Sermon 12

Exodus 3:13-14. And Moses said to God, Behold when I come to the children of Israel, and shall say to them, the God of your fathers has sent me to you, and shall say to me, what is his name; what shall I say to them? And God said to Moses, I AM, THAT I AM, &c.

Having finished that point, that God is a Spirit, which is a particular expression of the simplicity of God, we come to speak of the simplicity itself: which is that attribute, by which he is one most pure and entire essence, one most simple, being without all composition; so that there is no substance and accident, matter and form, body and soul; but he is every way most simple, nothing in him, but what is God, what is himself. The rise that it has from hence, we shall see hereafter. All those phrases of Scripture, where God is said to be love, truth, light, and wisdom itself, all these show the simplicity of God: for of no creature can you say so. The creature is wise, and just, and holy, and true: but to say, it is truth itself, love itself, light itself, or wisdom itself, that cannot be attributed to any creature. So that this you must know, that God is one most pure, entire and uniform being or essence: I AM, shows that he is a being; and if we should ask, what kind of being he is; he is a most simple and uncompounded being. And that he is so, we will make it clear by these reasons.

Because, if there be many things in him, they must not be the same, but different; if different, one has one perfection which another wants; if so, there must be something imperfect in God: for if the defect of that were made up, it would be more perfect.

If there be two things in God, then there is multiplication; now all multiplication arises from some imperfection, from some want and defect: for if one would serve, two would not be required. As if one could draw a ship or boat up the stream, two were needless; if one medicine would cure, two would be unnecessary; so in all things else: so that the reason of multiplication is, because one will not serve the turn. Therefore God being all-sufficient, it is not needful, indeed it cannot be, that a breaking into two should be admitted in him, and consequently, he must be most simple, without all composition, a pure and entire essence, full of himself, and nothing besides.

If God should have love in him, or justice, or wisdom, or life, or any other quality different from his essence, as the creatures have them, he should be what he is, not originally of himself, but derivatively, and by participation, and so imperfectly; as to be fiery is more imperfect than to be fire itself, to be gilded is more imperfect than to be gold itself: So to be wise, loving, holy, that is, to be endowed with the qualities of wisdom, love, holiness, is more imperfect, than to be wisdom, and love, and holiness itself. Therefore there is not a substance and a quality in God, as in the creature: but he is love, and light, and wisdom, and truth, and so the Scripture expresses him.

Wherever there is any composition, there must be two or three things, so that there may be a division; they are separable, though not separated; but where division may be, there may be a dissolution and destruction, though it never be: But of God, we cannot say, that this may be, and consequently, there cannot be two things in him, but what he is, he is; one most simple, most pure, and most entire being, without all composition and multiplication.

If God be not simple, there must be parts of which he is compounded: But in God blessed for ever, there are no parts, because then there should be imperfection, for every part is imperfect.

Again, parts are in order of nature before the whole, but in God there is nothing first or second, because he is simply first.

Again, parts cannot be united and knit, and compounded together, without causes to do it; but here is no cause to knit and unite any part together, because he is without all cause, as has been shown before.

I will conclude this with a reason out of the text, He is a being, I AM has sent me to you. If he be a being, then either the first or second being. A second being he cannot be, for then there should be some before him, and above him, upon which he should be dependent: but this cannot be; therefore he is absolutely the first being. Adam was the first man, but God only is the first absolute being. Now the first being was never in possibility to be: and therefore he is a pure act in regard of his essence. Again, there are no qualities springing from him; for if there were, they should have had sometimes no being; and so in possibility to be, and consequently have a beginning, and be a creature: Therefore there is neither Potentia substantialis, nor accidentalis in him, and so he must be purus actus, as the schoolmen say; and therefore he is most simple, without all composition. This I speak to scholars; for it is a mixed auditory: and therefore you must give me a little liberty.

Now I come to those consequences which flow from hence; and they are these three.

