A Treatise Against Lying, Treatise · Chapter 4
CHAP. IIII.
Two questions diſcuſſed; the first concerning ſtratagems in warre; the ſecond concerning ſimulation and diſsimulation.
ANd thus have I ſhewed what a lye is, §. 1. That ſtratagems in war are lawfull.the nature thereof, the things concurring in it, and what formes and kindes of ſpeech are ſuſpected for untruths, but cleared from this ſuſpition. And now for concluſion of this point two queſtions come to bee reſolved. Firſt, what is to be thought of ſtratagems in Warre; by which I underſtand ſuch ſleights and policies, either by words or actions, as are purpoſely deviſed and practiſed to circumvent and deceive an enemie; where as one thing is pretended to conceale the truth, and another thing is intended, but coloured and covered with ſome ſubtile device. To which I anſwere that it is lawfull by all juſt and honeſt policies to circumvent an enemie in a lawfull war, either by word or action. For if it be lawfull by ſtrength of armes to ſpoyle, kill and utterly deſtroy them, then alſo to uſe the ſtrength of our wits and all good policies which may conduce to the obtaining victorie, eſpecially conſidering that here there is no falſehood or treacherie, under ſhew of love and amitie, but an open denouncing of hoſtilitie, by which both ſides profeſſe, that they will uſe the uttermoſt of their indeavour to ſupplant one another both by ſtrength and policie; by which generall profeſſion both ſides have ſufficient warning to expect the uttermoſt that can be done by power or wiſdome for their ruine, and conſequently to prepare themſelves and (as it were) to countermine againſt them for the preventing of their deſignes, and to catch them if they can in their owne wiles. And this as it is warranted by reaſon and nature, that in our owne defence or juſt and neceſſarie offence, wee ſhould uſe all good meanes to deſtroy them who otherwiſe would deſtroy us; ſo alſo by the holy Scriptures, and that both by the examples of pious and religious Kings and Captaines, as Ioſua, David and divers others; and alſo by the commandement of Joſh. 8. 2. 2 Sam. 5. 23.God himſelfe, injoyning them to uſe ſuch politicke ſtratagems. And with this alſo agreeth the law of Nations and the law of Armes, that all meanes may bee uſed both apertly and profeſſedly, and alſo ſecretly and cunningly, as ambuſcadoes and ſubtile devices for the ſurprizing of Cities and Forts, masked and diſguized under ſhewes and appearances of ſuch things as are not really intended. Neither is there in all this any falſehood or unjuſtice, but onelyonly an indeavour to conceale the truth, when as being unſeaſonably profeſſed, it would become hurtfull and pernicious to our ſelves and countrie.
But yet ſome caution muſt here be obſerved, §. 2. That the former point is to be held with ſome caution.namely, that though wee take lawfull libertie in theſe ſtratagems and martiall policies to conceale the trueth from an enemie▪ yet that wee doe not, under any pretence or to advance any end, tell direct lies, and much leſſe confirme them by falſe oathes and imprecations; and leaſt of all muſt we hold it lawfull to breake and nullifie our promiſes and covenants made with enemies, either for the concluding of peace, or a truce and ceſſation from armes and hoſtility for an appointed time, or keeping of quarter, or any other courſe agreed upon for the right ordering and managing of the warre to the good of both parties, and tending to the welfare of common wealths and humane ſocieties. The which is to be abhorred of all Chriſtians, yea though ſuch breach of promiſe might be coloured and excuſed by equivocations, mentall reſervations or any other pretence whatſoever; ſeeing ſuch lyes and falſifying of promiſes are not onelyonly moſt diſhonourable unto God, eſpecially when as by oath he is brought in as a witneſſe to a lye, but alſo moſt hurtfull to humane ſocieties and common wealths, when as this chiefe bond of peace and juſtice is violated, ſeeing none thus deceived would be willing afterwards to truſt another, or to make truce or peace upon any conditions, when as they can have no aſſurance that they wil be obſerved and performed. Yea ſuch lyes and breach of promiſes are above all moſt pernicious to the parties themſelves, ſeeing through Gods juſt judgement they are either taken in their owne net and miſcarry in their enterpriſe, or have the ſame meaſure from others meaſured unto them, who taking them upon advantage falſifie their faith to them whom they have found faithleſſe. For he that is Lord of hoaſts and God of battailes, Who giveth ſalvation to Kings Pſal. 144. 