One Hundred Select Sermons, Old Testament · Sermon 33
SERMON XXXIII.
Prov. 17.3.
There are many devices in a mans heart, nevertheleſs the Counſel of the Lord that ſhall ſtand.
There is nothing which is more deſireable in the Courſe of this preſent Life then to know what to truſt to. Uncertainty is many times more grievous than Diſappointment, and to doubt how things will fall out more Perplexing oftentimes then Miſcarriage it ſelf. And therefore ſuch places of Scripture deſerve of all others beſides (as moſt uſefull and profitable) both to be ſtudyed and handled by us, eſpecially in ſuch times as theſe are, in which we we are, as do anything ſerve to ſatisfie and ſettle us in this Particular. In the Number whereof is this Text, which I have here made choice of at this time with Gods aſſiſtance, to ſpeak unto, from the mouth and Pen of Solomon, who had a double advantage upon him for ſuch a purpoſe as this. The one as he was a Wiſe man, and had much humane Sagacity in him: The other as he was a Good man, and did partake of the works of Grace in his heart, which (after all the diſputeings about it) as we have cauſe to beleive. As he was a Wiſe man, ſo he was beſt able to Judge and inſtruct us in the devices of man. And as he was a Good man, ſo he had a very good apprehenſion of the Counſels of God. And each of theſe he does in this Text which I have now read unto you, by a kind of Collating and Comparing of the one with the other, in order to ſettlement and Confirmation. Many devices are in the heart of a man: Nevertheleſs the Counſel of the Lord that ſhall ſtand.
IN the Text it ſelf there are two General Parts coſiderable: The Propoſition and the Qualification. The Propoſition that is in theſe words, Many devices are in the Heart of a man. The Qualification of this Propoſition that is in theſe, Nevertheleſs the Counſel of the Lord that ſhall ſtand. We begin in order with the Firſt, viz. The Propoſition, Many devices are in the heart of a man. The word which is here rendred Devices is in the Hebrew Text Machſhevoth, which is is of a large and General ſignification, and expreſſes the Thoughts of the Mind in the full Latitude and Extent of them: but yet in the ordinary uſe of it, it does point out ſome more eſpecially above the reſt; we may reduce them to two Heads, Firſt, as to matter of Reaſoning and Apprehenſion. And Secondly, as to matter of Purpoſe and Contrivance. According to the former ſenſe ſo the Notion is this: That man is full of Conceits and Imaginations. According to the Latter ſenſe, ſo the Notion is this, That man is full of his Projects and his Deſigns.
The Phraſe being thus explained unto us, we now proceed to the proſecuting and improving of the Propoſition it ſelf, where for our better and more diſtinct and methodical handling of it, we ſhall take notice of two Branches more which we will ſpeak diſtinctly unto, although with ſome reference of the one to the other. Firſt, The Property mentioned. And Secondly, The Subject of this Property. The Property mentioned, that is, many Devices, whether ye take them for Conceits or Contrivances. The Subject of this Property, that is here expreſt to be the heart of men.
Firſt, To ſpeak of the Former, The Property mentioned, There are many Devices, where again two things more: Firſt, The Specification. And Secondly, The Multiplication, that is, Many Devices. Firſt, Heres the Specification, and that is Devices. Man by Nature is very apt and prone to theſe, whether in matter of Apprehenſion or Reſolution, to have Devices in them. Devices here in this place are to be taken ſenſu Corrupto, or at leaſt deminutivo, Vain and Fooliſh Devices, and alſo Wicked and Sinfull Devices: Theſe are ſuch as man is expoſed to, now ſince his Fall, which we cannot wonder at if we conſider how it is with him. For Laeſa Principia producunt Laeſas Actiones: When the Principles are out of Frame, the Operations which iſſue from thoſe Principles muſt needs be ſutable and agreeable thereunto. The Mind of man fallen is corrupted, and ſo are his Thoughts which are the Iſſues of it in him. In Gen. 6.5. It is ſaid, That God ſaw, that the wickedneſs of man was great in the Earth, and that every Imagination of the Thoughts of his Heart was onelyonly evil continually. In the Hebrew it is Col jetſer, which ſignifies the very Frame and Temper and Conſtitution of it, not only in the Imagination, but alſo in the Purpoſes and Deſires, as our Margent expreſſes it.
The Reaſon of it is this, Becauſe he Voluntarily and Willfully forſook the Counſel of God. God made man upright, namely at firſt, in his Creation of him: yea and gave him power to abide and remain ſo ſtill: But he ſought out unto himſelf many inventions or devices, Chiſhbonoth, the ſame word with this in the Text, as to the root and original of it. Whiles man was in his ſtate of Innocency, his Thoughts were the ſame with Gods, and his Counſel Subordinate to his; but when he once fell from this, he is now put to ſhift for himſelf, and is full of his own Thoughts and Devices, and theſe full of Vanity and Sin. There is a great deal of Diſtemper now upon the mind of man, which runs out in vain Thoughts which he does frame to himſelf. In matter of Judgement, ſtrange and horrid Opinions; in matter of Fanſie, fooliſh and ridiculous Imaginations; in matter of Contemplation, Carnal and ſinfull Reflections; in matter of Contrivance, wicked and ungodly Deſigns. This for the Property in its Specification or decree.
But Secondly, for its Multiplication, Here is expreſt to be Many Devices. And that alſo by way of Diſparagement and Diminution as well as the Former. Not onelyonly many for kinds (as we have now expreſt unto you) but likewiſe many of thoſe kinds, many falſe opinions, and many fooliſh Conceits, many vain and idle Speculations, and many wicked and ſinfull purpoſes. The mind of man is very Fruitfull in ſuch iſſues as theſe are, and does produce many devices. That which ſeems eſpecially to be intended here in this Text which therefore I ſhall inſiſt moſt upon, is ſuch kind of Devices as are reſtrained to theſe two Heads which I mentioned before, to wit, of Conceits as to matter of Beleif and Apprehenſion; as alſo of Deſigns as to matter of Purpoſe and Contrivance. It is the property and diſpoſition of mans Nature to have many of each of theſe in him. Thus and in this ſenſe there are many devices in mans heart.
When it is ſaid here, There are many Devices, we may underſtand it according to a two fold Explication. Firſt, Man Accumulatively, and by way of Addition, Devices joyned to Devices. Secondly, Many Succeſſively, and by way of Exchange, Devices ſupplyed by Devices. Firſt, Take it Additionally or Conjunctively by way of Accumulation. This is one thing in the nature of man, to heap Devices upon Devices, to have many ways and means conducing to the ſame ultimate End. And this proceeds from that weakneſs and imperfection which is in him: Becauſe one will not do nor ſerve the turn therefore more muſt be added to it. And this it is thought will prevail, Vis unita fortior. This is the reaſon ſometimes of the taking in the help of others to Counſel and to device with them, that ſo in the multitude of Counſels and Devices there may be the greater ſafety, as it is commonly ſuppoſed.
