" Thenhyperlink also I wrote a Book against Lying, the occasion of which work was this. In order to discover the Priscillianist heretics, who think it right to conceal their heresy not only by denial and lies, but even by perjury, it seemed to certain Catholics that they ought to pretended themselves Priscillianists, in order that they might penetrate their lurking places. In prohibition of which thing, Icomposed this book. It beans: Multa mihi a misisti."
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, and am drawn off first by one, then by another, more urgent occupation, the year has measured out its course, and has thrust me into such straits, that I must answer in what sort I may, lest the time for sailing being now favorable, and the bearer desirous to return, I should too long detain him. Having therefore unrolled and read through all that Leonas, servant of God, brought me from thee, both soon after I received it, and afterwards when about to dictate this reply, and having weighed it with all the consideration in my power, I am greatly delighted with thy eloquence, and I memory of the holy Scripture, and cleverness of wit,and the resentment with which thou bitest negligent Catholics, and the zeal with which thou gnashest against even latent heretics. But I am not persuaded that it is right to unearth them out of their hiding places by our telling lies. For to what end do we take such pains in tracking them out and running them down, but that having taken them and brought them forth into open day, we may either teach them the truth, or at least having convicted them by the truth, may not allow them to hurt others? to this end, therefore, that their lie may be blotted out, or shunned, and God's truth increased. How then by a lie shall I rightly be able to prosecute lies? Or is it by robbery that robberies and by sacrilege that sacrileges, and by adultery that adulteries, are to be prosecuted? "But if the truth of God shall abound by my lie," are we too to say, "Let us do evil that good may come?"hyperlink A thing which thou seest how the Apostle detesteth. For what else is, "Let us lie, that we may bring heretic liars to the truth," but, "Let us do evil that good may come?" Or, is a lie sometimes good, or sometimes a lie not evil? Why then is it written, "Thou hatest, Lord, all that work iniquity; Thou wilt destroy all that speak leasing."hyperlink For he hath not excepted some, or said indefinitely, "Thou wilt destroy them that speak leasing;" so as to permit some, not all, to be understood: but it is an universal sentence that he hath passed, saying, "Thou wilt destroy all who speak leasing." Or, because it is not said. Thou wilt destroy all who speak all leasing, or, who speak any leasing whatsoever; is it therefore to be thought that there is place allowed for some lie; to wit, that there should be some leasing, and them who speak it, God should not destroy, but destroy them all which speak unjust leasing, not what lie soever, because there is found also a just lie, which as such ought to be matter of praise, not of crime?
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 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: "hyperlink 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."hyperlink Meaning, that with them who are not our neighbors in society of the truth, nor, so to say, our co-memberhyperlink it is lawful and right to speak a lie.
3. Which sentence dishonoreth the holy Martyrs, nay rather taketh away holy martyrdoms altogether. For they would do more justly and wisely, according to these men, not to confess to their persecutors that they were Christians, and by confessing make them murderers: but rather by telling a lie, and denying what they were, should both themselves keep safe the convenience of the flesh and purpose of the heart, and not allow those to accomplish the wickedness which they had conceived in their mind. For they were not their neighbors in the Christian faith, that with them it should be their duty to speak the truth in their mouth which they spake in their heart; but moreover enemies of Truth itself. For if Jehu (whom it seems they do prudently to single out unto themselves to look unto as an example of lying) falsely gave himself out for a servant of Baal, that he might slay Baal's servants: how much more justly, according to their perversity, might, in time of persecution, the servants of Christ falsely give themselves out, for servants of demons, that the servants of demons might not slay servants of Christ; and sacrifice to idols that men might not be killed, it Jehu sacrificed to Baal that he might kill men? For what harm would it do them, according to the egregious doctrine of these speakers of lies, if they should lyingly pretend a worship of the Devil in the body, when the worship of God was preserved in the heart? But not so have the Martyrs understood the Apostle, the true, the holy Martyrs. They saw and held that which is written, "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation;"hyperlink and, "In their mouth was found no lie:"hyperlink and so they departed irreproachable, to that place where to be tempted by liars any further they will not fear; because they will not have liars any more in their heavenly assemblies, either for strangers or neighbors. As for that Jehu, by an impious lie and a sacrilegious sacrifice making inquisition for impious and sacrilegious men for to kill them, they would not imitate him, no, not though the Scripture had said nothing concerning him, what manner of man he was. But, seeing it is written that he had not his heart right with God;hyperlink what profited it him, that for some obedience which, concerning the utter destruction of the house of Ahab, he exhibited for the lust of his own domination. he received some amount of transitory wages in a temporal kingdom? Let, rather, the truth-telling sentence of the Martyrs be thine to defend: to this I exhort thee, my brother, that thou mayst be against liars, not say, that thou mayest find how needful to be shunned is that which, with laudable zeal indeed towards impious men, that they may be caught and corrected, or avoided, but yet too incautiously, is thought fit to be taught.