10.and delivereth David his ſervant from the hurtfull ſword, is alſo the God of truth; and therefore as wee may expect that hee will crowne Juſtice and Truth with conqueſt and triumph; ſo that he will execute vengeance upon lyers and not ſuffer falſehood to goe unpuniſhed. The like may be ſaid of ſpies and intelligencers, who if any other, might in many reſpects pleade for a liberty in lying. But howſoever it may bee lawfull for ſuch to diſguiſe themſelves and their intentions, and to uſe all good policies to conceale an unprofitable and unſeaſonable truth, yet it is in no wiſe lawfull for them to uſe meanes that are evill and ſinnefull to effect their deſire, as to deny the truth, renounce their religion, to make profeſſion of a falſe religion, as Judaiſme, Mahumetiſme, Popery, by going to Maſſe, and joyning with them in any ſuperſtitious ſervice; or finally by telling lyes, or uſing any other falſehood to deceive and blinde their eyes with whom they converſe, that they may atchieve their deſignes the better, when as they live among them unſuſpected.
The ſecond queſtion is concerning ſimulation §. 3. The ſecond queſtion propoundedand diſcuſſed, and firſt of ſimulation lawfull and unlawfull.or faining, and diſſimulation or diſguiſing. Simulation is, when by word, action, or any other ſigne that is fained to be which is not. Diſſimulation is when as by any of theſe means any thing is diſguiſed and hid, which in truth is. Now the queſtion is whether either of theſe can be judged lawfull and juſtly acquitted from being a lye. For the former, we muſt anſwer by diſtinction; for either the thing fained hath no being at all, either in reality and truth, or in reaſon and ſignification; or elſe though it have no exiſtence properly and in the very nature of the thing, yet it hath an improper and figurative being by which it ſignifieth and repreſenteth ſomething that is. If the thing fained have no being at all, then is it all one with a lye; but though it have no being in reality, yet if it hauehave a being in the reaſon of the thing, and bee brought to ſignifie, demonſtrate and illuſtrate ſomething that is, then is it no lye, but wholly tendeth to the ſetting forth of truth: and of this kinde are many poeticall fictions, fables, apologies and parables. So Saint Auguſtine, not all that which wee Non omne quod ſingimus mendaciū eſt, ſed quando id ſingimus quod nihil ſignificat, &c. Quaeſt. Evangel. lib. 2. cap. 51.faine is a lye, but then it is a lye, when as we faine that which ſignifieth nothing. But when our fiction is referred to ſome ſignification, it is not a lye, but ſome figure of truth; otherwiſe all thoſe things which are ſpoken figuratively of wiſe and holy Men, yea even God himſelfe ſhould bee thought lyes, becauſe according to common underſtanding truth is not in ſuch ſpeeches. As for example, the parable of the prodigall was not really and properly true, but figuratively and in the reaſon and ſignification of it. So our Saviours comming to looke for fruite on the figge tree when the time of bearing was not, had in it no reall intention to finde fruite upon it, ſeeing every one might know that in ſuch a ſeaſon it could have none; but it was fained, that (as it were) under this reall parable, he might ſignifie that they who brought forth no Fictio quae ad aliquam veritatem refertur figura eſt: quae non refertur mendacium eſt Aug. ibid.fruites were under the curſe. And therefore (as he ſaith) a fiction which is referred to ſome truth is a figure, and that which is not thus referred is a lye. Secondly, wee may diſtinguiſh of the purpoſe and reſolution of our minde and heart of doing or not doing what we faine and make ſhew of. For either it is abſolute, or conditionall. Now if in ſhew or words I faine that I will doe that which I have abſolutely reſolved not to do, then doe I lye, whether I doe or doe it not, becauſe my words and ſignifications diſagree from my minde and heart. But if my reſolution were onelyonly conditionall, then it dependeth upon the performance of the condition, and I may doe a thing reſolved on, or not doe it without lying, as the condition is obſerved or not obſerved. As for example, if I goe to a friendes houſe with a reſolution to returne home to my owne ſupper, if he doe not uſe ſome importunity in deſiring me to ſtay ſupper