A Bridle for the Tongue, Chapter 13

A Bridle for the Tongue · Chapter 13

p. 307CHAP. XIII. Of the Lying tongue.

SECT. 1. Lying defined, and diſtinguiſhed from an untruth: from Hyperbolies, Parables, and Jronies: from feigning and ſimulation, and from the concealment of the truth.

THe next ſin of the Tongue that I ſhall treat of, ſhall be the ſin of lying, a ſin that ſheweth itſelf very ear…y, even in little children. Pſal. 58.3, The wicked are eſtranged from God, …rom the womb; they go aſtray as ſoon as …hey be born ſpeaking lyes; they ſhew …heir alienation from God in this par…cular. They were by their profeſſion p. 308the people of God, yet were become very cunning in this Art of Lying; and our experience can witneſs the commonneſs of this ſin in theſe our dayes; and here let us take notice what this ſin is.

Definit. of Lying. Mendacium eſt falſa verborum prolatio cum intentione fallendi. Cicero.Lying is a voluntary ſpeaking of that which is falſe, with a purpoſe to deceive our neighbour: When a man ſpeakes contrary to what he thinketh, or to his knowledge, for ſome evil intent, as to deceive, to pleaſure, to profit, to delight, &c. I ſay, contrary to what a man thinketh, or againſt his knowledge or conſcience; for this doth diſtinguiſh a lye from many things.

1. From an untruth: for a man may ſpeak what is falſe and not lye; when a man ſpeaks that which is falſe, yet thinketh he ſpeaketh truth, he ſpeaketh falſhood, he erreth, and is deceived, yet lyeth not, becauſe he ſpeaketh not againſt his conſcience. 2. A man may ſpeak that which is true, and lye, delivering that which p. 309is true, thinking it to be falſe. This is one mark of a child of God, that he ſpeaks the truth in his heart, or from his heart. Pſal. 15.2. for many ſpeak truth from the lips only, and not from the heart. A man is to be declared lying or not lying, not from the verity or falſeneſs of the things themſelves, but from the purpoſe or meaning of the heart; and Aquinas ſaith, when a man telleth ſomething that i… falſe, whereof he hath been miſinformed, or beleeveth it was as he reported it, he telleth a lye materialitèr, but not formalitèr: but on the contrary, If a man purpoſing to tell a lye▪ and deceive, doth per accidens, and againſt his will tell the truth, he telleth a truth materialitèr, Mòn mentitur, qui falſa dicit, putans ſevera dicere ſed qui falſa apprehenſa verè enuntiat. Jul. Scal.and a lye formalitèr, and forma dat eſſe rei, the forme gives the being to a thing, ſaith Ariſtotle; and therefore he lyeth even by telling the truth, becauſe he did it cum intentione fallendi, with a purpoſe to deceive▪ and as Scaliger ſaith, he doth not lye, who ſpeaketh that p. 310which is falſe, thinking he ſpeaketh truth; but he who declareth theſe things to be true, which he apprehendeth to be falſe: For this cauſe both Divines and Philoſophers diſtinguiſh between mendacium dicere and mendacium facere; a man may tell a lye ſometimes againſt his will, but no man maketh a lye but willingly. He that maketh a lye loveth lyes.

2. From Figurative and Hyperbolical ſpeeches, and parables; both which if we reſpect the ſound of words ſeem to be falſe, yet if we regard the meaning of the ſpeaker, are very true, and expreſs the thing more ſignificantly as figurative ſpeeches call'd Hyperbolies, or more profitable as feigned parables; both which are warranted in Scripture, the word of truth: Firſt for Hyperbolies, the Land of Canaan is call'd a Land flowing with Milk and Honey. Exod. 33.3. that is, very fruitful, abounding with all neceſſaryes, as Deut. 8.7, 8, 9. The Canaanites are ſaid to have Cityes p. 311walled up to Heaven. Deut. 1.28. That is, fenced with high walls. Deut. 3.5. So when the Holy-Ghoſt would ſignify a great multitude, he uſeth this expreſſion, as the ſand of the Sea, Gen. 32.12. 1 Sam. 13.5. Pſal. 78.37. So the many Miracles and Acts that Chriſt did, are ſaid to be more (if they ſhould have been written) then the world could contain the Books that ſhould be written. Joh. 21.25. Secondly for Parables: when by things feigned is ſignified an unfeigned truth: as in Jothams Parable, where the trees are brought in conferring and conſulting about the choyce of their King, Judg. 9.8. and in the parable of Jehoaſh King of Iſrael ſent to Amaziah King of Judah, where the Thiſtle that was in Lebanon, is laid to ſend to the Cedar that was in Lebanon to give his Daughter to his Son to wife. 2 Reg. 14 9. and the Parable that Nathan delivered to David, concerning two men in one City, the one rich, the other poor. 2 Sam. 12.1. And our p. 312Saviour Chriſt himſelf delivered many things in parables to the Scribes and Phariſees,Non omne quod fingimus mendacium eſt, ſed quando id fingimus quod nihil ſignificat, tunc eſt mendacium; cum autem fictio noſtra refertur ad aliquam ſignificationem, non eſt mendacium, ſed aliqua figura veritatis. Gerrard. loc. com. ex Auguſt. as Mat. 21.28. of a certain man that had two ſons, whom he bid go work in his Vineyard on a certain day; and a parable of a certain Houſholder who planted a Vineyard, and hedged it round about, &c. and let it out to Husbandmen, and went into a far Countrey. Mat. 21.28, 33. All parables and ſimilitudes are not lies; Chriſt tells us of the parable of Dives and Lazarus, not that there were any two ſuch men, nor any ſuch thing done by them, as is mentioned, Luk 16. Yet we ought not to count it a lye, but it is a Similitude, and foretells us what ſhall become of the rich, if they oppreſs and grind the faces of the poor; and that God will rather accept of a poor Lazarus, though in rags and miſery, then of a flouriſhing Dives cloathed in purple and ſcarlet. The like may be ſaid of Ironies; p. 313ſo the Apoſtle ſpeaks to the Corinthians: We are fools for Chriſts ſake, but ye are wiſe in Chriſt; we are weak, but ye are ſtrong; ye are honourable, but we are deſpiſed. 1 Cor. 4.10. Do you think he would tell them they were wiſe, whom a little before he condemneth for their fooliſhneſs? this is but an Ironical expreſſion: So when a Captain ſhall ſay to his Souldiers, Fight couragiouſly, quit your ſelves like men, the Enemy flies before us; this is but to hearten his own Party to fight the more valiantly; this is very diſputable, whether it be a lye or not: Likewiſe when a Phyſitian hath to deal with a froward and melancholy Patient, he muſt abuſe his judgement, telling the Patient, this and that is for his good, and if he will not take it, he muſt dye: therefore I ſhall not accuſe ſuch a man of a lye.

