Twenty Sermons, Sermon 1
AD POPULUM. The First Sermon.
Prov. 19.21.
There are many devices in a mans heart: nevertheless the counsel of the Lord, that shall stand.
1. IT being impossible for us to know God absolutely and as he is, (his essence being infinite, and so altogether incomprehensible by any but himself:) the highest degree of knowledge we can hope to attain unto, (at least in this life,) is by way of comparison with our selves, and other creatures. Whereby it is possible for us, making the comparison right, and remembring ever the infinite disproportion of the things compared, to come to some little kinde of glimmering guess what he is; by finding and well considering what he is not.
2. But even in this way of learning we are oftentimes very much at a loss. Because we fall for the most part either short, or over in that, from which we are to take our first rise towards the right knowledge of God: to wit, the right knowledge of our selves. We do not onelyonly see very imperfectly at the best, because we see but in a glass, as saith the Apostle:1 Cor. 13.12. but we mistake also most an end very grosly; because we are apt to make use of a false glass. We think foolishly, (yea and wickedly too sometimes, as it is Psam 50.) that God is even such an one as our selves: Psal. 50.21.and yet (God duplicate page duplicate page knoweth) little do we know what our selves are. There is so much deceitfulness in our hearts,Jer. 17.9. Psal. 94.11. so much vanity in our thoughts, so much pride in our spirits: that, though we hear daily with our ears, that man is like a thing of nought, that he is altogether vanity ▪ yea lighter then vanity it self; Psal 144.4. —39.5. —62.9.and see daily before our eyes experiments enow to convince us, that all this is true: yet we are willing to betray our selves into a belief, that sure we are something, when indeed we are nothing; Gal. 6.3.and to please our selves but too much in our own wayes and imaginations.
3. To rectifie this so absurd and dangerous an errour in us, (absurd in the ground, and dangerous in the consequents;) and withal to bring us by a righter understanding of our selves to a better knowledge of God: useful (amongst other things) it is, to consider the wide difference that is betwixt Gods wayes and ours, betwixt our purposes and his.Esa. 55.8, 9. For my thoughts are not your thoughts, saith the Lord by the Prophet, neither are your wayes my wayes. For as the heavens are higher then the earth, so (but much more then so too) are my wayes higher then your wayes, and my thoughts then your thoughts. Weigh them the one against the other in the ballance of the Sanctuary; or but even by the beam of your own reason and experience, so it be done unpartially: and you will easily acknowledge both the vanity and uncertainty of ours, and the certainty and stability of his, thoughts and purposes.
4. We have a Proverb common among us, that yeeldeth the conclusion; Man purposeth, but God disposeth. And this Proverb of Solomon in the Text discovereth ground enough wherefrom to infer that conclusion, There are many devices in a mans heart: nevertheless the counsel of the Lord, that shall stand. And that in three remarkable differences between the one and the other, therein expressed.
First, in the different Names of the things. Ours are but Devices; His is Counsel.
Secondly, in their different Number. Ours are devices in the plural number, and with the express addition of multiplicity also, Many devices: His but one, Counsel in the singular.
Thirdly, in their different manner of Existing. Ours are but conceived in the heart; we have not strength enough to bring them forth, or to give them a being ad extra; —many devices in a mans heart: But he is able to give his a real subsistency, and to make them stand fast and firm, in despight of all opposition and endeavours to the contrary. The counsel of the Lord, that shall stand.
5. The whole amounts to these two points. First, when we have tossed many and various thoughts in our heads, amidst the throng of our hopes, and fears, and desires, and cares; cast this way, and that way; plotted, contrived, and devised, how to avoid this or that danger, how to compass this or that designe, how to gratifie this friend, or advance that childe, how to counter-work or defeat this or that enemy or competitor; when we have summoned all our powers and set all our wits on work to manage the designe we have pitched upon, and made all so sure that there seemeth nothing wanting to bring our intentions to the wished end: Vnless God say Amen, that is, unless it please him either in mercy to blesse our endeavours with successe for our comfort, or at least for some other secret ends agreeable to his wisdom and justice suffer them to take effect; they shall all come to nothing,Psal. 58.8. and be as the untimely fruit of a woman, which after much pain and anguish to her that conceived it, perisheth in the wombe, and never seeth the Sunne. Secondly, what God hath in his everlasting counsell determined, either to do himself, or to suffer to bee done by any of his Creatures, shall whether we like it or dislike it, whether we will or no, undoubtedly even so come to passe as he hath appointed. The Lord will be King, Psal. 99.1.(Fremat licèt orbis) and do whatsoever pleaseth him in heaven and earth, in the sea and in all deep places, Psal. 136.6.be the earth never so unquiet, and all the people that dwel therein never so impatient.
