a free confession, unnecessary discovering of infirmities, raising false rumours, receiving and countenancing evil reports, and stopping our ears against just defence, evil suspicion, envying or grieving at the deserved credit of any, endeavouring or desiring to impair it, rejoicing in their disgrace and infamy, scornful contempt, fond admiration, breach of lawful promises, neglecting such things as are of good report, and practising or not avoiding ourselves or not hindering, what we can in others, such things as procure an ill name.
In this Commandment we are to consider,
I. What are the duties required? These are,
1. Our endeavouring to promote truth in all we say or do; and that, as to what either concerns ourselves, or others. As to what concerns ourselves, we are to fence against every thing that savours of deceit or hypocrisy; and, in our whole conversation, endeavour to be what we pretend to be; or to speak nothing but what we know, or believe to be true, upon good evidence, the contrary whereunto is lying. As to what concerns others, we must not neglect to reprove sin in them, how much soever our worldly interest may lie at stake. Thus Azariah reproved Uzziah, 2 Chron. xxvi. 18. and Elijah, Ahab; though this could not but be an hazardous attempt in each of them. Moreover, we must endeavour to undeceive others, who are mistaken; especially if the error, they are liable to, be of such a nature, that it endangers the loss of their salvation. We are also to vindicate those who are reproached by others, to the utmost of our power, according as the cause will admit of it.
2. This Commandment obliges us, to endeavour to promote our own, and our neighbour’s good name.
(1.) Our own good name; which consists, not in our having the applause of the world, but in our deserving the just esteem thereof, and in our being loved and valued for our usefulness to mankind in general. And this esteem is not to be gained by commending ourselves, or doing any thing, but what we engage in with a good conscience, and the fear of God. And in order hereto, we must, take heed that we do not contract an intimacy with those, whose conversation is a reproach to the gospel, Prov. xxviii. 7. Also we must render good for evil, and not give occasion to those, who watch for our halting, to insult us as to any thing, besides unavoidable infirmities, 1 Pet. ii. 12. Phil. iv. 8.
This degree of honour in the world, we ought first to endeavour to gain, especially so far as it is necessary to our honouring God, and being useful to others. And then we must be careful to maintain our good name; forasmuch as the loss thereof, especially, in those who have made a public profession of religion, will reflect dishonour on the ways of God, from whence his enemies will take occasion to blaspheme, 2 Sam. xii. 14. But if all our endeavours to maintain our character and reputation are to no purpose; being, nevertheless, followed with reproach as well as hatred and malice, from an unjust and censorious world; let us look to it, that if we suffer reproach, it be wrongfully; not as evil doers, but for keeping a good conscience in the sight of God; which may be a means to make those that reproach us, ashamed, 1 Pet. iii. 16. Moreover, let us count the reproach of Christ, that is, for his sake, a glory, chap. iv. 14. Acts v. 41. Again, let us always value their good opinion most, who are Christ’s best friends; and expect little else but ill treatment from his enemies; and then we shall be less disappointed, when we are exposed to it. And let us not decline any thing that is our duty, in which the honour of God, and the welfare of his people, is concerned, for fear of reproach; but in this case, leave our good name in Christ’s hand; whose providence is concerned, for, and takes care of, the honour, as well as the wealth and outward estate of his people.
(2.) We are to endeavour to maintain the good name of others; and in order thereto, we must render to them those marks of respect and honour, which their character, and advancement in gifts, or grace, calls for; yet without being guilty of servile flattery or dissimulation. And if they are in danger of doing any thing that may forfeit their good name, we are carefully to reprove them, while we have a due regard to any good thing that is in them, towards the Lord their God; and, in maintaining their good name, we are to conceal their faults, when we may do it without betraying the interest of Christ; and especially when the honour of God, and their good, is, by this means, better promoted, than by divulging them, 1 Pet. iv. 8. Prov. xvii. 9.
However, this is not without some exceptions; and therefore it may be observed, that we are not to conceal the crimes committed by others.
[1.] If private admonition for scandalous sins committed, prove ineffectual, and the discovering them to others may make the offender ashamed, and promote his reformation; then we are not to conceal his crimes, though the divulging them may lessen the esteem which others have of him, since it is better for him to be ashamed before men, than perish in his hypocrisy, Matt. xviii. 16, 17.