If God be such a simple, first, pure, and absolute being, then here you may see, what a stable foundation our faith has to rest upon; we are built upon the lowest foundation in all the world, that is, upon the first, most absolute, and simple, and pure, and entire being; which I say is the lowest foundation, that depends upon no other, but all upon it: and this is the happy condition of all Christians, and of them alone. Angels, men, heaven and earth are foundations to some things which are built upon them: but they are all built upon this, and therefore dependent. For if this foundation shake itself, (for so he has power to do) they all fall to ruin: But God is the first, simple, and lowest foundation, being the first absolute and simple being; therefore he that is built upon him, has the greatest stability, which is the transcendent happiness of Christians, above all men in the world. And this is a great privilege of theirs, which you shall find upon this ground magnified and set forth in (Psalm 46:1-2). God is our hope and strength; therefore will we not fear, though the earth be removed, and though the mountains be carried into the midst of the sea, &c. As if he should say, Though there were a subversion of kingdoms, and an overthrow of all the churches, indeed a confusion of heaven and earth, (as there shall be at the last day) though the mountains were rent from their foundations, and cast into the middle of the sea, yet Christians should be sure all the while, because God, who is the first, absolute, and simple being, and so the lowest foundation, is their hope and strength; that is, he is a foundation lower than all these, that when all these things shall come to ruin, yet God on whom we trust, shall be a sure help, and comfort.

Beloved, this is to be considered, that you may know what your comfort is, and upon what foundation you are built.

If God be most simple, without all composition, then this will follow, that he cannot be hindered in anything that he goes about to do, but is most independent as in being, so in working, by reason of his simplicity. There is no creature but may be hindered: for in the best of the creatures, to wit, in the Angels, there is an essence, and an executive power by which they work: Even as you see it in the fire, there is the substance of fire, and the quality of heat by which it works: now where there are two things, an essence and a faculty by which it works, something may come between, and hinder the working and operation. As in the Babylonian furnace, God separated between the fire, and the heat, that it could not burn the men that were cast into it (Daniel 3). So he does with the Angels, he comes between the substance, and the executive power, and often hinders them from doing what they would: But in God, seeing he is most simple, and entire, there is not an essence, and executive power, (as the Schoolmen call it:) therefore there can nothing come between to be an impediment; there is not any action that he intends, but he works it absolutely and of himself. Therefore we are to consider, that that God which we have to worship and serve, that nothing can come between, and hinder him in working, but what he will do, he does: and therefore we should learn to fear before him, and to trust in him, and to acknowledge the greatness of his power, and to know the ground of it, seeing he is so absolute and wonderful in all his works.

Hence likewise it follows, that all the attributes of God are equal among themselves, not one higher than another, or larger than another; for if he be simple, and there are not two things in him, then his attributes, or his essence, and himself are the same; and if so, one cannot exceed another; his mercy is not beyond his justice, nor his justice beyond his wisdom. Therefore though he does put forth one attribute now, another then, yet we must not think that his mercy is greater than all his attributes: therefore that place in the Psalmist, His mercy is above all his works, is commonly misunderstood. The meaning is not, that his mercy exceeds all his other attributes, but that his mercy is over, and upon all his works. As the warmth of the hen is over all the eggs, to warm, and cherish, and hatch them: so God's mercy is over all his works, to cherish, and nourish, and perfect them; that is, it is shown forth upon them all. For it is not a comparative speech, as if his mercy did exceed all his other attributes: for if all his attributes are himself, they must be equal, there is no difference in regard of height or largeness between them. And thus the place is to be understood: for so the word signifies in the original, and not according to the common acceptance. So much for the corollaries, now we will come to uses of practice.

Use 1. If simplicity be one of God's excellencies; then let us labor to come as near to it as we can, by bringing our hearts to be content with a simplicity of condition: for this is a sure rule, The more composition, the more weakness, the more impediment, and also the more exposedness to dissolution and decay. Therefore God is not subject to weakness and impediment in working, because he is most simple, not having essence, and faculty, so that anything should come between and hinder him; and therefore also is he not capable of dissolution: and therefore the nearer any come to this simplicity, they are (as I say) less weak, less subject to impediment and destruction; and the safer, and stronger, and happier they be. As for example, the Angels, so far as they fall short of the simplicity of the eternal God, who is blessed for ever, so far they are subject to all this: they have faculties different from their essences, and one from another, as understanding, will, and their executive power; hence they are subject to weakness. For they may fall into sin, as you know the first Angels did, and their faculties jarred one with another, and fell out of tune: and having an executive power, they are also subject to impediment; from which fact neither the good Angels, nor the bad, can do what they would, but they are and may be hindered.

