said to be justified by faith and works, when she saved the spies by a lie.' Answ. It is uncertain whether it was a lie, or only an equivocation, and whether her words were not true of some other men that had been her guests. But suppose them a lie, (as is most like,) the Scripture no more justifieth her lie, than her having been a harlot. It is her believing in the God of Israel, whose works she mentioned, that she is commended for, together with the saving of the spies with the hazard of her own life. And it is no wonder if such a woman in Jericho had not yet learned the sinfulness of such a lie as that. Object.But at least it could be no mortal sin, because Heb. xi. 31., and James ii. 25., say she was justified.' Answ. It was no mortal sin in her, (that is, a sin which proveth one in a state of death,) because it had not those evils that make sin mortal: but a lie in one that doth it knowingly, for want of such a predominaney of the authority and love of God in the soul, as should prevail against the contrary motives habitually, is a mortal sin, of an ungodly person. It is pernicious falsehood and soul delusion in those teachers, that make poor sinners think that it is the smallness of the outward act or hurt of sin alone, that will prove it to be, as they call it, venial, or mortified, and not mortal.. Quest. III. Is deceit by action lawful, which seemeth a practical lie? And how shall we interpret Christ's making as if he would have gone farther, and David's feigning himself mad, and common stratagems in war, and doing things purposely to deceive another?' Answ. 1. I have before proved that all deceiving another is not a sin, but some may be a duty: as a physician may deceive a patient to get down a medicine to save his life, so he do it not by a lie. 2. Christ's seeming to go farther was no other than a lawful concealment or dissimulation of his purpose, to occasion their importunity for all dissimulation is not evil, though lying be. And the same may be said of lawful stratagems as such. 3. David's case was not sinful as it was mere dissimula b Luke xxiv. 28. tion to deceive others for his escape. But whether it was not a sinful distrust of God, and a dissimulation by too unmanly a way, I am not able to say, unless I had known more of the circumstances. Quest. IV. Is it lawful to tempt a child or servant to lie, merely to try them?' Answ. It is not lawful to do it without sufficient cause, nor at any time to do that which inviteth them to lie, or giveth any countenance to the sin, as satan and bad men use to tempt men to sin, by commending it, or extenuating it. But to lay an occasion before them barely to try them (as to lay money, or wine, or other things in their way, to know whether they are thieves or addicted to drink, that we may the better know how to cure them: and so to try their veracity) is not unlawful. For, 1. The sin is virtually committed when there is a will to commit it, though there should be no temptation or opportunity. 2. We do nothing which is either a commendation of the sin, or a persuading to it, nor any true cause either physical or moral; but only an occasion. 3. God himself, who is more contrary to sin than any creature, doth thus by trial, administer such occasions of sin to men that are viciously disposed, as he knoweth they will take; and his common mercies are such occasions. 4. God hath no where forbidden this to us: we may not do evil that good may come by it; but we may do good when we know evil will come of it by men's vice. 5. It may be a needful means to the cure of that sin, which we cannot know till it be thus directed. Quest. v. Is all equivocation unlawful?' Answ. There is an equivocating which is really lying: as when we forsake the usual or just sense of a word, and use it in an alien, unusual sense, which we know will not be understood, and this to deceive such as we are bound not to deceive. But there is a use of equivocal words which is lawful and necessary: (for human language hath few words which are not of divers significations.) As, 1. When our equivocal sense is well understood by the hearers, and is used not to deceive them, but because use hath made those words to be fit; as all metaphors are equivocal, and yet may be used. 2. When the equivocal sense is the most usual or obvious, and if it be not understood, it is through the hearer's fault or extraordinary dulness. 3. When a robber, or usurping tyrant, or any cruel enemy, that hath no authority to do it, shall seek to ensnare my life by questions, I may lawfully answer him in such doubtful words, as purposely are intended to deceive him, or leave him ignorant of my sense, so be it they be not lies or false in the ordinary usage of those words. 