XXVIII sermons preached at Golden Grove being for the summer half-year, beginning on Whit-Sunday, and ending on the xxv Sunday after Trinity, together with A discourse of the divine institution, necessity, sacredness, and separation of the office ministeriall / by Jer. Taylor.

[ A] Sermon. XXIV. [ B] Of Christian Simplicity.

Part II.

[ C] 4. CHristian simplicity teaches opennesse, and ingenuity in Contracts, and matters of buying and selling, covenants, associations, and all such entercourses, which suppose an equality of persons as to the matter of right and justice in the stipulation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the old Attick law: and nothing is more contrary to Christian religion, then that the entercourses of justice be direct snares, and that we should deal with men, as men deal with foxes, and wolves, and vermin; do all violence, and when that cannot be, use all craft and every thing whereby [ D] they can be made miserable.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

There are men in the world who love to smile, but that smile is more dangerous then the furrows of a contracted brow, or a storm in Adria; for their purpose is onely to deceive; they easily speak what they never mean, they heap up many arguments to perswade that to others, which themselves beleeve not; they praise that vehemently which they deride in their hearts, they declaim against a thing which themselves covet, they beg passionately for [ E] that which they value not, and run from an object which they would fain have to follow and overtake them, they excuse a per∣son dexterously, where the man is beloved, and watch to surprize him where he is unguarded; they praise that they may sell, and disgrace that they may keep. And these hypocrisies are so inter∣woven and imbroidered with their whole designe; that some nati∣ons refuse to contract till their arts are taken off by the society of

banquets, and the good natured kindnesses of festivall chalices, for [ A] so Tacitus observes concerning the old Germans, [De asciscendis principibus de pace & bello in conviviis consultant, tanquam nullo magis tempore ad simplices cogitationes pateat animus, aut ad ma∣gnas incalescat: as if then they were more simple when they were most valiant, and were least deceitfull, when they were least themselves.

But it is an evil condition that a mans honesty shall be owing to his wine, and vertue must live at the charge and will of a vice. The pro∣per band of societies and contracts is, justice and necessities, religion and the laws; the measures of it are equitie and our selves and our own [ B] desires in the dayes of our need, natural or forced; But the instru∣ments of the exchange and conveyance of the whole entercourse is, words and actions, as they are expounded by custome, consent, or the understanding of the interested person; in which if simplicitie be not severely preserved, it is impossible that humane society can subsist, but men shall be forced to snatch at what they have bought, and take securities that men swear truly, and exact an oath, that such is the meaning of the word, and no man shall think himself secure, but shall fear he is robbed if he has not possession first; and it shall be disputed who shall trust the other, and neither of them shall [ C] have cause to be confident upon bands or oaths, or witnesses, or promises, or all the honour of men, or all the ingagements of religion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said Cyrus in Xenophon. A man though he desires it, yet cannot be confident of the man that pretends truth yet tells a lye and is deprehended to have made use of the sacred name of friendship or religion, honesty or reputation to deceive his brother.

But because a man may be deceived by deeds and open actions as well as words; therefore it concerns their duty, that no man by an [ D] action on purpose done to make his brother believe a lie abuse his persuasion and his interest, When Pythius the Sicilian had a minde to sell his garden to Cannius he invited him thither, and caused fisherman (as if by custom) to fish in the chanell by which the gardens stood, and they threw a great store of fish into their ar∣bours, and made Cannius believe it was so every day, and the man grew greedy of that place of pleasure, and gave Pythius a double price, and the next day perceived himself abused. Actions of pre∣tence and simulation are like snares laid, into which the beasts fall though you pursue them not, but walk in the inquiry for their ne∣cessary [ E] provisions; and if a man fall into a snare that you have laid, it is no excuse to say you did not tempt him thither: to lay a snare is against the ingenuity of a good man and a Christian, and from thence he ought to be drawn, and therefore it is not fit we should place a danger which our selves are therefore bound to hinder, be∣cause

