Twelve sermons preached upon several occasions by Robert South ... ; six of them never before printed.

A SERMON Preached at CHRIST-CHURCH, Oxon. Before the University, Octob. 14. 1688.

PROV. XII.22.

Lying Lips are abomination to the Lord.

I Am very sensible, that by discour∣sing of Lyes and Falshood, which I have pitched upon for my present Subject, I must needs fall into a very large Common Place; though, yet not by half so large, and Common, as the Practice. Nothing in Nature being so Universally decryed, and withall so U∣niversally practised, as Falshood. So that, most of those things that have the mightiest, and most controlling Influ∣ence upon the Affairs, and Course of the World, are neither better, nor worse, than down-right Lyes. For, what is common Fame, which sounds from all Quarters of the World, and re-sounds back to them again, but generally a

Loud, Ratling, Impudent, Overbearing Lye? What are most of the Histories of the World, but Lyes? Lyes immorta∣lized, and consigned over as a perpetual Abuse, and Flam upon Posterity? What are most of the Promises of the World, but Lyes? Of which we need no other Proof, but our own Experience. And what are most of the Oaths in the World, but Lyes? And such as need rather a Pardon for being took, than a Dispen∣sation from being kept? And lastly, what are all the Religions of the World, except Judaism and Christianity, but Lyes? And even in Christianity it self, are there not those who teach, warrant, and defend Lying? And scarce use the Bible for any other Purpose, but to swear upon it, and to lye against it?

Thus a mighty, governing Lye, goes round the World, and has almost ba∣nish'd Truth out of it; and so reigning Triumphantly in its stead, is the True Source of most of those Confusions, and

dire Calamities, that infest, and plague the Universe. For look over them all, and you shall find, that the greatest An∣noyance, and Disturbance of Mankind, has been from one of these Two things, Force, or Fraud. Of which, as boisterous, and violent a Thing as Force is, yet it rarely atchieves any thing considerable, but under the Conduct of Fraud. Slight of Hand has done that, which Force of Hand could never do.

But why do we speak of Hands? It is the Tongue, that drives the World before it. The Tongue, and the Lying Lip, which there is no Fence against: For when that is the Weapon, a Man may strike where he cannot reach; and a Word shall do Execution, both fur∣ther, and deeper, than the mightiest Blow. For the Hand can hardly lift up it self high enough to strike, but it must be seen; so that, it warns, while it threat∣ens; but a false, insidious Tongue, may whisper a Lye so close, and low, that,

though you have Ears to hear, yet you shall not hear; and indeed, We generally come to know it, not by hearing, but by feeling what it says.

A Man, perhaps, casts his Eye this way, and that way, and looks round a∣bout him, to spy out his Enemy, and to defend himself; but alass! the fatal Mis∣chief, that would trip up his Heels, is all the while under them. It works in∣visibly, and beneath: And the Shocks of an Earthquake (we know) are much more dreadfull, than the highest, and loudest Blusters of a Storm. For there may be some Shelter against the Vio∣lence of the One, but no Security a∣gainst the Hollowness of the Other: which never opens its Bosom, but for a killing Embrace. The Bowels of the Earth in such Cases, and the Mercies of the False in all, being equally without Compas∣sion.

Upon the whole Matter, it is hard to assign any One Thing, but Lying, which

God, and Man, so unanimously joyn in the Hatred of; and it is as hard to tell, whether it does a greater Dishonour to God, or Mischief to Man: It is certainly, an Abomination to both: And I hope to make it appear such, in the following Discourse. Though I must confess my self, very unable to speak, to the utmost Latitude of this Subject; and I thank God, that I am so.

Now the Words of the Text, are a Plain, Entire, Categorical Proposition; and therefore, I shall not go about to darken them, by any needless Explicati∣on, but shall immediately cast the Pro∣secution of them, under these Three fol∣lowing Particulars. As,

• 1st. I shall enquire into the Nature of a Lye, and the proper essential Malig∣nity of all Falshood.
• 2dly. I shall shew the pernicious Effects of it. And,
• 3dly. And lastly: I shall lay before you the Rewards, and Punishments, that

• will certainly attend, or, at least, fol∣low it.

Every one of which, I suppose, and, much more, all of them together, will afford Arguments, more than sufficient, to prove (though it were no Part of Ho∣ly Scripture) that Lying Lips are an Abo∣mination to the Lord.

And first for the first of these.

1. What a Lye is, and wherein the Na∣ture of it does consist. A Lye is proper∣ly, an outward signification of something contrary to, or at least, beside the In∣ward Sense of the Mind; so that when One thing is signified, or expressed, and the same thing not meant, or intended, that is properly a Lye.

And forasmuch as God has endued Man with a Power, or Faculty, to insti∣tute, or appoint Signs of his Thoughts; and that, by vertue hereof, he can appoint, not only Words, but also Things, Actions, and Gestures, to be signs of the inward thoughts and conceptions

of his Mind, it is evident, that he may as really Lye, and Deceive by Actions, and Gestures, as he can by Words; for as much as, in the Nature of them, they are as capable of being made Signs; and consequently, of being as much abused, and misapplied, as the Other: Though, for Distinction Sake, a Deceiving by Words, is commonly called a Lye, and a Deceiving by Actions, Gestures, or Behaviour, is called Simulation, or Hypo∣crisie.

