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AND so we ought to regard a lie and to employ it as if its nature were
that of hellebore; which is useful if taken when some deadly disease is
threatening, but if taken without being required by some great danger is
the cause of immediate death. For so also we read that holy men and those
most approved by God employed lying, so as not only to incur no guilt of
sin from it, but even to attain the greatest goodness; and if deceit could
confer glory on them, what on the other hand would the truth have brought
them but condemnation? Just as Rahab, of whom Scripture gives a record not
only of no good deed but actually of unchastity, yet simply for the lie, by
means of which she preferred to hide the spies instead of betraying them,
had it vouchsafed to her to be joined with the people of God in everlasting
blessing. But if she had preferred to speak the truth and to regard the
safety of the citizens, there is no doubt that she and all her house would
not have escaped the coming destruction, nor would it have been vouchsafed
to her to be inserted in the progenitors of our Lord's nativity, and
reckoned in the list of the patriarchs, and through her descendants that
followed, to become the mother of the Saviour of all. Again Dalila, who to
provide for the safety of her fellow citizens betrayed the truth she had
discovered, obtained in exchange eternal destruction, and has left to all
men nothing but the memory of her sin. When then any grave danger hangs on
confession of the truth, then we must take to lying as a refuge, yet in
such a way as to be for our salvation troubled by the guilt of a humbled
conscience. But where there is no call of the utmost necessity present,
there a lie should be most carefully avoided as if it were something
deadly: just as we said of a cup of hellebore which is indeed useful if it
is only taken in the last resort when a deadly and inevitable disease is
threatening, while if it is taken when the body is in a state of sound and
rude health, its deadly properties at once go to find out the vital parts.
And this was clearly shown of Rahab of Jericho, and the patriarch Jacob;
the former of whom could only escape death by means of this remedy, while
the latter could not secure the blessing of the first-born without it. For
God is not only the Judge and inspector of our words and actions, but He
also looks into their purpose and aim. And if He sees that anything has
been done or promised by some one for the sake of eternal salvation and
shows insight into Divine contemplation, even though it may appear to men
to be hard and unfair, yet He looks at the inner goodness of the heart and
regards the desire of the will rather than the actual words spoken, because
He must take into account the aim of the work and the disposition of the
doer, whereby, as was said above, one man may be justified by means of a
lie, while another may be guilty of a sin of everlasting death by telling
the truth. To which end the patriarch Jacob also had regard when he was
not afraid to imitate the hairy appearance of his brother's body by
wrapping himself up in skins, and to his credit acquiesced in his mother's
instigation of a lie for this object. For he saw that in this way there
would be bestowed on him greater gains of blessing and righteousness than
by keeping to the path of simplicity: for he did not doubt that the stain
of this lie would at once be washed away by the flood of the paternal
blessing, and would speedily be dissolved like a little cloud by the breath
of the Holy Spirit; and that richer rewards of merit would be bestowed on
him by means of this dissimulation which he put on than by means of the
truth, which was natural to him.
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