Thirty-Six Sermons
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 superfluons 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, because one, or a few, are presumed to be insufficient 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 an itteration of the Sacrifices; because of the mortality of the one, and the unprofitableness of the other to take away sins. As on the contrary, he proveth the sufficiency of the Presthood and Sacrifice of Christ, from the unchangeableness, and Oneship (if I may so say) both of Priest and Sacrifice.
17. It is no commendation then, but rather a disparagement to men's devices, that they are so many. But it is the Honor of God, that his Counsel is but one, and unchangeable. We find it expressed, with that adjunct, Heb. 6. 〈 in non-Latin alphabet 〉 , the immutability of his Counsel. And it is here 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: and truly our second thoughts are most an end the wiser. But with God there is no after-counsel, to correct the errors of the former: he knoweth not any such thing as repentance; it is altogether hid from his eyes. He is indeed sometimes in the Scriptures said to repent, as Gen. 6. and in the business of Nineveh, and elsewhere. But it is not ascribed unto God properly, but as other human passions and affections are, as grief, sorrow, &c. 〈 in non-Latin alphabet 〉 , 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, Num. 23. 19. God is not a Man, that he shall lie; Neither the Son of Man, that he should repent. His Counsel 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, that is expressed in the Text by their different manner of Existing. Many devices may be in a man's heart, but it is not in his power to make them stand; unless God will, they shall never be accomplished. But in despite 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 Soul, in all its faculties, as well the apprehensive as the appetitive; and consequently taketh in the Thoughts, as well as the Desires of the Soul. Whence we read of the thoughts of the heart, 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 Man's 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, Psal. 21. 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 than we do ourselves, knows all the thoughts of Men, that they are but vain, Psal. 94. And this he knoweth, not only for the 〈 in non-Latin alphabet 〉 , that it is so, by his omniscience and prescience; but for the 〈 in non-Latin alphabet 〉 too (which is the most perfect kind 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 (yea, and of Princes too, as it is added in some Translations) to be of none effect, Psal. 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, but that boasting doth not anything at all to further the business, or to give the thoughts of the heart a firm 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 vapor that ariseth from the earth, is scattered with the wind, 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 firm; though spoken by the Apostle in another sense, is most true in this also. What he hath purposed either himself to do, or to have done by any of his Creatures, shall most certainly, and infallibility, come to pass in every circumstance, just as he hath appointed it. It is established in the Heavens: and though all the Powers in Earth and Hell should join their forces together, set to all their shoulders and strength against it, 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 Jehovah: it signifieth as much as Essence or Being. 1. Not only because of the e • ternity 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 Being, reality, and subsistence to his own Will and Word, to all his Purposes and Promises.—Da voci tuae vocem virtuti • . What he hath appointed, none can disappoint. His counsel doth, shall, must stand. My Counsel shall stand; and I will do all my pleasure, Isa. 46. 10.
22. The consideration of these differences hath sufficiently discovered the weakness, frailty, and unsuccessfulness of Men's devices on the one side; and on the other side, the stability, unchangeableness, and unfailingness of God's Counsels. Whereof the consideration of the Reasons of the said differences, will give us yet farther assurance; and those Reasons taken from the Sovereignty, the Eternity, the Wisdom, and the Power of God.
23. First, God is the prima causa, the sovereign Agent, and first mover in every motion and inclination of the Creature: Men, yea and Angels too, who far excel them in strength, are but secondary Agents, subordinate Causes, and, as it were, Instruments to do his Will. Now the first cause hath such a necessary influence into all the operations of second causes, that if the concurrence thereof be withheld, their operations must cease. The Provdence 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) 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, 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 and bendeth which way soever he pleaseth, Prov. 21. 1. Be the Ax never so sharp and strong, yet can it not cut anything, 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. Pharaoh's Chariot may hurry him apace to the place of his destruction, because God had so appointed it: but anon God taketh off the Wheels, and the Chariot can move no farther, but leaveth him helpless in the midst of the channel.