The Nature of a Lye, therefore, con∣sists in this, That it is, a false Significa∣tion knowingly, and voluntarily used; in which the Sign expressing is no ways a∣greeing with the Thought, or Conception of the Mind pretended to be thereby ex∣pressed. For, Words signifie not imme∣diately, and primely, Things themselves, but the Conceptions of the Mind, concern∣ing things; and therefore, if there be an Agreement between our Words, and our Thoughts, we do not speak falsly, though,

it sometimes so falls out, that our Words agree not with the Things themselves: Upon which Account, though in so speak∣ing, we offend indeed against Truth; yet we offend not properly by Falshood, which is a speaking against our Thoughts; but by Rashness, which is an Affirming, or Denying, before we have sufficiently informed our selves of the Real and True Estate of those Things, whereof we affirm, or deny.

And thus having shewn, What a Lye is, and wherein it does consist, the next Consideration is, of the Lawfulness, or Unlawfulness of it. And in this, we have but too sad, and scandalous an Instance, both of the Corruption, and Weakness of Man's Reason, and of the strange Byass, that it still receives from Interest, that such a Case as this, both with Philo∣sophers, and Divines, Heathens, and Chri∣stians, should be held disputable.

Plato accounted it lawfull for States∣men, and Governours; and so did Cice∣ro,

and Plutarch; and the Stoicks, (as some say) reckoned it amongst the Arts, and Perfections of a Wise-man, to lye dextrously, in due Time, and Place. And for some of the Ancient Doctors of the Christian Church; such as Origen, Cle∣mens Alexandrinus, Tertullian, Lactantius, and Chrysostom; and generally, all before St. Austin, several Passages have fallen from them, that speak but too favoura∣bly of this ill Thing. So that Paul Lay∣man, a Romish Casuist, says, That it is a Truth, but lately known, and received in the World, That a Lye is absolutely sinfull, and unlawfull: I suppose, he means, that part of the World, where the Scriptures are not read, and where Men care not to know, what they are not willing to pra∣ctise.

But then, for the Mitigation of what has proceeded from these great Men, we must take in that Known, and Celebrated Division of a Lye into those Three seve∣ral Kinds of it. As,

• 1st. The Pernicious Lye, uttered for the Hurt, or Disadvantage of our Neigh∣bour.
• 2dly. The Officious Lye, uttered for our Own, or our Neighbour's Advan∣tage: And,
• 3dly, and lastly. The Ludicrous and Io∣cose Lye, uttered by way of Jest, and only for Mirth's Sake, in common Converse. Now, for the first of these, which is the Pernicious Lye; it was, and is, Universal∣ly condemned by all; but the other Two have found some Patronage from the Writings of those forementioned Au∣thors. The Reason of which seems to be, that those Persons did not estimate the Lawfulness, or Unlawfulness of a Lye, from the intrinsick Nature of the Thing it self, but either from those External Ef∣fects that it produced, or from those Ends to which it was directed; which accordingly as they proved, either Help∣full, or Hurtfull, Innocent, or Offensive, so the Lye was reputed, either Lawfull,

• or Unlawfull. And therefore, since a Man was helped by an Officious Lye, and not Hurt by a Iocose, both of thefe came to be esteemed Lawfull, and in some Cases, Laudable.

But the Schoolmen, and Casuists, ha∣ving too much Philosophy to go about to clear a Lye from that intrinsick Inor∣dination, and Deviation from right Rea∣son inherent in the Nature of it, and yet withall unwilling to rob the World, and themselves especially, of so sweet a Mor∣sel of Liberty, held that a Lye was indeed absolutely, and universally Sinfull; but then they held also, that only the Perni∣cious Lye, was a Mortal Sin, and the o∣ther Two were only Venial. It can be no part of my Business here, to overthrow this Distinction, and to shew the Nullity of it: Which has been solidly, and suffici∣ently done by most of our Polemick Wri∣ters of the Protestant Church. But, at present, I shall only take this their Con∣cession, That every Lye is sinfull, and, con∣sequently,

unlawfull; and if it be a Sin, I shall suppose it already prov'd to my hands, to be, what all Sin essentially is, and must be, Mortal. So that, thus far have we gone, and this Point have we gained, That it is absolutely, and universally unlawfull to lye, or to falsify.

Let us now, in the next Place, enquire from whence this Unlawfulness springs, and upon what it is grounded, To which, I answer: That upon the Principles of Natural Reason, the Unlawfulness of Ly∣ing is grounded upon this, That a Lye is properly a Sort, or Species of Injustice, and a Violation of the Right of that Per∣son, to whom the false Speech is directed: For all speaking, or signification of Ones Mind, implies, in the Nature of it, an Act, or Address of one Man to another: It be∣ing evident, that no Man, though he does speak false, can be said to lye to himself.

Now to shew, what this Right is, We must know, that in the beginnings, and first Establishments of Speech, there was

an implicit Compact amongst Men, founded upon common Use and Con∣sent, that such and such Words, or Voices, Actions, or Gestures, should be Means, or Signs, whereby they would Express, or Convey their Thoughts one to ano∣ther; and That Men should be obliged to use them for that Purpose; for as much as, without such an Obligation, those Signs could not be Effectual for such an End. From which Compact there arising an Obligation upon every One, so to conveigh his Meaning, there ac∣crews also a Right to every One, by the same Signs to judge of the Sence or Meaning of the Person so obliged to express himself: And consequently, if these Signs are applied and used by him so, as not to signifie his Meaning, the Right of the Person, to whom he was obliged so to have done, is hereby vio∣lated and the Man by being deceived, and kept ignorant of his Neighbour's Meaning, where he ought to have known

it, is so far deprived of the Benefit of any Intercourse, or Converse with him.

From hence therefore we see, that the Original Reason of the Unlawfulness of Lying, or Deceiving, is, That it carries with it an Act of Injustice, and a Viola∣tion of the Right of him, to whom we were obliged to signifie or impart our Minds.

