Milton

¶1p. 492 BONUM proximi externum respicitur, cum ejus vel existimationi vel fortunis consulitur.

¶2EXISTIMATIONI consulimus PROXIMI, cum SIVE CORAM EO DUNTAXAT SUMUS, SIVE EUM ALLOQUIMUR, SIVE EJUS MENTIONEM FACIMUS, DEBITO HONORE COLIMUS, NEQUE EJUS EXISTIMATIONEM SINE CAUSA LÆDIMUS. 1 Pet. ii. 17. omnes honorate. Gen. xviii. 2, &c. accurrit obviam iis, et incurvavit se in terram—. et xxiii. 7. incurvavit se coram populo. Exod. xviii. 7. tunc processit Moses obviam socero—. Ruth. ii. 10. procidens in faciem suam—. Neque alio more adoratos fuisse reges nisi prona corporis inclinatione, qua etiam privati inter se sæpe honoris causa utebantur, usquam occurrit.

¶3SIVE CORAM EO DUNTAXAT SUMUS. Refertur huc pudor, quo proximum ita veremur, ut ne quidlibet coram eo, etiamsi id per se inhonestum non sit, dicendum aut faciendum sine discrimine putemus. Job. xix. 3. non erubescitis quod obfirmatis vos contra me.

¶4Huic opponitur impudentia; qualis fuit illa judicis, Luc. xviii. 2. qui neque Deum timens neque hominem reveritus.

¶5SIVE EUM ALLOQUIMUR, &c. Virtutes huc pertinentes sunt veracitas et candor.

¶6p. 493 VERACITAS est qua ei cui æquum est, et quibus de rebus convenit ad bonum proximi, vera dicimus. Psal. xv. 2. loquitur veritatem ex animo suo. Prov. xii. 21. abominationi sunt Jehovæ labia fallacia; qui autem agunt fideliter accepti sunt ei. v. 17. efflat veritatem, qui indicat quod justum est. et xx. 6. virum usquequaque veracem quis inveniat? Zech. viii. 16. loquimini veritatem alter alteri. Eph. iv. 25. deposito mendacio loquimini veritatem quisque proximo; nam sumus alii aliorum membra.

¶7Huic opponitur dissimulatio vitiosa. Nam omnis non improbatur: non enim semper vera palam expromere necesse habemus; ea tantum reprehenditur quæ malitiosa est.

¶8Secundo opponitur mendacium. Psal. v. 7. perditurus es loquentes mendacium. et xii. 2, 3. defecerunt veraces ex filiis hominum—. Prov. xiii. 5. rem falsam odit justus, improbum vero illa reddit fœtidum atque pudefacit. et xix. 5. conflator mendaciorum non proripiet se. Joan. viii. 44. quotiescunque loquitur mendacium, ex seipso loquitur, quia mendax est, et pater mendacii. Apoc. xxii. 15. foris erunt canes—, et quisquis amat ac committit mendacium. Mendacio itaque ne Dei quidem causa est utendum. Job. xiii. 7. an pro Deo loqui debetis iniquitatem, aut pro eo loqui debetis fraudem?

¶9Mendacium vulgo definitur, quo FALSUM ANIMO FALLENDI VERBIS FACTISVE SIGNIFICATUR. Sed quoniam sæpe usu venit, ut non solum vera dissimulare aut reticere, sed etiam fallendi animo falsa dicere, utile ac salutare proximo sit, danda opera est, ut mendacium quid sit melius definiamus. Neque enim video cur non idem de mendacio, quod de homicidio aliisque rebus, de quibus infra dicetur, nunc dici possit, quæ non tam facto, quam objecto et fine agendi ponderanda sunt. Esse enim quos jure optimo fallendos putemus, quis sanus negaverit? quid enim pueros, quid furentes, quid ægrotos, quid ebrios, quid hostes, quid fallentes, quid latrones? (certe juxta illud tritum, CUI NULLUM EST JUS, EI NULLA FIT INJURIA:) an illos ne fallamus religio erit? per hanc tamen definitionem ne illos quidem dictis aut factis fallere licebit. p. 494 Certe si gladium, aliamve rem quam apud me sanus deposuerit, eidem furenti non reddiderim, cur veritatem non depositam, ei ad quem veritas minime pertineat, male usuro expromam? Enimvero si quidquid cuicunque interroganti respondetur fallendi animo, mendacium est censendum, profecto sanctis viris et prophetis nihil familiarius erat quam mentiri.

¶10Quid si igitur mendacium hoc modo definiamus? MENDACIUM est cum QUIS DOLO MALO AUT VERITATEM DEPRAVAT, AUT FALSUM DICIT EI, QUICUNQUE IS SIT, CUI DICERE VERITATEM EX OFFICIO DEBUERAT. Sic diabolus serpens primus erat mendax, Gen. iii. 4. et Cain, cap. iv. 9. et Sara, cap. xviii. 15. angelis enim merito offensis non satisfecit ingenua confessione: et Abrahamus, cap. xii. 13. et cap. xx. illud enim de Sara tanquam sorore figmentum, ut ipse didicisse poterat in Ægypto, quamvis incolumitatem vitæ sibi proposuerat solam, homines tamen inscientes in errorem et alieni cupiditatem induxit: et Davides fugiens, 1 Sam. xxi. 3. debebat enim non celasse Abimelecum quo loco res suæ apud regem essent, neque tantum periculum hospiti creare: sic Ananias et Sapphira, Act. v. mentiti sunt.

¶11Ex hac definitione, 1ᵐ. haud secus atque ex altera, patet, parabolas, hyperbolas, apologos, ironias mendacia non esse: hæc enim omnia non fallendi sed erudiendi studio adhibentur. 1 Reg. xviii. 27. ut ludificans eos Elia diceret, clamate voce magna, quandoquidem Deus est—. et xxii. 15. dixit ei, ascende et prosperare; scilicet tradet Jehova in manum regis. 2ᵈᵒ. si fallendi vocem significatione debita sumamus, neminem quidem fallere poterimus, quin eum eadem opera lædamus. Quem igitur nullo modo lædimus, sed vel juvamus, vel ab injuria aut inferenda aut patienda prohibemus, eum certe ne falso quidem millies dicto revera fallimus, sed vero potius beneficio necopinantem afficimus. 3ᵗⁱᵒ. dolos et strategemata in bello, modo absit perfidia aut perjurium, non esse mendacia omnes concedunt: quæ concessio alteram definitionem plane destruit. Vix enim ullæ insidiæ aut doli in bello strui possunt, quin palam idque summo fallendi studio dicantur multa quæ falsissima sunt: unde per illam definitionem mendacio absolvi nequeunt. Hanc igitur potius ob p. 495 causam licere strategemata dicendum erit, etiam cum mendacio conjuncta, eo quod, si quis est cui verum dicere officii nostri non sit, nihil certe interest an illi, quoties expedit, etiam falsum dicamus: nec video cur hoc in bello magis quam in pace liceat, præsertim quoties injuriam aut periculum a nobismetipsis aut a proximo salutari et probo quodam mendacio depellere licet.

