A37049:1362
A37049:1362
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
THE Lord having in the foregoing Commands directed us how to walk with others in reference to their honour, life, chastity, and estate: Now because men and human Societies are greatly concerned in the observing of truth and ingenuity, he cometh in this Command to direct us how to be tender of this, that by us our neighbour be not wronged in that respect, but that on the contrary all means may be used to preserve truth for his good, to prevent what may load his name, and to remove what lieth on it. The scope of it is the preservation of verity and ingenuity amongst men, Coloss. 3.9. lye not one to another. Ephes. 4.25. Speak every man the truth, &c. and v. 15. Speak the truth in love; because if otherwise spoken, it is contrary to the scope of this Command, which is the preservation of our neighbours name from a principle of love: The sin forbidden here is expressed by false witness bearing, which is especially before Judges, because that is the most palpable gross way of ⟨p. 437⟩venting an untruth, under which (as in other Commands) all the lesser are forbidden.
THE Lord having in the foregoing Commands directed us how to walk with others in reference to their honour, life, chastity, and estate: Now because men and human Societies are greatly concerned in the observing of truth and ingenuity, he cometh in this Command to direct us how to be tender of this, that by us our neighbour be not wronged in that respect, but that on the contrary all means may be used to preserve truth for his good, to prevent what may load his name, and to remove what lyeth on it. The scope of it is the preservation of verity and ingenuity amongst men, Coloss. 3.9. lye not one to another. Ephes. 4.25. Speak every man the truth, &c. and v. 15. Speak the truth in love; because if otherwayes spoken, it is contrary to the scope of this Command, which is the preservation of our neighbours name from a principle of love: The sin forbidden here is expressed by false witness bearing, which is especially before Judges, because that is the most palpable gross way of ⟨p. 437⟩venting an untruth, under which (as in other Commands) all the lesser are forbidden.
Although there be many sorts of sins in words, whereby we wrong others, yet we think they are not all to be reduced to this Command, for injurious and angry words belong to the sixth Command, and filthy words to the seventh; but we take in here such words as are contrary to truth, and fall especially under lying or wronging of our neighbours name: Now truth being an equality or conformity of mens words to the thing they speak, as it is indeed, and in it self: And lying being opposite thereto, we may consider it two ways, 1. In reference to a mans mind, that is, that he speak as he thinketh in his heart, as it is Psal. 15.2. this is the first rule whereby lying is discerned, if our speech be not answerable to the inward conception which it pretendeth to express, and this is that which they call formale mendacium, or a formal lye, which is an expressing of a thing otherwise then we think it to be, with a purpose to deceive. Then 2. there must be a conformity in this conception to the thing it self, and so men must be careful to have their thoughts of things suitable to the things themselves, that they may the more falsely express them, and thus when there is a disconformity between mens words and the thing they seem to express, it is that which they call materiale mendacium, or a material lye, and a breach of this Command that requireth truth in mens words, both as to matter and manner.
Although there be many sorts of sins in words, whereby we wrong others, yet we think they are not all to be reduced to this Command, for injurious and angry words belong to the sixth Command, and filthy words to the seventh; but we take in here such words as are contrary to truth, and fall especially under lying or wronging of our neighbours name: Now truth being an equality or conformity of mens words to the thing they speak, as it is indeed, and in it self: And lying being opposit thereto, we may consider it two wayes, 1. In reference to a mans mind, that is, that he speak as he thinketh in his heart, as it is Psal. 15.2. this is the first rule whereby lying is discerned, if our speech be not answerable to the inward conception which it pretendeth to express, and this is that which they call formale mendacium, or a formal lye, which is an expressing of a thing otherwayes then we think it to be, with a purpose to deceive. Then 2. there must be a conformity in this conception to the thing it self, and so men must be careful to have their thoughts of things sutable to the things themselves, that they may the more falsly express them, and thus when there is a disconformity between mens words and the thing they seem to express, it is that which they call materiale mendacium, or a material lye, and a breach of this Command that requireth truth in mens words, both as to matter and manner.
That we may sum up this Command (which is broad) into some few particulars, we may consider it first, as it is broken, 1. in the heart, 2. in the gesture, 3. in right, 4. in word.