[2.] If the crime committed be such, that shame, and the loss of his good name, be a just punishment due to it, we are not to conceal it, thereby to stop the course of justice.
[3.] When the honour and good name of an innocent person cannot be maintained, unless by divulging the crimes of the guilty, he that, in this case, has forfeited his good name, ought to lose it, rather than he that has not.
We shall close this head by considering what reason we have to endeavour to maintain the good name of others. To take away our neighbour’s good name, is to take away one of the most valuable privileges he is possessed of, the loss whereof may be inexpressibly detrimental to him. And sometimes it may affect his secular interest; so that hereby we may be said to take away his wealth and outward estate, and prevent his usefulness in that station of life in which providence has fixed him. Accordingly we are to express a due concern for the honour and reputation of others as well as ourselves. Thus concerning the duties required in this Commandment.
II. We proceed to consider the sins forbidden therein; which are contained in that general expression bearing false witness: This may either respect ourselves or others. A person may be said to bear false witness against himself; and that either in thinking too highly or meanly of himself; in the former respect we value ourselves, or our supposed attainments, either in gifts or graces, too much, in which we are, for the most part, mistaken, and pass a wrong judgment on them, and are ready to say, with the church at Laodicea, I am rich and increased with goods, and have need of nothing; and know not that we are wretched, and miserable, and poor, and blind, and naked, Rev. iii. 17. These, on the one hand, mistake the common gifts of the Spirit, for grace, and conclude themselves to be something, when they are nothing: And, on the other hand, many conclude, that they have no grace, and rank themselves among hypocrites and unbelievers, when their hearts are right with God, and they have had large experience of the powerful influences of his Spirit, but are not sensible thereof. Thus Christ says to the church in Smyrna, I know thy poverty; but thou art rich, chap. ii. 9. In these respects persons may be said to bear false witness against themselves.
But that which is principally forbidden in this Commandment, is, a person’s bearing false witness against his neighbour; and that when he either endeavours to deceive, or do him prejudice, as to his reputation in the world; the one is called lying, the other back-biting or slandering. As to the former of these, when we speak that which is contrary to what we know to be truth, with a design to deceive, this is what we call telling a lye; and when we act that which is contrary to truth, it may be deemed a practical lye; both of which are very great sins.
1. A person is guilty of lying, when he speaks that which is contrary to truth, with a design to deceive: This the old prophet at Bethel did, to the prophet of the Lord; upon which occasion it is said, that he lyed unto him, 1 Kings xiii. 18. That this may be farther considered, let it be observed, that it is not barely a speaking what is contrary to truth; for that a person may do, and be guiltless; as,
[1.] When there is some circumstance that discovers him to speak ironically; and therefore he does not appear to have a design to deceive those, to whom he addresses his discourse. Thus when the prophet Micaiah said to Ahab, Go and prosper, for the Lord shall deliver it, viz. Ramoth-Gilead, into the hands of the kings, chap. xxii. 15. it is plain that he spake the language of the false prophets, and that Ahab understood him in this sense, or suspected that he spake ironically; and therefore says, How many times shall I adjure thee, that thou tell me nothing but that which is true? ver. 16. Upon which, the prophet tells him, without an irony, though in a metaphorical way, which Ahab easily understood; I saw all Israel scattered upon the hills, as sheep that have not a shepherd: And the Lord said, These have no master, let them return every man to his house in peace, ver. 17. which was an intimation, that, if he went up to Ramoth-Gilead, he should fall in battle: Upon which occasion Ahab says to Jehoshaphat, Did I not tell thee, that he would prophesy no good concerning me, but evil, ver. 18. by which it appears, that the prophet did not deceive him, notwithstanding the mode of speaking, which he at first made use of, without considering it as an irony, seemed to intimate as much.
[2.] A person may speak that which is contrary to truth, being imposed on himself, without any design to deceive another. This cannot, indeed, according to the description before given, be properly called a lie: However, he may sin by asserting too positively, that which he thinks to be true from probable circumstances, or uncertain information; especially if what he reports, carries in it that which is matter of scandal, or censure. This was the case of Job’s friends, who did not tell a lie against their own consciences: Nevertheless, they were too peremptory in charging him with hypocrisy, without sufficient ground; therefore God imputes folly to them, in that they had not spoken of him the thing which was right, Job xlii. 8.