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 darkness, piety and impiety, judge and iniquity, sin and right-doing, heath and weakness, life and death, so are truth and a lie contrary the one to the other. Whence by how much we love the former, by so much ought we to hate the latter. Yet in truth there be some lies which to believe does no harm: although even by such son of lie to wish to deceive, is hurtful to him that tells it, not to him that believes it. As though, if that brother, the servant of God, Fronto, in the information which he gave thee, should (though far be the thought!) say some things falsely; he would have hurt himself assuredly, not thee, although thou, without iniquity of thine, hadst believed all, upon his telling it. Because, whether those things did so take place or not so, yet they have not any thing, which if a person believe to have been so, though it were not so, he by the rule of truth and doctrine of eternal salvation should be judged worthy of blame. Whereas, if a person tell a lie which if any believe he will be an heretic against the doctrine of Christ, by so much is he who tells the lie more hurtful, by how much he that believes it is more miserable. See then, what manner of thing it is, if against the doctrine of Christ we shall tell a lie which whoso believes shall perish, in order that we may catch the enemies of the same doctrine, to the end we may bring them to the truth, while we recede from it; nay rather, when we catch liars by lying, teach worse lies. For it is one thing what they say when they lie, another when they are deceived. For, when they teach their heresy, they speak the things in which they are deceived; but when they say that they think what they do not think, or that they do not think what they do think, they say the things in perisheth not. For it is no receding from the catholic rule, if, when a heretic lyingly professes the catholic doctrines, one believes him to be a catholic: and therefore it is not pernicious to him; because he is mistaken in the mind of a man, of which, when latent, he cannot judge, not in the faith of God which it is his duty to keep safe planted within him. Moreover, when they teach their heresy, whoso shall believe them, in thinking it truth, will be partaker, as of their error, so of their damnation. So it comes to pass, that when they fable their nefarious dogmas in which they are with deadly error deceived, then whoso believeth them is lost: whereas when we preach catholic dogmas, in which we hold the right faith, then if he shall believe, that man is found, whoso was lost. But when, they being Priscillianists, do, in order that they may not betray their venom, lyingly give themselves out to be of us; whoever of us believes them, even while they escape detection, himself perseveres a Catholic: we on the other hand, if, in order to attain to the discovery of them, we falsely give ourselves out for Priscillianists, because we shall praise their dogmas as though they were our own, whoso shall believe the same, will either be confirmed among them, or will be transferred to them in the meantime straightway: but what the coming hour may bring forth, whether they shall be afterwards set free therefrom by us when speaking true things, who were deceived by us when speaking false; and whether they will be willing to hear one teaching whom they have thus experienced telling a lie,who can know for certain? who can be ignorant that this is uncertain? Whence it is gathered, that it is more pernicious, or to speak more mildly, that it is more perilous for Catholics to lie that they may catch heretics, than for heretics to lie that they may not be found out by Catholics.s. Because, whoso believes Catholics when they tall a lie to tempt people, is either made or confirmed a heretic; but whoso believes heretics when they tall a lie to conceal themselves, doth not cease to be a Catholic. But that this may become more plain, let us propose some cases by way of example, and from those writings in preference which thou hast sent me to read.
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 with Dictinius the bishop, and lyingly bepraises either his life, if he knew him, or his fame, if he knew him not; this is more tolerable thus far, because Dictinius is accounted to have been a Catholic, and to have been corrected of that error. Then, passing on to Priscillian, (for this comes next in the art of lying,) he shall make reverend mention of him, of an impious and detestable person, condemned for his nefarious wickedness and crimes! In which reverend mention, if haply the person for whom this sort of net is spread, had not been a firm Priscillianist, by this preaching of him, he will be confirmed. But when the spy shall go on to discourse of the other matters, and saying that he pities them whom the author of darkness hath invoked in such darkness of error, that they acknowledge not the honor of their own soul, and the brightness of their divine ancestry: then speaking of Dictinius's Book, which is called "the Pound," because it treats, first and last, of a dozen questions, being as the ounces which go to the pound, shall extol it with such praise, as to protest that such a "Pound" (in which awful blasphemies are contained) is more precious than many thousands of pounds of gold; truly, this astuteness of him who tells the lie slays the soul of him who believes it, or, that being slain already, doth in the same death sink, and hold it down. But, thou wilt say, "afterwards it shall be set at liberty." What if it come not to pass, either upon something intervening that prevents what was begun from being completed, or through obstinacy of an heretical mind denying the same things over again, although of some it had already begun to make confession? especially because, if he shall find out that he has been tampered with by a stranger, he will just the more boldy study to conceal his sentiments by a lie, when he shall have learned much more certainly that this is done without blame, even by the example of the very person who tampered with him. This, truly, in a man who thinks it right to hide the truth by telling a lie, with what face can we blame, and dare to condemn what we teach?