But then, we must observe also (which I noted at first) That, as it is in Man's Power to institute, not only Words, but also Things, Actions, or Gestures, to be the Means whereby he would signifie, and express his Mind; so on the other∣side, those Voices, Actions, or Gestures, which Men have not by any Compact a∣greed to make the Instruments of convey∣ing their Thoughts one to another, are not the proper Instruments of Deceiving, so as to denominate the Person using them, a Lyar, or Deceiver, though the Person, to whom they are addressed, takes occasion from thence, to form in his

Mind, a false Apprehension, or Belief of the Thoughts of those, who use such Voices, Actions, or Gestures towards him. I say, in this Case, the Person using these Things cannot be said to Deceive; since all Deception is a Misapplying of those Signs, which by Compact or Institution, were made the Means of Men's signifying, or conveying their Thoughts; But here, a Man only does those Things, from which another takes occasion to deceive himself. Which one Consideration, will solve most of those Difficulties, that are usually started on this Subject.

But yet, this I do, and must grant, that though it be not against strict Iustice, or Truth, for a man to do those things, which he might, otherwise, Lawfully do, albeit his Neighbour does take Occasion from thence to conceive in his mind a false Belief, and so to deceive himself; yet Christian Charity will, in many Cases, restrain a Man here too, and prohibit him to use his own Right and Liberty, where

it may turn considerably to his Neigh∣bour's Prejudice. For, herein is the Ex∣cellency of Charity seen, that the Charita∣ble man not onely does no Evil himself, but that, to the utmost of his Power, he also hinders any Evil from being done even by Another.

And, as we have shewn, and proved, that Lying and Deceiving, stand condem∣ned upon the Principles of Natural Ju∣stice, and the Eternal Law of Right Rea∣son; so are the same much more con∣demned, and that with the Sanction of the highest Penalties, by the Law of Chri∣stianity, which is eminently, and transcen∣dently called the Truth, and the Word of Truth; and in nothing more surpasses all the Doctrines, and Religions in the World, than in this, That it enjoyns the Clearest, the Openest, and the Sincerest Dealing, both in Words, and Actions; and is the rigidest Exacter of Truth, in all our Behaviour, of any other Doctrine, or Institution whatsoever.

And thus much for the First general Thing proposed, which was to enquire in∣to the Nature of a Lye, and the proper, es∣sential Malignity of all Falshood. I pro∣ceed now to the

Second, Which is to shew the Pernicious Effects of it. Some of the Chief, and the most remarkable of which are these that follow: As,

First of all, It was this that introdu∣ced Sin into the World. For, how came our first Parents to sin, and to lose their Primitive Innocence? Why, they were deceived; and by the Subtilty of the De∣vil brought to believe a Lye. And indeed, Deceit is of the very Essence and Nature of Sin; there being no sinfull Action, but there is a Lye wrapt up in the Bowels of it. For, Sin prevails upon the Soul by representing that as sutable, and desira∣ble, that really is not so. And no man is ever induced to Sin, but by a Perswasi∣on, that he shall find some Good, and Happiness in it, which he had not before.

The wages, that Sin bargains with the Sinner, to serve it for, are Life, Pleasure, and Profit; but the Wages it pays him with, are Death, Torment, and Destruction. He that would understand the Falshood, and Deceit of Sin throughly, must com∣pare its Promises, and its Payments to∣gether.

And, as the Devil first brought Sin into the World by a Lye, (being equally the base Original of both,) so he still propagates and promotes it by the same. The Devil reigns over none but those whom he first deceives. Geographers and Historians dividing the Habitable World into Thirty parts, give us this ac∣count of them: That but five of those Thirty are Christian; and, for the rest, Six of them are Iew and Mahometan, and the remaining nineteen perfectly Heathen: All which he holds and governs by pos∣sessing them with a Lye, and bewitching them with a false Religion. Like the Moon and the Stars, he rules by night, and

his Kingdom, even in this World, is per∣fectly a Kingdom of Darkness. And, there∣fore our Saviour, who came to dethrone the Devil, and to destroy Sin, did it by be∣ing the Light of the World, and by bearing Witness to the Truth. For so far as Truth gets ground in the World, so far Sin loses it. Christ saves the World, by un∣deceiving it; and sanctifies the Will, by first enlightning the Understanding.

2dly. A Second Effect of Lying and Falshood, is all that Misery and Calami∣ty that befalls Mankind: For the Proof of which, we need go no further, than the former Consideration. For Sorrow being the natural and direct Effect of Sin, that which first brought Sin into the World, must by necessary Conse∣quence bring in Sorrow too. Shame and Pain, Poverty and Sickness; yea, Death and Hell it self, are, all of them, but the Trophies of those fatal Conquests, got by that Grand Impostor, the Devil, over

the deluded Sons of men. And hardly can any Example be produced of a man in extream Misery, who was not, one way or other, first deceived into it. For, have not the greatest Slaughters of Ar∣mies been effected by Stratagem? And, have not the fairest Estates been destroyed by Surety-ship? in both of which there is a Fallacy; and the Man is over-reached, before he is overthrown.

What betrayed and delivered the Poor, old Prophet into the Lyon's mouth, 1 King. 13. but the mouth of a false Prophet, much the crueller, and more remorseless of the two? How came Iohn Husse, and Ierome of Prague, to be so cruelly, and basely used by the Coun∣cil of Constance, those Ecclesiastical Com∣missioners of the Court of Rome? Why, they promised those Innocent men asafe Conduct; who thereupon took them at their Word, and accordingly were burnt alive, for trusting a Pack of perfidious

Wretches, who regarded their own Word as little, as they did God's * 1.1.