¶12Quæ igitur testimonia scripturæ contra mendacium proferuntur, de eo intelligenda sunt mendacio, quod aut Dei gloriam aut nostrum proximive bonum imminuere videatur. Hujusmodi sunt, præter ea quæ supra citavimus, Lev. xix. 11. ne mentimini, neque fallacia utimini ullus in proximum suum. Psal. ci. 7. non habitabit intra domum meam faciens dolum; loquens mendacia non stabilietur coram oculis meis. Prov. vi. 16, 17. immo septem abominationi sunt animæ ejus; oculi elati, lingua fallax—. Jer. ix. 5. quisque amico suo illudunt, ac veritatem non loquuntur. His atque aliis hujusmodi locis veritatem dicere jubemur: at cui? non hosti, non furioso, non violento, non sicario; sed proximo, quîcum scilicet pax et justa societas nobis intercedit. Jam vero si veritatem soli proximo dicere jubemur, profecto iis qui nomen proximi non merentur, ne falsum quidem, quoties opus est, dicere vetamur. Qui aliter sentit, ex eo libens quærerem, quonam decalogi præcepto prohibeatur mendacium? respondebit certissime, nono. Age, recitet modo, et mecum sentiet: quidquid enim hic prohibetur, id proximum lædere ostenditur; siquod igitur mendacium non lædit proximum, sub hoc certe mandato nequaquam prohibetur.

¶13Hinc tot sanctissimos viros theologorum fere judicio mendacii reos merito absolvemus: Abrahamum, Gen. xxii. 5. cum dixit servis suis se reversurum cum filio; fallendi tamen animo, nequid illi suspicarentur; cum ipse persuasus esset mactatum ibi filium se relicturum: nam nisi ita sibi persuasisset, quid hoc magnopere tentationis erat? sed intellexit vir sapiens nihil interesse servorum hoc ut scirent, sibi expedire in præsentia ne scirent. Rebeccam et Jacobum, Gen. xxvii. prudenti enim astutia et cautione aditum sibi muniebant ad jus illud hæreditatis quod p. 496 alter vili vendiderat; ad jus, inquam, et oraculo et redemptione jam suum. At patri imposuit: immo potius errori patris, qui amore præpostero in Esauum ferebatur, tempestive occurrit. Josephum, Gen. xlii. 7, &c. multorum sane mendaciorum hominem, si vulgari illa definitione stetur: quam multa enim dixit non vera, eo animo ut fratres falleret? dolo tamen fratribus non malo, sed utilissimo. Obstetrices Hebræas, Exod. i. 19, &c. comprobante etiam Deo; fefellerant enim Pharaonem, non læserant tamen, sed beneficio potius affecerant, dum male faciendi facultatem ademerunt. Mosen, Exod. iii. etiam a Deo jussum iter tridui a Pharaone petere, quasi ad rem divinam faciendam in deserto; eo licet consilio petentem ut Pharaoni verba daret; non causam enim pro causa, vel fictam saltem pro vera profectionis afferebat. Universum populum Israeliticum, Exod. xi. et xii. ab eodem Deo jussum aurum, vasa, vestemque pretiosam ab Ægyptiis mutuam petere; et pollicitum sine dubio reddere: fallendi tamen animo; quidni enim et Dei hostes et hospitii violatores et spoliatores jam diu suos? Raabbam, Jos. ii. 4, 5. splendide mentitam, nec sine fide; fallebat enim quos Deus falli voluit, populares licet suos et magistratus: quos voluit ille salvos conservabat; civile officium religioni recte posthabuit. Ehudem, qui duplici mendacio Eglonem fefellit, Judic. iii. 19, 20. nec injuria tamen, quippe hostem; idque Dei non injussu. Jaëlem, quæ confugientem ad se Siseram blanditiis perdidit, Judic. iv. 18, 19. hostem licet Dei magis quam suum: quamquam id non mendacio, sed pia fraude factum vult Junius,^la5 quasi quidquam interesset. Jonathanem, dum rogatus ab amico Davide causam ejus absentiæ fictam refert patri, 1 Sam. xx. 6, 28. malebat enim innocentis saluti quam patris crudelitati officiosum se esse; et majoris erat momenti ad charitatem ut innocentis amici consuleretur vitæ, interposito licet mendacio, quam ut patri ad maleficium exequendum veritatis inutili confessione mos gereretur. Hos atque alios tot viros sanctissimos vulgari illa definitione mendacii condemnatos, veluti ex limbo quodam patrum disquisitio hæc veritatis accuratior educit.

¶14p. 497 Mendacii quædam species est testimonium falsum: quod prohibetur Exod. xx. 16. ne proferto contra proximum tuum testimonium falsum. et xxiii. 1. ne apponito manum tuam cum improbo agendo testem injurium. Deut. xix. 16, &c. lege severissima; si surrexerit testis injurius in aliquem—, omnino facietis ei, quemadmodum molitus fuerat facere fratri suo. Prov. xix. 5. testis falsitatum non impunis erit. et xxv. 18. ut marculus gladiusque ac sagitta acuta, est vir testans contra proximum suum testimonium falsum.

¶15Quæ pertinet ad existimationem proximi sive præsentis sive absentis virtus altera est CANDOR: quo et dona Dei quæ sunt in proximo libenter agnoscimus, dictaque et facta ejus omnia meliorem in partem interpretamur. Matt. vii. 1, &c. ne judicate, ne judicemini—. Sed candor charitatis nomine sæpius describitur. 1 Cor. xiii. 5, 6. charitas non cogitat malum, gratulatur veritati, omnia tegit, omnia credit, omnia sperat. Prov. x. 12. omnes defectiones obtegit charitas. et xvii. 9. qui tegit defectionem, quærit dilectionem. Videtur et æquitas dici posse. Philipp. iv. 5. æquitas vestra innotescat omnibus hominibus: Dominus prope est. Eccles. x. 1. vir sanans sedat peccata magna.

¶16Huic opponitur suspicio mala. 1 Sam. i. 14. quousque ages ebriam—? et xxii. 8. quod conjurastis vos omnes contra me—. 2 Sam. x. 3. annon ut perscrutetur—. Act. xxviii. 4. ut barbari viderunt pendentem bestiam—. 1 Tim. vi. 4. ex quibus nascitur invidia, lis, maledicentiæ, suspiciones malæ.

¶17Et curiositas in alienis vitiis inquirendis et judicandis. Matt. vii. 3. quid aspicis festucam—?

