The Tradesmans Calling, Chapter 5 · Section 4
SECT. 4. Of Truth or Veracity in a Trade.
THE fourth Requiſite for the right managing of a Trade, is Truth or Veracity. Where I ſhall,
I. Deſcribe the Nature thereof.
II. Demonſtrate your Obligation to it.
III. Declare the Inſtances wherein it is to be exerciſed in the Tradeſman's Calling.
IV. Make ſome Application of it.
I. Concerning the Nature of Truth; I willingly let paſs many Notions and Diſtinctions of the School-men: And ſhall only take notice:
1. That there is a Truth of Things, whereby they are agreeable to that Idea, according to which they were fram'd.
2. A Truth of Apprechenſions, whereby we think, know, or believe of things according to their true Nature.
3. A Truth of Expreſſions, whereby we ſpeak of things according to what we think, know, or believe. Now when our Apprehenſions of things are not right, that's Error or Miſtake; which is a Fault and Sin in us, if it be about things which we ought to know, or pretend to know. As for Example, when you conceive that ſuch a Commodity (which by your Calling you ſhould have Knowledg in) is good, when indeed it is not. But then, when our Expreſſions agree not with our Apprehenſions, That's a Lie, and is a far greater fault, becauſe it's voluntary: So that every Miſtake is not a Lie, every concealing the Truth is not a Lie; every doubtful Speech is not a Lie; every Parable or Fable, ſuch as That Judg. 9. is not a Lie; every rehearſing of a Lie is not a Lie; though a Man may ſo rehearſe it, as to make it his own. But, a Lie is the voluntary falſifying of the Truth; and it is aggravated when it is joyned with an intent to deceive. Truth is like the Sun, a Lie is the eclipſe of it, it puts out the Eye of Truth. But of this afterward. At the preſent this is ſufficient, That every Man in his Calling ſhould judge of things as they are, and ſhould (when he is called to it) ſpeak of them according to ſuch his Judgment: and this is called Veracity, whereby a Man ſpeaketh the Truth in his Heart, as it is Pſal. 15. 2. neither adds nor diminiſhes; neither depreciates a Commodity, or puts Colours upon it, will neither affirm a thing or deny it, when he knows the contrary; and this he doth out of Conſcience to God, and out of Love to Truth. And this is ſufficient for the Deſcription of it,
II. Every Mans Obligations to this, reſult.
1. From the Light of Nature; by which it is evident, that the Tongue and Faculty of Speech is given to Man, whereby to expreſs and ſignify his Mind to others; ſo that he that is dumb in Speech, is better than he that deceives with it. As the deſign of a Clock or Watch is to be a true meaſure of Time, and to keep its juſt pace with the Sun; but being falſe in this, were better to be laid aſide, that to deceive you; better to lie in your Desk, than tell you a Lie in your Pocket. The deſign and honour of the Tongue is to ſpeak truly; ſo that it is reported of the very Indians, that in caſe they be convinced of a Lie, they will in revenge draw Blood of their own Tongues. Hence it is, that even natural Conſcience doth ſo ſtrongly ſupport a Man, when he ſpeaks Truth; no Frowns can daunt him: and on the contrary, he that falſifies the Truth (if Conſcience be not utterly ſear'd) is pinch'd within, even natural Conſcience ſtings him, tho no body can accuſe him; and then if he be detected, intolerable is that Shame that covers him.
2. By the Light of Scripture. Which doth conſtantly command Sincerity and Truth, and forbid the contrary, Zech. 8. 16. Theſe are the things that ye ſhall do, Speak ye every Man Truth to his Neighbour. It deſcribes a good Man by his Veracity: Prov. 13. 5. A righteous Man hateth Lying: Urgeth it with moſt pregnant Reaſons, Epheſ. 4. 25. Wherefore putting away lying, ſpeak every Man (no Man, no not the Tradeſman excepted) Truth with his Neighbour: for we are Members one of another: Where the Apoſtle uſhers in his Exhortation with one ſtrong Reaſon, couch'd in the Illative [Wherefore] which ſhews that this is an Inference from the foregoing Verſes. q. d. You have put off the old Man with his Deeds: All of you profeſſedly, all true Chriſtians really. It is ridiculous and ſhameful for him that is inveſted with new Robes to retain any one foul Rag upon him: And ye have put on the new Man after the Image of Chriſt, who is Truth, and ſo it is fit that all his Members be in the ſame Livery. And then, he backs his Exhortation with another Reaſon; We are Members one of another. Now every Man will be true to himſelf, will never go about willingly to deceive himſelf: It were a monſtrous thing for one Member of the Body to go about to impoſe upon another. Now we are all of us Members of one another.
