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, justice and iniquity, sin and right-doing, health 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 sort 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 which they lie. In that any believeth them, what though he do not find them out, himself 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. Because, whoso believes Catholics when they tell a lie to tempt people, is either made or confirmed a heretic; but whoso believes heretics when they tell 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. c5. 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? c6. 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. c7. 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? c8. 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 saith this, 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 and madness: 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, [2392] 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. f[2392] 1 Tim. i.20 c9. 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." [2393] 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." f[2393] 1 Tim. i.13 c10. 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 heaven." [2394] 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? f[2394] Matt. x.33 c11. "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 kindly [2395] 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. f[2395] "Concorditer" -- "Misericorditer." c12. "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. [2396] 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;" [2397] 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. f[2396] Matt. x.16 [2397] Matt. vii.15, 16