4. We may consider this sin in mens practise, either in reference to God, so hypocrisy and unanswerableness to our profession is lying▪ Psal. •8. 36. and Isa. •9. 13. or we may consider it as betwixt man and man, which is more properly the scope here: Again, we may consider the wronging of a man three ways, 1. By false reports, speaking what is indeed untruth; 2. By •ai• reports, which ⟨p. 265⟩tend to his shame; so Deut. 5. 20. this Command is repeated in these words, Thou shalt not take up any witness (as it is in the original) against thy neighbour. 3. When the reports are malicious, whether they be true or false, and intended for that end, that our neighbour may lose his good name. Further, consider it in reference to the person guilty, either as he is 1. the raiser or carrier of a tale, true or false; yet tending to the prejudice of his neighbour; thus he is the maker of a lye: or 2. as he is a hearer or receiver of tales, Prov. 17. 4. Thus he is to lying as a resetter is to theft, and would not men hear tales, few would carry them, whereas when men will hearken to lies, especially great men, all their servants ordinarily become wicked tale-bearers and whisperers: or 3. as he is the sufferer (albeit he be not the venture) of a lying tale to pass on his neighbour, (so he loveth a lye, as it is Revel. 22. 8.) or but faintly purgeth him of it, but letteth it either lye on him, or possibly taketh it up and repeateth it again, which is condemned, Psalm 15. 3. where a man that taketh up an evil report of his neighbour, even when others possibly have laid it down, is looked upon as a person who shall never dwell with God: Thus one inventeth ally, another venteth and outeth it, and a third resetteth it, like coiners, spreaders and resetters of false money; for, that one said such a thing, will not warrant our repeating of it again.
4. We may consider this sin in mens practise, either in reference to God, so hypocrisie and unanswerableness to our profession is lying▪ Psal. •8. 36. and Isa. •9. 13. or we may consider it as betwixt man and man, which is more properly the scope here: Again, we may consider the wronging of a man three wayes, 1. By false reports, speaking what is indeed untruth; 2. By •ai• reports, which ⟨p. 265⟩tend to his shame; so Deut. 5. 20. this Command is repeated in these words, Thou shalt not take up any witness (as it is in the original) against thy neighbour. 3. When the reports are malicious, whether they be true or false, and intended for that end, that our neighbour may lose his good name. Further, consider it in reference to the person guilty, either as he is 1. the raiser or carrier of a tale, true or false; yet tending to the prejudice of his neighbour; thus he is the maker of a lye: or 2. as he is a hearer or receiver of tales, Prov. 17. 4. Thus he is to lying as a resetter is to theft, and would not men hear tales, few would carry them, whereas when men will hearken to lyes, especially great men, all their servants ordinarily become wicked tale-bearers and whisperers: or 3. as he is the sufferer (albeit he be not the venter) of a lying tale to pass on his neighbour, (so he loveth a lye, as it is Revel. 22. 8.) or but faintly purgeth him of it, but letteth it either lye on him, or possibly taketh it up and repeateth it again, which is condemned, Psalm 15. 3. where a man that taketh up an evil report of his neighbour, even when others possibly have laid it down, is looked upon as a person who shall never dwell with God: Thus one inventeth alye, another venteth and outeth it, and a third resetteth it, like coyners, spreaders and resetters of false money; for, that one said such a thing, will not warrant our repeating of it again.
