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

40. But sometimes a peril to eternal salvation itself is put forth against us;83    Opponitur. which peril, they cry out, we by telling a lie, if otherwise it cannot be, must ward off. As, for instance, if a person who is to be baptized be in the power of impious and infidel men, and cannot be got at that he may be washed with the laver of regeneration, but by deceiving his keepers with a lie. From this most invidious cry, by which we are compelled, not for a man’s wealth or honors in this world which are fleeting by, not for the life itself of this present time, but for the eternal salvation of a human being, to tell a lie, whither shall I betake me for refuge but unto thee, O truth? And by thee is put forth before me,84    Proponitur. Chastity. For why, if those keepers may be enticed to admit us to baptize the man, by our committing lewdness, do we refuse to do things contrary to chastity, and yet, if by a lie they may be deceived, consent to do things contrary to truth? when without doubt no man would faithfully think chastity amiable, but because it is enjoined of truth? So then, to get at a man to baptize him, let the keepers be deceived by lying, if truth bid it. But how can truth bid in order that a man may be baptized, that we should tell a lie, if chastity biddeth not, in order that a man be baptized, that we should commit whoredom? Now why doth chastity not bid this, but because this truth teacheth not? If then, save what truth teacheth, we ought not to do, when truth teacheth not even for the sake of baptizing a man to do what is contrary to chastity, how shall she teach us to do for the sake of baptizing a man what is contrary to herself, the truth? But like as eyes not strong enough to look upon the sun yet do gladly look upon the objects which are by the sun enlightened, so, souls which have already strength to delight in the beauty of chastity are yet not straightway able to consider in her very self that truth whence charity hath her light, insomuch that when it cometh to the doing of somewhat that is adverse to truth, they should so start back in horror as they do start back in horror if aught be proposed to be done that is adverse to chastity. But that son, who, receiving the word shall be far from perdition, and nothing false cometh forth of his mouth,85    Prov. xxix. 27. Lat. accounts it as much debarred from him if, to the succoring of his fellow man he be urged to pass through a lie, as if it were through the deed of lewdness. And the Father heareth and granteth his prayer that he may avail without a lie to succor whom the Father Himself, Whose judgments are unsearchable, willeth to be succored. Such a son therefore so keeps watch against a lie, as he doth against sin. For indeed sometimes the name of lie is put for the name of sin: whence is that saying, “All men are liars.”86    Ps. cxvi. 11. [See R.V.] For it is so said, as if it were said, “All men are sinners.” And that: “But if the truth of God hath abounded through my lie.”87    Rom. iii. 7 And therefore, when he lies as a man he sins as a man, and will be held by that sentence in which it is said, “All men are liars;” and, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”88    1 John i. 8 But when nothing false cometh forth of his mouth, according to that grace will it so be, of which is said: “He that is born of God, sinneth not.”89    1 John iii. 9 For were this nativity by itself alone in us, no man would sin: and when it shall be alone, no man will sin. But now, we as yet drag on that which we were born corruptible: although, according to that which we are new-born, if we walk aright, from day to day we are renewed inwardly.90    2 Cor. iv. 16 But when this corruptible shall have put on incorruption, life will swallow it up wholly, and not a sting of death will remain.91    1 Cor. xv. 53–56. [See R.V.] Now this sting of death is sin.

CAPUT XX.

40. An saltem pro aeterna hominis salute mentiendum. In salutis aeternae periculo, sicut non debet homini subveniri per stuprum, ita nec per mendacium, quod vere peccatum est. Sed aliquando nobis ipsius quoque salutis aeternae periculum opponitur, quod nostro mendacio, si aliter non potest, depellendum esse clamatur: velut si quisquam baptizandus in potestate sit impiorum atque infidelium constitutus, ad quem perveniri non possit ut lavacro regenerationis abluatur, nisi deceptis mentiendo custodibus. Ab hoc invidiosissimo clamore, quo cogimur non pro cujusquam opibus vel honoribus in hoc saeculo transcurrentibus, non pro ipsa hujus temporis vita, sed pro aeterna hominis salute mentiri, quo confugiam, nisi ad te, Veritas? Et mihi abs te proponitur castitas. Cur enim si custodes isti, ut nos ad baptizandum hominem admittant, stupro illici possunt, non facimus contraria castitati, et si mendacio decipi possunt, facimus contraria veritati? cum procul dubio nulli esset fideliter amabilis castitas, si non eam praeciperet veritas. Proinde ut perveniatur ad hominem baptizandum, fallantur mentiendo custodes, si hoc jubet veritas. Sed quomodo jubeat veritas, ut homo baptizetur, esse mentiendum, si non jubet castitas, ut homo baptizetur, esse moechandum? Cur autem hoc non jubet castitas, nisi quia hoc non docet veritas? Si ergo, nisi quod veritas docet, facere non debemus; cum veritas doceat nec propter hominem baptizandum facere quod contrarium est castitati, quomodo nos docebit facere propter baptizandum hominem quod ipsi est contrarium veritati? Sed sicut oculi ad intuendum solem parum firmi, ea tamen quae a sole illustrantur, libenter intuentur; sic animae jam valentes delectari pulchritudine castitatis, non tamen continuo per se ipsam considerare veritatem unde lucet castitas possunt, ut cum ventum fuerit ad aliquid faciendum quod adversum est veritati, ita refugiant et exhorreant, quemadmodum refugiunt et exhorrent, si faciendum aliquid proponatur quod adversum est castitati. Ille autem filius qui verbum suscipiens a perditione longe aberit, et nihil falsi ex ejus ore procedit (Prov. XXIX, 27), tam sibi clausum deputat, si ad subveniendum homini per mendacium, quam si per stuprum transire cogatur. Et Pater exaudit orantem, ut valeat sine mendacio subvenire, cui vult Pater ipse, cujus inscrutabilia sunt judicia, subveniri. 0547 Talis ergo filius ita observat a mendacio, sicut a peccato. Nam et aliquando mendacii nomen pro peccati nomine ponitur: unde illud est, Omnis homo mendax (Psal. CXV, 11). Sic enim dictum est, tanquam diceretur. Omnis homo peccans. Et illud: Si autem veritas Dei in meo mendacio abundavit (Rom. III, 7). Ac per hoc cum mentitur ut homo, peccat ut homo, et ea sententia tenebitur qua dictum est, Omnis homo mendax; et, Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est (I Joan. I, 8). Cum vero nihil falsi ex ejus ore procedit, secundum eam gratiam sic erit de qua dictum est: Qui natus est ex Deo, non peccat (Id. III, 9). Haec enim nativitas si sola esset in nobis, nemo peccaret: et quando sola erit, nemo peccabit. Nunc autem adhuc trahimus quod corruptibiles nati sumus: quamvis secundum id quod renati sumus, si bene ambulamus, de die in diem renovamur interius (II Cor. IV, 16). Cum vero et corruptibile hoc induerit incorruptionem, vita totum absorbebit, et nullus mortis aculeus remanebit. Aculeus autem mortis est peccatum (I Cor. XV, 53-56).