An Expository Comment on 2 Corinthians 1, Exposition · Sermon 90
SERM. XC.
A further Diſcovery of the true Nature of Godly Simplicity both towards God and Man.
2 COR. 1. 12.
That in ſimplicity and godly ſincerity.
WE are treating upon this ſpecial grace of ſimplicity, which doth afford More propoſitions of the nature of ſimplicity. 1. It humbly ſubmits to the truths of God.unſpeakable comfort to him that enjoyeth it. There remain more particulars to declare the nature of it. And
Firſt, Where this ſimplicity is, there is an humble ſubmiſſion of the mind to the truths of God revealed in believing of them, and an obediential reſignation of the will to the commands of God, without cavils and froward disputations. In this particular, the grace of ſimplicity doth triumph. Although to ſpeak properly ſimplicity and ſincerity are not ſo much a diſtinct ſpecifical grace, as a qualification and modification of the powers of the ſoul, and their operations. In theſe two chanels of faith and obedience, doctrine and duty, ſimplicity doth greatly diſcover it ſelf. We can neither believe ſoundly, or walk holily without this. For the former, it is plain, that ſeeing the truths of Chriſtianity are made known to us by divine Revelation, and therefore are above reaſon (though not contrary to it) there is no ſuch requiſite to believe, as a ſimplicity of the mind, whereby we do acquieſce upon the authority of the Word, never curiouſly diſputing and cavilling, how it can be. This the Apoſtle calleth Captivating every thought, 2 Cor. 10. 5. And herein Chriſtianity differeth from Philoſophy; the later requireth ſcience by diſputes and diſcourſes; the former requireth an humble aſſent to the teſtimony, affirming ſuch a thing to be ſo. So that we may ſay, It's the want of this ſimplicity of the mind that maketh ſo many abſurd and damnable hereſies in the Church. What cauſeth the Socinian, the Arminian, but the want of this humility of mind? It is ſaid to be the Embleme of Nazianzen, Theologia noſtra eſt Pythagorica, Our Divinity is pythagorical; as amongſt Pythagoras his Diſciples foreign, was enough to ſilence all diſputes, So much more ought this amongſt Chriſtians to quiet all diſputations, The Lord hath ſaid it, Chriſt hath ſpoken it, Thus it is written. But how ſadly may we lament, to ſee all Divinity turned into Quaerees, and Utrum's, videtur's quod ſic, and videtur's quod non? How is this holy ſimplicity in believing laid aſide, and ra…onal ſcientifical inquiſitions advanced, as if now the juſt were to live by reaſon, not by faith; as if reaſon were the ſubſtance of things hoped for, and the evidence of things not ſeen? Certainly this maketh men ſo uncertain, ſo inconſtant, they look not after faith; which as the Schoolmen well ſay, is not only apprehenſiva, but quietativa, not only apprehenſive, but quietative; it brings the ſoul to its center, to its non ultra; whereas reaſon doth but ſatisfie, till a man come with a ſtronger; and one argument like the circles in the water begets another. So that whereas it was Iulian's objection againſt the Chriſtian Religion, as low and contemptible, becauſe it was foreign, only believe; yet this indeed is the glory of it; this ſetleth and compoſeth, when philoſophical ratiocinations did carry them into endleſs contentions. Therefore that is good counſel of Auſtins, Noveris te eſſe fidelem, non rationalem. It is faith, not ſyllogiſms, that brings an eſtabliſhed mind in Religion. It is true indeed, Chriſtianity hath her uſe of Reaſon and Arguments, and there is an Habitus Theologiae, whereby we do demonſtrate the points of Divinity; but this is, when faith hath laid the foundation, Fides facit argumentum, non argumentum fidem, as it doth in the liberal Arts: Reaſon buildeth upon Faith, not Faith upon Reaſon. If therefore thou complaineſt of the diverſity of Sects, of the multitude of opinions that ſwarm every where, there is no ſuch way to eſcape ſplitting thy ſoul at ſuch rocks, as to pray for this godly ſimplicity of mind. I ſay holy ſimplicity, not a fooliſh, popiſh, blind obedience, that is not faith. The fool believeth every thing: Faith hath alwayes an evidence, and knowledge of the teſtimony, though the thing believed may be above the comprehenſion. But when truths out of the Scripture are with ſufficient evidence held out to thee, then ſimplicity is required to yeeld firm aſſent thereunto, and not to diſpute by humane arguments, whether it can be ſo, or no. Therefore the wiſdome which is from above, Jam. 3. 