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 the rest, we hesitate not with truthful pity to condemn; but what they think of the right of telling a lie to hide the truth is to be to us and them (which God forbid!) a common dogma. This is so great an evil, that even though this attempt of ours, whereby we desire by means of a lie to catch them and change them, should so prosper that we do catch and change them, there is no gain that can compensate the damage of making ourselves wrong with them in order to set them right. For through this lie shall both we be in that respect perverse, and they but half corrected; seeing that their thinking it right to tell a lie on behalf of the truth is a fault which we do not correct in them, because we have learned and do teach the same thing, and lay it down that it is fit to be done, in order that we may be able to attain to the amending of them. Whom yet we amend not, for their fault, with which they think right to hide the truth, we take not away, rather we make ourselves faulty when by such a fault we seek them; nor do we find how we can believe them, when converted, to whom, while perverted, we have lied; lest haply what was done to them that they might be caught, they do to us when caught; not only because to do it hath been their wont, but because in us also, to whom they come, they find the same.
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 catholic doctrines themselves we speak lyingly, that we may conceal I know not what other thing which we think true; of course to one suspecting the like thou shalt say, I did this then only to catch thee: but what wilt thou answer when he says, Whence then do I know whether thou art not doing it even now, lest thou be caught by me? Or indeed, can any man be made to believe that a man does not lie not to be caught, who lies to catch? Seest thou whither this evil tends? that is, that not only we to them, and they to us, but every brother to every brother shall not undeservedly become suspected? And so while that which is aimed at by means of the lie, is that faith may be taught, the thing which is brought about is, rather, that there shall be no having faith in any man. For if we speak even against God when we tell a lie, what so great evil will people be able to discover in any lie, that, as though it were a most wretched thing, we should be bound in every way to eschew it?
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 our own lying we think right to deliver from those false things in which they by erring are decayed. A Priscillianist saith, that the soul is a part of God, and of the same nature and substance with Him. This is a great and detestable blasphemy. For it follows that the nature of God may be taken captive, deceived, cheated, disturbed, and defiled, condemned and tortured. But if that man also sixth tiffs, who from so great an evil desires to deliver a man by a lie, let us see what is the difference between the one blasphemer and the other. "Very much," sayest thou: "for this the Priscillianist saith, also believing it so: but the catholic not so believing, though so speaking." The one, then, blasphemes without knowing,the other with knowledge: the one against science, the other against conscience; the one hath the blindness of thinking false things, but in them hath at least the will of saying true things; the other in secret seeth truth, and willingly speaketh false. "But the one;" thou wilt say, "teacheth this, that he may make men partakers of his error his error and madesss: the latter saith it that from that error and madness he may deliver men." Now I have already shown above how hurtful is this very thing which people believe will do good: but meanwhile if we weigh in these two the present evils, (for the future good which a catholic seeks from correcting a heretic is uncertain,) who sins worse? who deceives a man without knowing it, or he who blasphemes God, knowing it? Assuredly which is the worse, that man understands, who with solicitous piety preferreth God to man. Add to this, that, if God may be blasphemed in order that we may bring men to praise Him, without doubt we do by our example and doctrine invite men not only to praise, but also to blaspheme God: because they whom through blasphemies against God we plot to bring to the praises of God, verily, if we do bring them, will learn not only to praise, but also to blaspheme. These be the benefits we confer on them whom, by blaspheming not ignorantly but with knowledge, we deliver from heretics! And whereas the Apostle delivered men to Satan himself that they might learn not to blaspheme,hyperlink we endeavor to rescue men from Satan, that they may learn to blaspheme not with ignorance, but with knowledge. And upon ourselves, their masters, we bring this so great bane, that, for the sake of catching heretics, we first become, which is certain, blasphemers of God, in order that we may for the sake of delivering them, which is uncertain, be able to be teachers of His truth.
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 therefore lie that we may believe them ours. They anathematize Priscillian, and detest him according to our mind; they say that the soul is a creature of God, not a part; they execrate the Priscillianists' false martyrdoms; the catholic bishops by whom that heresy has been stripped, attacked, prostrated, they extol with great praises, and so forth. Behold, themselves speak truth when they lie: not that the very thing which is a lie can be true at the same time; but when in one thing they lie, in another they speak truth: for when, in saying they are of us, they lie, of the catholic faith they speak truth. And therefore they, that they may not be found out for Priscillianists, speak in lying manner the truth: but we, that we may find them out, not only speak lyingly, that we may be believed to belong to them; but we also speak false things which we know to belong to their error. Therefore as for them, when they wish to be thought of us, it is both false in part, and true in part, what they say; for it is false that they are of us, but true that the soul is not a part of God: but as for us, when we wish to be thought to belong to them, it is false, both the one and the other that we say, both that we are Priscillianists, and that the soul is a part of God. They, then, praise God, not blaspheme, when they conceal themselves; and when they do not so, but utter their own sentiments, they know not that they blaspheme. So that if they be converted to the catholic faith, they console themselves, because they can say what the Apostle said: who when among other things he had said, "I was before a blasphemer; but," saith he, "I obtained mercy, because I did it ignorantly."hyperlink We on the contrary, in order that they may open themselves to us, if we utter this as if it were a just lie for deceiving and catching them, do assuredly both say that we belong to the blaspheming Priscillianists, and that they may believe us, do without excuse of ignorance blaspheme. For a catholic, who by blaspheming wishes to be thought a heretic, cannot say, "I did it ignorantly."