¶18Et famigeratio. Exod. xxiii. 1. ne efferto rumorem mendacii. 1 Sam. xxiv. 10. quare auscultas verbis cujusquam dicentis, ecce David—? Prov. xviii. 8. verba susurronis—. et xxvi. 22. idem. et xx. 19. qui ambulat cum detractione—. et xxvi. 20. quum non est susurro, silet contentio. Rom. i. 29, 30. susurrones, oblocutores. 1 Tim. v. 13. garrientes quæ non oportet.

¶19p. 498 Et calumnia; quæ in partem deteriorem omnia interpretatur. 1 Sam. xxii. 9. vidi filium Jessæ—. Psal. cxix. 69. concinnantibus contra me falsitatem superbis—. Matt. xxvi. 61. iste dixit, possum destruere—. Luc. xi. 53, 54. insidiantes ei, et cupide venantes aliquid ex ipsius ore, ut eum accusarent. et xix. 8. siquid cuipiam per calumniam eripui—. Act. ii. 13, 14, 15. vino dulci pleni sunt—.

¶20Et maledicentia et obtrectatio. Lev. xix. 16. ne ambulato ut obtrectator inter populares tuos. Job. v. 21. quum flagellat lingua, absconderis. Psal. xxxiv. 12, 13. custodi linguam tuam a malo—. et lii. 4. ærumnas excogitatas depromis lingua. et lix. 8. ecce, eructant ore suo—. et lxiv. 3, &c. qui exacuunt sicut gladium linguam suam—. et cix. 2, &c. os improbi et os dolosum contra me aperuerunt se—. et cxx. 2. eripe me a labio falso, a lingua dolosa. et cxl. 4. exacuunt linguam suam similem serpentis. Prov. x. 18. qui profert infamiam est stolidus. Eccles. x. 20. ne quidem in conscientia tua regi maledicito, et in conclavibus cubilis tui ne maledicito diviti: nam vel avis—. Jer. ix. 3, &c. intendunt lingua sua arcum suum—. Matt. xii. 34. quomodo possitis bona loqui, cum sitis mali? Col. iii. 8. deponite vos hæc omnia, maledicentiam—.

¶21Et contumeliæ et opprobria in præsentes. Matt. v. 22. quisquis dixerit fratri suo, raca, damnas erit consessus; quisquis autem dixerit, fatue, damnas erit gehennæ ignis.

¶22Et lites. Prov. xxv. 8, 9, 10. ne prodito ad litigandum festinanter—. Matt. v. 40. qui velit tecum contendere, ac tunicam—. 1 Cor. vi. 7. omnino defectus in vobis est, quod judicia habeatis inter vosmetipsos: quare non potius injuriam patimini? cur non potius damnum accipitis?

¶23Ex altera parte opponitur adulatio. Job. xxxii. 21, 22. ne, quæso, accipiam personam ullius, et apud hominem non utar præfatione—. Psal. xii. 3. labio blanditiarum. Prov. xxvi. 28. ore blando perficit impulsionem. et xxvii. 6. deprecanda sunt oscula osoris. et v. 14. qui benedicit amico p. 499 suo voce magna mane—. et xxix. 5. qui blanditur amico suo—. 1 Thess. ii. 5. nec unquam sermone assentatorio usi sumus.

¶24Perversa denique laus et vituperatio. Prov. iii. 31. ne invideto ulli violento—. et xvii. 15. qui absolvit improbum, et qui condemnat justum, abominatio Jehovæ sunt æque ambo. et xxiii. 17. ne æmuletur animus tuus peccatores—. et xxiv. 24. dicentem improbo, justus es. Isa. v. 20. væ dicentibus de malo bonum. et xxxii. 5, 8. neque flagitioso amplius indetur nomen ingenui—.

¶25Candori affines sunt simplicitas, fidelitas, gravitas, taciturnitas, comitas, urbanitas, loquendi libertas, et admonitio.

¶26SIMPLICITAS est quæ ingenue et aperte cum proximo agit. Psal. cxvi. 6. servat simplices Jehova. Matt. x. 16. simplices ut columbæ. et xix. 14. sinite istos puerulos—, talium est enim regnum cœlorum. Marc. x. 15. quicunque non exceperit regnum Dei ut puerulus. 1 Cor. xiv. 20. ne estote pueri prudentia, sed malitia infantes. et 2 Cor. i. 12. quod cum simplicitate et sinceritate Dei, non cum sapientia carnali, sed cum gratia Dei, versati sumus in mundo. et xi. 3. metuo, ne quo modo corruptæ cogitationes vestræ degenerent a simplicitate quæ erat erga Christum.

¶27Huic opponitur duplicitas. Psal. v. 7. virum dolosum abominatur Jehova. et xii. 3. duplici corde loquuntur. et xxviii. 3, &c. loquentes pacem cum proximis suis, malitia obtinente in animo eorum. et cxx. 2. eripe me a labio falso, a lingua dolosa. Prov. iii. 29. ne fabricator contra proximum tuum rem malam—. et xvii. 20. versutus lingua sua incidet in malum. et xxvi. 24, &c. labiis suis alium se simulat osor, quum—. et v. 28. vir lingua fallace odit quos attriturus est—. Matt. ii. 8. exquirite de puerulo illo—.

¶28Et credulitas. Prov. xiv. 15. fatuus credit omnibus rebus—.

¶29FIDELITAS est quæ promissa præstat, et commissa sibi arcana retinet. Psal. xv. 4. juratus in damnum suum, non tamen mutat. Prov. xi. 13. p. 500 fidelis animo tegit rem. et xx. 19. revelanti arcanum— ne admisceto te. et xxv. 9. arcanum alterius ne retegito. Promissa aut concessa beneficia an revocare liceat, quæritur: et videtur quidem licere, si, cui concesseris aut pollicitus fueris, eum indignum plane eo beneficio comperies; ut legimus dominum illum talenta exegisse a debitore etiam postquam condonasset, quandoquidem eum cum suo conservo debitore crudelius egisse audierat: Matt. xviii. 27, 32, 34.

¶30Huic opponitur promissio temeraria, re non satis perpensa. Matt. xxvi. 35. etiamsi oportuerit me mori tecum, non te abnegabo.

¶31Et garrulitas. Prov. xi. 13. ambulans detractione revelat arcanum.

¶32Et proditio; cujus exemplum insigne est Judas Iscariotes.

¶33GRAVITAS est dictorum factorumque moderatio quædam cum vultu ac gestu auctoritatis pleno, homine sancto proboque digna. Prov. xvii. 24. adest faciei prudentis sapientia. Eccles. vii. 30. sapientia hominis ita illustrat faciem ejus, ut—.