[ A] from thence we are obliged to rescue him. Vir bonus est, qui prodest quibus potest, nocet nemini, when we do all the good we can, and do an evil to no man, then onely we are accounted good men. But this pretence of an action signifying otherwise then it looks for, is onely forbidden in matter of contract, and the material interest of a second person. But when actions are of a double signification, or when a man is not abused or defeated of his right by an uncertain signe, it is lawfull to do a thing to other purposes then is com∣monly understood. Flight is a signe of fear; but it is lawfull to fly when a man fears not. Circumcision was the seal of the Jewish re∣ligion, [ B] and yet Saint Paul circumcised Timothy though he inten∣ded he should live like the Gentile Christians, and not as do the Jews. But because that rite did signifie more things beside that one, he onely did it to represent that he was no enemy of Moses law, but would use it when there was just reason, which was one part of the things which the using of circumcision could signifie: So our blessed Saviour pretended that he would passe forth beyond Emaus, but if he intended not to do it, yet he did no injury to the two disciples, for whose good it was that he intended to make this offer: and neither did he prevaricate the strictnesse of simpli∣city [ C] and sincerity, because they were persons with whom he had made no contracts, to whom he had passed no obligation, and in the nature of the thing it is proper and natural, by an offer to give an occasion to another to do a good action; and in case it succeeds not, then to do what we intended not, and so the offer was con∣ditional. But in all cases of bargaining, although the actions of themselves may receive naturally another sense, yet I am bound to follow that signification which may not abuse my brother, or pollute my own honesty, or snatch, or rifle his interest: Because it can be no ingredient into the commutation, if I exchange a thing [ D] which he understands not, and is by errour lead into this mistake, and I hold forth the fire, and delude him, and amuse his eye: for by me he is made worse.

But secondly, as our actions must be of a sincere and determi∣nate signification in contracts, so must our words: in which the rule of the old Roman honesty was this: Vter{que} si adeloquendum venerit non plus quam semel eloquetur; Every one that speaks is to speak but once; that is, but one thing; because commonly that is truth; truth being but one; but errour and falsehood infinitely va∣rious and changeable; and we shall seldom see a man so s••iffned [ E] with impiety, as to speak little and seldome, and pertinaciously adhere to a single sense, and yet that at first, and all the way after shall be a lie. Men use to go about, when they tell a lie, and devise circumstances, and stand off at distance, and cast a cloud of words, and intricate the whole affair, and cozen themselves first, and then cozen their brother, while they have minced the case of conscience

into little particles, and swallowed the lie by crumbs, so that no [ A] one passage of it should rush against the conscience, nor do hurt, until it is all got into the belly, and unites in the effect; for by that time, two men are abused, the Merchant in his soul, and the Con∣tractor in his interest; and this is the certain effect of much talking and little honesty: but he that means honestly, must speak but once, that is, one truth, and hath leave to vary within the degrees of just prices, and fair conditions, which because they have a la∣titude may be enlarged, or restrained according as the Merchant please, save onely he must never prevaricate the measures of equi∣ty, and the proportions of reputation, and the publike. But in all [ B] the parts of this traffick let our words be the significations of our thoughts, and our thoughts designe nothing, but the advantages of a permitted exchange. In this case, the severity is so great, so ex∣act, and so without variety of case, that it is not lawfull for a man to tell a truth, with a collateral designe to cozen and abuse; and therefore at no hand can it be permitted to lie or equivocate, to speak craftily, or to deceive by smoothnesse, or intricacy, or long discourses.

