Page images
PDF
EPUB

ever it will so fall out, that a lie shall save the life of king, parent, or yourselves. For God can open the eyes of that enemy whom you think to blind by a lie, and cause him to know all the truth, and so take away that life, which you thought thus to have saved.

5. And there are lawful means enough to save your lives when it is best for you to save them. That is, Obey God, and trust him with your lives, and he can save them without a lie, if it be best: and if it be not, it should not be desired.

6. And if men did not erroneously overvalue life, they would not think that a lie were necessary for it. When it is not necessary to live, it is not necessary to lie for life. But thus one sin brings on another: when carnal men overvalue life itself, and set more by it than by the fruition of God in the glory of heaven, they must needs then overvalue any means which seemeth necessary to preserve ita.

7. Yet as to the degree of evil in the sin, I easily grant (with Augustine Enchirid.) that 'Multum interest quo animo et de quibus quisque mentiatur: non enim ita peccat qui consulendi, quomodo ille qui nocendi voluntate mentitur: nec tantum nocet qui viatorem mentiendo in adversum iter mittit, quantum is qui viam vitæ mendacio fallente depravat.'

Object. Are not the midwives rewarded by God for saving the Israelitish children by a lie?'

Answ. I need not say with Austin, "The fact was rewarded, and the lie pardoned;" for there is no such thing as a lie found in them. Who cán doubt but that God could strengthen the Israelitish women to be delivered without the midwives? And who can doubt but when the midwives had made known the king's murderous command, that the women would delay to send for the midwives, till, by the help of each other, the children were secured? Which yet is imputed to the midwives, because they confederated with them, and delayed to that end. So that here is a dissembling and concealing part of the truth, but here is no lie that can be proved.

[ocr errors]

Object. But Heb. xi. 31., and James ii. 25., Rahab is

a See Job xiii. 7-10. Hos. iv. 2. John viii. 44.

Prov. xiii. 17.
Rev. xxi, 27.

Rom. vi. 15. iii. 7-9, Psal. v. 7. xxii. 15. Col. iii. 9. 1 John ii. 21.

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.

[ocr errors]

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 predominancy 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.

[ocr errors]

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.

[ocr errors]

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.

[ocr errors]

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.

[ocr errors]

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.

3. 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 youfor 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

[ocr errors]

c Job xxii. 2, 3.

f Exod. v. 9.

d Isa. xlv. 19.
Deut. xxxii. 46, 47.

e Acts xvii. 18.

« PreviousContinue »