Against Lying.

 1. A great deal for me to read hast thou sent, my dearest brother Consentius: a great deal for me to read: to the which while I am preparing an answer

 2. Perceivest thou not how much this reasoning aideth the very persons whom as great game we make ado to catch by our lies? For, as thyself hast shown

 3. Which sentence dishonoreth the holy Martyrs, nay rather taketh away holy martyrdoms altogether. For they would do more justly and wisely, according

 4. Of lies are many sorts, which indeed all, universally, we ought to hate. For there is no lie that is not contrary to truth. For, as light and darkn

 5. Well then, let us set before our eyes a cunning spy as he makes up to the person whom he has already perceived to be a Priscillianist he begins wi

 6. It remains, then, that what the Priscillianists think, according to the nefarious falsity of their heresy, of God, of the soul, of the body, and th

 7. And, what is more miserable, even they, already made as it were our own, cannot find how they may believe us. For if they suspect that even in the

 8. But now observe how more tolerable in comparison with us is the lying of the Priscillianists, when they know that they speak deceitfully: whom by o

 9. When therefore we teach ours to blaspheme God that the Priscillianists may believe them theirs, let us see what evil themselves say when they there

 10. Ever, my brother, in such cases, it behoves with fear to recollect, “Whoso shall deny Me before men, I will deny him before My Father which is in

 11. “But, hidden wolves,” thou wilt say, “clad in sheep’s clothing, and privily and grievously wasting the Lord’s flock, can we no otherwise find out.

 12. “But,” thou wilt say, “we more easily penetrate their concealment if we pretend to be ourselves what they are.” If this were lawful or expedient,

 13. Or haply is it so, that he who plots in this way to find out Priscillianists, denies not Christ, forasmuch as with his mouth he utters what with h

 14. Wherefore, that which is written, “Who speaketh the truth in his heart,” is not so to be taken, as if, truth being retained in the heart, in the m

 &gt 15. And as for that saying of the Apostle, “Putting away lying, speak every man truth with his neighbor, for we are members one of another,” far b

 16. For there were even in the Apostles’ times some who preached the truth not in truth, that is, not with truthful mind: of whom the Apostle saith th

 17. Wherefore, though there be indeed many ways in which latent heretics may be sought out, without vituperating the catholic faith or praising hereti

 18. It does indeed make very much difference, for what cause, with what end, with what intention a thing be done: but those things which are clearly s

 19. Some man will say, “So then any thief whatever is to be accounted equal with that thief who steals with will of mercy?” Who would say this? But of

 20. But, what must be confessed, to human minds certain compensative sins do cause such embarrassment, that they are even thought meet to be praised,

 21. If then to sin, that others may not commit a worse sin, either against us or against any, without doubt we ought not it is to be considered in th

 22. And to holy David indeed it might more justly be said, that he ought not to have been angry no, not with one however ungrateful and rendering evi

 23. But in all our doings, even good men are very greatly embarrassed in the matter of compensative sins so that these are not esteemed to be sins, i

 24. Touching Jacob, however, that which he did at his mother’s bidding, so as to seem to deceive his father, if with diligence and in faith it be atte

 25. Nor have I undertaken that in the present discourse, as it more pertains to thee, who hast laid open the hiding-places of the Priscillianists, so

 26. To show then that some things in the Scriptures which are thought to be lies are not what they are thought, if they be rightly understood, let it

 27. There are some things of this sort even of our Saviour in the Gospel, because the Lord of the Prophets deigned to be Himself also a Prophet. Such

 28. Hence is also that which thou hast mentioned that they speak of, that the Lord Jesus, after He was risen, walked in the way with two disciples an

 29. Because, therefore, lying heretics find not in the books of the New Testament any precedents of lying which are meet to be imitated, they esteem t

 30. But why do these persons think they may imitate Tamar telling a lie, and not think they may imitate Judah committing fornication? For there they h

 31. But he who says that some lies are just, must be judged to say no other than that some sins are just, and therefore some things are just which are

 32. But, as for that which is written, that God did good to the Hebrew midwives, and to Rahab the harlot of Jericho, this was not because they lied, b

 33. It remains then that we understand as concerning those women, whether in Egypt or in Jericho, that for their humanity and mercy they received a re