10. Ever, my brother, in such cases, it behoves with fear to recollect, "Whose shall deny Me before men, I will deny him before My Father which is in heaven."hyperlink Or truly is it no denying of Christ before men, to deny Him before Priscillianists, that when they hide themselves, one may by a blasphemous lie strip them and catch them? But who doubts, I pray thee, that Christ is denied, when so as He is in truth, we say that He is not; and so as the Priscillianist believes Him,we say that He is?
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." Whence then have the Priscillianists become known, ere this way of hunting for them with lies was ex-cogitated? Whence was their very author, more cunning doubtless, and therefore more covert, got at in his bed? Whence so many and so great persons made manifest and condemned, and the others innumerable partly corrected, partly as if corrected, and in the Church's compassion gathered into her fold? For many ways giveth the Lord, when He hath compassion, whereby we may come to the discovery of them: two of which are more happy than others; namely, that either they whom they have wished to seduce, or they whom they had already seduced, shall, when they repent and are converted, point them out. Which is more easily effected, if their nefarious error, not by lying tricks, but by truthful reasonings be overthrown. In the writing of which it behoves thee to bestow thy pains, since God hath bestowed the gift that thou canst do this: which wholesome writings whereby their insane perversity is destroyed, becoming more and more known, and being by catholics, whether prelates who speak in the congregations, or any studious men full of zeal for God, every where diffused, these will be holy nets in which they may be caught truthfully, not with lies hunted after. For so being taken, either, of their own accord, they will confess what they have been, and others whom they know to be of the evil fellowship they will either kindlyhyperlink correct, or mercifully betray. Or else, if they shall be ashamed to confess what with long-continued simulation they have concealed, by the hidden hand of God healing them shall they be made whole.
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, Christ might have instructed his sheep that they should come clad in wolves' clothing to the wolves, and by the cheat of this artifice discover them: which He hath not said, no, not when He foretold that He would send them forth in the midst of wolves.hyperlink But thou wilt say: "They needed not at that time to have inquisition made for them, being most manifest wolves; but their bite and savageness were to be endured." What, when foretelling later times, He said that ravening wolves would come in sheep's clothing? Was there not room there to give this advice and say, And do ye, that ye may find them out, assume wolves' clothing, but within be ye sheep still? Not this saith He: but when he had said, "Many will come to you in sheep's clothing, but within are ravening wolves;"hyperlink He went on to say, not, By your lies, but, "By their fruits ye shall know them." By truth must we beware of, by truth must we take, by truth must we kill, lies. Be it far from us, that the blasphemies of the ignorant we by wittingly blaspheming should overcome: far from us, that the evils of deceitful men we by imitating should guard against. For how shall we guard against them if in order to guard against them we shall have them? For if in order that he may be caught who blasphemes unwittingly, I shall blaspheme wittingly, worse is the thing I do than that which I catch. If in order that he may be found who denies Christ unwittingly, I shall deny Him wittingly, to his undoing will he follow me whom I shall so find, since in order that I may find him out, I first am undone.
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 his heart he believes not? As if truly (which I also said a little above) when it was said, "With the heart man believeth unto righteousness," it was added to no purpose, "with the mouth confession is made unto salvation?"hyperlink Is it not so that almost all who have denied Christ before the persecutors, held in their heart what they believed of Him? And yet, by not confessing with the mouth unto salvation, they perished, save they which through penitence have lived again? Who can be so vain,hyperlink as to think that the Apostle Peter had that in his heart which he had on his lips when he denied Christ? Surely in that denial he held the truth within and uttered the lie without. Why then did he wash away with tears the denial which he uttered with his mouth, if that sufficed for salvation that with the heart he believed? Why, speaking the truth in his heart, did he punish with so bitter weeping the lie which he brought forth with his mouth, unless because he saw it to be a great and deadly evil, that while with his heart he believed unto righteousness, with his mouth he made not confession unto salvation?