Secondly, Many Succeſſively, and by way of Exchange, in regard of Fruſtration and Diſappointment; when men have a mind to any thing which they do deſign, and project to themſelves, and cannot accompliſh it one way they will then try to do it another, when one fails, to put up another inſtead of it. To have many ſtrings to their bow, in regard of cracking and breaking. This is another thing here conſiderable, As for inſtance, we may ſee it was with David (poor man) for the concealing of his Adultery, to how many ſhifts and devices he was put to one after another: Firſt, By perſwading Ʋriah to go down to his houſe and Family: Then by making him Drunk, and at laſt by treacherouſly taking away of his Life. Here were many Devices and that Succeſſively, becauſe not Succeſsfully: where one ſpeeds not another is ſubſtituted in its room. And ſo ye know it was with Balak and Balaam for the curſing of Iſrael, Remember what Balak the King of Moab Conſulted, and what Balaam the Son of Beor anſwered him, &c. Micah 6.5. And how did he do it? Even by a variety of Devices. He removes and changes him from one place to another: Come curſe them me here, and curſe them me here, and curſe them me here, but yet all would not do, even in this multitude and variation.
This proceeds, Firſt, from that Impetionſneſs and Ʋnſatiableneſs which is commonly in mens deſires. Theſe who are unſatiable in their Appetites, are uſually unwearied in their Perſecutions. And becauſe they are out of hope or diſpairing of Succeſs, therefore do never give over ſuch courſes as they think may accompliſh it and bring it to paſs. Becauſe men have Many Devices in regard of Conceit and Expectation; therefore they have alſo many Devices, in regard of Indeavour and Contrivance. Becauſe their Apprehenſions are promiſing, their Projections are alſo ſuitable thereunto. And if one way will not do it, another ſhall if they can help it: And ſometimes the worſt that is, as Saul with the Witch of Endor.
Secondly, This Variety of Deviſings, which men are ſometimes given unto, it does proceed from a peice of Levity and Inconſtancy which is upon mens Souls: Therefore they have many Contrivances becauſe they are in many Minds, and not always one and the ſame. And hence men do change their Devices, becauſe indeed they change their purpoſes from it, but ſometimes alſo contrary to it, and directly thwart and oppoſite againſt it.
But Thirdly, This multitude of Devices, it does proceed from a Variety of Luſts, and Corrupt, and Inordinate Principles which the heart of man is cumbred withal. Every Luſt and Miſaffection has its Projects and devices and Contrivances attending upon it, for the feeding and nouriſhing of it. Now theſe are many and various yea almoſt infinite and innumerable: Ambition and Covetuouſneſs and Malice and Pride, and theſe are inbred and faſtened in mens Nature, where they are not extirpated or qualifyed by Grace, and the work of the ſpirit of God in them. And accordingly they do all they can for the actuating and promoting of them, Making proviſion for the fleſh to fulfill the Luſts thereof, as the Apoſtle ſpeaks, Rom. 14.15. Take it in all theſe ſingly and diſtinctly, and ye ſhall ſee how it is with them: An Ambitious Perſon, how full of Conceits and Devices is he? How many Fools Paradiſes, and Caſtles as it were in the air does he build to himſelf, eſpecially as he has any Incouragement at any time from external events happening unto him? And the Diſpenſation of him in Providence. There cannot be a Preferment ſtirring, but he preſently thinks it belongs to him, as Haman in the Caſe of Mordecai, Whom does the King delight to have rather than my ſelf?
So the Covetuous and Wordly minded perſon: How fond oftentimes is he in this reſpect? The Apoſtle ſpeaking of ſuch kind of perſons, ſays that they follow many hurtfull and Fooliſh Luſts: And the fooliſhneſs of them is ſeen in nothing more than in their fooliſh Contrivances and Deſigns which they Project to themſelves, with a great deal of Confidence and Expectation, as that rich worldly man in the Goſpel, whom our Saviour ſpeaks of, Luke 12.17. He thought within himſelf ſaying, I will pull down my Barns and build greater, &c. Soul thou haſt goods laid up for thee: But God ſaid unto him, Thou Fool This night thy Soul ſhall be required of thee.
So again, The Malicious man, How many Deſigns and Devices has he for the accompliſhing and effecting of his Malice and Revengfull Diſpoſition. They ſleep not except they do miſcheif, and their ſleep is taken away from them except they cauſe ſome to fall, as Solomon ſpeaks, Prov. 4.16. Come let us deviſe devices againſt Jeremiah, as they there ſaid of him in Jer. 11.18. He that deviſeth to do evil ſhall be called a Miſchievous perſon, Prov. 24.8. we may a little invert it, He that is a miſchievous perſon, he is one that deviſeth to do evil, and that againſt thoſe who are good.
So Laſt of all, For the Laſcivious Perſon, There's the ſame obſervable in him likewiſe. He alſo has his many Devices: Firſt, To Act and Execute his Luſt, and then to hide and conceal it. For the acting and executing of it: There are his Contrivances of Opportunities, his watching for the Twilight, and his laying wait at the doors of the Houſe. And for the hiding and concealing of it, there are his Contrivances of ſecreecy and diſappearance. His diſguiſing of the Face, and ſaying no Eye ſhall ſee him, in Job 24.15. And his wiping of the mouth and ſaying, That he has done no wickedneſs, in Prov. 30.20. Look how many Luſts there are, even conſequently there are ſo many Devices.
There are two ways farther (beſides what hath been ſaid already) wherein this Multitude of Devices is conſiderable. Firſt, They are many by Nature and Inbred Diſpoſition. Secondly, They are made by Cuſtom and Affectation: Many of themſelves, and Many as men themſelves make them.
Firſt, They are of themſelves Many by Nature, and Inbred Diſpoſition. Man is now born with this Variety of Devices in Him, and he has a Nature leading him to them. Take man in his Natural Condition, and he is a bundle of impertinent Thoughts. Vain man would be wiſe, though man be born as a wild Aſſes colt, ſays Zophar in Job 11.12. If ye could reap up a Carnal Perſon and ſee what is within him, ye ſhould behold nothing elſe but a Company of vain and fooliſh Conceits and Imaginations which lodge in him. Till God changes a mans heart by Grace, he is Devices and nothing elſe beſides.
Secondly, Many alſo by Cuſtom and Affectation. They are not onelyonly multiplyed to him and in him, but likewiſe multiplyed by him. In the place before cited, Eccleſ. 7.29. It is ſaid, They ſought out many Inventions, that is, Invented how to Invent them. As if thoſe things would not come faſt enough of themſelves, they invented them and drew them forward. This is that which men are prone to do, to add Devices to Devices in infinitum. They have never done Plotting and Contriving, and deviſing ſome miſchief or other which they pleaſe themſelves in. And ſo much may be ſpoken of the Firſt Property in this Firſt General, viz. The Property mentioned, Many Devices.
The Second is the Subject of this Property, which is here expreſt is two-fold. Firſt, In General, Man. Secondly, In Particular, The Heart of man. For the General Firſt, Theſe many Thoughts or Devices are ſaid to be in Man. Firſt, In Man, Collectively, In man, that is in mankind. Secondly, In man Diſtributively, in man, that is in every man particularly and by himſelf. Thirdly, In man Eminently, i. e. in the beſt man that is.