3. A Lye is diſtinguiſhed from feigning and ſimulation, when a man ſpeaks not contrary to, but beſides his meaning, diverſe from that he thinketh: p. 314This feigning, if not prejudicial to truth, nor againſt Gods Glory, and the good of our neighbour, and that we have ſome good ground for it, is not unlawful. Thus God himſelf uſeth feigning, Let me alone, ſaith he to Moſes, that my wrath may wax hot againſt this people, and that I may conſume them, Eſt quaedam ſimulatio cautelae, quaedam doctrinae, quaed…m deceptionis; p…ma fuit Jnſuae & David, ſecund… …, qua docuit diſcipulos offi…ium hoſpitalitatis…; tertia eſt. hypocriſis. Bonavent.and I will make of thee a great Nation. Exod. 32.10. He meant not to deſtroy them, but to ſtir up Moſes to fe…vent prayer, and Iſrael to unfeigned repentance. So Joſhua meant not to fly before the men of Ai, but feigneth a flight to draw them out of the City and deſtroy it: there is dolus bonus as well as malus, good deceit as well as evil. So when the two Harlots came to Solomon about the Child which both laid claim to, Solomon at firſt ſaid it ſhould be cut in pieces, and divided in two; but ſhe whoſe child it was, would not ſuffer him ſo to do with it, becauſe it was her child; therefore p. 315when he ſaw her Bowels yearn towards it, he altered his ſentence, and gave the child to the true Mother: this was not a lye. Thus Chriſt when he met the two Diſciples going to Emmaus, Faciebat eos putare quod qua… ad locum longinquum proficiſ…eretur. Syr. verſ.when he came thither with them, he made as though he would have gone further, Luk. 24.28. Chriſt here perſonateth a ſtranger, and therefore carrieth himſelf as a ſtranger to theſe Diſciples; he made as though he had been to have gone furrher: Some ſay, there was a myſtery in it, that he went further afterward, when he aſcended into Heaven in the ſight of his Apoſtles, which thing only was meant by his pretending to go further; but it is not ſaid, He took leave of the Diſciples, or told them he would go to ſome other place to take up his Lodging, but only he concealed his purpoſe from them, and did not let it appear that he was willing to tarry with them, till they entreated him: So the Angels coming to Lot, Gen. 19.1, 2. made p. 316ſhew, as if they would not come into his Houſe, but lye in the ſtreet all night. Did theſe Angels lye or no? ſurely no; this was no lye, but the condition is not expreſſed, but kept ſecret in the heart of the ſpeaker:Simulatio facti eſt licita & laudabilis quando fit ex rationabili cauſâ & bono fine. Aug. Queſt. Evang. lib. 2. thus at our Neighbours Table, when we have ſome meat offered us, we refuſe it as the firſt time with a No I thank you; for it is but civility ſo to do, and then the ſecond time we take it. So theſe Angels, at the firſt they will not goe into Lots houſe, but at laſt by the intreaty of Lot they are perſwaded to goe in thither.

Cum nemini ſit injuria, cum non ſit cum fraude coajunctâ. Polan. Syntag. de ſimulat. & diſſimul.4. It is diſtinguiſhed from the concealment of the truth: for albeit the truth is never to be denyed, nor an untruth affirmed, yet not alwayes to be confeſſed or profeſſed: for its ſometime

Neceſſary,

Unſeaſonable,

Arbitrary.

p. 3171. Sometime neceſſary; when either Gods Glory, our Neighbours Good, or our own duty require it at our hand. In caſes ſpiritual, it is neceſſary; when we are called to give an account of our Faith and Religion, then a conſtant profeſſion is neceſſary. 1 Pet. 3.15. Be ready alwayes to give an anſwer to every man that asketh you a reaſon of the hope that is in you with meekneſs and fear. 1 Pet. 3.15. With the heart man beleeveth unto righteouſneſs, and with the tongue confeſsion is made unto ſalvation. Rom. 10.10. He that confeſſeth me before men, him will I confeſs, &c. and he that denyeth me before men, him will I deny before my Father which is in Heaven. In matters civil, when we are called as a witneſs before a Magiſtrate, we muſt teſtify the truth, the whole truth, as the woman of Tekoah did to David. 2 Sam. 14.19. 2. Sometime it is unſeaſonable to declare the whole truth; when as there being no neceſſity to utter it, in reſpect of Gods p. 318Glory, our Neighbours Good, or our own Duty, it's joyned with our own, or our Neighbocrs danger or hurt.

3. It is arbitrary, or at our own liberty, when it is neither neceſſary nor unſeaſonable. Thus Chriſt ſometimes anſwereth to queſtions askt him, ſometime he is ſilent. Mat. 27.12, 14. That truth may be concealed, is proved by Abraham, who ſpake truth in part, calling Sarah his Siſter, and concealed it in part, not confeſſing her to be his wife. Gen. 12.10. The which thing alſo his ſon Iſaac did afterward. Gen. 29. this is no lie to hide the truth, but to affirm that which is falſe. God appointed Samuel to go to Bethlehem to annoint David King; he deſiring to be informed how he might go thither and do it with ſafety, for ſaid he, if Saul hear of it, he will kill me, the Lord teacheth him this Godly policy, Take an heifer with thee, and ſay, I am come to ſacrifice to the Lord, and call Jeſſe to the Sacrifice; he was ſent for two cauſes, but to conceal the more p. 319principal. 1 Sam. 16.2, 3. So King Zedekiah willeth Jeremiah (having adviſed him to yield to the Caldeans) if the Princes ſhould be earneſt to know what talk they had had together, that then he ſhould ſay unto them, I humbly beſought the King that he would not cauſe me to return to Jonathans houſe to dye there. Jerem. 38.26.

SECT. 2. Of the ſporting Lye.

LYes may be divided into three kinds; there is Mendacium

Jocoſum,

Officioſum,

Pernitioſum.

1. The ſporting lie, which is without cauſe, merum mendacium, Hutchinſon de imagine Dei.neither with deſire to hurt, no… pu poſe to help any one: Naſcica when he came to Ennius the Poets houſe, having earneſt buſineſs, commanded his Maid to meet him at the door, and to ſay p. 320that he was not within; who knowing that her Maſter had bidden her to ſay ſo, becauſe of his buſineſs, departed▪ Soon after it came to paſs that Enni… came to his houſe, and knocking at the door enquired for him: Naſcica hearing one knock, and perceiving out of a window that it was Ennius, anſwered with a loud voice that he was not at home; but Ennius knew his voice, and came in: then Naſcica came to him, and ſaid, You are impudent, for I beleeved your Maid, that you were not at home; and will you not beleeve me my ſelf? In this example be two lyes: One of Ennius his Maid at her Maſters commandement, the other of Naſcica in the way of jeſt and mirth. Thus vanity ſheweth it ſelf in great boaſters and travellers that love to tell ſtrange things; when men do not only ſport at it themſelves, but think thereby to make ſport for others alſo. So it was with thoſe of Ephraim and Samaria, who made the King glad with their wickedneſs, and the p. 321Princes with their lies. Hoſ. 7.3. To what an height of impiety were they grown! this was a cleer note of a corrupt ſtate among them;That all ſorts lies be ſins, vid. Euſeb. lib. 8. de praepar. Evangel. cap 4. Damaſcen. paral. 3. Chytr. tract. de Jacobi mendacio. Gerſon. Protest. Bernard. de modo benè vivendi. Auguſt Epiſt. 8, & 9. the reaſon hereof is expreſſed, ver. 2. They conſidered not in their hearts that God remembred all their wickedneſs; They were become very Atheiſtical.