Here it may be enquired, whether a person, who designs not to deceive, nor speaks contrary to the dictates of his own conscience; yet if he promises to do a thing, and does it not, is guilty of lying? To which it may be replied,
1st, That if a person promises to do a thing, which, at the same time he really designs, and afterwards uses all the endeavours he could, to fulfil his promise, and something unforeseen happens, in the course of providence, which prevents the execution thereof, he cannot, properly speaking, be said to be guilty of a lie; though we ought not to promise any thing but upon this supposition, that God enables us to perform it.
2dly, If a person intends to do a thing, and, accordingly, promises to do it, but afterwards sees some justifiable reason to alter his mind, he is not guilty of a lie; since all creatures are supposed to be mutable. Thus the angels told Lot, that they would abide in the street all night; but afterwards, upon his intreaty, they went into the house with him, Gen. xix. 2,
3. And our Saviour, when he walked with his disciples to Emmaus, made as though he would have gone farther: But they constrained him, saying, abide with us; and he went in to tarry with them, Luke xxiv. 28, 29. But, notwithstanding this if a person promises to do any thing that is of advantage to another, as the paying a just debt, &c. it is not a sufficient excuse, to clear him from the guilt of sin, if he pretends that he has altered his mind, supposing that it is in his power to fulfil it: For this is, indeed, a breach of the eighth Commandment, and in some respects, it will appear to him, to be a violation of this.
That we may more particularly speak concerning the sin of lying which multitudes are chargeable with, let it be observed, that there are three sorts of lies,
1st, When a person speaks that which is contrary to truth, and the dictates of his own conscience, with a design to cover a fault or excuse himself or others: This we generally call an officious lie[6].
2dly, When a person speaks that which is contrary to the known truth, in a jesting way; and embellishes his discourse with his own fictions, designing hereby to impose on others: This they are guilty of, who invent false news, or tell stories for truth, which they know to be false. This is to lie in a jesting, ludicrous manner[7].
3dly, There is a pernicious lie, viz. when a person raises and spreads a false report with a design to do injury to another; which is a complicated crime, and the worst sort of lying[8].
Here there are two or three enquiries which it may not be improper to take notice of;
(1.) Whether the midwives were guilty of an officious lie, when they told Pharaoh, in Exod. i. 19. that the Hebrew women were delivered of their children ere they came in unto them; concerning whom it is said, in the following verse, that God dealt well with the midwives for this report, which carries in it the appearance of a lie.
Answ. To this it may be replied,
[1.] That they seem not to have been guilty of a lie; for it is not improbable, that God in mercy to the Hebrew women, and their children, might give them uncommon strength; so that they might be delivered without the midwives assistance: Or,
[2.] If this was not the case of all the Hebrew women, but only of some, or many of them, the midwives report contains only a concealing part of the truth, while they related in other respects, that which was matter of fact. Now a person is not guilty of telling a lie, who does not discover all that he knows. There is a vast difference between concealing a part of the truth, and telling that which is directly false. No one is obliged to tell all he knows, to one, who, he is sure, will make a bad use of it. This seems to be the case of the midwives; and therefore their action was justifiable, and commended by God, they being not guilty, properly speaking, of an officious lye.
(2.) Another enquiry is, what judgment we must pass concerning the actions of Rahab, the harlot, who invented an officious lye, to save the spies from those who pursued them, in Josh. ii. 4, 5. it is said, she took the two men and hid them; and, at the same time, pretended, so those who were sent to enquire of her concerning them, that she wist not whence they were; but that they went out of the city about the time of the shutting of the gate; though whither they went she knew not. The main difficulty we have to account for, is what the apostle says, in which he seems to commend this action, in Heb. xi. 31. By faith Rahab perished not with them that believed not, when she had received the spies with peace.
Answ. To which it may be replied, that the apostle says, indeed, that she received the spies with peace, that is, she protected, and did not betray them into the hand of their enemies: But this act of faith does not relate directly to the lie that she invented to conceal them; for, doubtless, she would have been more clear from the guilt of sin, had she refused to give the messengers any answer relating to them, and so had given them leave to search for them, and left the event hereof to providence. This, indeed, was a very difficult duty; for it might have endangered her life; and her choosing to secure them and herself, by inventing this lie, brought with it a degree of guilt, and was an instance of the weakness of her faith in this respect.