Firſt, In Man, that is in whole Mankind, by taking it Collectively. It is (as I in part hinted and ſignified before) annext unto the Nature of Man now ſince his fall, to abound with vain and Fooliſh Devices. When ye name a Man, ye name ſuch an one as is full of ſuch Fancies and conceits and extravagancies as theſe are. Thus in Pſal. 14.2. which is again repeated and ſo confirmed by the Apoſtle, in Rom, 3.10. The Lord looked down from heaven upon the children of men, to ſee if there were any that did underſtand and ſeek God. They are all gone aſide they are altogether become unprofitable, there is none that doth good, no not one.
Secondly, In man Diſtributively and Particularly, taking them one by one. There are ſome things which are agreeable to mans Nature, which yet are not found in every perſon in whom that nature is: Yea but this of vain thoughts and unprofitable Contrivance is ſo, either more or leſs. This have I found, counting one by one to find out the account, Eccleſ. 7.27. And what did he find out, Loe he found this, that God made man righteous: And not he only, but they alſo, that is, man in his diſtruſtfullneſs found out many inventions and many Devices. One man has oftentimes many Devices.
Thirdly, In man, Eminently, That is in the beſt man that is one way or other. It is not onelyonly be-lev adham but be-lev iſh here in the Text, which has a more Emphatical ſignification with it, and is uſually taken in a ſenſe of excellency and advancement. Indeed in ſuch men as theſe they are with a great deal of reſtraint and qualification; but yet even in them they are, at leaſt by fits and turns, even in men otherwiſe of the greateſt perfection whether for wiſdom or learning or Power, or even Piety it ſelf. The Lord knoweth the Thoughts of the Wiſe that they are but vain, 1 Cor. 3.20, And not onelyonly of wiſe to the World, but ſometimes even of better Principles when they ſwerve and depart from them: As we gave you an inſtance before in David himſelf. And ſo it has been with many others of the ſame Principles with him. Thats the ſubject of thoſe Devices in General, namely, Man.
The particular Subject, or Seat of them is here expreſſed to be the Heart; Many devices in the heart of man. But how comes he to ſay ſo? Devices ſeem rather to belong to the Head, than to the Heart. How are they then ſaid to be in this? There is a various Account which may be given of this Expreſſion, Devices in the Heart.
Firſt, As taken Synecdochically: The Heart being put for the whole Mind and Soul; as it is very often and frequently taken, eſpecially in the Hebrew Language. The Denomination is taken from that part which is moſt eminent and tranſcendent above the reſt. The Ʋnderstanding, and Will, and Affections, and Conſcience, and Memory; all is the Heart, and ſo commonly called: Which, becauſe it is ſo, therefore the Devices of a man are ſaid to be in his Heart in this general Conſtruction.
Secondly, In the Heart Originally, as the Spring and Fountain of all: What ever a man does or devices, it comes firſt from the Heart; which is Generale Principium. A man's heart deviſeth his way, as Solomon ſpeaks, Prov. 16.9. which is ſo both in Good and in Evil. Out of the heart proceed evil thoughts, ſays our Saviour in Mark 7.21. which is true of thoughts in the full Latitude and Extent of them, whether in matter of Opinion or Contrivance.
Firſt, In matter of opinion, if ye take it ſo. Men's devices, they here proceed from their hearts. All theſe Fancies, and Conceits, and Whimſeys, and Errors in matters of Religion, which many people take up withal; they take their riſe firſt from their heart. As a foul and diſtempered Stomach ſends up noyſome Vapours into the Brain, and diſturbs that; even ſo it is alſo here. If men had better hearts, they would have better heads than for the moſt part they have; at leaſt in regard of the uſe and improvement of them: It would make them more to attend unto the Truth; and it would make them better to reliſh it, and cloſe with it, and to yield and ſubmit unto it. Whereas now the Corruptions of their hearts reſtrains them, and holds them off from it. It is the Goodneſs of Doctrines which men ſtick at, as well as the Truth of them: Nay, thoſe Points, which conſidered as Truths, they cannot but in ſome manner hearken and listen unto for the ſtrength and concretion of their Judgments; yet as holy, they cannot away withal from the corruptions and perverſeneſs of their Hearts; which either keep them back from attending to the Reaſons which make for them, or elſe incline them, contrary to Concretion, to detain the Truth in Unrighteouſneſs. The way to make many Perſons to be Sound and Orthodox Divines, is indeed as much as may be to make them real and wary Chriſtians; eſpecially in ſuch Points of Divinity which are of the Subſtance and Marrow of Christianity, where the Experiences of their own Hearts will be a ſufficient Inſtruction to them: And they will not need that any one ſhould teach them, but as the Anointing it ſelf will teach them; which is a Truth, and no Lye; and that alſo abiding in them.
So alſo, Secondly, In matter of Contrivance and Deſign. It holds here likewiſe, that men's Devices are according to their Hearts: Thoſe who have naughty and rotten hearts, they have commonly anſwerable Speculations, and their Projects are ſuitable thereunto. The liberal man deviſeth liberal things, agreeable to the frame of his ſpirit; but the heart of the wicked worketh iniquity; as the Prophet Iſaiah tells us in Iſa. 32.7, 8. So Pſal. 36.4. it is ſaid of a miſchievous perſon, that He deviſeth miſchief upon his bed, and ſetteth himſelf in a way that is not good. And it is the Account which is given concerning an ungodly man, in Prov. 6.14. who is there called a Naughty Perſon; Adham Belijagnot and Iſh Aven; that Frowardneſs is in his heart, and he deviſeth miſchief continually: He deviſeth it, and he deviſeth it continually, becauſe his heart carries him to it; which is a conſtant and continued Principle that does always abide in him. Therefore from hence we may take ſome account of our ſelves, what we are, according to the Reflection. As man's heart is, ſo is he; and as a man's devices are, ſo is his heart: So that we may judge of the one by the other, of the Spring and Fountain by the Stream which iſſues from it: They that are after the fleſh do mind the things of the fleſh, but they which are after the ſpirit, the things of the ſpirit; as the Apoſtle Paul has it in Rom. 8.5, 6. Take a man in his Natural Condition and State of Unregeneracy, and he deviſes nothing but that which may either nouriſh, or at leaſt, gratifie and agree with ſuch a Temper and Diſpoſition. All his thoughts then are how to get opportunity for his Luſts, and the accompliſhments of them; his Pride, his Covetouſneſs, his Ambition, his Malice, his Uncleanneſs, and ſuch as theſe: Oh! but when God has once touched him, and changed his heart by his Grace, and brought him home to the knowledge of himſelf, he is now another man, and of another ſpirit; and accordingly, has other thoughts, and projects, and deſigns, and contrivances with him; for to honour and glorifie God, how to be uſeful and ſerviceable to men, how to ſave himſelf and others, to be diligent in his Calling, to be fruitful in his Opportunities, to be ſtrengthned in his Inward Man, and to be preſerved for every good Work which is required of him. When a man once comes to be a Christian, the very Stream of his Soul is turned into another Channel; and being a New Creature, he has now a New Heart, and ſo New Decrees: And that in a better ſenſe than the World commonly has; whereby he may likewiſe ſomewhat judge of himſelf, in his Solitarineſs, in his Retiredneſs, in his Withdrawings, when he is alone by himſelf. That is a Second Account of it, why Devices are ſaid to be in the Heart; to wit, as their Original.
