Cicero in his first book of offices affirmeth that dissimulation or feigning,1 pertain chiefly unto the nature of guile. For he writeth that Aquilius his familiar friend being demanded what guile was, he answered, where one thing is done and an other thing dissembled. To this sentence Augustine assenteth,2 who (in his 7. treatise upon John expounding these words which Christ pronounced of Nathaniel, Behold a true Israelite in whom is no guile) saith: Then it is guile, when one thing is done and an other thing feigned, &c. And to speak this by the way, by this place is easily gathered,3 that Augustine preached his Sermons unto the people in Latin, because the Africans used the Roman tongue, although it were not pure, but in some words corrupt. For there Augustine admonished the people, that Dolus which is guile, signified not Dolour that is pain as many corruptly spake, saying Dolus illū torquet, that is as they meant. He is troubled with pain, when as in that place they should have said Dolour and not Dolus: to take away therefore the ambiguity of the word, he sayeth, that Dolus which is guile, signifieth feigning and dissimulation. And in the same place, to express what feigning beguiling signifieth, he addeth,4 that it cometh of doubleness of the heart. He allegeth th• 12. Psalm, where when mention is made of guileful men, David saith that they speak in hart and in harts, that is, as he ⟨image 91⟩interpreteth, in one part of their heart they do see the truth, & perceive how the thing is: & in the other part they go about dissimulation & deceit. But in those (saith he) is no guile, which when they see themselves to be sinners, do also count them selves for such, nether do they dissemble or boast of righteousness, as did the Pharisee, when he prayed by the publican, & as other hypocrites also do. Nathaniel had no guile in him, but not universally, because every man is a liar: & as Paul writeth, there dwelleth no good thing in our flesh, for as much as it is altogether guileful and deceitful. It could be only said of Christ in universal, that he wanted guile. But yet they are blessed (as David saith) to whom the Lord hath not imputed sin, and in whose spirit there is no guile. For in as much as they are regenerate especially as touching the spirit that which they do they do it uprightly and simply:
Cicero in his first booke of offices affirmeth that dissimulation or fayning,1 pertayne chiefly vnto the nature of guile. For he writeth that Aquilius his familiar frende beyng demaunded what guile was, he answered, where one thyng is doone and an other thyng dissembled. To this sentence Augustine assenteth,2 who (in his 7. treatise vpon Iohn expoundyng these wordes whiche Christ pronounced of Nathaniel, Beholde a true Israelite in whō is no guile) sayth: Thē it is guile, whē one thing is done and an other thing fayned, &c. And to speake this by the waye, by this place is easely gathered,3 that Augustine preached his Sermons vnto ye people in Latine, bicause ye Affricians vsed the Romane tongue, although it were not pure, but in some wordes corrupt. For there Augustine admonished the people, that Dolus which is guile, signified not Dolor that is pain as many corruptly spake, saying Dolus illū torquet, that is as they meant. He is troubled with payne, when as in that place they should haue said Dolor and not Dolus: to take awaye therfore the ambiguitie of the worde, he sayeth, that Dolus whiche is guile, signifieth fayning and dissimulation. And in the same place, to expresse what fayning beguilyng signifieth, he addeth,4 that it commeth of doublenesse of the hearte. He allegeth th• 12. Psalme, where when mention is made of guilefull men, Dauid sayth that they speake in hart and in harts, that is, as hee ⟨image 91⟩interpreteth, in one parte of their heart they do se the truth, & perceaue how the thing is: & in the other part they go about dissimulation & disceate. But in those (saith he) is no guile, which whē they se thēselues to be sinners, do also coūt thē selues for such, nether do they dissēble or boast of righteousnesse, as did ye Pharisey, whē he prayed by ye publican, & as other hipocrites also do. Nathaniel had no guile in him, but not vniuersally, bycause euery mā is a lyer: & as Paul writeth, there dwelleth no good thing in our flesh, for as much as it is altogether guilefull and disceatfull. It could be onely sayd of Christ in vniuersall, that he wanted guile. But yet they are blessed (as Dauid sayth) to whom the Lord hath not imputed sinne, and in whose spirite there is no guile. For in as much as they are regenerate especially as touching the spirite that whiche they do they do it vprightly and simply:
- 1Cicero.
- 2Augustine.
- 3Augustine pre• ched unto the people in •• ti•e.Augustine pre• ched vnto the people in •• ti•e.
- 4Guile cometh of doubleness of heart.Guile cōmeth of doublenesse of heart.