6. Which two points, to wit the vanity of our devices, and the stability of Gods counsels, by reason of the opposition that is betwixt them, whereby they mutually give and receive light and confirmation either to and from other, are therefore very frequenly joyned together in sundry places of Scripture.Psal. 2.1. As in Psal. 2. the rage and fury of Jews and Gentiles, of Princes and People, against the Lord and his anointed; their imaginations, insurrections, —2.and joynt consultations to effect their intendments; & the…r professed resolutions to break the bonds and to cast away the cords of their bounden allegiance;—3. how vain and ineffectual they are, and instead of that liberty and advantage they had promised to themselves, procure them nothing but scorn and vexation, is largely declared in the beginning of the Psalm: —4, 5.and then followeth in few words, how effectual (notwithstanding all their imaginations and endeavours to the contrary) the purpose of God was in setting up the kingdom of Christ, Yet have I set my king upon my holy hill of Sion. —6. Job 5.12. —13.So in Iob 5. Eliphaz sheweth the great power of God; first, in disappointing the devices of the crafty, so that their hands cannot perform their enterprize; but the wise are taken in their own craftiness, and the counsel of the froward is carried headlong: and then in fulfilling his own counsel of saving the poor from the sword, the mouth, and the hand of the mighty. —15.And the like doth David again in Psam 33. fully and in words agreeable to these of Solomon, even in terminis. The Lord bringeth the counsel of the heathen to nought, Psal. 33.10.and maketh the devices of the people of none effect. That for the first point: then followeth for the second, in the very next words, The counsel of the Lord shall stand for ever and ever, and the thoughts of his heart from generation to generation.Psal. 33.11.
7. For the better evidencing and enforcing of both which points, I shall proceed in this order. First, to consider of the three differences formerly mentioned and contained in the Text, each of them severally and apart: then (taking the whole together) Secondly, to shew some Reasons or grounds thereof; and lastly, to propose some profitable Inferences from the same.
8. The first Difference is in the Names: Mans Devices; but the Counsel of the Lord. Our most serious thoughts, the most mature and best digested deliberations and advices of the sons of men, and all the most exquisite resolutions, and advantagious endeavours ensuing thereupon, are but devices in comparison. Imaginations, Fancies, or if you can finde any lighter or emptier name whereby to call them. Indeed all these expressions are but too high, to render to the full the extreme vacuity and nothingness of all humane devices. Very Chimeraes they are; Castles in the aire: that have no reall existence in them, no base or bottom under them to uphold them.
9. I know not readily, how to represent them unto you better then under the notion of Fancies: and so might the word be well enough here rendred. There are many fancies, (or fantastical devices) in a mans heart. Now the vanity of mens fancies may something appear in mad men: in whom the inflammation of bloud distempering the brain, as it hindereth the operation of the minde, and depriveth them of all solidity of judgment; so it addeth strength and nimbleness to the fancy. Whence it cometh to pass, that the sharpest Satyrical wits, with all the help of Art and study, cannot ordinarily invent such shrewd and stinging answers, nor make such quick and smart returns of wit, to those that talk with them, as a mad man sometimes in a frantick fit will hit upon of a sudden.
10. But in nothing is the Vanity of mens fancies more apparent, then in our ordinary dreams. Wherein we often fancy to our selves golden mountains, and many other such things, as never were, nor ever shall be in rerum natura; such as have neither coherence nor possibility in them; and such as when we are awake, we doe not only finde to be void of all truth and reality, but we laugh at as ridiculous, and wonder how such senceless and inconsistent imaginations should ever come into our heads. And yet whilest we are dreaming, we entertain them with as ful a perswasion of the truth and reality of them, as we do those things whereof we have the greatest assurance in the world; without any the least suspition to the contrary: and are accordingly affected with them, mightily pleased or displeased, even as they suite with, or goe cross to, our natural desires. But when we awake, we many times can scarce well tell what we dreamed of, much less do we finde our selves possest of those things which in our dreams we fancied to be ours.
11. As these dreams of one asleep, or those flashes of wit that come from a mad man: such are all the plots and projects, the thoughts and purposes of men, wherewith they so much please or disquiet themselves about any thing that is done under the sun. Of all which our Solomon, out of his great wisdom and much experience, pronounceth often and peremptorily,Eccles. 2.1, 2. &c. that they are but vanity, and folly, and madness. They that applaud themselves in their cunning and deep contrivances; that trust to their wealth, power, strength, or policy; that think they are able to carry all before them, and to doe what they list: are all the while but in a dream. So David affirmeth of the wicked in the middest of their greatest prosperity and successes. Like as a dream when one awaketh, Psal. 73.20.so shalt thou make their Image to vanish out of the City. Psal. 73. and Psal. 76. The proud are robbed: they have slept their sleep; —76.5.and all the men of might (that is, that thought themselves such mighty men, whilest they continued in their dream,) when they awaked, found nothing in their hands. And the Prophet Esay saith concerning all the nations that fight against mount Sion, that they shall be even as when a hungry man dreameth that he is eating, but he awaketh, and his soul is empty: Esay 29.7, 8.or as when a thirsty man dreameth that he is drinking, but when he awaketh, behold he is faint, and his soul hath appetite. Esay 29.
12. You may see in these representations, what a poor nothing is all humane wisdom. Those devices which we applaud in our selves or others, as matters of a great reach, and contrived with deep policy, are no better then mere fancies or dreams: whimsies, as we call them. At the most, but as a Spiders web, Esay 59.5, 6.(that is one of the Prophets comparisons too) a thing of great curiosity to the eye, spun of a most fine subtil threed, and in a most exact proportion: but a thing of no strength at all, unless against a small fly, (the greater ones will break through it;) and the light touch of a besom striketh it all away in a moment.
