One hundred select sermons upon several texts fifty upon the Old Testament, and fifty on the new / by ... Tho. Horton ...

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 Per∣plexing 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 Qualifi∣cation. The Proposition that is in these words, Many devices are in the Heart of a man. The Quali∣fication of this Proposition that is in these, Never∣theless the Counsel of the Lord that shall stand. We begin in order with the First, viz. The Proposi∣tion, 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 Ap∣prehension. 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 Ima∣ginations. 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 di∣stinctly 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 Se∣condly, 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 Fool∣ish 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 Prin∣ciples 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 onely 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 De∣sires, 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 inventi∣ons 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 Contem∣plation, 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 Dis∣paragement and Diminution as well as the Former. Not onely 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 Ex∣plication. First, Man Accumulatively, and by way of Addition, Devices joyned to Devices. Secondly, Many Successively, and by way of Exchange, De∣vices supplyed by Devices. First, Take it Additio∣nally or Conjunctively by way of Accumulation. This is one thing in the nature of man, to heap De∣vices upon Devices, to have many ways and means conducing to the same ultimate End. And this pro∣ceeds 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 suppo∣sed.

Secondly, Many Successively, and by way of Ex∣change, in regard of Frustration and Disappoint∣ment; when men have a mind to any thing which they do design, and project to themselves, and can∣not 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 ma∣king 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 Apprehen∣sions 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 be∣cause they are in many Minds, and not always one and the same. And hence men do change their De∣vices, because indeed they change their purposes from it, but sometimes also contrary to it, and direct∣ly 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 Ma∣lice 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 sing∣ly 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 can∣not be a Preferment stirring, but he presently thinks it belongs to him, as Haman in the Case of Morde∣cai, 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 effect∣ing 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 Solo∣mon 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 Mis∣chievous person, Prov. 24.8. we may a little invert it, He that is a mischievous person, he is one that de∣viseth 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 Op∣portunities, 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 Contri∣vances 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 De∣vices is considerable. First, They are many by Na∣ture and Inbred Disposition. Secondly, They are made by Custom and Affectation: Many of them∣selves, and Many as men themselves make them.

First, They are of themselves Many by Nature, and Inbred Disposition. Man is now born with this Va∣riety of Devices in Him, and he has a Nature lead∣ing him to them. Take man in his Natural Condi∣tion, 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 onely multiplyed to him and in him, but likewise multiplyed by him. In the place be∣fore 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 Proper∣ty in this First General, viz. The Property mention∣ed, 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 Distri∣butively, 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 ta∣king it Collectively. It is (as I in part hinted and sig∣nified 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 extra∣vagancies 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 Contri∣vance 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 in∣ventions 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 onely 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. In∣deed 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 other∣wise 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 onely 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 Prin∣ciples with him. Thats the subject of those Devices in General, namely, Man.

The particular Subject, or Seat of them is here ex∣pressed 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 va∣rious

Account which may be given of this Expressi∣on, 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 Lan∣guage. 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, there∣fore 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 de∣vices, it comes first from the Heart; which is Gene∣rale 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 Contri∣vance.

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 Er∣rors 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 improve∣ment 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 per∣verseness 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 in∣deed 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 A∣nointing 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 sui∣table 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 mis∣chievous 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 ungod∣ly man, in Prov. 6.14. who is there called a Naugh∣ty Person; Adham Belijagnot and Ish Aven; that Frowardness is in his heart, and he deviseth mischief continually: He deviseth it, and he deviseth it conti∣nually, 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 Foun∣tain 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 accom∣plishments 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 according∣ly, 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 Cal∣ling, to be fruitful in his Opportunities, to be strength∣ned in his Inward Man, and to be preserved for e∣very 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 be∣ing 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 Af∣fection, and the Entertainment of them. That is the Womb which receives and cherishes them. Concepti∣ons, they are with delight: And so are men's Devi∣ces and Contrivances; they are for the most part ve∣ry 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 o∣ther men.

Lastly, They are here said to be in the heart, Re∣strainedly, and by way of Determination, in oppsiti∣on 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 Consi∣deration of the Point it self, in the full sense and ex∣plication 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 Con∣trivance. 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: E∣specially considering how the Case some time was with them before this Fall. That place of the Fa∣ther 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 de∣vices, as he there expresses it, Isa. 32.7. This is a La∣mentation, and shall be a Lamentation.