14. Wherefore, that which is written, "Who speaketh the truth in his heart,"hyperlink is not so to be taken, as if, truth being retained in the heart, in the mouth one may speak a lie. But the reason why it is said, is, because it is possible that a man may speak with his mouth a truth which profiteth him nothing, if he hold it not in his heart, that is, if what he speaketh, himself believe not; as the heretics, and, above all, these same Priscillianists do, when they do, not indeed believe the catholic faith, but yet speak it, that they may be believed to be of us. They speak therefore the truth in their mouth, not in their heart. On this account were they to be distinguished from him of whom it is written, "He that speaketh truth in his heart." Now this truth the catholic as in his heart he speaketh, because so he believeth, so also in his mouth ought he, thatso he may preach it; but against it, neither in 'heart nor in mouth have falsehood, that both with the heart he may believe unto righteousness, and with the mouth may make confession unto salvation. For also in that psalm, after it had been said. "Who speaketh truth in his heart," presently this is added, "Who hath used no deceit in his tongue."hyperlink
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,"hyperlink far be it that we should so understand it, as though he had permitted to speak a lie with those who are not yet with us members of the body of Christ. But the reason why it is said, is, because each one of us ought to account every man to be that which he wishes Film to become, although he be not yet become such; as the Lord showed the alien Samaritan to be neighbor to him unto whom he showed mercy."hyperlink A neighbor then, and not an alien, is that man to be accounted, with whom our concern is that he remain not an alien; and if on the score of his not being yet made partaker of our Faith and Sacrament, there be some truths that must be concealed from him, yet is that no reason why false things should be told him.
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 that they preached Christ not chastely, but of envy and strife. And on this account even at that time some were tolerated while preaching truth not with a chaste mind: yet not any have been praised as preaching falsehood with a chaste mind. Lastly, he saith of those, "Whether in pretence or in truth Christ be preached:"hyperlink but in no wise would he say, In order that Christ may after be preached, let Him be first denied.
17. Wherefore, though there be indeed many ways in which latent heretics may be sought out, without vituperating the catholic faith or praising heretical impiety, yet if there were no other way at all of drawing out heretical impiety from its caverns, but that the catholic tongue should deviate from the straight path of truth; more tolerable were it that that should be hid, than that this should be precipitated; more tolerable that the foxes should lurk in their pits unseen, than for the sake of catching them the huntsmen should fall into the pit of blasphemy; more tolerable that the perfidy of Priscillianists should be covered with the veil of truth, than that the faith of catholics, lest it should of lying Priscillianists be praised, should of believing catholics be denied. For if lies, not of whatsoever kind, but blasphemous lies, are therefore just because they are committed with intent to detect hidden heretics; it will be possible at that rate, if they be commuted with the same intention, that there should be chaste adulteries. For put the case that of a number of lewd Priscillianists, some woman should cast her eye upon a catholic Joseph, and promise him that she will betray their hidden retreats if she obtain from him that he lie with her, and it be certain that if he consent unto her she will make good her promise: shall we judge that it ought to be done? Or shall we understand that by no means must such a price be paid in purchase of that kind of merchandise? Why then do we not rout out heretics, in order to their being caught, by the flesh committing lasciviousness in adultery, and yet think fight to rout them out by a mouth committing fornication in blasphemy? For either it will be lawful to defend both the one and the other with equal reason, that these things be therefore said to be not unjust, because they were done with intention of finding out the unjust: or if sound doctrine willeth not even for the sake of finding out heretics that we should have to do with unchaste women, albeit only in body, not in mind, assuredly not even for the sake of finding out heretics willeth it that by us, albeit only in voice not in mind, either unclean heresy were preached, or the chaste Catholic Church blasphemed. Because even the very sovereignty of the mind, to which every inferior motion of the man ought to be obedient, will not lack deserved opprobrium, when a thing is done that ought not to be done, whether by member or by word. Although even when it is done by word, it is done by member: because the tongue is a member, by which the word is made; nor is any deed of ours by any member brought to the birth unless it is first conceived in the heart; or rather being by our inwardly thinking upon and consenting unto it already brought to the birth, it is brought forth abroad in our doing of it, by a member. It is therefore no excusing the mind from the deed, when any thing is said to be done not after the purpose of the mind,hyperlink which yet were not done, unless the mind decreed it to be done.