13. But as for Gods eternal purposes, it is not so with them. We are not to conceive of them, as of our own vain devices; but rather as of sage counsels. The Counsel of the Lord. By which name they are also stiled in Psal. 33.11. and elsewhere in the Old Testament. The same name is found also in the New.—according to the purpose of him that worketh all things after the Counsel of his own will. Eph. 1.11. Yet is not this to be understood properly neither: for Counsel is a thing, that in strict propriety of speech cannot be attributed unto God: for who hath been his Counsellor? Rom. 11.34.Counsel importeth alwayes some debate with ones self or others, some deliberation, what is best to do or not to do, and how to do it: and consequently must suppose some impotency or defect either in respect of knowledge, or action, or both. He that knoweth perfectly at the first thought of a thing what is fit to be done, and is assured nothing can hinder him for doing the same, needeth not either to ask or to take counsel about it. God therefore, whose both wisdom and power is infinite, hath not any need or use of Counsel.
14. The truth is, as the name of Devices, was too high an appellation to bestow upon our vain imaginations, if we knew a worse: so the name of Counsel is too low, to bestow upon Almighty Gods eternal purposes, if we knew a better: But the Scriptures fitted to our capacity, speaketh of the things of God in such language, and under such notions, as best agree with our weak conceptions, but far below the dignity and Majesty of the things themselves. Counsels then they are called, in comparison of mens devices: and the reason of the comparison standeth thus. As those resolutions ▪ which follow upon good advice and mature deliberation, where all circumstances are taken into due consideration, and the conveniencies and inconveniencies examined and weighed (which we call counsels) are better approved of, as being more solid, and likely to prove more successeful, then those sudden motions that rash light heads take up in a heat or humour, and carry on without either fear or wit: so, (but infinitely more then so,) do the wise purposes and Counsels of God exceed the vain imaginations and devices of men. As the lightning, which is but a flash, and then vanisheth; so are these: but those, like the Sun, which hath a fulness of durable light and heat within it self alwayes alike, howsoever it may appear to us sometimes more and sometimes less.
15. The second difference in the Text, is in the Number. Ours are Devices in the plural; many Devices: His but one; Counsel in the singular. Mens purposes are various, and changeable. Seldom do we continue long in one minde; but upon every slight occasion, as the Weathercock with the winde, we are ready to turn and face about. What between fears, and hopes, desires and cares, our thoughts are so pulled and barrowed this way and that way; that many times we are so distracted in our mindes, that we cannot well tell what we would have or not have, to hold to. Little children we know are eagerly fond to have any toy they see;Sub nutrice puella velut si luderet infan…, Quod cupidè petiit, maturè plena reliquit. Horat. 2. ep. 1. but throw it away presently, as soon as they see another (perhaps a verier toy then it) and long as eagerly for that; (Quod petiit spernit:) There is a spice of this childishness remaining in all the sons of Adam even to their dying day. Whether it be from the natural fickleness of our mindes, longing after novelty; foreign. Eurip. in Orest.or from the unsufficiency of any thing in this world to satisfie the appetites of the soul; or from whatsoever other cause it proceedeth: certain it is, that we cannot affect any thing long without some weariness and satiety. Whence it cometh to pass that we seek for that contentment in variety, which we cannot finde in any one thing though never so excellent and desirable. Thus it fareth with us, according to what our Saviour said of Martha, foreign, We are troubled, Luke 10.41.(or rather we trouble our selves) about many things: or what our Solomon saith of men in general,Eccl. 7.29. that they have sought out many inventions. Many fancies we entertain: and as one nail another, (clavus clavum,) so one fancy driveth out another, in insinitum.
16. Which multiplicity and variety of devices in us, is a most clear and demonstrative evidence of the vanity and unsufficiency thereof: even as in most other things multiplicity argueth infirmity. As there are many Stars in the Firmament, because they give but a little light: but one Sun serveth the turn, without need of more, to give light to the whole World. It were a superfluous curiosity for a man to provide two strings to his Bow, if he were sure one would hold. And therefore are there thousands of horses and men prepared for the managing of a war,foreign. Aristot. de mund. ca. 6. because one or a few are presumed to be unsufficient for the work. By this very Argument the Apostle in the Epistle to the Hebrews proveth the insufficiency of the legal Priesthood and Sacrifices: the Priests were many, and there was …n iteration of the Sacrifices; because of the mortality of the one, and the unprofitableness of the other to take away sins.Heb. 7.23. —28. & 10.1,—14. As on the contrary he proveth the sufficiency of the Priesthood and sacrifice of Christ, from the unchangeableness, and One-ship (if I may so say) both of Priest and Sacrifice.
17. It is no commendation then, but rather a disparagement to mens devices that they are so many. But it is the honour of God, that his Counsel is but one, and unchangeable. We finde is expressed with that adjunct Heb. 6. foreign, the immutability of his Counsel. Heb. 6.17, 18And it is there laid down as the great foundation of our Christian hope, and the very strength of all our consolation. Quod scripsi, scripsi. What he hath written in the secret book of his determinate counsel, (though it be counsel to us, and uncertain; until either he reveal it, or the event discover it; yet) is it most certain in it self, and altogether unchangeable. We follow our own devices many times, which we afterwards repent: foreign. Eurip in Hippol. act. 2.and truly our second thoughts are most an end the wiser. But with God there is no after-counsel, to correct the errours of the former: he knoweth not any such thing as repentance; it is altogether hid from his eyes. Osee 13.14. Gen. 6.6; Jer. 18.8.He is indeed sometimes in the Scriptures said to repent, as Genesis 6. and in the business of Niniveh, Jona 3.10.and elsewhere. But it is not ascribed unto God properly, but as other humane passions and affections are, as grief, sorrow &c. foreign, to import some actions of God, eventually and according to the manner of our understanding, like unto the operations which those passions produce in us: but have nothing at all of the nature of those passions in them. So that still, that is eternally true, which was spoken indeed by a false Prophet, but whose spirit and tongue was at that time guided by the God of truth, Numbers 23.19. God is not a man that he should lye; Neither the son of man, that he should repent. His Counsell therefore standeth ever one and the same; not reversed by repentance, or countermanded by any after-counsel.