First, in heart a man may fail, 1. By suspecting others injustly, this is called evil surmising, 1 Tim. 6.4. or as it is in the original, evil suspicion; which is when men are suspected of some evil without ground, as Potiphar suspected Joseph; or it is jealousy, when this suspicion is mixed with fear of prejudice to some interest we love, so Herod was jealous when Christ was born, and the neighbouring Kings when Jerusalem was a building. There is, I grant, a right suspicion, such as Solomon had of Adonijah, and wherein Gedaliah failed, in not crediting Johannan's information anent Ishmaels conspiracy against ⟨p. 438⟩his life. 2. By rash judging and unjust concluding concerning a mans state, as Jobs friends did; or his actions, as Eli did of Hannah, saying, that she was drunk, because of the moving of her lips; or his end, as the Corinthians did of Paul, when he took wages, they said it was covetousness, and when he took not, they said it was want of love, see Rom. 14.4. and 2 Cor. 12.4. &c. 3. By hasty judging, too soon passing sentence in our mind from some seeming evidence of that which is only in the heart, and not in the outward practice, this is but to judge before the time, and hastily, Matth. 7.1. 4. There is light judging, laying the weight of conclusions upon arguments or midses that will not bear it, as Jobs friends did, and as the Barbarians suspected Paul, when they saw the Viper on his hand, to be a murderer, Acts 25.4. Thus the King Ahasuerus trusted Hamans calumny of the Jews too soon. 5. The breach of this Command in the heart may be when suspicion of our neighbours failing is kept up, and means not used to be satisfied about it, contrary to that Matth. 18.15. If thy brother offend thee, &c. and when we seek not to be satisfied, but rest on presumptions, when they seem probable.
First, in heart a man may fail, 1. By suspecting others injustly, this is called evil surmizing,
Secondly, in gesture this Command may be broken, by nodding, winking, or such like (and even sometimes by silence) when these import in our accustomed way some tacit sinistrous insinuation, especially when either they are purposed for that end, or when others are known to mistake because of them, and we suffer them to continue under this mistake.
Secondly, in gesture this Command may be broken, by nodding, winking, or such like (and even sometimes by silence) when these import in our accustomed way some tacite sinistrous insinuation, especially when either they are purposed for that end, or when others are known to mistake because of them, and we suffer them to continue under this mistake.
Thirdly, by writing this Command may be broken, as Ezra 5 6. Neh. 6.5. where calumniating Libels are written, and sent by their enemies against the Jews and Nehemiah; in which respect many fail in these days.
Thirdly, by writing this Command may be broken, as Ezra 5 6. Neh. 6.5. where calumniating Libels are written, and sent by their enemies against the Jews and Nehemiah; in which respect many fail in these dayes.
Fourthly, but words are most properly the seat wherein this sin is subjected, whether they be only or merely words, or also put in writing, because in these our conformity or disconformity to truth doth most appear.
Fourthly, but words are most properly the seat vvherein this sin is subjected, vvhether they be only or meerly vvords, or also put in vvriting, because in these our conformity or disconformity to truth doth most appear.
2. Lies are commonly divided into three sorts, according to their ends: 1. There is mendacium perniciosum, a malicious or pernicious lye, when it is hurtful to another, and so designed, as were the lies of those that bare witness against Christ and of Ziba against Mephibosheth. 2. There is officiosum ⟨p. 439⟩mendacium, or an officious lye, when it is for a good end, such was the Midwives lye, Exod. 1.9. thus the denying of a thing to be, even when the granting of it would infer hurt and damage to another, is contrary to truth, and we ought not to do evil that good may come of it, and it overturneth the end for which speaking was appointed, when we declare a thing otherwise then we know or think it to be; and as no man can lye for himself for his own safety, so can he not for another's; thus to lye even for God is a fault, and accounted to be talking deceitfully and wickedly for him, when to keep off what we account dishonourable to him, we vvill assert that he may, or may not do such a thing, when yet the contrary is true, Job 13.4, 7. 3. There is jocosum mendacium, when it is for sport to make others laugh and be merry, which being sinful in it self can be no matter of lawful sport to make others laugh. 4. We may add one more, and that is mendacium temerarium, when men lye and have no end before them, but through inadvertency and customary looseness, speak otherwise then the thing is, this is called the way of lying, Psal. 119.29. and is certainly sinful; as when they told David when Amnon was killed, that all the Kings sons were killed, being too hasty in concluding before they had tried.