Thirdly, They may be ſaid alſo to be ſo, as to Affection, and the Entertainment of them. That is the Womb which receives and cheriſhes them. Conceptions, they are with delight: And ſo are men's Devices and Contrivances; they are for the moſt part very pleaſing and ſatisfactory to them, and they take much contentment in them. Men are uſually very much taken, and in love with their own Devices, though never ſo fond and irregular; which, becauſe their heart is in them, are therefore ſaid to be in their heart: as things which they applaud themſelves for, and do reckon and account themſelves by, above other men.
Laſtly, They are here ſaid to be in the heart, Reſtrainedly, and by way of Determination, in oppſition to Act and Execution; as to which they do not often times reach. Men's Decrees, as we ſhall ſee afterwards) they are in their hearts, and that is all; as being fruſtrated and prevented of the performance and accompliſhment of them. In their hearts but not in their hands, according to that of Eliphaz, in Job 5.12, 13. He diſappointeth the devices of the crafty, ſo that their hands cannot perform their enterpriſes. He taketh the wiſe in their own craftineſs, and the counſel of the froward is carried headlong. But of this more by and by. So much for that; viz. The Subject of theſe Devices in particular; In Man's heart.
And now, upon the Whole Matter. The Conſideration of the Point it ſelf, in the full ſenſe and explication of it: That is, Man's heart is thus full of Devices, and that even in the worſt Conſtruction and Interpretation of vain and fooliſh, and abſurd, and ſinful Cogitations, both in matter of Opinion and Apprehenſion; as alſo in matter of Deſign and Contrivance. Of Man, of Every Man, of the best Man; that is, ſome way or other.
This is firſt of all Ground of very deep and ſerious Abaſement and Humiliation to the Sons of Men: Eſpecially conſidering how the Caſe ſome time was with them before this Fall. That place of the Father can never be often enough repeated by us as ſo pat and fit to our purpoſe; God makes men righteous, but they err. It is a great piece of Reproach, which now lies upon the Nature of Man, that it ſhould be thus corrupted in this principal part of it. The Thoughts are thoſe whereby he moſt reſembles God himſelf, and has opportunity of Communion with him; yet theſe, they are now tainted in him. The very inſtruments of the churl are evil; Kele Kilai, as the Prophet Iſaiah ſpeaks; and he deviſeth wicked devices, as he there expreſſes it, Iſa. 32.7. This is a Lamentation, and ſhall be a Lamentation.
The Generality of People in the World make nothing of Thoughts and Devices; think and ſay, that theſe are free, and that they may do with them what they list, becauſe they are not ſo open and expoſed to the view of Man. Yea, but God ſearches the heart, and tries the reins, declares to man what is his thought, and knows the very ſecret purpoſes and intentions of the Soul; which he will one day call to a reckoning and account about them. The very thought of fooliſhneſs is ſin, (as Solomon tell us) and ſo to be eſteemed by us. A corrupt Judgment, a luxurious Fancy, an unmortified and unſavoury Spirit are ſuch things as are looked at by God, as having great Guiltineſs in them, although not preſently breaking forth into Actual Abominations. Look, as in matter of Goodneſs, God accepts of the Will for the Deed; and regards the very Deſires of his Servants towards that which is their duty, though they may be kindred and prevented of performance. As David, when he would build God an Houſe; though he had not an opportunity for it, yet the Lord tells him this; that he did well that it was in his heart: Even ſo on the contrary, in evil, God accounts of the purpoſe for the Commiſſion, when there is but ſome outwatd reſtraint upon the Perſon. And an evil heart is to him an evil life, being that which does naturally lead and tend unto it: They bacame vain in their imaginations, and their fooliſh heart was darkened; and ſo God gave them up to uncleanneſs, through the lusts of their own hearts, to diſhonour their own bodies between themſelves; Rom. 1.21, 24. And that we walk not as other Gentiles walk, in the vanity of their minds; Epheſ. 4.17.
Therefore (in the next place) being perſwaded of the evil of it, let us be careful to look to it: O ye ſons of men, how long will ye love vanity? as the Pſalmist expoſtulates, Pſal. 4.2. Or as the Prophet ſpeaks to Jeruſalem, Jer. 4.14. Waſh thy heart from wickedneſs, that thou mayest be ſaved: how long ſhall thy vain thoughts lodge within thee? Take heed of Sin in the Fancy, in the Speculation, in the Contrivance, in the Purpoſe, and deſire no more but ſo; which even ſo, has enough to condemn thee. Which, as it is Counſel fit for every one, ſo it is proper for none more than for ſuch eſpecially, whoſe Buſineſs, and chiefeſt Excellency and Perfection has in their thoughts above any other men beſides. Theſe it concerns more principally to take heed, and to have regard hereunto, as moſt belonging unto them.
And to ſet home this Point the more effectually, conſider but thus much; That as here lies the Sin, ſo often times alſo the Puniſhment; which is the greatest Puniſhment of all. When men allow themſelves in ſinful thoughts, and contrivances, and imaginations; God needs go no futher than thoſe very thoughts and contrivances themſelves, wherewith to afflict them, and to execute Judgment upon them. And ſo, now I have done with the firſt General Part of the Text; which is the Concluſion or aſſerted Propoſition in theſe words; There are many devices in the heart of man.
The Second is the Qualification of this Propoſtion, or the Check (as I may ſo call it) which is put upon it in theſe words; Nevertheleſs, the counſel of the Lord, that ſhall ſtand. Wherein again, two Branches more.
Firſt, The ſimple Aſſertion.
Secondly, The Additional Oppoſition.
The Simple Aſſertion, that is in theſe words, The counſel of the Lord, that ſhall ſtand.
The Additional Oppoſition, or Correction; that is in the word, Nevertheleſs.
We begin with the former, viz. The Simple Aſſertion; The counſel of the Lord, that ſhall ſtand. The Counſel of God in Scripture (as before, the Devices of Man) does admit of a Double Acception and Interpretation, in which it is taken. Either
Firſt, For the Word and Truth of God. Or
Secondly, For the Purpoſe and Decree of God.
Now, according to either of theſe Notions does it hold good, that God's Counſel ſhall ſtand: And that alſo, as pertinent to this Scripture.
Firſt, For God's Word and Truth. This is ſometimes called his counſel, Act. 20.27. I have not ſhunned to declare unto you the whole counſel of God, ſays St. Paul to the Epheſians: And Luk. 7.30. The Phariſees and Lawyers rejected the counſel of God against themſelves; where the ſame word alſo is uſed, and that likewiſe to the ſame effect, as applyed to God's Word and Truth; which is called his Counſel, as depending much upon his Counſel for the diſcovery and manifeſtation of it: As Epheſ. 3.9, 10, 11. ſpeaking concerning the Goſpel, The Mystery which from the beginning of the World hath been hid in God, but now made known by the Church: According to the Eternal Purpoſe which he Purpoſed in himſelf. This Counſel of God taken for his Doctrine and Truth it ſhall be ſure to ſtand; and that in Oppoſition to all the Fanſies and Devices of men, which labor to obſcure and pervert it. Veritas magna eſt & prevalebit, The Truth is great and ſo ſhall prevail, as it is commonly declared. Heaven and Earth ſhall paſs away, but not one Jot or Tittle of God Word ſhall paſs away.