24. So vain are all men's 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; they can say with David, and in his sense, Behold, O Lord, how that I am thy servant, Psal. 116. that have devoted themselves faithfully, and accordingly bend their endeavors 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 find, My servant David often, as his servant in the one kind: so we sometimes meet with My servant Nebuchadnezzar, as his servant in the other kind.
25. Another reason of the differences aforesaid is from God's Eternity. Man is but of Yesterday, and his thoughts casual. They go and come, 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 wherebouts 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 hoyst it up, if the wind and weather change. Sometimes a very small inconsiderable accident in itself, 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 pricked; 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 battle is lost; upon the issue of that battle 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 men's 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, 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 than the Laws of the Medes and Persians: for time hath long since altered those Laws, but his Counsels remain yesterday, and today, the same, and forever. 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, but in part. Besides their natural ignorance, through precipitancy, mis-information, prejudice, partial affections, and sundry other causes, they are subject to very many mistakes 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 putâram.
28. But as for God, he, and he alone, is wise. 〈 in non-Latin alphabet 〉 — the only wise God, 1 Tim. 1. As we are sure he will not deceive any, being of infinite goodness; so we may be sure he cannot be deceived by any, being of infinite wisdom. There is such a fullness 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. Man may devise, purpose, and resolve upon a course for the obtaining of his intentions; and that possibly with so good advise, and upon such probable and rational grounds, that there appeareth no reason to the contrary, why he should not persist in the same mind 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 Jeremiah, I know that the way of man is not in himself; it is not in man that walketh, to direct his steps. And Solomon, a little before in this book; A man's heart deviseth his way? but the Lord directeth his steps.
30. But as for the Lord; his Power hath no bars or bounds, other than those of his own will: Quicquid voluit, fecit, Whatsoever the Lord pleased, that did he in heaven, & in earth; in the sea, & in all the deep places. For who hath ever resisted his will? Rom. 9. Doth he mean his revealed will think you? 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 will 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 join in hand, it will be to no purpose; the right hand of the Lord will have the preeminence when all is done. Associate yourselves, O ye people, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to naught; speak the word, and it shall not stand, Isa 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 Sovereignty, 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 men's devices, bring all their counsels and contrivances to naught, and take the wise in their own craftiness. Even to let men see, in their disappointment, the vanity as all human devices; that they might learn, not to glory in, or trust to their own wisdom, or strength, or anything else in themselves, or in any creature; but that he that glorieth, might glory in the Lord only.
32. Let everyone of us therefore learn, (that I may now proceed to the Inferences ) from the consideration of what we have heard; First of all, not to trust too much to our own wit, neither to lean to our own understanding; Nor please ourselves over-much in the vain devices, imaginations, fancies, or dreams of our own hearts. Tho our Purposes should be honest, and not any ways sinful, 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 arm, and not relying ourselves entirely upon him and his salvation.
33. Who knoweth but Judgment may, nay, who knoweth not that Judgment must (saith the Apostle; that is, in the ordinary course of God's providence usually doth) begin at the house of God? Who out of his tender care of their well-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, than he will his professed enemies, that stand at defiance with him, and openly fight against him. These he suffereth many times to go on in their impieties, and to climb 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 household, and in the end get himself the more glory by their destruction.
34. But then, secondly; 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 oppressor 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 known 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 arms and armies, we will prevail: We are they that ought to speak, and to rule: Who is Lord our us? We have Counsel and strength for war. &c.) what do they, but even kick against the pricks, as the phrase is, Act. 9. which pierce into the heels of the kicker, and work him much anguish; but themselves remain as they were before, without any alteration or abatement of their sharpness. God delighteth to get himself honor, and to show the strength of his arm, by scattering such proud Pharaohs in the imaginations of their hearts: and that especially when they are arrived (and not ordinarily till then ) almost at the very highest pitch of their designs. 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? Then shall they find (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, 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 counsels, elude all their devices and stratagems, bring all their preparations & enterprises to naught, and turn them all to their destruction, his own glory, and the welfare of his servants. 1. Either by turning their counsels into folly, as he did Achitophel's. 2. Or by diversion, finding them work else where; as Saul was fain to leave the pursuit of David, 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. And as he sent a blast upon Sennacherib, 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 Jerusalem. 3. Or by putting a Blessing into the mouth of their enemies instead of a curse: as he guided the mouth of Bala • m, contrary to his intendment and desire. 4. Or he can melt the hearts of his enemies into a kind of compassion, or cause them to relent, so as to be at peace with them when they meet, though they came out against them with minds and preparations of hostility: as he did L • ban 's first, and Esau 's afterwards, against Jacob.