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 dearly sins, are upon no plea of a good cause. with no seeming good end, no alleged good intention, to be done. Those works, namely of me, which are not in themselves sins, are now good, now evil, according as their causes are good or evil; as, to give food to a poor man is a good work, if it be done because of pity, with right faith; as to lie with a wife, when it is done for the sake of generation, if it be done with faith to beget subjects for regeneration. These and the like works according to their causes are good or evil, because the self-same, if they have evil causes, are turned into sins: as, if for boasting sake a poor man is fed; or for lasciviousness a man lies with his wife; or children are begotten, not that they may be nurtured for God, but for the devil. When, however, the works in themselves are evil, such as thefts, fornications, blasphemies, or other such; who is there that will say, that upon good causes they may be done, so as either to be no sins, or, what is more absurd, just sins? Who is there that would say, That we may have to give to the poor, let us commit thefts upon the rich: or, Let us sell false witness, especially if innocent men are not hurt thereby, but rather guilty men are rescued from the judges who would condemn them? For two good things are done by selling of this lie, that money may be taken wherewith a poor man may be fed, and a judge deceived that a man be not punished. Even in the matter of wills, if we can, why not suppress the true, and forge false wills that inheritances or legacies may not come to unworthy persons, who do no good with them; but rather to those by whom the hungry are fed, the naked clothed, strangers entertained, captives redeemed, Churches builded? For why should not those evil things be done for the sake of these good things, if, for the sake of these good things, those are not evil at all? Nay, further, if lewd and rich women are likely to enrich moreover their lovers and paramours, why should not even these parts and arts be undertaken by a man of merciful heart, to use them for so good a cause as that he may have whence to below upon the needy; and not hear the Apostle saying, "Let him that stole steal no more, but rather let him labor, working with his hands that which is good, that he may have to give to him that needeth? "hyperlink If indeed not only theft itself, but also false witness and adultery and every evil work will be not evil but good, if it be done for the sake of being the means of doing good. Who can say these things, except one who endeavors to subvert human affairs and all manners and laws? For of what most heinous deed, what most foul crime, what most impious sacrilege, may it not be said that it is possible for it to be done rightly and justly; and not only with impunity, but even gloriously, that in perpetrating threof not only no punishments should be feared, but there should be hope even of rewards: if once we shall concede in all evil works of men, that not what is done, but wherefore done, must be the question; and this, to the end that whatever are found to have been done for good causes, not even they should be judged to be evil? But if justice deservedlya thief, albeit he shall say and shew that he therefore withdrew superfluities from a rich that he might afford necessaries to a poor man; if deservedly she punisheth a forger, albeit he prove that he therefore corrupted another's will, that he might be heir, who should thence make large alms, not he who should make none; if deservedly she punisheth an adulterer yea, though he shall demonstrate that of mercy he did commit adultery, that through her with whom he did it he might deliver a man from death; lastly, to draw nearer to the matter in question, if deservedly she punishment him who hath with that intent mixed in adulterous embrace with some woman, privy to the turpitude of the Priscillianists, that he might enter into their concealments; I pray thee, when the Apostle saith, "Neither yield ye your members instruments of unrighteousness unto sin;"hyperlink and therefore neither hands, nor members of generation, nor other members, can it be right to yield unto flagitious deeds with intent that we may be able to find out Priscillanists; what hath our tongue, what our whole mouth, what the organ of the voice, offended us, that we should yield these as instruments to sin, and to so great a sin, in which, that we may apprehend and rescue Priscillianists from blaspheming in ignorance, we, without excuse of ignorance, are to blaspheme our God?
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 these two it does not follow that any is good, because one is worse. He is worse who steals through coveting, than he who steals through pity: but if all theft be sin, from all theft we must abstain. For who can say that people may sin, even though one sin be damnable, another venial? but now we are asking, if a man shall do this or that, who will not sin or will sin? not, who will sin more heavily or lightly. For even thefs themselves are more lightly punished by law than crimes of lust: they are, however, both sins, albeit the one lighter, the other heavier; so that a theft which is committed of concupiescence is held to be lighter than an act of lust which is committed for doing a good turn. Namely, in their own kind these become lighter than other sins of the same kind, which appear to be committed with a good intention; when yet the same compared with sins of another kind lighter in respect of the kind itself, are found to be heavier. It is a heavier sin to commit theft of avarice than of mercy; and likewise it is a heavier sin to perpetrate lewdness of luxury, than of mercy; and yet is it a heavier sin to commit adultery of mercy. than to commit theft of avarice. Nor is it our concern now, what is lighter or what heavier, but what are sins or are not. For no man can say that it was a duty for a sin to be done, where it is clearly a sin; but we say that it is a duty, if the sin were done so or so, to forgive or not to forgive
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, and rather to be called right deeds. For who can doubt it to be a great sin, if a father prostitute his own daughters to the fornications of the impious? And yet hath there arisen a case in which a just man thought it his duty to do this, when the Sodomites with nefarious onset of lust were rushing upon his guests. For he said, "I have two daughters which have not known man; I will bring them out to you, and do ye to them as is good in your eyes only unto these men do ye no wrong, for that they have come under covering of my roof."hyperlink What shall we say here? Do we not so abhor the wickedness which the Sodomites were attempting to do to the guests of the just man, that, whatever were done so this were not done, he should deem right to be done? Very much also moveth us the person of the doer, which by merit of righteousness was obtaining deliverance from Sodom, to say that, since it is a less evil for women to suffer lewdness than for men, it even pertained to the righteousness of that just man, that to his daugters he chose this rather to be done, than to his guests; not only willing this in his mind, but also offering it in word, and, if they should assent, ready to fulfill it in deed. But then, if we shall open this way to sins, that we are to commit less sins, in order that