In the next place consider man, and as he is much more compounded than the angels, so he is more weak, more subject to impediment, more liable to decay and ruin, as sickness, distemper, crosses, death: for he has not only a rational faculty, as the angels have, but sensitive; a sensitive memory, a sensitive fancy, and a sensitive appetite; he has also a body consisting of diverse members, needing many external helps, as air, diet, houses, exercises, and so he is subject to many weaknesses, many hurts, many impediments, and losses of all sorts.

Object. You will say, this is a man's natural condition indeed, but how shall this be helped?

Answer. The natural condition cannot be changed, but it may be exceedingly helped; as, if we bring our hearts to be content with a more or less simplicity of condition, that is, if the disposition and constitution of the mind be such, that it be not dependent upon many things, but upon few; this is done, when the thoughts and affections of the mind do not lie scattered, hanging or lying upon this or that thing, so that you cannot live without it; but when the mind is recollected and gathered up, so that you can be content with a simplicity of condition, with God alone for your portion; so that you can live with exceeding little, not requiring a multitude of things, upon which the contentment and satisfaction of the mind does depend. As for example; some men cannot live without sports and pleasure, and a great living to maintain them: another must have great learning and gifts, and eminence, and praise that follows it: Another has his heart so wedded to a convenient house, wife, children, companions, etc. that if any of these be taken away, he is dead in the nest: Not to speak of their vain, base, distempered affections, they must have a hundred things, their fancy is infinite, and all must be to their mind, or else they are still complaining. Now the more things a man needs, the more compound, and less simple he is, (as I may so say) and consequently, the weaker he is, and more apt to be hindered, more apt to be hurt and disquieted; because if you touch any of that multitude of things, upon which his heart is set, he is presently troubled; which is more easily done, as the things are more, upon which his affections are placed: but he is best, who is come to that self-sufficiency of mind, and to be content with that simplicity of condition, that he can say of any of these things; I can live by them and without them, I can live without liberty, I can live without friends, I can live without sports and pleasure, without worldly credit, and esteem, without wife, and children, without riches, without convenience of air, garden, orchards. This is the condition that we should labor to grow up to: and the nearer we grow up to it, the better we are, and the safer is our condition.

Object. But will you not have us to use such things?

Answer. Yes, but not to be wedded to them, but so weaned from them, that you may use them, as if you used them not; whereas there are some that have their hearts so glued to them, that it breaks their hearts, when they have their friends or children, or estates, or credit fail them, or if they be hindered from their livings, pleasure and conveniences: but he is in the happiest and best condition who can live alone, and can be content with God alone; that can fetch so much comfort and help from him, that he can be without friends and companions, without wife, and children; and if he be put into a country town far from all suitable acquaintance, indeed if he be shut up in a close prison, yet he can walk with God, and do as Paul and Silas, have his heart filled with joy and peace through believing. This is the safety and strength of a man. For even as the body, the more sick it is, the more helps it needs; and the lamer it is, the more props it must have, one for his arm, another for his legs, another for his back: whereas a strong man can walk upon his own legs, he needs no other help: even so the soul, the more sick and lame it is, the more it needs; but he which has a strong inward man which is in health, let him have God, and shift him from vessel to vessel, from condition to condition, let him be stripped of all, yet he can go upon his legs and can live without all. So says the Apostle Paul (Philippians 4): I have learned in whatever state I am, therewith to be content: that is, riches or not riches, honor or not honor, yet his mind had a bottom that he could stand alone, and be happy without them. Thus I say, the more a man's affection is enlarged to a multitude of things, the weaker he is, and more subject to be disquieted, by anything: but the more his mind is contracted, and gathered into a narrow compass, and content with a greater simplicity of condition, the safer, and stronger he is, and less subject to be disquieted by any creature; because let come what will come, whatever condition he is put into, he has a bottom to stand upon, he has something to comfort his heart.

