We are not bound to make known all that is true, (for then no man must keep a secret,) much less to every man that asketh us. Therefore we are not bound to endeavour the cure of every man's error or ignorance in every matter; for we are not bound to talk at all to every man. And if I be not bound to make known the truth at all, or my mind at all, I am not bound to make known all the truth, or all that is in my mind; no, not to all those to whom I am bound to make known part of both. If I find a man in an ignorance or error which I am not bound to cure, (nay, possibly it were my sin to cure it; as to open the secrets of the king's counsels or armies to his enemies, &c.) I may and must so fit my speech to that man, even about those matters, as not to make him know what he should not know either of the matter or of my mind; I may either be silent, or speak darkly, or speak words which he understandeth not, (through his own imperfection,) or which I know his weakness will misunderstand; but I must speak no falsehood to him. Also there is a great difference between speaking so as not to cure the ignorance or error of the hearer, which I found him in, and so speaking as to lead him into some new error; I may do the former in many cases, in which I may not do the latter. And there is great difference between speaking such words, as in the common use of men are apt to inform the hearers of the truth, though I may know, that through some weakness of their own they will misunderstand them, and be deceived by them; and the speaking of words which in common use of men, have another signification than that which I use them to. By the former way, the hearer sometimes is the deceiver of himself, and not the speaker, when the speaker is not bound to reveal any more to him; but by the latter way the speaker is the deceiver. Also there is great difference to be made between my speaking to one to whom it is my duty to reveal the truth, and my speaking to a man to whom I am not bound to reveal it; yea, from whom my duty to God, and my king or country, bind me to conceal it. By these grounds and distinctions you may know what a lie is, and may resolve the ordinary doubts that are used to be raised about our speaking truth or falsehood. As,
_Quest._ I. Am I bound to speak the truth to every one that asketh me? _Answ._ You are not bound to speak at all in every case to every one that asketh you; and he that is silent, speaketh not the truth.
_Quest._ II. Am I bound to speak the truth to every one that I answer to? _Answ._ Your answer may sometimes be such as signifieth but a denying to answer, or to reveal what is demanded of you.
_Quest._ III. Am I bound to speak all the truth, whenever I speak part of it? _Answ._ No: it is God's word that must tell you when, and how much you must reveal to others[498] and if you go as far as God alloweth you, it followeth not, that therefore you must go further. A soldier taken by the enemy may tell the truth when he is asked in things that will do no harm to his king and country; but he must conceal the rest, which would advantage the enemy against them.
_Quest._ IV. Is it always a sin to speak a logical falsehood; that is, to speak disagreeably to the thing which I speak of? _Answ._ Not always: for you may sometimes believe an untruth without sin. For you are to believe things according to their evidence and appearance. Therefore if the deceit be unavoidably caused by a false appearance or evidence, without any fault of yours, it is not then your fault to be mistaken. But then your expressions must signify no more certainty than you have, nor any more confidence than the evidence will warrant. When you say, such a thing is so; the meaning must be but, I am persuaded it is so; for if you say, I am certain it is so, when you are not certain, you offend.
_Quest._ V. Is it always a sin to speak falsely or disagreeably to the matter, when I know it to be false? that is, Is it always a sin to speak contrary to my judgment or mind? _Answ._ Yes: for God hath forbidden it, and that upon great and weighty reasons, as you shall hear anon.
_Quest._ VI. Is it a sin when I speak not a known untruth, nor contrary to my opinion, nor with a purpose to deceive? _Answ._ Yes: it is oft a sin when there is none of this. For if it be your duty to know what you say, and to deliberate before you speak, and your duty to be acquainted with the truth or falsehood which you are ignorant of, and your duty to take heed that you deceive not another negligently, and yet you neglect all these duties, and by a culpable ignorance and negligence deceive both yourselves and others, then this is a sin, as well as if you knowingly deceived them.