18. Followeth the third Difference, which consisteth in their Efficacy, and is expressed in the Text by their different manner of Existing. Many devices may be in a mans heart, but it is not in his power to make them stand: unless God will, they shall never be accomplished. But in despight of all the world, the counsel of the Lord shall stand: nothing can hinder, or disappoint that, but that it shall have the intended effect.
19. The Heart, although sometimes it be put for the appetitive part of the soul only, as being the proper seat of the desires and affections, as the Head or Brain is of the conceptions or thoughts: yet is it very often in Scripture, and so it is here, taken more largely; so as to comprehend the whole soule, in all its faculties, as well the apprehensive as the appetitive; and consequently taketh in the Thoughts, as well as the Desires of the Soule. Whence we read of the thoughts of the heart, Gen. 6.5. Act. 8.22. Luk. 24.38. Matth. 15.19.of thoughts arising in the heart, of thoughts proceeding from out the heart, and the like. The meaning then is, that multitudes and variety of devices may be in a mans head or in his heart, in his thoughts and desires, in his intentions and hopes: but unless God give leave, there they must stay. He is not able to bring them on further, to put them in execution, and to give them a real existency. —They imagined such a device, as they are not able to perform. Psalm 21.Psal. 21.11. Whatsoever high conceits men may have of the fond imaginations of their own hearts, as if they were some goodly things; yet the Lord that better understandeth us, then we doe our selves, knoweth all the thoughts of men that they are but vain. Psalm 94.Psal. 94.11. And this he knoweth, not only for the foreign, that it is so, by his omniscience and prescience; but for the foreign too (which is the most perfect kinde of knowledge,) why it is so: even because his hand is in it, to render them vain—It is he that maketh the devices of the people, (ey, and of Princ…s too, as it is added in some translations) to be of none effect. Psal. 33.10.Psalm 33.
20. Possibly the heart may be so full, that it may run over, make some offers outward by the mouth, (for out of the abundance of the heart the mouth speaketh) and the tongue may boast great things, and talk high. It may so indeed,Matth. 12.34. Jam. 3.5. but that boasting doth not any thing at all to further the business, or to give the thoughts of the heart a firme bottom or base whereon to rest; it many times rather helps to overturn them the sooner. We call it vapouring: and well may we so call it. For as a vapour, that ariseth from the earth, is scattered with the winde, vanisheth, and cometh to nothing: So are all the imaginations and devices that are conceived in the heart of man, blasted when the Lord bloweth upon them, and then they come to nothing.
21. But as for the Counsels of his heart, they shall stand: Rooted and established, like the mountains. The foundation of God standeth firme, though spoken by the Apostle in another sence, is most true in this also.2 Tim. 2.19. What he hath purposed either himself to doe, or to have done by any of his creatures, shall most certainly and infallibly come to pass in every circumstance, just as he hath appointed it. It is established in the heavens: foreignand though all the powers in earth and hell should joyn their forces together, set to all their shoulders and strength against it,Psal. 89.2, 119.89. and thrust sore at it to make it fall; yet shall they never be able to move it or shake it, much less to remove it from the place where it standeth, or to overthrow it. His name is Iehovah: it signifieth as much as essence or being. 1. Not only because of the eternity of his own being, and that from himself, and underived from any other; 2. Nor yet because he is the author of being to all other things that are: 3. But also for that he is able to give a beeing, reality, and subsistence to his own will and word, to all his purposes and promises. — Da voci tuae vocem virtutis. What he hath appointed, none can disappoint. His counsel doth, shall, must stand. My Counsel shall stand; and I will doe all my pleasure. Esay 46.10.
22. The consideration of these differences hath sufficiently discovered, the weakness frailty and unsuccessfulness of Mens devices on the one side; and on the other side, the stability unchangablenesse and unfailingnesse of Gods Counsels. Whereof, the consideration of the Reasons of the said differences will give us yet farther assurance: and those Reasons taken from the Soveraignty, the Eternity, the Wisdome, and the Power of God.
23. First, God is the prima causa, the soveraign agent, and first mover, in every motion and inclination of the Creature: Men, ey and Angels too, who far excel them in strength, are but secondary agents, subordinate causes, and as it were instruments to doe his will. Now the first cause hath such a necessary influence into all the operations of second causes, Psal. 103.20, 21.that if the concurrence thereof be with-held, their operations must cease. The providence of God in ordering the world, and the acting of the creatures by his actuation of them, is Rota in rota, (so represented to Ezekiel in a vision:Ezek. 1.16.) like the motion of a Clock or other artificial engine, consisting of many wheels one within another, some bigger, some lesser; but all depend upon the first great wheel, which moveth all the rest,Acts 17.28. and without which none of the rest can move. In him we live, and move, and have our being: and in his hands are the hearts of the greatest Kings, (and how much more then of meaner persons;) which he turneth & bendeth which way soever he pleaseth, Prov. 21.1. Be the Ax never so sharp and strong, yet can it not cut any thing, unless the hand of the workman move it: and then it cutteth but where he would have it, and that more or less, as he putteth more or less strength unto it. No more can Men, whatsoever strength of wit or power they are endued with, bring their own devices to pass; but when, and where, and so far forth only, as the Lord thinketh fit to make use of them. Pharaohs Chariot may hurry him apace to the place of his destruction, because God had so appointed it: but anon God taketh off the wheels, Exod. 14.25.and the Chariot can move no farther, but leaveth him helpless in the midst of the chanel.