But, on the other hand, that faith which the apostle commends in her, respects some other circumstances attending this action; and, accordingly, it is not said, that by faith she made the report to the messengers concerning the spies; but she received them with peace: And there are several things in which her faith was very remarkable, as,
[1.] That she was confident that the Lord would give them the land, which they were contending for, Josh. ii. 9.
[2.] In that she makes a just inference relating to this matter, from the wonders that God had wrought for them in the red sea, ver. 10. And,
[3.] In that noble confession which she makes, that the Lord their God, is God in heaven above, and the earth beneath, ver. 11.
[4.] Her faith appears, in that she put herself under their protection, and desired to take her lot with them; which was done at the hazard of her own life; which she might have saved, and probably, have received a reward, had she betrayed them. This, I conceive to be a better vindication of Rahab’s conduct, than that which is alleged, by some who suppose, that by entering into confederacy with the spies, she put herself into a state of war with her own country-men, and so was not obliged to speak truth to the men of Jericho; since this would have many ill consequences attending it, and give too much countenance to persons deceiving others, under pretence of being in a state of war with them. And, as to what the Papists say in her vindication, that a good design will justify a bad action; that it is not true in fact; and therefore not to be applied to her case.
(3.) It might be farther enquired, what judgment ought we to pass on the method that Jacob took to obtain the blessing, when he told his father, I am Esau, thy first-born; I have done according as thou badest me, Gen. xxvii. 19. whether he was guilty of a lie herein?
Answ. There is not the least doubt but that he was. Some, indeed, endeavour to excuse him, by alleging, that he had, before this, bought the birth-right of Esau; and, upon this account he calls himself Isaac’s first-born. But this will not clear him from the guilt of a lye; since it was an equivocation, and spoken with a design to deceive. Others own it to have been a lye; but extenuate it, from the consideration of God’s having designed the blessing for him before he was born, chap. xxv. 31. But these do not at all mend the matter: For, though God may permit, or over-rule the sinful actions of men to bring about his own purpose; yet this does not, in the least, extenuate their sin.
That which may therefore be observed, with reference to this action of his, and the consequence thereof, is, that good men are sometimes liable to sinful infirmities, as Jacob was; who, was followed with many sore rebukes of providence, which made the remaining part of his life very uneasy.
1st, In his living in exile twenty years, with Laban, an hard master, and an unjust and unnatural father-in-law.
2dly, In the great distress that befel him in his return; occasioned first by Laban’s pursuit of him, and then by the tidings that he received of his brother Esau’s coming out to meet him; (being prompted hereto by revenge which he had long harboured in his breast) with four hundred men, from whom he expected nothing less than the destruction of himself, and his whole family.
3dly, He did not obtain deliverance from the hand of God without great wrestling, chap. xxxii. 24-25. and this attended with weeping, as well as making supplication, Hos. xii. 4. and, though he prevailed, and so obtained the blessing, and therewith forgiveness of his sin; yet God so ordered it, that he should carry the mark thereof upon him, as long as he lived, by touching the hollow of his thigh, which occasioned an incurable lameness.
(4.) Another enquiry is, whether the prophet Elijah did not tell a lie to the Syrian host, who were before Dothan, in quest of him, when he said, in 2 Kings vi. 19. This is not the way, neither is this the city: Follow me, and I will bring you to the man you seek. But he led them to Samaria?
Answ. If what he says to them be duly considered, it will appear not to be a lie; for he told them nothing but what proved true, according to the import of his words; for,
1st, He does not say, I am not the man ye seek, which would have been a lie; neither does he say, the man is not here: but he tells them, I will lead you to the place where ye shall find him, or have him discovered and presented before you.
2dly, When he says, This is not the way; neither is this the city; he does not say, this is not the way to Dothan; neither is this the city so called; for then they would have been able to have convicted him of a lie; for they knew that they were at Dothan before they were struck with blindness: But the plain meaning of his words is, that this is not your way to find him; since the men of this city will not deliver him to you; but I will lead you to the place where you shall see him; and so he led them to Samaria, upon which their eyes were opened, and they saw him: So that this was not a lie. And the reason of his management was, that the king of Israel, and the Syrian host, might be convinced, that they were poor creatures in God’s hand, and that he could easily turn their counsels into foolishness, and cause their attempts to miscarry with shame, as well as disappointment.