¶34Huic opponitur levitas. Prov. xvi. 22. eruditio stultorum est scaturigo stultitiæ. et xvii. 24. oculi stolidi vagantur ad extremitatem terræ. Eccles. ix. 22. animus sapientis adest dextræ ipsius, animus vero stolidi sinistræ ipsius.

¶35TACITURNITAS est quæ loquendi modum servat. Prov. x. 19. cohibet labia sua intelligens. et xiii. 3. qui divaricat labia sua, contritio evenit ei. et xvii. 28. etiam stultus quiete consistens sapiens reputatur; obturans labia sua, prudens.

¶36Opponitur ei loquacitas. Prov. x. 14. ori stulti contritio propinqua est. et v. 19. multitudine verborum non cessabit defectio. et xviii. 7. labia stolidi tendicula vitæ ejus. et xxix. 20. vidisti virum præcipitem verbis suis; expectatio est de stolido melior quam de illo. Jacob. iii. 8. linguam nullus hominum domare potest—.

¶37p. 501 Et stultiloquium. Matt. xii. 36. quodcunque verbum otiosum locuti fuerint homines, de eo reddituros rationem in die judicii. Eph. v. 4. stultiloquium.

¶38Et taciturnitas nimia. 2 Reg. vii. 7. dies iste est dies boni nuntii, et nos taceremus?

¶39COMITAS est qua nos affabiles et facile adeundos præbemus. 1 Pet. iii. 8. estote—proni, comes.

¶40Opponitur ei morositas. 1 Sam. xxv. 17. ipse nequior est quam ut alloquar eum.

¶41Et pertinacia. Prov. iv. 24. remove abs te perversitatem oris—. et xiv. 3. ori stulti inest baculus superbiæ. et xvi. 26. ipse molestus molestiam affert sibi: nam reflectitur in ipsum os ejus. et xviii. 6. sermones stolidi ineunt contentionem, et os ejus contusiones advocat. et xxvii. 22. si contunderes stultum in mortario cum mola pistillo, non recederet ab eo stultitia ejus.

¶42Et comitas simulata seu affectata; qualis illa Absalomi, 2 Sam. xv. 3, 4. Psal. xii. 4. exscindet omnia labia blanda—.

¶43URBANITAS est qua non solum sermo honesto lepore et elegantia conditur, sed etiam qua aliquid acute atque apposite dicitur aut respondetur. Prov. xxiv. 26. labia osculabitur ejus, qui respondet verba recta. et xxv. 11. velut mala aurea cum figuris argenteis, est verbum dictum commode. 1 Reg. xviii. 27. ludificans eos Elia—. Col. iv. 6. sermo vester semper cum gratia sit, sale conditus, ut sciatis quomodo oporteat vos unicuique respondere.

¶44Huic opponitur scurrilitas et dicacitas. Eph. iv. 29. nullus sermo corruptus ex ore vestro egreditor. et v. 4. obscœnitas seu scurrilitas, et stultiloquium, et dicacitas, quæ non conveniunt. Col. iii. 8. deponite hæc omnia, iram—, verborum obscœnitatem ab ore vestro. Obscœnitas proprie neque in verbis neque in rebus est, sed in ipsa hominis turpitudine, qui p. 502 iis abutitur vel ad irrisionem, vel ad libidinem pravam. Itaque pro obscœnis habenda non sunt in Hebræo textu, quorum loco Judæi alia in margine legenda velut honestiora scilicet proponunt; cum vehementiæ potius aut indignationi dicentis danda sint: nec illa Deut. xxii. 17. expandent pannum ejus coram senioribus.

¶45LIBERTAS LOQUENDI est qua veritatem intrepide loquimur. Exod. xi. 8. tum descendent omnes servi tui ad me—. Job. xii. 3. etiam mihi est animus ut vobis, non inferior sum quam vos: et apud quem non sunt hujusmodi? 1 Sam. xiii. 13. dixit Samuel Sauli, stulte te gessisti, non observasti mandatum Jehovæ—. Psal. cxix. 42. respondebo probro afficienti me rem. Prov. xxvi. 5. responde stolido secundum stultitiam ejus—. In Elia et Elisæo, 2 Reg. vi. 32. et sæpe alias. In Hanania, 2 Chron. xvi. 7. In Zacharia, cap. xxiv. 20. Isa. i. 10, 23. audite verbum Jehovæ—: principes tui contumaces, et socii furum—. Jer. xiii. 18. dic regi et augustæ, abjectissime considete—. Ezech. xxi. 30. tu profane, improbe, o rex Israelis—. Micæ vii. 4. optimus istorum similis est spinæ—. Matt. iii. 7. progenies viperarum. et xiv. 4. non licet tibi eam habere. Luc. xiii. 32. dicite vulpi isti—. Joan. vii. 7. me odit, quoniam ego testor de eo opera ejus mala esse. et xviii. 37. ego ad hoc genitus sum, et ad hoc veni in mundum, ut dem testimonium veritati. Act. xiii. 10. o plene omni dolo—. et xix. 8, 9. ingressus synagogam, libere loquebatur ad tres menses, disserens—. et xxiii. 3. paries dealbate—. Eph. vi. 20. ut de eo libere loquar, ut oportet me loqui. Tit. i. 12. Cretenses semper mendaces—.

¶46Opponitur ei timiditas verum loquendi. 1 Sam. iii. 15. Samuel timebat indicare Eli istam visionem.

¶47ADMONITIO est qua peccantes quosvis libere monemus. Gen. xxxvii. 2. referebatque Joseph famam eorum malam ad patrem ipsorum. Lev. v. 1. cum peccaverit quispiam—, si non indicet, utique feret iniquitatem ejus. et xix. 17. ne odio habeto fratrem tuum in corde tuo: libere corripito proximum tuum, neque ferto in eo peccatum—. Psal. cxli. 5. retundat me justus, benignitas erit. Prov. vi. 23. via vitæ correctiones erudientes. et x. 17. p. 503 derelinquentis correptionem iter errorem affert. et xi. 32. qui odit correptionem, brutus est. et xiii. 18. qui servat correptionem, honorabitur. et xv. 5. qui observat correptionem, sapienter facit. et v. 10. qui odit correptionem, morietur. et v. 32. qui abstrahit se ab eruditione—. et xvii. 10. urit increpatio prudentem magis quam—. et xxiv. 25. corripientibus erit amœnitas—. et xxv. 12. velut monile aureum et ornamentum ex insigni auro, est reprehensor sapiens apud aurem auscultantem. et xxvii. 6. fidelia sunt vulnera amici. et xxviii. 23. qui corripit hominem, ut sequatur me—. et xxix. 1. vir qui sæpius correptus obdurat—. Eccles. vii. 5. melius est audire increpationem sapientis, quam—. Matt. xvi. 23. abscede a me, Satana—. Joan. iii. 19, &c. dilexerunt homines tenebras potius quam lucem—. 1 Cor. i. 11. declaratum est mihi de vobis a domesticis Chloes—. et 2 Cor. vii. 8, &c. nam etiamsi vos contristavi per epistolam, non me pœnitet—. Heb. iii. 13. exhortamini alii alios quotidie—. Jacob. v. 19, 20. siquis inter vos aberrarit a veritate, et converterit eum quispiam—.