 34. But some man will say, Would then those midwives and Rahab have done better if they had shown no mercy, by refusing to lie? Nay verily, those Hebr

 35. Since these things are so, because it were too long to treat thoroughly of all that in that “Pound” of Dictinius are set down as precedents of lyi

 36. But for that we are men and among men do live, and I confess that I am not yet in the number of them whom compensative sins embarrass not, it oft

 37. Add to this, (and here is cause to cry out more piteously,) that, if once we grant it to have been right for the saving of that sick man’s life to

 38. But infirmity pleadeth its part, and with favor of the crowds proclaims itself to have a cause invincible. Where it contradicts, and says, “What w

 39. But, some man will say, “Strong meat is for them that are perfect.” For in many things a relaxation by way of indulgence is allowed to infirmity,

 40. But sometimes a peril to eternal salvation itself is put forth against us which peril, they cry out, we by telling a lie, if otherwise it cannot

 41. Either then we are to eschew lies by right doing, or to confess them by repenting: but not, while they unhappily abound in our living, to make the

2. Perceivest thou not how much this reasoning aideth the very persons whom as great game we make ado to catch by our lies? For, as thyself hast shown, this is the sentiment of the Priscillianists to prove which, they apply testimonies from the Scriptures exhorting their followers to lie, as though by the examples of Patriarchs, Prophets, Apostles, Angels; not hesitating to add even the Lord Christ Himself; and deeming that they cannot otherwise prove their falsehood truthful, unless they pronounce Truth to be a liar. It must be refuted, this; not imitated: nor ought we to be partners with the Priscillianists in that evil in which they are convicted to be worse than other heretics. For they alone, or at least they in the greatest degree, are found to make a dogma of lying for the purpose of hiding their truth, as they call it: and this so great evil therefore to esteem just, because they say that in the heart must be held that which is true, but with the mouth to utter unto aliens a false thing, is no sin; and that this is written, “Who speaketh the truth in his heart:”3    Ps. xv. 2 as though this were enough for righteousness, even though a person do with his mouth speak a lie, when not his neighbor but a stranger is he that heareth it. On this account they think the Apostle Paul, when he had said, “Putting away lying, speak ye truth,” to have immediately added, “Every man with his neighbor, for we are members one of another.”4    Eph. iv. 25 Meaning, that with them who are not our neighbors in society of the truth, nor, so to say, our co-members,5    Commembres it is lawful and right to speak a lie.

CAPUT II.

2. Priscillianistarum error de mendacii usu ad latendum alienis. Sententia hac Priscillianistarum auferri omnino martyria. Nonne cernis quantum adjuvet haec disputatio eos ipsos, quos pro magna venatione mendaciis nostris capere molimur? Priscillianistarum est enim, sicut ipse monstrasti, ista sententia: cui comprobandae adhibent testimonia de Scripturis, exhortantes suos ad mentiendum tanquam exemplis Patriarcharum, Prophetarum, Apostolorum, Angelorum; non dubitantes addere etiam ipsum Dominum Christum, nec se aliter arbitrantes veracem suam ostendere falsitatem, nisi Veritatem dicant esse mendacem. Redarguenda sunt ista, non imitanda: nec in eo malo debemus Priscillianistarum esse participes, in quo caeteris haereticis convincuntur esse pejores. Ipsi enim soli, vel certe maxime ipsi reperiuntur, ad occultandam suam quam putant veritatem, dogmatizare mendacium: atque hoc tam magnum malum ideo justum existimare, quia dicunt in corde retinendum esse quod verum est; ore autem ad alienos proferre falsum, nullum esse peccatum; et hoc esse scriptum, Qui loquitur veritatem in corde suo (Psal. XIV, 3): tanquam hoc satis sit ad justitiam, etiamsi loquatur quisque in ore mendacium, quando non proximus, sed alienus hoc audit. Propterea putant etiam apostolum Paulum, cum dixisset, Deponentes mendacium, loquimini veritatem; statim addidisse, unusquisque cum proximo suo quia sumus invicem membra (Ephes, IV, 0520 25). Ut videlicet cum eis qui nobis in societate veritatis proximi non sunt, neque, ut ita dicam, commembres nostri sunt, loqui liceat oporteatque mendacium.