_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 can doubt but that G.o.d 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.

_Object._ But, Heb. xi. 31, and James ii. 25, Rahab is 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 G.o.d 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 predominancy of the authority and love of G.o.d in the soul, as should prevail against the contrary motives habitually, is a mortal sin, of an unG.o.dly 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, Luke xxiv. 28; 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 dissimulation to deceive others for his escape. But whether it was not a sinful distrust of G.o.d, and a dissimulation by too unmanly a way, I am not able to say, unless I had known more of the circ.u.mstances.

_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, or any true cause either physical or moral; but only an occasion. 3. G.o.d 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. G.o.d 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 detected.

_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 not used 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 insnare 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. t.i.t. 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 G.o.dly, 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.

_t.i.t._ 4. _Special Directions against Idle Talk, and Babbling._

_Direct._ I. 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.

[Sidenote: What is not idle talk.]

The judgment of infidels and impious men here are of little regard. 1.

Some of them think prayer to be but vain words, because G.o.d knoweth our wants and hearts, Job xxii. 2,3, and our service is not profitable to him: as if he had bid us "seek him in vain," Isa. xlv. 19.[521]

These I have elsewhere confuted. 2. Others think frequent preaching vain, and say as the infidels of Paul, Acts xvii. 18, "What will this babbler say;" and as Pharaoh, Exod. v. 9, "Let them not regard vain words;" but G.o.d saith, Deut. x.x.xii. 46, 47, "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 G.o.d's service, which is spiritual, and which they understand not, or which is above the reach of a fleshly mind.[522] 4. And some think all vain in preaching, conference, writing, or prayer, which is long.

But Christ spake no vain words when he "prayed all night," Luke vi.

12. Nor are we bid to pray in vain, when we are bid "pray continually, instantly, and importunately," 1 Thess. v. 17; Acts vi. 4; Luke xviii.

1, 2. Nor did Paul speak idly when he preached till midnight, Acts xx.

G.o.dliness is not vain "which is profitable to all things," 1 Tim. iv.

8. Indeed as to their own salvation the wicked may make our preaching vain; but the word of G.o.d returneth not empty. The oblations of the disobedient are vain, Isa. i. 13, and the "prayer of the wicked, abominable to the Lord, but the prayer of the upright is his delight,"

Prov. xv. 8. 5. 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, 2 Pet. i. 12, 13; Rom. xiv. 22. 6. Some think it vain if the same things be often preached on, or repeated, (see Phil. iii. 1,) 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, Mark xiv. 39; Psal. cx.x.xvi.; cxix. 7. Unbelievers think our boasting in G.o.d is vain, 2 Kings xviii. 20; Isa. xlix. 4, 5. 8. And some malicious adversaries charge it on ministers as preaching in vain, whenever the hearers are not converted. See Heb. iv. 2; Gal. v. 2; iii. 4; iv. 11; Isa. liii. 1.

On the other side many that are G.o.dly mistake in thinking, 1. That all talk is vain which is not of absolute necessity to some great use and end.[523] 2. And that all mirth and pleasant discourse is vain.

Whereas the Holy Ghost saith, Prov. xvii. 22, "A merry heart doth good like a medicine, but a broken spirit drieth the bones." Prov. xv. 13, "A merry heart maketh a cheerful countenance; but by sorrow of the heart the spirit is broken." Gen. xxvi. 8, 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 lawful when they are accommodate to their end. 2. Let your speech be savoury, seasoned with salt, and not corrupt and rotten communication: jest not with filthiness or sin. 3. Let it be harmless to others: make not yourselves merry with the sins or miseries of other men. Jest not to their wrong. 4. Let it be seasonable, and not when another frame of mind is more convenient, nor when graver or weightier discourse should take place. 5. Let it be moderate and not excessive, either wasting time in vain, or tending to habituate the mind of the speakers or hearers to levity, or to estrange them from things that should be preferred. 6. See that all your mirth and speech be sanctified by a holy end; that your intent in all be to whet your spirits and cheer up and fit yourselves for the service of G.o.d, as you do in eating and drinking, and all other things. 7. And mix (with cautelous reverence) some serious things, that the end and use be not forgotten, and your mirth may not be altogether as empty and fruitless as that of the unsanctified is. Sporting, pleasant, and recreating talk is not vain, but lawful upon these conditions. 8. Still remembering that the most holy and profitable discourse must be most pleasant to us, and we must not, through a weariness of it, divert to carnal mirth, as more desirable, but only to natural honest mirth as a necessary concomitant to exhilarate the spirits.[524]

[Sidenote: What is idle talk. The sorts of it.]

