An exposition upon the Epistle to the Colossians Wherein, not only the text is…An exposition vpon the Epistle to the Colossians Wherein, not onely the text is…
An exposition upon the Epistle to the Colossians Wherein, not only the text is methodically analysed, and the sense of the words, by the help of writers, both ancient and modern is explained: but also, by doctrine and use, the intent of the holy Ghost is in every place more fully unfolded and urged. ... Being, the substance of near seven years week-days sermons, of N. Byfield, late one of the preachers for the city of Chester.An exposition vpon the Epistle to the Colossians Wherein, not onely the text is methodically analysed, and the sence of the words, by the help of writers, both ancient and moderne is explayned: but also, by doctrine and vse, the intent of the holy Ghost is in euery place more fully vnfolded and vrged. ... Being, the substance of neare seuen yeeres weeke-dayes sermons, of N. Byfield, late one of the preachers for the citie of Chester.
Nicholas Byfield 1579–1622London: printed by Edward for Nathaniel Butter, 1617
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.
Finally, let such as will not be reconciled, nor agree with the adversary quickly, fear that prison, that is threatened by our Saviour, even the prison of hell, into the which, if they be cast, they shall not come out till they have paid the uttermost farthingr. And on the other side, it is a singular praise to be ready and forward to be reconciled, and lay aside malice and discord, and a crown of reward shall be given to such,2 as seek peace and agreement: yea a double crown, one, because he will be reconciled, and another, because he seeks it, and asketh peace first.
Finally, let such as will not be reconciled, nor agree with the aduersarie quickly, feare that prison, that is threatned by our Sauiour, euen the prison of hell, into the which, if they be cast, they shall not come out till they haue paid the vttermost farthingr. And on the other side, it is a singular praise to be ready and forward to be reconciled, and lay aside malice and discord, and a crowne of reward shall be giuen to such,2 as seeke peace and agreement: yea a double crowne, one, because he will be reconciled, and another, because he seekes it, and asketh peace first.
1The remedies against malice follow: and they are of two sorts. For malice is to be medicined in our own hearts, or avoided; or it is to be compounded, or prevented in others. Now to take order that malice might not infect us, these rules are to be observed. First, we must take heed of the causes of malice, and they are either within us or without us; within us there is pride
, and impatience, and envy, and in some nature a very lust to contend, a kind of petulancy, and a very spirit of contradiction; now unless we keep out or subdue these, it cannot be, but grudge and malicious discords will transport us. Again, without us, there is the tale-bearer and scorner, and the froward person, and the busy-body, called the man of imaginations, all these must be shunned, and avoided, if we would live without malice or contention: for where no wood is, there the fire goeth out, and so where there is no tale-bearer strife ceaseth
. If a man fi••e himself apt to grudge or strife, it is his best way, to keep out of the way of froward persons, that may soon fire him. The like counsel must be given concerning the scorner; for, saith the Wise man, cast out the scorner and contention shall go out
: and it is sure, that he that would not be infected with hatred, his best way will be to hate the busy-body. Now if this direction will not serve the turn, then in the second place, thou must mortify thy rising malice, and confess it with grief unto God, till by prayer thou get some victory over it. Thirdly, much malice and grudge would be avoided, if we did but observe that counsel, Levit. 19.17. namely, that when we did conceive dislike of any thing in our brother, for which we did fear we should hate him, we should go to him, and reprove him, rebuking him plainly for his sin: many times a seasonable reproof draws out the poison of beginning grudge and malice. Fourthly, it is good to meditate upon the passion of Christ, and of his readiness to forgive
⟨p. 59⟩
even upon the cross great wrongs, & worser enemies:
1The remedies against malice follow: and they are of two sorts. For malice is to be medicined in our owne hearts, or auoided; or it is to be compounded, or preuented in others. Now to take order that malice might not infect vs, these rules are to be obserued. First, we must take heede of the causes of malice, and they are either within vs or without vs; within vs there is prides, and impatience, and enuy, and in some nature a very lust to contend, a kinde of petulancie, and a very spirit of contradiction; now vnlesse we keepe out or subdue these, it cannot be, but grudge and malicious discords will transport vs. Againe, without vs, there is the tale-bearer and scorner, and the froward person, and the busie-body, called the man of imaginations, all these must be shunned, and