Wis 1:6

“Often, in fact, when the Scriptures speak about the mouth, they refer to the intimate recesses of the heart, where one approves and determines what will eventually be spoken with the mouth, when one speaks the truth. It follows, then, that anyone who approves a lie is in his heart a liar. A person might not lie in his heart, however, if in saying something that is not in his heart, he does so knowing that what he does is evil, but he does so to avoid a greater evil—at the same time disapproving of both evils. Those who hold this principle say that Scripture, as well, must be understood in this sense when it says, "He who pronounces the truth in his heart." With the heart, in fact, one must always speak the truth—but not always with the lips; for example, if someone is forced, so as to avoid a greater evil, to say with his voice something contrary to what is in his mind.… A response in fact cannot be known when it remains hidden from others, who cannot listen to the voice of the heart unless the voice of the body makes it heard. But that voice of the heart does reach the ears of the Spirit of the Lord who, as Scripture says in the text cited, fills the whole earth. In that same portion of Scripture it also speaks about lips, the voice and language; but saying that these are known to the Lord means nothing other than what refers to the heart. Thus, when it is said that a sound "reaches our ears," it means that it is no longer hidden even from human beings.”

“This statement refutes the error of those who, just as good thoughts are known to be inspired in us by God, also believe that evil thoughts are generated in our minds by His instigation. In no way does God, who is supremely good and wills all men to be saved and to come to the knowledge of the truth, impose the necessity of an evil word or wicked deed on anyone, through which he might perish, as the apostle James shows when he says: "Let no one, when he is tempted, say: I am tempted by God; for God is not the tempter of evils, and He Himself tempts no one" (James 1:13); as if he were saying: Let no one, when he has committed robbery, theft, false testimony, murder, adultery, or other such things, say that he was compelled by God to do these things, and therefore could in no way have avoided their outcome. "For God is not a tempter of evils," it is understood, of temptations; for He Himself tempts no one, namely with that kind of temptation which deceives the wretched so that they sin. For there are two kinds of temptation: one which deceives, the other which tests; according to that which deceives, God tempts no one; according to that which tests, God tempted Abraham. Concerning this, the Prophet also asks: Prove me, O Lord, and try me (Ps. 26:2). But each one is tempted by his own desire, drawn away and enticed, namely, drawn away from the right path and enticed into evil, into which, however, he is permitted to fall by the just judgment of God, who did not wish to obey the Spirit of truth.”

“"The spirit of wisdom is benign, and will not free the evil-speaker from his lips." Good persuadability causes one to esteem and love good things and to consent to them: and the wiser a person is, the more persuadable he is to good things. The malicious person is persuadable to evil, but there is no one who is persuadable to good unless he is benign: and this also accords with wisdom.”

“Concerning the justice of speech, the matter is treated in three ways. For he is kind etc. Here he admonishes toward justice of speech, by drawing back from evil words. And first he removes from evil speech itself the confidence of impunity: second, he foretells their punishment: Therefore he who speaks etc.; third, he admonishes to caution against depraved speech: Guard etc. In the first part, he first removes the confidence of impunity which might arise from the mercy of the judge: Kind: second, from his ignorance: For of the reins etc.; third, from his powerlessness: For the spirit of the Lord. He says therefore: For the spirit of wisdom is benign etc. I have rightly said that the dissembler will be reproved etc.: for the spirit of wisdom is benign, namely of uncreated wisdom, namely of the Son, from whom the Holy Spirit is given: or of created wisdom, which he himself gives; below in chapter twelve: "O how good and how sweet is your spirit, O Lord, in all things"! Psalm: "Your good spirit" etc. And yet he will not free the accursed etc., although he is benign: because, as Gregory says, "discipline and mercy are greatly undermined if one is held without the other." Or thus: and because he is benign, he will not free the accursed etc., because benignity is contrary to malice: as the Gloss says: "He will not free, I say, the accursed, that is, the one who curses," who is accursed because he acts against God's commandment, which forbids cursing; Psalm: "Cursed are those who turn aside from your commandments"; behold, a curse in the present. Likewise, Matthew twenty-five: "Depart from me, you cursed, into everlasting fire" etc.: behold, a curse in the future. From his lips, that is, from the sin of his lips, or from the punishment which he merited by the sin of his lips: Matthew twelve: "By your words you shall be condemned"; likewise in the Psalm: "The labor of their lips shall cover them." And it should be noted that the consequent is placed for the antecedent, when he says the accursed for the one who curses. For of the reins etc., as if to say: he will truly be punished for his sins, even hidden ones: for of his reins, that is, of the affections or "carnal pleasures, whose seat is in the reins," God is a witness, that is, a certain knower, as a witness concerning the matter about which he bears testimony; Jeremiah twenty-nine: "I am the witness and the judge, says the Lord." And of his heart, that is, of the thoughts proceeding from the heart, Matthew fifteen: he is a true searcher, that is, an infallible examiner: whence First Corinthians two: "The Spirit searches all things, even the deep things of God"; likewise Jeremiah seventeen: "I the Lord search the hearts and try the reins"; Psalm: "God, who searches hearts and reins." And of his tongue, that is, of the utterances which are formed by the tongue, a hearer, that is, an immediate knower without the report of another: Psalm: "He who planted the ear, shall he not hear"? as if to say: yes. And it should be noted that he places the instruments for the operations proceeding from them, because, just as the instruments relate more immediately to the soul than their operations do, so God more immediately than anyone else knows all the acts of a person, both interior and exterior.”