(1.) As Men. Adam was the Root, we all are the Branches.
(2.) As Chriſtians; and ſo we are all one in Chriſt Jeſus; our Religion doth knit us cloſer together than all other Ligaments in the World. 1 Cor. 12. 25, 27. The Members ſhould have the ſame care one for another. Now ye are the Body of Chriſt and Members in particular: So that in deceiving any of the Members, you affront the Head. In ſhort, unleſs ye be true Men, ye can be no true Chriſtians; a ſalſe Man, and a true Saint, is a Contradiction. Thus you ſee, that the Scripture is direct for ſpeaking Truth; it doth indeed relate divers Untruths ſpoken by others, both good men and bad, but it never juſtifies them. The Narration of ſuch Faults of pious Men is a ſtrong Argument of the Sincerity of the Scripture; and, that it no way excuſes them, of its Sanctity. In which caſe Auguſtine charitably concludes, that God accepted in Rahab and the Midwives, &c. Fidem mentis, and pardon'd to them fallaciam mentientis. In a word, we own and worſhip a true God, we profeſs a true Religion, we purſue a true Happineſs; by all which we are obliged to all manner of Truth, in Heart, in Lip, in Life.
3. This Veracity is demonſtrable by the Light of ſound Reaſon; that even thoſe that care not for the Scripture, may be convinced of the neceſſity of it; unleſ▪ they will not only renounce Divinity, but Humanity alſo. For,
(1.) There is Equity in it. Every Man would be truly dealt with: No Man would be content that his Wife, Children, or Servants ſhould deny the Truth, or feed him with Lies. Which of you chuſes to have any thing to do with thoſe whom you cannot believe? Now is it not very equal, that you ſhould alway ſpeak the Truth, that do deſire always to hear others ſpeak it? Is it reaſonable that other Folks ſhould live by one Rule, and you by another? That Truth ſhould be eligible by all others, and not by you? This Veracity and Juſtice are ſo conjunct, that he cannot be juſt in his Dealings, that is falſe in his Words: For the ſame Law that commands us to do by others, as we would be done unto, equally obliges us to ſpeak in our Commerce to them, as we would be ſpoken to.
(2.) There is Commodity in it. This Veracity is ſo commodious, yea ſo neceſſary among Men; that all Civil Society is diſſolv'd without it. For all Tranſactions and Commerce between Man and Man, do lean upon this Fundamental Point; That one Man may believe another; now if Men do not conſtantly ſpeak the Truth, how can they be believ'd? thus all human Converſation is ſhaken. Now Reaſon it ſelf muſt needs enter an Action againſt any Courſe that overthrows the good of Mankind: and it were endleſs to tranſcribe the pithy Expreſſions of divers of the Heathens, in the praiſe of Truth and Veracity, and in defiance of the contrary.
(3.) There in Ingenuity in it. There is a certain bravery of Spirit and true Courage in ſpeaking the Truth, and a real cowardize in blanching and denying it. It is only ſome worldly Hopes, or ſordid Fear that doth biaſs the Tongue from its true Office; which is to be an Interpreter of the Mind. Let no Man that trades in Lies, pretend to Generoſity. Hence all noble Spirits are ſo ſenſible of the Imputation, that they will preſently anſwer the Lie given them with their Sword: which tho neither true Fortitude nor Piety can ever juſtify; yet ſuch their Senſibleneſs proves, how ingenuous a thing it is to ſpeak the Truth, and how baſe a thing to pervert it.