4. And to such a person I may answer doubtfully, when it is apparent that it is a doubtful answer, and that I do it as professing that I will answer him no more particularly nor plainly, but will conceal the rest. Quest. VI. Whether all mental reservation be unlawful?' Answ. This needeth no other answer than the former. If the expressed words be a lie, the mental reservation will not make them justifiable as a truth. But if the expressed words of themselves be true, then the mental reservation may be lawful, when it is no more than a concealment of part of the truth, in a case where we are not bound to reveal it. But of both these cases I must refer the reader to what I have said about vows, Part iii. Chap. v. Tit. 2. without which he will not know my meaning. Quest. VII. May children, servants, or subjects, in danger, use words which tend to hide their faults?' Answ. 1. When they are bound not to hide the fault, they may not: which is, 1. When due obedience; or, 2. The greater good which will follow, require them to open it. 2. When they are not bound to open it, they may hide it by just means, but not by lies or any evil. In what cases they may hide a fault by just means, I shall here say no more to. Quest. VIII. May I speak that which I think is true, but am not sure. Answ. If you have a just call, you may say you think it is true; but not flatly that it is so. Quest. ix. May I believe and speak that of another, by way of news, discourse or character, which I hear reported by godly, credible persons, or by many?' Answ. 1. The main doubt is when you have a call to speak it, which is answered after, Part iv. at large. 2. You may not so easily believe and report evil of another as good. 8. You must not believe ill of another any further than evidence doth constrain you: yet you may believe it according to the degree of evidence or credibility; and make use of the report for just caution or for good; but not to defame another, upon uncertainty, or without a call. 4. The sin of receiving, and spreading false reports of others upon hearsay, is now so common among those that do profess sobriety and religion, that all men should take heed of it in all company, as they would do of the plague in an infectious time. And now it is so notorious that false news and slanders of others are so common, neither good men's words, nor common fame, will allow you, (or excuse you,) to believe or report any evil of another, till you are able to prove that it is your duty: but all Christians should join in lamenting and reproving this common, uncharitable sin. Tit. 4. Special Directions against Idle Talk, and Babbling. Direct. 1. Understand well what is idle talk:' for many take that to be vain which is not, and many take not that to be vain which is. I shall therefore open this before I go any further. The judgment of infidels and impious men here are of little regard: 1. Some of them think prayer to be but vain words, because God knoweth our wants and hearts, and our service is not profitable to him: as if he had bid us "seek him in vaind." These I have elsewhere confuted. 2. Others think frequent preaching vain, and say as the infidels of Paul, "What will this babbler say ":" and as Pharaoh, "Let them not regard vain words:" but God saith, "Set your hearts to all the words which I testify among you-- for it is not a vain thing for you, because it is your life." 3. Some carnal wretches think all vain in God's service, which is spiritual, and which they understand not, or which is above the reach of a fleshly mind. 4. And some think all vain in preaching, conference, writing or e Job xxii. 2, 3. Exod. v. 9. d Isa. xlv. 19. e Acts xvii. 18. prayer, which is long. But Christ spake no vain words when he "prayed all night." Nor are we bid pray in vain, when we are bid "pray continually, instantly, and importunately." Nor did Paul speak idly when he preached till midnight. Godliness is not vain "which is profitable to all things'." Indeed as to their own salvation, the wicked may make our preaching vain: but the word of God returneth not empty. The oblations of the disobedient are vain", and the "prayer of the wicked, abominable to the Lord, but the prayer of the upright is his delight"." Some think all preaching vain, of that which they know already, whereas they have most need to hear of that, lest they condemn themselves by sinning against their knowledge. 6. Some think it vain if the same things be often preached on, or repeated though yet they never received and obeyed them: or if the same words be oft repeated in prayer, though it be not from emptiness or affectation but fervency P. 7. Unbelievers think our boasting in God is vain. 8. And some malicious adversaries charge it on ministers as preaching in vain, whenever the hearers are not converted'. On the other side many that are godly mistake in thinking, 1. That all talk is vain which is not of absolute necessity to some great use and end. 2. And that all mirth and pleasant discourse is vain. Whereas the Holy Ghost saith, "A merry heart doth good like a medicine, but a broken spirit drieth the bones." "A merry heart maketh a cheerful countenance; but by sorrow of the heart the spirit is broken "." King Abimelech saw Isaac sporting with Rebekah his wife: laughing (as the Hebrew is), or playing (as the Chaldee, and Samaritan, and Septuagint) or jesting (as the Syriac, Arabic and vulgar Latin). Observe these qualifications, and your mirth and sporting talk will not be idle. 1. Let it be such and so much as is useful to maintain that cheerfulness of mind and alacrity of spirits, which is profitable to your health and duty: for if bodily recreations be lawful, then tongue-recreations are |