Object. But how shall a man get his mind to such a frame?

You shall have a means prescribed in (1 Timothy 6:6): Godliness with contentment is great gain — that is, godliness is always joined with contentment, it is always the cause of contentment, and therefore great gain. So then, be a godly man — that is, make your heart perfect with GOD, serve and fear him alone, be content with him alone for your portion; he is All-sufficient, his communion will breed contentment and satisfaction enough to your heart, so that you shall be able to live with a very slender outward condition. And this is the only means to have the mind drawn from these things that other men are so glued to; and that is, to labor to be content with GOD alone, to serve, and fear him, to grow up to him more and more: for he is All-sufficient, there is no such way in the world to contract the mind, as to have GOD to be knit to him, to serve and fear him, and to be assured of his favor and love in all conditions. Beloved, what a miserable thing is it, to have such changeable happiness, for a man to be so dependent upon many things which are so exceeding mutable? Therefore it should be our wisdom to bring our minds to be content with a narrowness or scantness, or simplicity of condition, to let the mind be drawn into as narrow a compass as may be; and so to come as near to this excellency of GOD, as our present human condition will well permit us.

Use 2. Seeing it is said, Be perfect as your heavenly Father is perfect, holy as he is holy, and good or kind to the evil, as he is, causing the rain to fall upon them, and his sun to shine upon them: So upon the same ground we may say, Be simple as he is simple — that is, you must labor to grow up to a simplicity of mind; and such a simplicity as is in almighty God you cannot reach too: but to have a heart unmixed, to be cleansed from dross, as the gold is, you should labor to get this simplicity of mind, a thing often commended in Scripture. What this simplicity is, we have briefly touched previously, and we will now open it to you more fully.

There are two things required to simplicity or singleness of heart.

1. That the heart look but upon one single object.

2. That it be so cleansed from all admixture of sinful affections, that the frame of it may be fitted to do so.

For the first, I pray you mark that in (James 1:8): A double-minded man is unstable in all his ways — [in non-Latin alphabet], By a double-minded man there is meant, one whose mind hangs between a double object, so that he knows not which of the two is more eligible; his mind is in an even balance, where neither scale does preponderate. On the contrary, he is a simple or a single-hearted man, who is not thus divided between two objects, but he so resolves and pitches upon one, that he subordinates all the other to it. As for example, a double-minded man, has an eye to GOD and his credit, to GOD and his pleasure, to GOD and his friends, he was eager to grasp both, and is willing to part with neither: such a man goes not straight on, but he walks unevenly in his courses — [in non-Latin alphabet] that is, while he is quiet and no temptation does assail him, then he walks with GOD in a straight rule, but let a temptation come, and put him to it, then he steps out of the way, he will not let his credit or his profit go. As a weather vane, let there be no wind at all, and it stands still like a fixed thing: but as soon as the wind comes it turns about. So is it with such a man, while he is quiet, while religion costs him nothing, he walks on in an even way, but let a temptation come and assault him, and because he has not a single object, upon which he is resolved, therefore he goes out, and walks unevenly. Contrary to this is he that has pitched upon one object, upon GOD alone; he says, let me have the Lord alone, and heaven alone, though I have no more, thus I have pitched, thus I have resolved, that let what will come, I will part with all, when it comes into composition with this. Beloved, you never have a single heart till now. This singleness of heart David expresses in himself, (Psalm 27:4): One thing have I desired, that I will require, that I may dwell in the house of the Lord all my days and behold your beauty — that is, this one thing have I chosen, I have pitched upon it, I care for nothing besides; if other things come, so it is, but this I require, that I may walk with the Lord, that I may be in his house all my days, that is, that I may enjoy the use of GOD's ordinances, and walk with him; and behold his beauty in them. And such a speech was that of Christ to Martha: One thing is necessary — that is, if you look to anything else, it is in vain: you ought to take him alone, as a wife takes a husband, that must have none besides, for so it must be. And this is the first thing required to simplicity and singleness of spirit.

