An exposition of the morall lavv, or Ten Commandements of almightie God set dovvne by vvay of exercitations, wherein is contained an explanation of diverse questions and positions for the right understanding thereof, together with an explication of these scriptures which depend upon, or belong unto every one of the commandements, all which are cleared out of the originall languages, the customes of the Iewes, and the distinctions of the schoolemen / by Iohn Weemse ...

EXERCITAT. III. Against equivocation. Commandement. IX.

Psal. 15.2. Hee that speaketh the truth in his heart.

WHen a man that is called in question answereth by equivocation, then it is a breach of this Com∣mandement in judgement.

There are two sorts of equivocation, the first is called Logicall, the second is, when men equivocate by men∣tall reservation.

Logicall equivocation is this, when a speech doth carry a double sense, or may be construed two wayes: Exam∣ple, The head of the butler shall be lift up, and the head of the baker shall be lift up, Gen. 40. to lift up here is a logi∣call equivocation, for sometimes it signifieth to exalt a man to honour, as the butler was; and sometimes to hang up a man, as the baker was. So, Let the dead bury their dead, Luc. 9.60. this is a logicall equivocation in speech, that is, let them who are spiritually dead bury those who are naturally dead. So Matt. 7.1. Iudge not, that yee be not judged, this word judging is taken two wayes. The first is Iudicium libertatis, the second is Iudi∣cium potestatis.

Logicall equivocation is lawfull, when it is used to convince senslesse sinners, who will not beleeve the truth when it is plainly told them. Example: Ezek. 12.13. The Lord threatned that hee would bring Zede∣kiah king of Iudah into the land of Chaldea, and that he should die there, and yet never see it. Why doth the

Lord set downe this speech so mystically unto him? be∣cause this perfidious king would not beleeve the truth when it was plainly told him, hee died in Babel and yet hee never saw it, because his eyes were picked out at Riblah.

Example 2. 2. King. 8.10. And Elisha said unto Ha∣sael, goe and say unto him, thou maist certainly recover, how∣beit the Lord hath shewed mee thou shalt certainly die: this is a logicall equivocation, first in pointing, and then in the words. In pointing leh emur lo chaje tohje, here is a double reading, the marginall, and the text reading: the marginall reading thus, Say unto him, thou maist certain∣ly recover, albeit the Lord hath shewed mee that he shall surely die. The new translation followeth this reading: the text reading is thus, Goe tell him hee shall not live, be∣cause the Lord hath shewed me he shall certainly dye. In the first reading it is set downe indefinitely, he may live or not live, because the disease was not deadly: but in the second reading it is set downe definitely, because the Lord said he should die. The Hebrewes observe, that when a negative is set downe before two verbes com∣ming from the same root, then commonly it denyeth doubtfully, as when the serpent said to Eva non morien∣do morieru; perhaps ye may die, and perhaps ye may not die, Gen. 3. but when the note of denyall is set betwixt the two verbes, then it certainly denyeth, as moriendo non morieris Ye shall not dye at all; the note was set before both the verbes in Satans speech, and therefore it is but doubtfully denyed. The text againe may be read two wayes, because of the accent, maccaph, which some∣times is euphonicus accentus, and sometimes syntacticus; if it be euphonicus accentus, then it is read this wayes without distinction (for euphonia is not a note of distin∣ction) Abi dic ei, non vivendo vives, as though there were not an accent here, but if maccaph be syntacticus

accentus, then it is read with a distinction thus, Abi dic, non vivendo vives, here the rest is placed after dic, and Iunius followeth this reading.

This is also an example of logicall equivocation in speech, Goe tell him he may live, although the Lord said hee should die; if ye respect his sicknesse, hee might live, for it was not deadly, yet the Lord said hee should die, respe∣cting that which Hazael should doe unto him, for he did did cast a wet cloath upon him, and smothered him. Why the Lord set downe this speech so doubtfully? because faithlesse Benhadad would not beleeve the truth when it was plainly told him.

Another example of logicall equivocation is this, I will joyne thee in affinity this day with one of the two. 1. Sam. 18.21. which carryeth a double sense, either I will give the one of them this present day, or that day, that is, when thou bringest mee an hundreth foreskins of the Philistins.