(4.) There is Policy in ſpeaking the Truth, honoſt Policy; for every Man ſhould by all good means, maintain and promote his Credit. This is the only way to make a Man credible: Who will believe one, who he knows is accuſtomed to derogate from the Truth? Such a Perſon ſhall not be believed, when he ſpeaks never ſo truly. He that is punctual in his Words, ſhall bebelieved in doubtful things, when the other will be ſuſpected in certain things. Among the very Turks, the word of a Mahometan, ſpoken on the Faith of a Muſſulman, weighs againſt all Contradiction. And therefore, ſetting aſide the Scripture, there's great reaſon for this Veracity, unleſs ye are content to be eſteem'd profligate Wretches, who neither value the eſteem of God or Man. Such Perſons will find in the iſſue, when they have affrighted all that know them from dealing with them, that Honeſty is the beſt Policy, and that the Reputation of fair dealing within, is better than the faireſt Sign they can hang out.
Three Objections are uſually made againſt all this:
Object. That the Examples of others doth incourage us ſometimes to ſpare the Truth. We read of many in the Scripture, that have trip'd in this kind: Abraham himſelf, and Iſaac, Rahab, David, and ſuch like. And we daily ſee it done by thouſands; and ſurely then we may venture upon it as well as they.
Anſw. That ſome holy Perſons have been guilty this way, cannot be denied: but it is obſervable, that it was generally for Fear, never for Gain: So Abraham, David, Rahab, &c. Again; It is God's Word, and not good Men's Examples, which we are to be guided and judged by: You can produce the inſtances of their Sins, but you know not the bitterneſs of their Repentance. Again; when you are muſtering up Scripture-Examples, omit not that Lie of Ananias and Saphira, Acts 5. 8. which coſt them both their Lives. Tell me, ſaith Peter, whether ye ſold the Land for ſo much? and ſhe ſaid, Yea, for ſo much; and never ſpake another word. And then for the commonneſs of this Sin by others, it is an Objection to be anſwered with Tears; it is too frequent, which is an Aggravation of the Fault, and ſo far enough from excuſing it. We are taught other Doctrine out of the Scripture of Truth, Exod. 23. 2. Thou ſhalt not follow a multitude to do evil. But if you will needs do as the moſt do, you muſt reſolve to go where moſt do go, and where all Liars are tormented for ever.
Object. 2. The ſmallneſs of the Sin excuſes us. Lying is not Swearing, nor Killing or Stealing; there can be no great hurt in it, for we do no great hurt by it.
Anſw. 1. Let the Sin be never ſo little, the Image and Superſcription of the Devil is upon it. For he is a Liar, and the Father of it, Joh. 8. 44.
2. If it were ſo ſmall a Sin as you pretend; pray how many little Rents can you be content to be made in your Garments? how many little Motes will any of you reſt with in your Eye? how many little Wounds will you brook in your Fleſh? and ſhould we be more tender of every thing than of the precious Soul? Beſides, let me tell you,
3. That a little Sin allow'd, juſtified and pleaded for: is more intolerable than a greater Sin that's diſallow'd and diſown'd.
But laſtly, this Sin is not ſo ſmall as you make it; For as it renders a Man moſt unlike to God, whoſe grand Attribute is Truth; So it is rank'd among thoſe Sins which he is ſaid particularly to hate, Prov. 6. 16. A proud Look, alying Tongue; and there is ſo much Atheiſin and Hypocriſy included in a Lie, that all Liars are rank'd with Murderers, Sorcerers, and Idolaters, and lodged with them in the Lake that burneth with Fire and Brimſtone for ever: Rev. 21. 8.
Object. 3. Neceſſity compells us to it: We can neither buy nor ſell without ſomewhat of it; neither will People believe us when we ſpeak never ſo truly, and ſo we are forc'd to lie; there is no trading, or at leaſt no gaining a ſufficient Livelihood without it.
