Of Christian Prudence, Chapter 6

Of Christian Prudence · Chapter 6

p. 124CHAP. VI.

SECT. II. Of Christian Simplicity and Sincerity.

2. A Second thing, implied in that Christi… Simplicity, which Spiritual Prudence injoyns, is Singleness, without double Dealings. This is one thing, which the Scripture notes by Simplicity. Servants, says St. Paul, obey in all thing… your Masters in the flesh; not with Eye-service, a men-pleasers; but foreign, in Simplicity of heart▪ i. e. as our Translation renders it, in singleness of heart; not having one heart or mind to you… work, whilst their eye is over you, and another when 'tis off you, Col. 3.22. And accordingly, Craftiness or worldly Wisdom, which is opposite to Simplicity, and made so by St. Paul, 2 Cor. 1.12. is sometimes set off by Duplicity. Haec eadem Duplicitas, this same Duplicity, says St. ††Exp…s. Mor. l. 10. c. 16. in cap. 12. Job.Gregory the Great, speaking of the Wisdom of this World, which he makes the opposite to the Simplicity of the Just, Job 12.4. And non versantes in astutia… not walking in Craftiness, 2 Cor. 4.2. St. **In loc. Homil. 8. in 2 Cor. p. 593. Ed. Savil.Chrysostom explains by foreign, i. e. being free from all Duplicity, and really being such as we seem to be.

Truth is but one, and always the same; but Falshood is various and multiform. And as there is this Singleness in Truth it self: so should there always be, in the exhibitions or appearances, which we make thereof. Our inward thoughts, and outward appearance, betwixt which Moral p. 125Truth lies, must bear its Picture and Character, … having but one stamp, or being all of a piece. …nd this, Simplicity secures; preventing any …iscrepancy between our Minds and Expressions, … our having two Faces, more than Truth it self …. It allows us not to have one thing in our …wn Breasts, and to make shew of another to …ur Neighbour. To give out this for true at one …ime; and, as that happens to serve our Turn, … contrary to be as true at another. This is …ot to be the same man within and without; 'tis …ot to be one and the same to morrow, which it was to day; but is the sustaining of a twofold Person. Whereas Singleness excludes all Duplicity; it can be but one. And accordingly Simplicity, which lies in maintenance of such Singleness, must be and shew but one thing, and always say and seem the same. In the Question of true or false, good or evil, it must not be va…ious, according to difference of times and places; and Favour or Dislike, Desire or Fear, help or obstruct the same thing, as a Truth or …rrour, Vice or Virtue, as it differently serves, …r hinders our Convenience. This is not to …hew Simplicity to be and appear one, and always the same, or of a single heart. But is plain…y to act a double Part; yea, perhaps, innumerable Parts, such a man being like to change his Part, as oft as there is occasion for it.

This Singleness is much the same with Unmix…dness or Purity, which is another thing the Scripture means by Simplicity. Thus St. Paul warning the Corinthians against the false Apostles, expresses his Fear, lest by them their minds should be p. 126corrupted from the Simplicity that is in Christ, 2 Co… 11.3. The Corruption endeavour'd by the fals… Apostles, was the bringing into Christianity F…reign Tenets, some Philosophical and Heathenis… some Jewish Opinions. And so, to preserve … Simplicity that is in Christ, against this; is to pre…serve the Purity and Unmixedness of the G…nuine Christian Doctrines. And this the Apo…stle did, that having espoused them to him, as … Husband, he might be able to present them a chast Virgin to Christ, v. 2. He had espoused the… to him, to learn of him alone, as their sole M…ster. And this Espousal, as a chast Bride, the… would keep inviolate, in admitting of no opp…site Doctrines from a Foreign hand, or going … learn of any other. Thus also, when he bids … that giveth, to do it with Simplicity, i. e. with pur… and unmixt intention, merely for Charity, … for Self-Ends or Vain-Glory, Rom. 12.8. … aliorum captans Gloriam, sed ejus qui indiget … subveniens. Not doing it to win Glory, but to reliev… his poor Brothers necessity, as ††in loc.Theodoret comment… Thus also is that of our Saviour, If thine eye … single or simple, foreign, thy whole body shall be full … light: by the singleness of the Eye, which guide and directs us, noting the Purity of Conscienc… and Intentions, not mixed or corrupted by im…pure Affections, Mat. 6.22. Luk. 11.34. An… St. Peter's **foreign.sincere milk of the Word, is the sam… unadulterate, or not having any thing else mix… with it, 1 Pet. 2.2. Agreeable to this, is St. B…sil's Explication, who to the Question, What … sincere? Answers, ‖‖foreign Basil. in Reg. Brev. Interrog. 264. p. 716.I account that to be sincere p. 127which is unmixt, and perfectly purified from all that is contrary to it. And that of Guidas, foreign, or ††foreign.sincere, is that which is pure, and unmixt with any other. And Theophylact, who on Phil. 1.10. expounds, that ye may be sincere **Theoph. p. 581., by foreign, &c. or, that ye may receive no spurious Tenet under the pretext of Charity.