36. Howsoever, some way or other he can curb and restrain, either their malice or power, or both; that when they have devised devices against them, as they did against Jeremiah, they shall not be able to put them in execution. As a cunning rider, that suffereth a wild 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 skillful fisher, when some great fish hath caught the bait, letteth it tumble and play upon the line a while, and beat itself 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 Be • emoths 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, or as the new Translation rendereth 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, 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 Sennacherib ) and so defeateth all their malicious purposes for the future. And though they fret and rage for anger, and are as impatient as a wild Bull in a net (which is another of the Prophets expressions elsewere) yet is it to no purpose: though they gnas • with their teeth, through indignation and envy, yet will they, nill they, 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 mediation of which both examples and experiments, would be as a sovereign 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 over-grieved at the prosperous successes of our cruel enemies. The comfort is, that neither they, nor their devices, can prevail against us any farther than God will give them leave: and we know, that if we cleave steadfastly to him, he will not give them leave to prevail any farther than shall be for our good. He that by his power, stilleth the raging of the Sea, and 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; 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, if it had not been given him from above. And Judas that betrayed him, and the Jews that crucified him, did no more than what God in his determinate counsel had fore-appointed to be done. But not Pilate, nor Judas, nor the Jews could hinder him from rising again from the dead. The reason was, because in the eternal Counsel of God, Christ was to die and 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, to submit to such sufferings as God shall call us to; and to take up our cross, when he shall think fit to lay it upon us, with all willingness. When we have to do with Satan and his temptations, resistance may be of good use to us, ( Resist the Devil, and he will fly 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, and to humble ourselves 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 ourselves 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 hath determined to afflict us, than other men's devices can harm us, if he have determined to protect us. But how to behave ourselves, when any trouble is upon us, or danger towards us, the Apostle hath given us an excellent Rule, and our Savior an excellent Example. The Rule is, Phil. 4. 6. Be careful for nothing: but in everything 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 than you do what is fittest to be done in it. The Example is, our Savior's prayer in his agony; Father, if it be possible, let this cup pass from me: nevertheless not my will, but thine be done. He maketh his request known unto God in the former clause: and then submitteth all to his will in the later.
39. But you will say, Must we sit still when trouble is upon us? Suffer all, and do nothing? May we not cast and devise how to free ourselves therefrom, and use our best endeavors to effect it? Doubtless you may. There is nothing meant, in what hath been hitherto said, to exclude, either prudent counsels, or honest endeavors. God forbid. He taketh no pleasure, either in fools, or sluggards. But here is the danger, lest we should rest in our own counsels, without asking counsel at his mouth; or trust in our own endeavors, without seeking help at his hand. We are to use both Counsels and Endeavors, (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 endeavors: 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 submit it wholly to his wisdom 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, 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 withal, nor appointed by him to be the rule or measure of our Actions: we are not bound to conform our wills and purposes thereunto; nor consequently to trouble ourselves 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 inquire into his secret will. But till then (which will never be) it is happiness enough for us, and an unspeakable favor 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 locked 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 God's 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, than faithfully to endeavor 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, Solomon, Prov. 16. Commit thy works unto the Lord; 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. Thou shalt also decree a thing, and it shall be established; and the light shall shine upon thy ways.