Anſw. 1. There is no lawful Calling but may be followed with Truth and with a good Conſcience: they that plead the contrary, do tacitly make the holy God to be the Author of Sin; an Inference to be abhor'd as much as he abhors the thing it ſelf. Nothing can make Sin needful. Peter's Lie to ſave his Life did not juſtify it, he wept bitterly for it. And if it were a Crime to lie to ſave his Life, can the pretence of a Livelihood excuſe you in it? Curſed is that Trade that cannot be followed without Sin. But your caſe is otherwiſe. How many conſciencious Perſons are there in your very Trades, that had rather die than lie? If People will not believe you when you tell the Truth, much leſs will they, when you tell Lies. Beſure, whatſoever is gotten by your lying, is curſed Gain; Prov. 21. 6. The getting of Treaſures by a lying Tongue is a Vanity toſſed to and fro of them that ſeek Death. They that ſeek Death and Deſtruction, in this courſe are ſure to find it.
III. I come now in the Third Place, to declare how this Veracity ſhould be exerciſed by the Tradeſman. And that we may not ſtrain this Duty too far; you may know that he is not obliged hereby imprudently to declare always all the Truth he knows; and conſequently to diſcover either the juſt Price that his Commodity coſt him, nor any other Circumſtance, which would make to his Diſadvantage: For though you are bound never to ſpeak a Falſhood, yet you are not bound always to blurt out all the Truth, except when you are by the Magiſtrate lawfully called thereunto. No Man is obliged to reveal the Myſteries of his Calling; nor to tell where or how he is furniſh'd with ſuch a Commodity; nor where his Cuſtomer may be ſped at a cheape rate: Yet herein you muſt be govern'd by that Royal Law, Thou ſhalt love thy Neighbour as thy ſelf: and you are to anſwer others in all ſuch caſes, as you ſhould deſire to be anſwered your ſelf. And prefer a greater and common Good before a leſſer private Advantage; as the Law of Nature taught that Heathen to judg that the Mariner, who having got the ſtart of other Ships, which were carrying Corn to a diſtreſſed Iſland, ſhould ſcorn to make Advantage of the poor Peoples Ignorance and Indigence, but plainly tell them of the Supplies that were coming towards them. In other Caſes, tho a Tradeſman may not lie upon the Catch to defraud his Brother, yet he may ſtand upon his Guard, and not betray or prejudice himſelf.
1. The Tradeſman's Veracity then conſiſts, In not concealing from your Cuſtomer that Truth which by the Law of Equity or Charity you ought to tell him. If you know any ſecret conſiderable Fault in your Commodity, it is not ſufficient that you make what Abatement you think fit for it, but you ought to diſcover it to him: for he may, and perhaps upon good Reaſons, ſet a greater value upon that defect than you do, and be far more prejudic'd by it, than your Abatement comes to: Or if you know any other cauſe, whereby you may be reaſonably aſſured that the Bargain will turn conſiderably to his Prejudice, and the forbearing of it will not be an equal Prejudice to you; the Law of Juſtice and Charity obliges you to give him warning of it. By the ſame Rule you ought not to pay to any Man that Coyn which is not currant, eſpecially to him that confides in your Sincerity; but fairly tell him your Suſpicion of it, for otherwiſe you do not indeed pay him the Sum for which you did agree. In all ſuch caſes you would take it well and reckon it for great Integrity, to be advertis'd your ſelves, and then it muſt needs be highly commendable in you, to advertiſe your Neighbour. Say not, that you only do herein as you were done by, you were deceived in the Coyn or Commodity by others, and therefore may now do the like: For you muſt not deal with others as you are, but as ye would be dealt with; and you will find it an unſound Concluſion at laſt, to deceive an honeſt Man, becauſe you have been deceived by a Knave.