And how came so many Bonfires to be made in Queen Mary's days? Why, she had abused and deceived her People with Lyes; promising them the free Exercise of their Religion, before she got into the Throne, and when she was once in, she performed her Promise to them at the Stake. And, I know no Security we had from seeing the same again in Our days, but One or two Proclamati∣ons forbidding Bonfires. Some sort of Promises are edged Tools, and it is dan∣gerous laying hold on them.

But to pass from hence to Phanatick Treachery; That is, from one Twin to the Other, How came such multi∣tudes

of our own Nation, at the begin∣ning of that monstrous (but still Sur∣viving and Successful) Rebellion, in the Year 1641. to be spunged of their Plate and Money, their Rings and Jewels, for the carrying on of the Schismatical, Dis∣senting, King-killing Cause? Why, next to their own Love of being Cheated, it was the Publick, or rather Prostitute, Faith, of a Company of faithless Miscre∣ants that drew them in, and deceived them. And, how came so many thou∣sands to fight, and die in the same Re∣bellion? Why, they were deceived into it, by those spiritual Trumpeters, who followed them with continual Alarms of Damnation, if they did not venture Life, Fortune, and All, in that which Wickedly and Devillishly, those Impostors called the Cause of God. So that I my Self have heard * 1.2 One say, (whose Quarters have since hung about that City, where he had been first deceived)

that he, with many more, went to that execrable War with such a controlling Horrour upon their Spirits, from those * 1.3 Sermons, that they verily believed they should have been accursed by God for ever, if they had not Acted their part in that dismal Tragedy, and heartily done the Devil's work, being so Effectually called, and commanded to it in God's Name.

Infinite would it be to pursue all In∣stances of this Nature: But, consider those grand Agents, and Lieutenants of the Devil, by whom he scourges, and plagues the World under him, to wit, Tyrants; and, was there ever any Ty∣rant, since the Creation, who was not al∣so false and perfidious? Doe not the Bloody, and the Deceitful Man, still go hand in hand together, in the Language of the Scripture? Psal. 55.23. Was ever any People more cruel, and withal more false than the Carthaginians? And had not

the Hypocritical Contrivers, of the Mur∣der of that Blessed Martyr King Charles the First, their Masks and Vizards, as well as his Executioners?

No man, that designs to rob Ano∣ther of his Estate, or Life, will be so im∣pudent, or ignorant, as, in plain Terms, to tell him so. But, if it be his Estate, that he drives at, he will dazle his Eyes, and bait him in with the luscious Proposal of some gainfull Purchase, some rich Match, or advantageous Project; till the easie Man is caught, and hampered; and so, partly by Lyes, and partly by Law-suits together, comes at length to be stript of all, and brought to a Piece of Bread, when he can get it. Or, if it be a Man's Life, that the Malice of his Enemy seeks after, he will not presently clap his Pistol to his Breast, or his Knife to his Throat; but, will rather take Absalom for his Pa∣tern, who invited his dear Brother to a Feast, hugged and embraced, courted and caressed him, till he had well dosed

his weak Head with Wine, and his foo∣lish Heart with Confidence, and Creduli∣ty; and then, in he brings him an old Reckoning, and makes him pay it off with his Blood. Or, perhaps, the Cut∣throat may rather take his Copy from the Parisian Massacre; One of the horrid∣est Instances of barbarous Inhumanity, that ever the World saw, but ushered in with all the Pretences of Amity, and the Festival Treats of a Reconciling Marri∣age, a new and excellent Way (no doubt) of proving Matrimony, a Sacrament. But, such Butchers know, what they have to doe. They must sooth and allure, before they strike; and, the Ox must be fed, before he is brought to the Slaugh∣ter; and the same Course must be taken with some Sort of Asses too.

In a word, I verily believe, that no sad Disaster, ever yet befell any Person, or People, nor any Villainy, or flagitious Action was ever yet committed, but up∣on a due Enquiry into the Causes of it,

it will be found, that a Lye, was first, or last, the principal Engine to effect it: And that, whether Pride, Lust, or Cruel∣ty, brought it forth, it was Falshood, that begot it; This gave it being, whatsoever other Vice might give it Birth.

3dly. As we have seen how much Lying, and Falshood disturbs; so, in the next Place, we shall see also, how it tends ut∣terly to dissolve Society. There is no doubt, but all the Safety, Happiness, and Convenience, that Men enjoy in this Life, is from the Combination of particular Persons, into Societies, or Corporations: The Cause of which, is Compact; and, the Band, that knits together, and sup∣ports all Compacts, is Truth, and Faith∣fulness. So that, the Soul and Spirit, that animates, and keeps up Society, is, mutu∣al Trust, and the Foundation of Trust, is Truth, either known, or at least supposed in the Persons, so trusted.

But now, where Fraud, and Falshood, like a Plague, or Canker, comes once to

invade Society, the Band, which held to∣gether the Parts compounding it, present∣ly breaks; and Men are thereby put to a Loss, where to league, and to fasten their Dependances; and so are forced to scatter, and shift every one for himself. Upon which Account, every notoriously false Person, ought to be look'd upon, and detested, as a Publick Enemy, and to be pursued as a Wolf, or a mad Dog, and a Disturber of the Common Peace, and Welfare of Mankind. There being no particular Person whatsoever, but has his private Interest concerned, and endan∣gered, in the Mischief, that such a Wretch does to the Publick.