And this also is another Part of Simplicity, to be pure from all Adulteration, or mixture of the contrary. 'Tis an expression of the singleness thereof, not to have one end in Truth, but another in Appearance; and not to pretend much concern in a thing to serve others, when really it is most to gratifie and serve our selves. And so 'tis too, to preserve our Thoughts and Affections clean, and not to suffer them to be undermined, or corrupted, by their Contraries. Not to have our Love of God, for instance, adulterated by the intermixture of worldly Love, which, in any Competition, will secretly draw us from his Service for this World's sake. Nor our Fear of him, twisted with our Fear of men; or our Love of our Neighbour, with Love of our selves, and seeking thereby our own Self-Ends; or, our Designs of good Actions, with Designs of Vanity and Applause; or our Pursuits of Publick Good, with the Pursuit of Private Passions; or our Pretences for Religion, with intentions for our selves. Under this mixture, of such opposite Passions and Intentions, we are not single, and all of a Piece. And which is worse, that fair side, which is uppermost, and openly given out, is weakest: and the contrary, which is mingled therewith, and lurks under it, when it comes to p. 128the Tryal, is like to prevail over it. This is ha…ving, as one thing which appears, so another which appears not: and so, not being single … what it shews, but divided or twofold.

Now, as for this Singleness, or Unmixednes… of Simplicity, it excludes our being of a doubl… Heart or Mind, of a double Tongue, or of a doubl… Practice.

1. First, It excludes our being of a double Mind, or Heart.

It allows not of a double Mind, or of a Duplicity of Thought, or Intention. We must not profess … seem, for instance, to think what we do no… think; or to believe a thing, whilst we see no Reason to believe it, or much Cause to believe otherwise; or not to see what is made plain to us, because it makes against us; or to be ignorant of what we very well know, because w… have no mind to acquit our selves, or act according to our Knowledge. We must not put … an appearance of Conscience for, or against any way, when it has no hold upon our Consciences, and our Zeal, either for or against it, is no… really on account of Conscience, but of … and mere humane Affections; or pretend we scruple a disgustful thing, only when we hav… no mind to do it; or are satisfied in Conscience of a profitable or pleasing one, tho we cannot act it without Regret, and till frequent, curbing has made it silent, without our Conscience flying in our Faces. We must not give out Intentions, of what we never design; or pretend one thing, whilst we intend another; seem to be acted by Z…al for God, or Religion, when 'tis all, p. 129… most, for sensual Passion, or Secular Design; … for the Publick, when 'tis for some private End; or for the Love of Goodness, when 'tis for the sake of Vanity, or the Love of Applause; or for Fear of God, when 'tis only for fear of suf…ring; or to serve our Neighbour, when 'tis on…y to serve our selves of him. These, and such …, are not to preserve a Simplicity, or Singleness, of Thoughts and Intentions; but to have them of two sorts, one within, and another without us. To be foreign, or of two Souls, as St. James …eaks, Jam. 1.8. who calls upon such Double-minded, to purifie their hearts, or to change those corrupt Mixtures, for purity and singleness of Thoughts and Intentions, Ch. 4.8. And is contrary to that Purity of Intention, our Saviour and St. Paul require, when they injoyn us, to have … Eye or Intention single, and to give with Simplicity, i. e. a Design, not of Vain-glory, but of Charity, as I noted before.

Yea, it forbids, as being thus of two Forms, or double in our Thoughts and Intentions of any …hing, at the same time: So, of appearing double …nd divided, in our Thoughts and Intentions, …bout true or false, good and evil, if taken at different times. For Truth and Virtue, are unchangeable things, and the same at all times. What they are to day, they will be to morrow, and every day; and not chop and change, as our Humor, Interest, or Convenience doth.

To preserve this Singleness then, we must add Constancy to Truth, and be the same for it, at all times and places. Wo be to the Sinner, says the Son of Sirach, threatning the impatient and unbelieving p. 130Temporizers, that go two ways, Ecclus… 2.12. If we see a thing to be true, when … makes for us; we must see it as true, when … comes to make against us. If it is matter of Conscience, when it advances; it must be matter o… Conscience still, when it afflicts or depresses us▪ If it was not plain, whilst we lost by it; it mu… not presently become plain, when we are to profit by it: if it were not to be seen, whilst it served others; it must not be more manifest, and discernable to our sight, when it comes to serve our selves. If it be our Intention to serve God; we must intend to serve him, when we are called to suffer for him, as well as when to reign by him. If to stick to the Rules of an holy Religion, and to be the Lovers and Followers of any Virtue; then, when it is a losing, and persecuted, as well as when it is a getting Virtue▪ when 'tis vulgarly decryed, as well as when it i… applauded and cryed up. If to be just and charitable to our Brethren: then, when we have, … well as when we want the opportunity, of shewing forth our Justice and Charity; when thereby we only serve them, as well as when we serve our own Ends by serving theirs; when the Worl… knows not, as well as when it knows what we do, and when it can only serve the Purposes … Cha…ity and Justice, as well as when, together with them, it serves also the End of Credit and Popular Applause.

This Constancy, in the same true Thoughts, and good Purposes, is necessary to maintain and keep up this Singleness of our Minds, not only at some one, but at different times, and under the p. 131several Changes and Turns of worldly Temptation and Convenience. Without this, when our mind is single at any time, and in the right, it would not be stable and stedfast therein; but on any Change, of Humor, or Advantage, put on a different Form, and appear quite another thing. Which is to have two Minds, or two Consciences, Beliefs, and Intentions; suited to two different times. And this Inconstancy and Instability, St. James particularly taxes in the foreign, or Double Souled Persons. A Double minded man, saith he, is unstable in all his ways, Jam. 1.8.

