A37049:1370
A37049:1370
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.
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, Exod. 1.9. thus the denying of a thing to be, even vvhen the granting of it vvould infer hurt and damage to another, is contrary to truth, and vve ought not to do evil that good may come of it, and it overturneth the end for vvhich speaking vvas appointed, vvhen vve declare a thing othervvayes then vve knovv or think it to be; and as no man can lye for himself for his ovvn safety, so can he not for anothers; thus to lye even for God is a fault, and accounted to be talking deceitfully and vvickedly for him, vvhen to keep off vvhat vve account dishonourable to him, vve vvill assert that he may, or may not do such a thing, vvhen yet the contrary is true, Job 13.4, 7. 3. There is jocosum mendacium, vvhen it is for sport to make others laugh and be merry, vvhich being sinful in it self can be no matter of lavvful sport to make others laugh. 4. We may add one more, and that is mendacium temerarium, vvhen men lye and have no end before them, but through inadvertency and customary loosness, speak othervvayes then the thing is, this is called the way of lying, Psal. 119.29. and is certainly sinful; as vvhen they told David vvhen Amnon vvas killed, that all the Kings sons were killed, being too hasty in concluding before they had tryed.
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.
8. Again, this backbiting and reproaching is either direct, so that men may easily know we bait such persons, or it is indirect, granting somewhat to his commendation, and using such prefaces as in show bear out much love, but are purposely designed to make the wound given by the tongue the deeper, such persons are as butter in their words, but as sharp swords in their hearts, this is that dissembling love which David complaineth of.
8. Again, this backbiting and reproaching is either direct, so that men may easily know we bait such persons, or it is indirect, granting somewhat to his commendation, and using such prefaces as in shew bear out much love, but are purposely designed to make the wound given by the tongue the deeper, such persons are as butter in their words, but as sharp swords in their hearts, this is that dissembling love which David complaineth of.
9. Sometimes this reproaching and slandering of our neighbour is out of spleen against him, and is malicious; sometimes out of envy to raise and exalt ones self on the ruins of another (this is grassari in famam proximi) sometimes it is out of design, thereby to insinuate upon them whom we speak unto, as to signify our freedom unto them, to please them, or praise them, by crying down another, that is to serve the itching humour of such who love the praise of others, when it may be we know mo faults of those we speak to, yet never open our mouth to them of one of these, nor are we free with them anent them if the things be true.
9. Sometimes this reproaching and slandering of our neighbour is out of spleen against him, and is malicious; sometimes out of envy to raise and exalt ones self on the ruins of another (this is grassari in famam proximi) sometimes it is out of design, thereby to insinuate upon them whom we speak unto, as to signifie our freedom unto them, to please them, or praise them, by crying down another, that is to serve the itching humour of such who love the praise of others, when it may be we know mo faults of those we speak to, yet never open our mouth to them of one of these, nor are we free with them anent them if the things be true.
10. We may break this Command by speaking truth, 1. For an evil end, as Doeg did, Psal. 52.2. 2. by telling something that is truth out of revenge. 3. When it is done without discretion, so it shameth more then edifieth: Christs word is, Matth. 18.15. Tell him his fault betwixt thee and him alone: and we on the contrary make it an upcast to him, this certainly is not right. 4. When it is minced, and all not told, which if told might alleviate; or construed and wrested to a wrong end, as did the witnesses who deponed against Christ.
11. We may break this Command, and fail in the extremity of speaking too much good of, or to, our neighbour, as well as by speaking evil of him, if the good be not true; and here ⟨p. 442⟩cometh in, 1. excessive and rash praising and commending of one, 1. beyond what is due, 2. beyond what we do to others of as much worth, this is respect of persons; 3. beyond what discretion alloweth, as when it may be hurtful to awaken envy in others, or pride in them who are thus praised: 2. praising inordinately, that is before a mans self, or to gain his affection, and that possibly more then when he is absent and heareth not; much more is it to be blamed when spoken groundlessly, this is flattery, a most ba •e evil, which is exceedingly hurtful and prejudicial to human Societies, yet exceeding delightful to the flattered: 3. we fail in this extremity, when our neighbour is justified or defended, or excused by us in more or less, when it should not be.