For, look into great Families, and you shall find some one false, paultry Tale∣bearer, who, by carrying Stories, from One to Another, shall inflame the Minds, and discompose the Quiet of the whole Family. And, from Families pass to Towns, or Cities; and Two, or Three, Pragmatical, Intriguing, Medling Fellows,

(Men of Business, some call them) by the Venom of their false Tongues, shall set the whole Neighbourhood together by the Ears. Where Men practise Falshood, and shew Tricks with one another, there will be perpetual Suspicions, evil Sur∣misings, Doubts, and Jealousies, which, by sowring the Minds of Men, are the Bane, and Pest of Society. For, still So∣ciety is built upon Trust, and Trust, upon the Confidence, that Men have of one ano∣thers Integrity.

And, this is so evident, that, without Trusting, there could not only, be no Hap∣piness, but indeed, no living in this World. For, in those very things, that Minister to the daily Necessities of common Life, how can any one be assured, that the ve∣ry meat and drink, that he is to take in∣to his Body, and the Cloaths he is to put on, are not Poyson'd, and made un∣wholsome for him, before ever they are brought to him. Nay, in some places, (with Horror be it spoke) how can a

Man be secure in taking the very Sacra∣ment it Self? For, there have been those, who have found something in this Spiri∣tual Food, that has proved very fatal to their Bodies, and more than prepared them for another World. I say, how can any One warrant himself in the use of these things, against such Suspicions, but in the Trust he has in the common Ho∣nesty, and Truth of men in general, which ought and uses to keep them from such Villainies? Nevertheless, know this certainly before hand he cannot, forasmuch as such things have been done, and, consequently may be done again. And therefore, as for any Infallible assurance to the contra∣ry, he can have none; but, in the great Concerns of Life and Health, every Man must be forced to proceed upon Trust, there being no knowing the Intention of the Cook or Baker, any more than of the Priest himself. And yet, if a Man should forbear his Food, or Raiment, or most of his Business in the World, till he had Science and Certainty of the Safeness of

what he was going about, he must starve and die Disputing; for there is neither Eating, nor Drinking, nor Living by Demonstration.

Now, this shews the high Malignity of Fraud and Falshood, that, in the direct and natural Course of it, tends to the De∣struction of common Life, by destroy∣ing that Trust, and mutual Confidence, that Men should have in one another; by which the common Entercourse of the World must be carried on, and, without which, Men must first Distrust, and then Divide, Separate and stand upon their Guard, with their Hand against every One, and every ones Hand against them.

The Felicity of Societies, and Bodies Politick, consists in this, That all Relati∣ons in them do regularly Discharge their respective Duties and Offices. Such as are the Relation between Prince and Sub∣ject, Master and Servant, a Man and his Friend, Husband and Wife, Parent and Child, Buyer and Seller, and the like. But

now, where Fraud and Falshood take place, there is not one of all these, that is not perverted, and, that does not, from an help of Society, directly become an hinde∣rance. For first, it turns all above us into Tyranny, and Barbarity; and all of the same Region, and Level with us, into Discord and Confusion. It is This alone that poysons that Sovereign, and Divine Thing, called Friendship; so that, when a Man thinks, that he leans upon a Breast as loving, and true to him, as his own, he finds that he relies upon a bro∣ken Reed, that not onely basely fails, but also cruelly pierces the Hand, that rests upon it. It is from this, that, when a Man thinks he has a Servant, or Depen∣dant, an Instrument of his Affairs, and a Defence of his Person, he finds a Tray∣tour, and a Iudas, an Enemy that eats his Bread, and lies under his Roof, and per∣haps readier to doe him a Mischief, and a shrewd Turn, than an open and pro∣fessed Adversary. And lastly, from this

Deceit, and Falshood it is, that when a Man thinks himself matched to One, who by the Laws of God, and Nature, should be a Comfort to him in all Conditions, a Consort of his Cares, and a Compani∣on in all his Concerns, instead thereof, he finds in his Bosom, a Beast, a Serpent, and a Devil.

In a word: He that has to doe with a Lyar, knows not where he is, nor what he does, nor with whom he deals. He walks upon Bogs, and Whirlpools; wheresoever he treads, he sinks, and con∣verses with a Bottomless Pit, where it is impossible for him to fix, or to be at any Certainty. In fine; He catches at an Ap∣ple of Sodom, which though it may enter∣tain his Eye, with a florid, jolly, white and red; yet, upon the Touch, it shall fill his Hand only with stench and foul∣ness: Fair in Look, and rotten at Heart; as the gayest, and most taking Things, and Persons in the World, generally are.

Fourthly, and Lastly: Deceit and Fals∣hood doe, of all other ill Qualities, most peculiarly indispose the Hearts of Men, to the Impressions of Religion. For these are Sins perfectly spiritual, and so pre∣possess the proper Seat, and Place of Re∣ligion, which is the Soul, or Spirit: And, when that is once filled, and taken up with a Lye, there will hardly be Admis∣sion, or Room for Truth. Christianity is known in Scripture by no Name so significantly, as by the Simplicity of the Gospel.

And if so, Does it not look like the greatest Paradox, and Prodigy in Nature, for any one to pretend it lawfull, to equi∣vocate, or lye for it? To face God, and Out-face Man, with the Sacrament, and a Lye in ones Mouth together? Can a good Intention, or rather a very wicked one, so mis-called, sanctifie and transform Perjury, and Hypocrisie, into Merit and Perfection? Or, can there be a greater Blot cast upon any Church, or Religi∣on

(whatsoever it be) than by such a Practice? For, will not the World be in∣duced to look upon my Religion, as a Lye, if I allow my self to lye for my Religion?