others may not commit greater; by a broad boundary, nay rather, with no boundary at all, but with a tearing up and removing of all bounds, in infinite space, will all sins enter in and reign. For, when it shall be defined, that a man is to sin less, that another may not sin more; then, of l course, by our committing thefts shall other men's committing of lewdness be guarded against, and incest by lewdness; and if any impiety shall seem even worse than incest even incest shall be pronounced meet to be done by us, if in such wise it can be wrought that that impiety be not commuted by others: and in each several kind of sins, both thefts for thefts, and lewdness for lewdness, and incest for incest, shall be accounted meet to be done: our own sins for other men's, not only less for greater, but even if it come to the very highest and worst fewer for more; if the stress of affairs so turns, that otherwise other men would not abstain from sin unless by our sinning, somewhat less indeed, but still sinning; so that in every case where an enemy who shall have power of this sort shall say, "Unless thou be wicked, I will be more wicked, or unless thou do this wickedness, I will do more such," we must seem to admit wickedness in ourselves, if we wish to refrain (others) from wickedness. To be wise in this sort, what is it but to lose one's wits, or rather, to be downright mad? Mine own iniquity, not another's, whether perpetrated upon me or upon others, is that from which I must beware of damnation. For "the soul that sinneth, it shall die.hyperlink
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 that which Lot did, whether it be an example which we ought to imitate, or rather one which we ought to avoid. For it seems meet to be more looked into and noted, that, when so horrible an evil from the most flagitious impiety of the Sodomites was impending over his guests, which he Wished to ward off and was not able, to such a degree may even that just man's mind have been disturbed, that he was willing to do that which, not man's fear with its misty temper, but God's Law in its tranquil serenity, if it be consulted by us, will cry aloud, must not be done, and will command rather that we be so cautious not to sin ourselves, that we sin not through fear of any sins whatever of other men. For that just man, by fearing other men's sins, which cannot defile except such as consent thereto, was so perturbed that he did not attend to his own sin, in that he was willing to subject his daughters to the lusts of impious men. These things, when we read in holy Scriptures, we must not, for that we believe them done, therefore believe them meet to be done; lest we violate precepts while we indiscriminately follow precedents. Or, truly, because David swore to put Nabal to death, and, upon more considerate clemency, did it not,hyperlink shall shah we therefore say that he is to be imitated, so that we may swear to do a thing which afterwards we may see to be not meet to be done? But as fear perturbed the one, so that he was willing to prostitute his daughters, so did anger the other, that he swore rashly. In short, if it were allowed us to inquire of them both, by asking them to tell us why they did these things, the one might answer, "Fearfulness and trembling came upon me, and darkness covered me;"hyperlink the other too might say, "Mine eye was troubled through wrath:hyperlink " so that we should not marvel either that the one in the darkness of fear, or the other with troubled eye, saw not what was meet to have been seen@ that they might not do what was not meet to have been done.
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 evil for good; yet if, as man, anger did steal over him, he ought not to have let it so prevail, that he should swear to do a thing which either by giving way to his rage he should do, or by breaking his oath leave undone. But to the other, set as he was amid the libidinous frenzy of the Sodomites, who would dare to say, "Although thy guests in thine own house, whither to enter in thou by most violent humanity hast compelled them, be laid hold upon by lewd men, and being deforced be carnally known as women, fear thou not a whit, care for it not a whir, have no dread, no horror, no trembling?" What man, even a companion of those wretches, would dare to say this to the pious host? But assuredly it would be most rightly said, "Do what thou canst, that the thing be not done which thou deservedly fearest: but let not this fear of thine drive thee to do a thing which if thy daughters be willing that it be done unto them, they will through thee do wickedness with the Sodomites, if unwilling, will through thee from the Sodomites suffer violence. Commit not thou a great crime of thine own, while thou dreadest a greater crime of other men; for be the difference as great as thou wilt between thine own and that of others, this will be thine own, that other men's." Unless perchance in defending this man one should so crowd himself into a corner, as to say, "Since to receive a wrong is better than to do one, and those guests were not about to do but to suffer a wrong, that just man chose that his daughters should suffer wrong rather than his guests, acting upon his rights as his daughters' lord; and he knew that it would be no sin in them if the thing were done, because they would but bear them which did the sin, not consenting unto them, and so without sin of their own. In fine, they did not offer themselves (albeit better females than males) to be carnally known instead of those guests, lest they should be rendered guilty, not by the suffering of others' lust, but by consenting of their own will: nor yet did their father permit it to be done unto himself, when they essayed to do it, because he would not betray his guests to them, (albeit there had been less of evil, if it were done to one man than to two;) but as much as he could he .resisted, lest himself also should be defiled by any assent of his own, though even if the frenzy of others' lust had prevailed by strength of body, it would not have defiled him so long as he consented not. Now as the daughters sinned not, neither did he sin in their persons, because he was not making them to sin, if they should be deforced against their will, but only to bear them that did the sin. Just as if he should offer his slaves to be beaten by ruffians, that his guests might not suffer the wrong of beating." Of which matter I shall not dispute, because it would take long to argue, whether even a master may justly use his right of power over his slave, so as to cause an unoffending slave to be smitten, that his unoffending friend may not be beaten in his house by violent bad men. But certainly, as concerning David, it is no wise right to say that he ought to have sworn to do a thing which afterwards he would perceive that he ought not to do. Whence it is clear that we ought not to take all that we read to have been done by holy or just men, and transfer the same to morals, but hence too we must learn how widely that saying of the Apostle extends, and even to what persons it reaches: "Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself also, lest thou be tempted."hyperlink The being overtaken in a fault happens, either while one does not see at the time what is right to be done, or while, seeing it, one is overcome; that is, that a sin is done, either for that the truth is hidden, or for that infirmity compelleth.