All condemn the idle lying lie, and the pernicious lie; but ſome excuſe the ſporting or jeſting lie, and commend the officious lie; but all naught.

1. For the merry lie, we muſt diſtinguiſh; that is improperly called a lie, when in ſhew of words ſome falſe thing is uttered, but by the geſture or pronunciation of the ſpeaker, it may appear that ſome truth is uttered: This is not unlawful under ſhew of untruth to hide a truth; as Elijah ſaid to the worſhippers of Baal, Cry aloud, for he is a God; either he is talking, or he is purſuing, or he is in a journey, or peradventure p. 322he ſleepeth and muſt be awaked. 1 Reg. 18.27. But the Text ſaith that he mocked them. So Micaiah ſaid to Ahab, as the reſt of his Prophets had done before him, Go up to Ramoth-Gilead and proſper; but he delivered it ſo, that Ahab perceived he mocked him. 1 Reg. 22.15.2. Properly, that which in the meaning of the ſpeaker is a lie, is in no ſort to be uſed, but is ſimply unlawful.

1. Becauſe it is not only falſe, but vain and idle: Now if but for idle words men ſhall give account at the laſt day. Mat. 12.36. much more for idle lies.

2. The Prophet Hoſea in the place before-mentioned inveigheth againſt thoſe that make Princes merry with their lies. Now if Princes may not be made merry with lies, to whom oppreſſed with great cares mirth is needful, none may.

3. A lie may not be delivered to help a man, or free him from danger, much leſs to delight and make him merry.

p. 3234. Epaminondas with other Heathens, will riſe up in judgement againſt thoſe that make no conſcience to tell merry lies; ſo ſtrict obſervers and lovers of truth were they, that they could not abide a lie ſpoken, no not in jeſt; it is not good jeſting and ſporting with ſin; He that makes it his common courſe to lie in jeſt, will alſo lie in earneſt; and he that lies in jeſt, unleſs he repent of it, ſhall be ſure to be damned in earneſt.

SECT. 3. Of the Officious Lye.

THe next Lye we are to treat of,Corrupt was the opinion of Plato, that allowed a lie lawful, either to ſave a Citizen, or deceive an Enemy. is the Officious lie, which is covered over with love to our neighbour; when a man ſeeth his neighbour in danger, he thinks it either no ſin, or a very ſmall ſin to help him out: This is the practice of too many among us, and the devil beguileth many ſouls thereby: Now that we may take heed of this, conſider,

p. 3241. That Gods word is to be lookt on as the only rule and ſquare to guide our actions by; but the word requireth that we muſt not do the leaſt evil for the gaining or any good whatſoever: the rule of our actions is Gods command, not our love to our neighbou…; God ſaith, ye ſhall not lie one to another. Coloſ. 3.9. and he will deſtroy all lyers; which comprehendeth thoſe that lye perniciouſly to do hurt, or officiouſly to do good to their neighbours.

In this thou doſt thy ſelf more hurt then thou canſt do thy neighbour good, niſi fiat juſ… & rectis mediis, ſaith. Pet. Mart. loc. com. de mendac.2. Conſider how the Apoſtle rejecteth this practice of doing evil that good may come thereby. Rom. 3.8. He abhorreth that any ſuch principle as this ſhould be in the heart of any Chriſtian whatſoever; and ſaith of ſuch that affirm that men may do evil that good may come thereby, that their damnation is juſt: a man muſt not lye to ſave Gods honour. Job. 13.7. much leſs for the good of his neighbour.

3. He that th nks he may thus give p. 325way to this ſin that good may come by it, will think ſo of any other ſin whatſoever; as if a man ſhould ſteal from the rich to relieve the poor, this is odious to God; the Lord ſaith, he hateth robbery for a burnt offering: there were ſome that thought they might rob, that they might have the more to offer to the Lord; and though they brought a fat oblation, yet God loathed them, and their offerings: Auſtin obſerveth of the Priſcillianiſts, that they would make uſe of a lie to ſhew themſelves Orthodox, and that they might the better vent their opinions with the more credit to themſelves: And others there were that would fain themſelves to be of their company and ſociety, that ſo they might find them out, and bring them before the Magiſtrate to be puniſhed.

But ſome will ſay, Object. It's not againſt Chriſtian charity to help a brother with a lye.

It is againſt charity;Reſp. for charity rejoyceth p. 326not in iniquity, (not in falſhood) but in the truth: A Chriſtian that hath a good conſcience can do nothing, and ſay nothing againſt the truth, but for the truth. 2 Cor. 13.8.

2. Charity requires a man not only to do good, but to do well; to do it in a good and godly manner, not to do the leaſt evil, not tell the leaſt lie to procure a great outward good to another.

3. Charity requires not that for another mans good and commodity thou ſhouldſt caſt away thy ſelf: but God will deſtroy them that ſpeak lies. Pſal. 5.6. The lying mouth ſlayeth the ſoul. Sap. 1.11.

4. Charity doth not allow, that any man in danger ſhould tell a lye to do himſelf good; much leſs doth he allow that we ſhould lie to do another man good; a good man chooſeth affliction, or to run upon any rock rather then to ſin againſt God, according to that ſpeech of Elihu to Job, chap, 36.21.

p. 327But here it may be objected that Jacob lyed to his Father Iſaac, ſaying, I am Eſau thy firſt born, that he might procure the bleſſing of his Father, before his brother came, Gen. 27.19. and ver. 24. when he asked him, Art thou that my ſon Eſau, he anſwered Yea: he ſaith further, that he had hunted for Veniſon, as his Father bade him, ver. 19. when he hunted for none, nor was bidden to hunt for any: Thirdly, being askt how he found it ſo quickly; he anſwered, the Lord thy God brought it to my hand. ver. 20. when himſelf had taken a Kid cut of the flock, by no miracle, but by ordinary means.

Some ſay, that is to be underſtood myſtically,Quod minor populus, hoc eſt Gent…um, ſubſtituendus eſſet in locum primogeniti, hoc eſt Judaeorum. However the Jews were Gods firſt born, yet they ſhould be caſt off, and to the Gentils the younger brethren, the bleſſing and the inheritance did belong. Aquin. 2dae. q…ſt. 110. Art. 3. by way of prophecy, I am Eſau thy firſt born; not in perſon, but in right of the firſt born I come unto thee, as Paul ſpeaks in another caſe. Act. 23.5. by which is meant nothing elſe then that which Chriſt ſaith, Behold there be p. 328laſt which ſhall be firſt, and there are firſt which ſhall be laſt. Luk. 13.28.30. this ſhall be when men ſhall ſee Abraham, Iſaac and Jacob in the Kingdom of God, and themſelves thruſt out of doors; this is now come to paſs; for we Gentiles that were laſt, are now firſt; we that were not a people, are a people, and beloved which were not beloved; and St. Paul nameth this a myſtery, Rom. 11. I would not this myſtery ſhould be hidden from you brethren, leſt you ſhould be wiſe in your own conceit, &c. It appeareth then Jacobs ſaying to Iſaac, I am Eſau thy firſt born, is as much as to ſay, The laſt ſhall be firſt, and the firſt laſt; by Eſau he meant the Jews, by himſelf the Gentiles; and this is no lie, becauſe a myſtery: This is the opinion of divers of the Antients.