¶48Non tamen derisores aut pervicaces. Psal. lviii. 5, 6. sicut aspidis surdæ obturantis aurem suam, quæ non auscultat—. Prov. ix. 7, 8. qui erudit derisorem, recipit sibi ignominiam—: ne corripito derisorem—. et xiii. 1. derisor ne ulli quidem auscultat increpationi. et xxvi. 4. ne respondeto stolido secundum stultitiam ejus—. et xxix. 9. vir sapiens si disceptat cum viro stolido, sive commoveatur sive rideat, nulla tamen est quies. 2 Chron. xxv. 16. itaque destitit propheta—.

¶1p. 655 THE external good of our neighbour is consulted, as before said, by a regard to his good name and worldly interests.

¶2We consult OUR NEIGHBOUR'S GOOD NAME, when in our deportment towards him, in our conversation with him, and in our manner of speaking of him, we preserve towards him a due respect, and avoid doing anything which may causelessly injure him in the opinion of others. 1 Pet. ii. 17. honour all men. Gen. xviii. 2, &c. he ran to meet them from the tent door, and bowed himself toward the ground. xxiii. 7. Abraham stood up, and bowed himself to the people of the land. Exod. xviii. 7. Moses went out to meet his father-in-law. Ruth ii. 10. then she fell on her face, and bowed herself to the ground. Nor are we anywhere told that obeisance was made even to kings otherwise than by a lowly inclination of the body, the same token of respect which was frequently paid to each other even by private individuals.⁸

¶3p. 656 IN OUR DEPORTMENT TOWARDS HIM. To this head belongs that sense of delicacy, which precludes us from saying or doing every thing indiscriminately, however proper in itself, in the presence of our neighbour. Job xix. 3. ye are not ashamed that ye make yourselves strange to me.

¶4Opposed to this is impudence; as exemplified in the unjust judge, Luke xviii. 2. which feared not God, neither regarded man.

¶5IN OUR MANNER OF CONVERSING WITH HIM, &c. The virtues herein comprised are veracity and candour.

¶6VERACITY consists in speaking the truth to all who are entitled to hear it, and in matters which concern the good of our neighbour. Psal. xv. 2. he that speaketh the truth in his heart. Prov. xii. 17. he that speaketh truth, showeth forth righteousness. v. 22. lying lips are abomination to Jehovah, but they that deal truly are his delight. xx. 6. p. 657 a faithful man who can find? Zech. viii. 16. speak ye every man the truth to his neighbour. Eph. iv. 25. putting away lying, speak every man truth with his neighbour: for we are members one of another.

¶7Opposed to this is, first, an improper concealment of the truth. I say improper, for it is not every concealment of the truth that is wrong, inasmuch as we are not on all occasions required to declare what we know; that concealment only is blameable, which proceeds from improper motives.

¶8Secondly, falsehood. Psal. v. 6. thou shalt destroy them that speak leasing. xii. 1. the faithful fail from the children of men. Prov. xiii. 5. a righteous man hateth lying; but a wicked man is loathsome, and cometh to shame. xix. 5. he that speaketh lies shall not escape. John viii. 44. when he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. Rev. xxii. 15. without are dogs.....and whosoever loveth and maketh a lie. Hence falsehood is not justifiable, even in the service of God. Job xiii. 7. will ye speak wickedly for God? and talk deceitfully for him?

¶9The definition commonly given of falsehood is, that it is a violation of truth either in word or deed, with the purpose of deceiving. Since however not only the dissimulation or concealment of truth, but even direct untruth with the intention of deceiving, may in many instances be beneficial to our neighbour, it will be necessary to define falsehood somewhat more precisely; for I see no reason why the same rule should not apply to this subject, which holds good with regard to homicide, and other cases hereafter to be mentioned, our judgement of which is formed not so much from the actions themselves, as from the intention in which they originated. No rational person will deny that there are certain individuals whom we are fully justified in deceiving. Who would scruple to dissemble with a child, with a madman, with a sick person, with one in a state of intoxication, p. 658 with an enemy, with one who has himself a design of deceiving us, with a robber? unless indeed we dispute the trite maxim, CUI NULLUM EST JUS, EI NULLA FIT INJURIA. Yet, according to the above definition, it is not allowable to deceive either by word or deed in any of the cases stated. If I am under no obligation to restore to a madman a sword, or any other deposit, committed to me while in a sound mind, why should I be required to render the truth to one from whom I never received it, who is not entitled to demand it, and who will in all probability make a bad use of it? If every answer given to every interrogator with the intent of deceiving is to be accounted a falsehood, it must be allowed that nothing was more common even among the prophets and holiest of men.

¶10Hence falsehood may perhaps be defined as follows: FALSEHOOD is incurred when ANY ONE, FROM A DISHONEST MOTIVE, EITHER PERVERTS THE TRUTH, OR UTTERS WHAT IS FALSE TO ONE TO WHOM IT IS HIS DUTY TO SPEAK THE TRUTH. Thus the devil, speaking in the serpent, was the first liar, Gen. iii. 4. So Cain subsequently, iv. 9. and Sarah, xviii. 15. for when the angels were justly angry with her, she evaded a candid confession of her fault. So also Abraham, xii. 13. and chap. xx. for his fiction concerning Sarah, as he might have learned from his previous experience in Egypt, though intended only for the preservation of his own life, was of a nature to lead others into dangerous error, and a desire of what was not their own, through ignorance of the fact. Thus too David in his flight from Saul, 1 Sam. xxi. 3. inasmuch as he ought not to have concealed from the priest his situation with respect to the king, or to have exposed his host to danger. Ananias and Sapphira were guilty of the same crime, Acts v.