auoided, if we would liue without malice or contention: for where no wood is, there the fire goeth out, and so where there is no tale-bearer strife ceasetht. And the like may be said of contentious and froward persons, for as coles are to burning coles, so is a contentious man to kindle strifeu. If a man fi••e himselfe apt to grudge or strife, it is his best way, to keep out of the way of froward persons, that may soone fire him. The like counsell must be giuen concerning the scorner; for, saith the Wiseman, cast out the scorner and contention shall goe out*: and it is sure, that he that would not be infected with hatred, his best way will be to hate the busie-body. Now if this direction will not serue the turne, then in the second place, thou must mortifie thy rising malice, and confesse it with griefe vnto God, till by prayer thou get some victory ouer it. Thirdly, much malice and grudge would be auoided, if we did but obserue that counsell, Leuit. 19.17. namely, that when we did conceiue dislike of any thing in our brother, for which we did feare we should hate him, we should go to him, and reproue him, rebuking him plainely for his sinne: many times a seasonable reproofe drawes out the poyson of beginning grudge and malice. Fourthly, it is good to meditate vpon the passion of Christ, and of his readinesse to forgiue ⟨p. 59⟩euen vpon the crosse great wrongs, & worser enemies:
1The remedies against malice in our selves.The remedies against malice in our selues.
we should lay a necessity upon our selves, to be advised before we would admit contention, or the resolution to contend, for as Solomon saith, by pride cometh contention, but with the well-advised is wisdomx, even this wisdom to forbear contention. Finally, in the fourth to the Ephesians, the Apostle before he saith, Let all bitterness, and wrath, and malice, &c. be put away, had said in the verse before, grieve not the holy spirit of God, whereby ye are sealed to the day of redemptiony: as if he would import, that a man might be induced to put away malice, and the rest of the vices there named, with great ease and readiness, if he would obey the motions of the spirit, and busy himself seriously about the assurance of his full and final redemption, daily thinking of the time when he shall be rid of all wants, and sins, and wrongs too: if we could oftener think of Gods judgements, and the great day of revenge and recompense, it would cause us to have less stomach to be our own judges and revengers. And if the spirit of God might rule us, our flesh would have little heart to busy it self about the works of malice.
we should lay a necessitie vpon our selues, to be aduised before we would admit contention, or the resolution to contend, for as Salomon saith, by pride commeth contention, but with the well-aduised is wisdomex, euen this wisdome to forbeare contention. Finally, in the fourth to the Ephesians, the Apostle before he saith, Let all bitternesse, and wrath, and malice, &c. be put away, had said in the verse before, grieue not the holy spirit of God, whereby yee are sealed to the day of redemptiony: as if he would import, that a man might be induced to put away malice, and the rest of the vices there named, with great ease and readinesse, if he would obey the motions of the spirit, and busie himselfe seriously about the assurance of his full and finall redemption, daily thinking of the time when hee shall be rid of all wants, and sinnes, and wrongs too: if we could oftner thinke of Gods iudgements, and the great day of reuenge and recompence, it would cause vs to haue lesse stomach to be our owne iudges and reuengers. And if the spirit of God might rule vs, our flesh would haue litle heart to busie it selfe about the works of malice.
Now for malice in others,1 it must be considered either as it is to be compounded, or as it is to be avoided; and for the compounding of it, observe these rules. First, if thou wilt not do good for evil, (which yet is requireda) yet be sure, thou render non evill for evilb. Secondly, if thy brother have ought against thee, so as thou be privy to thy self that thou hast done him any wrong, or given him any cause so to conceive, then go thou and seek reconciliation, tender it and ask it of him. Thirdly, if the contention be yet secret, follow Solomons counsel, say nothing of it to others, but debate thy cause with thy neighbour himself, and discover not thy secret to anotherc: peace might soon be made with many men, if the discord were not made so public. Now for avoiding of contention and malicious discords, there are divers rules of great use. I. Meddle not with the strife that belongs not to theed. II. Contend not with fools: thou shalt never have done if thou meddle with foolish persons, for whether they rage or laugh, there is no reste. III. Let nothing be done through vain-gloryf. IV. Speak evil of no mang. V. Be courteous and tender-heartedh. VI. Wrong no man, but follow that which is good both amongst your selves and towards all meni. Lastly, pray for a covering love, for hatred stirreth up strife, but love covereth all sink.