The very Life, and Soul of all Religi∣on, is Sincerity. And therefore the good ground; in which alone, The Immortal Seed of the Word, sprang up to Perfection, is said, in St. Luke 8.15. to have been those, That received it into an honest Heart, that is, a Plain, Clear, and Well-meaning Heart; an Heart not doubled, nor cast into the various Folds, and Windings of a dodging, shifting Hypo∣crisie. For, the Truth is, the more spi∣ritual and refined any Sin is, the more hardly is the Soul cured of it; because, the more difficultly convinced. And, in all our spiritual Maladies, Conviction must still begin the Cure.

Such Sins, indeed, as are acted by the Body, do quickly shew, and proclaim themselves; and, it is no such hard mat∣ter

to convince, or run down a Drun∣kard, or an unclean Person, and to stop their Mouths, and to answer any Pre∣tences, that they can alledge for their Sin. But, Deceit is such a Sin, as a Pharisee may be guilty of, and yet, stand fair for the Reputation of Zeal, and Strictness, and a more than Ordinary Exactness in Re∣ligion. And, though some have been apt to account none sinfull, or vicious, but such as wallow in the Mire, and Dirt of gross Sensuality; yet, no doubt, Deceit, Falshood and Hypocrisie, are more di∣rectly contrary to the very Essence, and Design of Religion, and carry in them more of the express Image, and Super∣scription of the Devil, than any bodily Sins whatsoever. How did that false, fast∣ing, imperious, self-admiring, or rather, self-adoring, Hypocrite, in St. Luke 18.11. Crow and Insult over the poor Publican! God, I thank thee, says he, that I am not like other Men; and God forbid (say I) that there should be many others like

him, for a glistering Out-side, and a noysome Inside, for Tything Mint and Cummin; and for devouring Widows Houses; that is, for taking ten Parts from his Neighbour, and putting God off with One. After all which, had this Man of Merit, and Mortification, been called to Account for his Ungodly swallow, in gorging down the Estates of helpless Wi∣dows, and Orphans, it is odds, but he would have told you, that it was all for Chari∣table Uses, and to afford Pensions for Spies,* 1.4 and Proselytes. It being no ordi∣nary Piece of spiritual good Husbandry, to be Charitable at other Men's Cost.

But, such Sons of Abraham, how highly soever they may have the Luck to be thought of, are far from being Israelites indeed; for the Character that our Savi∣our gives us of such, in the Person of Nathanael, in Iohn 1.47. is, That they are without Guile. To be so, I confess, is ge∣nerally reckoned (of late Times especi∣ally) a poor, mean, sneaking Thing,

and the contrary reputed Wit, and Parts, and Fitness for Business (as the Word is:) Though I doubt not, but it will be one Day found, that only Honesty, and In∣tegrity can fit a Man for the main Busi∣ness, that he was sent into the World for; and that he certainly is the greatest Wit, who is wise to Salvation.

And thus much for the Second General Thing propos'd, which was, to shew the pernicious Effects of Lying, and Falshood. Come we now to the

Third and Last; which is, to lay before you the Rewards, or Punishments, that will assured∣ly attend; or, at least, follow this base Practice.

I shall mention Three: As,

1. An utter Loss of all Credit, and Belief with sober and discreet Persons; and, con∣sequently, of all Capacity of being usefull in the Prime, and Noblest Concerns of Life. For, there cannot be imagined in Nature, a more forlorn, useless, and contemptible Tool, or more unfit for a∣ny thing, than a discovered Cheat. And,

let Men rest assured of this, That there will be always some as able to discover, and find out deceitfull Tricks, as others can be to contrive them. For, God for∣bid, that all the Wit, and Cunning of the World, should still run on the Decei∣ver's side; and, when such little Shifts, and shuffling Arts, come once to be rip∣ped up, and laid open, how poorly and wretchedly must that Man needs sneak, who finds himself both guilty and baffled too! A Knave without Luck, is certain∣ly the worst Trade in the World. But, Truth makes the Face of that Person shine, who speaks and owns it: While a Lye is like a Vizard, that may cover the Face, indeed, but can never become it; nor yet does it cover it so, but that it leaves it open enough for Shame. It brands a Man with a lasting, indelible Character of Ignominy and Reproach, and that indeed, so foul and odious, that those usurping Hectors, who pretend to Honour without Religion, think the

Charge of a Lye, a Blot upon them not to be washed out, but by the Blood of him that gives it.

For what Place can that Man fill in a Common-wealth, whom no Body will either believe or employ? And no Man can be considerable in himself, who has not made himself usefull to others: Nor can any Man be so, who is uncapable of a Trust. He is neither fit for Counsel, or Friendship, for Service, or Command, to be in Office, or in Honour; but like Salt that has lost its Savour, fit only to rot, and perish upon a Dunghill.

For no man can rely upon such an One, either with safety to his Affairs, or without a slur to his Reputation; since He that trusts a Knave, has no other Re∣compence, but to be accounted a Fool for his Pains. And if he trusts himself into Ruine and Beggary, he falls unpitied, a Sacrifice to his own Folly, and Credulity; for He that suffers himself to be imposed upon, by a known Deceiver, goes partner

in the Cheat, and deceives himself. He is despised, and laugh'd at as a soft, and easie Person, and as unfit to be relyed up∣on for his Weakness, as the other can be for his Falseness.

It is really a great Misery not to know whom to Trust, but a much greater to be∣have ones self so, as not to be Trusted. But this is the Lyar's Lot: He is accounted a Pest, and a Nusance: A Person marked out for Infamy and Scorn; and aban∣don'd by all Men of Sense, and Worth, and such as will not abandon themselves.