Let the heart be cleansed from all admixture of sinful affections, and so brought into such a frame, that it may be apt to look only upon one object, upon God alone. And this I take out of (Matthew 6:22). The light of the body is the eye, if then the eye be single, the whole body shall be light, etc. Even as the eye guides all the members of the body, the hands, feet, etc., so does the heart or mind guide all the actions of a man. Now as the eye, if it be vitiated or distempered with drunkenness, or surfeit, or the like, it does not represent things single, but double, and treble, and so makes a man to walk unevenly: so sinful affections, which are contrary to the simplicity of the mind, do so distemper it that it cannot look upon God alone, as upon one single object, but it has an eye to other objects with him, and he is distempered between them, and so he walks unevenly. As for example, fear will make a man to walk in a double way; all miscarriage and double-dealing carriage comes from fear; were it not for fear, men would be plain, and simple: therefore fear of men, or any creature, loss of credit, life or liberty, this is a snare, and distempers the eye; and till the heart be cleansed of these, you will never walk evenly. And so does covetousness distemper us, and voluptuousness, or any [illegible] in any kind, any over-eager desire, or too much haste to accomplish the end which a man proposes to himself. So Jacob's too much hastening after the blessing made him not to look single upon God; but to go a double and uneven way in using unlawful means to obtain it. And Jeroboam's too greedy desire of the kingdom made him to join God and the calves together: for two several principles cause two several motions. And so is it when there is any inordinate affection, be it what it will be, there is not a simplicity of heart; and if there be not, you will never look upon God alone, but upon some creature, upon some object or other. Therefore, (James 4:8): Cleanse your hearts you wavering-minded. As if when the heart was cleansed from corruption, the mind would be freed from wavering, and brought to simplicity: were the heart purged, there would be a constancy and evenness in our mouth, and in all our ways.

This expression of simplicity you shall find in (Matthew 10:16): Behold I send you as sheep among wolves: be wise therefore as serpents, and innocent as doves. The meaning is this: I send you (says our Savior) among men as cruel as wolves, that will persecute, and hurt, and devour you; therefore be wise as serpents, that is, as serpents have many wiles, do wind and turn to shelter off a stroke, and defend their head, so do you: but on the other side, take heed of being too fearful of this persecution, so that when to endure it comes to be a duty, you do not shrink back and withdraw yourselves, but in such a case let your hearts be simple, cleansed from such an inordinate affection, as that fear is; and even take that blow, as the doves do, which have no wiles as the serpents have to defend themselves. So that in any such case when a duty is to be done, as the professing of my name, or the like, here you must take the blow as willingly as the dove does, there is no avoiding in such a case; therefore take heed that your hearts be simple, that there be no fear there, so that you must be haled to the duty. And this is the very meaning and scope of the words. Innocent as doves, that is, let no sinful inordinate temptation admix itself, and so deprive you of this simplicity of heart, because you do not like my service.

This you shall see lively exemplified in Saint Paul, (2 Corinthians 1:12): For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly toward you. Saint Paul was a very prudent man, and therefore hated above all the Apostles, as Saul was angry with David, because he walked wisely, he was so subtle to escape out of his hands, which is as if the hounds should complain of the hare, that she has so many tricks to escape from them: but, as I say, he was a very prudent man, and he used the serpent's wisdom to save himself, as he did when the assembly consisted of Sadducees and Pharisees, he put a division between them, and so escaped himself, as it were through the midst of them. So the first part was true in him, he was as wise as a serpent, to keep the blow off from himself. But now (says the Apostle) if carnal wisdom shall come in, that is, if my understanding shall suggest a thing inordinate, and shall say, Go, and give a bribe to Felix, and you shall escape imprisonment, go and take a gift of these Corinthians, and you shall have something of your own, and shall not be so dependent on the alms of others; now, says he, when carnal wisdom shall suggest any such thing to me, I would not admit of it, but I walked in simplicity and godly purity toward all men, but especially toward you, Corinthians; here was in him the simplicity of the doves.