The Reaſon of it is this, becauſe it is an Emanation of himſelf: As God himſelf is, ſo is his Word. All fleſh is graſs, and all the glory thereof is as the flower of the field: The graſs withereth, and the flower thereof fadeth away, but the Word of the Lord endureth for ever. And this is the Word which by the Goſpel is Preached unto you, ſays the Apoſtle Peter, in 2 Pet. 1.24, 25. And ſo the Apoſtle Paul to the like purpoſe, 2 Cor. 1.18. As God is true, our word towards you was not yea and nay, but in him was yea: For all the Promiſes of God in Him, (i.e. in Chriſt) are yea and Amen, &c.
Therefore let us ſtand for this Truth, and hold to it all that may be, which the more we ſtand by it, the more it will ſtand by us; yea and make us our ſelves to ſtand at another Day. Humane Error, it ſhall fall before Divine Truth, as Dagan ſometime before the Ark. And ſo it needs muſt, in regard of the different baſis and Foundation on which each of them ſtand. Look what difference there is betwixt God Himſelf and man, the ſame difference is there alſo betwixt mans Conceits and Devices, and betwixt Gods own Counſels and Diſcoveries, which ſhould teach us therefore to hearken unto theſe rather than unto them.
And ſo for Gods Doctrinal Counſel and that Truth which he propounds to be beleived; So for his Praeceptive Counſel likewiſe, and that Law which he propounds to be obeyed. This may be referred to this Head alſo of the Counſel of his Word, and has the Name given unto it. As Prov. 1.25. Ye have ſet at naught all my Counſel, and would have none of my Reproof. And ſo Jer. 23.22. If they had ſtood in my Counſel. In his Counſel, that is, in his Commandments. As God will make good the Counſel of his Truth againſt mens Errors and Corrupt Devices: So he will make good alſo the Counſel of his Commands againſt mens Luſts and Corrupt Practiſes. And thus much for his Counſel in the Firſt Notion, as it may be taken for the Counſel of his Word, either in its Propoſitions or Injunctions either of which are in Scripture called his Counſel, and ſaid alſo to ſtand.
The next and which I conceive is more agreeable to the Scope of the Text (which therefore I will inſiſt upon, though the other is not to be excluded) is the Counſel of Gods Purpoſe and Decree, and which moſt uſually and commonly is expreſt by this Appellation, The Counſel of his Will, as it is called in Eph. 1.11. This eſpecially is ſure to ſtand indeed: And ſo the Scripture does ſignifie to us in ſundry places of it, as to inſtance in one or two amongſt the reſt: Thus, Pſal. 33.12. The Counſel of the Lord ſtands for ever; the thoughts of his heart to all Generations. Eſai. 46.10, 11. My Counſel ſhall ſtand and I will fulfill all my Pleaſure. I have ſpoken it, I will alſo bring it to paſs: I have purpoſed it, I will alſo do it. In Job 23.13. He is in one mind, who can turn him? And what his ſoul deſireth even that he doth. And Pſal. 115.3. Our God is in Heaven, he hath done whatſoever he pleaſed. And again in Pſal. 135.6. Whatſoever the Lord pleaſed that he hath done: in Heaven and in Earth in the Seas and in all deep places. Thus is the Scripture ſufficiently pregnant in the Aſſertion of this Point before us.
This is a General Truth and may be extended to two Particular Heads: Either Firſt, As to matter of Predeſtination, and the Concernments of the Life to come. Or elſe Secondly, As to matter of Providence; and the Tranſactions of this Life Preſent. If we take it in either of theſe References: The Point holds good as a clear and undenyable Truth, That the Counſel of the Lord ſhall ſtand.
Firſt, In matter of Predeſtination. Gods Counſel it ſhall ſtand here, in Rom. 9.11. That the Purpoſe of God according to Election might ſtand. And 2 Tim. 1.19. The foundation of the Lord ſtandeth ſure having this Seal: The Lord knows them that are his. Epheſ. 2.11. In whom alſo we have obtained an Inheritance, being Predeſtinated according to the Purpoſe of him that worketh all things after the Counſell of his own Will.
In Rom. 11.7. The Election hath obtained it, and the reſt were blinded.
This is a Point which I ſhall not ſtand long upon at this time, as being not the main drift of the Text, although it be not excluded neither, yet I cannot but give an hint of it. It is that which we ſhould hold faſt and keep cloſe to, notwithſtanding the many Devices which are in the heart of man to fruſtrate it and bring it to nothing. We ſhould cheriſh it as our great Comfort and Support in Spiritual Deſertion, and the many faylings which are in our ſelves, whilſt bewayled and ſtriven againſt, our uncertainty and infirmity, and backſliding and turning aſide, yet that the Lord he's ſtill the ſame, and ſo continueth, and does not alter his purpoſe concerning us, which does abide for ever towards us. I the Lord change not, therefore ye Sons of Jacob are not conſumed, in Malach. 3.6. And it is of the Lords Mercy that we are not conſumed, becauſe his compaſſions fail not, Lam. 3.32. If our hope were onelyonly in our own Counſel we were then in a very ſad and miſerable condition indeed, we ſhould be in Jeopardy every hour through the inconſtancy, and inſtability which is in us. But now that is in Gods Counſel, here we are in ſafe and ſure hands which certainly keeps us up. Now, though we have many Devices and ways even to undo our ſelves if God ſhould leave us and let us alone, yet becauſe his Counſel is immutable and unvariable and always one and the ſame without change or alteration, therefore is our Eternal Condition accordingly immutable with it.
This does not lay ground to any (as ſome would make it to do) for ſecurity or neglect of the means, but rather the contrary: Becauſe the ſame Counſel of God which does ſtand in reference to the End, does ſtand alſo in reference to the means which lead and conduce to that end. And as he has purpoſed immutably that ſuch Perſons ſhall come to Heave, ſo he has likewiſe as immutably purpoſed that they ſhall do ſo by walking in thoſe ways whereby Heaven is come unto. As he has prepared it for us, ſo he has prepared us for it, and made us ſo meet to be partakers of the inheritance of Saints in light. And thus of this Point as it refers to matter of Predeſtination, and the concernments of the life to come.
It is true alſo, in the Second place, as it may be taken in reference to Providence, and the Affairs of this Life preſent. Here, The counſel of the Lord ſhall alſo stand. Which ſeems eſpecially to be intended as the Scope and Drift of this Scripture now in hand. What ever it is that God has purpoſed and Decreed and ſet down with himſelf either in Order to whole Nations in General, or in order to private perſons in particular; that his Counſel is ſure to ſtand, and to hold good and that alone, as we are here to underſtand it.