Again, this Singleness allows not, as of a Double mind, against Duplicity of Thought and Intention: So neither of a Double heart, against Duplicity of Will and Affection. It never seems to be pleased, with what is displeasing to it; or to have a good Will to a thing, when it bears an ill Will against it; or to go willingly and by Choice in a Business, where it goes against its Will, and merely in Submission. It doth not appear to love what it really hates; or to admire what inwardly it slights and contemns: to be thankful or glad of that, which truly gives it sorrow, and is a trouble to it; or to be sorry, and afflict it self for a thing, when really it rejoyceth at it: to desire, or pray for any Event, when its Heart is averse thereto, and flyes from it; or to hope for any issue, which within it self it fears; or to fear any, which in very deed it covets. It is no Part or Proof of this Singleness, to pretend we have given up our Wills to God's, when we will not rest under his Will in any unpleasing Case, but make our own Wills take place of his; or our Heart p. 132to God and Religion, when 'tis not so much to him, as to this World, nor is tyed so fast to the Duties of Religion, as to the worldly Conveniences and Advantages about Religion. Or to pretend, that we love God above this World, when our Hearts are ready to sin against God, to save the things of this World; or that our chief Care and Concern, is for the Joys of Heaven, when we are ready to go out of any way that leads thither, to keep what we have here on Earth; or that our Heart is in the first place to keep Innocence, when it will chuse rather to sin than suffer, and is not so much for keeping innocent, as keeping safe. And these, and such like, shew not a single, but a double Heart. One, in Pretence and Appearance, and another in Reality and Truth; one, that is for God and a good thing, and another that can be as much against them: which are quite opposite to Simplicity, and Singleness of Heart.

Or, if our Heart is truly affected to good and ill, as it shews, and but one way at once; yet would it be a double Heart still, if it is not constant in these Affections whilst there is the same Cause, but double and divided, now one way, and anon another, if taken at different times. As it is, when we love any virtuous ways or things, whilst they serve our Turn, and grow averse to them, as soon as that Turn is served: set much by them, whilst they suit our Ends, but are set as much against them, when once they begin to oppose them. In a word, seem pleased or offended, love or hate, hope or fear, slight or admire, desire or turn away p. 133from the same things; being now all for them, and then all against them, according as they suit our uncertain Turns, or Interests. When we do thus by any Truths, or Virtues, we have not one single Affection, for the ways we would be thought to approve; but are sometimes on, and sometimes off. Our Hearts are not at unity with themselves, nor true and constant to their own Motions: So that no hold is to be taken of us, and men know not where they will have, and where they will miss of our Hearts. And this is not to shew Simplicity, but Double heartedness. An Heart, as to love, so to hate the same thing, at different times: that goes not all one way, but on different Turns, not of the things, but of our own Convenience and Affairs, is contrarily affected towards them. An Heart in shew, that is set on the Goodness, or Truth, of the things themselves; but in Reality, on our own Interests, under that Cover, and serving of our selves by them. Which plainly is harboring of a Double Heart: and betrays us unavoidably into the going two ways, threatned by the Son of Sirach; and into that instability, which St. James condemns in the Double-minded. Like as also the Scripture says of the men of Zebulun, who came over to David without any hankering after, or Reserves for the House of Saul: that they were not of a double heart, 1 Chron. 12.33. Or, as 'tis expressed v. 38. that they came to him to Hebron, with a perfect heart. And this Duplicity, or Division of Heart in any Duties, is opposite to that Integrity of heart, which God requires in his Service. p. 134Telling us, that in the way of his Commandments, we must love and serve him with all our heart, Deut. 10.12. Mar. 12.30. and walk before him with a perfect heart, 1 King. 8.61. Isa. 38.3.

2. Secondly, This Singleness of Simplicity, excludes our being of a double Tongue, against Duplicity of Talk and Expression. Neither at any time used we flattering words, courting your Favour by speaking pleasing things, more agreeable to your Humor, or Necessities, than to our own Sentiments, says St. Paul, setting off his own Simplicity and sincere Dealing among the Thessalonians, 1 Thess 2.5. It is not for speaking one thing to a mans Face, and another behind his back; for talking one way in publick, and the quite contrary in private, or among those who are of the same Judgment; for talking still as the Company doth, owning all as right, and assenting to quite contrary Discourses, as it falls in Company contrarily affected in the matters discoursed of. It doth not speak differently of the same things, only as that differently happens best to suit our Purposes, as if there were nothing in the celebrated Names, of true and false, good and ill; but our Convenience. It doth not commend a thing, for instance, when we are about to sell, and disparage it when we come to buy it; or cry up a thing as a Virtue, when it serves our selves, and condemn it as a Vice, when it serves others; or give out the same thing, as mere Necessity, if done by us when we are over others, which we accused as malicious infringement and intolerable Usurpation, when others p. 135did it whilst over us. It will not magnifie Moderation, when we are down, and stand in need thereof; and speak against it as loathsom Lukewarmness, or Treacherous Neutrality, when we get up, and are in Place to shew it. Nor condemn justly all Bloody, Persecuting, Injurious, and Despoiling Zeal in Papists; and yet not condemn, but justifie our selves, when we feel our Spirits fermenting with the same Bitterness.