24. So vain are all mens devices, as to the serving of their own ends, and the accomplishment of their own desires. Yet doth Almighty God so order these otherwise vain things by his over-ruling providence, as to make them subservient to his everlasting counsels. For all things serve him, Psal. 119.91. Happy, thrice happy, they that do him voluntary service; that can say with David, and in his sence,Psal. 116.16. Behold O Lord, how that I am thy servant, Psal. 116. that have devoted themselves faithfully and accordingly bend their endeavours to do him true and laudable service, by obeying his revealed will. But certainly whether they will or no, though they think of nothing less, they shall serve him to the furthering and accomplishing of his secret will. As we finde, my servant David often, as his servant in the one kinde:Jer. 25.9; 43.10; Ezek. 29.20. so we sometimes meet with my servant Nebuchadnezzar, as his servant in the other kind.
25. Another Reason of the differences aforesaid is from Gods Eternity. Man is but of yesterday, and his thoughts casual. They go and come,foreign. Aristot. de divinat. cap. 1. foreign. Arist. de incessu animal. c. 7. as it happeneth; without any certain rule and order. And as himself is; mutable, fickle, and uncertain: so are the things he hath to do withal, and whereabouts he is conversant; subject to contingencies and variations. Tempora mutantur. So many new unexpected accidents happen every hour, which no wit of man could foresee; that may make it necessary for us many times to depart from our former most advised resolutions: as the Mariner must strike sail again, (perhaps when he hath but newly …oyst it up,) if the winde and weather change. Sometimes a very small inconsiderable accident in it self, may yet work a very great turn in a business of the greatest moment. A Smith in setting on a shoe chanceth to drive the nail a little aside; the Horse is prickt; the prick endangereth the Horse, and the Horse the Rider; upon the defeat of the Rider (suppose the General or some Commander of special use) the battel is lost; upon the issue of that battel may depend the state of a whole Kingdom, and in the state of that may the interest of so many Princes and Kingdoms be involved, that a very little oversight in a very mean person may occasion very great alterations in a great part of the world. So easily may mens devices be disappointed, and their expectations frustrated.
26. But the Counsels of God are, as himself is; Eternal, and unchangeable. Ego Deus & non mutor, I am God, and am not changed: as if he had said,Mal. 3.6. foreign. Arist. 1. de coelo. 9.The nature of the Godhead is not capable of any change, nor subject to mutability. All change is either for the better, or for the worse: but God cannot change for the better, because he is already best; nor for the worse, for then he should cease to be best. It is therefore impossible he should change at all. His determinations therefore are unalterable, more then the laws of the Medes and Persians: for time hath long since altered those Laws, but his counsels remain yesterday, and to day, the same, and for ever. Chance, and (if you will) Fortune also may have place in the affairs of men, and the things that are done under the Sun: But to him that dwelleth in heaven, that inhabiteth Eternity, that knew from the beginning and before the beginning of the world all things that are done in heaven and earth; nothing can be casual, new, or unexpected, to cause any change of purpose in him.
27. A third Reason there is from the wisdom of God. There is folly in all the sons of men. They know but a very small part of the things that are in the world: and those things they do know, they know but in part. Besides their natural ignorance; through precipitancy, mis-information, prejudice, partial affections, and sundry other causes, they are subject to very many mist…kes and aberrations: whereby it cometh to pass, that the wisest men sometimes are foully overseen, and are fain to take up the Fools plea, and to cry Non putaram.
28. But as for God; he, and he alone, is wise. foreign— the onelyonly wise God, 1 Tim. 1. As we are sure he will not deceive any,1 Tim. 1.17. Psal. 147.5. being of infinite goodness: so we may be sure he cannot be deceived by any, being of infinite wisdom. There is such a fulness of wisdom in him, that it hath left no room for second thoughts, or after-counsels: nor can there be imagined any cause, why he should retract or reverse any of that he hath determined to do, either in part or in whole.
29. Lastly, as his Wisdom, so is his Power also infinite.foreign. Arist. 1. de coelo. 7. Man may devise, purpose, and resolve upon a course for the obtaining of his intentions; and that possibly with so good advice, and upon such probable and rational grounds, that there appeareth no reason to the contrary, why he should not persist in the same minde still, and pursue that his said resolution. And yet there may a thousand impediments intervene, to obstruct the business; so that it shall not be in the power of his hand, to remove those obstacles, whereby to accomplish the desires of his heart. O Lord, saith the Prophet Jeremy, I know that the way of man is not in himself: Jer. 10.23.it is not in man that walketh, to direct his steps. And our Solomon, a little before in this book; A mans heart deviseth his way: Prov. 16.9.but the Lord directeth his steps.