Now for malice in others,1 it must be considered either as it is to be compounded, or as it is to be auoided; and for the compounding of it, obserue these rules. First, if thou wilt not doe good for euill, (which yet is requireda) yet be sure, thou render non euill for euillb. Secondly, if thy brother haue ought against thee, so as thou be priuy to thy selfe that thou hast done him any wrong, or giuen him any cause so to conceiue, then goe thou and seeke reconciliation, tender it and aske it of him. Thirdly, if the contention be yet secret, follow Salomons counsell, say nothing of it to others, but debate thy cause with thy neighbour himselfe, and discouer not thy secret to anotherc: peace might soone be made with many men, if the discord were not made so publike. Now for auoiding of contention and malitious discords, there are diuers rules of great vse. I. Meddle not with the strife that belongs not to theed. II. Contend not with fooles: thou shalt neuer haue done if thou meddle with foolish persons, for whether they rage or laugh, there is no reste. III. Let nothing be done through vaine-gloryf. IV. Speake euill of no mang. V. Be courteous and tender-heartedh. VI. Wrong no man, but follow that which is good both amongst your selues and towards all meni. Lastly, pray for a couering loue, for hatred stirreth vp strife, but loue couereth all sinnek.
1Remedy for malice in others.Remedie for malice in others.
The use of all this, may be both for reproof & for instruction. For reproof of many men, that are fearfully soured with this leaven, they do not only let the Sun go down upon their wrath, but they let the Sun go his whole course, and can find no time from the one end of the year unto the other, to compound and lay aside their discords. Nay so hath malice seated it self in some dogged and spiteful natures, that it seemeth to proclaim, it will never loose possession, till the devil the father of malice hath full possession both of soul and body. But let every godly mind be persuaded to avoid this monstrous sin, yea let us strive to avoid the very beginning of it, or if nature have such corruption, that for the present we cannot get our hearts rid of all secret poison of dislike, let us be sure we be but children in maliciousness: it is a monstrous wickedness to have a head that is exercised to strife, and a heart that hath a kind of sinful dexterity, in framing and plodding for malicious courses. And thus much of malice.
The vse of all this, may be both for reproofe & for instruction. For reproofe of many men, that are fearefully sowred with this leauen, they doe not onely let the Sunne goe downe vpon their wrath, but they let the Sunne goe his whole course, and can finde no time from the one end of the yeere vnto the other, to compound and lay aside their discords. Nay so hath malice seated it selfe in some dogged and spightfull natures, that it seemeth to proclaime, it will neuer loose possession, till the deuill the father of malice hath full possession both of soule and body. But let euery godly minde be perswaded to auoide this monstrous sinne, yea let vs striue to auoide the very beginning of it, or if nature haue such corruption, that for the present we cannot get our hearts rid of all secret poyson of dislike, let vs be sure we be but children in malitiousnesse: it is a monstrous wickednesse to haue a head that is exercised to strife, and a heart that hath a kinde of sinfull dexteritie, in framing and plodding for malitious courses. And thus much of malice.
Cursed speaking] The word in the original, is [Greek or Hebrew], blasphemy. Now blasphemy or cursed speaking, it is a sin either against piety, or against righteousness. As it is against piety, it is blasphemy to reproach, or reason against the person or nature of God: or against the providence and works of God: or against the worship of God and the means thereof; and so it is cursed speaking and a kind of blasphemy to repine at Gods worksm: to reproach Gods ⟨p. 60⟩sabbathsn, or messengerso, or his word. Also there is a cursed speaking which is against righteousness in the second table: and thus it is cursed speaking, When subjects curse the Kingp: When Masters threaten their servantsq: When Parents provoke their childrenr: When Husbands are bitter to their Wivess: When wives brawl and chide with their Husbandst: When great men lord it over the pooru, and the like. Cursed speaking is either before the face, and so it is strife of words; or behind the back, and so it is backbiting or whispering*. It is cursed speaking, to mock and scorn; it is cursed speaking, to judge and censure; it is cursed speaking, to slander and disgrace; it is cursed speaking, to be ever complaining in all places. Finally, it is cursed speaking when men speak evil of any man, and there is a special kind of it in speaking evil of godly men, and this properly is blasphemy in the second table, for the Lord for the honour he bears to his people, is pleased to afford the name of blasphemy to their reproaches, as importing, that he takes it as if he were reproached himself.