But this precept of simplicity in matter of contract hath one step of severity beyond this: In matter of contract it is not law∣full [ C] so much as to conceal the secret and undiscernable faults of the merchandize; but we must acknowledge them, or else affix prices made diminute and lessened to such proportions and abate∣ments as that fault should make. Caveat emptor is a good caution for him that buyes, and it secures the seller in publike Judicature, but not in court of conscience; and the old lawes of the Romans were as nice in this affair, as the conscience of a Christian. Titus Claudius Centimalus was commanded by the Augures to pull down his house in the Coelian mountain, because it hindred their observa∣tion of the flight of birds; he exposes his house to sale, Publius [ D] Calpurnius buyes it, and is forced to pluck it down; But com∣plaining to the Judges had remedy, because Claudius did not tell him the true state of the inconvenience. He that sels a house in∣fected with the plague, or haunted with evil spirits, sels that which is not worth such a price which it might be put to if it were in health and peace: and therefore cannot demand it but openly and upon publication of the evil. To which also this is to be added, that in some great faults and such as have danger, (as in the cases now specified) no diminution of the price is sufficient to make the Merchant just and sincere, unlesse he tels the appendant mischief; [ E] because to some persons in many cases, and to all persons in some cases, it is not at all valuable, and they would not possesse it if they might for nothing. Marcus Gratidianus bought a house of Sergius Orata, which himself had sold before; But because Sergius did not declare the appendant vassalage and service, he was recompenced

[ A] by the Judges; for although it was certain that Gratidianus knew it, because it had been his own, yet Oportuit ex bonâ fide denun∣ciari said the law; it concerned the ingenuity of a good man to have spoken it openly. In all cases it must be confessed in the price, or in the words; But when the evil may be personal, and more then matter of interest and money, it ought to be confessed, and then the goods prescribed, lest by my act I do my neighbour in∣jury, and I receive profit by his dammage. Certain it is, that in∣genuity is the sweetest and easiest way, there is no difficulty or ca∣ses of conscience in that, and it can have no objection in it but that [ B] possibly sometimes we lose a little advantage, which it may be we may lawfully acquire, but still we secure a quiet conscience: and if the merchandise be not worth so much to me, then neither is it to him; if it be to him, it is also to me; and therefore I have no losse, no hurt to keep it if it be refused: but he that secures his own profit, and regards not the interest of another, is more greedy of a full purse then of a holy conscience, and prefers gain before justice, and the wealth of his private, before the necessity of pub∣like society and commerce, being a son of earth whose centre is it [ C] self, without relation to heaven that moves upon anothers point, and produces flowers, for others, and sends influence upon all the world, and receives nothing in return, but a cloud of perfume, or the smell of a fat sacrifice.

God sent justice into the world, that all conditions in their seve∣ral proportions should be equall; and he that receives a good, should pay one, and he whom I serve is obliged to feed and to de∣fend me in the same proportions as I serve; and justice is a rela∣tive terme, and supposes two persons obliged, and though fortunes are unequal, and estates are in majority and subordination, and men [ D] are wise or foolish, honoured or despised; yet in the entercourses of justice God hath made that there is no difference, and therefore it was esteemed ignoble to dismisse a servant when corn was dear, in dangers of shipwrack to throw out an unprofitable boy and keep a fair horse; or for a wise man to snatch a plank from a drown∣ing fool, or if the Master of the ship should challenge the board up∣on which his passenger swims for his life, or to obtrude false mo∣neys upon others, which we first took for true, but at last discove∣red to be false; or not to discover the gold which the merchant sold for alchimy: The reason of all these is, because the collate∣ral [ E] advantages are not at all to be considered in matter of rights; and though I am dearest to my self, as my neighbour is to him∣self, yet it is necessary that I permit him to his own advantages, as I desire to be permitted to mine. Now therefore simplicity and ingenuity in all contracts is perfectly and exactly necessary, because its contrary destroys that equality which justice hath placed in the affaires of men, and makes all things private, and makes a man

dearer to himself, and to be preferred before Kings, and repub∣licks, [ A] and Churches; it destroyes society, and it makes multitudes of men to be but like heards of beasts, without proper instruments of exchange, and securities of possession, without faith and without propriety, concerning all which there is no other account to be gi∣ven, but that the rewards of craft are but a little money and a great deal of dishonour and much suspicion: and proportionable scorn; watches and guards, spies and jealousies are his portion; But the crown of justice is a fair life and a clear reputation, & an inheritance there where justice dwells since she left the earth, even in the king∣dome of the just, who shall call us to judgement for every word, and [ B] render to every man according to his works: and what is the hope of the hypocrite though he hath gained, when the Lord taketh away his soul, Tollendum esse ex rebus contrahendis omne mendacium. That's the sum of this rule: no falshod or deceit is to be endured in any contract.