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 hearkened to the Counsels of God in his holy Word, made their requests known to him by Prayer, and committed their ways to him by a holy dependence 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 uncernity of all human affairs and devices. Many times there may be some sinister respects and corrupt aflections mingled with our best intentions, or devotions: or there may lurk in our hearts some secret noisome lust undiscovered, and so unsubdued: or there may be a leaning too much upon our own devices, or other inferior helps, without casting ourselves upon the providence of God so entirely as we ought: something 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 Endeavors unsuccessful.
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 tenor of the words in the utmost extent; but so far forth, as God in his infinite wisdom shall see it expedient to deal with his servants, either in Mercy or Justice, 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 Savior maketh to all those that suffer loss in any kind for his sake and the Gospels; eternal life in the world to come is promised absolutely, but the hundred fold now in this present life not simply, but with persecutions expressly annexed, Mar. 10.
44. Secondly, That the desires and hopes of godly Men that are agreeable to God's holy Word, though they may for the reasons now specified, fail, as to the particulars desired in these inferior 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 favor; 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 thyself faithfully to follow the good counsel of God in his revaled 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, than that which thou cravest, and shall in the end so appear to thee, although for the present thou dost 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.
A Table of the Places of Scripture, to which some Light (more or less) is given in the foregoing One and Twenty Sermons.
| Chap. | Verse. | Page. |
| Gen. III. | 5 | 525 |
| iv | 13 | 496 |
| vi | 5 | 658 |
| — | 6 | 657 |
| ix | 3 | 390 |
| — | 6 | 612 |
| — | 27 | 465 |
| xi | 4 | 362 |
| xiv | 21 | 423 |
| xv | 2 | 445 |
| xviii | 21 | 632 |
| xxi | 15-16 | 557 |
| — | 19 | 559 |
| xxviii | 12 | 547 |
| — | 20 | 432 |
| xxxi | 29 | 662 |
| xxxiii | 4 | 662 |
| xlii | 21-22 | 411-573 |
| l | 15-17 | 411 |
| Exod. I. | 6 | 559 |
| — | 10 | 644 |
| ii | 9 | 559 |
| iii | 15 | 546 |
| xiv | 17 | 662 |
| — | 25 | 659 |
| xviii | 21 | 584 |
| xx | 17 | 641 |
| xxiii | 2 | 616-627 |
| — | 3 | 611 |
| — | 8 | 649 |
| Levite. IV. | 1 | 651 |
| xxv | 17 | 646 |
| Num. XXIII. | 3 | 662 |
| — | 19 | 658 |
| Deut. X. | 15 | 561 |
| xv | 11 | 606 |
| xvi | 19 | 649 |
| xxxi | 8 | 562 |
| 1 Sam. II. | 30 | 543 |
| viii | 5 | 636 |
| — | 11 | 639 |
| XII. | III | 635- &c. |