(5.) It may be farther enquired, whether the apostle Paul was guilty of a lie; when, being charged, in Acts xxiii. 4, 5. with reviling God’s high priest, he says, I wist not that he was the high priest? How was it possible that he should entertain any doubt concerning his being the high priest; which none, who were present, could, in the least, question?
Answ. We may suppose, that the apostle, when he says, I wist not that he was the high priest, intends nothing else, but I do not own him to be the high priest, as you call him; for he is not an high priest of God’s appointing or approving; which, had he been, he would have acted more becoming that character; and then I should have had no occasion to have told him, God shall smite thee, thou whited wall; for that would have been a reviling him; since I know that scripture very well, that says, Thou shalt not speak evil of the ruler of thy people; therefore he intimates, that, though he was an high priest of man’s making, he was not one of God’s approving; and accordingly he was to be treated with contempt, instead of that regard which was formerly paid to the high priests, when they were better men, and acted more agreeable to their character. No one, that deserves to be called God’s high priest, would have ordered a prisoner, who came to be tried for his life, instead of making his defence, to be smitten on the mouth.
But, suppose we render the words agreeably to our translation, I did not understand that he was the high priest, he may be vindicated from the charge of telling a lie, if we consider,
1st, That this was a confused assembly, and not a regular court of judicature, in which the judge, or chief magistrate, is known to all, by the place in which he sits, or the part he acts in trying causes.
2dly, The high priest, in courts of judicature, was not known by any robe or distinct habit that he wore, as judges now are; for he never wore any other but his common garments, which were the same that other people wore, except when he ministered in offering gifts and sacrifices in the temple. Therefore the apostle could not know him by any distinct garment that he wore.
3dly, Through the corruption of the times, the high priest was changed almost every year, according to the will of the chief governor, who advanced his own friends to that dignity, and oftentimes sold it for money; it is therefore probable, that Ananias had not been long high-priest; and Paul was now a stranger at Jerusalem, and so might not know that he was high priest. Thus, if we take the words in this sense, in which they are commonly understood, the apostle may be sufficiently vindicated from the charge of telling a lie.
(6.) It may be farther enquired, what judgment we may pass concerning David’s pretence, when he came to Abimelech, in 1 Sam. xxi. 2. that the king commanded him a business, which no one was to know any thing of; and that he had appointed his servants to such and such a place; and also of his feigning himself mad, before the king of Gath, ver. 13. which dissimulation can be reckoned no other than a practical lie.
Answ. In both these instances he must be allowed to have sinned, and therefore not proposed as a pattern to us; and all that can be inferred from it is, that there is a great deal of the corruption of nature remaining in the best of God’s people. What he told Abimelech was certainly a lye; and all that he expected to gain by it, was only a supply of his present necessities; the consequence whereof was, the poor man’s losing his life, together with all the priests’, except Abiathar, by Saul’s inhumanity. And David seems to be truly sensible of this sin, as appears from Psal. xxxiv. which, as is intimated in the title thereof, was penned on this occasion; in which he arms others against it, in ver. 13. Keep thy tongue from evil, and thy lips from speaking guile: And in ver. 18. he seems to relate his own experience, when he says, The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit.
As to his behaviour before the king of Gath, which was a visible lie, discovered in his actions; it can, by no means, be excused from being a breach of this Commandment. It is, indeed, alleged by some, to extenuate his fault; that he was afraid that his having killed Goliah, would have induced Achish to take away his life; as appears from what is said in ver. 11, 12. Nevertheless, it may be considered as an aggravation of his sin,
[1.] That his fear seems to have been altogether groundless; for, why should he suppose that the king of Gath would break through all the laws of arms and honour, since Goliah had been killed in a fair duel, the challenge having first been given by himself? why then should David fear that he would kill him for that, more than any other hostilities committed in war? Besides, it is plain from what Achish says, in ver. 15. Have I need of mad-men, that ye have brought this fellow to play the mad-man in my presence? should this fellow come into mine house? that the king of Gath was so far from designing to revenge Goliah’s death on him, that he intended to employ him in his service, and take him into his house; but this mean action of his made him despised by all; for it seems probable, by Achish’s saying, Have ye brought this fellow to play the mad-man? that he perc