5. Christian simplicity hath also its necessity and passes obligati∣on upon us towards enemies in questions of law or war. Plutarch commends Lysander and Philopaemen for their craft and subtilty in war; but commends it not as an ornament to their manners, but that which had influence into prosperous events; just as Ammianus [ C] affirms, nullo discrimine virtutis ac doli prosperos omnes laudari debere bellorum eventus: whatsoever in war is prosperous, men use to com∣mend: But he that is a good souldier is not alwayes a good man. Callicratidas was a good man and followed the old way of down∣right hostility, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But Lysander was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a crafty man, full of plots but not noble in the conduct of his armes. I remember Eu∣ripides brings in Achilles commending the ingenuity of his breed∣ing and the simplicity and noblenesse of his own heart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The good old man [ D] Chiron was my Tutor, and he taught me to use simplicity and ho∣nesty in all my manners. It was well and noble; But yet some wise men do not condemn all souldiers that use to get victories by deceit: Saint Austin allows it to be lawful; and Saint Chrysostome commends it. These Good men supposed that a crafty victory was better then a bloody war; and certainly so it is, if the power got∣ten by craft be not exercised in blood: But this businesse (as to the case of conscience) will quickly be determined. Enemies are no persons bound by contract and society, and therefore are not ob∣liged to open hostilities and ingenuous prosecutions of the war; [ E] and if it be lawful to take by violence, it is not unjust to take the same thing by craft. But this is so to be understood, that where there is an obligation either by the law of nations or by special contracts, No man dare to violate his faith or honour, but in these things deal with an ingenuity equal to the truth of peaec∣full

[ A] promises, and acts of favour and endearment to our relatives. Josephus tells of the sons of Herod, that in their enmities with their Vncle Pherora and Salome they had disagreeing manners of prosecution, as they had disagreeing hearts; some railed openly, and thought their enmity the more honest, because it was not con∣cealed, but by their ignorance and rude, untutor'd malice lay open to the close designes of the elder brood of foxes. In this because it was a particular and private quarrel, there is no rule of conscience but that it be wholly laid aside, and appeased with charity; for the opennesse of the quarrel was but the rage and indiscretion of the [ B] malice: and the close designe was but the craft and advantage of the malice: But in just wars on that side where a competent authority and a just cause warrants the arms and turns the active opposition into the excuse and licence of defence, there is no restraint upon the actions and words of men in the matter of sincerity, but that the laws of nations be strictly pursued and all parties; promises, andcon∣tracts observed religiously & by the proportion of a private & Chri∣stian ingenuity. We finde it by wise and good men mentioned with honour, that the Romans threw bread from the besieged Capitol into the stations of the Gauls, that they might think them full of [ C] corn: and that Agesilaus discouraged the enemies by causing his own men to wear crowns in token of a Navall victory gotten by Pisander who yet was at that time destroyed by Conon, and that Flaccus said the city was taken by Emilius, or that Joshua dissem∣bled a flight at Ai, and the Consul Quinctius told aloud that the left wing of the enemies was fled, and that made the right wing fly; or that Valerius Levinus bragged prudently that he had killed Pyr∣rhus, and that others use the ensigns of enemies colours and gar∣ments, concerning which sort of actions and words Agesilaus, in Plutarch said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [ D] It is just and pleasant, profitable and glorious, but to call a parley and fall in upon the men that treat; to swear a peace and watch advantage; to entertain Heralds and then to torment them, to get from them notices of their party; these are such which are dishonorable and unjust, condemned by the laws of nations and essential justice, & by all the world and the Hungarian army was destroyed by a divine judgement at the prayer & appeal of the Ma∣humet an enemy for their violating their faith and honour and pro∣phaning the name of Christ by using it in a solemn oath to deceive their enemies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is to di∣spise [ E] God when men first sware by him, and then violate their oathes or leagues, their treaties or promises. In other cases liberty hath been taken by all men and it is reproved by no man, since the first simplicity of fighting & down right blows did cease by the bet∣ter instructed people of the world: which was as is usually compu∣ted, about the end of the second Carthaginian war; since that time,

some few persons have been found so noble as to scorn to steal a [ A] victory, but had rather have the glory of a sharp sword, then of a sharp wit; But their fighting gallantry is extrinsecal to the Questi∣on of lawful or unlawful