Cursed speaking] The word in the originall, is 〈non-Latin alphabet〉, blasphemie. Now blasphemie or cursed speaking, it is a sinne either against piety, or against righteousnesse. As it is against piety, it is blasphemie to reproch, or reason against the person or nature of God: or against the prouidence and works of God: or against the worship of God and the meanes thereof; and so it is cursed speaking and a kinde of blasphemie to repine at Gods worksm: to reproch Gods ⟨p. 60⟩sabbothsn, or messengerso, or his word. Also there is a cursed speaking which is against righteousnesse in the second table: and thus it is cursed speaking, When subiects curse the Kingp: When Masters threaten their seruantsq: When Parents prouoke their childrenr: When Husbands are bitter to their Wiuess: When wiues brawle and chide with their Husbandst: When great men lord it ouer the pooreu, and the like. Cursed speaking is either before the face, and so it is strife of words; or behinde the backe, and so it is backbiting or whispering*. It is cursed speaking, to mocke and scorne; it is cursed speaking, to iudge and censure; it is cursed speaking, to slander and disgrace; it is cursed speaking, to be euer complaining in all places. Finally, it is cursed speaking when men speake euill of any man, and there is a speciall kinde of it in speaking euill of godly men, and this properly is blasphemie in the second table, for the Lord for the honor he beares to his people, is pleased to afford the name of blasphemie to their reproches, as importing, that he takes it as if he were reproched himselfe.
We should all of us take heed of cursed speaking of what kind soever; for it ariseth of ill causes, as envy or malice; and it hath effects, for it is certain thou werest as good pierce others with a sword, as smite them with thy tongue. And therefore a bitter and cursed tongue is often compared in the scripture, to the sting of adders, and to a sword, yea a sharp sword, to a razor, and to arrows, and the like, besides the hurt it doth to thy self: for if thou bite and devour, take heed thou be not devouredx. And it is just with God thou shouldest be judged and censured, that accustoms thy self to judge and censurey. And though thou speak evil never so secretly, yet God doth many times wonderfully discover the shame of it before others; and if man would not judge thee for thy evil tongue, yet it is certain God willz. And it is many times seen that men and women of distempered and spiteful tongues are made a very abomination amongst mena, so as all men are weary of them, and shun them. Lastly, scornful and cursed speaking proves a notable hinderance to the success of the wordb, and that these kind of people might observe, when they come to hear they receive not a blessing, and why? but because blessing is so far from their lips, as they loved cursing so it cometh to them.
We should all of vs take heede of cursed speaking of what kinde soeuer; for it ariseth of ill causes, as enuie or malice; and it hath effects, for it is certaine thou werest as good pierce others with a sword, as smite them with thy tongue. And therefore a bitter and cursed tongue is often compared in the scripture, to the stinge of adders, and to a sword, yea a sharpe sword, to a razor, and to arrowes, and the like, besides the hurt it doth to thy selfe: for if thou bite and deuoure, take heede thou be not deuouredx. And it is iust with God thou shouldest be iudged and censured, that accustomes thy selfe to iudge and censurey. And though thou speake euill neuer so secretly, yet God doth many times wonderfully discouer the shame of it before others; and if man would not iudge thee for thy euill tongue, yet it is certaine God willz. And it is many times seene that men and women of distempered and spightfull tongues are made a very abhomination amongst mena, so as all men are weary of them, and shun them. Lastly, scornefull and cursed speaking proues a notable hinderance to the successe of the wordb, and that these kinde of people might obserue, when they come to heare they receiue not a blessing, and why? but because blessing is so farre from their lips, as they loued cursing so it commeth to them.
