Galatians 1:20

Before, Paul hath auouched sundrie thinges of himselfe: that he preached in Arabia, & Damascus: that he went thence to Ierusalem: that he did not learne the Gospell there of Peter, Iames, or any other Apostle. Now some men might happily say, that these sayings of his are but false and fabulous auochments: therefore in this verse Paul defends himselfe, and iustifies his owne sayings, by a diuine testimony.

The wordes containe 2. partes. An answer to an obiection concealed, on this manner; I may be thought to lie, but indeede I lie not. The second is, a confirmation by oath, Before God I speake it. Touching the first parte, there be two pointes to be handled: what is a lie? And whether it be a sinne or no?

A lie is when we speake the contrarie to that we thinke with an intention to deceiue. More plainly, in a lie there be 4. thinges: the first is, to auouch and affirme that which is false. The second is to speake with a double harte Psal. 12. 2. That is to speake against knowledge, and conscience, as when a man saith that is true which he knowes to be false, or that is false, which he knowes to be true. This makes a lie, to be a lie, and this distinguisheth an vntruth, from a lie. For here it must be obserued, that a man may speake that which is false, and not lie: namely if he speake that which is false, thinking it to be true. For then though he erre and is deceiued, yet he speakes not against conscience, and consequently he speakes no lie. Againe, a man may speake that which is true, and yet lie: for if he speake that which is true indeede, and speake it as a trueth, and yet thinke it to be false, he lies indeed: because he speakes the truth, against his conscience. The third thing in a lie, is, a minde or intention to deceiue, or hurte. For in the ninth commandement that is a false testimonie that is against our neighbour. The 4. pointe is, that he which speakes that which is false, vpon a vanitie of minde without reasonable cause, is a lier. Thus bosters, & flatterers, are liers. And these are the things which concurre in the making of a lie.

For the better conceiuing of the nature of a lie, we must put difference between it and sundrie other things incident to speach. First, we must put difference betwene a lie and a Parable or figure. In a parable indeed there is something supposed or fained; as for example, when the trees are brought in conferring, and consulting aboute their king, Iud. 9. 8. neuerthelesse a parable is farre from falsehoode, or lying: for by things fained, it signifies and declares an vnfained truth.

Againe, difference must be put betwene a lie and the concealement of a thing for it is one thing to speake against our knowledge, and another to speake that which we knowe. And concealements, if there be a reasonable cause, and if it be not necessary for vs to reueale the thing concealed, are not vnlawfull. Thus Abram speakes the truth in parte, calling Sara his sister, and conceales it in part, not confessing her to be his wife. Gen. 12. 10. Thus Samuel by Gods appointment reueales that he came to Gilgall to offer sacrifice, and conceales the annointment of Dauid, that he might saue his life. 1. Sam. 16. 5. Ionas preaches that Niniue shall be destroyed within 40. daies, and he conceales the condition of repentance. The like did Isaie to Ezechias, Isa. 38. 1.

Thirdly, a difference must be made between lying and fayning: which some call simulation: not dissembling, but rather sembling (if I may so terme it.) And that is, when something is spoken not contrary, but beside, or diuers to that which we thinke. And this kind of fayning, if it be not to the preiudice of truth, against the glory of God, and the good of our neighbour, & haue some conuenient and reasonable cause, is not vnlawfull. It was not the will and counsell of God to destroy the Israelites for their idolatrie. And he doth not speake vnto Moses any thing contrary to his will, but something that is beside, or diuers vnto it, when he saith. let me alone, that my wrath may waxe hott and I may destroy them: Exod. 32. 10. And this he spake, that he might stirre vp Moses to feruencie in praier for the Israelites, and the Israelites to vnfained repentance. Iosua hauing besiged Ai meant not to flie, yet doth lie faine a flight, that he might draw his enemies out of the citie & destroy thē. Ios. 8. 5. There is a kind of deceit called dolus bonus, that is, a good deceit, and of this kind was the act of Iosua. Thus Physitians for their good, vse to deceiue the senses of their impotent patients. Thus parēts insinuate vnto their childrē, terrible things, of the beare, and bull-begger, that they may keepe them from places of hurt and danger. And this may be done without fault, for it is one thing to contrary the truth, and an other to speake or doe something diuerse vnto it without contrariety.

The second point is, whether to lie, be a sinne, or no? the answer is, yea. For euen in this place, Paul puts lying from himselfe, and that with an oath. The deuill is said to be the author of all lies, Ioh. 8. And it is Gods commandement, that we should put away lying, Eph. 4. 25. It is obiected, that the sporting, and officious lie, is not against charitie, to the hurt of any, but for the good of men. I answer, first, though it be not to the hurt of our neighbour, yet is it to the hurt and preiudice of trueth. Secondly, they are deceiued to whom these lies are told. Thirdly, he hurts himselfe that tels a lie, though it be for the good of men: for when he speakes the truth indeede, he is lesse beleeued. Lastly, though these kind of lies, seeme to be good in respect of their ende, yet are they not good in respect of their nature, and constitution. For in speaking, there should be a conformitie, and consent, betweene the tongue, and the minde; which is not, when any lie is vttered. Secondly, it is obiected, that the Egyptian Midwiues, saued the male children of the Israelites: and Rahab the spies, by lying. Exod. 1. 19. Ios. 2. 5. and that they are commended for this. I answer, we must distinguish the worke done, from the exequution of the worke. The worke in sauing the children, and the spies, was a fruite of faith, and the feare of God, and it is cōmended: but the manner of putting these workes in exequution, by lying, is not approoued. If it be said, that faith, and the feare of God, cannot stand with a manifest sinne: I say againe, that faith, and the feare of God, are imperfect in this life, and therefore they are ioyned with many frailties; and actions of faith, are mixed with sundrie defects, and sinnes.

