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 far as relates to their false and perverse dogmas; that they may not seem to have been in such sort investigated as if they were meet to be taught, not to be argued against. Make it therefore more thy work that they be beaten down and laid low, as thou hast made it, that they should be betrayed and laid open; lest while we wish to get at the discovery of men practising falsehood, we allow the falsehoods themselves, as if insuperable, to stand their ground; when we ought rather even in the hearts of latent heretics to destroy falsehoods, than by sparing falsehoods to find out the deceivers who practise falsehood. Moreover, among those dogmas of theirs which are to be subverted, is this which they dogmatize, namely, that in order to hide religion religious people ought to lie, to that degree that not only concerning other matters, not pertaining to doctrine of religion, but concerning religion itself, it is meet to lie, that it may not become exposed to aliens; to wit, that one may deny Christ, in order that one may in the midst of His enemies be in secret a Christian. This impious and nefarious dogma do thou likewise, I beseech thee, overthrow; to bolster up which they in their argumentations do gather from the Scriptures testimonies to make it appear that lies are not only to be pardoned and tolerated, but even honored. To thee therefore it pertains, in refuting that detestable sect, to show that those testimonies of Scripture are so to be received, that either thou shalt teach those to be no lies which are accounted to be such, if they be understood in that manner in which they ought to be understood; or, that those are not to be imitated which be manifestly lies; or in any wise at last, that concerning those matters at least which pertain to doctrine of religion, it is in no wise meet to tell a lie. For thus are they truly from the very foundation overthrown, while that is overthrown wherein they lurk: that in that very matter they be judged least fit for us to follow, most fit to be shunned, in that they, for the hiding of their heresy, do profess themselves liars. This it is in them that must from the very first be assaulted, this which is, as it were, their fitting bulwark must with blows of Truth be battered and cast down. Nor must we afford them another lurking-place, which they had not, wherein they may take refuge, to wit, that being perhaps betrayed of them whom they have essayed to seduce but could not, they should say, "We only wanted to try them, because prudent Catholics have taught that to find out heretics it is right to do this." But it is necessary with somewhat more earnest be-speaking of thy favor to say why this seems to me a tripartite method of disputing against those who want to apply the divine Scriptures as advocates of their lies; to wit, by showing that some which are there accounted to be lies, are not what they are accounted, if rightly understood; next, that if there be there any manifest lies, they are not meet to be imitated; thirdly, contrary to all opinions of all persons who think it pertains to the duty of a good man sometimes to lie, that it must in every way be held that in doctrine of religion there must in no wise a lie be told. For these are the three things to follow up which I shortly before recommended, and in some sort enjoined thee. c26. 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 not seem to thee to tell little against them, that it is not from Apostolic but from Prophetical books that they find as it were precedents of lying. For all those which they mention by name, in which each lied, are read in those books in which not only words but many deeds of a figurative meaning are recorded, because it was also in a figurative sense that they were done. But in figures that which is spoken as a seeming lie, being well understood, is found to be a truth. The Apostles, however, in their Epistles spoke in another sort, and in another sort are written the Acts of the Apostles, to wit, because now the New Testament was revealed, which was veiled in those prophetic figures. In short, in all those Apostolic Epistles, and in that large book in which their acts are narrated with canonical truth, we do not find any person lying, such that from him a precedent can be set forth by these men for license of lying. For that simulation of Peter and Barnabas with which they were compelling the Gentiles to Judaize, was deservedly reprehended and set right, both that it might not do harm at the time, and that it might not weigh with posterity as a thing to be imitated. For when the Apostle Paul saw that they walked not uprightly according to the truth of the Gospel, he said to Peter in the presence of them all, "If thou, being a Jew, livest as the Gentiles; and not as do the Jews, how compellest thou the Gentiles to Judaize?" [2426] But in that which himself did, to the intent that by retaining and acting upon certain observances of the law after the Jewish custom he might show that he was no enemy to the Law and to the Prophets, far be it from us to believe that he did so as a liar. As indeed concerning this matter his sentence is sufficiently well known, whereby it was settled that neither Jews who then believed in Christ were to be prohibited from the traditions of their fathers, nor Gentiles when they became Christians to be compelled thereunto: in order that those sacred rites [2427] which were well known to have been of God enjoined, should not be shunned as sacrileges; nor yet accounted so necessary, now that the New Testament was revealed, as though without them whoso should be converted unto God, could not be saved. For there were some who thought so and preached, albeit after Christ's Gospel received; and to these had feignedly consented both Peter and Barnabas, and so were compelling the Gentiles to Judaize. For it was a compelling, to preach them to be so necessary as if, even after the Gospel received, without them were no salvation in Christ. This the error of certain did suppose, this Peter's fear did feign, this Paul's liberty did beat down. What therefore he saith, "I am made all things to all, that I might gain all," [2428] that did he, by suffering with others, not by lying. For each becomes as though he were that person whom he would fain succor, when he succoreth with the same pity wherewith he would wish himself to be succored, if himself were set in the same misery. Therefore he becomes as though he were that person, not for that he deceives him, but for that he thinks himself as him. Whence is that of the Apostle, which I have before rehearsed, "Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself lest thou also be tempted." [2429] For if, because he said, "To the Jews became I as a Jew, and to them which were under the law as under the law," [2430] he is therefore to be accounted to have in a lying manner taken up the sacraments of the old law, he ought in the same manner to have taken up, in a lying way, the idolatry of the Gentiles, because he hath said that to them which were without law he became as without law; which thing in any wise he did not. For he did not any where sacrifice to idols or adore those figments and not rather freely as a martyr of Christ show that they were to be detested and eschewed. From no apostolic acts or speeches, therefore, do these men allege things meet for imitation as examples of lying. From prophetical deeds or words, then, the reason why they seem to themselves to have what they may allege, is only for that they take figures prenunciative to be lies, because they are sometimes like unto lies. But when they are referred to those things for the signifying of which they were so done or said, they are found to be significations full of truth, and therefore in no wise to be lies. A lie, namely, is a false signification with will of deceiving. But that is no false signification, where, although one thing is signified by another, yet the thing signified is a true thing, if it be rightly understood. f[2426] Gal. ii.13, 14 [2427] "Sacramenta."

[2428] 1 Cor. ix.22. [See R.V.]

[2429] Gal. vi.1

[2430] 1 Cor. ix.20