11. We may break this Command, and fail in the extremity of speaking too much good of, or to, our neighbour, as well as by speaking evil of him, if the good be not true; and here ⟨p. 442⟩cometh in, 1. excessive and rash praising and commending of one, 1. beyond what is due, 2. beyond what we do to others of as much worth, this is respect of persons; 3. beyond what discretion alloweth, as when it may be hurtful to awaken envy in others, or pride in them who are thus praised: 2. praising inordinately, that is before a mans self, or to gain his affection, and that possibly more then when he is absent and heareth not; much more is it to be blamed when spoken groundlesly, this is flattery, a most ba •e evil, which is exceedingly hurtful and prejudicial to human Societies, yet exceeding delightful to the flattered: 3. we fail in this extremity, when our neighbour is justified or defended, or excused by us in more or less, when it should not be.
12. Under this sin forbidden in the Command, cometh in all beguiling speeches, whether it be by equivocation, when the thing is doubtfully and ambiguously expressed; or by mental reservation, a trick whereby the grossest lies may be justified, and which is plainly aversive of all truth in speaking, when the sentence is but half expressed; as suppose one should ask a Romish Priest, Art thou a Priest? and he should answer, I am no Priest; reserving this in his mind, I am no Priest of Baal: for by giving or expressing the answer so, an untruth and cheat is left upon the asker, and the answer so conceived doth not quadrat with the question as it ought to do, if a man would evite lying.
12. Under this sin forbidden in the Command, cometh in all beguiling speeches, whether it be by equivocation, when the thing is doubtfully and ambiguously expressed; or by mental reservation, a trick whereby the grossest lyes may be justified, and which is plainly aversive of all truth in speaking, when the sentence is but half expressed; as suppose one should ask a Romish Priest, Art thou a Priest? and he should answer, I am no Priest; reserving this in his mind, I am no Priest of Baal: for by giving or expressing the answer so, an untruth and cheat is left upon the asker, and the answer so conceived doth not quadrat with the question as it ought to do, if a man would evite lying.
13. This falsehood may be considered with reference to things we speak of, as in buying or selling, when we call a thing better or worse then it is indeed, or then we think it to be; ah! how much lying is there every day this way with many.
13. This falshood may be considered with reference to things we speak of, as in buying or selling, when we call a thing better or worse then it is indeed, or then we think it to be; ah! how much lying is there every day this way with many.
14. Under this sin forbidden in this Command are comprehended, 1. railing, 2. whispering, 3. tail-bearing (spoken of before,) 4. the tattling of busy bodies, that know not how to insinuate themselves with others, or pass time with them but by telling some ill tail of another; 5. prevarication, which is the sin of persons who are unconstant, whose words go not all alike, saying and unsaying; saying now this way, and then another way, of the same thing, their words clashing together, and they not consisting with themselves.
14. Under this sin forbidden in this Command are comprehended, 1. railing, 2. whispering, 3. tail-bearing (spoken of before,) 4. the tatling of busie bodies, that know not how to insinuate themselves with others, or pass time with them but by telling some ill tail of another; 5. praevarication, which is the sin of persons who are unconstant, whose words goe not all alike, saying and unsaying; saying now this way, and then another way, of the same thing, their words clashing together, and they not consisting with themselves.
15. Consider falsehood or false-witness-bearing, as it inferreth breach of promise, which is forbidden, Psal. 15.4. when one performeth not what he promiseth, or promiseth •hat which he intendeth not to perform, which is deceit and falsehood.
15. Consider falshood or false-witness-bearing, as it inferreth breach of promise, which is forbidden, Psal. 15.4. when one performeth not what he promiseth, or promiseth •hat which he intendeth not to perform, which is deceit and falshood.