2. But I cannot excuſe Jacob in this, but do beleeve he ſinned; their examples are no rules for us to walk by, we muſt walk by the rule of the Word: the errours and ſlips in their p. 329Lives, are as blemiſhes in fair faces, e…idences of humane frailty.

5. There's a difference between …peaking a lie, and concealing the …ruth, as I toucht before in the firſt …ection of this chapter; the one, in …ome caſes may be lawful,Aliud eſt mentiri, aliud eſt verum occultare; ut ſiquis nòn velit ad mortem hominem prodere, paratus eſſe debet verum occultare, non falſum dicere, ut neque proat neque mentiatur. Auguſt. in Pſal. 5.Ps 5 when the other in no caſe is …awful. Negative precepts bind at all times, and upon …ll occaſions; and ſuch is this, Thou ſhalt not lie; but the truth may be concealed at ſome times and upon ſome occaſions, except when a Magiſtrate calls us to declare the whole truth: ſo truth is to be ſpoken, though it expoſe our ſelves or others to danger: So when Chriſt is adjured (by the high-Prieſt) by the living God to tell whether he be the Chriſt the ſon of God, though it be to the exaſperating him againſt him, and to the expoſing himſelf to the malice of his enemies, yet he confeſſeth the truth. Mat. 26.63, 64. St. John gives in this for his further anſwer p. 330to Pilate, To this end was I bor… and for this cauſe came I into the worl… that I ſhould bear witneſs to the truth Joh. 18.37. St Auguſtine commendeth a Chriſtian Biſhop of Tageſta fo… hiding a poor Chriſtian, and when th… Emperour ſent his officers to ſearch after him whom he had hidden, bein… askt where he was, he ſaid, he would not deny but he had hidden him; ye… would he never betray his brother for which cauſe he was grievouſly tortured; but he ſtood firm ſtill, as his name imported, which was Firmus, that he would not diſcloſe his brother, nor tell an untruth: the Emperour marvelling at his ſtedfaſtneſs releaſed him.

Some do object, Object. that Abraham to eſcape danger, ſaid his wife was his Siſter.Sol. Gen. 12.10.

Non petit Abraham ut Sarah menti…tur. Juniu…. Veritat…m voluit celari, non m…n…acium d…ci. Auguſt.Abraham anſwereth himſelf, Gen. 20.12. In very truth ſhe is my Siſter, and he uttered no untruth, but only concealed a part of it, as was before ſaid; he ſaid not, ſhe is not my wife, but ſhe is my Siſter, nor did Abraham p. 331deſire Sarah to lye, as Junius noteth.

The Midwives in Egypt are com…ended for delivering the male-Child…n of the Hebrews, and Rahab for pre…rving the ſpyes by lying.

We muſt diſtinguiſh the work one from the execution of the work; Object. …he work or fact in ſaving the children …nd ſpies, was a fruit of faith,Sol. and of the …ear of God;God bleſſed them not for the lie: but for their faith, that wrought in them by love. Dr. Sutton. and that is commended: …ut the manner how they preſerved …hem, ſc. by lying, is not approved. But it may be ſaid; faith, and the fear of God cannot ſtand with a manifeſt known ſin; I anſwer; the beſt actions are imperfect in this life, and joyned with many frailties; and even actions of faith are mixed with ſundry defects and ſins.

SECT. 4. Of the pernicious lie; eight aggravations thereof.

NOw let us treat of the pernicious lye, the worſt of all the p. 332reſt. Men are guilty of this ſin wh… they ſpeak that which is falſe, knowing it to be falſe; when they ſpeak o… thing, and their own heart and conſcience tells them plainly the contrary. Thus doth Joſeph's Miſtreſs. Ge… 39.15, ad 20. So in Commerce among men, when the buyer calls a… a thing naught, which in his conſcience he knoweth to be good; o… when the ſeller ſaith, the commodity is good,Tho. Cartwt… in Prov. 20.Prov 20 when it is not; and that it coſ… him ſo much when it coſt him leſs both falſe. Prov. 20.7. One obſerveth upon the buyers diſpraiſing, and afterwards boaſting of his bargain, that he paſſeth a ſentence of condemnation upon himſelf, for his lye; and for him that puts his Child to ſuch a Maſter, whoſe practice is ſo to ſin, and to teach his ſervants ſo to ſin alſo, he puts him into the very mouth of the devil: and ſaith the wiſe man, The getting of treaſures by a lying tongue is a vanity toſſed too and fro of them that ſeek death: The robbery of the wicked p. 333ſhall deſtroy them becauſe they refuſe to …o judgement. Prov. 21.6, 7. Here …ou may ſee that to get riches this …ray, is to get them by theft and rob…ery; this is the way whereby they …hink to grow rich, when as they take …he high way to deſtruction: Now …et us conſider the greatneſs of this …in, by the many aggravations of it.

1. When men ſpeak that which …s falſe raſhly, and inconſiderately.

2. To ſpeake falſey aftet delib… ration, and premeditation, that makes the ſin the more hainous: God complaineth of ſome among the Jews, Nonnunquam pejus eſt m…ndactum medi…ari quam loqui; nam loqui plerumque praecipitation…s eſt: med …ari vero ſt…dioſè pravitatis. Greg. mor. lib. 8.that conceived and uttered from the heart words of falſhood. Iſai. 59.15. It was a great ſin …n Peter (though in his fear) upon a ſuddain to deny his Lord and Maſter; but greater to do it after deliberation.

3. When men take delight in lying: we read of ſome that delight in lies, Pſal. 62.4. This is much worſe then to commit this ſin ignorantly: this p. 334ſheweth an height of impiety in t… heart, when men delight in that whi… is ſo hateful to God and good men.

4. When lying is a mans ordinary practice from day to day; now th… more frequently men commit this ſin the more abominable it is to God every day they wreſt my words, ſaith th… Prophet, Pſal, 56.5. he ſheweth thei… frequency in this ſin, and this is a grea… aggravation of it; and he compareth ſuch men to the deaf Adder, that will not harken to the voice of the charmers▪ that will not hear, let God and man ſay what they will unto them.

5. When men have hatred in their hearts, yet by lying words do cover it over, and hide it, that thereby they may gain an opportunity to revenge themſelves upon them: how many a man ſpeaks a man fair to his face, and yet as ſoon as he turneth his back, is ready to cut his throat! he that hateth, diſſembleth with his lips, or, (as in the Margin) maketh his voice Gracious, and layeth up deceit within him; when he p. 335ſpeaketh fair, beleeve him not, let his words be never ſo ſeemingly Graci…us. A Lyer is not to be believed, and God will at the laſt day ſhew his ſin before the whole congregation. Prov. 26.24, 25, 26.