¶11It follows from this definition, first, that parables, hyperboles, apologues, and ironical modes of speech are not falsehoods, inasmuch as their object is not deception but instruction. In this respect it agrees with the common definition. 1 Kings xviii. 27. it came to pass that Elijah mocked them, and said, Cry aloud, for he is a God—. xxii. 15. p. 659 he answered him, Go and prosper, for Jehovah shall deliver it into the hand of the king. Secondly, that in the proper sense of the word deceit, no one can be deceived without being at the same time injured. When therefore, instead of injuring a person by a false statement, we either confer on him a positive benefit, or prevent him from inflicting or suffering injury, we are so far from being guilty of deceit towards him, however often the fiction may be repeated, that we ought rather to be considered as doing him a service against his will. Thirdly, it is universally admitted that feints and stratagems in war, when unaccompanied by perjury or breach of faith, do not fall under the description of falsehood. Now this admission is evidently fatal to the vulgar definition; inasmuch as it is scarcely possible to execute any of the artifices of war, without openly uttering the greatest untruths with the indisputable intention of deceiving; by which, according to the definition, the sin of falsehood is incurred. It is better therefore to say that stratagems, though coupled with falsehood, are lawful for the cause above assigned, namely, that where we are not under an obligation to speak the truth, there can be no reason why we should not, when occasion requires it, utter even what is false; nor do I perceive why this should be more allowable in war than in peace, especially in cases where, by an honest and beneficial kind of falsehood, we may be enabled to avert injury or danger from ourselves or our neighbour.

¶12The denunciations against falsehood, therefore, which are cited from Scripture, are to be understood only of such violations of truth as are derogatory to the glory of God, or injurious to ourselves or our neighbour. Of this class, besides what were quoted above, are the following texts: Lev. xix. 11. ye shall not deal falsely, neither lie one to another. Psal. ci. 7. he that worketh deceit shall not tarry within my house; he that telleth lies shall not tarry in my sight. Prov. vi. 16, 17. yea, seven are an abomination unto him; a proud look, a lying tongue—. Jer. ix. 5. they will deceive every man his neighbour, and will not speak the truth. In these and similar passages we are undoubtedly commanded to speak the truth; but to whom? not to an enemy, not to a madman, p. 660 not to an oppressor, not to an assassin, but to our neighbour, to one with whom we are connected by the bonds of peace and social fellowship. If then it is to our neighbour only that we are commanded to speak the truth, it is evident that we are not forbidden to utter what is false, if requisite, to such as do not deserve that name. Should any one be of a contrary opinion, I would ask him, by which of the commandments falsehood is prohibited? He will answer doubtless, by the ninth. Let him only repeat the words of that commandment, and he will be a convert to my opinion; for nothing is there prohibited but what is injurious to our neighbour; it follows, therefore, that a falsehood productive of no evil to him, if prohibited at all, is not prohibited by the commandment in question.

¶13Hence we are justified in acquitting all those holy men who, according to the common judgement of divines, must be convicted of falsehood: Abraham for example, Gen. xxii. 5. when he told his young men, for the purpose of deceiving them and of quieting their suspicions, that he would return with the lad: although he must at the same time have been persuaded in his own mind that his son would be offered up as a sacrifice and left on the mount; for had he expected otherwise, his faith would have been put to no severe trial. His wisdom therefore taught him, that as his servants were in no way interested in knowing what was to happen, so it was expedient for himself that it should be for a time concealed from them. So also Rebecca and Jacob, Gen. xxvii. when by subtlety and proper caution they opened a way to that birthright which Esau had held cheap, a birthright already belonging to Jacob by prophecy, as well as by right of purchase. It is objected, that in so doing he deceived his father. Say rather that he interposed at the proper time to correct his father's error, who had been led by an unreasonable fondness to prefer Esau. So Joseph, Gen. xlii. 7, &c. who according to the common definition must have been guilty of habitual falsehood, inasmuch as he deviated from the truth in numberless instances, with the express purpose of deceiving his brethren; p. 661 not however to their injury, but to their exceeding advantage. The Hebrew midwives, Exod. i. 19, &c. whose conduct received the approbation of God himself; for in deceiving Pharaoh, they were so far from doing him any injury, that they preserved him from the commission of a crime. Moses, Exod. iii. who by the express command of God asked permission for the Israelites to go three days' journey into the wilderness under the pretext of sacrificing to the Lord; his purpose being to impose on Pharaoh by alleging a false reason for their departure, or at least by substituting a secondary for the principal motive. The whole Israelitish people, who, by divine command likewise, borrowed from the Egyptians jewels of gold and silver and raiment, doubtless under a promise of restoring them, though with the secret purpose of deception; for by what obligation were they bound to keep faith with the enemies of God, the transgressors of the laws of hospitality, and the usurpers, for so long a period, of the property of those who now despoiled them? Rahab, whose magnanimous falsehood, recorded Josh. ii. 4, 5. was no breach of duty, inasmuch as she only deceived those whom God willed to be deceived, though her own countrymen and magistrates, and preserved those whom God willed to be preserved; rightly preferring religious to civil obligations. Ehud, who deceived Eglon in two several instances, Judges iii. 19, 20. and that justifiably, considering that he was dealing with an enemy, and that he acted under the command of God himself. Jael, by whose enticements Sisera perished, Judges iv. 18, 19. although he was less her personal enemy than the enemy of God. Junius, indeed, considers this as a pious fraud, not as a falsehood; which is a distinction without a difference.⁹ Jonathan, who was prevailed upon to assign a fictitious reason for the absence of David, 1 Sam. xx. 6, 28. thinking it better to preserve the life of the innocent, than to abet his father in an act of cruelty; and considering that the duties of charity were better fulfilled by favouring the escape of a friend under wrongful accusation, though at the expense of veracity, than by disclosing the p. 662 truth unnecessarily in obedience to the commands of a parent, for the purpose of aiding in the commission of a crime. All these, with numberless other saints, are by a more careful inquiry into the nature of truth rescued, as it were, from the new limbus patrum¹ to which the vulgar definition had consigned them.

¶14Under falsehood is included false witness; which is forbidden Exod. xx. 16. thou shalt not bear false witness against thy neighbour. xxiii. 1. put not thine hand with the wicked to be an unrighteous witness. It is again prohibited Deut. xix. 16, &c. under a most severe penalty; if a false witness rise up against any man......then shall ye do unto him as he had thought to have done unto his brother. Prov. xix. 5. a false witness shall not be unpunished. xxv. 18. a man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow.

¶15The other virtue included in a regard to the good name of our neighbour, whether present or absent, is CANDOUR; whereby we cheerfully acknowledge the gifts of God in our neighbour, and interpret all his words and actions in a favourable sense. Matt. vii. 1. judge not, that ye be not judged. Candour, however, is usually spoken of under the general name of charity or love. 1 Cor. xiii. 5, 6. charity thinketh no evil......rejoiceth in the truth; beareth all things, believeth all things, hopeth all things. Prov. x. 12. love covereth all sins. xvii. 9. p. 663 he that covereth a transgression seeketh love. The same virtue appears also to be described under the name of equity or moderation. Philipp. iv. 5. let your moderation be known unto all men; the Lord is at hand. Eccles. x. 4. yielding pacifieth great offences.