17. is ſaid to be foreign, eaſily to be perſwaded; As in reſpect of the objects to be believed, and the inſtruments who propound it, there is neceſſary, Piſcatoria ſimplicitas, which is more than Ariſtotle's ſubtilty, or his Minutiloquium, as Tertullian calleth it. So there is ſuch an humble ſimplicity required on the ſubjects part, who are to receive theſe divine truths. I am the larger on this, as being aſſured the beſt antidote againſt all hereſies, and the ſureſt remedy to preſerve from doctrinal Apoſtaſie, is this ſimplicity of mind. But
Secondly, This ſimplicity is no leſſe ſignally ſeen in the Will, which is to caſt away its contumacy, ſtubbornneſs and propriety, reſigning it ſelf wholly up to 2. It ſubmits to the commandments of God.Gods command. The Lord hath commanded it, therefore I obey, not diſputing with fleſh and blood, whether this will be for my advantage, honour or profit; but the will of God boweth him into all ready compliance. It is the Apoſtles advice, Phil. 2. 14. Do all things without mumurings and disputings, that ye may be ſincere. Here it is plain, that ſincerity is manifeſted, when we willingly do our duty, not murmuring and quarrelling at it. Even as we read of Abraham, though commanded by God to ſacrifice his own ſonne with his own hands, when he might have had ſo many fair arguments againſt it, yet he readily applieth himſelf to his duty; and ſo when commanded to come out of his own countrey, and to go he did not know whether, yet he willingly obeyeth; this is ſimplicity. And ſo it was with Paul, Galat. 1. who immediately obeyed the call of God, Not conſulting with fleſh and blood; whereas Saul, becauſe he did not obey in ſimplicity, but waved the commands of God upon religious pretences, his rebellion was accounted a… witchcraft, not believing that Obedience was better than Sacrifice, 1 Sam. 15. 22.
Thirdly, This ſimplicity is ſeen in an holy boldneſſe to do our duty, to be 3. It boldly reproveth ſin.zealous for God, to reprove ſinne, though there be never ſo many Lions in the way. It is true, the wiſemen of the world call this ſimplicity indeed, making it the ſame with folly. Thus moſt of our Chriſtian duties, if fervently and zealouſly performed, are nothing but folly and ſillineſs to carnal policy. But to appear for God, and to own his wayes among a crooked and malicious people, is an excellent mark of ſimplicity, whereas hypocriſie meaſuring all things by its ſafety, honour and profit, becometh like the ſhadow to the body, ſu…eth it ſelf to every corrupt humour of others. But this plainneſs of heart maketh us with David, Pſal. 119. to ſpeak of the Law even before Kings, and alwayes to obey God, rather than men. So much ſhrinking from thy duty, becauſe of the fear or favours of men is ſo much want of ſimplicity. Hence Varinus makes foreign the ſame with foreign, boldneſſe and freedome. Oh then pray exceedingly for this ſimplicity of ſpirit, that will make thee conſtant, bold and zealous for God! How often may thy conſcience convince thee, that ſinfull fear, or fooliſh ſhame, or carnal affections have made thee not do th…ſe duties with ſingleneſs of heart, as thou ſhouldſt have done? How many times haſt thou betrayed the truth, by ſinfull ſilence? How many times haſt thou wounded thy ſpirit, by holding thy tongue, whereas this holy ſimplicity would have imbo…dened thee? It is true, there is Chriſtian prudence required alſo, there muſt be the wiſdome of a Serpent, as well as the innocency of the Dove. Diſcretion is the ſalt to ſeaſon our Sacrifices, and there muſt be this ſalt, as well as the fire of zeal; but we muſt look the Serpent doth not eat up this Dove; that diſcretion doth not devour this ſimplicity.