Logicall equivocation is not lawfull when it tendeth to deceive men: Gen. 3.5. Ye shall be as gods, knowing good and evill; this caryeth a double sense, first to know evill by contemplation; Secondly by wofull experience; we know a fever in the first sense before ever wee feele it, but in the second sense wee know it when wee feele it burning us; Act. 1. Now I know in verity, this was experimentall knowledge. In the first sense, we know the privation by the habite; and in the second sense, we know the want of the habite by the privation. Logicall equivocation is then a sin, when it serveth either to pervert religion or justice; but when the Lord useth it against wicked & senselesse sinners who will not beleeve the truth, when it is plain∣ly told them, then it is no sinne.

The second sort of equivocation is by mentall reserva∣tion, when a speech is patched up, and the one part is expressed, and the other part is reserved in the minde

of the speaker; and this is now called Iesuiticall equivo∣cation, and they say that such a proposition, mixta ex mentali & vocali est legitima; this kinde of equivocation is no wayes lawfull, for in a theologicall truth there must be an agreement betwixt the minde, the matter, and the tongue; but here there is no agreement betwixt these three, for when a Iudge demandeth of a Priest, are you a Priest? he answereth, I am not a Priest, when he know∣eth certainely in his minde that hee is a Priest, and yet his tongue saith hee is not a Priest; this is the most for∣mall lie that can be made.

To cleare this the better, wee must marke what it is simulare, and what it is dissimulare.

Simulare is to counterfeit that which is not in a man; dissimulare is to dissemble, that which hee is bound to professe, and this is done sundry wayes. First, simulare vocationem. 1. King. 13.18. as when the old Prophet fained that hee had a commission from the Lord to the young Prophet to eate at Bethel. So when Zidkiah made hornes and said, So shalt thou push the Syrians untill thou have confounded them, 1. King. 22.11. So the word Hithnabbi, impulit se ad prophetandum, is usually spoken of false Prophets, who fained that they had a calling from the Lord when they had none; So the false Pro∣phet that wore a rough gowne that hee might deceive the people. Zach. 13.4. So, dissimulare vocationem; as Peter denyed that he was one of Christs Disciples.

Secondly, simulare professionem; as Esth. 9. Many for feare became Iewes, the Seventy translate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were circumcised; so the Sichemites when they circumcised themselves that they might obtaine Dina; this was a counterfeit profession. So hypocrites when they make a shew of religion. So to dissimulate their profession as the Iewes did, who for feare of Antiochus persecution drew their prep••ce that they might not be

knowne to bee Iewes; and the Apostle meaneth of this, Art thou circumcised? draw not thy prepuce. 1. Cor. 7.18. Epiphanius calleth the instrument wherewith they drew their prepuce, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 traho.

Thirdly, to simulate or dissimulate their condition or estate; to simulate, as David before Achis did simulate and counterfeit that he was mad. 1. Sam. 31. So 2. Sam. 13. Lie downe upon thy bed, and faine thy selfe to be sicke. So Prov. 13.7. There is that maketh himselfe rich, yet hath nothing; Iesh mithgnashar; so to dissemble their condition or estate, there is that maketh himselfe poore, yet hath great riches; Mithroshash, such was the dissimu∣lation of the Gibeonites. Iosh 9.

Fourthly, to simulate or dissimulate their sexe; to simulate, as when a woman putteth upon her a mans ap∣parrell, to make men beleive that shee is a man. So to dissimulate their sexe, as when Sardanapalus put a wo∣mans apparrell upon him, and sate spinning amongst them.

When a Priest standeth before a Iudge and is exami∣ned; First, he dissembleth his vocation, for he denyeth that hee is a Priest; Secondly, hee dissembleth his pro∣fession, for hee is bound as a Christian to tell the truth, not onely in matters of faith, but also to answere to a ci∣vill truth, when it is demanded of him; and as hee dis∣sembleth, so doth hee simulate, wearing counterfeit ap∣parrell; simulating a courtier or some other laike man.

Truth is first, in the matter; then in the minde; and thirdly, in the tongue. It is first, in the matter as a sim∣ple truth, but as it is completa veritas, a full truth or fals∣hood; it is first, in our minde; for our minde composeth & divideth first; & as health is objective, first, in physick, but properly and formally in the man who is healed; so although truth be first objective, in the simple object; yet completa veritas, is first in the minde, and then in the

word or writing; verity is in the matter as in the object; it is in the minde as in the subject; and it is in the speech, as in the signe; and there should bee an agreement be∣twixt all these three, the matter, the minde, and the tongue; hence it is that the Scripture attributeth those things which are proper to the heart, to the tongue, be∣cause of the agreement that should bee betwixt them. Psal. 45. My tongue shall meditate on thy justice. So Act. 2. My tongue was glad, because the tongue expresseth the gladnesse of the heart. So Iosh. 1.8. This booke of the law shall not depart out of thy mouth, but thou shalt meditate in it day and night. So Prov. 3.3. Bind them about thy neck, and write them upon the table of thine heart; First, verity must be in the heart, and then the words are framed in the throat; therefore he saith, Bind them about thy neck, and then they come to the tongue.