2. This Truth and Veracity is ſhewed in ſhunning all unjuſt Commendations of your Commodities. If you do this ignorantly, thinking them to equalize your Praiſes, when indeed they do not, you offend in a culpable Miſtake, becauſe you ought to know the real Goodneſs of your own Commodity; or to heſitate about it, if it be dubious to you. But if you extol that which you know is not praiſe-worthy, or above that which you know it deſerves, it is then a notorious Offence againſt Juſtice, Charity and Truth. Thus, to affirm that a Commodity is new, or of the neweſt Faſhion, when it is old; that it is the beſt in Town, when you know there is better. To cry up this Book, meerly becauſe you printed it, or this Edition, becauſe you would gladly ſell it, when you know the intrinſick Goodneſs of the thing doth not anſwer it, are all Treſpaſſes againſt that Veracity and Truth, which ſhould be currant between Man and Man.
3. This Veracity will teach the Tradeſman, To avoid all unjuſt Diſparagements of a Commodity▪ Thus we read, Prov. 20. 14. The Buyer ſaith, it is naught, it is naught, but whon he goeth away he boaſteth. But the Gain you reap by ſuch Artifices, will not ballance the Guilt you contract by ſuch double dealing. Forge not therefore any cauſleſs Exceptions; for your own Conſcience muſt needs (if you have any left) give the Lie to your Tongue. Things which are manifeſtly good, allow them their due Commendations, otherwiſe you will more diſparage your own Judgment, or your Sincerity, than the thing… themſelves: Things that are evidently faulty you may plainly, but withal modeſtly mention their Defects. But be not too confident of wha… is doubtful, but make uſe of due Caution in reſpect of your ſelves, and the like due Charity i… reſpect of your Neighbour. Ruin not his Credit, becauſe he hath ſometimes a Commodity▪ which will not paſs the muſter: nor aggravate a Defect above Demerit of it, for that ſavours of Spite and Uncharitableneſs. You may think that your Tongues are your own, and being voluble, by them you can enhanſe or depreſs what you pleaſe; but all this is but a ſort of Cheating, which the leſs it falls under the Cognizance of Man's Law, the more it is obnoxious to the Juſtice of God.
4. This Veracity of the Tradaſman conſiſts, In abhorring to affirm or ſay what is Untruth, either about the Kind, or Price of his Commodity. This is ſo plain a caſe, that one would think none ſo baſe and wicked, as to offend herein. But daily Experience proves, that this is too uſual. To pretend a Commodity is of one Kind or Country, and it is of another; that it is faultleſs, when you ſtrive only to cover them; to affirm that the Beaſt is ſound, when he is lame; that the Manufacture is of ſuch an excellent Artiſt's Work, when it is not; that is coſt you two Shillings, when it never did; that you cannot afford it under ſuch a Price, when your own Conſcience doth or may tell you, that you can; that you have refuſed ſo much for it, when it was never offered you; that you never ſold it at ſuch a low rate, when you know that you have. Theſe and all ſuch like Affirmations, are directly againſt Truth and Veracity; and you have ſtrongly ſtupified and impoſed upon your own Conſcience, that dare trade with theſe Falſities. Does not the God of Truth ſtand by you and hear every Word? and may not he juſtly, how ſoon you know not, cram theſe Lies down your Throats and choak you with them? Well, his Forbearance is no Acquittance. If, for every Lie, your Tongue were boar'd through with an hot Iron, would you be ſo brisk with them? Alas, without a ſound Repentance, a far greater Torment is prepared for you. Reſolve therefore, if Truth will not maintain you, Falſhood never ſhall. An Eſtate gotten by Deceit, will deceive him that gets it. And the Wiſe Man hath determined, That a poor Man is better than a Liar: Prov. 19. 22.