As for this, That Gods Counſel is exerciſed about ſuch things as theſe are: I take it for granted as not to be queſtioned. Not a Sparrow falls to the ground without the will of our Heavenly Father: Yea the very hairs of our head are all numbred, as our Bleſſed Saviour himſelf tells us, Matth. 10.29. Much more is his Providence carryed to greater matters. God may change his Diſpenſations, but he never alters his Counſels, thats all one and the ſame. But that which is now before us, that what he appoints and purpoſes in theſe things it comes to paſs. And it is clear from variety of Experiences, which do make it good unto us both in Scripture and dayly Obſervation. When God has at any time manifeſted his purpoſe, foretold it and declared it before-hand, as he has ſometimes been pleaſed to do by his Prophets; that purpoſe and Counſel of his, it hath ſtill infallibly been accompliſhed, and the Accompliſhment of it made a proof of the truth of thoſe Prophets which have fore-told it; ſo certain a thing is it, and beyond all Controverſie or Exception. We have a notable inſtance of it in the Relief of the Famine of Samaria, which the Lord had fore-told by Eliſha: And the Lord, upon whoſe hand the King leaned, ſo much queſtioned as to ſay, that if God would make windows in heaven it could not be; yet it came to paſs, as the Man of God had ſpoken, and that in all the circumſtances of it. So, as to the repairing of Jericho; what God purpoſed and declared concerning it, we ſee was fulfilled and brought to paſs, and that exactly in the Attendants upon it; if ye compare Joſh. 7.26. with 1 King. 16.34. according to the Word of the Lord. So likewiſe as to the bringing of the Children of Iſrael out of Egypt; God's Counſel held good to a very day; as we may ſee in Exod. 12.41. It came to paſs, at the end of four hundred and thirty years, even the ſelf ſame day it came to paſs (it is twice repeated) that all the hosts of the Lord went out from the land of Egypt. And ſo, many Examples more, which I might eaſily inſtance if it were needful, and time would give leave. And ſo much may ſuffice to have ſpoken of the First Branch in the Second General, viz. The Simple Aſſertion: The counſel of the Lord ſhall ſtand; whether we take it for his Truth and Doctrine, or elſe his Purpoſe and Decree.
The Second is the Additional Oppoſition or Correction qualifying of it: Which is indeed, chiefly conſiderable of us in the word Nevertheleſs, as relating to what was declared in the beginning of the Verſe concerning the ſeveral Devices in Man's heart; Nevertheleſs, the counſel of the Lord ſhall ſtand. Where, for our better proceeding in it, and underſtanding of it, we may take notice that the Hebrew Conjunction Vav hear in the Text (for ſo it is, Va-anatſath) it hath a threefold Emphaſis with it; as ſometimes alſo, in other places, viz. Copulative, and Diſcretive, and Illative. Copulative, Both Man has his Devices, and God has his Diſcretive. Though Man has his Devices, yet God has his Illative. Becauſe Man has his Devices, therefore God has his. Here is the Conſiſtence of God's Counſels with Man's. Here is the Reſiſtance of God's Counſels againſt Man's. Here is the Subſiſtence of God's Counſel from Man's. Each of theſe are in this Expreſſion.
Firſt, Here is the Conſiſtence of God's Counſels with Man's, by taking the word Copulatively, for And: As Man has his Devices, ſo God alſo has his Counſels. There is the one as well as the other. Counſel or Deviſing is but improperly attributed to God, who needs not ſuch help as thoſe are, as Man indeed doth: But yet, in a ſenſe it is faſtened upon him, and that by the Scripture it ſelf; which does oftentimes bring him under ſuch expreſſions, after the manner of men; of Device, and Counſel, and the like. Thus Jer. 18.11. Thus ſaith the Lord of hoſts to the men of Judah, and the inhabitants of Jeruſalem; behold, I frame evil against you, and deviſe a device against you: Choſhev; The ſame word as in the Text. But that which I here take notice of about it, is its Conjunction with the Devices of Man; which the Scripture does elſewhere alſo declare, as counterpoyſing and balancing of them; eſpecially in reference to the Chriſtians and People of God. Thus Pſal. 2.2. The Kings of the earth ſet themſelves, and the Rulers take counſel together againſt the Lord, and againſt his Anointed. But then it follows in Verſ. 4. He that ſitteth in heaven ſhall laugh; the Lord will have them in deriſion: I will declare the Decree. Laugh! why does he laugh? As thinking how he himſelf does counterplot them. So Pſal. 37.12, 13. The wicked plotteth againſt the just, and gnaſheth upon him with his teeth: The Lord ſhall laugh at him, for he ſeeth that his day is coming: namely, as he himſelf has ſet it, and decreed it to be.
Thus it makes very much as for the ſatisfaction of the People of God, ſo for the dejection of their Enemies. When men ſhall at any time plot and conſult, and think no body does ſo beſides; they may perhaps now and then gain more freely and currantly in it. But when they ſhall be adviſed that their Counſels are matched, and that by as wiſe as themſelves; this does ſometimes a little ſtartle them, and force them to it. Now, this is the caſe here in this particular: In all the Plots, and Devices, and Conſulations which any take againſt the Church of Chriſt; God himſelf has a Plot with them, and a Plot beyond them, which may very much fright and amuſe them, and be a Check and Reſtraint upon them. As they plot, ſo he plots too; and that alſo, with very great preheminence and advantage over them, and againſt them: And that in this reſpect eſpecially; in that he is himſelf privy to them, and acquainted with them; we may conceive of different Parties plotting and contriving together, and yet neither of them underſtanding or knowing of one another's deſigns; which, if they did, might be prevented by them. But this is the caſe now with God's contriving, compared with Men's: That he knows all their Devices; but they, in the mean time, know none of his. As the King of Iſrael, in the ſtory, compared with the King of Syria: He knew the things which he plotted and deſigned in his Privy Chamber from the ſuggeſtion of the Prophet Eliſha, which ſignified it to him from the Lord.
The great Wits and Head-pieces of the World, they are apt often times to ſcorn and deſpiſe the people of God, as men of a low reach, and ſhallow and narrow Apprehenſion: Ye have ſhamed the counſel of the poor, becauſe the Lord is his refuge; ſays the Pſalmist, Pſal. 14.6. Becauſe the Lord is his refuge; as if He were no refuge at all, when as indeed he is the best that is; and that alſo as to matter of Counſel. This was David's Comfort and Support in regard of Achitophel; who at firſt did a little ſtartle him when he heard he ſat in Counſel againſt him: But then he encouraged himſelf in the Lord his God, who he knew was ready to joyn for him: O Lord, I pray thee, turn the counſel of Achitophel into fooliſhneſs, 2 Sam. 15.31. And the Lord at laſt did ſo, according to his Prayer and Requeſt; as it follows in Chap. 17.24. The Lord had appointed to defeat the good counſel of Achitophel, to the intent that the Lord might bring evil upon Abſalom. And that is the firſt Emphaſis; namely, Copulative. Man's Devices do not exclude God's Counſels. But as the one has his for his part, ſo the other has his for his.
The ſecond Emphaſis is Diſcretive. Though man hath his Devices, yet God hath and will have his: Yea and Adverſative likewiſe. Gods Counſel is here ſet in Oppoſition to Mans Devices: So that let man do all he can do, yet the Lord will be ſure to prevail, and to have the better at laſt. As mans Devices cannot exclude him, ſo they cannot fruſtrate him nor diſappoint him neither. This we may ſee in ſundry Examples which the Scripture does afford unto us to this purpoſe, where, notwithſtanding the ſeveral Projects and Deſigns which have been on foot in the World eſpecially againſt the poor Church and people of God: Gods Counſel hath ſtood notwithſtanding. In Pharoahs adviſing againſt the Iſraelites; In Haman conſulting againſt the Jews; In the Scribes and Phariſes Conſpiring againſt Chriſt; In the Jews laying wait for Paul: Gods Purpoſe and Decree and Counſel, it has ſtood and held good in all theſe and many more beſides. And becauſe that has ſtood, they have not been able to ſtand with it, or to ſtand before it.
