31. But he who says that some
lies are just, must be judged to say no other than that some sins
are just, and therefore some things are just which are unjust: than
which what can be more absurd? For whence is a thing a sin, but for
that it is contrary to justice? Be it said then that some sins are
great, some small, because it is true; and let us not listen to the
Stoics who maintain all to be equal: but to say that some sins are
unjust, some just, what else is it than to say that there be some
unjust, some just iniquities? When the Apostle John saith, “Every
man who doeth sin, doeth also iniquity and sin is iniquity.”2441
It is
impossible therefore that a
sin should be just, unless when we put
the name of
sin upon another thing in which one doth not
sin, but
either doeth or suffereth aught for
sin. Namely, both sacrifices
for
sins are named “
sins,” and the punishments of
sins are
sometimes called
sins. These doubtless can be understood to be just
sins, when just sacrifices are spoken of, or just punishments. But
those things which are done against
God’s
law cannot be just. It
is said unto
God, “Thy
law is
truth:”
2442
and consequently, what is against
truth cannot be just. Now who can doubt that every
lie is against
truth? Therefore there can be no just
lie. Again, what man doth not
see clearly that every thing which is just is of the
truth? And
John crieth out, “No
lie is of the
truth.”
2443
No
lie therefore is just.
Wherefore, when from holy Scriptures are proposed to us examples of
lying, either they are not lies, but are thought to be so while
they are not understood; or, if lies they be, they are not meet to
be imitated, because they cannot be just.
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