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Thou shalt not beare false witnesse against thy neigh∣bour.
Let vs go on to the ninth commandement, how many parts be there of it?
Two, as of the former three, for false witnesse is forbidden, and true witnesse is commanded.
What doth God vnderstand by the name of
false witnesse?
* 1.1 All the things wherewith we may hurt our neighbour with the tongue. Howbeit, this kind it set down for an example, according to our 3. rule, because we do most of all hurt our neighbour by false witnesse.
I would haue thee recken vp all the seuerall kinds, that be contained vnder this commandement.
We will therefore deuide them into two sorts. The one, of false witnesse that is borne in iudgement. The other, that is out of iudgement, concerning the things, that we haue to doe with, in dealing with men. Touching false witnesse in iudgement, because an oath commeth between, and the matter concerneth either the life or goods of our neighbour, that wickednesse cannot be committed, but three abhominations come forth at one time together; namely false witnesse, per∣iurie, theft, or murther. For this cause God appointed * 1.2 the same punishment to the false witnesse, which he a∣gainst whom he witnessed had deserued, if he had bene truly accused. Notwithstanding we must know, that there be two kinds of false testimonies in iudgement. The one altogether false, such as was that wherewith Naboth was accused, that he had blasphemed God & * 1.3 the king. The other false onely in part, and it is called a cauill or craftie accusatiō, when something is either ta∣ken from the truth, or put to it, or changed, as they did * 1.4 that testified against Christ, affirming that he said; I cā destroy the tēple of God, & build it againe in 3. dayes. When notwithstanding his words were these; * 1.5 Destroy this temple, and in three dayes I will raise it vp againe.
* 1.6 Now we are to come to those false testimo∣nies, that are out of the place of iudgement.
There be diuerse kinds of them, but we will bring them to three. And they be these;
1 Backbiting or slandering.
2 Flatterie.
3 Lying.
* 1.7 Let vs therefore in the first place, speake of backbiting; What is backbiting or slandering?
When a man disprayseth, or mocketh his neighbour being absent, and so empaireth his name & credit. Which is a most grieuous offence, for a slande∣rer hurteth three at once.
1 Himselfe.
2 The heate: rfor he is guilty of receiuing the slan∣der, which God hath expresly forbidden.
3 Him that is mocked or slandered. Howbeit the slander least of all hurteth him, for his name onely is hurt; but the conscience of both the former is hurt, by a sinne committed against God and their neighbour.
In this rancke are to be placed, whisperers, or secret cary-tales, who indeede do much aggrauate the sinne they haue committed in receiuing the slander, when as whispering or muttering it, they giue occasiō of ma∣ny cuils, and especially, if it be amplified and enlarged of them, which most commonly falleth out. For this cause Salomon saith; * 1.8 Six things the Lord hateth, but his soule abhorreth the seuenth, namely him that sow∣eth dissention among brethren. Vnder this kind be all those things conteined, that minister occasion of euill speech: namely an euill or false suspition of our neigh∣bour, without an euident cause giuen; for it is against Christian charitie, which Paule saith is not suspitious.* 1.9
Also a rash iudging of our neighbour, which is ex∣presly forbidden by Christ.
What if he that disprayseth or reporteth ill of his neighbour, speake the truth, may that be called backbiting or slandering?
It ought: for he sinneth in a double respect. First his mind is estranged frō the affectiō of Christiā charitie, yea rather he is moued to that wickednesse, by a desire of speaking euill; or else, that he may get him∣selfe prayse, by the disprayse of another. Which thing indeed appeareth euen by this, that such backbiters passe ouer all the vertues of their neighbour, but their faults they recken vp, and not seldome enlarge them.
Secondly, he obiecteth those things against his neighbour, not with a mind to amend them, neither
doth he make report of them vnto such to whom it ap∣pertaineth to admonish them, but he muttereth and whispereth it to him, that cannot apply any remedy to the fault: yea rather he hath an ill opinion of his neigh∣bour, which doth not a litle hinder Christian charitie.
* 1.10 Let vs come to flatterie, which thou saydest was the secōd kind of false witnesse bearing, that is out of iudgement.