5. This Veracity is to be ſhewed by the Tradeſman, In forbearing all Equivocations and diſguiſes in his Tranſactions. For, as you have heard, the end of Speech is to notify your Minds to others; when therefore it is clouded with Ambiguities, purpoſely to deceive another, the end is fruſtrate, and your Neighbour unjuſtly impoſed upon. 'Tis true, a Man, as above, is not bound always to impart all he knows; Prov. 29. 11. A Fool uttereth all his Mind: but a wiſe Man keepeth it in till afterwards: But he is never permitted to deal in mental Reſervations and Equivocations, whereby to deceive his Neighbour, which are nothing elſe but painted Lies. Your ambiguous Words are in one Senſe true, it may be, but in another, falſe; and you preſent them to him in one Senſe, and keep them to your ſelves in other; or perhaps you will ſpeak out ſo much as may deceive another, and reſerve ſo much in you own Mind, as, were it added to the reſt, would contradict what you have ſaid. Now theſe, as they are equally injurious with downright Lies to them with whom you deal; ſo they are equally abhorred and avoided by the upright Tradeſman. For as a Thief diſguis'd, is fully as dangerous as bare-fac'd; ſo all ſuch ſophiſtical trafficking is as deſtructive to Juſtice and Honeſty, as plainer Falſhoods. The upright Tradeſman, tho he ſhould be a wiſe Man, yet he is a plain Man; he will ſpeak as he thinks, and do as he ſpeaks. It ſavours ſtrong of Knavery, when a Man's Speech is like Apollo's Oracles, which may be underſtood either in a fair, or in a fatal Senſe. Would any of you be ſo trapan'd? or be pleaſed with ſuch double-dealings? why then renounce ſuch dealing your ſelves: Be Iſraelites indeed, in whom there is no gule.
6. The Veracity in the Tradeſman extends to the Reſtraining the multiplicity of Words. The Scripture doth every where condemn a multitude of Words, and ſaith, Prov. 10. 19. In the multitude of Words there wanteth not Sin: but he that refraineth his Lips, is wiſe. And Eccleſ. 5. 3. That a Fools Voice is known by multitude of Words: Yea, Prov. 29. 20. Seeſt thou a Man that is haſty in his Words? there is more hope of a Fool, than of him. And on the contrary, Prov. 17. 27. He that is wiſe, ſpareth his Words. And yet what a flood of Words are commonly poured out about the ſmalleſt Traffick? Amongſt which, there muſt needs be many vain and unprofitable. The Seller commonly asking unreaſonably high, while the Buyer doth as commonly bid unreaſonably low; and a long ado ere they can come near one another. Yea oftentimes he that ſells, ſhall peremptorily affirm, he will take no leſs than he hath ſpoken; and he that is buying as poſſitively concluding, that he will give no more than he hath offered; and yet both of them ſhall recede from their Words, ere they have done. Now tho I cannot ſay that every altering of a Man's Price, either in the Seller or the Buyer, is a Lie; for you have heard that a Lie is a falſifying the Truth with an Intention to deceive, whereas this when it is juſtifiable is only to ask too much, that the Chapman may give juſt enough, or only to bid too little, that the Tradeſman may not have too much; iniquum petere, ut aequum ferat: Yet great Caution muſt herein be uſed, leſt you take an unjuſt Price as well as ask it, or at leaſt occaſion others to think you do ſo: but as our Saviour ſaith in a like caſe, Mat. 5. 37. Let your Communication be yea, yea; nay, nay; for whatſoever is more than theſe, cometh of evil: So certainly theſe Methods proceed from that Injuſtice, which Men either have in themſelves, or ſuſpect to be in others; or elſe why might not any ſuch Traffick be diſpatch'd in two Words, as well as in two hundreds? And this ſhews how far we are degenerated from the Primitive Simplicity; for there in one Verſe, Gen. 23. 15. Ephron ſaith, The Land is worth four hundred Shekels of Silver: and in the next Verſe Abraham weighed to Ephron the Silver without more ado. The like in the caſe of Boaz, of David and Araunah, of Jeremiah and Hanameel. And you will find that frequent recedings from your Word, will indanger to forfeit your Credibility, and it were much better and eaſier for Men to be at a word in their Bargains; unleſs upon a ſtricter Obſervation of the Commodity, there is viſible cauſe to alter it. Say not, there is no trading without this Cuſtom; for we ſee, that de facto conſiderable trading is diſpatch'd by divers Perſons, without either many Prices, or many Words, which ſhews that the thing is poſſible, and ſurely ſhould be endeavoured by all diſcreet and conſciencious Perſons.