2dly. The second Reward, or Punish∣ment, that attends the lying, and deceitfull Person, is the Hatred of all those, whom he either has, or would have, Deceived. I do not say, that a Christian can lawfully hate any One; and yet I affirm, That some may very worthily deserve to be hated; and of all men living, who may, or doe, the Deceiver certainly deserves it most. To which I shall add this one Remark further; That though Men's Persons

ought not to be hated, yet without all Peradventure, their Practices justly may, and particularly that detestable One, which we are now speaking of.

For whosoever deceives a Man, does not only do all that he can to ruine him, but which is yet worse, to make him ruine himself; and by causing an Errour in the great Guide of all his Actions, his Iudgment, to cause an Errour in his Choice too; the Misguidance of which, must naturally engage him in those Courses, that directly tend to his Destruction. Loss of Sight is the Misery of Life, and usually the Fore-runner of Death; when the Malefactour comes once to be muf∣fled, and the fatal Cloth drawn over his Eyes, we know, that he is not far from his Execution.

And this is so true, That whosoever sees a Man, who would have beguiled, and imposed upon him, by making him believe a Lye, he may truly say of that Person, That's the Man who would have

ruined me, who would have stripped me of the Dignity of my Nature, and put out the Eyes of my Reason, to make himself sport with my Calamity, my Folly, and my Dishonour. For so the Phi∣listines used Sampson, and every Man in this sad Case, has enough of Sampson to be his own Executioner. Accordingly, if ever it comes to this, That a man can say of his Confident, He would have decei∣ved me, he has said enough to annihilate, and abolish all Pretences of Friendship. And it is really an intolerable Impudence, for any one to offer at the Name of Friend, after such an Attempt. For can there be any thing of Friendship, in Snares, Hooks, and Trapans? And there∣fore, whosoever breaks with his Friend upon such Terms, has enough to war∣rant him, in so doing, both before God, and Man; and that without incurring, either the Guilt of Unfaithfulness, before the One, or the Blemish of Inconstancy, before the Other. For this is not pro∣perly

to break with a Friend, but to disco∣ver an Enemy, and timely to shake the Viper off from ones Hand.

What says the most wise Authour of that Excellent Book of Ecclesiasticus, Ec∣clus. 22.21, 22? Though thou drewest a Sword at thy Friend, yet despair not, for there may be a Returning to Favour. If thou hast opened thy Mouth against thy Friend, fear not, for there may be a Recon∣ciliation. That is, an hasty Word, or an indiscreet Action, does not presently dis∣solve the Bond, or root out a well-setled Habit, but that Friendship may be still sound at Heart; and so outgrow, and wear off these little Distempers. But what follows? Except for Upbraiding, or Disclosing of Secrets, or a Treacherous Wound (mark that) For, for these things (says he) every Friend will depart; and surely, it is high Time for him to go, when such a Devil drives him away. Passion, Anger, and Unkindness, may give a Wound, that shall bleed, and smart,

but it is Treachery only that makes it fester.

And the Reason of the Difference is manifest; for hasty Words, or Blows, may be only the Effects of a suddain Passion, during which, a Man is not perfectly himself: But no man goes about to de∣ceive, or ensnare, or circumvent another in a Passion; to lay Trains, and set Traps, and give secret Blows in a present Huff. No; this is always done with Forecast, and Design; with a steady Aiming, and a long projecting Malice, assisted with all the Skill, and Art of an expert, and well managed Hypocrisie; and, perhaps, not without the Pharisaical feigned Guise of something like Self-denial and Mortifica∣tion; which are Things, in which the whole Man, and the whole Devil too, are employed; and all the Powers, and Fa∣culties of the Mind are exerted, and made use of.

But for all these Masks, and Vizards, nothing certainly can be thought of, or

imagined more base, unhumane, or dia∣bolical, than for one to abuse the gene∣rous Confidence, and hearty Freedom of his Friend, and to undermine and ruine him in those very Concerns, which no∣thing but too great a Respect to, and too good an Opinion of the Traitour, made the poor man deposite in his hollow and fallacious Breast. Such an one, perhaps, thinks to find some support, and shelter in my Friendship, and I take that Op∣portunity to betray him to his mortal Enemies. He comes to me for Counsel, and I shew him a Trick. He opens his Bosom to me, and I stab him to the Heart.

These are the Practices of the World we live in; especially since the Year sixty, the grand Epoch of Falshood, as well as Debauchery. But God, who is the great Guaranty for the Peace, Order, and good Behaviour of Mankind, where Laws can∣not secure it, may some time or other, think it the Concern of his Justice, and

Providence too, to revenge the Affronts put upon them, by such impudent Defy∣ers of Both, as neither believe a God, nor ought to be believ'd by Man.

In the mean Time, let such perfidious Wretches know, that though they believe a Devil no more than they do a God, yet in all this Scene of refined Treachery, they are really doing the Devil's Journey-work, who was a Lyar, and a Murderer from the beginning, and therefore a Lyar, that he might be a Murderer: And the Truth is, such an one does all towards his Brothers Ruine, that the Devil him∣self could do. For the Devil can but Tempt and Deceive, and if he cannot destroy a Man that way, his Power is at an End.

But I cannot dismiss this Head without one further Note, as very material in the Case now before us. Namely, That since this false, wily, doubling Disposi∣tion of mind, is so intolerably mischie∣vous to Society, God is sometimes plea∣sed,

in mere Pity, and Compassion to Men, to give them warning of it, by setting some odd Mark upon such Cains. So that, if a Man will be but so true to himself, as to observe such Persons ex∣actly, he shall generally spy such false Lines, and such a Sly, Treacherous Fleer upon their Face, that he shall be sure to have a Cast of their Eye to warn him, be∣fore they give him a Cast of their Nature to betray him. And in such Cases, a Man may see more, and better by ano∣thers Eye, than he can by his own.

