[1.] A lying to God, which is the worst sort, because it argues un- belief and atheism, low thoughts of God, as if he were not omniscient, did not know the lieart, and try the reins. How do we lie to God ? Partly when we put him off with a false appearance, and make a show
280 SERMONS UPON PSALM CXIX. [SeR. XXX,
of what is not in tlie heart, as if he would be deceived with outsldes and vain pretences. So Hosea xi. 12, it is said, ' Ephraim compasseth me about with lies, and the house of Judah with deceit.' Grod can see through and through all fair shows, and will not be mocked. We are said to lie to God when we perform not those professions and promises which we made in a time of trouble. Oh, when chastenings are upon us, then the vows of God are upon us ! Men think they mean as they speak, but they are not conscious of the secrecy of their hearts ; Ps. Ixxviii. 36, ' They flattered me with their luouth, and they lied unto me with their tongue/ Their hearts were not sincerely set against sin, Avhatever professions of repentance they made. When there is a restraint upon our corruptions, then we think ourselves hearty and serious, because moved a little towards God. Moral integrity is when we intend not to deceive, but there was no supernatural sincerity to perform, as the event showed. They were only the fruit of the present pang, therefore it was said they lied unto him with their tongue. So Ezek. xxiv. 12, ' She hath wearied herself with lies, and her scum went not forth out of her,' speaking of her promises ; when the pot was over the fire there seemed to be offers to throw off the scum, but she hatli wearied herself with lies. And in this sense it is said, Hosea vii. ] 6, ' They return, but not to the Most High ; they are like a deceitful bow ;' that is, they did not seriously intend when they did promise. As a man that shoots, if he do not level right, and take care to direct the arrow to the mark, it will never hit ; so they shoot, that is, they cast out promises to flatter God till they get out of trouble, but they do not seriously set their hearts to accomplish it.
[2.] As to men, there are three sorts of lies — Blendacium jocosum, qfficiosicm, et loerniciosum : there is the sporting lie, tending to 'our recreation and delight ; there is the officious lie, tending to our own and others' profit ; and there is the pernicious and hurtful lie, tending to our neighbour's prejudice.
(1.) The sporting lie, when an untruth is devised for merriment. We have no instance of this in scripture; but it is a sin to speak untruth, and we must not make a jest of sin : Prov. xxvi. 19, 'As a madman that casteth firebrands, arrows, and death, so is the man that deceiveth his neighbour, and saith, Am not I in sport?' Have we nothing wherewith to refresh our neighbour but with the breach of God's law ? If a Christian ' w'ill be merry, let him sing psalms,' James v. 13; let him give thanks, Eph. v. 4, 'Not filthiness, nor foolish talking, nor jesting, which are not convenient ; but ratlier giving of thanks ; ' that is, let him remember the sweet loves of God in Jesus Christ, and that is spiritual refreshment to a gracious heart. Let him not speak things against the sense of his own mind ; let him use honest recreation. Certainly we that are to give an account for every idle word should not allow the sporting lie. Xow to this sport- ing lie a fable or parable is not to be reduced, for that is only an artificial way of representing the truth with the more advantage, and putting of it into sensible terms which most are apt to apprehend ; as Jotham brings in the trees that went forth to anoint a king over them, Judges ix. 8. Neither such sharp and piercing ironies as we find used by holy men in scripture, 1 Kings xviii. 27; as Elijah
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' moclced them, and said, Cry aloud ; for he is a God : either he is talking,' &c. ; for this is a notable way to make truth stril^e upon the heart with some force ; and therefore this must not be reduced to this sporting lie.
(2.) The officious lie, for the help and relief of others. Many in- stances of this we have in scripture. Thus Eebekah teacheth Jacob to lie that he might gain the blessing. Gen. xxvii. ; and the Egyptian midwives saved the male children of the Israelites by feigning they were delivered before they came to them, Exod. i. 21 ; yet it is said they feared God, and it is rewarded by God. Non remunerata est fcdlacia sed henevolentia — not their lie, but their mercy is rewarded : their mercy is commended as proceeding from the fear of God, and their infirmities are pardoned. So Eahab spared the lives of the spies, by telling the men of her city that they were gone, when she had hid them under the stalks of flax, Josh. ii. 4-6. Thus Michal, to save David from the fury of her father, feigned him sick, 1 Sam. xix. 14; and David advised Jonathan to an officious lie, 1 Sam. xx. 6, 7; so vers. 26, 28, 29. Thus Hushai, by temporising with Absalom, preserved David, 2 Sam. xvi. 17-19, to divide his counsels pretendeth hearty affection to him.