This, and such like, is to have two Tongues: one in our own Case, and another in our Neighbours. One, behind a mans back, and another before his Face. One, in this Company, and another in that, as may best please each. Which is the Double Tongue, against which, as I noted, St. Paul cautions the Deacons: who, especially if of complying Natures, would be in danger to say one thing to one, and another thing to another, to please the different Affections of those they talked withal, when employ'd, as they often were, to go from house to house, 1 Tim. 3.8. And is also the flattering Lip in the Psalmist, which, saying that to ones Face which the heart never thinks, and which it would be ready to gainsay in the next convenient place, he calls speaking with a double heart, Psal. 12.2. It is to have one Tongue to the World, for Fear, to avoid Persecutions, as the Gnosticks had; and another in Truth, and privately towards God, or where they might profess their Sentiments in Religion, without hazard. Which double Dealing of theirs, St. James may not unlikely refer to, when he says, A double minded man is unstable in all his ways, Jam. 1.8.

p. 136To this of a Double Tongue, I shall also refer, as speaking thus differently in different Speeches; so likewise all Double meaning, or speaking Doubtfully and Deceitfully, in the same Speech. Such are, all speaking with Mental Reservations, when we only utter part of our Meaning in words, and secretly Reserve the other part still unuttered in our Minds: which part of the Speech reserved in our Minds, if added to what is expressed in words, would make it quite a different thing, to what it sounds. And use of Aequivocations, which design to delude by a Double sense of some words: or of Ambiguities, i. e. like Double meaning, by the doubtful and uncertain Construction of whole Sentences, which, without any violence to Rules of Grammar, may be expounded quite different ways. And, lastly, all Craftiness, and ways of Trepaning in Discourses; either by talking in the Clouds, and casting a Mist of words, to make a thing unintelligibly obscure and dark, when we are afraid lest another should see and understand it. Or, by contrived Circumlocution and Round of Words, laying Trains by degrees, to draw those we talk withal imperceptibly into wrong Apprehensions. For men use to go about, when they tell a Lye, and yet would be thought to speak a Truth. They stand off at a distance from the Point, and are not for answering plainly, and directly to it. They break the Falshood to pieces, and cast a multitude of Words, that in the Crowd something wrong may get in among others that are right, without being seen or suspected. So that what they could not put off by Whole-Sale, they p. 137retail out among other Ware, and vent by Piecemeal, without being discover'd by the abused Parties. Nay, perhaps, by these Arts, they have …ozen'd themselves first, and then their Neighbours. They may have hid, or lost the Falshood by this means, and not know well in what part of the Discourse to find it themselves. And thus, the Lye broken to pieces, and slurr'd off, is easily swallow'd, and goes down without Regret; which, had they utter'd it plainly, would have almost choaked them, and bore too hard upon their Consciences.

Now all these ways, of Mental Reservations, Aequivocations, Ambiguities, and crafty Speeches and Discourses; are using a Double Tongue. Their End is to abuse the Apprehensions and Belief of men, by a deceitful Sign; against the Faith of Society, and the End of all Discourse and Conversation. For Words, are the Instrument of Faith and Confidence; and therefore should be so used, as they may be relied on. But what St. James taxes in the Double-mind, is equally true of this double Tongue: as that is so unstable in all its ways, so is this in all its Meanings, that they are not to be built upon, Jam. 1.8. They are the Instruments of Hypocrisie, or of mens dissembling their own Thoughts; and of Guile, or of their beguiling and abusing other mens: and we are to lay aside all guiles, and hypocrisies, 1 Pet. 2.1. to be, as our Lord testified Nathanael was, such true Israelites, in whom is no guile, Joh. 1.47. or, as he himself was, of whom it was said, that no guile was found in his mouth, 1 Pet. 2.22. The Use they serve, and the End they propose, is p. 138not to inform, but to deceive others: So they are the Ways and Expressions, not of a true, but of a deceitful Tongue. They carry with them, not a single, but a double Meaning: and so bear in them all the Force and Effect of a double Tongue, which speaks twice, and two contrary things, at one time.

3. Thirdly, This Singleness of Simplicity, excludes a double Practice, against Duplicity in Life and Carriage. It will not allow us to be open Saints, and secret Sinners; to practise one thing before God, and another before the World; to be one thing at Church, and another in our own Closets. It will not permit us to worship God, and to worship Baal; to comply still with the Worship of the Place, tho in things of direct Repugnance betwixt themselves, going one day, with the Gnosticks, to the Jewish Synagogues, and the next to the Heathen Temples, and the third to the Christian Churches. Or, to be for a man in the Crowd, and against him in a trusty Company; to profess we are for one, and yet act against him; or wish and act for him, when in private, or left to our selves, and yet turn over from him in the Eye of the World, and renounce him in Profession; to appear among those, that meet to pray for a thing at Church, which we cannot pray for, but, it may be, pray against when we are by our selves; to go among the Rejoycers in Publick, for what we mourn in Private; or among those that afflict themselves, and mourn abroad, for what we rejoyce at home. It will not be for the Practice of Duty in the Sun-shine, and against it in Persecution, as the Gnosticks, p. 139who, as St. James says, were unstable in their ways, sticking to Christian Assemblies in opportunities of Peace, and turning to those of Jews or Gentiles in Fear of Persecutions: Denying thus, as the **2 Pet. 2.1.2 Pet 2:1Apostle says, the Lord that bought them, when they could not otherwise save themselves, tho confessing him at other times. It doth not use, when a Virtue is cryed up, to be at the top of those who stickle for it; but when cryed down, to hide its head among those that do not know it. To encourage and run up a way, whilst it serves our selves; but to brow-beat and run it down, when it disserves us, or serves others. To set off the obligation of Duty to Superiors, whilst they go our way, and are for us; but to be silent of them, or shake off Duty, when they go contrary: as if the Duties were not to go along with the Relations, but with our Interests and fleshly Purposes. To be all Kindness, whilst we get by men, or use them for our own Ends: but to cast them off, and set nothing by them, when we have served our selves of them.

By all these, and such like ways, instead of leading a Life uniform, and all of a Piece: we have two Lives, or a Life infinitely multiform and various, according to all the Variety, and turns of Convenience. Having one Life in time of Peace, and another in time of Persecution: one, when we come to get by a Duty; another, when we are call'd to lose by it: one Duty towards a man, whilst he pleases; but another, when he begins to displease us: one, at home; and another, abroad: one, when the Vogue is for a way; and another, when 'tis against it: p. 140one, whilst we have some Turns to serve; and another, when those Turns are served.