6. Sometimes men do belie themſelves that they may gain the love of others, as boaſting what great matters they have done at ſuch or ſuch a time, that ſo they may come behind none of the moſt forward of their companions in ſin: So Auguſtin Auguſt. confeſſ. Among pernicious liers I may rank all Hereticks; Seducing Spirits ſpeak lies in Hypocriſie. 1 Tim. 4.2. A loud lier was be that in Adrians dayes, ſaid He was the Meſſiah, calling himſelf Barcochabo. i. e. filium Stellae. the Son of a Star; but his divinations failing him, the Jews changed his name, calling him Bencozba. i. e. Filium mendacii, the Son of a lie. Carion. Ch…nic.1 Tim 4:2reporteth of himſelf in his Confeſſions, when he was young, that he might the more ingratiate himſelf with his ſinful aſſociates, he would lyingly boaſt what he had done alſo, accounting it a ſhame to him to become behind any of them in ſin.

7. When a lie is made uſe of to draw men to ſin how many ſinners make uſe of p. 336lying to make others of their companions bold and hardy in ſin! he that by any means whatſoever doth draw another to ſin, he acteth the devils part againſt that perſon. Thus the old Prophet pretending to the man of God that came from Judah, that an Angel of God ſpake to him by the word of the Lord, to bring him back to his houſe, he drew the man of God to diſobey the word of the Lord, but he lyed unto him, 1 King. 13.17, 18.

8. When men make uſe of a lie to hide and cloak their ſin: when they are charged therewith, then they deny it. Job did not cover or hide his ſin as Adam in his boſom. Job 31.33. that ſo the guilt may be taken off from him, and laid upon another, as Adams upon the woman that God gave him, and ſo he laid it upon God himſelf by fetching a little compaſs; but Job by Grace was changed, and herein not like his father Adam. 1. This is not a leſſening but a great aggravation of ſin: it was bad to ſin, p. 337but much worſe to deny it; for this is to add ſin unto ſin. 2. This will not hide it from the eye of God: though you may hide it from the eye of man a while, yet not from the eye of God, before whom all things are naked and bare, as open to Gods eyes, as any thing Anatomized is to mans eyes. Pſal. 90.8. Thou haſt ſet our iniquities before thee, our ſecret ſins in the light of thy countenance. 3. The free and full confeſſion of ſin, is a giving glory to God, when hiding of ſin by lying and denying is a robbing God of his glory and honour: by a free and full confeſſion we glorify Gods omnipreſence and omniſcience: when Ananias and Saphira hid their ſin by a lye,Act. 5.7 9.Acts 5:7 Peter tels them, that they had done more then to lie againſt the Lord; for ſaith he, ye have agreed together to tempt the Lord, to try whether he be God or not, or whether he will revenge himſelf upon ſinners, as he hath ſaid he will: So thou by this addeſt ſin to ſin, to try whether God will puniſh it or p. 338not: You ſee what befell them, God took them both away in their ſin, and great fear came upon the Church: but ſuppoſe God ſhould not make ſuch examples preſently, yet by this ſin, thou doſt what in thee lieth, to ſtop up the way of mercy againſt thy own ſoul. Prov. 28.13 He that hideth his ſin ſhall not proſper, ſaith Solomon; but he that confeſſeth and forſaketh his ſin, ſhall find mercy. 4. God will make thee confeſs it, either here before men, or elſe eternally before Men and Angels: God doth ſtrangely bring hidden things to light: Sometimes he brings hidden ſins to light by ſome puniſhments for other ſins; yea it may be ſomeimes men that are condemned for what they are not guilty, ſhall yet before they dye, confeſs the juſtice of God upon them; although they be wronged in that they be condemned for; yet ſhall they give glory to God before men, by confeſſing ſome ſins hitherto kept ſecret. And ſometimes God by giving men horrours p. 339of conſcience, makes men to confeſs what before was kept ſecret: By theſe things you ſee the aggravations of this ſin of lying.

SECT. 5. Sheweth how many ſins meet together in this ſin, and what are the cauſes of lying.

LEt us now ſee how many ſins are complicated in this ſin, together with the ſinful occaſions, whereby men give themſelves to lying.

1. There is a direct breach of the ninth commandement, which ſaith, Thou ſhalt not bear falſe againſt thy neighbour. 2. Robbery is a breach of the eighth precept; robbing others of their due to whom we are related, and ſo have need of one another. 3. A hazarding the ſoul for nothing that is able to countervail the loſs of it. 4. Atheiſme; in forgetting Gods All-ſeeing eye, and his ſin-revenging juſtice, p. 340that he will revenge himſelf of thoſe that rob him of his truth. Now the cauſes and uſual occaſions of this ſin are theſe.

1. A greedy deſire of gain; We ſee that Tradeſ-men for a penny, or a two-penny gain will not ſtick at a lie: Gods command is, that no man defraud or go beyond his Brother in any thing; and you gain ſomething by lying (as you think) at the preſent; but you will be loſers by it in the end. Are there yet the treaſures of wickedneſs in the houſe of the wicked? &c. for the rich men thereof are full of violence, and the inhabitants thereof have ſpoken lies, and their tongue is deceitful in their mouth; therefore will I make thee ſick in ſmiting thee, &c. Micah. 6.10, 11, 12. God may give them leave to get ſome little in the world by it, but he wi l give them much wrath with it hereafter.

2. Not only the deſire of gain, but alſo the fear of loſing ſome preſent gain or advantage is the cauſe of lying: p. 341this made Gehezi to belie his Maſter to Naaman. 2 King. 5. He coveted Vineyards, Olive-yards, Silver and Gold, and changes of raiment, men-ſervants and women-ſervants, as his Maſter chargeth upon him, and then tells a lie to his Maſter after his return from Naaman, ſaying he went nowhither: Amaziah chargeth Amos falſely to King Jeroboam, ſaying, that Amos had conſpired againſt him in the midſt of the houſe of Iſrael. Amos 7.10. whereas he only prophecyed againſt the houſe of Jeroboam, and ſpake nothing againſt the King. ver. 9. But what's the matter with Amaziah the Prieſt of Bethel? oh he ſeeth his gain is going down, if he ſuffer Amos any longer to ſhew the people their ſin in worſhipping the golden calves: So they dealt with Paul ſtirring up the people againſt him, becauſe he caſt the ſpirit of divination out of the Maid, that brought her Maſter much gain thereby. Act. 16. So alſo doth Demetrius cauſe a great uproar at p. 342Epheſus; it was gain that made him make ſuch a ſtirre, and to accuſe Paul falſely. Act. 19.24, 25.

3. Lying proceeds from envy and malice; when men owe ſuch and ſuch perſons ill-will, they care not what they ſay againſt them: So they that hate Religion, will ſpeak any thing againſt the Religious: As the Heathen Tyrants did uſe to do with Chriſtians, they cloathed them in the skins of wild Beaſts, that ſo their dogs might be the more hardy to tear them: So do envious perſons deal with thoſe that are Godly, they cloathe and load them with ſcandals, that ſo they may ſet all men againſt them.

4. When men ſuborn perſons againſt thoſe that are good, that ſo they may get advantage againſt them to put them to death: Thus the Libertines and others that disputed with Stephen, being unable to reſiſt the wiſdom and ſpirit by which he ſpake; they ſet up falſe witneſſes againſt him, which ſaid, This man ceaſeth not to p. 343ſpeak blaſphemous words againſt this holy place and the Law. Act. 6.13.