This verity which is the conception of the minde is uttered two wayes; either, per signum vocale, by some other signe, whereby we expresse our minde, which is a kinde of speech, and therefore Salomon saith, Proverb. 6.13. He speaketh with his feet, he teacheth with his fingers.

When one sent a messenger to Periander to aske him how hee could reigne so securely amongst his sub∣jects, hee answered no other thing to the messengers, but brought them out to a field of ripe corne, and with his staffe beat off the eares of corne, which was as much in effect, as if hee had said, if thou would live se∣curely amongst thy subjects, cut the heads from some of them.

To use signes that are arbitrary and not received a∣mongst all nations, although hee bee deceived with whom thou hast to doe, it is not thy fault, neither is this deceit; this kind of dissimulation the fathers call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: such was that stratagem of Ioshua when he fled from Hai; So when the Romans cast bread into the

campe of the enemies out of the Capitoll, to make them beleive that they had plenty of victuals, although the enemies were deceived here, yet this was no fault in the Romans; Haet signa usurpari possunt, quia non com∣muni iustituto usurpata, that is, those signes may be used, because they are not generally received nor agreed upon by all people, but those things which are gene∣rally received amongst all people, as their speech, and writing, Hieroglyphicks, and such; here if we speake one thing and meane another, this is a falshood.

When a word hath many significations, and if that which a man conceiveth in his minde agreeth with one of the significations, hee maketh not a lie, although the man who heareth him, conceive it otherwise; as when Christ said, Beware of the leaven of the Pharisees, al∣though the Disciples tooke it for leaven indeed, yet it was not a lie; and the superior may speake otherwayes then he thinketh, for tryall of the truth. Example, we have in Ioseph, who being the governour in Egypt, said, Ye are spies. Gen. 43. and then accused them of theft; but the inferior may not answere so doubtfully to his superior.

We expresse our minde when we answere to a thing, either ad idem, ad diversum, vel ad contrarium. Exam∣ple, when Abimelech asked Abraham, Is this woman thy wife? If Abraham should have answered, she is my wife; then he had answered, ad idem, and hee would not have made a lie. Secondly, when hee answere shee is my sister, here he answered ad diversum, and this was not a lie; for this word sister is taken in a large sense amongst the Hebrewes; and so a wife may bee called a sister Paul saith, Have wee not power to lead about a sister, a wife, as well as other Apostles. 1. Cor. 9.5. and so sister is taken for one that is neare in kindred, as Sarah was to Abraham. Thirdly, if he had answered, she is not my wife; then he

had answered per contrarium, and had made a lie: So when a man uttereth his minde, per signum reale, some∣times the signe answereth, ad idem; sometimes ad di∣versum; and sometimes ad contrarium; it answereth ad idem; when a man may gather at the first by the signe, that the party with whom hee hath to doe thinketh so, as hee demonstrateth by this signe. Example, when Esther fell downe before Ashuerus King of Persia, to pe∣tition him for the Iewes her countrey-men; Ashuerus held out the scepter to her. Esth. 5.2. here Esther knew by this signe that the King was minded to grant her pe∣tition, and the King answered ad idem, by this signe, to the petition of Esther.

Sometimes the signe is diversum, from that which a man thinketh when he maketh such a signe, this is not a reall lie; because it is not contrary to his minde. Ex∣ample, when Ioseph knew his brethren, he made himselfe strange to them, Vaijthnakker. Gen. 42.7. this he did to trie them the better, but not for another end. So Ioshua and his army fained themselves to fly before the men of Ai. Iosh. 8. but this they did at the commandement of the Lord, for he allowed this stratagem, as may be seene Vers. 18. So Christ simulated that he would have gone farther, and not stay at Emaus all night. Luc. 24.28. This simulation was not contrary to his minde, but di∣versum; he simulated that hee would goe forward, that hee might make the Disciples to bee the more earnest with him to bid him stay; and this simulation hath this tacite condition annexed to it, I will not stay at Emaus unlesse my Disciples bee very earnest with me to stay.