23. But in all our doings, even good men are very greatly embarrassed in the mater of compensative sins; so that these are not esteemed to be sins, if they have such causes for the which they be done, and in the which it may seem to be rather sin, if they be left undone. And chiefly as concerning lies hath it come to this pass in the opinion of men that those lies are not accounted sins, nay rather are believed to be rightly done, when one tells a lie for the benefit of him for whom it is expedient to be deceived, or lest a person should hurt others, who seems likely to hurt unless he be got rid of by lies. In defense of these kinds of lies, very many examples from holy Scripture are accounted to lend their support. It is not, however, the same thing to hide the truth as it is to utter a lie. For although every one who lies wishes to hide what is true, yet not every one who wishes to hide what is true, tells a lie. For in general we hide truths not by telling a lie, but by holding our peace. For the Lord lied not when He said, "I have many things to say unto you, but ye cannot bear them now."hyperlink He held His peace from true things, not spoke false things; for the hearing of which truths He judged them to be less fit. But if He had not indicated this same to them, thatis, that they were not able to bear the things which He was unwilling to speak, He would indeed hide nevertheless somewhat of truth but that this may be rightly done we should peradventure not know, or not have so great an example to confirm us. Whence, they who assert that it is sometimes meet to lie, do not conveniently mention that Abraham did this concerning Sarah, whom he said to be his sister. For he did not say, She is not my wife, but he said, "She is my sister;"hyperlink because she was in truth so near akin, that she might without a lie be called a sister. Which also afterwards he confirmed, after she had been given back by him who had taken her, answering him and saying, "And indeed she is my sister, by father, not by mother;" thatis, by the father's kindred, not the mother's. Somewhat therefore of truth he left untold, not told aught of falsehood, when he left wife untold, and told of sister. This also did his son Isaac: for him too we know to have gotten a wife near of kin.hyperlink It is not then a lie, when by silence a true thing is kept back, but when by speech a false thing is put forward.
Footnotes
1 i. e. A.D. 420, the work mentioned just before belonging to the early part of that year. Consentius is thought to be the writer of ep. 119, to Augustin, and ep. 120, and 205, are addressed to him. This is the work referred to in the Enchiridion, ch. 18, p. 243.
2 Rom. iii. 7, 8.
3 Psalm v. 6, 7 [See R.V.] "Thou wilt destroy them that speak a lie," Heb. pa/ntaj tou\j lalou=nyaj to\ yeu=doj, LXX.
4 Ps. xv.2.
5 Eph. iv. 25.
6 Commembres..
7 Rom. x. 10.
8 Rev. xiv. 5. yeu=doj, Griesbach; do/loj, text rec.; guile, E. V.
9 2 Kings x. 31.
10 1 Tim. i. 20.
11 1 Tim. i. 13.
12 Matt. x. 33.
13 "Concorditer"-"Misericorditer."
14 Matt. x. 16.
15 Matt. vii. 15, 16.
16 Rom. x. 10.
17 Evanescat.
18 Ps. xv. 2.
19 Ps. xv. 2.
20 Eph. iv. 25.
21 Luke x. 30-37.
22 Phil. i. 15-18.
23 Ex animo..
24 Eph. iv. 28.
25 Rom. vi. 13.
26 Gen. xix. 8.
27 Ezek. xviii. 4.
28 1 Sam. xxv. 22-35.
29 Ps. lv. 5.
30 Ps. vi. 7, turbatus est proe ira, as in LXX. "Mine eye is consumed because of grief." E. V.