5. When men cover their malice againſt Gods people, under pretence of publique good; and thus the adverſaryes of Gods people write a lying letter to King Artaxerxes againſt them, and ſo cauſed the work of the houſe of God to ceaſe. Ezra 4.11, ad finem, pretending thereby much good to the King of Babylon.

6. When they cloak all with Religion: This was Abſoloms practice; firſt he chargeth his Father unjuſtly with a lie, as if the King neglected the adminiſtration of juſtice; and therefore wiſheth that he were a Judge, then he would do every man juſtice; whereby together with his courteous carriage to every one that came nigh him, he ſtole away the hearts of the men of Iſrael: then he pretends the paying a vow at Heb…on. 2 Sam. 15.3, 4, 5, 8. when as he meant to rebell againſt his Father: Thus did Ananias and Saphira hide their hypocriſy p. 344with a Religious cover; whereupon Peter tells Ananias, that he had not lyed unto men, but unto God. Act. 5.3. Thus did Simeon and Levi hide their malice to Hamor and Shechem his ſon, with a Religious pretence; but, the Text ſaith, Gen. 34.13. telling them if they ſhould be circumciſed, they would be one people with them, when as they lied unto them, and uſed this pretence only, that they might come violently upon them, when they were not able to reſiſt them.

SECT. 6. Of the hainouſneſs of the ſin of Lying, ſhewed in eight particulars.

NOw that we may beware of this ſin, let us conſider the odiouſneſs of this ſin of lying.

1. It is very hateful to God, it is an abomination to him: The wiſe man reckons up ſix things that are an p. 345abominatioo to the Lord,Leaſe falſe leaſung a… a leaſing a lie, leaſe g… witnes verſtegan reſtitut, of decayed intelligence. and this is one of them. ſc. a Lying tongue: God doth ſo abhorr Lyers, that he will deſtroy all them that ſpeak leaſing. Pſal. 5.6. a word that cometh from an old word now out of uſe, ſignifying Lying, Lying lips are an abomination to the Lord. Prov. 12.22. but they that deal truly are his delight. So good David loatheth this ſin,Solomon hath pictured a lye with this Motto upon the face, The ſin which God abhorreth. ſetting out his deteſtation of it by two words, I hate and abhor lying. Pſal. 119.163. and for thoſe men that have but common honeſty, they hate lying, and cannot endure to be charged with it: though it may be they do lye ſometimes, yet would they not that men ſhould know it.

2. Lying makes men wholy unlike to God; it is contrary to the nature of God, who is ſtyled a God of truth. Deu. 32.4. And David prayes to God under that notion, O thou God of truth. Pſal. 31.5. He who bleſſeth himſelf in the earth, ſhall bleſs himſelf in the God of truth; and he that ſweareth p. 346in the earth, ſhall ſwear by the God of truth. Balls power of godlineſs.Iſai. 65.16. Truth (as One obſerveth) is one ſpecial branch of that Image of God, according to which man was made; the greater meaſure of truth in our inward parts, the more are we changed into that image. A lye is ſo offenſive to God, as Anſelm Anſelmſaith, that God as pattern of the univerſal world may in ſome ſort be ſaid to diſpenſe with many faults, but he never yet diſpenſed with lying, it being a meer denying of himſelf who is the only Truth: So the Lord Jeſus Chriſt is the Amen, Truth it ſelf. John 14.6. The faithful and true witneſs. Rev. 3.14. and that both as God and man in one Perſon, in him all the promiſes are yea and Amen, moſt ſure and certain, who alſo came into the world to bear witneſs of the Truth; the Spirit of God likewiſe is the Spirit of Truth. Joh. 14.17. & 16.13. The ſpirit is Truth, beareth witneſs of the Truth, and leadeth into all Truth; All the three Perſons are one God of Truth, p. 347as that he cannot lye,Magna Dei potentia, mentiri non poteſt. Auguſt. it is impoſsible …or him to lye. Heb. 6.18. He is not a man that he ſhould lye. Numb. 23.19. God is ſo much the ſtronger that he cannot lye, ſaith Auguſtin. Conſider what the Lord Jeſus the wiſdom of the Father ſaith, Prov. 8.7. Tho opening of my lips ſhall be right things, my mouth ſhall ſpeak truth, and wickedneſs is an abomination to my lips. Again, conſider, that Gods word is a word of Truth; Paul calls the Word, ſincere Milk, 1 Pet. 2.2. that is without any deceit and falſhood in it. It hath the God of Truth for its Author, Chriſt Jeſus the Truth for the witneſs, the Spirit of Truth for the compoſer of it; Thus prayes our Saviour for his Diſciples, Sanctify them with thy Truth, thy Word is Truth. Joh. 17.17. Now for men to ſay they own this God, and this word of Truth, and yet go on in this ſin of lying, how croſs is this to Religion? our relation to God ſhould teach us to ſpeak truth; our relation to him as our Creatour; hereby we p. 348ſhew forth the image of our Creatour▪ our relation to Chriſt as members of Chriſt, and our relation to the ſpirit of Chriſt, ſhould alſo teach us to ſpeak truth: What, are we the members of Chriſt, and doth the ſpirit of Chriſt dwel in us, & act in us, and ſhall we lye▪

3. It is a ſin that makes a man moſt like the devil, who is call'd a lying ſpirit, there is no truth at all in the devil; and the leſs truth is in men, the more they are like the devil; it makes a man a child of the devil: Chriſt ſaith to the Phariſees that bent their tongues like bowes to tell lies, Ye are of your father the Devil. Joh. 8.…4. Here it is worth obſervation, that Chriſt never call'd any ſinner the ſon of the devil, but only the lying man; & can there be found a greater infamy in the world then this to be the ſon of the devil, the ſubject of the devil, governed by the devil, poſſeſſed with the devil, and directed by the devil? how then can a man ſtand, but like one confounded, when he thinketh of uttering p. 349a lye? Lying is a yielding a mans ſelf to Satan, whereby he lets Satan rule and reigne over him; all ſin …s of the devil, but this is fathered upon him in a particular manner: he was … lyer from the beginning, it was the ſecond ſin that ever he committed, he …bode not in the truth becauſe there …s no truth in him; when he ſpeaketh a lye, he ſpeaketh of his own, for he …s a lyer and the father of lyes.

4. A lyer hath no credit with any man; he that hath this brand upon him ſhall not be believed when he ſpeaketh truth. Lying is a great reproach to any perſon or people: The Creti…ans were called by the Apoſtles Lyers,Ariſt. apud Diog. Lacit. lib. 5. Tit. 1.12, 13. Paul out of Epimenides taxeth the Cretians for lying and idleneſs. Demetrius Phalerius being asked what was the fruit and reward of lying, anſwered: that after a man is known to be a lyer, every thing that he ſpeaketh is queſtioned.

5. It is a ſin againſt the light of nature: Heathens could ſay it did very p. 350much unbeſeem a man: The Egyptians made ſuch ſtrict account of truth as for maintenance thereof they have loſt their lives. Whereupon Herodotus Herodot.making report of the Egyptians, ſaith, that in making a bargain, a confederacy, or a conjunction of new amity, one joyneth his fingers to the other partyes, and each letteth them blood; after with their tongues they lick off the blood, wherewith each ſigned the others hand, inferring by the ceremony that firſt they will make expenſe of the utmoſt drop of their blood, and willingly dye, rather then ſpeak falſe, or lye one to another: How much more abominable ought it to be to every one that profeſſeth himſelf a Chriſtian!

