LET us see, in the next place, what truth may be expected in Popery, or those that profess it: and whether their Rules, tend not to leave, neither truth in the world, nor amongst themselves, by giving liberty to all falseness, and lying in words and deeds: A lye, as they define it, (y)is an asserting of what is false, with an intent to speak falsely, and to deceive others. Now they teach that to deliver ⟨p. 246⟩(a)what is false, if not on purpose, though it he without any care whether it be true or false; if it be a fault, is such, as needs not be regarded; unless, where it is in testimony, or upon Oath (and there they will excuse it too, by and by): because this is but a material lie, and not in its formal perfection. But then, a perfect lye with a design to speak what is false, and to deceive the hearers, is as innocent if it be for pleasure or in sport, ridentem dicere falsum quis •etat? to make a sport of violating truth, or in offering it such injury, to please himself, or others; any one may do it out of habit, and make a practice of it, and tell (b)lies when he list, out of mere pleasure to be telling lies: yea (c)or out of malice (though that be the highest aggravation of sin). An officious lie is with them as harmless, they have warrant enough for the most complete and perfect lies, (d)when they are of any advantage to some, and no hurt to others; how much soever truth be injured, or others deceived thereby. So that their true Catholics, need leave no place for truth, either in their heart or words; when the excluding of it from both, will, without hurt, serve either their pleasure or profit. However, herein they use true and plain dealing, in letting the world know, that in these cases, they are never to be trusted, either in matters of Conversation, or Religion. This being their Principle, (e)received by all Catholics, and universally acknowledged; we need not wonder, that it hath been their common practice in several ages, and that they make no conscience of it still, to counterfeit false miracles, to forge false stories, to ⟨p. 247⟩show false Relics, to divulge false Visions, and Revelations, to obtrude on the world supposititious Writings; to corrupt the Monuments of former times, and expunge out of them all the truth that makes against them; to make even the dead speak lies, or disguise the truth.
LET us see, in the next place, what truth may be expected in Popery, or those that profess it: and whether their Rules, tend not to leave, neither truth in the world, nor amongst themselves, by giving liberty to all falseness, and lying in words and deeds: A lye, as they define it, (y)is an asserting of what is false, with an intent to speak falsely, and to deceive others. Now they teach that to deliver ⟨p. 246⟩(a)what is false, if not on purpose, though it he without any care whether it be true or false; if it be a fault, is such, as needs not be regarded; unless, where it is in testimony, or upon Oath (and there they will excuse it too, by and by): because this is but a material lie, and not in its formal perfection. But then, a perfect lye with a design to speak what is false, and to deceive the hearers, is as innocent if it be for pleasure or in sport, ridentem dicere falsum quis •etat? to make a sport of violating truth, or in offering it such injury, to please himself, or others; any one may do it out of habit, and make a practice of it, and tell (b)lies when he list, out of meer pleasure to be telling lies: yea (c)or out of malice (though that be the highest aggravation of sin). An officious lie is with them as harmless, they have warrant enough for the most compleat and perfect lies, (d)when they are of any advantage to some, and no hurt to others; how much soever truth be injur'd, or others deceived thereby. So that their true Catholicks, need leave no place for truth, either in their heart or words; when the excluding of it from both, will, without hurt, serve either their pleasure or profit. However, herein they use true and plain dealing, in letting the world know, that in these cases, they are never to be trusted, either in matters of Conversation, or Religion. This being their Principle, (e)received by all Catholicks, and universally acknowledged; we need not wonder, that it hath been their common practice in several ages, and that they make no conscience of it still, to counterfeit false miracles, to forge false stories, to ⟨p. 247⟩
- (y)Aquinas, 2. 2. q. 110. art. 1.
- (a)Si dicatur falsum sed defit voluntas dicendi falsum—non est mendacium proprit aut perfect, & si diligentia esset adhibita, non esset peccatum, & si non sit adh•bita, est veniale, 2. 2. q. 2. C. homines in Sylv. Sum. v. mendacinm. n. 1.Si dicatur falsum sed defit voluntas dicendi falsum—non est mendacium proprit aut perfecte, & si diligentia esset adhibita, non esset peccatum, & si non sit adh•bita, est veniale, 2. 2. q. 2. C. homines in Sylv. Sum. v. mendacinm. n. 1.
- (b)Quod fit sola mentiendi libidine quod procedit ex habitu: nam mendax ex to quod talis est secundum habitum ipso mendacio gaudet, 4 Ethic.—reducitur ad jocosum, cum sit delectabile mentienti. Idem ibid. nec mendacium erat mortale ut in jocoso & officios•, ibid. n. 3.
- (c)Contingit tamen propter imperfectionem actus esse veniale peccatum ex malitia: • si quis vana mendacia eligit dicere ex intentione hujus mali, quod est vane mentiri, & non propter aliud. Cajetan. Sum. v. malitia.
- (d)Officiosum (mendacium) quod fine alicujus injuria dicitur, ut alicui prosit, & hoc etiam est veniale. Cajet. ibid. v. Mendac.
- (e)Lex de non mentiendo jocose aut officiose sine dumno alterius—(ejus) transgressio est solum venialis, secundum omnes Catholicos. Navar. c. 23. n. 5.
