A69235:134
A treatise against lying Wherein is showed what it is, the nature and causes…A treatise against lying Wherein is shevved vvhat it is, the nature and causes…
A treatise against lying Wherein is showed what it is, the nature and causes of this sin, the divers kinds of it; and that all of them are sinful, and unlawful, with the motives and means to preserve us from it, or to cure us of it. By John Downame, B. of D. and preacher of Gods Word.A treatise against lying Wherein is shevved vvhat it is, the nature and causes of this sinne, the divers kindes of it; and that all of them are sinfull, and unlawfull, with the motives and meanes to preserve us from it, or to cure us of it. By John Dovvname, B. of D. and preacher of Gods Word.
London: printed by Felix Kyngston for Nicolas Bourne, 1636
Title page typeset from the transcription.
A TREATISE AGAINST THE SIN OF LYING. › Chapter 11A TREATISE AGAINST THE SINNE OF LYING. › Chapter 11
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.
But against this is objected, that we have many 1examples of holy men in the Scriptures, that in modesty and humility have abased themselves in the acknowledgement of their wants, infirmities, and sins, beyond all bounds of Truth; against some whereof we can take no exceptions, seeing they were Pen-men of the Scriptures, and immediately inspired by the Holy Ghost. ⟨p. 108⟩2The first is of Agur, who being a Prophet of great wisdom and understanding, thus abaseth and vilifieth himself: Surely I am more brutish than any 3man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the Holy. I answer, that we must not understand these words simply and absolutely, but respectively. First, in respect of the Person to whom he speaketh and in whose presence he standeth, to wit, Ithiel, which signifieth the strong God with us, and Veal, signifying one who having all power in his hand, is able to do whatsoever he will. By both which he understandeth our Lord JESUS CHRIST, the Wisdom and Power of his FATHER, in comparison of whom the wisest in the world are brutish and destitute of knowledge. Secondly he maketh this acknowledgement in respect of the subject matter which he was to speak of, namely divine and heavenly Wisdom, which as much transcended his reach and capacity, as reason in man excelleth brutish sense; according to that of the Psalmist: Such knowledge is too wonderful for me; 4It is high, I cannot attain unto it. And that of the Apostle; And who is sufficient for these things? 5Thirdly, he speaketh not simply but respectively, comparing the little which he knew, with the much which he knew not; like that of Socrates, hoc unum scio, me nihil scire; I only know this, that I know nothing. Fourthly, he may be said thus to speak, not as he was now sanctified and enlightened with the spirit of Grace and understanding, but as he was in the state of nature, in which respect the Prophet saith, Every man is brutish in ⟨p. 109⟩