6. It is a great abuſe of the tongue, which God hath given to man for his honour and glory, and whereby to glorify him, uſing it to another end then God hath appointed him: In this little members uſe God hath differenced Men from Beaſts, that we p. 351may declare our minds one to another in truth: Lying is a corrupting of that member, which is to be an Inſtrument of truth, a great debaſing of a mans ſelf, and of the image of God in man.

Lying is a very ſpreading ſin; men are much given to it, and its become general; God complaineth of his own people by profeſſion, that there was no Truth in the Land. Hoſ. 4.1. and the Prophet Jeremy ſaith, They bend their tongues like their bowes for lyes, but they are not valiant for the truth upon earth; They will deceive every one his neighbour, and will not ſpeak the truth, they have taught their tongues to ſpeak lyes. Jerem. 9.3, 4, 5. It is very ſpreading when the Prophets prophecy lyes, and the Rulers love lyes, and the People ſpeak falſhood, as it was in thoſe dayes. But Solomon ſaith that a poor man is better then a lyer. Prov. 19.22. We ſee it in unregenerate men, how few of them make conſcience of a lye, but are full of lying excuſes: p. 352Yea, there is in Gods own people a proneneſs to this ſin. David lyeth to Ahimelech the Prieſt. 1 Sam. 21.2. and being ſenſible hereof, he prayes to God, Remove from me the way of lying. Pſal. 119.19. It is a ſin uſually charged upon profeſſors of Religion; but this is done out of hatred, becauſe they will not run with them to the ſame exceſs of ryot, therefore they are charged for a Generation of Hypocrits and Lyers.

8. Lying brings the greateſt miſeryes upon a Land and People: God had a controverſy with the Jewes, becauſe there was no truth in the Land, By ſwearing and lying, &c. Therefore ſhall the Land mourn, and every one that dwelleth therin ſhall be cut off. Hoſ. 4.1, 2, 4. a fore puniſhment was this which God denounced againſt lyers, in regard that al the dwellers upon earth ſhould be taken away; and very wo… thily ſaith Auſtin, is ſuch a puniſhment inflicted upon them, becauſe by lying they divide themſelvns from what is, p. 353and adhere to that which is not; if men mourn not for this ſin, God will make the Land to mourn for it with his judgements: Moreover, thoſe that perſiſt in this ſin, ſhall be ſhut out of Heaven: Without are dogs, and whoſoever loveth and maketh a lye. Rev. 22.15. yea ſuch ſhall be caſt into Hell. Auſtin ſaith, that Chriſt chaſed the buyers and ſellers forth of the Temple in Jeruſalom, in token that by their lyes they ſhall be driven forth of the Heavenly Temple. David would not ſuffer a lyer to abide in his houſe Pſal. 101. neither will God ſuffer any to be in his Kingdom. There ſhall in no wiſe enter into the new Jeruſalem any thing that defileth, neither whatſoever worketh abomination, or maketh a lye. Rev. 21.27. but all lyers ſhall have their part in the lake which burneth with fire and brimſtone, which is the ſecond death. ver. 8.

p. 354SECT. 7. Equivocation and Popiſh mental reſervation condemned.

HEre may be taxed and condemned the Popiſh Doctrine of equivocation, and mental reſervation, holding it lawful for a Popiſh Prieſt, before an heretical Magiſtrate (as they term him) or an incompetent Judge, to ſay one thing, when he meaneth and knoweth the contrary, and ſo delude him by equivocation, mental evaſion, and ſecret reſervation. As for inſtance; being asked, Art thou a Prieſt? by this Doctrine he may anſwer, no; meaning he is none of Baals Prieſts, or Prieſts of Jupiter, or Apollo: and being askt didſt thou do ſuch a thing? or knowſt thou ſuch a thing? he may anſwer no: though he knew it, or did it with reſervation [to tell Them.] And another being askt whether ſuch a one lyeth p. 355in his houſe? he may anſwer no: not meaning that he lodgeth not in his houſe, but he doth not tell lyes: This myſtery of iniquity, this ſophiſtry of Satan, this Art of hypocriſy, this Quinteſſence of impudence is maintained at this day, both in Preſs and Pulpit by the Popiſh Doctors; but it is far frow Chriſtian ſimplicity, and the Doctrine of God, which requireth that men ſpeak the truth from the heart. Pſal. 15. It is a Doctrine of Devils that teacheth men to ſpeak lyes in hypocrſy. 1 Tim. 4.2.

This was the practice of that fantaſtical Saint Francis, who being met with a hue and cry, and demanded by the perſuers of the man-ſlayer or malefactor, whether he ſaw ſuch a one paſs that way, to the end that he might ſave his life, putting his hand in his ſleeve, or finger in his ear, anſwered, he ſaw none ſuch paſs that way; meaning through his ſleeve or his ear. This practice was uſed by that old Arch heretick Arrius, that denyed Chriſt p. 356to be God; who being urged by the Emperour Conſtantine, to ſubſcribe to the Canons of the Council of Nice, and to the Nicene Creed; ſubſcibed that he thought them all to be true conſonant to the Holy Scripture;Soceat. Eccleſ. hiſtor. lib 1. cap 25. yet with this ſecret reſervation in the ſenſe and conſtruction that he would make of them; of which impoſture the Emperour being informed, ſent for him the ſecond time, commanded him to ſwear that his ſubſcription was true: He having written his own opinion in a paper which he had in his ſleeve, or under his arme, took God to witneſs, that he was verily perſwaded of the truth that he had written, meaning what was written in the paper in his ſleeve.

This point of Popery is practiſed among our common people: Come and aske to borrow money of ſuch a man, his anſwer is; I have it not, or not ſo much, when conſcience tells him, he hath it, and may well ſpare it: meaning he hath it not for them: he hath p. 357not ſo much to lend them; Becauſe he thinks that againſt good manners, he had rather tell a fine and mannerly lye, and ſo ſin againſt God, then offend his neighbour: Aske to borrow money of another, he anſwereth, he hath not ſo much in all the world; but he meaneth in his Cheſt, which he calleth All the world; though it may be he hath more then ſo much again in his houſe.

But ſay the Papiſts, our Saviour ſpeaking of the day of Judgement, Object. ſaith, Of that day and hour knoweth no man: no, not the Angels in Heaven; nor the ſon himſelf, &c. Mar. 13.32. Note, ſay they, Chriſt who knoweth all things, ſaith of himſelf that he knoweth not: therefore the meaning muſt be, that he knoweth not to tell us: therefore they ſay further, that when we know a thing, we may ſay we know it not to tell others.

