An Expository Comment on 2 Corinthians 1, Exposition · Sermon 114
SERM. CXIV.
Of the kinds and ſinfulneſſe of Lying.
2 COR. 1. 17.
That with me there ſhould be yea, yea, and nay, nay?
IN theſe words is the ſinne ſpecified, that would flow from thoſe two evil cauſes named before, viz. Inconſtancy, and corrupt principles. They that are led aſide by theſe, muſt needs be liars, and perfidious perſons, frothy and vain, to whom no credit is to be given. The Apoſtle therefore doth here remove the ſinne of lying, or ſaying one thing, and doing another thing; for ſuch an unfaithfull, falſe man, can never be ſerviceable unto God: by that uneven carriage of his, he maketh himſelf uncapable of bringing glory to God, and of edifying others.
Concerning the Greek expreſſion, and the interpretation of it, there is great diverſity amongſt the learned: That which troubleth moſt, is the gemination of thoſe particulars, yea, yea, nay, nay. For we read it as a command and a duty, Matth. 5. 37. James 5. 12. That our communication ought to be yea, yea, nay, nay; whereas the Apoſtle doth here ſpeak of it as a ſinne. Some therefore do think that the gemination of the particle crept into the Text by the errour of the Scribes, who finding it uſed in other places, thought it ſhould be here alſo; and they are the rather induced to this, becauſe in the verſe following, the Apoſtle doth not uſe the gemination, onelyonly affirming, Yea and nay. Others they think that the Greek particle foreign, which is a note of negation, ſhould be ſupplied, making it to runne negatively, as if with me were not yea, yea, and nay, nay.
But there is no neceſſity of running unto theſe harſh remedies, for we may keep the gemination of the particles well enough, as intending thereby a vehement affirmation, and a vehement negation. For ſo the Hebrews uſe to affirm vehemently, by doubling the word; And our Saviour often uſeth Amen, Amen; which cuſtome alſo Heinſius ſaith is among the prophane Greek Authours. And thus the ſenſe will be very coherent, I doe not inconſtantly and carnally purpoſe things; as if I ſhould with great vehemency affirme one thing at one time, and then with as great a vehemency deny it again at another time. But then we muſt acknowledge, that this differeth from thoſe places above-mentioned, Matth. 5. and James 5. for there the latter Yea, and latter Nay, is the predicate in the Prepoſition; here it is the ſubject, and Nay, nay the predicate. In thoſe places alſo there is a reſpect had to our ſpeech, as oppoſite unto oaths; but here is denoted only truth and conſtancy in our affirmations. Chryſoſtome doth not read the words interrogatively, and thereupon hath a peculiar interpretation, implying the clean contrary to what we have ſaid: For he maketh the meaning to be, as if Paul did deny he was conſtant, or ought to be unchangeable; he was not to have Yea, yea, nay, nay, but to be yea and nay, as occaſion ſerved, becauſe he was not at his own diſpoſing, to go whither he would, but was wholly guided by the Spirit of God; and therefore when he attempted to preach in ſome places, the Spirit of God ſuffered him not. So that with this Authour, Paul's intention ſhould be to remove from himſelf ſuch a conſtancy, as if he were to diſpoſe of himſelf, and to hold to his own reſolutions, whereas he was wholly to follow the guide and motions of Gods Spirit. But this ſeemeth not ſo proper. The Apoſtle rather defends himſelf againſt the charge of lying and unfaithfull dealing; he was not Yea and nay. Hence ſome make the Latine word Naucus, that ſignifieth a vain, empty, trifling fellow, to come from the Greek words foreign, but of this more in the following verſe. Seeing then that Paul doth in this expreſſion free himſelf from the crime of lying, and ſaying one thing, but doing the contrary, We may obſerve,
That lying, or contrariety between our words and words, or words and Lying is not conſiſtent with godlineſsactions, are not beſeeming a Chriſtian, neither are they conſiſtent with godlineſſe.