¶16Opposed to this is, first, evil surmising. 1 Sam. i. 14. how long wilt thou be drunken? xxii. 8. that all of you have conspired against me—. 2 Sam. x. 3. hath not David sent his servants unto thee to search the city—? Acts xxviii. 4. when the barbarians saw the venomous beast hang on his hand—. 1 Tim. vi. 4. whereof cometh envy, strife, railings, evil surmisings—.

¶17Secondly, a prying into the faults of others, and a precipitancy in passing judgement upon them. Matt. vii. 3. why beholdest thou the mote that is in thy brother's eye?

¶18Thirdly, tale-bearing. Exod. xxiii. 1. thou shalt not raise a false report. 1 Sam. xxiv. 9. wherefore hearest thou men's words, saying, Behold David seeketh thy hurt? Prov. xviii. 8. the words of a tale-bearer are as wounds. See also xxvi. 22. xx. 19. he that goeth about as a tale-bearer revealeth secrets. xxvi. 20. where there is no tale-bearer, strife ceaseth. Rom. i. 29, 30. whisperers, backbiters. 1 Tim. v. 13. tattlers also and busybodies, speaking things which they ought not.

¶19Fourthly, calumny, which consists in a malicious construction of the motives of others. 1 Sam. xxii. 9. I saw the son of Jesse, &c. Psal. cxix. 69. the proud have forged a lie against me. Matt. xxvi. 61. this fellow said, I am able to destroy the temple of God. Luke xi. 53, 54. laying wait for him, and seeking to catch something out of his mouth, that they might accuse him. xix. 8. if I have taken anything from any man by false accusation. Acts ii. 13—15. these men are full of new wine.

¶20p. 664 Fifthly, evil speaking and slandering. Lev. xix. 16. thou shalt not go up and down as a tale-bearer among thy people. Job v. 21. thou shalt be hid from the scourge of the tongue. Psal. xxxiv. 13. keep thy tongue from evil. lii. 2. thy tongue deviseth mischiefs. lix. 8. behold, they belch out with their mouth. lxiv. 3, &c. who whet their tongue like a sword—. cix. 2. the mouth of the wicked and the mouth of the deceitful are opened against me. cxx. 2. deliver my soul, O Jehovah, from lying lips, and from a deceitful tongue. cxl. 3. they have sharpened their tongues like a serpent. Prov. x. 18. he that uttereth a slander is a fool. Eccles. x. 20. curse not the king, no not in thy thought, and curse not the rich in thy bed-chamber; for a bird of the air shall carry the voice. Jer. ix. 3, &c. they bend their tongues like their bow for lies. Matt. xii. 34. how can ye, being evil, speak good things? Col. iii. 8. but now ye, put off all these......blasphemy.

¶21Sixthly, contumely and personal abuse. Matt. v. 22. whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire.

¶22Seventhly, litigiousness. Prov. xxv. 8—10. go not forth hastily to strive—. Matt. v. 40. if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 1 Cor. vi. 7. there is utterly a fault among you, because ye go to law one with another; why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

¶23Opposed to candour, on the other side, are, first, flattery. Job xxxii. 21, 22. let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. Psal. xii. 3. Jehovah shall cut off all flattering lips. Prov. xxvi. 28. a flattering mouth worketh ruin. xxvii. 6. the kisses of an enemy are deceitful. v. 14. he that blesseth his friend with a loud voice, &c. xxix. 5. a man that flattereth his neighbour, &c. 1 Thess. ii. 5. neither at any time used we flattering words.

¶24Secondly, unmerited praise or blame. Prov. iii. 31. envy thou not the oppressor. xvii. 15. p. 665 he that justifieth the wicked, and he that demneth the just, even they both are abomination to Jehovah. xxiii. 17. let not thine heart envy sinners. xxiv. 24. he that saith unto the wicked, Thou art righteous, him shall the people curse. Isai. v. 20. woe unto them that call evil good—. xxxii. 5, 8. the vile person shall be no more called liberal—.

¶25Allied to candour are simplicity, faithfulness, gravity, taciturnity, courteousness, urbanity, freedom of speech, and the spirit of admonition.

¶26SIMPLICITY consists in an ingenuous and open dealing with our neighbour. Psal. cxvi. 6. Jehovah preserveth the simple. Matt. x. 16. be ye harmless as doves. xix. 14. suffer little children.....for of such is the kingdom of heaven. Mark x. 15. whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 1 Cor. xiv. 20. be not children in understanding; howbeit in malice be ye children. 2 Cor. i. 12. that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. xi. 3. I fear, lest by any means......your minds should be corrupted from the simplicity that is in Christ.

¶27Opposed to this are, first, duplicity. Psal. v. 6. Jehovah will abhor the deceitful man. xii. 3. with a double heart do they speak. xxviii. 3, &c. which speak peace to their neighbours, but mischief is in their heart. cxx. 2. deliver my soul from lying lips, and from a deceitful tongue. Prov. iii. 29. devise not evil against thy neighbour. xvii. 20. he that hath a perverse tongue falleth into mischief. xxvi. 24, &c. he that hateth, dissembleth with his lips. v. 28. a lying tongue hateth those that are afflicted by it. Matt. ii. 8. go and search diligently for the young child—.

¶28Secondly, credulity. Prov. xiv. 15. the simple believeth every word.

¶29FAITHFULNESS is shown in the performance of promises, and the safe custody of secrets. Psal. xv. 4. he that sweareth to his own hurt, p. 666 and changeth not. Prov. xi. 13. he that is of a faithful spirit concealeth the matter. xx. 19. he that goeth about as a tale-bearer revealeth secrets, therefore meddle not with him—. xxv. 9. discover not a secret to another.

¶29 cont.It has been made matter of inquiry, whether it be lawful to revoke a promise once made, or to recal a benefit once conferred. This would seem to be allowable, where the person on whom the promise or benefit was bestowed proves himself unworthy of our kindness. Thus the lord in the parable exacted the debt from his servant, in punishment for his cruelty towards his fellow-servant, although he had before forgiven it him; Matt. xviii. 27, 32, 34.

¶30Opposed to this are, first, precipitancy in making a promise, without due consideration of circumstances. Matt. xxvi. 35. though I should die with thee, yet will I not deny thee.

¶31Secondly, talkativeness. Prov. xi. 13. a tale-bearer revealeth secrets.

¶32Thirdly, treachery; of which Judas Iscariot is a signal instance.

¶33GRAVITY consists in an habitual self-government of speech and action, with a dignity of look and manner, befitting a man of holiness and probity.² Prov. xvii. 24. wisdom is before him that hath understanding. Eccles. viii. 1. a man's wisdom maketh his face to shine—.

¶34Opposed to this is levity. Prov. xvi. 22. the instruction of fools is folly. xvii. 24. the eyes of a fool are in the ends of the earth. Eccles. x. 2. a wise man's heart is at his right hand, but a fool's heart at his left.