Let this therefore be the second Re∣ward of the Lying, and Deceitfull Person, That he is the Object of a just Hatred and Abhorrence. For as the Devil, is both a Lyar himself, and the Father of Lyars, so I think, that the same Cause that has drawn the Hatred of God and Man upon the Father, may justly entail it upon his Off-spring too; and it is pity, that such an Entail should ever be cut off. But,

Thirdly and Lastly: The last, and utmost Reward, that shall infallibly reach the Fraudulent and Deceitfull, (as it will all other obstinate and impenitent Sinners) is a Final and Eternal Separa∣tion from God, who is Truth it self, and with whom no shadow of Falshood can dwell. He that telleth Lyes (says David, in Psalm 101.7.) shall not tarry in my Sight; and, if not in the Sight of a poor Mortal man, (who could sometimes lye himself) how much less in the Presence of the Infinite, and All-knowing God? A Wise, and Good Prince, or Governour, will not vouchsafe a Lyar the Counte∣nance of his Eye, and much less the Pri∣vilege of his Ear. The Spirit of God seems to write this upon the very Gates of Heaven, and to state the Condition of Men's Entrance into Glory, chiefly upon their Veracity. In Psalm 15.1. Who shall ascend into thy Holy Hill? (says the Psalmist.) To which it is answered in vers. 2. He that worketh Righteous∣ness,

and that speaketh the Truth from his Heart.

And, on the other side, how Emphatical∣ly is Hell described in the Two last Chapters of the Revelation; by being the great Recep∣tacle and Mansion-house of Lyars; whom we shall find there ranged with the vilest, and most detestable of all Sinners, ap∣pointed to have their Portion in that Horrid place, Revel. 21.8. The Unbe∣lieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Ido∣laters, and all Lyars, shall have their part in the Lake, which burns with Fire and Brimstone: And, in Revel. 22.15. With∣out are Dogs and Sorcerers, &c. and who∣soever loveth, and maketh a Lye.

Now, let those consider this, whose Tongue and Heart hold no Correspon∣dence. Who look upon it as a Piece of Art, and Wisdom, and the Master-piece of Conversation, to over-reach and de∣ceive, and make a Prey of a credulous and well-meaning Honesty. What do

such Persons think? Are Dogs, Whore∣mongers, and Sorcerers; such desirable Company to take up with for ever? Will the Burning Lake be found so tole∣rable? Or, will there be any one to drop Refreshment upon the false Tongue, when it shall be tormented in those Flames? Or do they think that God is a Lyar like themselves, and that no such Things shall ever come to pass; but that all these fiery Threatnings shall vanish into Smoak, and this dreadfull Sentence blow off without Execution? Few certainly can lye to their own Hearts so far, as to imagine this. But Hell is, and must be granted to be the Deceiver's Portion, not only by the Judgment of God, but of his own Con∣science too. And, comparing the Ma∣lignity of his Sin, with the Nature of the Punishment allotted for him, all that can be said of a Lyar lodged in the ve∣ry Nethermost Hell, is this; That if the Vengeance of God could prepare any Place or Condition worse than Hell for

Sinners, Hell it self would be too good for him.

And now to summ up all, in short; I have shewn, what a Lye is, and wherein the Nature of Falshood does consist; that it is a Thing absolutely, and intrinse∣cally Evil; that it is an Act of Inju∣stice, and a Violation of our Neighbour's Right.

And that the Vileness of its Nature, is equalled by the Malignity of its Effects. It being this, That first brought Sin into the World, and is since the Cause of all those Miseries, and Calamities, that di∣sturb it; and further, that it tends utter∣ly to dissolve, and overthrow Society, which is the greatest Temporal Blessing, and Support of Mankind; and which is yet worst of all, that it has a strange, and particular Efficacy, above all other Sins, to indispose the Heart to Religi∣on.

And lastly, That it is as dreadfull in its Punishments, as it has been pernicious

in its Effects. For as much as it deprives a Man of all Credit, and Belief, and con∣sequently of all Capacity of being usefull in any Station, or Condition of Life whatsoever; and next, that it draws up∣on him the Just and Universal Hatred, and Abhorrence of all Men here; and finally, subjects him to the Wrath of God, and Eternal Damnation hereafter.

And now, if none of all these Con∣siderations can recommend, and endear Truth to the Words and Practices of Men, and work upon their Double Hearts, so far as to convince and make them sensible of the Baseness of the Sin, and Greatness of the Guilt, that Fraud and Falshood leaves upon the Soul; Let them Lye and Cheat on, till they re∣ceive a fuller and more effectual Con∣viction of all these Things, in that Place of Torment and Confusion, prepared for the Devil and his Angels, and all his Lying Retinue, by the Decree and Sen∣tence of that God, who, in his Threat∣nings,

as well as in his Promises, will be True to his Word, and cannot Lye.

To whom be rendred and ascribed, as is most due, all Praise, Might, Majesty, and Dominion, both now and for evermore. Amen.

FINIS.

Notes

• * 1.1

  Of which last, see an Instance in the 13 Session of this Council. In which it Decrees, with a non obstante to Christ's express Institution of the Blessed Eucharist in both Kinds, That the contrary Cu∣stom and Practice of receiving it, only in one Kind, ought to be accounted and observed as a Law: and that, if the Priest should Administer it otherwise, he was to be Excommunicated.
• * 1.2

  Colonel Ax∣tell.
• * 1.3

  He particu∣larly mention'd those of Brooks and Calamy.
• * 1.4

  ☞