Thus much of ſimplicity, as it relateth immediately to God. Now becauſe Of ſimplicity towards men.the Apoſtle uſeth the word largely, relating to his miniſterial converſation, as it did reach to men, we ſhall take in briefly the conſideration of that alſo. And
Firſt, Godly ſimplicity maketh a man inoffenſive to men. This ſimplicity 1. It makes a man blameleſs as to others.maketh a man harmleſſe and unblameable, as to others. Chriſts Diſciples are compared to Sheep, not to Bears for cruelty, or Foxes for craft in doing miſchief; therefore foreign is as much as foreign. The Apoſtle ſaith, I would have you ſimple in malice, Rom. 16. 19. The leven that was forbidden in the Sacrifices did ſignifie malice and ſourneſs. So that where this ſimplicity is, a man is wonderfull harmleſs, is not injurious, doth no wrong. The word uſed in that place of Rom. 16. 19. is foreign, which though it properly come from foreign, yet ſome make it from foreign, as if to ſay, without horns. The people of God are meek and lowly, as it's ſaid of Jacob, He was a plain man, but Eſau rough and hairy; which may relate to their manners, as well as bodily conſtitutions; not but that they can be as bold as Lions in the cauſe of God. Simplicity is conſiſtent with zeal and courage for God. Moſes was the meekeſt man upon earth, yet in the caſe of Idolatry, and the peoples uncleanneſs, how forward was he to have ſevere puniſhment inflicted on the offenders?
Secondly, This ſimplicity of ſpirit in reference to man is accompanied with ingenuity, candour and truth. His heart and his words, his promiſes and his 2. It is accompanied with ingenuity and truth.hands go along together. And therefore foreign, is made the ſame with foreign, a man of a tranſparent breaſt, that doth abhor all lying, coſening, and a double tongue. How carefull is the Apoſtle towards the end of this Chapter (and ſomething this Text is relating to that) to clear himſelf from inconſtancy and falſhood, as if he were yea and nay? So that ſimplicity is accompanied with verity in affections, and veracity in promiſes. There is a conformity between the mind and words. The Ieſuite by his principles of equivocation, calling it prudens defentio, is farre from this ſimplicity the Apoſtle here doth rejoyce in. Ariſtotle, (lib. 4. Ethic. cap. 17.) maketh this verity to be a moral virtue, though he ſaith the Greeks have no name for it, he placeth it in the middle between two extreams, the one is foreign, when a man doth boaſt and brag of ſuch things in him, which are not indeed. Thus the Phariſee and the civil man, yea Ariſtotle himſelf for all his moral Philoſophy, were guilty of this arrogancy, attributing that to themſelves, which was not in them. Simplicity giveth all to God, nothing to his own power. The other extream is foreign, when men do diſſemble the good things that are in them, will not own them. Ariſtotle maketh Socrates guilty of this. Now it's true, there may be much hypocriſie in diſpraiſing our ſelves; and we may affect humility, when thereby we exalt our pride. So that the child of God which hath this ſimplicity, is bound to acknowledge the good things God hath done for him, and in him; it is not pride but thankfulneſſe to do ſo. Paul did not arrogantly boaſt, when he profeſſeth his ſimplicity; it was not pride to own his ſincerity. And this is neceſſary for the godly to be informed in; for they are ſo jealous and ſuſpicious of themſelves, that they dare not ſay, they feel what they do feel. If Chriſt ſhould ask them as Peter, Loveſt thou me? They would ſtand amazed, not knowing, what to ſay, when yet at the ſame time all their trouble is, becauſe they love Chriſt no more, and becauſe they do not arrive at ſuch a pitch of holines as they deſire. Know then, as Ariſtotle by the light of nature, ſo much more a Christian by the light of grace may conclude, that it is a ſin, contrary to that ſimplicity that ſhould be in us, not to acknowledg what God hath done for us. Thus Hezekiah pleaded the truth of his ſoul; and Paul here, and alſo in many other places, profeſſeth his uprightneſſe of heart, and abundant labouring for the propagation of the Goſpel; neither could they be charged with pride and arrogancy herein. By which we ſee, that as a man in the ſimplicity of his heart is carried out to the whole ſervice of God; ſo he doth herein take notice of, and acknowledge the grace of God towards him. Therefore it is our duty to obſerve, and thankfully acknowledge the graces of God in us, provided alwayes we avoid thoſe particulars, which Carthuſian mentioneth, Lib. 2d. diſt. in a verſe, that do alwayes pollute or puff up.