IV. And here let us make Application of this Point.
1. Let all Tradeſmen reflect upon and take due Cognizance of their own Behaviour in this matter. Have you in the foreſaid Particulars liv'd in all good Conſcience to this day? Have you always ſpoken the Truth in your Hearts? Have you been cunning Hunters, as Eſau, or plain Men as Jacob? have you ſet a watch before the Door of your Lips, and kept your Mouth with a Bridle? have you never made Lies your Refuge? nor affirm'd any thing, which your Conſciences have contradicted? O judg your ſelves, that ye may not be judged of the Lord! Erect a juſt Tribunal in your own Breaſts, and call over your Behaviour in your ſeveral Callings; let matters have a fair Trial, and pronounce righteous Judgment. And if you find your ſelves faulty, make your Atonement with God; and make what poſſible Amends you can, to thoſe that have been deceived by you. Make true Confeſſions of your falſe Equivocations, and reſt not, till you have obtain'd Pardon through the Blood of Jeſus Chriſt.
2. I am authoriz'd from this Point to ſpeak Reproof and Terror to all thoſe Tradeſmen that do love or make a Lie. There are too many that care not what they ſay, ſo that they may gain by it; affirm any thing, deny any thing, cloud, colour, equivocate, deny their own Words, contradict themſelves, and their Conſciences, proſtitute their Credits, cheat and injure their Brethren; and all this to get that Wealth, from which they may be rent, or it rent from them in a moment. Is this Wiſdom? Is this Religion? Is it Morality? No, none of them. This is to burn your Fingers, to ſave yours Snuffers; to ſuffer your Heads to be broken, to ſpare your Helmet: It is to over-reach your ſelves. They that obſerve lying Vanities, for ſake their own Mercy. 'Tis ten to one, that this courſe will diſappoint you in this World: You will at length be detected and ſhun'd of all Men: Prov. 12. 19. The Lip of Truth ſhall be eſtabiſhled for ever: but a lying Tongue is but for a moment. God may juſtly pronounce your Fate like Moabs, Jer. 48. 30. His Lies ſhall not ſo effect it. But if he pleaſe, in Judgment, to proſper a lying Tongue, and that you grow rich thereby, yet a heavy Curſe is intail'd upon your Eſtates. They will be means to feed your, or your Poſterities Sins in this World, and to ſink your Souls into endleſs Miſery in another. Behold Gehazi, 2 Kings 5. His Heart was ſet upon Money, no matter how he got it; he makes one Lie to Naaman, and another, to Eliſha, and got the Prize; but he got the Curſe of Leproſy with it: let him be a Pillar of Salt to you. If you value your External Credit, if you value your Internal Comfort, if you value your Eternal Happineſs, buy the Truth and ſell it not, and baniſh away thoſe lying Lips. You dare not ſwear; you think, and that truly, that ſwearing is an heinous Sin; but lying it's a Peccadillo, a venial matter: but deceive not your ſelves; For, Rev. 22. 15. without are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whoſoever loveth and maketh a Lie: Behold the Company that Liars are found in, and the Place whither they are caſt. And tho among Sins there is no beſt, yet there is a bad, and a worſe, and Lying is juſtly reckon'd among the very worſt of Sins; he muſt have a great meaſure of Atheiſm, and very little Life in his Conſcience, that can indulge himſelf in this Trade; yea, it is worſe than Swearing in ſome reſpects: Therein you offend God and hurt your ſelves; but herein you offend God, hurt your own Souls, and injure your Neighbour alſo. If all this cannot ſtop your lying Tongues, behold ſhortly, that ſhall come to paſs which is written, Pſal. 63. 11. The Mouth of them that ſpeak Lies, ſhall be ſtopped.
