And if it be in our dealing amongst men, we should consider who it is we deceive, who it is we go beyond in doubling, who it is that we circum- * Qu. ' made him?' — Ed. t Qu. ' noted?'— G.
2 CORINTHIANS CHAP. I, VEH. 12. 237
vent, and who it is that doth it. Are we not all Christians ? We arc or should be all new creatures. And who do we do it to ? To our fcllow-niem- bcrs and to our brethren. Therefore, in Eph. iv. 25,* when the apostle dissuades the Ephesians from this, from double dealing, and dcmble carriage to men, saitli he, ' You are members one of another.' Let us con- sider who we are and whom we deal with.
Now there be some persons, and some courses, that are likelier and more prone to this doubling than others, for want of this grace of simplicity.
Where there is strength of parts, there is ofttimes a turning of them against God, and against our brethren. Where grace hath not subdued strong imaginations, strong thoughts, and brought all under it, there is a turning of those parts against God, and against our brethren. And as it ia in particular persons, so some callings are more prone to double-dealing, to this carriage that is not fair and commendable before God, nor com- fortable to the conscience. As we see now a-days it reigns ever^-Avhere, in eveiy street.
We see amongst men of trade, merchants and the like, there is not that direct dealing. They know one thing, and pretend another.
So likewise in the laws there are many imputations, I would they were false, that men set false colours upon ill causes ; to gild a rotten post, as we say, to call white black and black white. There is a woe in Isaiah pro- nounced against such as justify hard causes, such ' as call evil good, and good evil,' Isa. v. 20. It is a greater sin than it is usually taken for.
So, go to any rank of men. They have learned the art of dissimulation in their course ; they have learned to sell wind, to sell words, to sell no- thing, to sell pretexts, to overthi'ow a man by way of commendations and flattery. Such tricks there are, which are contrary to this simplicity. To cover hatred with fair words, to kill with kindness, as we say, to overthrow a man with commendations ; to commend a man before another who is jealous of the virtues he commends him for ; to commend a man for valour before a coward ; to commend a man, and thereby to take occasion to send him out of the way ; to commend a man, and then to come in with an ex- ception, to mar all ; to cover revenge and hatred w-ith fah' carriage, there- by to get opportunity to revenge — such tricks there are abroad, which oft- times discover themselves at length. For God is just. He will discover all these hidden windings and turnings ; for plotting makes it more odious. Of all men doublers are most hateful.
How shall w-e come to attain this grace, to converse in the world in simplicity '?
First of all, take it for a rule, though many think it no great matter to be a dissembler, oitr nature is full of (Ussii)uilation since the fall The heart of man is unsearchable. There is a deep deceit in man. Take a child, and see what dissimulation he learns. It is one of the first things he learns, to dissemble, to double, to be false. We see the weakest creatures, what shifts, what windings and turnings they have to save themselves ?
It is a virtue to be downright ; for therein a man must cross himself. It is no thanks for a man to shuffle, and to shift in the world. Nature teacheth this, to dissemble, to turn and wind, &c. A man need not to plough to have weeds. The ground itself is a mother to them, though it be a stepmother to good seed. So we need not teach men to dissemble. Every man hath it by nature. But it must be strength of grace that makes a man downright. Take that for a ground.
* Misprinted ' 1 Tbess. iv.'— G.
238 COMMENTARY ON
■ There are a company of sottish men, that take it for a great commenda- tion to dissemble ; and rather than they will be known not to dissemble in business, they will puzzle clear business. When a thin^ is fair and clear, they will have projects beyond the moon, and so carry themselves in it as if they desired to be accounted cozeners and dissemblers. Alas ! poor souls. Nature teacheth men to be nauj^dit in this kind well enouf^h. Know therefore, whosoever thou art that studiest this art of dissembling and doubling, thy own nature is prone enough to this, and the devil is apt to lead thee into it. This being laid for a ground, how may we carry our- selves in the world in hoty simplicity, that may yield comfort to our con- science in life and in death ?
1. First consider, that the time will come that we shall deal with that that will not dissemble with vs. Let the cunningcst dissembler hold out as long as he can, he shall meet with sickness, or with terror of conscience, he shall meet with death itself, and with the judgment of God, and hell torment. Although now he carry himself smoothly, and dance in a net, as we say, and double with the world, though he make a fair show, yet ere long thou shalt meet with that that will deal simply with thee, that will deal plain enough with thee. Thou shalt be uncased, and laid open to the world ere long (oo). Let us consider this.