A37049:1374
A37049:1374
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.
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.
4. We may consider this sin in mens practise, either in reference to God, so hypocrisie and unansvverableness to our profession is lying, Psal. 78.36. and Isa. 29.13. or vve may consider it as betwixt man and man, which is more properly the scope here: Again, we may consider the vvronging of a man three vvayes, 1. By false reports, speaking vvhat is indeed untruth; 2. By vain reports, vvhich tend to his shame; so Deut. 5.20. this Command is ⟨p. 440⟩repeated in these vvords, Thou shalt not take up any witness (as it is in the original) against thy neighbour. 3. When the reports are malicious, vvhether 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 vvould not men hear tales, fevv vvould carry them; vvhereas vvhen men vvill hearken to lyes, especially great men, all their servants ordinarily become vvicked tale-bearers and vvhisperers: 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, vvhich is condemned Psal. 15.3. vvhere a man that taketh up an evil report of his neighbour, even vvhen others possibly have laid it dovvn, is looked upon as a person vvho shall never dvvell vvith God: Thus one inventeth a lye, 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, vvill not vvarrant 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.
16. As we may sin in speaking against others, so we may •in respect of our selves many ways: 1. When we give occasion to others to speak evil of us, 1 Cor. 6. 2 Cor. 6.3. 2. When we are not careful to entertain and maintain a good name, and by suitable ways to wipe a way what may mar the same: It is generally observed, that while men have a good name, they are desirous and careful to keep it, and when they have lost it, they grow careless of it; we ought not to be prodigal of our names more then of our lives or estates, for the loss of them incapacitateth us much to edify others. 3. When we vainly boast of our selves, and set forth our own praise, that is, as if a man should eat too much honey, Prov. 25.27. 4. When we will not confess a fault, but either deny, excuse, or extenuate it; this Joshua exhorteth Achan to eschew. 5. When we say that things are worse with us then indeed they are, and deny, it may be even in reference to our spiritual condition, somewhat of Gods goodness to us, and so lye against the Holy Ghost. 6. When we are too ready to entertain good reports of our selves, and to be flattered, there is (if to any thing) an open door to this in us; and as the Heathen Seneca said, Blanditiae cum excluduntur placent, so may it be ordinarily seen that men will seemingly reject what they delight should be insisted in; there is in us so much self-love, that we think some way, that men in commending us, do what is their duty, therefore we often think them good folk because they do so, and men that do not commend us we respect them not, or but little, or at least less then we do others, because we think they are behind in a duty by not doing so, and which is very sad, and much to be lamented, few things do lead us to love or hate, commend or discommend (and that as we think not without ground) more then this, that men do love and commend, or not love and commend us.
16. As we may sin in speaking against others, so we may •in respect of our selves many wayes: 1. When we give occasion to others to speak evil of us, 1 Cor. 6.
17. We also may by with-holding a testimony to the truth, ⟨p. 444⟩by not clearing of another, when it is in our power to do it, be guilty of this sin.
But especially is forbidden here public lying and wronging of another judicially, either in his person, name, or estate, and that 1. By the Judge, when he passeth sentence, either rashly, before he heareth the matter, and searcheth it out, which Job disclaimeth, asserting the contrary of himself, Job 29.16. or ignorantly, or perversely for corrupt ends, as being bribed to it, or otherwise. 2. By the Recorder, writing grievous things, Isa. 10.1. or making a clause in a decree, sentence, or writ, more favourable to one, and more prejudicial to another then was intended. 3. By the Witnesses, who either conceal truth, or express it ambiguously, or refuse to testify, or assert what is not true. 4. By the Advocate, by undertaking to defend or pursue what righteously he cannot; or by hiding from his Client that which he knoweth will prejudge his c •use; or by denying it when he is asked about it; or by not bringing the best defences he hath. And as to the first point here about Advocate •s, it is to be regretted (as a great Divine in the Neighbour-Church hath most pathetically, according to his manner, lately done) as a sad matter, that any known unrighteous Cause should have a professed Christian, in the face of a Christian Judicatory, to defend it; but incomparably more sad, that almost every unjust Cause should find a Patron; and that, no contentious malicious person should be more ready to do wrong, then some Lawyers to defend him for a (dear bought) •ee! I speak not here of innocent mistakes in cases of great difficulty; nor yet of excusing a cause bad in the main from unjust aggravations; but (says that great man) when money will hire men to plead for injustice▪ and to use their wits to defraud the righteous, and to spoil his Cause, and vex him with delays for the advantage of their unrighteous Clients, I would not have the conscience of such for all their gains, nor their account to make for all the world: God is the great Patron of innocence, and the pleader of every righteous Cause: and he that will be so bold as to plead against him, had need of a large fee to save him harmless. 5. By the Accuser or Pursuer, when unjustly he seeketh what doth not belong unto him, or chargeth ⟨p. 445⟩
And by all of them, when business is delayed and protracted through their respective accession to it, as well as when justice is more manifestly wronged; this is the end of Jethro's advice to Moses, Exod. 18.23. that the people may return home, being quickly, and with all convenient diligence dispatched; which, to their great loss and prejudice many ways, the unnecessary lengthening of Processes obstructeth, and maketh Law and Lawyers, appointed for the ease and relief of the people, to be a grievous and vexatious burden to them; for which men in these stations and capacities will have much to answer to God, the righteous Judge of all the Earth, when they shall be arraigned before his terrible Tribunal, where there will be no need of leading witnesses to prove the guilt, since every mans conscience will be in place of a thousand witnesses, neither will the nimblest wit, the eloquentest tongue, the finest and smoothest pen of the most able Lawyer, Judge, Advocate, Notary or Litigant that shall be found guilty there, be able to fetch himself fair off. O! then all the fig-leaves of their fairest and most flourishing, but really frivolous pretences, wherewith they palliate themselves, vvill be instantly blown away by the breath of that Judges mouth, and so be utterly unable to cover the shame of their nakedness in the manifold breaches of this Command; then the greatest stretches of Wit, and highest strains of Eloquence made use of to the prejudice of truth and justice, vvill be found and pronounced to be poor, silly, and childish wiles, yea, very fooleries and babblings; after which, they vvill not speak again, but laying their hands on their mouths, eternally keep silence; It vvill therefore be the wisdom and advantage of the guilty in time to take with it, and resolving to do so no more, to betake themselves, for the pardon of it, to that Advocate with the Father, even Jesus the Righteous, who throughly pleadeth, and without all peradventure or possibility of loosing it; doth always carry the Cause he undertaketh to plead.
