The Power of Godliness, Book 2 · Chapter 8
CHAP. VIII. Of the fourth Operation of the soul of man, viz. Invention. Of the Devises of the godly; Reasons to shew that they are Devisers of good things. Motives to encourage men to Devise that which is good, and to act it. What the opposite Sinnes are, which must be shunned.
Question, WHat is the fourth Operation of the soul?
Psal. 119.113. Jer. 49.30. Deut. 19.19. Gen 11 6. Psal. 1….6. Psal. …7.3. & 39.1. Psal. 139.23. Esa. 59 7.A. Invention, whereby we search diligently to finde out things secret, and take counsell to bring our Thoughts and purposes to pass.
Q. What are the Devises of them that fear God?
A. The devises of the godly are good, right and acceptable in the sight of God. I am purposed or determined that my mouth shall not transgress. Try me, and know my thoughts, and see if there be any wicked way in me. He doth not simply excuse himself from all sinne, but having testimony of his adoption in his heart, from the holy Ghost, and perswaded of free forgiveness, and of true integrity, he doth not doubt to seperate himself from the contemners of God. For howsoever he did slip in many things,Vatabl. in H. p. Calvin ibid. yet he followed the right way, the study of piety did reign and bear rule in him. Therefore he saith not, Whether there be any sinne in me, but whether the way of wickedness, because professedly and of set purpose he did not depart from God. The Prophet Isay proposing a description of the godly man under the person of the liberall, saith,Esa. 32.8. He deviseth liberall things, and by liberall things he shall stand. In Scripture a good man is opposed to the man of wicked devises:Prov. 12.2. Prov. 15.26. A good man obtaineth favour of the Lord: but a man of wicked devises will he condemn. The thoughts of the wicked are an abomination to the Lord: but the words of the pure, Psal. 1.2.are pleasant words. Whereunto may be added, That a good man meditates in the Law of God night and day, but will not admit the counsell of the wicked.Job. 21.16. & 22.18. Psal. 119.24. The counsell of the wicked (saith Job) is farre from me. And David, Thy testimonies also are my delight, and my counsellours: noting that his mind and heart was governed by the Word, with which he did consult in all his affairs.
Q. By what Reasons may it be shewed, that good men are devisers of good things?
A. First, The Lord requireth in his most holy Law,Deut. 6.5. Mar. 12.32. 2 King. 23.25. that we should love him with all our strength, and all our thought; thereby teaching us to love him unfeignedly, with all might, vehemency, efficacy and ability both of mind and will, and whatsoever is in us, and in our power. Secondly, The Word of grace, which they greedily desire, hath taught them not onelyonly to deny ungodliness and worldly lusts, but also to live godly, justly and soberly in this present world, Tit. 2.11, 12, 14.being zealous of good works. But zealous he cannot be, that doth not study and devise to be doing good. Thirdly, The Apostle doth expresly charge the faithfull to apply their hearts to the consideration, study and observation of whatsoever is good and honest. Whatsoever things are true, whatsoever things are honest, Phil. 4.8.whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any vertue, and if there be any praise, think on these things. Fourthly,Psal. 119.106. The faithfull are the Lords sworn men, who have solemnly bound themselves to the obedience of his Commandements. But they cannot obey the Commandements, unless they seek what is good with their whole hearts. Seek good and not evil, that ye may live. Amos 5.14. 1 Cor. 14.1. Col. 3.1.Fifthly, We are commanded to covet spirituall graces, and mind heavenly things. But the covetous study and devise how to encrease their store, and enrich themselves with this worlds good.
Q. What Motives are there to encourage men to devise and study that which is good?
A. First, Satan deviseth mischief continually,Eccl. 7.27, 28. Prov. 6.14. Psal. 10.2. Psal. 62.4. and ungodly men imagine deceit and wickedness all the day long: and shall not the godly be moved to study and devise, how they might further the glory of God, and set forward the Kingdom of Christ? Secondly, Goodness is the excellency of the soul, and perfects the power that is exercised about it. The more we take counsell with our selves, how to get and to do what good soever God requires, the sooner shall we obtain perfection desired. Thirdly, To what end hath God given the power of invention and consultation, but that it should be imployed about that which is good, and most about the best things?Prov. 12.20. Phil. 4.8. Heb. 5.14. Phil. 1.10. It is a shame the palate should distinguish the least difference of sweet and souer: and the mind be unable to discerne good from evil. All his gifts bestowed for some good use, and the most excellent for the chiefest ends and purposes. Fourthly, To the Devisers and Counsellours of good things shall be peace and joy. Such as use their thoughts and words to move men to be at peace with God and their neighbours, and to walk in the way of peace and good prosperity, shall not fail of the comfort of their faithfull and wholesome counsell. For the God of peace will be with them to bless and comfort them, and men will love them, and their own consciences will continually minister matter of joy and consolation unto them. Fifthly, It is necessary for Christians to have their wits exercised to discerne good and evil, not onelyonly to know good and evil in general, but even the kinds and degrees thereof: But that cannot be obtained without diligent study and consultation. Sixthly, Men thrive not in any Trade, unless they mind it; No cunning work can go well forward, that is not contrived or cast in the mind, before it be taken in hand: How should a Christian practice the duties of piety and mercy in right manner and due season? How should he grow in grace, and become skifull in his profession, if he apply not his mind unto the things that belong unto it? By nature we are apt to sinne and do wickedly, but without deliberation and consultation no man becomes a cunning workman in evil.Psal. 139.1. …sa…. 44.19, 20, 21. Seventhly, All our devises are manifest and open to the eyes of God, with whom we have to deal. The Apostle taketh it for granted, That the servant will be diligent to please his Master, so long as he is under his eye: and shall not the presence of God prevaile with us, who takes notice of our thoughts to recompence and reward them, if good and ag…eeable to his will?
