Wbat Truth u, and w!Jen to be Spokw. then thou wilt caGiy &ape fuch a Gn as this. Dueil thou abufc Gods Name before hi1 face> 9· 2 6. DireCt. 4• 1Yrite over thy d!JorJ or bed, where thou maijt oft read it, the tbird Commandmwt,ur Ditrl1. 4· fome of the{e terrible paff!lgeJ of boly Scriptttre, Marth. 5· 34,3 5 1 36, 37· I ~y ttnto you,jwrar ~ot .at ~u: ncithtl' by Heaven--Nor ~y the Earth---Nor by thy Head-But let your commumcauo11 beyta,yeo~, ttay,11ay: for w(uJtfoever is mare than :hefo, cometh of n·il. }Jm. 5· 12· Above aUthingJ. my brethren, [wear not, nettiJtr by the HtavenJ, nwher .by the earth, ~or any other Oath; but ~etyo1~r )'tabe )'ea, andyournay nay; lejf )'t faUimocondem1tatlo1t ( orhypocrijie, as Dr.Hammond thmks rr fhould be read) Zech, S· 3· EvrryOJif that fwemth fhaU be cut off. Jer. 23. to. Bec•ufe of[wearing tbe LanJ mourncth, Hof. 4• 2. Think well on fuch Texts as rhefe. 9· 2 7. DireCt 5· Love God aitd buJtou~ him aJ God, and thou canfi not thus defpife and a_bufe his Dire{/. 5• Name. Thou wilt reverence and honour the name of that pcrfon thar thoulovcjf and ,·everencrft and bo~ nourejl. h is atheifm and wa1tt of Love to God, that rna~es th:e fo prophane his Name. 9· 28. DireCt. 6. Punijh tby.felf afrcr every fuch Crzmc nmb fu'b a voluntary mum, or pmJity ar VirclJ. 6. may help to qttickpt th~y _ob{trv::Jtz.oJ: and remcm_brance•. It_ none exc:cure the Law upon thee ( whtch ts r:welvc pence an Oath ) lay more on thy fe~f,_ and gwe It to the poor. Though you are ~ot bound · to do jufiice on your felves, you may med!cmally help to cure your fdves) by that which hath a rational aptitude thereto. Tit. 3· Special DireEiions againft Lying mzd Dijfembling. 9· r. THat you may know what Lying is, we ni.till: firll know what Truth is, and what is the What Truth U[e of Speecb. 'truth is conGdtrable, x. As it is in the things il,nown and ffoltcn of: 2. As is ? it is in d~e conceptio~ or k..n.owledge of .rhc mi~d; 3· A~ it is in the expref!ioni. of the _tongue. I~ Truth ViJ. AqlJiil. dt in the tlmtgs k._nown IS nothmg but thetr Realzty; that m,deed they are that whtch thelf names Import, veriJat. or the mind apprehendeth them to be : This is that which is called both Phyfical and Metaphyfical 'Truth. 2. 1ruth in the conception or k._nowledge of the mind, is nothil'lg elfe but the agreement or conformity of the Jetowledge to the thilzg k._nown: To conceive of it truly, is to conceive of it aJ it U : Mijfak.! or erro1· is contrary to thi1 'truth. 3· 1ritth as it is in the expref[zo111 is indeed a twofold rt– latiou. I· The primary relation is of our worM or writing!, to the matter exprtjJtd: And fo Trmh of jfreecb is nothing but the agreeableneft·of our 1 words to the tbingJ exprcffed: when we fpeak of them as they are. 2· Thefecondary relation of our wordt is to the mind of the Speaker: For the natural ufe of the tongue, is to exprefi the mind as well as the_ matter: And thus Truth of Speccb is nothing but the agreeablenefi of our words to our thoughts or Judgements. Trutll as it is the agree~ ment of Thought! or word1 to the matter, may be called Logical Truth: And this is but the common MattEr of Moral or Etbical1rutb, which may be found partly in a Clock, or Watch, or \Veouher·cock or a Seamans Chart. The agreement of our wordJ to our miud1, is the more proper or fpecial m.Jtter of Moral1ruth: The form of it as a Moral Virwe is its agreement to the Law of the God of Truth: And as the terminus entcreth the definition of relations, fo Qur word1 have refpect to the Mind of the hearer or reader, as their proper TcrminJM; their ufe b~ing to acquaint him, r. With the matter expre§ed; 2. With our mind1 concerning\it: Therefore it is ncce!fary to the Logical Tmth of fpcech, that it have .m aptitude rightly to inform the hearer; and to the Ethical '"Iruth, that it be i~r· tended by the .fpeaker reaUy to inform him, and not to deceive Rim. ( Suppofing that it is &mother that we fpeak to. ) 1 ~ ·9· 2. You fee then thatto a Moral Truth all thefe things arc necdfary : 1. That it be an agreement of the words with the matter expreffed (as far as we arc obliged to i(,now the matter.) 2· Th~t it be an agreement of the word1, with the fpeakersmind or ;udgement. 3· That the exprdlions have an aptitude to inform the hearer of both the fo:rmer truths. 4· That we really intend them to inform him of the truth, fo far as we fpeak it. S· That it be agreeable to the Law of God; which i< the Rule of duty, and difcovcrer of fin. ~· 3· In fome fpeeches the Truth of our word< as ~reeing to the Matter and to the Mi>td is all one, 'Viz. when our own conception or judgement of a thit~ js all that we affert : As when we fay [ I thin~{_, or 1believe, or I judge that Jitch a thing i1 {o. J Here Lt is no whit necclfary to the Trurh of my words. that the'thin~ befo as I think it to be. (Fori affirm it not to be fo ), but that indeed I thinl;, as I fay I think. But that our words and mindt agree, is alwaycs and infcparably ne· ceffary to all Moral 'trutb. ~· 4· We are not bound to make known aU t!Jat it true ( for then no mm mull keep a fccret ) How far we much lefs to every man that asketh us : Therefore we arc not bound to endeavour the Cure of every .:1re bound to mans ignoraHce or trror in every matter; For we are not bound to talk._ at all to every man. And if fpe 2 k the ' I be not bound to make known the truth at aliJ or my mind at all, I am not bound to make knowh truth. ~tU the tmth, or 4U that is in my mind; No, not to all thofe "to whom I am bound to mlkc Known P,ilrt ~f both. If I find a !~an in an ignorance or error which. I am not bound to cure, ( naY, po'f~ l1bly lt were my fin to cure It; as to open the fecrcts of the Kmgs Counfels or Armies to his Enc.. ~ies, &c. ) I may and mufi fo fit my fpeech·to that man, even about thofe matters, as not to mJkc hJm know what ho jlm<ld not il,now either of '\he matur or of my mind: I may either be filent, or fpeak
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