There is a various oppoſition (which if we pleaſe) we may here take notice of in theſe very words of the Text, in the ſeveral Parts of it, ſetone againſt another. Firſt, of God againſt Man. The Devices they are Mans, the Counſel thats the Lords. And there is a very great diſtance and difference of theſe two one from the other, as much as of Light and Darkneſs, of Strength and Weakneſs, of Wiſdom and Folly it ſelf. The Prophet Eſaiah from the Lord himſelf ſeems to make the Antitheſis and Oppoſition, Eſaia. 55.7, 8, 9. Let the wicked for ſake his way, and the unrighteous man his thoughs, &c. For my thoughts are not your thoughts, neither are your ways my ways, ſaith the Lord: For as the Heavens are higher than the Earth, ſo are my ways higher than your ways, and my thoughts than your thoughts. And thats the firſt Oppoſition.
Secondly, Of Counſel againſt Devices. As for the purpoſes and reſolutions of man, and the things which he deſigns to himſelf they are but as it were tricks and devices at least, which is Terminus Deminitivus, an expreſſion of ſome diſparagement and diminution in it. Yea, But the thoughts of God they are ſerious and ſolid Counſels which have very much weight and worth contained in them: Thy Counſels of old are faithfullneſs and Truth, Eſai. 25.1.
Thirdly, Of Counſel in the ſingular againſt thoughts and devices in the plural. One Hint and Intimation of Gods, it is able to nullifie and evacuate all the Plots and Projects of men, though never ſo many and multiplyed together. Gods Counſel is uniform; mens various, &c.
Laſtly, Of Counſel ſtanding againſt Devices only in the heart. As for the heart of Men, eſpecially of Men of the World, there is a World of Devices in them. If ye would but (as I ſaid) anatomize and rip them up, ye ſhould ſee multitudes of them in them; of Luſt, and Malice, and Revenge, as I hinted before. As moſes expreſſes it of the Egyptians concerning the Iſraelites, Exod. 13.9. The Enemy ſaid, I will purſue, I will overtake, I will divide the ſpoil; my lust ſhall be ſatisfied upon them; I will draw my ſword, my hand ſhall deſtroy them. Here now were Devices in the heart; but they went no futher, except perhaps to the mouth: They did not ſtand. For what follows in the next Verſe: Thou didst blow with thy wind, the ſea covered them, they ſank as lead in the mighty waters.
The Third and laſt Emphaſis is Illative. Becauſe Man hath his Devices, therefore God the rather has his. God's Counſel is furthermore promoted from Man's Devices: This is another thing conſiderable, and not impertinent alſo to the Text: So far is Man from hindering and preventing of God in his purpoſes by any thing which is contrived by him, as that he advances him ſo much the more, and makes his Counſel to be the ſooner effected. God ſerves himſelf of Man's Devices, for the eſtabliſhing of his own Counſels. Thus it was ſaid to be as concerning the Betraying of Christ: He was delivered by the determinate counſel and fore-knowledge of God; Act. 2.23. Though it was alſo by the wicked plottings and contriving of Men. And again, Act. 4.27, 28. Against this holy Child Jeſus were Pontius Pilate, with the Gentiles and the people, gathered together; To do whatſoever thy hand and thy counſel determined before to be done. Their malice did but further God's deſign. So the Egyptians and Pharaoh, for the diminiſhing and deſtroying of the Iſraelites: The more they conſpired to leſſen them, and thought they did wiſely in doing ſo; the more their number multiplyed and increaſed. And ſo Haman, inſtead of deſtroying the Jews, he confirmed their Peace and Liberties to them ſo much the more.
I might be infinite in Examples in this kind, wherein God has over-ruled Men's Devices, by the Accompliſhments of his own Purpoſes: And the more that they have had their Will, the more at laſt has he come to have had his occaſionally from it.
But, To ſhut up all which hath been ſpoken with a Word of Application, and to conclude.
Theſe Points thus opened unto us, may be drawn forth in a Various Improvement.
Firſt, As matter of Conviction to all ſuch perſons as walk contrary hereunto. And they are of two ſorts eſpecially.
Firſt, That Device without God. And
Secondly, That Device aginst Him.
That Deviſe without him firſt, They herein come to be cenſured, and ſo to be awakened. Alas! it is but a vain and fooliſh thing for them ſo to do; as neglecting that which is principally to be looked after by them, for the proſpering of their Counſels to them, that they may be ſucceſsful. Woe be to the rebellious children, ſaith the Lord, that take counſel, but not of me; and that come with a covering, but not by my ſpirit; that they may add ſin to ſin: as it is in Iſa. 30.1. That advice of Solomon is rather better, which he gives unto us, in Prov. 3.5, 6. Trust in the Lord with all thy heart, and lean not unto thine own underſtanding. In all thy ways acknowledge him, and he ſhall direct thy paths.
Secondly, As which deviſe without God; ſo alſo, which deviſe against him. Theſe are far more vile than the other, and their caſe is deſperate; for, Did ever any man harden himſelf against God and proſper? as Job expoſtulates, Job. 9.4. He is wiſe in heart, and mighty in ſtrength. Saul, Saul; why perſecutest thou me? it is hard for thee to kick against the pricks: in Act. 9.5. Surely there is no wiſdom, nor conſcience, nor underſtanding against the Lord, in Prov. 21.30. Therefore the Church of God has ſometimes upon this Account triumphed over her greateſt Enemies, whether for Wiſdom or Power; as we have a notable place to this purpoſe, Iſa. 8.9, 10. Aſſociate your ſelves, O ye people, and ye ſhall be broken in pieces; and give ear, O ye of far Countries: Gird your ſelves, and ye ſhall be broken in pieces; gird your ſelves, and ye ſhall be broken in pieces: Take counſel together, and it ſhall come to naught; ſpeak the word, and it ſhall not ſtand: for, Immanuel; or, God is with us. In which excellent portion of Scripture the Spirit of God ſeems to come home to the diſpoſition and practice of men to this purpoſe, in all particulars. Men are apt to think with themſelves, that if they cannot obtain a thing one way they may haply do it another; if they cannot do it at this time, they may haply do it hereafter; if they cannot do it themſelves, yet they may perhaps do it if they take in other; if they cannot do it upon the ſuddain, yet they may do it upon deliberation, advice and conſultation. Well, but here is ſignified, that none of theſe things ſhall prevail; Not Combination, not Strength, not Counſel, nor all theſe matters reiterated and repeated again. If there be a miſtake in the End, all the means are fruſtrate that lead and carry unto it.