Q Is it sufficient to devise to do good?
A. No: but we must study to do it in right manner, in fit season, constantly, not for a fit or start onelyonly, being most circumspect in the greatest duties. He shall be called liberall, Isa. 32 7.that persisteth or continueth in his liberality. Constancy is the praise of well-doing, and of all purposes tending thereunto.
Q. What are the sinnes opposite hereunto that must be shunned?
Eccl. 7.26. Rom 1.30. Ezek. 1….2. Jer. …8.18. Psal. 37.12. H…s. 7.5. Mic. 2.1, 2. Prov. 24.2. Luk. 1.51. Job 5.13. Prov. 12.20. Job 5.2. Hab. 2.10. Prov. 11.3, 5, 6. Prov. 24.9. Prov. 14.17. Prov. …5 26. Prov. 30.32. Jo… 29.9. Ezck. 6.63. Job 39.37, 38.A. First, The devising, plotting or contriving of known wickedness, is a thing odious and hatefull before God. The wicked plotteth against the Just. Wo to them that devise iniquity, and work evil upon their beds. Sorrow and grief shall be to them that imagine mischief; they consult shame, misery and destruction unto themselves. The thought of foolishness is sinne, and transgression of Gods most holy Law: And as the heart of him that deviseth wickedness is impure, so are his words and actions abhominable in the sight of God: The thoughts of the wicked are abhomination to the Lord, but the pure have pleasant words. The opposition stands thus: The thoughts of the wicked, and therefore also their words, are abhomination to the Lord: but the words of the pure, and consequently their thoughts, are pleasant unto him. Secondly, Continuing to give entertainment to wicked surmises, and uncharitable purposes of doing evil, is condemned by the Word of truth. The counsell of Solomon is, If thou hast thought evil, lay thy hand upon thy mouth; be silent, leave off, and give over. For the first step to reformation is to cease from maintaining of sin: for the Lord by Ezekiel doth promise it as a sound testimony of unfeigned repentance, saying, That thou maist remember, and be ashamed, and never open thy mouth any more. And therefore Job also by this argument doth make profession of his humiliation, saying, Behold, I am vile: what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will answer no more; yea twice, but I will proceed no further. Thirdly. The device of evil ignorantly begun, or in simplicity, [when that which is indeed evil was thought to be good,] is sinne, and to be amended. For ignorance of Gods will, which is of it self a sinne, though unavoidable in some degree, cannot excuse the errour of a device springing from an etroneous and false conceit.Prov. 24.9. The thoughts of foolishness, even those that are conceived in simplicity for want of better instruction, are sinne. Therefore it much concernes good men to know not onelyonly what is good and evil, but amongst good things what is best, and amongst evils, what is worst, and that even to the least iote and title. Fourthly, Negligent study of good is condemned also, when men seek not opportunities to be doing what is required.
Q. May not good men be drawn aside to take counsell about the doing of evil?
A. First, In the errour of judgment they may take evil for good, and so devise to effect what is evil, not as an evil, but as it appeares good in their sight. Secondly, Being transported with passion and unbridled affection, they may give way to wicked thoughts and reasonings; as to purpose some kind of revenge in cross speech, sullen carriage, opposition, &c. Thirdly,Jam. 4.1, 2, 3. 1 Cor. 3.1.2. When through security, giving way to their lusts, they are fallen from their stedfastness, then they may devise which way to bring some ungodly purpose to pass, or by what meanes they might satisfie their unruly desires. Thus David having fallen unadvisedly in the case of Bathsheba, doth plot and cast how he might hide and conceale his fault, not sparing to intice Ʋriah to sinne. But this is not the deliberate or well-advised thought of a Christian, rather, Satan taking him at advantage he is driven by the power of corruption he knoweth not whither. It is to be observed also, that the Child of God in his distemper is not himself: for he hath soundly, upon good advice, deliberately,Ruth 1.16. with a well planted resolution, cast off the liking of all sinne, with full purpose never to return unto it again; and it is contrary to his former course that now he looketh with indulgence to any known evil.