Simple, that is properly, that hath no mixture of the contrary. As we say, light is a simple thing ; it cannot endure darkness : fire is a simple body ; it cannot endure the contrary with it : so the pure majesty of God cannot endure the least stain whatsoever. So it is with the holy disposition of a Christian. When he is once a new creature, there is a simplicity in liim. Though there be a mixture, yet he studies simplicity ; he studies to have nothing oi:)posite to the Spirit of God ; he studies not to have any contradiction in him ; he labours that his heart may not go one vfa,j, and his carriage another ; that his pretensions be not one, and his intentions another. He bears the image of Christ. You know Christ is compared to a lamb, a simple creature, fruitful to men, innocent in himself. So the Holy Ghost appeared in the shape of a dove, a simple creature, that hath no way to avoid danger but by flight ; a harmless creature.-
The devil takes on him the shape of a serpent, a subtle, wild creature. The Holy Ghost appeared in the shape of a dove. You see then what sim- plicity is. It is a frame of soul without mixture of the contrar}^.
1. We must not take simplicity /o;- a defect; when a man is simple be- cause he knows not how to be witty. Simplicity is sometimes taken in that sense for a defect of nature, w^hcn a man is easily deluded ; but here it is taken for a grace. A man that knows how to double with the world, how to run counterfeit, how to be false in all kinds ; but he will not. He knows the world, but he will not use the fashions of the world. So sim- plicity here is a strength of grace.
2. Likewise, simplicity and plainness, it must not be taken /or rudeness and unnecessary opening of ourselves ; for that is simplicity in an evil sense, profane rudeness.
You shall have some that will lay about them, they care not Avhat they speak, they care not whom they smite ; but, as Solomon's fool, they throw ' firebrands,' Prov. xxvi. 18. They speak what they list, of whom they list, against whom they list. Here simplicity and plainness is no grace. This is no virtue. This is but an easing of their rotten, corrupt, and vile heart.
We know there are two kinds of sepulchres, open and shut sepulchres. They are both naught. f But yet, notwithstanding, your hidden sepulchre is less offensive. That which is open stinks that none can come nigh. That is very offensive. An hypocrite, that is a hidden sepulchre, a ' painted sepulchre ' without, and nothing but bones within, he hath a naughty, rotten heart : yet, notwithstanding, he is not so offensive as the open sepulchre, which offends all that come near it. So these men that say they cannot dissemble, and they have a plain heart, though they will swear, and dissemble, and detract, and throw firebrands against any man ; is this a plain heart ? It is an open sepulchre, that sends a stench to all that are near.
3. Again, let us take heed, that we do not for simplicity take credxdity. ' The simple man,' saith Solomon, ' will believe everything,' Prov. xiv. 15. This is simple credulity. A man must not believe everything, for there is much danger comes by credulity. Jeremiah, and Gedaliah, and others,
* Cf. ' Bowels Opened,' vol. II., pp. 76-79.— G. t That is, ' naughty ' = filthy. — G.
2 CORINTHIANS CUAV. I, VER. 12. 281
they were much harmed by credulity. It is a good fence not to be too hasty to believe ; for incredulity and hardness to believe is a good pre- servative ; and he is a wise man that will not believe everything. So you see there are some things that come near this simplicity, as defect, rudeness, and credulity, which yet arc not that simplicity that St Paul saith he walked in.
And this simplicity may well be called the simplicity of God ; because God is simple. ' He is light, and in him there is no darkness at all,' 1 John i. 5. There is no mixture of fraud, or contrariety. He is pure, simple, and sincere. And as he is in his natm-e, so he is in his carriage to men every wa^^ There is a simplicity that he doth in his word testify. And indeed he hath shewed that he loves us. Would we have a better evidence of it than his own Son ? There is no doubling in God's dealing to men. And therefore as it comes from God, so this simplicity it resembleth God.
For alas ! if God had had by-respects, what would the creature yield him ? Doth he stand in need of us, or doth he need anything we have ? All coun- terfeiting, and insincerity, and doubling, is for hope of gain, or for fear of danger. Now what can God have of the creature ? What cause hath he in us of his dealing toward us ? In his giving, in his forgiving, in all his dealing, he is simple.