The use of all may be to exhort us to put away far from us a froward mouth and perverse lipsc, and that nothing be done through strife, but rather that all things be done without murmuring or reasonings, or brawlings, or revilings. And herein such as fear God, should strive to give good example, seeing they are as lights in the middest of crooked and perverse people. Q. 2But what are the remedies of cursed speaking? Answ. 3If we have sinned through bitterness,4 we should observe two rules; 1. Let thy own words grieve theed, that is, labour by prayer and godly sorrow to beat down the power of they perverseness, without defending, excusing or extenuating of thy frowardness. 2. Keep thy heart with all diligencee: Look to the first risings of thy passions. For bitterness is first in the heart before it can come into the tongue. Now for preventing of evil speaking in others, the only rule is to give them no occasion, either by words or injurious and wicked life. Ob. 7But they will rail and revile without a cause. Answ. 8Then observe these rules: 1. Betake thy self to prayer, so did Davidf. 2. It is good oft-times to be as deaf man that heareth notg. 3. Be sure thou be careful thou wrong not the names of others, else though thou be innocent in the things imputed, yet thou art justly scourged with the like evilh. 4. The constantest and surest medicine for railing, is a holy continuance in godly conversation: for though for the present it seem not to profit the railer, yet in time to come it mayi. I add also Solomons rule, namely, with an angry countenance to drive away a backbiting ⟨p. 61⟩tongue. For that is many times the bellows to kindle the fire of bitterness and fierce speaking.
The vse of all may be to exhort vs to put away far from vs a froward mouth and peruerse lipsc, and that nothing be done through strife, but rather that all things be done without murmuring or reasonings, or brawlings, or reuilings. And herein such as feare God, should striue to giue good example, seeing they are as lights in the middest of crooked and peruerse people. Q. 2But what are the remedies of cursed speaking? Answ. 3If we haue sinned through bitternesse,4 we should obserue two rules; 1. Let thy owne words grieue theed, that is, labour by prayer and godly sorrow to beate downe the power of they peruersnesse, without defending, excusing or extenuating of thy frowardnesse. 2. Keepe thy heart with all diligencee: Looke to the first risings of thy passions. For bitternesse is first in the heart before it can come into the tongue. Now for preuenting of euill speaking in others, the only rule is to giue them no occasion, either by words or iniurious and wicked life. Ob. 7But they will raile and reuile without a cause. Answ. 8Then obserue these rules: 1. Betake thy selfe to prayer, so did Dauidf. 2. It is good oft-times to be as deafe man that heareth notg. 3. Be sure thou be carefull thou wrong not the names of others, else though thou be innocent in the things imputed, yet thou art iustly scourged with the like euillh. 4. The constantest and surest medicine for railing, is a holy continuance in godly conuersation: for though for the present it seeme not to profit the railer, yet in time to come it mayi. I adde also Salomons rule, namely, with an angry countenance to driue away a backbiting
Filthy speaking] This is an other of the wretched vices of the tongue,1 to be with all care and conscience avoided by a Christian. And therefore the Apostle in the fifth to the Ephesians also, aswell as here puts it into the Catalogue of evils he would most seriously dissuade them from: and out of that Chapter, we may gather divers reasons against it. 1. We are dear unto God and therefore should follow him as dear children. Now of all things we never saw any colour of this in God. Angry speaking indeed is sometimes for our capacity given to God: but never filthy speaking, or any the least glimpse of it. 2. Our love should be as Christs was. Now his was to profit not to infect, and it was pleasing to God, not hated, as this filth of words must needs be. 3. It is a shame, and uncomeliness, and dishonour to a Christian. 4. If any would object it is but a small matter, the Apostle would soon answer, men ought not to be deceived with vain words for it is sure that because of this and such like things cometh the wrath of God upon the children of disobedience. 5. This is a froth of filthiness that should only be found in unregenerate men that lie in darkness, and it is a work of darkness, to speak filthily aswell as to do filthily. 6. If we be children of the light we should show it by our fearfulness to speak or do any thing that were unpleasing to God. And we should show it by reproving such filthiness in others: for such filth if it be not reproved is not regarded, but a Christian reproof will make manifest in some measure that it is not good nor agreeing to truth and righteousness, and goodness. 7. Men are in some degree of a Lethargy that use this sin. 8. A Christian ought to walk exactly, strictly, precisely or circumspectly, it is no more then he is bound to do, to make conscience of the least filthy word aswell as of filthy actions, and therein to take notice of Gods will. And thus of the second vice of the tongue.