And by all of them, when business is delayed and protracted through their respective accession to it, as well as when justice is more manifestly wronged; this is the end of Jethro's advice to Moses, Exod. 18.23. that the people may return home, being quickly, and with all convenient diligence dispatched; which, to their great loss and prejudice many wayes, the unnecessary lengthening of Processes obstructeth, and maketh Law and Lawyers, appointed for the ease and relief of the people, to be a grievous and vexatious burthen to them; for which men in these stations and capacities will have much to answer to God, the righteous Judge of all the Earth, when they shall be arraigned before his terrible Tribunal, where there will be no need of leading witnesses to prove the guilt, since every mans conscience will be in place of a thousand witnesses, neither will the nimblest wit, the eloquentest tongue, the finest and smoothest pen of the most able Lawyer, Judge, Advocate, Notary or Litigant that shall be found guilty there, be able to fetch himself fair off. O! then all the fig-leaves of their fairest and most flourishing, but really frivolous pretences, vvherevvith they palliate themselves, vvill be instantly blovvn avvay by the breath of that Judges mouth, and so be utterly unable to cover the shame of their nakedness in the manifold breaches of this Command; then the greatest stretches of Wit, and highest strains of Eloquence made use of to the prejudice of truth and justice, vvill be found and pronounced to be poor, silly, and childish vviles, yea, very fooleries and bablings; after vvhich, they vvill not speak again, but laying their hands on their mouths, eternally keep silence; It vvill therefore be the vvisdom and advantage of the guilty in time to take vvith it, and resolving to do so no more, to betake themselves, for the pardon of it, to that Advocate vvith the Father, even Jesus the Righteous, vvho throughly pleadeth, and vvithout all peradventure or possibility of loosing it; doth alvvayes carry the Cause he undertaketh to plead.
But especially is forbidden here publick lying and wronging of another judicially, either in his person, name, or estate, and that 1. By the Judge, when he passeth sentence, either rashly, before he heareth the matter, and searcheth it out, which Job disclaimeth, asserting the contrary of himself, Job 29.16. or ignorantly, or perversly for corrupt ends, as being bribed to it, or otherwayes. 2. By the Recorder, writing grievous things, Isa. 10.1. or making a clause in a decree, sentence, or writ, more favourable to one, and more prejudicial to another then was intended. 3. By the Witnesses, who either conceal truth, or express it ambiguously, or refuse to testifie, or assert what is not true. 4. By the Advocate, by undertaking to defend or pursue what righteously he cannot; or by hideing from his Clyent that which he knoweth will prejudge his c •use; or by denying it when he is asked about it; or by not bringing the best defences he hath. And as to the first point here about Advocat •s, it is to be regrated (as a great Divine in the Neighbour-Church hath most pathetically, according to his manner, lately done) as a sad matter, that any known unrighteous Cause should have a professed Christian, in the face of a Christian Judicatory, to defend it; but incomparably more sad, that almost every unjust Cause should find a Patron; and that, no contentious malicious person should be more ready to do wrong, then some Lawyers to defend him for a (dear bought) •ee! I speak not here of innocent mistakes in cases of great difficulty; nor yet of excusing a cause bad in the main from unjust aggravations; but (sayes that great man) when money will hire men to plead for injustice▪ and to use their wits to defraud the righteous, and to spoil his Cause, and vex him with delayes for the advantage of their unrighteous Clyents, I would not have the conscience of such for all their gains, nor their account to make for all the world: God is the great Patron of innocence, and the pleader of every righteous Cause: and he that will be so bold as to plead against him, had need of a large fee to save him harmless. 5. By the Accuser or Pursuer, when unjustly he seeketh what doth not belong unto him, or chargeth ⟨p. 445⟩another with what he should not, or justly cannot. 6. By the Def •nder, when he denyeth what he knoweth, or •••ceth it, &c.