30. But as for the Lord; his Power hath no bars or bounds, other then those of his own will. Quicquid voluit, fecit. Whatsoever the Lord pleased, Psal. 135.6.that did he in heaven, and in earth; in the sea and in all deep places. For who hath ever resisted his will? Rom. 9. Doth he mean his revealed will think you? Rom 9.19. foreign. Hom. Odyss. foreign.Surely not: thousands have resisted and daily do resist that will, the will, and the commandments of God. But he meaneth it of his secret will, the wil of his everlasting Counsels and purposes: and that too of an effectual resistance, such a resistance as shall hinder the accomplishment of that will. For otherwise there are thousands that offer resistance to that also, if their resistance could prevail. But all resistance as well of the one sort as of the other is in vain, as to that end: Though hand joyn in hand, it will be to no purpose; the right hand of the Lord will have the preheminence when all is done.Psal. 118.16. Associate your selves, O ye people, 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 nought; speak the word and it shall not stand, Esay 8.9, 10. But the counsel of the Lord, that shall stand; and none shall be able to hinder it.
31. Lay all these together, the Soveraignty, the Eternity, the Wisdom, and the Power of God, (and in all these God will be glorified:) and you will see great reason, why the Lord should so often blast mens devices, bring all their counsels and contrivances to nought,1 Cor. 1.19. and take the wise in their own craftiness. Even to let men see, in their disappointment,—3.19. the vanity of all humane devices: that they might learn not to glory in, or trust to, their own wisdome, or strength, or any thing else in themselves, or in any creature, but that he that glorieth might glory in the Lord only.—1.31.
32. Let every one of us therefore learn (that I may now proceed to the Inferences) from the consideration of what we have heard.1. Inference. First of all, not to trust too much to our own wit, neither to lean to our own understandings; Nor please our selves over-much in the vain devices, Prov. 3.5.imaginations, fancies, or dreams of our own hearts. Though our purposes should be honest, and not any wayes sinfull either in Matter, End, Means, or other Circumstance: yet if we should be over-confident of their success, rest too much upon our own skill, contrivances, or any worldly help; like enough they may deceive us. It may please God to suffer those that have worse purposes, propose to themselves baser ends, or make use of more unwarrantable means; to prosper to our grief and loss, yea possibly to our destruction: if it be but for this only, to chastise us for resting too much upon outward helps, and making flesh our arme, and not relying our selves intirely upon him and his salvation.
33. Who knoweth but Iudgment may, nay, who knoweth not that Iudgment must (saith the Apostle; that is, in the ordinary course of Gods providence usually doth) begin at the house of God. 1 Pet. 4.17.Who out of his tender care of their wel-doing, will sooner punish (temporally I mean) his own children, when they take pride in their own inventions, and sooth themselves in the devices of their own hearts; then he will his professed enemies, that stand at defiance with him, and openly fight against him. These he suffereth many times to goe on in their impieties, and to climbe up to the height of their ambitious desires: that in the mean time he may make use of their injustice and oppression for the scourging of those of his own howshold, and in the end get himself the more glory by their destruction.
34. But then Secondly, 2. Inference.howsoever Judgment may begin at the house of God, most certain it is, it shall not end there: but the hand of God and his revenging justice shall at last reach the house of the wicked oppressour also. And that, not with temporary punishments only, as he did correct his own: but (without repentance) evil shall hunt them to their everlasting destruction, that despise his knowen Counsels, to follow the cursed devices and imaginations of their own naughty hearts. The Persecutors of God in his servants, of Christ in his members; that say in the pride of their hearts, (with our tongues, with our wits, with our armes and armies we will prevail: We are they that ought to speak, and to rule:Psal. 12.4. who is Lord over us? We have Counsel and strength for war &c.) what do they, but even kick against the pricks? Esay 36.5. Act. 9.5.as the phrase is Act. 9. which pierce into the heels of the kicker, and worke him much anguish; but themselves remain as they were before without any alteration, or abatement of their sharpnesse. God delighteth to get himself honour, and to shew the strength of his arm, Exod. 14.17. Luk. 1.51.by scattering such proud Pharaohs in the imagination of their hearts: and that especially when they are arrived (and not ordinarily till then) almost at the very highest pitch of their designes. When they are in the top of their jollity, and gotten to the uppermost roundle of the ladder; then doth he put to his hand, tumble them down headlong at once▪ and then how suddenly do they consume, perish, and come to a fearful end? Psal. 73.19.Then shall they finde, (but too late,) what their pride would not before suffer them to believe, to be a terrible truth, that all their devices were but folly, and that the Counsel of the Lord must stand.
35. A terrible truth indeed to them: but Thirdly, of most comfortable consideration to all those,3. Inference. that with patience and cheerfulness suffer for the testimony of God or a good conscience, and in a good cause, under the insolencies of proud and powerful persecutors. When their enemies have bent all the strength of their wits and power to work their destruction: God can, (and as he seeth it instrumental to his everlasting counsels will,) infatuate all their counsells, elude all their devices and stratagems, bring all their preparations and enterprizes to nought, and turn them all to their destruction, his own glory,2 Sam. 15.31. and the welfare of his servants. 1. Either by turning their counsels into folly, as he did Achitophels. 2. Or by diversion; finding them work elsewhere: as Saul was fain to leave the pursuit of David, 1 Sam. 23.26, 27.when he and his men had compassed him about and were ready to take him, upon a message then brought him of an invasion of the land by the Philistines. Esay 37.7, 9.And as he sent a blast upon Senacherib, by a rumour that he heard of the King of Ethiopia's coming forth to war against him; which caused him to desert his intended siege of Ierusalem. 3. Or by putting a blessing into the mouth of their enemies,Num. 23.3. instead of a curse: as he guided the mouth of Balaam, contrary to his intendment and desire. 4. Or he can melt the hearts of his enemies into a kinde of compassion, or cause them to relent, so as to be at peace with them when they meet,Prov. 16.7. though they came out against them with mindes and preparations of hostility: as he did Labans first,Gen. 31.29. Gen. 33 4. and Esaus afterwards, against Iacob.