Idle or vain words, then, are such as are unprofitable and tend not to do good.[525] I here forbear to speak of those idle words which are also worse than vain, as mentioned before among the sins of the tongue. Idle words are, 1. Either simply such which tend to no good at all. 2. Or comparatively such; which are about some small or inconsiderable good, when you should be speaking of greater things: the former sort are always idle, and therefore always sinful; the latter sort are sometimes lawful in themselves, that is, when greater matters are not to be talked of: in its season it is lawful to speak about the saving of a penny, or a point, or a pin; but out of season, when greater matters are in hand, this is but idle, sinful talk.

Also there is a great deal of difference between now and then an idle word, and a babbling, prating custom, by which it becometh the daily practice of some loose-tongued persons, so that the greater part of the words of all their lives are merely vain.

The particular kinds of idle talk are scarce to be numbered. Some of them are these.

1. When the tongue is like a vagrant beggar or masterless dog, that is never in the way, and never out of the way, being left to talk at random about any unprofitable matter that comes before it; and such will never want matter to talk of; every thing they see or hear is the subject of their chat; and one word begetteth occasion and matter for another, without end.

2. Another sort of idle talk is the vain discourses (by word or writing) of some learned men, in which they bestow an excessive mult.i.tude of words about some small impertinent thing; not to edify, but to show their wit:[526] which Seneca reprehends at large.

3. Another sort of idle talk is vain and immoderate disputings, about the smaller circ.u.mstances of religion, or frequent discourses about such unedifying things while greater matters should be talked of. "But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain," t.i.t.

iii. 9. "Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved, have turned aside unto vain jangling, desiring to be teachers of the law, understanding neither what they say, nor whereof they affirm," 1 Tim. i. 5-7. "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and opposition of sciences falsely so called; which some professing, have erred concerning the faith," 1 Tim. vi. 20, 21. "But shun profane and vain babblings; for they will increase unto more unG.o.dliness," 2 Tim.

ii. 16. "There are many unruly and vain talkers," &c. t.i.t. i. 10, 11.

4. Another sort of idle talk is the using of a needless mult.i.tude of words, even about that which is good and necessary in itself, but might better be opened in a briefer manner.[527] Even in preaching or praying words may be vain; which is when they are not suited to the matter and the hearers: for you must note that the same words are necessary to one sort of hearers, which are vain as to another sort.

And therefore as ministers must take heed that they suit their manner of speech to their auditors, so hearers must take heed lest they censoriously and rashly call that vain which is unnecessary to them, or such as they: there may be present many ignorant persons that the preacher is better acquainted with than you: and the ignorant lose that which is concisely uttered: they must have it at large, in many words, and oft repeated, or else they understand it not, or remember not that which they understand. But yet a real excess of words even about holy things must be avoided. "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before G.o.d: for G.o.d is in heaven, and thou upon earth; therefore let thy words be few: for a dream cometh through the mult.i.tude of business, and a fool's voice is known by the mult.i.tude of words."[528] Two causes of idle words in prayer must be avoided: 1. Emptiness and rashness. 2. Affectation: that is, (1.) Affectation to words, as if you should be heard for saying so many words over and over, (as the papists in their Jesus Psalter say over the name Jesu nine times together, and those nine times, fifteen times over, besides all their repet.i.tions of it, in the pet.i.tions themselves between.[529] So in the t.i.tles of the blessed Virgin, in her Litany, p. 525.) Hypocrites in all ages and religions have the same trifling way of devotion; as Christ showeth of the very heathen that used this way: "But when ye pray use not vain repet.i.tions, as the heathen do, for they think that they shall be heard for their much speaking: be ye not therefore like unto them,"

Matt. vi. 7. (2.) There is an affectation of length that causeth idle words in prayer; when men think that it is for the honour of their parts to spend so much time, and speak so long together, or when their superst.i.tious consciences in secret tie them to hold on so long, and have not matter or affection answerable to fill up the time, no marvel if it be filled up with words that are too much guilty of vanity.