Ex ſe, pro meritis, falsò, plus omnibus inflat.
1. That we do not think we have theſe good things by our own power and ability. 2. That it is not for any merit, or deſert of ours, that God giveth us grace, and paſſeth others by. 3. That we do not falſly boaſt of ſuch things, as are not indeed in us. 4. That we do not Phariſaically preferre our ſelves above others. Theſe four things do overthrow the very foundation of many popiſh principles.
From theſe things thus declared, there is, firſt an Uſe of Instruction, by way of Corollary, viz. That godly ſimplicity is not natural ſimplicity, or meer childiſhneſſe. Uſe 1.God for many ends cauſeth ſome to be born natural fools and ideots, ſuch are not excluded from ſalvation. God may have his wayes unknown to us of reaching home to their hearts, and infuſing grace into them. But this ſimplicity is that which doth conſiſt in ſubduing the guile and hypocriſie that is in mans heart, whereby we are prone to do the things of God for ſiniſter reſpects, and thereby loſe our ſpiritual reward. Again, Much more doth this Christian ſimplicity differ from ſinfull and affected ſimplicity, when men by their lazineſſe and negligence attain not to any ſound knowledge in Religion. How many ſimple old perſons are there, that have lived many years in this world, and yet know no more than a child about the principles of Religion? Yea every wicked man is often by Solomon called the ſimple one; and therefore wiſdome doth earneſtly invite them to forſake this folly. Thou that art apt to cenſure the generation of ſuch as fear God, as ſo many weak ſimple perſons, they are very contemptible in thy eyes. Oh remember, that all impiety is groſſe ſimplicity: You are the Devils fools, for his bables you loſe a crown of glory. In Hell, when it is too late, you will then rage and rave to ſee what fools you have been, when you ſhall ſee theſe deſpiſed ones received into glory, and you caſt into eternal torments.
Uſe 2. Of Admonition to all ſuch, who ſeem to walk in the wayes to Heaven, Uſe 2.who are often in hearing, in praying, often in the religious duties God requireth: above all things look to the ſingleneſſe of thy heart in theſe things, thou wilt elſe have no glory from God, nor true comfort in thy own conſcience. As Solomon ſaid, Whatſoever thou doeſt, do with all thy might; ſo whatſoever thou doeſt, do it in plainneſſe of heart, looking up to God onelyonly; and remember, though men ſee not thy carnal motives, nor the crooked windings of thy heart, yet the all-ſeeing eye of God, beholds the very atomes (as it were) within thee: How great will thy confuſion be, if at the day of judgement God ſhall reject all thy gliſtering holineſſe, ſaying, you did it not to me; in all theſe duties you ſerved not me? Even as God complaineth of thoſe hypocritical Jews, Zech. 7. 5. When ye fasted and mourned in thoſe moneths, did ye it to me, even to me? This want of ſingleneſſe of heart, reſpecting God only, was that which made all their Religion abominable unto God.