Filthy speaking] This is an other of the wretched vices of the tongue,1 to be with all care and conscience auoided by a Christian. And therefore the Apostle in the fifth to the Ephesians also, aswell as here puts it into the Catalogue of euils he would most seriously disswade them from: and out of that Chapter, we may gather diuers reasons against it. 1. Wee are deare vnto God and therefore should follow him as deare children. Now of all things we neuer saw any colour of this in God. Angrie speaking indeede is sometimes for our capacity giuen to God: but neuer filthy speaking, or any the least glimspe of it. 2. Our loue should bee as Christs was. Now his was to profit not to infect, and it was pleasing to God, not hated, as this filth of wordes must needes be. 3. It is a shame, and vncomlinesse, and dishonour to a Christian. 4. If any would obiect it is but a small matter, the Apostle would soone answer, men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vpon the children of disobedience. 5. This is a froth of filthinesse that should onely be found in vnregenerate men that lie in darknesse, and it is a worke of darkenesse, to speake filthily aswell as to doe filthily. 6. If we be children of the light we should shew it by our fearefulnesse to speake or doe any thing that were vnpleasing to God. And we should shew it by reproouing such filthinesse in others: for such filth if it be not reproued is not regarded, but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes, and goodnes. 7. Men are in some degree of a Lethargie that vse this sin. 8. A Christian ought to walk exactly, strictly, precisely or circumspectly, it is no more then he is bound to do, to make conscience of the least filthy word aswell as of filthy actions, and therein to take notice of Gods will. And thus of the second vice of the tongue.
Lie not one to another] This is the last vice in the Catalogue, lying is given oftentimes to the dumb creatures: and so Images lie, and teach lies, and so the wonders of Antichrist are lying wondersa. But it is most usually and properly ascribed to man; and so he lies either in nature, or in work, or in word. In nature, and so the Prophet David saith men of high degree are a lieb. In work, and so men lie either through hypocrisy, or deceit. Hypocrisy is lying, whether it be in worship to Godc, or carriage towards mend. Deceit is lying, and therefore the bread of deceit is called bread of lying, Proverb. 20.17. But most properly a lie is in word, and so there is a lie in doctrine when men teach falsehood, or apply truths to wrong persons or for wrong ends. The Devil is a lying spirit in the mouth of many Teachers. Men lie also in false witness bearing, so do they in slandering and flattering. But most strictly, lying is in the report of things untrue in conversing with men whether at home or abroad.
LIe not one to another] This is the last vice in the Catalogue, lying is giuen oftentimes to the dumbe creatures: and so Images lie, and teach lies, and so the wonders of Antichrist are lying wondersa. But it is most vsually and properly ascribed to man; and so he lies either in nature, or in worke, or in word. In nature, and so the Prophet Dauid saith men of high degree are a lieb. In worke, and so men lie either through hypocrisie, or deceit. Hypocrisie is lying, whether it be in worship to Godc, or carriage towards mend. Deceit is lying, and therefore the bread of deceit is called bread of lying, Prouerb. 20.17. But most properly a lie is in word, and so there is a lie in doctrine when men teach falshood, or apply truths to wrong persons or for wrong ends. The Deuill is a lying spirit in the mouth of many Teachers. Men lie also in false witnesse bearing, so doe they in slaundering and flattering. But most strictly, lying is in the report of things vntrue in conuersing with men whether at home or abroad.
There are many reasons why a Christian should take heed of lying.1 First if we consider the cause of lying it is the Devil, he is the father of liese. Secondly if we consider the nature of a lye, it is most shameful and hateful: and therefore the liar denies his lie, because he is ashamed to be taken with it.
There are many reasons why a Christian should take heede of lying.1 First if we consider the cause of lying it is the Deuill, hee is the father of liese. Secondly if we consider the nature of a lye, it is most shamefull and hatefull: and therefore the lyar denies his lie, because he is ashamed to be taken with it.