A godly man can be no more godly and a liar, than godly and a drunkard, than godly and a prophane perſon. This ſinne the Apoſtle maketh as a ſtream to flow from thoſe two poiſoned fountains of levity of mind, and a corrupt carnal heart. Now how inconſiſtent this is with the new man, and the work of grace, you have heard from Coloſ. 3. 9, Lie not one to another, ſeeing you have put off the old man with his deeds. To be yea and nay, is to be a lyar; and ſometimes, as the Apoſtle ſuppoſeth here, we may be very vehement and earneſt in our yea's and nayes, and then we are bold vehement lyars. I ſhall not enlarge my ſelf concerning the whole Theological matter, that may be delivered about a lie, but ſpeak ſo much as will be for our practical improvement of this truth. And
Firſt, We are to take notice of this, That there may be a lie materialiter and formaliter. That is a material lie, when we ſpeak that which is 1. There is a material and a formal lie.untruth; but yet we think it to be a truth, or elſe we would not ſpeake it. But then that is formally a lie, when we affirm that to be true, which we know to be falſe; and this is directly and properly a lie. Some ſay, the former is Mendacium dicere; the other is Mentiri. Now this latter way of ſpeaking untruths, is that which properly is called a lie; and men do then formally lie, when they ſpeak that which their conſciences doe tell them to be falſe; yet in ſome caſes, when we ſpeake thoſe things that are untrue, though we thinke them to be ſo, we are not preſently excuſed from ſinne. For in many things, it behoveth us to have knowledge, and a right information, before we ſpeak about them. Hence the falſe Prophets are often called lyars, who it may be thought they ſpake what was true, being delivered up by the juſt judgement of God to believe a lie: and therefore we muſt take heed of raſhneſſe and ſuddenneſſe in our words, that we may alwayes ſpeak that which is conſonant to the truth, both materially as well as formally.
Secondly, We may diſtinguiſh of lies, as they doe of oaths, There are Aſſertory 2. There are aſſertory and promiſſory lies.lies, whereby we affirme things to be ſo and ſo; There are alſo Promiſſory lyes, whereby we doe promiſe to doe ſuch and ſuch things, but afterwards breake theſe engagements. And the Apoſtles ſpeech may relate to both theſe kinds of lies, and both theſe are ſinnes againſt the ſecond Table; either when we affirme any thing falſly, or perfidiouſly breake our promiſes. For ſeeing words are inſtituted to ſignifie our ſenſe and minde to others, if we abuſe them to other ends, we doe hereby deſtroy the end of ſpeech, and ſo as much as lieth in us overthrow all humane commerce and ſociety. But in a Promiſſory lye, there is a further aggravation of the ſinne, becauſe hereby the rules of juſtice are broken; for by promiſe another man cometh to have a right to the thing promiſed. The Corinthians in this Text, had a right to Paul's preſence, when he had promiſed them. Now where grace is in a man, that doth ſo ſanctifie him, that he taketh heed of every way of lying, whether in words or promiſes. It is true, Ariſtotle ſpeaketh of this verity as a moral vertue: And there are ſome, who have (as it were) a natural juſtice, their words are as good as oaths, their promiſes are as good as bonds and bils. Some Heathens have been famous for ſuch a truth in their converſation; but yet godlineſſe maketh a man keep from lying and falſhood upon other grounds, then ſuch natural juſt men; which is good to be obſerved. becauſe many are ſo apt to build the comfort of their ſouls upon it. For
1. Such natural true men, they are ſo onelyonly from the Principles of a natural conſcience, not from the principles of ſanctification within them. If you ask them, Why they doe it, or obſerve the ground, you ſhall ſee it is onelyonly becauſe the light of Nature inſtructeth them herein. And although this be commendable, yet it is not enough to make it godlineſſe in them; for what is done in a godly manner, ariſeth from a principle of godlineſſe, which is the new nature within a man. So that it is one thing to abhorre lying from a meer natural conſcience; and another thing to do ſo from a ſupernatural light within them.
2. You may obſerve a difference in the motive, The godly man dareth not lie, becauſe God forbiddeth, becauſe it's a ſinne that he abominateth; whereas the natural true man, never minds the Scripture; it is not from the word of God that he doth it, but becauſe it is a laudable thing amongst men. They will greatly praiſe ſuch a man, that is ſo conſtant; It's the glory of men they look at, not the command of God.
3. That ſuch men are true and juſt, but not from a godly principle, is plaine, Becauſe they doe not receive all other holy duties. The ſame God that hath commanded thee not to lie, not to deal falſely, hath alſo commanded thee not to be drunk; he hath commanded thee to ſanctifie the Sabbath, to keep up Family-duties, to love thoſe that are godly, and to delight in ſuch: whereas many times none are more bitter enemies to the power of godlineſſe, and the beauties of holineſſe, then ſuch natural, juſt and true men. Oh therefore that ſuch would not ſtay in that! Thou doeſt well that thy words are ſure, that thy ſpeeches and actions are juſt; but doe not ſtay here, doe not thinke thou haſt enough for Heaven. For though you doe all theſe, yet if you delight not in godlineſſe, if you love not thoſe that are holy men, if you cannot abide this ſtrictneſſe and preciſeneſſe in religious duties, know that thou art but half a Chriſtian yet, there are duties of the firſt Table, as well as the ſecond, and how greatly mayeſt thou charge thy ſoul with ſuch ſins, didſt thou not put thy truſt and hope in thy true and juſt dealings.
Thirdly, Divines do uſually ſpeak of a three-fold kind of lying, There is a pernicious lie, a ſporting lie, and an officious lie.3. There is a pernicious, ſporting and officious lie.
1. A pernicious lie is, when we ſpeak that which is falſe to the hurt and damage of another.
2. A ſporting lie is, when we do in merriment affirm things that are falſe, only to pleaſe and delight.
3. An officious lie, or mendacium miſericors, as ſome call it, a mercifull lie, is when we tell a lie, but it is for the good of another, to ſave him out of danger or death: ſuch was Rahab's lie, and the lie of the Midwives. For though God rewarded them for the maine, yet it doth not follow he allowed their lie, but pardoned it. It is diſputed by ſome, Whether this be a ſinne, or no? And Luther is ſo farre from making it a ſinne, that he ſpeaketh of it as a duty (in Geneſ.) And Muſculus alſo alloweth of it. Yea (Comment. in Johan. cap. 8.) he hath this ſtrange diviſion, Mendaciorum quaedam fuit licita & bona, quaedam excuſabilia, quaedam levia, quaedam vitioſa, quaedam diabolica. But certainly, though ſporting and officious lies, are not ſo great ſinnes as pernicious, yet they are all intrinſecally evil, and ſo cannot be made good for any advantage of the world. To lie that thou mayeſt deliver a man from death, is not lawfull, becauſe of the Apoſtles Rule, We muſt not doe evil, that good may come thereof, Rom. 3. 8. Even as adultery and fornication may not be committed under any pretence whatſoever, no not by a woman, to ſave the life of her husband; of which caſe ſome ſpeak of: So it is alſo with a lie, being a ſinne intrinſecally, and of its own nature, and therefore can never be made good. Hence it is, that it is forbidden without any limitation to this lie, rather than another, Levit. 19. 11. even as ſtealing and dealing falſly are. Therefore Caſſianus is of opinion, That it is lawfull to uſe a lie, as we doe Hellebore, to depell ſome grievous danger, and that the Patriarchs for this end, did ſometimes uſe lies, is wholly to be exploded. Plato was firſt the authour of this opinion, That Magiſtrates might uſe, Mendacio, ut medicamento, from whom Origen and his followers were infected in this point. But as we heard, every lie, is of its own nature a ſinne, becauſe as the Schoolmen ſay, It's Actus cadens ſupra indebitam materiam. For words are naturally the ſigne of our meaning, and to uſe them otherwiſe is unnatural. And this ſhould make us be the more wary in our ordinary ſporting diſcourſes. For how few do attend to this ſinfulneſſe of the tongue herein. But if of every idle word, a man ſhall give an account, then much more of every lying word, though it may ſeem no ſuch great matter to us. It is certaine, the Martyrs thought no ſuch lies lawfull, no though thereby they might have eſcaped cruel torments. Yea, they are blotted with ignominy in Antiquity, who either by favour or money would accept of a Certificate or Teſtimonial, that they had ſacrificed at the Altar, when indeed they had not, and thereby preſerving themſelves. But what gain is this to ſave a temporal life, and looſe a ſpiritual life?
Fourthly, Whereas ſinnes according to Divines are diſtributed into ſinnes 4. Lying is a ſinne of the tongue.of the heart, of the tongue, and of the hand; Cordis, oris & operis, Lying is a ſinne of the tongue. So that as by the tongue we come to know the diſeaſe ſometimes of the body that is within; ſo by the tongue we may diſcerne a ſinfull, wicked heart. A lying tongue doth argue a deceitfull heart. So that as the pureneſs and foulneſs in the fountain doth quickly empty it ſelf into the ſtreams: Thus as the heart is either holily or ſinfully affected, ſo it emptieth it ſelf into the tongue and hands.
Hence in the fifth place, All thoſe who would abſtaine from the way of lying, muſt ſtudy the ſpiritual government of the tongue. Nature indeed 5. They that would not lie muſt ſtudy the government of the tongue.hath incloſed it with lips and teeth; but Grace muſt have a more powerfull and predominant curb over it. The Apoſtle James doth notably ſpeak of the ſinfulneſſe of the tongue, James 3. 6. calling the tongue, though a little member, yet a world of iniquity, an unruly evil, full of deadly poiſon. Certainly, the Apoſtles zeal diſcovered in that Chapter againſt a ſinfull tongue, ſhould make us with much diligence watch againſt it, eſpecially in that it is ſo unru y, that no man can tame it. Now among many ſinfull evils of the tongue, this of lying and falſhood is not the leaſt. So that he who hath an holy, meek, juſt and faithfull tongue, is called by the Apoſtle a perfect man, verſ. 2. not but that he hath ſtill much imperfection in him; onelyonly we are ſo apt to ſinne by that, to offend by that. What is in the heart, is ſo quickly in that, that the Chriſtian hath arrived at a great proficiency in godlineſſe, who hath this power over his tongue, Hence David, as ſenſible of this work above his own ſtrength, maketh his earneſt addreſſe in prayer unto God, Pſal. 141. 3. Set a watch (O Lord) before my mouth, and keep the door of my lips. Grace muſt be the ſpiritual porter to watch the mouth, elſe ſuch ſins will come out thereat, that will both greatly offend God and man.
Hence in the ſixth place, That this government of the tongue againſt lying or any other ſin may be attained unto; it is neceſſary,He that would govern his tongue, muſt firſt cleanſe his heart.
1. To cleanſe the heart, that is the original and ſource of all evil; and therefore it is in vain to heal the outwards, unleſſe the inwards alſo be firſt purged. Therefore David in the fore-mentioned prayer, addeth another Petition to the former, Pſal. 141. 4. Incline not my heart to any evil thing. Therefore when Solomon had firſt given that counſel, Chap. 4. 23. To keep the heart with all diligence, then he ſpeaketh of the duties about the eyes, hands and feet. No man can in an holy manner keep his tongue from lying, curſing and ſwearing, with other ſinnes thereof, unleſſe he firſt endeavour that the inward frame of the heart be made pure and holy. The old man muſt be put off, and the new man put on, as the Apoſtle ſpeaketh, and then we lay aſide the way of lying.
In the next place, Let us conſider, what are the cauſes of lying, of yea, and nay. I doe not mean the general ones, for the Text nameth them to The cauſes of lies.be inconſtancy and a corrupt heart, but the particular ones. And
1. Some have a ſtrong inclination and peculiar propenſity to it; they love 1. Natural inclination.and delight in telling of lies. Yea this lying diſpoſition is noted to be the property of ſome Countreys; as the Poet ſaid of the Cretians, They were alwayes liars, Titus 1. 12. which witneſſe the Apoſtle ſaith, is true. And no wonder at this, for the ſame Apoſtle maketh it the quality of every man by nature, and that wherein he doth oppoſe God, whoſe Attribute is truth, God is true, and every man a lyar, Rom. 3. 4. Seeing then the nature of man is thus prone to it; and ſome have a more peculiar inclination to it; no wonder if lyes as well as oaths do make a Land mourn. Do we not ſee it in children, how they are more forward to lie than to ſpeak? They come both together, only lying ſeemeth more natural.