¶35p. 667 TACITURNITY preserves a due moderation in our speech. Prov. x. 19. he that refraineth his lips is wise. xiii. 3. he that openeth wide his lips, shall have destruction. xvii. 28. even a fool when he holdeth his peace is counted wise; and he that shutteth his lips is esteemed a man of understanding.

¶36Opposed to this are, first, loquacity. Prov. x. 14. the mouth of the foolish is near destruction. v. 19. in the multitude of words there wanteth not sin. xviii. 7. a fool's lips are the snare of his soul. xxix. 20. seest thou a man that is hasty in his words? there is more hope of a fool than of him. James iii. 8. the tongue can no man tame.

¶37Secondly, foolish talking. Matt. xii. 36. every idle word that men shall speak, they shall give account thereof in the day of judgement. Eph. v. 4. foolish talking.

¶38Thirdly, excess of taciturnity. 2 Kings vii. 9. this day is a day of good tidings, and we hold our peace.

¶39COURTEOUSNESS consists in affability and readiness of access.³ 1 Pet. iii. 8. be ye pitiful, courteous.

¶40Opposed to this are, first, churlishness. 1 Sam. xxv. 17. he is such a son of Belial, that a man cannot speak to him.

¶41p. 668 Secondly, frowardness. Prov. iv. 24. put away from thee a froward mouth. xiv. 3. in the mouth of the foolish is a rod of pride. xvi. 26. he that laboureth, laboureth for himself; for his mouth craveth it of him. xviii. 6. a fool's lips enter into contention, and his mouth calleth for strokes. xxvii. 22. though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.

¶42Thirdly, false or constrained courtesy; as that of Absalom, 2 Sam. xv. 3, 4. Psal. xii. 3. Jehovah shall cut off all flattering lips.

¶43URBANITY comprehends not only the innocent refinements and elegances of conversation, but acuteness and appropriateness of observation or reply. Prov. xxiv. 26. every man shall kiss his lips that giveth a right answer. xxv. 11. a word fitly spoken is like apples of gold in pictures of silver. 1 Kings xviii. 27. Elijah mocked them—. Col. iv. 6. let your speech be alway with grace seasoned with salt, that ye may know how ye ought to answer every man.

¶44Opposed to this are obscenity and double meanings. Eph. iv. 29. let no corrupt communication proceed out of your mouth. v. 4. neither filthiness, nor foolish talking, nor jesting,⁴ which are not convenient. Col. iii. 8. but now ye also put off all these; anger......filthy communication out of your mouth. Obscenity, properly speaking, consists neither in word nor in action, but in the filthiness of his mind, who out of derision or wantonness perverts them from their proper import. Hence those expressions in the Hebrew Scriptures, for which the Jewish commentators substitute others in the margin which they esteem more decent, are not to be considered as obscene, but are to be attributed to p. 669 the vehemence or indignation of the speaker.⁵ Neither are the words of Deut. xxii. 17. to be regarded as indecent; they shall spread the cloth before the elders of the city.

¶45FREEDOM OF SPEECH consists in speaking the truth with boldness. Exod. xi. 8. all these thy servants shall come down unto me. Job xii. 3. I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these? 1 Sam. xiii. 13. Samuel said unto Saul, Thou hast done foolishly: thou hast not kept the commandment of Jehovah. Psal. cxix. 42. so shall I have wherewith to answer him that reproacheth me. Prov. xxvi. 5. answer a fool according to his folly. This virtue is exemplified in Elijah and Elisha, 2 Kings vi. 32. and in many others; in Hanani, 2 Chron. xvi. 7. in Zechariah, xxiv. 20. Isai. i. 10, 23. hear the word of Jehovah......thy princes are rebellious, and companions of thieves. Jer. xiii. 18. say unto the king and to the queen, Humble yourselves, sit down. Ezek. xxi. 25. and thou, profane wicked prince of Israel—. Micah vii. 4. the best of them is a briar. Matt. iii. 7. O generation of vipers. John xiv. 4. it is not lawful for p. 670 thee to have her. Luke xiii. 32. tell that fox. John vii. 7. me it hateth, because I testify of it that the works thereof are evil. xviii. 37. to this end was I born, and for this cause came I into the world, that I should bear witness to the truth. Acts xiii. 10. O full of all subtilty, &c. xix. 8, 9. he went into the synagogue, and spake boldly for the space of three months, disputing, &c. xxiii. 3. thou whited wall. Eph. vi. 20. that therein I may speak boldly, as I ought to speak. Tit. i. 12. the Cretians are alway liars.

¶46Opposed to this is timidity in speaking the truth. 1 Sam. iii. 15. Samuel feared to show Eli the vision.

¶47The spirit of admonition is that by which we freely warn sinners of their danger, without respect of persons. Gen. xxxvii. 2. Joseph brought unto his father their evil report. Levit. v. 1. if a soul sin......if he do not utter it, then he shall bear his iniquity. xix. 17. thou shalt not hate thy brother in thine heart; thou shalt in anywise rebuke thy neighbour, and not suffer sin upon him. Psal. cxli. 5. let the righteous smite me, it shall be a kindness. Prov. vi. 23. reproofs of instruction are the way of life. x. 17. he that refuseth reproof erreth. xii. 1. he that hateth reproof is brutish. xiii. 18. he that regardeth reproof shall be honoured. xv. 5. he that regardeth reproof is prudent. v. 10. he that hateth reproof shall die. v. 32. he that refuseth instruction despiseth his own soul. xvii. 10. a reproof entereth more into a wise man, than an hundred stripes into a fool. xxiv. 25. to them that rebuke him shall be delight. xxv. 12. as an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear. xxvii. 6. faithful are the wounds of a friend. xxviii. 23. he that rebuketh a man afterward shall find more favour—. xxix. 1. he that being often reproved hardeneth his neck—. Eccles. vii. 5. it is better to hear the rebuke of the wise, than—. Matt. xvi. 23. get thee behind me, Satan. John iii. 19. men loved darkness rather than light. 1 Cor. i. 11. it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, &c. 2 Cor. p. 671 vii. 8. though I made you sorry with a letter, I do not repent, &c. Heb. iii. 13. exhort one another daily, while it is called to-day. James v. 19, 20. if any of you do err from the truth, and one convert him—. Admonition however is not to be thrown away on the scornful and obstinate. Psal. lviii. 4, 5. they are like the deaf adder which stoppeth her ear, which will not hearken to the voice of charmers. Prov. ix. 7, 8. he that reproveth a scorner getteth to himself shame......reprove not a scorner. xiii. 1. a scorner heareth not rebuke. xxvi. 4. answer not a fool according to his folly. xxix. 9. if a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest. 2 Chron. xxv. 16. then the prophet forbare—.