But Secondly, Here is likewiſe a Word of comfort to the Church it ſelf, and to every true member of it. Here is the Encouragement and Security of a good Chriſtian; and that in all Varieties, and Changes, and Uncertainties, and Revolutions that are in the World. Whoſoever belongs to God, he may be ſure it ſhall go well with him for his particular; becauſe, The counſel of the Lord ſhall ſtand. We know (ſaith the Apoſtle) that all things work together for good to them that love God, to them who are the called, according to his purpoſe. We know not what things ſhall be, nor we know not what time ſhall be: But what ever either times or things happen to be, we know they ſhall all be for the good of Gods People, to the beſt for them that own him, and are ſaved by him. Thoſe who are the called of his Purpoſe, his Purpoſes ſhall be ſure to be eſtabliſht to them, and for them. There is none beſides in the world who can have this promiſed to them, Eccleſ. 8.12. Though a ſinner, &c. Yet I know it ſhall be well with them that fear the Lord, but it ſhall not be well with the ſinner, &c.
It is the Bleſſed and Happy Privilege of all thoſe that are in Covenant with God; that God does nothing in the World but he does it for there ſakes, and they have a ſhare and intereſt in the Good and Benefit of it, both becauſe they are mainly and principally intended in it; as alſo have hearts in themſelves to improve it to their own Advantage. All the paths of the Lord are mercy and Truth to them that keep his Covenants and his Teſtimonies: So that the Firmneſs of his Counſel is by Conſequent likewiſe the firmneſs of their Conditions.
Laſtly, Heres a Word of Direction, how to carry and behave our ſelves in anſwerableneſs to theſe Truths here propounded and premiſed. Seeing after all the Devices of Man, the Counſel of the Lord ſhall ſtand (as we have all this while heard) there are therefore three things eſpecially which do lye upon us to be done by us, in reference and order to this Counſel.
Firſt, To be carefull to know it.
Secondly, To be carefull to own it.
Thirdly, To be carefull to improve it, and to have recourſe unto it.
Firſt, To endeavour to know it, let us be carefull of that. To know it: How can we do that? Who hath known the mind of the Lord? Or who hath been of his Counſel? ſays the Prophet firſt, and then the Apoſtle. And ſo it is true in regard of an abſolute knowledge and diſcovery of it. His ways are unſearchable, and his Judgments are paſt finding out: His way is in the Sea, and his path in the great Waters, and his footſteps are not known. There is a depth in the riches both of the Wiſdom and knowledge of God, as the Scripture tells us. But yet ſo far as he reveals it us, we may be acquainted with it; and it concerns us ſo to be, Be not unwiſe, but underſtanding what the will of the Lord is, as the Apoſtle exhorts us, Epheſ. 5.17. His Doctrinal Will, and his Preceptive Will, that both may and ought to be underſtood by us. Yea and his Providential Will to, in part it may ſometimes be conjectured at by us, which we are not to be wholly ignorant of, but to attend unto it, as it may be alſo hinted in that place, by reflecting upon the verſe before. Redeeming the time, becauſe the days are evil, wherefore be ye not unwiſe, but underſtanding, &c.
We cannot know the Counſel of God as to particular and determinate diſpenſations till he reveals it and diſcovers it in the event, but we may ſomwhat know it in the General ſcope and drift of it long before, from thoſe things which are any thing pertinent and preparative thereunto, and his manner of dealing, and carriage in former days and times of the World.
At leaſt (which does moſt concern us) we may know it ſo far forth as belongs to our Duty, and the things which are to be done by us. As it is ſaid of the Children of Iſſachar that were men that had underſtanding of the Times to know what Iſrael ought to do. This is that which all Chriſtians are capable of. And accordingly ſhould be indeavoured after by our ſelves. Though we cannot know what God will do, yet we know what our ſelves ſhould do in order to his ſeveral doings.
This is obtained divers ways: Firſt, By an Holy Fear and Reverence of the Majeſty of God. What man is he that feareth the Lord, him will he teach in the way that he ſhall choſe, whether we take it of the Lord or of Himſelf, Pſal. 25.12. what to believe and what to practiſe. The ſecret of the Lord is with them that fear him, ver. 14.
Secondly, By Humility and Meekneſs of Spirit. Proud and ſelf-conceited perſons who are wiſe enough (as they think) without God. He will not impart his Counſel to them, they are too full of the Contrivances and Devices of their own hearts. No the meek he will guide in Judgement, and the meek he will teach his way, Pſal. 25.9.
Thirdly, By a conſtant courſe of Communion with God. Thoſe who are much in Gods Company, they know much of his Counſel, and much of his Mind, (we have the mind of Chriſt, 2 Cor. 2.16.) He was the friend of God, and God acquainted him with the Condition of Sodom. The Diſciple of the Boſom had the Priviledge of being acquainted with Chriſts ſecrets, and was therefore put upon it to enquire.
Secondly, When we know Gods Counſel, be carefull to acknowledge it: Do not reſiſt or ſtand out againſt it, but meekly cloſe with it. It is a dangerous thing to do it, though ignorantly and for want of apprehenſion. Whatever is owned of God himſelf, it ſhould be owned of us: Becauſe that which is owned of God it is ſure to be eſabliſhed by him. It was the Concluſion of Gamalial in the Counſel, Acts 5.38. If this Counſel, or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it, leſt happly ye be found to fight againſt God. The thing proceedeth from the Lord, we cannot ſpeak to thee either good or bad, as Laban and Bethuel about Rebecca Gen. 40.50. And as the Friends of Paul about him, after much importunity with him: when we ſaw he would not be perſwaded, we ceaſed ſaying, The will of the Lord be done, Act. 21.14.
There's mans Devices, and there's Gods Counſel in thoſe Devices. The Former is not always to be owned. The latter is, where tis at any time diſcernable of us. And we ſhould reſt and acquieſce in it. If we let God have his will, it will be ſo much the better for us. If we do not, he will have it whether we will or no.
Laſt of all, ſeeing his Counſel ſhall ſtand, therefore improve it and make uſe of it, and have recourſe with it. We ſhould hence learn to reſolve with God, and to take him into conſultation with us, without whom all our devices will come to nothing. The word here uſed for Devices does ſignifie properly reckonings or accounts, which are no farther authentick, then as the Lord gives allowance to them: what is other then ſo it is a reckoning without a mans hoſt as we uſe to ſpeak. It is man purpoſes but God diſpoſes.
Therefore (as was hinted before) in all our ways acknowledge him. It is our great happineſs and advantage that we may have God to be of Counſel in our behalf, whoſe Counſel ſhall ſtand; and let us be ſure to hold our ſelves to that which is beſt for us. Even the beſt of Gods ſervants themſelves they have not ſo much advantage from the determinations of their own minds, though inlightned by the ſpirit of God, as they have by God himſelf determining, and reſolving for them. His Counſel for us is more than his Counſel to us, or his Counſel in us. Becauſe this latter is imperfect and mingled with much ignorance and perverſeneſs and unſettledneſs of our own; whereas the other is pure and perfect, and abſolute, and free from exception.
Which ſhould make us both to have recourſe to it, and to depend upon it, as that which is our greateſt Comfort and Security, and our beſt hold, being Gods Counſel ſhall ſtand, therefore from hence caſt away all ſollicitous and diſtracting fears. Be carefull for nothing, but in every thing by Prayer and Supplications let your Requeſt be made known to God. And the Peace of God which paſſeth all underſtanding ſhall keep your hearts and minds in Chriſt Jeſus.
And thus I have done alſo with the Second General part of the Text, which is the Qualification of the former Aſſertion: and ſo with the whole Verſe it ſelf, There are many devices, &c.