19. These sorts of lies having been without any hesitation condemned, next follows a sort, as it were by steps rising to something better, which is commonly attributed to well-meaning and good people, when the person who lies not only does no harm to another, but even benefits somebody. Now it is on this sort of lies that the whole dispute turns, whether that person does harm to himself, who benefits another in such sort as to act contrary to the truth. Or, if that alone may be called truth which illustrateth the very minds of men with an intimate and incommutable light, at least he acts contrary to some true thing, because although the bodily senses are deceived, yet he acts contrary to a true thing who says that a thing is so or not so, whereof neither his mind nor senses nor his opinion or belief giveth him any report. Whether therefore he does not hurt himself in so profiting another, or in that compensation not hurt himself in which he profiteth the other, is a great question. If it be so, it should follow that he ought to profit himself by a lie which damages no man. But these things hang together, and if you concede that point, it necessarily draws in its train some very embarrassing consequences. For should it be asked, what harm it does to a person rolling in superfluous wealth, if from countless thousands of bushels of wheat he lose one bushel, which bushel may be profitable as necessary food to the person stealing it; it will follow that theft also may be committed without blame, and false witness borne without sin. Than which, what can be mentioned more perverse? Or truly, if another had stolen the bushel, and thou sawest it done, and wert questioned, wouldest thou tell a lie with honesty for the poor man, and if thou do it for thine own poverty wilt thou be blamed? As if it were thy duty to love another more than thyself. Both then are disgraceful, and must be avoided.

CAPUT XII.

19. Mendacium quod et nulli obest et alicui prodest an adhibendum. An mendacia quaedam honesta, quae nonnulli prosunt et nulli obsunt. Mentiri annon semper sit falsum testimonium dicere. Istis generibus sine ulla dubitatione damnatis, sequitur genus mendacii tanquam gradatim ad meliora surgentibus, quod benevolis et bonis vulgo tribui solet, cum ille qui mentitur, non solum alteri non obest, sed etiam prodest alicui. De isto genere est tota contentio, utrumne sibi obsit, qui sic prodest alteri, ut faciat contra veritatem. Aut si veritas illa sola dicenda est, quae ipsas mentes intimo atque incommutabili lumine illustrat; facit certe contra aliquod verum, quia etsi falluntur corporis sensus, contra verum tamen facit, qui dicit aliquid ita esse, vel non ita, quod ei nec 0502 mens nec sensus nec opinatio sua fidesve renuntiat. Utrum ergo non sibi obsit, qui hoc modo alteri prodest; an illa compensatione non obsit sibi, qua prodest alteri, magna quaestio est. Si ita est, consequenter etiam sibi prodesse debet per mendacium quod nulli obest. Sed ea connexa sunt, et istis concessis necessario trahuntur quae multum conturbant. Si enim quaeratur quid obsit homini copiis superfluis redundanti, si de innumeris millibus frumentorum amittat unum modium, qui tamen modius possit ad necessarium victum prodesse furanti; consequens erit ut et furtum sine reprehensione fieri possit, et falsum testimonium sine peccato dici. Quo quid dici potest perversius? An vero si alius furatus esset illum modium, et tu videres, interrogatusque esses, mentireris honeste pro paupere, et si id pro tua paupertate facias, culpaberis? quasi amplius alium quam te diligere debeas. Utrumque ergo turpe atque vitandum est.