." Now it pertains to dissimulation to hide one's sin.
Therefore it is reprehensible sometimes not to simulate. But it is
never reprehensible to avoid sin. Therefore dissimulation is not a
sin.

_On the contrary,_ A gloss on Isa. 16:14, "In three years," etc.,
says: "Of the two evils it is less to sin openly than to simulate
holiness." But to sin openly is always a sin. Therefore dissimulation
is always a sin.

_I answer that,_ As stated above (Q. 109, A. 3; Q. 110, A. 1), it
belongs to the virtue of truth to show oneself outwardly by outward
signs to be such as one is. Now outward signs are not only words, but
also deeds. Accordingly just as it is contrary to truth to signify by
words something different from that which is in one's mind, so also
is it contrary to truth to employ signs of deeds or things to signify
the contrary of what is in oneself, and this is what is properly
denoted by dissimulation. Consequently dissimulation is properly a
lie told by the signs of outward deeds. Now it matters not whether
one lie in word or in any other way, as stated above (Q. 110, A. 1,
Obj. 2). Wherefore, since every lie is a sin, as stated above (Q.
110, A. 3), it follows that also all dissimulation is a sin.

Reply Obj. 1: As Augustine says (De QQ. Evang. ii), "To pretend is
not always a lie: but only when the pretense has no signification,
then it is a lie. When, however, our pretense refers to some
signification, there is no lie, but a representation of the truth."
And he cites figures of speech as an example, where a thing is
"pretended," for we do not mean it to be taken literally but as a
figure of something else that we wish to say. In this way our Lord
"pretended He would go farther," because He acted as if wishing to go
farther; in order to signify something figuratively either because He
was far from their faith, according to Gregory (Hom. xxiii in Ev.);
or, as Augustine says (De QQ. Evang. ii), because, "as He was about
to go farther away from them by ascending into heaven, He was, so to
speak, held back on earth by their hospitality."

Abraham also spoke figuratively. Wherefore Ambrose (De Abraham i)
says that Abraham "foretold what he knew not": for he intended to
return alone after sacrificing his son: but by his mouth the Lord
expressed what He was about to do. It is evident therefore that
neither dissembled.

Reply Obj. 2: Jerome employs the term "simulation" in a broad sense
for any kind of pretense. Dav