And our Swaggerers hold the lie so disgraceful that they will revenge it many times with blood▪ Riches cannot add so much grace to a man as lying will bring him disgrace, and therefore Solomon saith: A poor man walking in his integrity, is better then a rich man which is a liar f. And the Lord useth to reckon ⟨p. 62⟩lying with the most monstrous sins, to make us the more to hate it: as we may see in the Catalogues of the Revelation, and in other places of Scripture. Thirdly,g on the contrary to speak the truth is to show righteousnessh. A mouth without guile is a mark of Gods redeemedi, and the remnant of Israel, as in general they will do no iniquity, so in special they will not speak liesk. Fourthly, in the Epistle to the Ephesians the Apostle reasons thus, Put away lying; speak every man truth to his neighbour for we are members one of an otherl. It were most unnatural for the head to lie to the hand, or one member to be false to another: so unnatural is it for Christians to lie one to an other. For they are (or profess to be) members one of an other. Fifthly, if we consider the effects or consequents of lying, for it makes us abominable to God, as they that do truly are Gods delight, so lying lips are abomination to the Lordm, and a liars tongue is one of the 7. abominable things which Solomon reckoneth upn. The law also is given to liars among the rest, as the Apostle to Timothy affirmso. It is one of the sins that brings upon a mans soul and body, the forfeiture of the law. If lying be not restrained in time thou mayest get such a habit of lying that thou canst hardly tell any thing but thou wilt mix some falsehood with it, and that will both increase thy sin and the guilt of it. Besides thou wilt loose thy credit, so that thou wilt hardly be believed if thou speak the truth. Sixthly, know that God will enter into judgement with all liarsp, sometimes by ordinary judgements, sometimes by extraordinary, as he did with Ananiah and Sapphiraq. Now the holy Ghost saith: he that speaketh lies shall not escaper, but God will destroy them that speak leasingss, or if we could escape in this world, yet the lake that burneth with fire and brimstone is prepared for them that speak or love lies.t
And our Swaggerers hold the lie so disgracefull that they will reuenge it many times with bloud▪ Riches cannot adde so much grace to a man as lying wil bring him disgrace, and therefore Salomon saith: A poore man walking in his integrity, is better then a rich man which is a lyar f. And the Lord vseth to recken ⟨p. 62⟩lying with the most monstrous sinnes, to make vs the more to hate it: as wee may see in the Catalogues of the Reuelation, and in other places of Scripture. Thirdly,g on the contrarie to speake the truth is to shew righteousnesseh. A mouth without guile is a marke of Gods redeemedi, and the remnant of Israell, as ingenerall they will doe no iniquitie, so in speciall they will not speake lyesk. Fourthly, in the Epistle to the Ephesians the Apostle reasons thus, Put away lying; speake euery man truth to his neighbour for we are members one of an otherl. It were most vnnaturall for the head to lie to the hand, or one member to be false to another: so vnnaturall is it for Christians to lie one to an other. For they are (or professe to be) members one of an other. Fiftly, if wee consider the effects or consequents of lying, for it makes vs abhominable to God, as they that doe truely are Gods delight, so lying lippes are abhomination to the Lordm, and a lyars tongue is one of the 7. abhominable things which Salomon reckoneth vpn. The law also is giuen to lyars among the rest, as the Apostle to Timothie affirmeso. It is one of the sinnes that brings vpon a mans soule and body, the forfeiture of the law. If lying bee not restrained in time thou maist get such a habit of lying that thou canst hardly tell any thing but thou wilt mixe some falshood with it, and that will both increase thy sinne and the guilt of it. Besides thou wilt loose thy credit, so that thou wilt hardly be beleeued if thou speake the truth. Sixtly, know that God will enter into iudgement with all lyars
1The Use may be for reproof and humiliation to such as find themselves overtaken with this sin, especially if it reign in them, but more especially they are in a cursed condition that seek liesu, and teach their tongues to lie*, neither let men please themselves that they can do it covertly. For liars are for the most part easily found out, there is amongst the rest 3. signs of a liar and in one of the three he usually discovers himself.4 1. To vary incontinentlyx. 2. To hearken to a false tonguey. 3. To love liesz. But let every one that feareth God obey this counsel of the Apostle, to put lying in the Catalogue of sins he would daily watch against. And because by nature we are all prone unto this sin, we should remember it even in our prayers to God, that he would remove far from us vanity and liesa. Before I pass from this vice, there are certain questionsa to be answered,a as first whether all lying be sin or no. That this may be understood men use to divide lies into three sorts. There is an officious, and a pernicious, and a jesting lye. All men condemn the pernicious lie, many excuse the lie in jest, and some commend the officious lie, but the truth is, all are naught. And therefore the Apostle saith, lie not at all, for he speaketh indefinitely. But it will be objected that the midwives and Rahab and Micholl did lie, but it must be answered, that their zeal and piety was to be praised,11 but the means they used was not to be imitated. If any object that the Patriarchs used lying, they must know that divers speeches of theirs, which to some seem to be lies, indeed were not. For Sarah was Abraham's sister, and Jacob was Isaacks first borne by divine dispensation and prophetically, and so Pauls speech about the high Priest may be excused, when he saith he knew not that he was the high Priest. For from the death of Christ the right of the Priesthood ceased. If it be further objected12 that of two evils the less is to be chosen. I answer,13 that, that rule is to be understood of evils of inconvenience, not of evils of sin. Now that it may further appear that it is not lawful to lie, no though it were to save others from great danger. These reasons may be weighed. First we may not do evil that good may ⟨p. 63⟩come of itb. 2. Peter was rebuked for dissembling, though it were, as he conceived, to a good end, even to avoid offence and scandalc.