3. I exhort you in God's Name and Behalf, to ſpeak Truth every Man with his Neighbour, ſeeing you are Members one of another. Let your Words be a true Copy of your Meaning: Do not row one way and look another, ſpeak one thing and think another. The People whom God will ſave, are Children that will not lie; Iſa. 63. 8. What Man is he that deſireth Life,—keep thy Tongue from evil, and thy Lips from ſpeaking Guile; Pſal. 34. 12, 13. Study and practiſe it your ſelves, recommend it to your Children, charge it upon your Apprencices. If you permit them to lie to your Advantage, they will not ſcruple to lie to your Prejudice. No, let Juſtice and Truth have both of them a place, behind your Counters; let them rule in the Shop, let them accompany you to the Exchange; ſo ſhall you find Favour and good Underſtanding in the ſight of God and Man. When Agur had but two things to ask of God, this was one of them, Prov. 30. 7, 8. Remove far from me Vanity and Lies; and then, will God give you the other thing which he requeſted, that is, he will find you with Food convenient for you.
To this end, 1. Labour for the true Faith and Fear of God. So you will ſet the Lord always before you: and then, ſure you dare not utter an Untruth. This will make you ſay with holy Paul, 2 Cor. 11. 31. The God and Father of our Lord Jeſus Chriſt, which is bleſſed for evermore, knoweth that I lie not. Few that will dare to ſpeak an Untruth, if they know that a ſtander-by is able to diſprove them. If you had but one dram of Faith or Fear, actually ſtirring in your Hearts, you durſt not, you could not ſpeak a falſe thing. He always ſees, tho he be oft unſeen: He is not far from every one of us. How can you lift up your Faces to him in Prayer at Night, when you have ſo affronted his Truth and Omniſcience in the Day? Aſſure your ſelves, that the God of Truth will never bleſs either a Lie, or a Liar. Learn that Leſſon, Prov. 23. 17. Let not thy Heart envy (or imitate, ſo it may be rendred) Sinners; they'l go their own way: but be thou in the fear of the Lord all the day long. Place thy ſelf always before him, and believe every place to be filled with God.
2. Get and keep a truly tender Conſcience. This is God's Subſtitute, and being in our Boſoms, is at hand to ſmite when the Tongue trips: even natural Conſcience would go far in this matter. The wiſe God hath placed Conſcience and Shame in us for the bridling of Sin, and of this Sin in particular. Conſcience that ſtands in awe of God, and Shame that ſtands in fear of Man; and when theſe Bridles are broken by the ſtrength and cuſtom of Sin, Man grows the moſt profligate and abominable Creature in the World. But unſanctified Conſciences are very often, either void of Senſe, or full of Rage; they are either ſlumbring with Security, or roaring with Horror. A renewed Conſcience is the great Preſervative, which having ſmarted for Sin, is tender at the approach of it again; and ſo dare not come nigh any of the Avenues of Sin. In the Body, the Hand can endure a Blow, the Eye cannot endure a Mote; the tenderneſs of the part cannot bear it. Conſcience is the Eye of the Soul, it is Index, Judex, Vindex. And therefore beware of baffling, or of bribing your own Conſciences. If they may not ſpeak, they will write; and write bitter things. And ſome Care muſt be uſed tothis end, you muſt with that holy Apoſtle, Act. 24. 16. Exerciſe your ſelves herein, to have always a Conſcience void of Offence toward God and toward Men.
3. And laſtly; You muſt Love your Neighbour as your ſelves. Delicatares eſt amor; we are impatient of any Injury done to thoſe whom we love. It is baſe Self-love, that begins and ends at home. No, he that rightly loves himſelf, truly loves his Neighbour: And every Man is our Neighbour. O the Excellency of our Religion! It teaches us to be ſober, righteous, and godly here, as well as how to be happy hereafter. It teaches us to be wiſe, and yet upright. Nature teaches us to love our ſelves, but Grace teaches us to love our Neighbour as our ſelves; and what Man ever told a known Falſhood to himſelf? But whither is this lovely Grace fled and gone? Of old the Chriſtians, Occultis ſe notis nôrunt & amant mutuò penè antequam noverint; as Min. Faelix obſerves, but now it is not ſo. Let every Man revive this noble Grace in his own Heart. Let all Tradeſmen walk according to this Rule; you are ſupported by others, be willing that others be ſupported by you; you that expect plain dealing, uſe it. And if you have any true Love to God, or to your Neighbour, or to your own Souls, putting away Lying, ſpeak every Man Truth with his Neighbour: for we are Members one of another: