Further then these limits no true Israelite, no Plain-Dealing man must venture. Plato was of opinion, that it was lawful for Magistrates,1 Hosium vel Civium causa mentiri; to lie, either to deceive an enemy, or save a citizen, I might against Plato set Aristotle; 2who saith expressly, that a lie in it self, is evil and wicked. And another Philosopher was wont to say,3 That in two things a man was like unto God; in bestowing benefits, and telling the truth. Nor will we infer with Lyranus, because there is a Title in the Civill Law, De dolo malo, of evil craft, that therefore it is granted, there is a craft not evil. But let us know, to the terror of liars, that the devil is the father of lying;4 and when he speaketh a ⟨p. 22⟩lie, he speaketh of his own. And beyond exception, they are the words of everlasting verity;5 No lie is of the truth. Therefore into that heavenly Jerusalem shall enter none,6 that works abomination, or maketh a lie. A lie must needs be contrary to the rule of grace, for it is contrary to the order of nature: which hath given a man voice and words to express the meaning of the heart. As in setting Instruments, they refer all to one tune: so the heart is the ground, which all our Instruments should go by. If there were no God to search the heart, he was a fool that would not dissemble: since there is,7 he is a fool that doth. Therefore Job excellently, All the while my breath is in me, and the spirit of God is in my nostrils: my lips shall not speak wickedness, nor my tongue utter deceit. 8The sweetest Psalmist insinuates no less. My heart is inditing a good matter, my tongue is the pen of a ready writer. When the heart is a good Secretary, the tongue is a good pen: but when the heart is a hollow bell, the tongue is a loud and a lewd clapper.9 Those undefiled Virgins, admitted to follow the Lamb, have this praise. In their mouth was found no guile.
Further then these limits no true Israelite, no Plaine-Dealing man must venture. Plato was of opinion, that it was lawfull for Magistrates,1 Hosium vel Ciuium causa mentiri; to lie, eyther to deceiue an enemy, or saue a citisen, I might against Plato set Aristotle; 2who sayth expresly, that a lie in it selfe, is euill and wicked. And another Philosopher was wont to say,3 That in two things a man was like vnto God; in bestowing benefites, and telling the truth. Nor will we inferre with Lyranus, because there is a Title in the Ciuill Law, De dolo malo, of euill craft, that therefore it is graunted, there is a craft not euill. But let vs know, to the terrour of lyers, that the deuill is the father of lying;4 and when hee speaketh a ⟨p. 22⟩lie, hee speaketh of his owne. And beyond exception, they are the words of euerlasting veritie;5 No lie is of the truth. Therefore into that heauenly Hierusalem shall enter none,6 that workes abhomination, or maketh a lie. A lie must needes be contrary to the rule of grace, for it is contrary to the order of nature: which hath giuen a man voyce and words to expresse the meaning of the heart. As in setting Instruments, they referre all to one tune: so the heart is the ground, which all our Instruments should goe by. If there were no God to search the heart, he was a foole that would not dissemble: since there is,7 he is a foole that doth. Therefore Iob excellently, All the while my breath is in mee, and the spirit of God is in my nosthrills: my lippes shall not speake wickednesse, nor my tongue vtter deceit. 8The sweetest Psalmist insinuates no lesse. My heart is inditing a good matter, my tongue is the pen of a ready writer. When the heart is a good Secretary, the tongue is a good pen: but when the heart is a hollow bell, the tongue is a lowd and a lewd clapper.9
- 1Lib. 3. de rep.
- 2Ethic. li. 4 c. 7
- 3Pithag. ex Aelian lib. 12
- 4John 8. 44Iohn 8. 44
- 51. John 2, 21. Iohn 2, 2
- 6Revel. 21. 27Reuel. 21. 27
- 7Job 27. 3Iob 27. 3
- 8Psal. 45. 1
- 9Revel. 4. 5Reuel. 4. 5