Now this is not to lead single Lives, but double, or treble; nay, to change as oft, as Humour, Accident, Ends, or Convenience doth. 'Tis to be true, and constant, indeed, to our own Humour, or Interests; but to nothing else. It is not to be true, to our own Professions and Pretences, to make our Lives true to themselves, or one part of them true to another. And as the Scripture calls them, Lying and Deceitful Talkers, who speak Corde & Corde, with an heart and an heart, as the Hebrew Phrase is: So are they equally Lying and Deceitful Workers, who live Vita & Vita, with a Life and a Life, i. e. are Double Livers. It is quite contrary to Simplicity; Eye-service, or having one Practice whilst the Master's Eye is over them, and another when it is off them, being directly contrary to Service with Singleness of Heart, as St. Paul notes in the Case of Servants, Eph. 6.5, 6. 'Tis no shew of single, but of double Dealing: the instability in all his ways, or this Change and Mutability of Life and Practice, being the Mark St. James gives, of a Double-minded man, Jam. 1.8. 'Tis to expose our selves to the Woes, which belong to the Sinner that goes two ways, as the Son of Sirach says, Ecclus. 2.12. And therefore this Duplicity of Life and Manners, must never find place in the Simplicity of Christians. But is that foreign, or that wicked Versatility of manners, and Dex…erity in accomodating it self to all Turns, whereby the Great St. ††Concione 21. De Prospera & Adversa Fortuna. Et De Prudentia. Tom. 3. p. 582.Basil sets off that evil sort of Prudence, which is most quick at p. 141espying what is for its worldly Profit, and serves its Ends upon the Simple and Well-meaning by Deceit.

3. A third Thing implied in Christian Simplicity, is Openness in what it declares, or ought to profess, without Concealments, or close Reserves. This is another thing, which the Scripture understands by, and calls for in, this virtuous Simplicity. Thus, St. Paul opposes the Manifestation of the Truth, to handling of the Word of God deceitfully, 2 Cor. 4.2. By Manifestation of the Truth, i… meant setting it forth with Openness, which would not suffer it any longer to lie hid, but make it manifest and apparent, to those he had to deal with. Yea, such Openness, as would c…mend them to every mans Conscience in the sight of God, i. e. such as every man must needs know was sufficient in his own Conscience, which, altho for Ends they may sometimes deny in this World, yet their Conscience must needs own and give Testimony to, when they come to be posed before God. Thus, when St. Paul alledges the Testimony of his Conscience, for his having lived in Simplicity and godly Sincerity, 2 Cor. 1.12. St. Chrysostom on the Place explains it, **foreign. Homil. 3. in 2 Cor. p. 558. Ed. Savil. OEcumen.by Living with all liberty, and having nothing cover'd or …umbrated. In Simplicity, i. e. without any Hypocrisie, or Cover, says ††foreign. In loc. ap. p. 599.Photius. Thus, one thing, in the Description of the Simplicity of the Just given by St. ‖‖Lib. 10. c. 16. Expos. Moral. in Job, c. 12.Gregory the Great, is Sensum verbis aperire, to make its Speech or Expression lay open p. 142its meaning. According to all which, Cicero says homo simplex & apertus, and aperta simplex que mens ▪ setting off Simplicity by Openness. And Hesychius explains, foreign sincere, by foreign manifest or open, as well as by foreign undeceitful.

By this Openness, we must not understand, an obligation to tell all a man knows, and to keep nothing secret. We must not disclose other mens Secrets, when they are intrusted with us. And no Good Christian will inform against a Good Man, or discover what he knows of him, to his Unrighteous Persecutors. Nay, he will not tell all he knows, or publish the Vices of ill men, when it serves no End, either of their own emendation, or giving others warning of them, but only to work their Shame and Prejudice. We are not to Proclaim all the Good we know by our selves, which would be Vanity and Ostentation. Nay, nor all the ill, as our Faults or Imperfections; which would be the way in time, to be regardless of Censure, and throw off all shame: and then, as the Scripture says, we should only declare, or publish our Sin like Sodom, Isa. 3.9. We are not to make every one acquainted with our Business, or to divulge our own Projects and Designs, thereby to give them the trouble of our Cares, or to provoke malevolent Censures and Oppositions, but only as we are led thereto, in way of Friendship and Confidence, or to seek Advice, or for Information of those we are concern'd with, or other like reasonable and prudent Inducements. In these, and a Number of other like Cases, 'tis not the Part, either of a Good or wise man, p. 143to be open and divulge all he knows; but to hide many things, and keep them secret. 'Tis a Fool, says the wise Son of Sirach, that travails with a word, as a woman doth with a child, till it be brought forth. Whereas wise men, are for letting many things dye with them, never fearing, as the other doth, lest a word pent up in their b…easts, should burst them, Ecclus. 19.10, 11, 12. As it is a Vertue, to shew openness of some things: So it is a Vertue, to shew taciturnity of others. There is a time to keep silence, as well … a time to speak, saith the Preacher, Eccles. 3.7. Indeed, it is a Part of great Goodness, and Prudence, to know when to be silent, as well as when to speak; and to know, not only what can be said, but also what may better be omitted and left unsaid, in all Cases. So that to be open in every thing a man knows, and able to hold nothing; is not the openness of Simplicity here mention'd, which is a virtuous Disposition.