36. Howsoever, some way or other he can curb and restrain either their malice, Jer. 18.18.or power, or both; that when they have devised devices against them, foreign. Homer. Iliad. foreign.as they did against Ieremiah, they shall not be able to put them in execution. As a cunning rider that suffereth a wilde untamed Horse to fling and fly out under him, but with the bridle in his jaws can give him a sudden stop at his pleasure, even in the midst of his fullest career: Or as a skilful fisher, when some great fish hath caught the bait, letteth it tumble and play upon the line awhile, and beat it self upon the water or against the bank, and at last when he spieth his time, striketh the hook into him, and draweth him to the land. So can the Lord deal, and often doth, with the great Behemoths and Leviathans of the world: he letteth them go on in the pleasing devices of their own seduced hearts, and suffereth them to prosper in their mischievous imaginations, (according to the old,Psal. 140.9. Psal. 7 3.6. or as the new translation rendreth it Psal. 140.) in their wicked devices, till they be even covered over with pride and violence. But when the time is come, which he in his eternal counsel hath appointed,Esay 37.29. he putteth his hook into their noses, and his bridle into their lips, (they are both his own expressions by the Prophet, in the case of Hezekiah and Senacherib,) and so defeateth all their malicious purposes for the future. And though they fret and rage for anger, and are as impatient as a wilde Bull in a net (which is another of the Prophets expressions elsewhere:Esay. 51.20.) yet is it to no purpose: though they gnash with their teeth through indignation and envy, yet will they, nill they,Psal. 112.10. they shall melt away, and their desires shall perish. Whereof, besides sundry examples in Scripture…, God hath given us of this nation some remarkable experiments: especially in two never to be forgotten defeats, the one of the Invincible Armado in eighty eight, the other of the Gunpowder-Treason since.
37. The meditation of which both examples and experiments, would be as a soveraign Cordial, to relieve our spirits, and sustain our souls with comfort, against those deliquia animae, those fainting fits that sometimes come upon us, when we are either over-burdened under the pressures of our own sufferings, or overgrieved at the prosperous successes of our cruel enemies. The comfort is; that neither they nor their devices can prevail against us any farther then God will give them leave: and we know, that if we cleave stedfastly to him, he will not give them leave to prevail any farther then shall be for our good. He that by his power stilleth the raging of the Sea, that hath set it its certain bounds which it may not pass, and by his peremptory decree hath said unto it, Hitherto shalt thou go, and here shalt thou stay thy proud waves: Job 38.11.by the same power also can still at his pleasure the madness and the tumult of the people. Pilate that condemned Christ, could have had no power so to do,Psal. 65.7. if it had not been given him from above. Job 19.11.And Iudas that betrayed him, and the Iewes that crucified him, did no more then what God in his determinate counsel had fore-appointed to be done.Acts 2.23. But nor Pilate, nor Iudas, nor the Iews could hinder him from rising again from the dead. The reason was because in the eternal counsel of God Christ was to dye, and to rise again: therefore God suffered them to have power to procure his Death; but they had no power at all to hinder his Resurrection.
38. And therefore also fourthly, it will well become us, nay, it is our bounden duty,4. Inference to submit to such sufferings as God shall call us to; and to take up our cross, Luke 9.13.when he shall think fit to lay it upon us, with all willingness. When we have to do with Satan and his temptations,James 4.7. resistance may be of good use to us (Resist the devil and he will flye from you: but when we have to do with God and his chastisements, it is in vain to oppose. His hand is too mighty for us: there is no way but to submit, —10.and to humble our selves thereunder, by acknowledging our weakness, and resigning our wills and desires to his wisdom and goodness. It is the fondest thing in the world to think to redeem our selves out of troubles by our own wit or power alone, without his leave. Our own devices can no more help us, if in his eternal counsel he have determined to afflict us: then other mens devices can harm us, if he have determined to protect us. But how to behave our selves when any trouble is upon us, or danger towards us; the Apostle hath given us an excellent Rule, and our Saviour an excellent Example. The Rule is Phil. 4.6. Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God. As if he had said, Acquaint him with your griefs, what it is that troubleth you, and with your desires, what it is you would have: commend all to his good pleasure and wisdom by your humble and hearty prayers; and then take no further anxious care about it: your heavenly father will take care of it, who knoweth better then you doe, what is fittest to be done in it. The Example is, our Saviours prayer in his agony; Father, if it be possible, let this cup pass from me: nevertheless not my will, Luk. 22.42.but thine be done. He maketh his request knowen unto God in the former clause: and then permitteth all to his will, in the later.
39. But you will say, must we sit still when trouble is upon us? Suffer all, and doe nothing? May we not cast and devise how to free our selves therefrom, and use our best endeavours to effect it? Doubtless you may. There is nothing meant in what hath been hitherto said, to exclude either prudent counsels, or honest endeavours. God forbid. He taketh no pleasure either in fools, or slugards. But here is the danger, lest we should rest in our own counsels, without asking counsel at his mouth; or trust to our own endeavours, without seeking help at his hand. We are to use both Counsels and Endeavours, (provided ever that they be honest and lawful:) but there is something to be done besides, both before and after. Before we use them, we must pray unto God, that he would direct us in our Counsels, and bless us in our Endeavours: and when we have used them, we must by our prayers again commend the success of both to him, who is able to save us; and permit it wholy to his wisdome and goodness, at what times, and by what means, and in what measure it will please him to save us. For so it must be, even as he will, and no otherwise, when all is done. His Counsel shall stand: but so shall no device of man, that agreeth not thereunto.
