If the three kind of lies should be compared together, I mean a pernicious lye, a sportful lye, and a serviceable lye: A pernicious lye,1 should rightfully be counted more detestable, because in it are two evils. One is the abuse of signs: the other is, the hurt of our neighbour. And that both of the mind which deceiveth (which thing is common unto all lies) and also of the thing which is lost. But as for other lies, although they are not without fault, yet is that not a little diminished by the good added unto it, either of delectation, or of help. And in deed a sportful lye, hath in it but a small and slender nature of a lye:2 for as much as the falsehood is straightway found out, neither can it be long hidden from the hearers.3 Yea Augustine writeth that such lies are not to be counted for lies. But as touching a serviceable lye, the judgement of it is more dark & hard. For some deny it to be sin: for they say it hath a consideration to this,4 to help our neighbour, whom we ought in words and deeds to relieve as much as we can. Wherefore they think, that thereby cometh no abuse of signs, for as much as all our things ought to have a respect to the commodity of our brethren. Neither do they think that in it is sin committed against humane society, when as by this kind of lye men are made safe, and kept harmless. Farther, they say, that where as it is in the holy scriptures written, that God will destroy all those which speak lies: the same is not to be understand of every kind of lye, but only of a pernicious lye. Which thing Augustine also in his Enchiridion the .18. chap. seemeth to grant.5 They bring also the opinion of Plato in his book de Repub, who although he feared away the people from lies, yet he gave Magistrates liberty to lye, especially in making of laws. But in my judgement, the thing is far otherwise, neither will I easily grant that a serviceable ⟨image 95⟩lye wanteth the abuse of signs.6 For Aristotle in his book [Greek or Hebrew], defining words, saith that they are notes of those affections which we have in our mind. Whereby it followeth, that all they abuse words, which signify things to be otherwise, than they think in their mind. Farther, that reason which they bring of love, is a very weak reason. For we ought to help our neighbours:
If the three kinde of lyes should be compared together, I meane a pernitious lye, a sportefull lye, and a seruiceable lye: A pernitious lye,1 should rightfullye be counted more detestable, bicause in it are two euyls. One is the abuse of signes: the other is, the hurt of our neighbour. And that both of the minde which deceiueth (which thing is common vnto all lyes) and also of the thing whych is lost. But as for other lyes, although they are not without fault, yet is that not a litle diminished by the good added vnto it, either of delectacion, or of helpe. And in dede a sportefull lye, hath in it but a smal and sclender nature of a lye:2 for as much as the falsehood is straightway founde out, neither can it be long hydden from the hearers.3 Yea Augustine wryteth that suche lyes are not to be counted for lyes. But as touching a seruiceable lye, the iudgement of it is more darke & hard. For some deny it to be synne: for they say it hath a consideration to thys,4 to helpe our neighbour, whom we ought in woordes and dedes to relieue as much as we can. Wherfore they thinke, that therby commeth no abuse of signes, for as much as al our thinges ought to haue a respect to the commodity of our brethren. Neither do they thinke that in it is sinne committed against humane societie, when as by this kinde of lye men are made safe, and kept harmlesse. Farther, they say, that where as it is in the holy scriptures written, that God wyll destroy al those which speake lyes: the same is not to be vnderstand of euery kind of lye, but onely of a pernicious lye. Which thing Augustine also in hys Encheridion the .18. chap. seemeth to graunt.5 They bryng also the opinion of Plato in his booke de Repub, who although he feared away the people from lyes, yet he gaue Magistrates libertye to lye, especiallye in making of lawes. But in my iudgement, the thing is farre otherwyse, neither wyl I easily graunt that a seruiceable ⟨image 95⟩lye wanteth the abuse of signes.6 For Aristotle in his booke 〈non-Latin alphabet〉, defining woordes, saith that they are notes of those affections which we haue in our minde. Wherby it followeth, that al they abuse wordes, which signify thinges to be otherwise, than they thinke in their minde. Farther, that reason which they bring of loue, is a very weake reason. For we ought to help our neighbours:
- 1Two evils in a pernicious lieTwo euyls in a pernitious lie
- 2A sporteful lye.
- 3Augustine.
- 4Whither a serviceable lye be sin.Whyther a seruiceable lye bee synne.
- 5Plato.
- 6Aristotle.