1. The Greek word foreign, is but once ſet down,Reſp. and is in the ſame ſenſe applyed to Men, Angels, and p. 358Chriſt. But it were ridiculous to ſay, that Men and Angels know it, but not to tell us. 2. The Father by this interpretation ſhould not know it, becauſe he knows it not to tell us: The meaning then is, that though Chriſt knoweth it (for all treaſures of wiſdom are hid in him) yet in ſome ſort Chriſt (as man) knoweth it not; but as God or Mediatour; for ſomething a man may be ignorant of without ſin; as Eve was, whether the Serpent could ſpeak, and as Chriſt was of the time of ripe Figs, &c. There is no ſhelter or ſuccour from this example for equivocation.

The Scripture condemns it,

Nature abhorreth it.

1. The Scripture condemneth it: John Baptiſt being demanded who he was, whether Elias or not; anſwered I am not. Joh. 1.21. yet might have truly anſwered, that he was Elias, as Chriſt ſaith. Math. 11.14. if ye will receive it, This is Elias that was to come, prophecyed of by Malachy, p. 359chap. 4.5. Behold I will ſend u…o you Elijah before the coming of the great and terible day. And Mat. 17.10. Chriſts diſciples asked him ſaying: Why then ſay the Scribes that Elias muſt firſt come? and Jeſus anſwered them: Elias verily ſhall firſt come, and reſtore all things: But I ſay unto you, that Elias is come already, and they knew him not, &c. ver. 11.12. and ver. 13. the Diſciples underſtood that he ſpake unto them of John Baptiſt: Malachy calls him Elijah, and Chriſt likewiſe; yet becauſe he was not Elijah in proper perſon, but in office only, to be Chriſts fore-runner, to go before him in the ſpirit and power of Elias; and becauſe he asked him of the perſon of Elias, he anſwereth I am not.

2. Nature abhorreth this guileful deceitful anſwer: Tully condemned him who having made truce for 20 dayes, waſted and depopulated the Countrey in the night, anſwering that he took truce for dayes but not for nights: Its colluſion and deceit, lying p. 360and diſſimulation between God and Men: As when there is no conformity between a mans mind, and the thing he thinketh, he thinketh an untruh or falſhood; and when there is no conformity between a mans word and the thing, he ſpeaks a Logical untruth: ſo when there is no conformity between a mans tongue and his heart, he ſpeaks a Moral untruth, that is a lye; the world is full of ſuch lyers, ſo that we may juſtly cry out with David, Help Lord, for the godly man ceaſeth, for the faithful fail from among the children of men: They ſpeak vanity every one with his neighbour, with flattering lips and with a double heart do they ſpeak; with a heart and a heart according to the Hebrew. Pſal. 12.1, 2.

SECT. 8. Nine remedyes againſt this ſin of Lying.

LEt us therefore be exhorted to beware of Lying, and to ſpeak truth p. 361from our hearts: God commandeth us, that we ſhall not deal falſely nor lye one to another. Lev. 19.11. Theſe are the things that ye ſhall do; ſpeak ye every man the truth to his neighbour, execute the judgement of truth and peace in your gates, Zech. 8.16. and ver. 19. love the truth and peace: Therefore that ye may be kept from this ſin, let me perſwade you.

1. To hide Gods word in your hearts: it cometh to paſs that men fall ſo eaſily into this ſin, becauſe they conſider not Gods commands and prohibitions as they ought, and hide not the Word in their hearts.

2. Be much in prayer to God to keep you from this ſin: pray with Agur, Remove far from me vanity and lies. Prov. 30.8. Be earneſt with God for new hearts, that ye may put off the old man, and put on the new man, which after God is created in righteouſneſs and true holineſs, or holineſs of truth: and let not any man pretend to put off the old man, and be p. 362cloathed with the new man, that doth not ſhew it by putting away lying, and ſpeaking truth with his neighbour.

3. Labour for Godly ſincerity and integrity of heart: the more truth we have in the inner parts, the more we ſhall put away lying, and be able to ſpeak truth one to another: He that hath no guile in his ſpirit, will lay aſide guile in his tongue.

4. Accuſtom your ſelves to ſpeak the truth, and to walk in the truth, and labour to be filled with the ſpirit of truth, and that will lead you into all truth.

5. Labour to be convinced of the horrible nature of the ſin of lying: then you will ſoon avoid it, and put on the Lord Jeſus Chriſt; it is his work to heal our corrupt nature, and to purify the heart, to put forth the power of his Grace and Spirit into the heart, to enable the ſoul to caſt off this ſin.

Struth. Cent 2. Obſer. 81.6. Inform your ſelves of the nature of things, and then report of them as p. 363you know them to be, and be ſure that your ſpeech and thoughts agree toge…her, and both of them be warranted of the matters themſelves.

7. Think much of Gods omniſciency: therefore men run ſo faſt into this ſin, becauſe they forget Gods all-ſeeing eye. Gehezi thought his Maſter could not find him out, and ſo he thought God would not: therefore when his Maſter askt whether he went, he is ready with a lye, ſaying Thy ſervant went nowhither. Now if God hath given wiſdom to men to find out this ſin in others, then much more is he able to find out this ſin where ever it is.

8. Study to act faith in Gods promiſes; the more faith we act on them,2 Reg. 5.2 Kgs 5 the better we ſhall be kept from lying. 1. His promiſes of proviſion: Godlineſs hath the promiſes of this life; did men believe this, and act faith upon it, that God would bleſs their honeſt endeavours to this end that they ſhould not want what is neceſſary p. 364for them, then they would not dare to take any inordinate courſes to help themſelves. 2. Confider God promiſes of protection; when men are in danger, and are afraid how they ſhall get out, then at a pinch they are ready to make uſe of a lye to help themſelves out; and this is out of diſtruſt of Gods providence: This was Abrahams weakneſs at Gerar (though the Father of the faithful) he doubted hereof. Gen. 20.11. Though God gave him a ſpecial promiſe in the beginning of that Chapter, yet he diſtruſteth Gods promiſe. ver. 7.

9. Take heed that you ſtep not at any time out of Gods way, nor make uſe of any indirect means for the getting of that you hope God will bring to paſs. He that doth ſo, may bring himſelf into ſuch a danger, that he may ſee no other way to get out but by adding lying to lying, and ſo ſin unto ſin: Thus Jacob to get the bleſſing, after he had once ſtept out of Gods way, he had no other way to help himſelf, p. 365but by adding lye to lye: Now …et us ſee what condition Jacob …rought himſelf into hereby: he got …he bleſſing by a lye; but then Eſau voweth to kill him; that he was fain to be ſent away from his Fathers houſe; and as he had deceived his Fa…her to get the bleſſing, …o his Uncle Laban dealeth deceitfully with him, and changeth his wages ten times, and giveth him Leah for Rachel; and he endureth much hardneſs there for 20 years; and Rebekah that put him upon that courſe of beguiling his Father, never ſaw her beloved Jacob more, ſhe dying a little before he returned: So thoſe that inordinately ſeek any thing out of Gods way, may through the juſt judgement of God, either loſe the thing it ſelf; or elſe if they have it, they may have it with a great deal of ſmart and ſorrow to imbitter it to them: Set the fear of God alwayes before you: By mercy and truth iniquity is purged, and by the fear of the Lord men depart from evil. Prov. 16.6. p. 366Better were it for us to be dumb,Plutarc. de garrulitate. the… to lye, and with the Heathen to bite off our tongues then to lye with them▪