The Generality of People in the World make no∣thing 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 inten∣tions 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 Guil∣tiness 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 oppor∣tunity for it, yet the Lord tells him this; that he did well that it was in his heart: Even so on the contra∣ry, in evil, God accounts of the purpose for the Com∣mission, when there is but some outwatd restraint up∣on 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 Psal∣mist 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 Contri∣vance, 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 con∣cerns more principally to take heed, and to have re∣gard 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 great∣est 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 Proposti∣on, 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 As∣sertion; The counsel of the Lord, that shall stand. The Counsel of God in Scripture (as before, the De∣vices 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 some∣times called his counsel, Act. 20.27. I have not shun∣ned to declare unto you the whole counsel of God, says St. Paul to the Ephesians: And Luk. 7.30. The Pha∣risees 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 de∣pending 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 a∣way.

The Reason of it is this, because it is an Emana∣tion 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 there∣of 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 pur∣pose, 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 be∣fore 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 Command∣ments. 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 in∣sist 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 Appel∣lation, 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 plea∣sed. 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 Provi∣dence; 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, be∣ing 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 Deser∣tion, 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 onely 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 un∣do 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 al∣teration, therefore is our Eternal Condition accor∣dingly 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 un∣derstand 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 Sa∣viour 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 Ob∣servation. 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 infalli∣bly 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 Sama∣ria, 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 circum∣stances 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 exact∣ly 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 Chil∣dren 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 repea∣ted) 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 Do∣ctrine, or else his Purpose and Decree.

The Second is the Additional Opposition or Corre∣ction qualifying of it: Which is indeed, chiefly con∣siderable 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; Ne∣vertheless, 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 Conjun∣ction Vav hear in the Text (for so it is, Va-anatsath) it hath a threefold Emphasis with it; as sometimes al∣so, 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 Con∣sistence 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. Coun∣sel 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 often∣times 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 a∣gainst 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 A∣nointed. But then it follows in Vers. 4. He that sitteth in heaven shall laugh; the Lord will have them in deri∣sion: 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 com∣ing: 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 E∣nemies. When men shall at any time plot and con∣sult, and think no body does so besides; they may perhaps now and then gain more freely and currant∣ly in it. But when they shall be advised that their Counsels are matched, and that by as wise as them∣selves; 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 Con∣sulations 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 e∣specially; in that he is himself privy to them, and ac∣quainted 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 pre∣vented 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 coun∣sel 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 pre∣vail, 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 Pha∣rises Conspiring against Christ; In the Jews laying wait for Paul: Gods Purpose and Decree and Coun∣sel, 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 seri∣ous 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 be∣fore. As moses expresses it of the Egyptians concern∣ing 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 purpo∣ses 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 determi∣nate counsel and fore-knowledge of God; Act. 2.23. Though it was also by the wicked plottings and con∣triving of Men. And again, Act. 4.27, 28. Against this holy Child Jesus were Pontius Pilate, with the Gen∣tiles

and the people, gathered together; To do whatsoe∣ver 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 de∣stroying of the Israelites: The more they conspired to lessen them, and thought they did wisely in doing so; the more their number multiplyed and increas∣ed. 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, where∣in God has over-ruled Men's Devices, by the Accom∣plishments 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 af∣ter 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 spi∣rit; 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. There∣fore the Church of God has sometimes upon this Ac∣count 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 bro∣ken 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 can∣not do it at this time, they may haply do it hereafter; if they cannot do it themselves, yet they may per¦haps do it if they take in other; if they cannot do it upon the suddain, yet they may do it upon deli∣beration, 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 fru∣strate 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 promi∣sed 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 no∣thing in the World but he does it for there sakes, and they have a share and interest in the Good and Bene∣fit of it, both because they are mainly and principal∣ly 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 unsearch∣able, 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 Scrip∣ture 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 some∣times 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 par∣ticular 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 be∣fore, from those things which are any thing perti∣nent 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 under∣standing 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 Con∣dition 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 dange∣rous 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 own∣ed 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 dis∣cernable 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 reckon∣ings 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 dis∣poses.

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 great∣est 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 Suppli∣cations 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 Gene∣ral 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.