6. Thus we see how far the laws of ingenuity and Christian simplicity have put fetters upon our words and actions and direct∣ed them in the paths of truth and noblenesse, and the first degrees of permission of simulation is in the arts of war, and the cases of just hostility. But here it is usually inquired whether it be lawful to tell a lie, or dissemble to save a good mans life, or to do him a great benefit? a Question which Saint Austine was much troubled [ B] withal, affirming it to be of the greatest difficulty: for he saw gene∣rally all the Doctors before his time allowed it; and of all the fa∣thers no man is noted to have reproved it but Saint Austin alone, and he also (as his manner is) with some variety: those which fol∣lowed him are to be accounted upon his score: and it relies upon such precedents which are not lightly to be disallowed; for so Abra∣ham and Isaac told a lie in the case of their own danger to Abime∣lech; so did the Israelitish midwives to Pharaoh and Rachab con∣cering the spies, and David to the King of Gath, and the prophet that anointed Saul, and Elisha to Hazael, and Solomon in the sen∣tence [ C] of the stolen childe; concerning which Irenaeus hath given us a rule that those whose actions the Scripture hath remarked, & yet not chastised or censured, we are not without great reason and certain rule to condemn: but whether his rule can extend to this case is now to be enquired.

1. It is certain that children may be cozned into goodnesse, and sick men to health, and passengers in a storm into fafety; and the reason of these is, because not onely the end is fair and charitable and just, but the means are such which do no injury to the per∣sons which are to receive benefit: Because these are persons who [ D] are either naturally or accidentally ignorant and incompetent judges of affaires: and if they be also wilful as such persons most commonly are, there is in art and nature left no wayes to deal with them but with innocent, charitable, and artificial deceptions; they are not capable of reason and solid discourses, and therefore either must be exposed to all harms like Lions whelps when their nurse and sire are taken in a toile, or else be provided for in wages proportionable to their capacitie.

2. Sinners may not be treated with the liberty we take to chil∣dren and sick persons, because they must serve God with choice [ E] and election; and therefore although a sick man may be cozened into his health, yet a man must not be cozened into his duty, which is no duty at all or pleasing to God, unlesse it be voluntary and cho∣sen: and therefore they are to be treated with arguments proper to move their wills by the instrument of understanding specially,

[ A] being persons of perfect faculties and apt to be moved by the wayes of health and of a man. It is an argument of infirmity that in some cases it is necessary to make pretences; but those pretences are not made legitimate, unlesse it be the infirmity of the interested man with whom we do comply. My infirmity can not make it lawful to make colours and images of things: But the infirmity of him with whom I deal, may be such, that he can be defended or in∣structed no other way: But sinners that offend God by choice must have their choice corrected, and their understandings in∣structed or else their evill is not cured nor their state amen∣ded.