A ſecond cauſe of lying, is want of dependance upon God, as if he would not fulfill his promiſes without our lies, and unlawfull means that we 2. Want of dependance upon God.uſe. In this Rebecca failed, Geneſ. 27. 6, 7. though ſhe knew of Gods promiſe to Jacob, yet becauſe Iſaac's affections were ſet upon Eſau the elder brother, ſhe ſaw no viſible way how the promiſe ſhould be accompliſhed, therefore ſhe uſed lying and diſſimulation; but though ſhe got the bleſſing for her ſonne, yet many ſad afflictions did befall both her and Jacob thereby.
3. Another cauſe is, The captivity and bondage that we are in by nature to 3. Our captivity to Satan.Satan; for he being … lyar from the beginning, we imitate him, and follow our father in this particular. This our Saviour telleth the Jewes, John 8. 44. Ye are of your father the Devil; when he ſpeaketh a lie, he ſpeaketh of his own, for he is a lyar, and the father of it. Mark that the father of it, implying that by the Devil we are ſollicited, and tempted to lies: and if there were no other conſideration but this, it were enough to make us with David, Pſal. 119. 163. To abhorre the way of lying, becauſe it cometh from the Devil, we thereby demonſtrate the Devil to be working in us, to move our tongues. And truly the name of a lie is a very reproachfull thing: How hardly can men endure the name of it, who yet are conſtant in the practice of it? So that the reproach, eſpecially the cauſe from whence it cometh, may perſwade us to leave it off, which is hell it ſelf, we ſhall then quickly hear every man ſpeaking truth with his neighbour.
4. An inordinate deſire of profit and gain, doth many times put men upon 4. Covetouſneslying. They wil… commend and praiſe that, which in their conſcience they know to be bad, and all to get a little profit. Thus Ananias and Saphira they lied to Paul, and all to reſerve a little profit to themſelves.
Laſtly, A ſinfull and immoderate fear, that many times provoketh to lying. 5. Fear.It was thus with Abraham and Iſaac about their wives, they lied to ſave themſelves out of dangers. And although David did abhorre the way of lying, yet we ſee him in ſeveral exigencies degenerate from his principles. It is true, in caſe of a mans life, to chooſe rather to die, than to tell a lie, muſt needs be an argument of heroical grace in a man: but we ſee in Peter, how difficult it is to abſtain from lies, when thereby we can preſerve our ſelves out of danger. So that if at any time we find the godly overtaken with this ſinne, we muſt not from thence conclude the lawfulneſſe of it, but rather bewail our proneneſſe thereunto. For if thoſe that are godly in an eminent manner are thus apt to fall, what ſhall the little Trees do, when the Cedars are ſo weak?
Uſe of Exhortation, To take heed of this ſinne in a ſpecial manner, as being ſo reproachfull to a man, much more a Chriſtian, ſo oppoſite to the Attribute of God, whoſe faithfulneſſe and truth is ſo often celebrated, that it is impoſſible for him to lie: Yea it cometh ſo immediately from the Devil, that there ought to be no communion with him in this thing. Never call any lie profitable, for it will not prove ſo at laſt: What if by it thou eſcape danger here, and be caſt into Hell hereafter? What if thou gaine the world here, and loſe thy ſoule hereafter? Will not this be a dreadfull and diſmall lie to thee? Remember that place, Prov. 12. 19. The lying tongue is but for a moment. Hence Prov. 13. 5. A righteous man hateth lying. For that lying tongue is but for a moment, hereafter it will ſcorch in hell, it will burne in thoſe eternal flames.