A Physitian hath a patient that cannot abide such physick as will cure him, the Physitian deludeth the senses of the patient, to make the patient beleive that it is some other thing; here this signe is not contrary to the Physitians minde, for he mindeth to make this a signe

to cure his patient: the signe is diversum here, but not contrarium; but when the signe or the word is contrary to that which the minde thinketh, then it is a lie. Ex∣ample, Psal. 18. Mendaciter se subijcient mihi, they shall yeeld fained obedience to me; for when they made out∣ward shewes of obedience to David, they thought no such thing in their heart. Iacob put the skins of goates upon his hands, and upon the smooth of his neck, and then hee said to his father; I am Esau thy first borne. Gen. 27.19. here was a double lie, a lie in words, and a lie in signe, both contrary to his minde. So 1. King. 14.5. When the wife of Ieroboam fained herselfe to bee ano∣ther woman, that she might deceive the Prophetes; this was a reall lie contrary to her minde: for if the Prophet had demanded of her, art thou the wife of Ieroboam or not? doubtlesse she would have answered I am not the wife of Ieroboam, but some other woman; and so shee should have made a double lie, contrary to her minde, both in her apparrell, and in her speech.

When a Priest standeth before a Iudge cloathed in Scarlet, & with long haire, the Iudge demandeth of him, art thou a Priest? he answereth, I am not a Priest; this is a lie in words. Again, he maketh a reall lie in wearing such apparrell, that he may not be taken for a Priest, and so both the signes and words are contrary to his minde. And as the Lord said to Ahija the Prophet. 1. King. 14.5. The wife of Ieroboam commeth to aske a thing of thee, and when shee commeth in shee shall faine her selfe to bee another woman, and the Prophet said unto her, why fainest thou thy selfe to be another woman. So the Lord saith to the Iudge, the man who standeth before thee, would faine him∣selfe not to be a Priest; but the Iudge may say unto him, why fainest thou thy selfe to be another man?

We must put a difference betweene reall and verball signes, for words doe more indefinitely determine the

minde of the speaker, than signes doe. Signes againe doe more confusedly and indeterminately expresse the minde, and therefore it is more lawfull to use the one rather than the other. Example, when a man upon the stage putteth on a Kings apparrell, this is not a reall lie, but if he should say upon a stage that he were the King, that were a reall lie; and because all men know that Kings play not upon the stage; therefore there is no great danger of a lie, but when the signe is hardly dis∣cerned; and made to cover a lie; then it is a lie indeed.

When the Lord threatned Ninive that it should bee destroyed within forty dayes, and it was not destroyed; this was not a Iesuiticall lie, for it is the usuall manner of the Prophets to understand the condition, and sup∣presse it when they threaten, which may be easily un∣derstood by the like phrases, as the Prophet said to E∣zekiah. Esay. 38. Set thine house in order, for thou shalt die and not live. Here the threatning is set downe, but the condition is understood; to wit, if thou pray not; but when Ezekiah turned his face to the wall, and pray∣ed unto the Lord; then God sent his Prophet backe a∣gaine to him with this commission; Tell Hezekiah the captaine of my people, thus saith the Lord, the God of Da∣vid thy father; I have heard thy prayers, I have seene thy teares, behold I will heale thee on the third day; and I will adde unto thy dayes fifteene yeares. 2. King. 20. Some∣times againe, both the threatning and the condition is set downe; as Gen. 20.7. Now restore the man his wife, for he is a Prophet, and will pray for thee, and thou shalt live; and if thou restore her not, know then that thou shalt surely die; thou and all that are thine.

So when a Iudge for examination and tryall setreth downe a thing not thetice, by way of assertion, but by way of intrerogation and tryall; this is not a lie. So Salo∣mon called for a sword to cut the child, when hee was

not minded to cut the child, but onely to trie who was the mother of the child. 1. King. 3. So when Christ bad his disciples give bread to the multitude to feed them, whereas he knew that they had not bread suffici∣ent to feed them; this was not a lie, but onely to trie the obedience of the Disciples. Mat. 14.16. So wee propound Elenches to young schollers to trie them, which we know to be false in themselves.