This vice is not so hainous as the former, for it is not so farre off from Christian charitie. Moreouer the flatterer hurteth onely two, namely himselfe, and him whom he flattereth. But the backbiter as was sayd, hurteth three at once. Howbeit, this sinne is condem∣ned of the Lord: for the flatterer fostereth the sinnes of him whom he flattereth so smoothly, and doubteth not to colour or paint them ouer with the name of ver∣tue. For this cause the Prophet saith; * 1.11 Woe vnto them, that call euill good, and good euill.
There is behind, the third kind of false wit∣nesse out of iudgement, namely lying.
* 1.12 There be diuerse kinds of this sinne: for some lyes proceede from couetousnesse, and they be the most hainous, because they most hurt our neigh∣bour. Others be of infirmitie and feare, such as was the lye of Abrahā, saying that Sarah was his sister. * 1.13 Others be of lightnesse for pleasures sake, which notwithstan∣ding be sinnes, for Christ saith; that whatsoeuer idle word men shall speake, they shall giue accounts of it in * 1.14 the day of iudgement.
There be some other lyes vnder a colour of loue, & are called officious lyes, when a man by them thin∣keth to do his neighbour good. Because he so deliue∣reth him either from imminent danger, or from losse, or reproche; or else when any lyeth for his owne pro∣fit, that he may turne such discōmodities from himself. These be the chiefe kind of lyes, vnder the which also counterfeiting & dissimulation is comprehended, whē a man faineth that, that is not, as also cloaking and dis∣guising, when a man hideth that that is indeede, to the
end the conttary may appeare or seeme to be.
Whether thinkest thou all those kinds of lyes to be sinfull and euill?
I thinke they be. For the Scripture cōdemneth all lying, and warneth vs to be true in all things.
Is it not therefore lawfull sometimes to hide the truth?
Is is not onely lawfull, but also many times expedient, in respect both of the common and priuate profite of our neighbours. Yet with this condition, that we be not bound by oath before the Magistrate to de∣clare it. For otherwise, it should not be lawfull for vs to conceale the truth: except the question were of the peace of the Church, or the safety of our brethren. For Christian charitie requireth, that we should suffer any thing, rather then bring danger to any brother, much more to the whole Church.
As for example, if a man were held prisoner of ene∣mies, he ought rather to suffer all kinds of torments, then to declare any thing, that might be to the hurt of his countrey, or of his neighbour.
The conclusion is, that thou thinkest it law∣full, yea sometime expedient, to conceale the truth, but that it is not lawfull to lye vpō any occasion, no not for our owne safetie, or the safetie of our neighbour.
I thinke so. For, the glorie of God, that abhor∣reth lyes, ought to be preferred before our owne life, & the loue of our neighbour. Moreouer, the rule of cha∣ritie requireth it not, that we should by a lye, hide the sinne of our neighbour, which by the commandement of God is to be punished.
Now I see that there is no lye, that is not e∣uill. But thinkest thou not, that it is to be accounted a∣mongst the least sinnes?
The often vse of it, causeth that we thinke it light, but the Scripture iudgeth farre otherwise; for it saith: * 1.15 O Lord, thou shalt destroy them that speake lyes. In another place also, reckening vp the sinnes that hinder the saluation of men, it doth by name make
mention of this, & numbreth it with murthers, whore∣domes, and other hainous offences: for Iohn saith; * 1.16 The fearefull, and vnbeleeuing, & murtherers, and whore∣mongers and sorcerers, and idolaters, & all lyers, shall haue their part in the lake, which burneth with fire and brimstone, which is the second death. Neither doth it that without cause, for it directly fighteth with the na∣ture of God, which is the truth; contrariwise it agreeth with the deuill that is the father of lying. But there is no sinne whereunto we do more encline, euen frō our birth. Which indeede doth sufficiently shew, that by o∣riginall sinne we haue put off the image of God, and haue put on the image of the deuill, as it hath bin de∣clared before, namely in the Chapter of man.
Enough hath bene spoken concerning the former part of this commandement, that is of the pro∣hibition; it followeth therefore, that we come to the o∣ther, that is to that that is commanded.
In it is commanded, that we helpe our neigh∣bours with our testimonie, if at any time neede shall so require, both publikely in the place of iudgement, and priuatly without that place. Moreouer, that to our power we defend the good name of our neighbour, that we put far away the slander raised vp agaist him, at least witnesse by our sower countenance, that we be not pleased with such speeches. For Salomon faith; As the Northwind driueth away the raine, so doth an an∣gry * 1.17 countenance the slandring tongue.