40. That therefore we may give unto our purposes as great a certainty of good success, as such uncertain things are capable of: it should be our care in the last place,5. Inference. to provide that they may be as conformable to his Counsels, as possible may be. Now since the Eternal Counsel of God, which is nothing else but his secret will (though it be properly the Counsel meant in the Text,) yet is not proper for us to meddle withall, nor appointed by him to be the rule or measure of our actions: we are not bound to conforme our wils and purposes thereunto; nor consequently to trouble our selves thereabouts. Secretum meum mihi. When we are called to be of his Counsel, but not before, we may look into the ark of his decrees, and enquire into his secret will. But till then (which will never be) it is happiness enough for us, and an unspeakable favour from him, if we may be admitted to be of his Court (though not of his Counsel) and thereby to have some good knowledge of his revealed will. That is all that belongeth to us: to that therefore let us hold us, as to our proper Rule and Standard. As it is not fit for us to search into that Counsel of his which is lockt up in the Cabinet of his secret will: so neither is it safe for us to despise that Counsel of his, which is imparted to us in the treasury of his revealed will. Ask we counsel at Gods mouth; consult we the Oracles of his holy Word; let his testimonies be our guides and counsellors; and let our thoughts and purposes be conformed to the Counsels and directions given us therein: and that is the most probable way to secure the success according to our own hearts desire, and to make them also to stand. For what more likely way can be imagined to accomplish the secret will of God, then faithfully to endeavour the accomplishment of his revealed will, and commit the rest to him.
41. Whereunto that you may give the better credit, take it upon the word of three creditable witnesses. First, our Solomon Prov. 16. Commit thy works unto the Lord: Prov. 16.3. Psal. 37.5.and so shall thy thoughts be established. His father David before him in Psal. 37. Commit thy way unto the Lord, and put thy trust in him; and he shall bring it to pass. And Eliphaz the Temanite long before them both, in Job 22. If thou return unto the Almighty, and make thy prayer unto him, &c. Job. 22.23, 28.Thou shalt also decree a thing, and it shall be established; and the light shall shine upon thy wayes.
42. If any man unto such evidence of Reason, and pregnant Testimonies shall oppose common Experience; against which there is no disputing; That thousands of men that have harkened to the Counsels of God in his holy word, made their requests known to him by Prayer, and committed their wayes to him by a holy dependance upon his good providence; have yet failed in their hopes, and the success of their affairs, and fallen under their enemies hands. All this must be confessed a truth: yet no contradiction to what hath been delivered. For it was not said, that such thoughts and purposes shall infallibly have the desired success: but that it is the most probable way for the obtaining thereof, amidst the great uncertainty of all humane affairs and devices. Many times there may some sinister respects and corrupt affections mingle with our best intentions, or devotions: or there may lurke in our hearts some secret noysome lust undiscovered, and so unsubdued: or there may be a leaning too much upon our own devices, or other inferiour helps, without casting our selves upon the providence of God so entirely as we ought: some thing or other there may be in us, or in our purposes, or in our Prayers amiss, though perhaps we perceive it not; for which it may please God to suffer our hopes to perish, and to render our endeavours unsuccessfull.
43. But howsoever, two other considerations there are, that will fully answer the Objection, and remove all difficulties in this point. First, that all temporal promises are to be understood cum exceptione crucis: that is to say, not absolutely according to the tenour of the words in the utmost extent; but so far forth, as God in his infinite wisdome shall see it expedient to deal with his servants, either in Mercy or Iustice, according to the present temper of their hearts, and in order to their future good. So that still there is a reservation of a power in him to exercise them with the cross, as he shall think good. In that large promise which our blessed Saviour maketh to all those that suffer loss in any kinde for his sake and the Gospels; Mark 10.29, 30.eternal life in the world to come is promised absolutely, but the hundred fold now in this present life not simply, but with persecutions expresly annexed Mark 10.
44. Secondly, that the desires and hopes of godly men that are agreeable to Gods holy word, though they may for the reasons now specified, fail, as to the particulars desired in these inferiour things, which are of smaller importance, and concern a Christian but upon the by: yet in that which ought to be, and in every true Christian is, the main of his desires, and the ultimate end that he looketh at, so that he desireth all other things but respectively and in order to that, to wit, the glory of God, and the fruition of his favour; unless the fault be in himself, he shall not fail his expectation.
45. Hear then the sum of all, and the conclusion of the whole matter. Give up thy self faithfully to follow the good counsel of God in his revealed will: and then give up thy desires entirely, to be disposed by his wise counsel in his secret will: and he shall undoubtedly give thee thy hearts desire. Either in those very particulars thou cravest at his hands, if he see the same expedient for thee in order to his glory and thy good: or else in some other thing, which is in truth much more expedient, for thee, then that which thou cravest, and shall in the end so appear to thee, although for the present thou doest not so apprehend it. Aut quod volumus, aut quod malumus: one of both we may be sure of. If we submit our wills to his, both in doing and suffering; doubtless we cannot finally miscarry. He will consult nothing but for our good: and what he hath consulted must stand.
FINIS.