When in ironie or jest we bid a man doe such a thing, but wee will him not doe it, this is not a lie; as when Michaiah said to Ach••••, Goe up and prosper. 1. King. 22.15. And so Christ said to his Disciples, Sleepe on now and take your rest. Mat. 26.45. these are not lies, for in such speeches wee may know by the gestures of the speakers that they doe but jest.

[Ob.] But this was a great sinne in Peter when hee dissem∣bled.

[Answ.] They answere that Peter did not this to deceive any man, but onely for feare to save his life.

[Reply.] Although this was his principall and chiefe end to eschew danger, yet hee used a lie to escape danger. A Iudge doth not condemne a thiefe, because hee hath a care to provide for himselfe and his family; but be∣cause he hath a care to provide for them by deceit and theft; so to have a care to escape danger, that is com∣mendable; but to make a lie to escape danger, that is a sinne.

[Object.] Againe they say that this limitation which they adde in their minde is true in the sight of God, and in the sense of him who speaketh; and so it excludeth all sort of lying.

[Answ.] Verity is a part of justice, and lying is a part of in∣justice, which two doe respect ou•• neighbour; and these two are to bee measured by our speeches. 2. Cor. 4.3. We handled not the word of God deceitfully, but by manife∣station

of the truth, commending our selves to every mans conscience in the sight of God. Paul here manifesteth the truth both before God and man, but the Iesuites in their equivocations, manifest not the truth before God and man.

They answer, [Reply.] to equivocate is not lawfull in matters of contract and dayly conversation, but it is lawfull in defence of our selves to escape a great danger, in this case it is lawfull to equivocate, say they.

Then the Martyrs were great fooles who did not learne to equivocate this way, to save thier lives. [Ans.]

Heb. 6.6. An oath is the end of all controversies, but equivocation multiplyeth controversies. [Obj.]

They answer, we may not equivocate before a Iudge who proceedeth formally, and is a competent Iudge: [Answ.] but if hee be an hereticke, who hath no power to judge, then we may equivocate.

When the Shunamitish woman said to Elisha, Thou man of God doe not lye unto thine handmaid. 2. King. 4.17. [Reply.] hee was bound to answer truly to the woman, albeit shee was not a competent judge: and Hierome saith well, Etiam inter hostes servanda est fides: we must deale truly even to our enemies.

The conclusion of this is: [Conclusion.] That all those who use equi∣vocations are in a fearefull case, because the Lord who is the God of truth, will destroy those who speake lies, Psalm. 5.6. And those great lyers shall be shut out of the holy city, Revel. 22.15.

Notes

• Two sorts of equivo∣cation.
• Aequi∣vocatio

  • Logica.
  • Mentalis
• What logicall equivo∣cation is.
• Iudicium

  • Libertatis.
  • Potestatis.
• When logicall equivo∣cation is lawfull.
• A twofold equivocati∣on logicall, in pointing, and words or speecies.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Regula Hebraeorum.
• When the note of ne∣gation denies, and when it is indefinite.
• A twofold accent, eu∣phonick & syntactick.
• This example is also an equivocation in speech.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Logicall equivocation when it is unlawfull.
• A twofold knowledge, by contemplation, and by miserable experience.
• Equivocation by men∣tall reservation.
• Simulare & dissimu∣lare quid.
• Simulare vocationem.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Dissimulare vocatio∣nem.
• Simulare professionem.
• Dissimulare professio∣nem.
• Simulare conditionem.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fictam actio∣nem notat. Dissimulare conditio∣nem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui fingit se divitem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui fingit se pauperem. Simulare sexum.
• Dissimulare sexum.
• There are three things required in a truth.
• Veritas in

  • Objecte.
  • Subjecte.
  • Signe.
• The conceptions of the minde uttered two wayes.
• When people are decei∣ved with signes com∣mon to all nations, yet it is not a lie.
• Livium lib. 5.
• When a man is deceived by an ambiguous word, it is not a li••.
• The minde is expressed by answering to the question three wayes. Respon∣dere

  • ad diversum.
  • ad idem.
  • ad contrarium.
• A reall signe answereth to the minde three wayes.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 altenum se finxir.
• Simile,
• A twofold lie in Iacob, in words and signes.
• A difference betwixt reall and verball signes.
• God in threatning to destroy Ninive and not doing it, yet it was not a lie.
• Sometimes God sets downe both the condi∣tion and the threatning.
• A Iudge may examine thetic•• & interrogato∣riè.
• A man may use an iro∣nie and not lie.