But this is, in what a man is bound and ought to profess, there to be open. Or, where a man pretends or undertakes to inform others, and open his own Thoughts, there to deal openly and frankly with them. Where we either voluntarily undertake to declare our Minds, or have a just Call, and ought to profess them: he that would lay Claim to this Virtue, must not hide his Opinions or Practice, his Desires or Espousals, but appear what he is. He must not use Subtilty in putting off, or concealing his inward Sentiments, especially under any opposite shews; but openness in professing them. Truth is naked, p. 144and not afraid to appear so. It shuns not to come into the Light, when call'd to it: It seeks not then to hide it self, but is free to own it self. As it always is, what it seems; so is it ready to seem, what it is. And such in all Points, which we pretend to declare, or ought to profess, should we be too.

Near akin to this of Openness, is Plainness, opposite to amusing, or misleading Dress, of what i… professes. It sets off Truth, as it is in it self, not daubing it over with made Colours. It seeks not to huddle it up in intricacies, which would not lay it open, but hide it from mens Understandings. It doth not put things, or Actions, into any delusive, or fallacious Attire; which would serve only to make men misapprehend, and take them for other, than they are. It doth not amplifie things, to make them be thought larger; nor aggravate, which is to make them seem faultier; nor palliate, which would have them appear more soft and innocent; nor any way disguise, which is to make them shew other than they are in reality. For all these, and such like, are not ways of Truth, but of Deception. They do not imprint on men, our own Apprehensions of things, but mistakes of them. They are not for making that plain to them, which we think; but that seem to them, which we think not; contrary to that Singleness, whereof I have already treated. Whereas Simplicity, is for being the same, as has been observed, both within, and without; in inward Sentiments, and in outward Manifestations. It seeks to be taken, only for what it is; and so p. 145never hides its own shape when call'd to make … thereof; or assumes a borrowed one, in … it would better become it.

4 Fourthly and Lastly, A Fourth thing imply… in Christian Simplicity, and prescribed by Spi…ual Prudence, is Harmlesness, or Innocence, … to all intending, or effecting wrong, or … to any Person. Of all other sorts of …, it is most opposite to Dolus malus, or that …ch works evil to other men. It is a Simpli…y in Good, without any mixture of Evil in … ▪ It leaves us a Liberty, in fitting ways to def…d our selves; and, whilst it is without Sin, … Prejudice to Religion, to use all wise Methods of Caution and Wariness. But it takes from us o…nsive Weapons, as Anger, Envy, Peevish… ▪ Revenge, Vexatiousness, all Violence and I…ustice. It casts out all hurtful, and injurious …ssions, and Practices: and that at such times, … we are most tempted, and provoked to them. For, when you are betrayed by Friends, persecuted by Enemies, and hated by all, says our Lord, Mat. 10.17, 18, 21, 22. When you are sent out, as L…mbs in the midst of ravenous Wolves, adds he, p…ssing this Lesson of Prudent Simplicity, then be ye as innocent as Doves, a Creature usually said to be without Gall or Bitterness, to put it upon working or returning Mischief, v. 16. He commands thee, to use the Simplicity of the Dove, says St. **Homil. 34. in Mat.Chrysostom upon the Place, to restrain thee from seeking Revenge when injured, or drawing those that lay wait for thee, to Punishment. For all thy Prudence will stand thee in no stead, unless this Simplicity be added to it. Be ye as simple as p. 146Doves, to pardon injuries, ††Incerti Authoris ap. Chrysostom. in Mat.says another Ancient Comment; be as Serpents, to avoid apprehension; but as Doves, not to bite when once ye are apprehended. And the same, as both Chrysostom and he note, is signified by their being sent out, among these Wolves, as Sheep; thereby requiring of them a… such times, as they say, ovium mansuetudinem, the mildness of those most patient Creatures. Thus, when St. Paul bids Servants to obey with simplicity, or singleness of heart, Eph. 6.5. Col. 3.2…. Theodoret takes foreign, as opposite to foreign, making Simplicity opposite to Malignity and Improbity. And St. Chrysostom expounds the Simplicity and godly Sincerity, 2 Cor. 1.12. among other things, by foreign, or a Will void of all Mischievousness and Malignity.

Simplicity, is to be a patient Virtue, and to imply, as the Patience of Persevering; so likewise the Patience of Suffering. It looks more at the Duty, than the Danger, and is ready to take up the Cross, and bear it after Christ, when call'd thereto. It notes fixedness in Truth and Goodness, and must be accompanied with Fortitude or Fearlesness of Dangers, making Faith or Trust in God, its Support, when it has nothing visible to trust to in this World. As St. Paul did, still holding on his Simplicity, when he had the Sentence of Death in himself, and could have no Trust or Hope of Deliverance in himself, but in God who raiseth up the dead, 2 Cor. 1.8, 9, 10, 12.

Such is the Virtue of true Christian Simplicity, noting Veracity, without doing, or speaking Lyes; Singleness, without all counterfeit shews p. 147… double Dealings; Openness, without studied Concealment; and Plainness, without artificial … misleading Dress, of what we undertake to declare, or ought to profess; and Harmlesness or Innocence, patiently suffering, and persevering…y sustaining, what it receives from them, but not doing, or returning, the least wrong or …olence to any Person. And all this is agree…le to S. Chrysostom's Description of it, who explaining those words of St. Paul, in godly Sincerity, 2 Cor. 1.12. sets it off thus. ‖‖foreign. Chrysost. in loc. Homil. 3. in 2 Ep. ad Cor. p. 558. Ed. Savil.We have … nothing fraudulent, nothing by hypocrisie, or s…lation, or flattery or assentation, nothing by treachery, or imposture, or other such like. But in all Liberty, in Simplicity, in Verity, in a heart pure and free from all mischievousness and malignity, in a … void of all deceit, having nothing cover'd up a shadowed over, nothing craftily varnish'd or rotten at heart under a fair and promising outside.