1The Vse may be for reproofe and humiliation to such as finde themselues ouertaken with this sinne, especially if it raigne in them, but more especially they are in a cursed condition that seeke liesu, and teach their tongues to lie*, neither let men please themselues that they can doe it couertly. For liars are for the most part easily found out, there is amongst the rest 3. signes of a lyar and in one of the three he vsually discouers himselfe.4 1. To vary incontinentlyx. 2. To hearken to a false tonguey. 3. To loue liesz. But let euery one that feareth God obey this counsell of the Apostle, to put lying in the Catalogue of sinnes he would daily watch against. And because by nature wee are all prone vnto this sinne, we should remember it euen in our praiers to God, that he would remoue farre from vs vanitie and liesa. Before I passe from this vice, there are certaine questionsa to be answered,a as first whether all lying be sinne or no. That this may be vnderstood men vse to diuide lies into three sorts. There is an officious, and a pernicious, and a iesting lye. All men condemne the pernicious lie, many excuse the lie in iest, and some commend the officious lie, but the truth is, all are naught. And therefore the Apostle saith, lie not at all, for he speaketh indefinitely. But it will be obiected that the midwiues and Rahab and Micholl did lie, but it must be answered, that their zeale and piety was to be praised,11 but the meanes they vsed was not to be imitated. If any obiect that the Patriarches vsed lying, they must know that diuers speeches of theirs, which to some seeme to bee lyes, indeed were not. For Sarah was Abrahams sister, and Iacob was Isaacks first borne by diuine dispensation and prophetically, and so Pauls speech about the high Priest may be excused, when he saith he knew not that he was the high Priest. For from the death of Christ the right of the Priesthood ceased. If it bee further obiected
3. Nay it is not lawful to him, though it were to defend Gods cause, or to prevent his dishonour: therefore Job saith earnestly and in great heat, will ye speak wickedly for God, and talk deceitfully for him, will ye accept his person d&c. 4. If we might lye to save others out of danger, then we might lye to save our selves also: for we are not more bound to care for the safety of others, then our own: but we may not lye to save our selves, for then Peter had not sinned by denying his Master, keeping his faith and his heart, seeing it was to save his own life. Lastly, we might as well commit fornication with the Moabites to draw them to our religion, or steal from rich men to give to the poor, as to lye to profit.
3. Nay it is not lawfull to him, though it were to defend Gods cause, or to preuent his dishonour: therefore Iob saith earnestly and in great heate, will yee speake wickedly for God, and talke deceitfully for him, will yee accept his person d&c. 4. If wee might lye to saue others out of danger, then wee might lye to saue our selues also: for we are not more bound to care for the safety of others, then our owne: but wee may not lye to saue our selues, for then Peter had not sinned by denying his Master, keeping his faith and his heart, seeing it was to saue his owne life. Lastly, wee might as well commit fornication with the Moabites to draw them to our religion, or steale from rich men to giue to the poore, as to lye to profit.
that, that rule is to be vnderstood of euils of inconuenience, not of euils of sinne. Now that it may further appeare that it is not lawfull to lie, no though it were to saue others from great danger. These reasons may be weighed. First we may not do euill that good may