Now then, we are to be exhorted, to make a conscience of lying, and to speake the trueth from our hearts. And there be many reasons to induce vs to the practise of this dutie. First, it is Gods commandement, Iam. 3. 14. Secondly, lying is a conformitie to the deuill, and by truth we are made conformable to God, who is truth it selfe. Thirdly, we are sanctified by the word of truth, Ioh. 17. 17. and guided by the spirit of truth: and therefore we are to detest lying, and deceit. Fourthly, truth is a fruit of Gods spirit, Gal. 5. and a marke of Gods child, Psal. 32. v. 2. he hath the pardon of his sinnes in whose spirit there is no guile. and Psal. 15. 2. he shall rest in the mountaine of God, who speakes the truth from his heart. Lastly, destruction is the lyers reward. Psal. 5. 6. God will destroy them that speake lies: and they must haue their portion in the lake that burnes with fire and brimstone. Reuel. 22. 15

Thus much of the answer to the obiection: now followes the confirmation by oath [before God.] Here it may be demanded, how these words can be a forme of swearing? Ans. In an oath there be foure things. The first is, an Asseveration of the truth. The second is Cenfession, whereby the partie that is to sweare, acknowledgeth the power, presence, and wisdome of God, in searching the heart, and that he is both witnes, & iudge of all our doings. The third is, Invocation of God, that he would be a witnesse with vs, and to vs, that we speake the truth. The last is, Imprecation, that God would be a iudge to take reuenge vpon vs, if we lie. Now then, the forme of an oath is a certen forme of wordes, in which not all, but some of the principall parts of an oath are expressed, and the rest concealed, and yet to be vnderstood. Ierem. 4. 2. there is the forme of an oath, The Lord liueth, and here onely confession is expressed. The forme of swearing, I call God to witnesse to my soule, 2. Cor. 1. 23. expresseth the third part, namely inuocation. The words, Ruth. 2. 17. The Lord doe thus and thus vnto me, is an Imprecation. The common forme, The Lord thee helpe through Iesus Christ, is partly praier, and partly imprecation. And the forme in this place is directly a confession, that God is present, to witnes and iudge the truth. Thus commonly in all formes of oaths one part is expressed, and the rest are infolded.

Here first we learne, that the forme of an oath, is to be plaine, and direct in the name of God, and not indirect, or oblique, in the name of the creatures, Gods name concealed. And it is the flat commandement of God, Math. 5. 34. It is alleadged, that Paul 1. Cor. 15. 31. sweares by his reioycing in Christ. I answer; the words of Paul, by my reioycing, are not an oath, but an obtestation: for the meaning of his wordes is this, that his sorrowes and afflictions which he indured for Christ, would testifie (if they could speake) that he died daily. Thus Moses called heauen and earth to witnes, without swearing: for in an oath the thing by which he sweares, is made not onely witnes, but also iudge. Neuerthelesse, it is not vnlawfull to name the creatures in the forme of an oath, if they be considered as pledges, presented vnto God, that he should punish vs in them, if we lie. Thus Paul sweareth, I call God to witnes to (or vpon) my soule. Here they are to be blamed, whose common swearing, is by the creatures, as by their faith, by their troth, by the Masse, Marie, by this bread, by this drinke, &c.

Secondly, here we learne to vse an oath, onely in the case of extremitie, namely, when a necessarie truth is to be confirmed, & whē this cannot be don by any reason, or proofe to be foūd among men vpon earth, then may we flie vnto heauen for proofe, and make God our witnes. Thus Paul confirmes his owne calling, when all other proofes failed. And it must further be obserued, that in extremities he vseth an oath but seldome. This seemes to condemne their wickednes, that crie at euery word in their common talke, before God, before God.

Thirdly, before we sweare, we are to vse great meditation, consideration, and preparation: and therefore Paul in swearing vseth a word of attention, and saith, Behold, I speake it before God. This condemnes the rash, and customable swearing of men in their common talke: who also in that they commonly and rashly sweare, commonly forsweare themselues.

In that Paul confirmes his writings by oath, it appeares that they are of God. For if he had sworne falsly, God would haue taken reuenge vpon him, and his writings, before this: which he hath not done.

Whereas Paul saith, Before God I speake it: he teacheth vs after his owne example to bring our selues into the presence of God, to walke before him as Enoch did, Gen. 5. 22. and as Abraham was commanded, Gen. 17. 1. and to doe whatsoeuer we doe as in the sight and presence of God: and to be afraid to sinne, because of his presence. This is the true feare of God, and this is the right practise of religion.