6. To speak against one's mind is an act falling upon undue matter. Words are naturally signs of thoughts. Not that the words of any given language, as English or German, have any natural connection with the thoughts that they express; but it is natural to men, natural to every intellectual being, to have some mode of expressing his thoughts by outward signs; and once a sign is recognized as the sign of a certain thought, so long as the convention remains unrepealed, whoever uses that sign, not having in his mind at the time the thought which that sign signifies, but the contradictory to it, is doing violence to the natural bond between sign and thing signified, by putting forward the former where the latter is not behind it. And since the due and proper matter for the sign to be put upon is the presence in the mind of the thought signified, to make that sign where the opposite thought is present, is, as St. Thomas says, an act falling upon undue matter. The peculiar spiritual and moral inviolability of the connection between word and thought, appears from the consideration which we have urged of the archetype holiness of God. This then is the real, intrinsic, primary, and inseparable reason, why lying, or speech in contradiction with the thought of the speaker, is everywhere and always wrong. 7. Grotius (_De Jure Belli et Pacis_, I. iii., c. i., nn. 11, seq.) argues a lie to be wrong solely inasmuch as it is "in conflict with the existing and abiding right of the person spoken to." If _right_ here means something binding in _commutative justice_ (_Ethics_, c. v., s. ix., n. 6, p. 106), we deny that any such right is violated by what is called a _simple_ lie, that is, an untruth not in the matter of religion, and not affecting the character, property, or personal well-being of our neighbour. For if a simple lie is a violation of commutative justice, it carries the obligation of restitution (_Ethics_, c. v., s. ix., n. 6, p. 107); that is, we are bound to tell the truth afterwards to the person that we have lied to, even in a matter of no practical consequence,--quite a new burden on the consciences of men. Again, if the bar to lying were the hearer's right, whoever had dominion over another's right might lie to him; the parent might lie to the child, the State to the citizen, and God to man, a doctrine which, away from its application to God, Grotius accepts. Lastly since _volenti non fit injuria_, the presumed willingness of the listener would license all manner of officious and jocose lies, as the authority of the speaker would sanction official fabrications. Thus, what with official, and what with officious speeches, it would be very hard to believe anybody.