with him: then if I faine that I will goe home and uſe ſome earneſtneſſe that I may take leave, I lye not if I goe away, though I deſired to ſtay, being not at all, or but ſleightly intreated; nor yet if I ſtay, though I made ſhew that I would depart, if importunity bee uſed; becauſe my reſolution was conditionall, and I was truely purpoſed to depart, if not earneſtly invited, or to ſtay and ſuppe with my friend, if he inſtantly deſired it. Laſtly, wee may diſtinguiſh of the divers ends which they that faine do aime at in their faining. For either their aime is to deceive their neighbour in making him to beleeve that which is not true, or to doe him ſome other hurt; or elſe that they may hereby benefit themſelves or others. The former is to be reputed a lye, yea ſuch a lye as is hurtfull and pernicious: as when men faine themſelves to be pious and religious, when as in truth they are impious and prophane, the which is damnable hypocriſie, and this fained piety, double iniquity; or when outwardly by their words and ſhewes they faine love and friendſhip when as their hearts are full of enmity, that they may get the fitter opportunity of revenge, and executing their malice. Theſe men lye in their faining, ſeeing their minds diſagree from their words and ſhewes, and becauſe alſo their end and aime is to deceive and hurt.
Now theſe diſtinctions being received will §. 4. Divers examples of ſimulation objected and cleared.ſerve to cleare ſome places of Scriptures objected to maintaine unlawfull faining; as firſt that the holy Angels themſelves fained when Lot intreating them to come into his houſe, they refuſed ſaying, Nay, but we will abide in the ſtreete all night, contrary Gen. 19. 2.to what they purpoſed, for afterwards they were content to lodge with him, and ſo no doubt were reſolved to do before he requeſted them. I anſwer, that their purpoſe was not abſolute, but upon the condition of his earneſt intreaty, which if hee had not vſed, they would not have tarried; for ſo it is ſaid, that when they refuſed, hee preſſed upon them greatly, and ſo they turned in unto him, and entred into Luk. 24. 28.his houſe. Secondly, it is objected that our Saviour himſelfe fained, when as travelling with his Diſciples to Emaus, hee made as though hee would have gone further which hee intended not, for afterwards being intreated, hee ſtayed with them, and hee knew beforehand that they would thus intreat him. To which ſome anſwere, that this his making as though hee would goe further, is to bee referred not to Chriſts intention, but to the opinion and conceit of his Diſciples, who ſeeing him ſtill goe on thought that hee had purpoſed to proceed in his journey, and therefore ſtayed him with their earneſt importunity. But though this would not ſtand good, ſeeing unleſſe Chriſt had ſhewed ſome purpoſe of going, they ſhould not have needed to have conſtrained him upon this reaſon, that it was too late to travell, the night approaching; yet the former anſwere will ſerve, that it was his purpoſe to ſtay, yet not abſolutely, but upon the condition of their importunity which hee knew they would uſe, neither did hee herein (as Saint Auguſtine obſerveth) faine any thing which was falſe, ſeeing hee was indeed a ſtranger upon earth, and was not here to ſtay, but to goe further till hee came into his owne Countrey and Heavenly Kingdome. Neither was it his end to deceive, but to convince the Diſciples of the truth, as of their incredulity, of the neceſſity of his ſufferings, for the redemption of his People, and of the certainty of his reſurrection. Laſtly, it is objected that David being in the Court of Achiſh fained 1 Sam. 21. 13.himſelfe mad, that he might eſcape the danger of his life. To which I anſwere, that though David were an holy Man, and according to Gods owne heart, yet he had his failings and infirmities as well as others; and therefore we muſt not in all things propound him unto our ſelves as an example for our imitation. It is true that this fact and fault of his may admit of ſome excuſe and extenuation, namely that he thus fained, not out of any love or liking of this courſe, but tranſported and perplexed with a great and ſudden feare by the apprehenſion of imminent danger, wherein hee ſhewed much weakeneſſe of faith; ſeeing hee had ſpeciall promiſes that God would keepe him in all his wayes, and notwithſtanding the malice of all his enemies would ſettle him upon the Throne and give unto him the Crowne and Kingdome.