[ B] 2. For it is here very observable, that in entercourses of this nature we are to regard a double duty; the matter of justice, and the rights of charity: that is, that good be done by lawful instruments; for it is certain it is not lawful to abuse a mans understanding, with a purpose to gain him 6. d. it is not fit to do evil for a good end, or to abuse one man to preserve or do advantage to another: and therefore it is not sufficient that I intend to do good to my neigh∣bour; for I may not therefore tell a lie and abuse his credulity; be∣cause his understanding hath a right as certain as his will hath, or as [ C] his money; and his right to truth is no more to be cozened and de∣frauded, then his right unto his money; and therefore such arti∣ficial entercourses are no wayes to be permitted, but to such per∣sons over whose understandings we have power and authority. Pla∣to said it was lawful for Kings and Governours to dissemble, be∣cause there is great necessity for them so to do: but it was but crude∣ly said, so nakedly to deliver the doctrine for in such things which the people cannot understand and yet ought to obey, there is a liberty to use them as we use children, who are of no other condition or capacities then children; but in all things where they can and ought [ D] to choose, because their understanding is onely a servant to God, no man hath power to abuse their credulity and reason, to pre∣serve their estates, and peace. But because Children and mad peo∣ple and diseased, are such whose underdandings are in minority and under Tuition, they are to be governed by their proper in∣struments and proportions; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 said Proclus, a good turn is to be preferred before a true saying, it is onely true to such persons who cannot value truth, and prefer an intellectual before a material interest. It is better for children to have warm clothes then a true proposition, and therefore in all senses they and [ E] their like may be so treated: But other persons who have distinct capacities have an injury done them by being abused into advan∣tages; and although those advantages make them recom∣pence, yet he that is tied to make a man recompence, hath done him injury and committed a sin, by which he was obliged to restitu∣tion; & therefore the man ought not to be cozened for his own good

4. And now upon the grounds of this discourse, we may more [ A] easily determine concerning saving the life of a man by telling a lie in judgement 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 said Pericles of A∣thens when his friend desired him to swear on his side; I will as∣sist my friend so far as I may not dishonour God, and to lie in judg∣ment is directly against the being of government, the honour of Tribunals and the commandement of God, and therefore by no accident can be hallowed; it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Aristotle said of a lie, it is a thing evil in it self, that is, it is evil in the whole kinde, ever since it came to be forbidden by God: and therefore all those instances of crafty and delusive answers which are recorded in scrip∣ture [ B] were extra judicial and had not this load upon them to be a de∣ceiving of authority in those things where they had right to com∣mand or inquire, & either were before or besides the commandment, not at all against it: and since the law of Moses forbad lying in judge∣ment onely, by that law we are to judge of those actions in the old testament which were committed after its publication: and because in the sermons of the prophets and especially in the new testament Christ hath superadded or enlarged the law of ingenuity & hearty sim∣plicity, we are to leave the old scripture precedents upon the ground of their own permissions, and finish our duty by the rules of our re∣ligion: [ C] which hath so restrained our words, that they must alwayes be just and alwayes charitable, and there is no leave given to preva∣ricate, but to such persons where there can be no obligation, persons that have no right, such with whom no contract can be made; such as children and fools and infirm persons, whose faculties are hindred or depraved. I remember that Secundus extremely com∣mends Arria for deluding her husbands fears concerning the death of his beloved boy, and wiped her eyes and came in confidently and sate by her husbands bed-side, and when she could no longer for∣bear to weep, her husbands sicknesse was excuse enough to legiti∣mate [ D] that sorrow, or else she could retire; but so long she forbore to confess the boy's death til Caecinna Paetus had so far recovered that he could go forth to see the boy and need not fear with sorrow to re∣turne to his disease. It was indeed a great kindnesse and a rare pru∣dence as their affaires and laws were ordered; but we have better means to cure our sick; our religion can charme the passion and en∣able the spirit to entertain and master a sorrow; and when we have such rare supplies out of the store-houses of reason and religion we have lesse reason to use these arts and little deviees, which are argu∣ments of an infirmity as great as is the charity: and therefore we are [ E] to keep our selves strictly to the foregoing measures; Let every man speak the truth to his neighbour, putting away lying, for we are mem∣bers one of another: and be as harmlesse as doves saith our blessed Sa∣viour in my text: which contain the whole duty concerning the mat∣ter of truth and sincerity; in both which places truth and simplicity

[ A] are founded upon justice and charity: and therefore wherever a lie is in any sense against justice, and wrongs any thing of a man, his judgement and his reason, his right or his liberty, it is expres∣ly forbidden in the Christian religion: what cases we can truly suppose to be besides these, the law forbids not and therefore it is lawful to say that to my self which I believe not, for what inno∣cent purpose I please and to all those over whose understanding I have or ought to have right.