That we might draw it to a little more particulars, you shall see another expression of this (Ephesians 6:5): Servants be obedient to them that are your masters in the flesh, with fear and trembling, in singleness of your heart as to Christ: that is, servants, take heed even with fear and trembling, that you admit not any sinful respects in performing your duty, as there are many motives, as fear, hope, reward, and a necessity to do it, but keep your hearts single that you may look only upon Christ and his commandment, and then you shall be faithful in your service; but if other respects mingle themselves with this simplicity, you will do but eye-service, you will do it in a double and dissembling manner, not plainly, and heartily, and simply. Therefore let us put in practice this simplicity upon all occasions, in all other things whatever. (Romans 12:8) He that distributes let him do it in simplicity: that is, men are subject to self-serving ends in their good works; as in giving alms, or showing a kindness to men, there may be many self-serving considerations, as that they may make use of them hereafter or the like, but, he says, keep your hearts simple, to look upon God alone in them. So in conversing with men, when you profess love and kindness, you are subject to self-serving ends in doing it, but they are commended (Acts 2:46) that they did eat their meat with gladness and singleness of heart: that is, what love they professed one to another, it was simple and plain, not double. Compare this place with that in (1 Peter 1:22): Seeing you have purified yourselves in obeying the truth through the Spirit, to unfeigned love of the brethren; see that you love one another with a pure love fervently: that is, when there is nothing else, when the heart is simple and plain, when there is nothing but love, no mixture, no self-serving ends in it. So likewise when you come to preach the Gospel, do it in simplicity of heart, that is, let there be nothing besides: as the Apostle says of himself, he preached Christ and not himself, so we should do every thing in simplicity of heart. And so you should behave yourselves in your elections, to look with a single eye to the oath by which you ought to be guided: do nothing for fear or favor of men, or for any sinister respect. I wish I could speak and give this rule to all the kingdom at Parliament times. For it is an error among men to think that in election of Burgesses or any others, they may pleasure their friends, or themselves, by having this or that eye to their own advantage or disadvantage that may arise from it: whereas they ought to keep their minds single and free from all respects; so that when they come, they may choose him, whom in their own consciences, and in the sight of God, they think fittest for the place, and that you may do so, you are to get a single and a simple heart to do it.

Use 3. If there be in God this simplicity that we have declared to you, then go to him upon all occasions; go not to the stream, go not to the creatures, which have what they have, but by derivation and participation: but go to him, that has all that he has naturally, and abundantly, not sparingly, as they have, that have it by participation. As when a man is in any miserable condition, wherein he desires pity, and would be respected and relieved, what will you do in this case? Will you go to weak man, and have him to pity you? No, go to the great God, in whom there is mercy itself. Among men, he that is the fullest of pity, he has but a stream of it, a drop of it, therefore seek not so much to him; no not to parents, their pity falls infinitely short of what is in God; remember that he is mercy itself, that is, you shall find infinitely more mercy in him, than can be said to be in man; the most that can be said of man, is, that he is merciful, but that which can be said of God is, that the very thing itself is there. If you have a firebrand, and light it by the fire, it is something, but fire itself is another thing: man has a little mercy, but if you go to God, he has a sea of mercy, and he is never dry. Therefore whatever your misery or distress be, whether of conscience or estate, be sure, that you go to God and say to him, If evil parents can be so merciful to their children when they ask it of them, what then shall I have of him that is mercy itself? (Matthew 7:11) So likewise for wisdom; if you have a doubtful case, and know not what to do, you go to your friends (which indeed is a good means, and ought not to be neglected, for in the multitude of counsel there is peace:) but remember this, that there is but a little wisdom in them, and therefore they will counsel you but a little; but go to God, that is wisdom itself (Proverbs 8). Go to him, for he will give you wisdom liberally, and without reproach (James 1:5); think of him, that he is the fountain of wisdom, and fullness itself. So if you need grace, you would eagerly have more, you would have your faith strengthened, and your love and zeal more fervent, go to Christ then, from whom we receive grace for grace, and that is made to us wisdom, sanctification, and redemption; go to God that is grace itself. Go not to men, for what they have, they have it from him; therefore look upon all occasions, that you go to the Lord: when you need comfort, go not to your pleasure, and sports, and friends, and acquaintance, but go to God that is the great God of heaven and earth, that has it in him abundantly; and in him you shall find more abundance, than in any man of the world.

FINIS.