The like alſo may be ſaid of diſſimulation whereby §. 5. Of diſſimulation, lawfull and unlawfull.wee hide and diſguiſe that which is, the which is either lawfull or unlawfull; lawfull when as we onelyonly diſſemble and hide the truth, but doe not deny or falſifie it with a lye, neither uſe it to hurt or deceive our neighbour, but for his profit and benefit; not to lead him into errour, but to reſerve our ſelves, and to conceale our good counſells and intentions, that they may ſucceede the better and not be hindered by their diſcovery. And thus our Saviour Chriſt the eternall Sonne of God diſſembled and hid his Divine nature under the vaile of our fleſh; not by denying, but by not diſcovering that he was God, and hindering alſo his Apoſtles Matth. 17. 9.from making it knowne till after his reſurrection; which hee did not with a purpoſe to deceive men, but that hereby hee might further their ſalvation by laying downe his life as the price of their redemption. The which his counſell would not have beene effected, if it had beene diſcovered, ſeeing the people would not have killed and crucified him, had they knowne him to be the Lord of Glory, as the Apoſtle ſpeaketh. And thus alſo God himſelfe 1 Cor. 2. 8. Act. 3. 17. Job 42. 2. John 21. 17. Heb. 4. 13.doth graciouſly diſſemble our ſinnes, not that he doth not ſee and know them, for hee knoweth all things and they lye open and naked in his ſight, but becauſe hee will take no notice of them to impute them unto us for condemnation. And thus Saul laudably diſſembled his diſpleaſure when hee 1 Sam. 10. 27.was deſpiſed and neglected by the ſons of Belial; and David his juſt indignation againſt Shemei, that 2 Sam. 19. 22.by this his clemency hee might more firmely knit unto him the hearts of his revolted people. And thus may we lawfully diſſemble ſuch wrongs and injuries as have beene offered us by ſuch friends, as we are willing ſo to forgive, as that wee are unwilling to call them to account; either becauſe wee would not grieve their hearts by ſuch repetitions, or would not make them ſuſpicious of the ſincerity of our love out of the apprehenſion of their owne guiltineſſe. Thus alſo wee may diſſemble the good parts of our neighbour, when as taking notice of them will but make them proud; and much more our owne, which though it be unlawfull to deny as being truth, yet in modeſty ought to bee diſſembled, ſeeing it is vaine glory to vaunt of them, or to bee Trumpets of our owne prayſe. Unlawfull diſſimulation is when as it is joyned with untruth, or is uſed to deceive or hurt our neighbour, ſeeing it is oppoſed not onelyonly to Truth and Juſtice, but alſo to candidous ingenuity, and honeſt ſimplicity. As when men hide and diſguiſe their malice, under the ſhew of love and friendſhip, that they may get the fitter opportunity to take ſharpe revenge, as we ſee in the example of Abſolon towards Amnon, and of Ioab towards Abner and Amaſa. Or when they diſſemble their pride and ambition under the ſhew of Humilitie and Affabilitie, that becomming popular, they may rayſe themſelves into the ſeate of Honour, as wee ſee in Abſolon, who by theſe cunning ſubtilties ſtole the hearts of the People from his Father, and made way for his owne uſurpation.