These cases are intricate enough, and therefore I shall return plain∣ly to presse the doctrine of simplicity which ought to be so sacred [ B] that a man ought to do nothing indirectly which it is not lawful to own; to receive no advantage by the sin of another, which I should account dishonest if the action were my own; for whatsoever dis∣putes may be concerning the lawfulnesse of pretending craftily in some rare and contingent cases, yet it is on all hands condemned that my craft should do injury to my brother. I remember that when some greedy and indigent people forged a will of Lucius Mi∣nutius Basilius and joyned M. Crassus, and Q. Hortensius in the inheritance that their power for their own interest might secure the others share, they suspecting the thing to be a forgery, yet be∣ing [ C] not principals and actors in the contrivance alieni facinoris mu∣nus culum non repudiaverunt, refused not to receive a present made them by anothers crime; but so they entred upon a moiety of the estate and the biggest share of the dishonour: we must not be crafty to anothers injury so much as by giving countenance to the wrong; for Tortoises and the Estrich hatch their egges with their looks one∣ly; and some have designes which a dissembling face or an acted gesture can produce; but as a man may commit adultery with his eye so with his eye also he may tell a lie, and steal with one finger and do injury collaterally and yet designe it with a direct intuition upon [ D] which he looks with his face over his shoulder: and by whatsoever instrument my neighbour may be abused, by the same instrument I sin if I do designe it antecedently, or fal upon it together with some∣thing else, or rejoyce in it when it is done.

7. One thing more I am to adde, that it is not lawful to tell a lie in jest. It was a vertue noted in Aristides and Epaminondes that they would not lie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not in sport: and as Christian sim∣plicity forbids all lying in matter of interest and serious rights: so there is an appendix to this precept forbidding to lie in mirth: for of every idle word a man shall speak he shall give account in the day of [ E] judgment: and such are the jestings which S. Paul reckons amongst things uncomly; But amongst these; fables, apologues, parables or figures of Rhetorick, and any artificial instrument of instruction, or innocent pleasure are not to be reckoned; But he that without any end of charity or institution shall tell lies onely to become ridiculous in himself or mock another, hath set some thing upon his doomsday

book which must be taken off, by water or by fire, that is, by re∣pentance [ A] or a judgement.

Nothing is easier then simplicity and ingenuity, it is open and rea∣dy without trouble and artificial cares, fit for communities and the proper vertue of men, the necessary appendage of useful speech, without which language were given to men as nails and teeth to Lions, for nothing but to do mischief; it is a rare instrument of institution, and a certain token of courage, the companion of good∣nesse [ B] and a noble minde, the preserver of friendship, the band of so∣ciety, the security of merchants, and the blessing of trade; it pre∣vents infinite of quarrels and appeals to Judges, and suffers none of the evils of Jealousie: men by simplicity converse as do the An∣gels, they do their own work and secure their proper interest, and serve the publick and do glory to God: But hypocrites and liars and dissemblers spread darknesse over the face of affaires and make men like the blinde to walk softly and timorously: and crafty men like the close aire suck that which is open, and devour its portion and destroy its liberty; and it is the guise of devils, and the dishonour of the soul, and the canker of society, and the enemy of justice, and truth and peace, of wealth and honour, of courage and merchan∣dise, He is a good man with whom a blind man may safely converse [ C] dignus quicum in tenebris mices to whom in respect of his fair treat∣ings, the darknesse and light are both alike: But he that bears light upon the face and a dark heart, is like him that transforms himself in∣to an Angel of light. when he means to do most mischief. Remem∣ber this onely; that false colours laid upon the face besmear the skin and durty it, but they neither make a beauty nor mend it.

Apocal: 22. 15.

For without shall be dogs and sorcerers, and whoremongers and [ D] Murderers and idolaters, and whosoever loveth and maketh a lie. [ E]

Notes

• SERMON XXIV.
• Lib. 8. instit.
• Cicero.
• Quae. 10. super Joshuam lib. 1. de sacerdotio.
• Hist l. 16. cap. 6
• Ephes. 4. 25.