Thus, is Simplicity, such plain and downright Honesty, as begets no wrong belief of, or expectation from us; nor fails those, which it doth beget. That, as it doth not speak any false thing; so neither will it speak, nor act, any delusive thing; that makes no deceitful Reserves, nor seeks shifts or Evasions, nor affects to hide what it ought to make manifest, or disguise what it doth set off. If this Vertue governs any man, he will put on no Appearances p. 148of what he is not, nor make a shew of what he doth not intend, nor seem to say or do what he doth not mean, nor willingly deceive by a dark, or doubtful, or delusive sign; nor seek to have any the worse by him, or mistaken in him, or to expect other, than what they are like to find from him.

And this Simplicity, St. Paul calls Godly Sincerity, or ††foreign.the Sincerity of God, 2 Cor. 1.12. That is, such a Simplicity, as will pass for Sincerity, in the sight of God. And such a Simplicity, … is like the Simplicity of God himself: who is most true, without the least Falshood, in Word or Deed; Single, without Doubling and Cra…ty Winding; Open, without artificial Reserve…, Shifts, or Evasions; Plain, without Disguise; Harmless, in all he doth or says; without the least Breach, of down-right Honesty, Innocence, and Truth, in every Word and Action. Such is the Simplicity of God himself. And, when we take care, to shew forth ours in the same ways; our Simplicity is like God's, and bea… his Image. And as the Scripture calls upon us, ‖‖1 Pet. 1.16.1 Pet 1:16to be holy, as God is holy; and **Luk. 6.36.Luke 6:36to be merciful, as our heavenly Father is merciful: So is this way of Simplicity, to be sincere as God himself is sincere, which may very well, on that account, be stiled the Sincerity of God.

The Ground and Reason of this Simplicity, is the Preservation of Equality. To do as we would be done by, which, as our ††Mat. 7.…Matt 7Saviour says, is the Law and the Prophets, is the first Rule of Justice, and settles this Equality between all Persons. This is to love our Neighbours as our p. 149…lves, to let them stand on the same Bottom, …nd allow them, as being on the same Level, in all Intercourse and Dealing, to expect the …ke from us, as we do from them. And this Neigbour, is every man, wise or foolish, credu…ou… or suspicious, rash or wary, rich or poor, who must all stand upon the same Level as to … matter.

Now, since all Communication and Inter…urse, lies in signifying our minds to one another, by Words or Action: in regard there must be … Equality kept up, in the mutual Communi…ion of Minds; there is need of this Virtue … Simplicity, which will do it equally to all …ersons. Faith, is the Foundation of all Society, and Communication. And in this, there …ust be Equality, in the Ground it goes upon; every man having the same Ground to … another, that another has to believe …. And this can be nothing, but Simplicity … plain-Dealing, which will equally secure … Faith, of wise and unwise, subtle and simple, quick and slow apprehensions. This Simplicity, is fit to inform all Understandings. But if we go off from this, instead of informing mens Minds and Belief, we shall abuse them. Or, if the subtile and wary, by suspense, preserve themselves from being deceived; we shall abuse, and deceive others. 'Tis only plain Dealing, that can secure any, and give the same Security to all, that where all have an equal Right, they may also have an equal Benefit. So that in Communication, we must use the same plainness towards every man, the young p. 150and old, the unversed and experienced, the weak and strong: seeking what is equal towards every one, and what is private and unequal towards none; if we would keep to the Rule of Justice, and do Equity, which speaks the Observation of Equality, to all those we deal or converse with.

This is implyed in S. Paul's Reason for speaking the truth every Man with his Neighbour, because we are members one of another, Eph. 4.25. For, tho the Members be greater, or less than another, in point of Perception, Importance and Honor: yet, a more intelligent and discerning Member, doth not take Liberty to deceive, and impose upon a less discerning, more than the other doth of imposing upon it; but they are all equal and alike, in true and Plain-Dealing with each other. The Eye, as S. ‖‖In loc. Hom. 14. in Ephes.Chrysostom notes upon those words, as also **In loc.Theodorit, and ††In loc.Theophylact, when it sees some ill a coming, doth not deceive the Foot, but gives true warning, that it may compose it self to Flight. And if the Foot, by Feeling, finds it is g…t on unsure Ground, it makes true Discovery, tho the Eye saw it not. When the Smell has perceived the Quality of any Food, it doth not belye it to the Palate. And when the Tongue has discovered a Taste, it doth not misrepresent it to the Stomach. And so all the other Members, are as careful, to represent things Right to their Fellow-Members, as their Fellows are, to Do the same to them. And one never seeks to deceive another, because, being mutually Members, they must needs have joint Interests; and when one deceives, or hurts another, it is Damnum commune, a common Damage, p. 151… Theodorit says; and therein it damnifies and … it self. So that the rash and the wary, the … and the foolish, being equally Members; … must no more impose upon that, than the … Eye doth upon the unseeing Fool. And, … their Communication, the wise must be as far, … seeking to deceive the unwary; as the un…ary are, from seeking to deceive them.