2. Lies are commonly divided into three sorts, according to their ends: 1. There is mendacium perniciosum, a malitious or pernitious lye, vvhen it is hurtful to another, and so designed, as vvere the lies of those that bare vvitness against Christ and of Ziba against Mephibosheth. 2. There is officiosum ⟨p. 439⟩mendacium, or an officious lye, vvhen it is for a good end, such •vas the Midvvives lye,
3. Consider lies or untruths, either in things doctrinal, or in matters of fact: In things doctrinal, so false Teachers and their followers are guilty, who teach & believe lies, so such Teachers are said, 1 Tim. 4.2. to speak lies, and so when they foretell vain events, this is a high degree of lewd lying on the Lord, to say he meaneth or sayeth another thing then ever he thought, or then ever came into his heart, and to pretend a commission from him when he giveth no such commission. In matters of fact, men are guilty when things are said to be done when they are not done, or otherwise done then they are done indeed.
3. Consider lyes or untruths, either in things doctrinal, or in matters of fact: In things doctrinal, so false Teachers and their followers are guilty, who teach & believe lies, so such Teachers are said, 1 Tim. 4.2. to speak lyes, and so vvhen they foretel vain events, this is a high degree of leud lying on the Lord, to say he meaneth or sayeth another thing then ever he thought, or then ever came into his heart, and to pretend a commission from him vvhen he giveth no such commission. In matters of fact, men are guilty when things are said to be done when they are not done, or othervvayes done then they are done indeed.
4. We may consider this sin in mens practise, either in reference to God, so hypocrisy and unanswerableness to our profession is lying, Psal. 78.36. and Isa. 29.13. 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 vain reports, which tend to his shame; so Deut. 5.20. this Command is ⟨p. 440⟩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 tail, 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 vvill 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 Psal. 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 a lye, 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, vvill not warrant our repeating of it again.
5. We may consider wrongs done to our neighbour by words, as unjust and without all ground, and so a lye is a calumny, as was that of Ziba, made of his Master Mephibosheth, this is in latin calumnia: or when there is ground, yet when they are spoken to his prejudice, this is convitium, if especially in this they suffer for the truths sake; or if after repentance, former faults be cast up to a person, as if one should have called Paul a blasphemer, still, even after his conversion and repentance, of this was Shimei guilty by railing on David.
5. We may consider vvrongs done to our neighbour by vvords, as unjust and vvithout all ground, and so a lye is a calumny, as vvas that of Ziba, made of his Master Mephibosheth, this is in latin calumnia: or vvhen there is ground, yet vvhen they are spoken to his prejudice, this is convitium, if especially in this they suffer for the truths sake; or if after repentance, former faults be cast up to a person, as if one should have called Paul a blasphemer, still, even after his conversion and repentance, of this vvas Shimei guilty by railing on David.
6. Both these sorts of lies are either spoken or received, and not afterward rejected, as David too hastily received that false report made of Mephibosheth by his servant Ziba, and thinking it not unlikely, because the reporter made it seem to be so, did therefore conclude it was truth, and did not reject it afterwards; or when at first received, yet after upon better information it is rejected.
6. Both these sorts of lies are either spoken or received, and not aftervvard rejected, as David too hastily received that false report made of Mephibosheth by his servant Ziba, and thinking it not unlikely, because the reporter made it seem to be so, did therefore conclude it vvas truth, and did not reject it aftervvards; or vvhen at first received, yet after upon better information it is rejected.
7. Again, this wronging of our neighbour by words is either of him when absent, and this is backbiting, which often is done under pretence of much respect (that the report may stick the faster) in such like words as these; He is one I wish well, and should be loath to have him evil r •ported of, but this is too evident, this is the truth, &c. this is susurrare, to whisper. Or it is of him when present, so it is a reproach and indignity, or upbraiding.
7. Again, this wronging of our neighbour by words is either of him when absent, and this is backbyting, which often is done under pretence of much respect (that the report may stick the faster) in such like words as these; He is one I wish well, and should be loath to have him evil r •ported of, but this is too evident, this is the truth, &c. this is susurrare, to whisper. Or it is of him when present, so it is a reproach and indignity, or upbraiding.