Last of all, that in all things we pleasure our neigh∣bour, if he shall stand in neede of our counsell. To comfort him in his troubles. If at any time he go astray, patiently, and by the rule of loue to admonish him, that he may be brought againe into the right way. These be the chiefe points, wherein our neighbour may be hol∣pen of vs by our speech, according to the meaning of this commandement.
I haue nothing further to aske concerning the exposition of it. Notwithstanding before we come to the tenth commandement, wherein the inward lust
or concupiscence of the mind is forbidden, I would vn∣derstand of thee, to what commandement the forbid∣ding of drunkennesse and enuy is to be referred: which are two most common sinnes.
There be some sinnes which for the diuerse respect of the effectes, may be referred to the forbid∣ding of diuerse commandemēts. Of which sort it is cer∣taine they be, which thou hast euen now mentioned. For, we may referre drunkennesse to the prohibition * 1.18 contained in the second, third, and fourth commande∣ments of this later Table. For it bringeth forth braw∣lings, which sometimes murthers and slaughters do follow. Moreouer although drunkards abstaine from the slaughter of others, yet are they guiltie of the mur∣ther they commit against themselues, according to our prouerbe; Gluttonie slayeth more then the sword. Fur∣thermore, it stirreth vp men to lust. It also bringeth them to pouertie, which theft followeth. Adde hereun∣to, that whosoeuer wasteth the gifts of God so intem∣perately, with the want wherof many be oppressed, are in that respect holden guiltie of theft.
Last of all, when they are heat with wine, the tongue by and by is set at libertie, and vnbrideledly, by slande∣ring & backbiting shamefully defameth the good name of our neighbour.
Thou hast indeed reckened vp many sins, that spring frō the abuse of a most excellēt creature of God.
But by that it appeareth, how great the cor∣ruption of man is. For he is not onely an enemy vnto God, but also to himselfe, for as much as he abuseth to his owne destruction, the gifts that God hath giuen him to his profite and delight. As for example: God hath giuen vs wine to be nourishment, but man tur∣neth it vnto poyson: God hath giuen it to reioyse our heart, but man changeth it vnto heauinesse: God hath giuen it to preserue the health of the bodie, but man altereth it to the sickenesse of body and soule. To conclude, that which is the greatest thing of all, by it man wittingly and willingly transformeth himselfe in∣to
a bruite beast, when as he spoileth himselfe of rea∣son, by the which he differeth from them.
Thou saist true, but I see not what it is, by the which men be allured to that sinne. For neither glory, nor profit, nor pleasure can be sought by it. For, what pleasure is it if a man drinke, not being a thirst?
No greater then it should be, if a man after dainty cheare, did presently eate. But therein the ve∣rie bruite beasts go beyond them in moderation. For, a man shall not see any of them endure to drinke more then is necessarie.
Hitherto inough of drunkennesse, now let vs speake somewhat concerning enuie.
* 1.19 It may bee referred to two commaunde∣ments. Namely to the second of this later Table, and also vnto this fift. For, seeing hatred is the perpetuall companion of it, it compelleth men verie oftentimes to murther, which is sufficiently proued by the ex∣ample * 1.20 of Cain.
Thou iudgest rightly. For, by enuie Cain was stirred vp to kill his brother, because his sacrifice was not accepted of God, but Abels. Let vs now see how enuie may be referred to this commandent.
Because by it wee are mooued to poure out manifold slanders and backbitings against our neigh∣bour, no lesse then by hatred that continually ac∣companieth it. But this sinne is most lothsome vnto God, as that which proceedeth of pride, and is con∣trarie to Christian charitie, whereof Paul saieth; * 1.21 cha∣ritie enuieth not.
The exposi∣tion of the first part.
Deut. 19. 19
1. King. 21. 13.
Mat. 26. 61
Iohn. 2. 19.
Of false wit∣nesse, out of iudgement.
Backbiting.
Prou. 6. 16.
1. Cor. 13. 5.
Flatterie.
Isay. 5. 20.
Lying, three kinds of it.
Gen. 12. 13 & 20. 2.
Mat. 12. 36
Psal. 5. 6.
Apoc. 21. 8.
Pro. 25. 23.
Against drū∣kennesse.
Of enuie.
Gen. 4. 8.
1. Cor. 13. 4.