This Simplicity, should be observed in all Communications. Especially among Christians, …ose Credit should be so good, that their Word … never be questioned, but yea and nay, be … …hat need to pass among them, as our Saviour …: their word always carrying their meaning, … their yea, being yea: and their nay, nay; or … always doing as they say, which would make … need of Swearing in their Communication, Matt. …37. And were this Simplicity practised accord…ly, none would ever need to question them; …cause none would ever be deceived by them. …th would be secured by their Saying, and their Word might be safely built on. In their plain Words, Men would have their Sense, and should … sure of suitable Performance.

But especially it should be observed in Promises, which make more Dependence, and are a higher Bond of Faith. And most of all in Oaths, which appeal, for the Conformity betwixt our Thoughts and Expressions, to the God of Truth and Simplicity it self. No Man should have his Faith abused, or be deceived by us in any Communication; but least of all in these. Thus God's Promise, and his Oath, S. Paul calls two immutable p. 152things, by which it is impossible for God to lye, i. e. to abuse and delude Faith, or to beget a wrong b…lief, or expectation, in any, Heb. 6.18.

And it should be observed in these Communi…cations, by all Persons, especially by Men Sac… in their Functions, as Bishops, and Priests, who … as the ††2 Cor. 5.20.2 Cor 5:20mouth of God, and God's Ambassador… ▪ and Magistrates, who act in God's Place, and are also, as the Scripture says, **Rom. 13.4.Rom 13:4God's Ministers. And especially, in things of Power and Authority, as Laws and Edicts. There ought to be the greatest Simplicity and Plain-Dealing, in the Words and Ways of Ministers, and Magistrates; who would not only, as others, abuse the Faith of their Brethren, but desecrate their Station, and dishonor that God of Simplicity and Truth, in whose Place they stand, by deceitful and delusive Dealing. There ought also to be the same, in the Expressions of Publick Laws; which must always be meant and expounded, with Ingenuity and Plainness. For Laws, are the Patrons, and the Guard of Faith and Innocence: and so must be Patterns of what they Patronize, by their own Sincerity and Fairness. They must never teach us how to cozen, or insnare others. They must never lie in Quirks and evasive Senses; which Deceitfulness of the Laws themselves, will ungird and prostitute them, and only teach People how to cheat in their Obedience. It will cut off the Simplicity of Obedience, and call Subjects only to the invention of Subtleties, to out-wit Laws, instead of observing them. For Laws are not kept, but cozen'd and abused, by evasive Glosses. p. 153… that this Simplicity, as it must be most in …mises, chiefly when backed by solemn Oaths: … more especially, when these are made by … or Magistrates, who are Sacred Persons: … most especially, when they are made also in …dience to Laws, and in Words prescribed by … …aws themselves.

… now, contrary to all these Ways and … of Simplicity, is the Way of Worldly …. It may sometimes be for taking things …, and by bare-faced Violence, where it … …ower enough. But its ordinary Method, is …ctise more covertly, and its great Instru… is Craft and Deceit. When there is need …, it is not apt to stick at forging a … Lye, and unpalliable Falshood, to bring its … about. But where it practises with more … facedness, it will deceive as effectually, by … but deceitful Truths, which are only … Truths, but real Falshoods. Sometimes, … the end it may be mistaken, it will hide it self … Mist of Words. At others, it will play upon … Faith of Men, by Ambiguities of Words and …ences, expecting they will bite at one mean… whilst it reserves another to it self. Or, if … doth not fall upon them to deceive directly; i… will lead them about craftily, by a Circle of Words or Circumlocutions, intermixing secretly … and false, and laying Snares, till it has got them within the Compass of Deceit at last. It will be open, in so much as shall serve its turn; and artificially conceal what makes against it. It represents things, not as they are in themselves, p. 154but in such Dress as best suits its own purpose amplifying, or detracting, palliating, or disgui…sing, not so as sets off its own Thoughts, but … Convenience. Or, if it is so nice, as to boggle at the Abuse of Words; it will more easily swallow a like Juggle, and Deceit in Actions. It will give the outward Appearances, without inward Realities; seem to be, what it is not; and not to be, what it is: Do in all things like those that profess what it thinks not; or that denies, what it really believes. The outward Shews, of its Belief or Expectations, Mind and Judgment… of its Desires or Affections, what pleases or dislik… it: are not the true Draught of its inward Sentiments, but only of its outward Interests. It pretends what it gets by, not what it really is, or believes: and seeks it self, not what it shews; in all its Pretences. Its Appearances, are Hypocrisie; its secret end, still self-design; its Method, not Truth, but Delusion; not harmlesness to others, but preventing, tho by any Loss of theirs, all Harm, Dissatisfaction, or Disappointment to it self.

So that, instead of being true and single, plain and open, innocent and undesigning: a worldly wise Man, is all Lyes and Falshood, Trick and Deceit, full of Turnings and Windings, Shifts and Evasions, Mists and false Colors, meer Shews and Pretences; pretending and appearing one thing, but being and intending another; and never true to what he seems, further than that happens to run true, to his own self-ends and carnal Convenience. He is not fixt, to any just and p. 155…nest Principles; but is for foreign, … for accommodating his manners, to serve turns, … for being quick-sighted at serving his own Ad…tage by Deceit, as I noted from S. Basil. By … which deceitful Shews, and false Seemings, … the Injury to Truth, he violates Charity … Justice; oftentimes drawing Men in thereby, … their Prejudice. And abuses Confidence, …, to an ingenuous Spirit, should lay on one … highest Obligation, working their harm, by … very Faith and Trust, they repose in him. … for the most part highly abuses good things …; and that virtuous forwardness well meaning … have to promote them, whilst, under a false … and Shew thereof, he steals away their …ncurrence, to his own unlawful Purposes, or … Self-Designs.