| xv | 30 | 630 |
| xxiii | 26-27 | 662 |
| xxiv | 6 | 523 |
| — | 13 | 426-427 |
| xxv | 34 | 412 |
| xxvii | 1 | 587 |
| 2 Sam. IV. | 1 | 581 |
| xii | 13 | 410 |
| xv | 3 | 572 |
| — | 6 | 572 |
| — | 31 | 662 |
| xxiii | 16 | 414 |
| 1 King. XV. | 5 | 411 |
| 2 Chro. XXV. | 13 | 415 |
| xxxii | 31 | 588 |
| Nehem. II. | 5- &c. | 376 |
| Esther IV. | 14 | 608 |
| Job I. | 9 | 542 |
| — | 21 | 498 |
| — | 22 | 556 |
| ii | 10 | 442 |
| v | 12-15 | 655 |
| vi | 15 | 555 |
| xx | 18 | 650 |
| xxii | 23-28 | 664 |
| xxix | 13 | 615 |
| — | 16-17 | 631 |
| xxxi | 13 | 392 |
| xxxv | 8 | 646 |
| Psalm II. | 1-6 | 654-655 |
| iii | 1 | 498 |
| ix | 9 | 562 |
| — | 20 | 503 |
| xii | 4 | 661 |
| xvi | 5 | 568 |
| xix | 12 | 402 |
| XIX | XIII | 401- &c. |
| xx | 7-8 | 558- &c. |
| xxi | 11 | 658 |
| xxii | 14 | 582 |
| XXVII | X | 553 |
| xxx | 6 | 587 |
| 6-8 | 504 | |
| xxxii | 9 | 412 |
| xxxiii | 10 | 658 |
| 10-11 | 654 | |
| xxxvi | 6 | 495 |
| xxxvii | 5 | 564-664 |
| 19 | 662 | |
| 23 | 378 | |
| xxxviii | 20 | 381 |
| xxxix | 4 | 548 |
| 9 | 499 | |
| xli | 1 | 629 |
| xliv | 21 | 633 |
| xlv | 1 | 548 |
| 7 | 365 | |
| l | 21 | 653 |
| 23 | 540 | |
| lvi | 6 | 573 |
| lviii | 8 | 654 |
| lxii | 10 | 640 |
| 11 | 543 | |
| 11-12 | 608 | |
| lxv | 7 | 663 |
| lxvi | 1 | 540 |
| lxxii | 1- &c. | 605 |
| 14 | 644 | |
| lxxiii | 20 | 656 |
| lxxvi | 5 | 656 |
| lxxvii | 2 | 504 |
| 10 | 563 | |
| 12 | 607 | |
| lxxviii | 72 | 533 |
| lxxix | 12 | 608 |
| lxxxii | 5 | 578 |
| 6 | 60 • | |
| lxxxiii | 5 | 5 • 3 |
| lxxxiv | 6 | 568 |
| lxxxvi | 11 | 582 |
| lxxxix | 2 | 659 |
| xci | 4 | 564 |
| 15 | 506 | |
| xciv | 11 | 658 |
| 19 | 505 | |
| xcvii | 11 | 569 |
| xcix | 1 | 654 |
| civ | 15 | 362 |
| 31 | 539 | |
| cvi | 3 | 617 |
| cvii | 2 | 458 |
| 16 | 582 | |
| cviii | 2 | 547 |
| cix | 18 | 363 |
| 28 | 615 | |
| cxi | 10 | 578 |
| cxii | 9 | 442 |
| 10 | 662 | |
| cxv | 1 | 543 |
| cxvi | 7 | 498 |
| 16 | 659 | |
| cxix | 28 | 582 |
| 57 | 568 | |
| CXIX | LXX | 493- &c. |
| 89 | 658 | |
| 91 | 659 | |
| 96 | 626 | |
| 105 | 569 | |
| 115 | 416 | |
| 116 | 562 | |
| 122 | 646 | |
| cxxii | 3 | 551 |
| cxxvii | 3 | 434 |
| cxxxiii | 1- &c. | 396-459 |
| cxxxv | 6 | 561, 654, 660 |
| cxl | 9 | 664 |
| 12 | 560 | |
| cxli | 4 | 564 |
| 6 | 549 | |
| cxlii | 5-6 | 560 |
| cxliii | 2 | 494 |
| cxlvi | 2-3 | 557 |
| cxlvii | 9 | 559 |
| 5 | 660 | |
| cl | 5 | 549 |
| Prov. I. | 10 | 416-584 |
| 11-13 | 609 | |
| iii | 3-4 | 613 |
| 5 | 661 | |
| vi | 6 | 576 |
| x | 2 | 643 |
| 7 | 362 | |
| xi | 18 | 645 |
| 26 | 614 | |
| xiii | 10 | 468 |
| 24 | 501 | |
| xiv | 31 | 646 |
| xv | 1 | 468 |
| 30 | 363 | |
| xvi | 2 | 620-633 |
| 8 | 440 | |
| 4 | 542 | |
| XVI | VII | 373- &c. |
| 9 | 660 | |
| xvii | 15 | 474-516 |
| 26 | 532 | |
| xviii | 13 | 511 |
| 14 | 582 | |
| 17 | 624 | |
| xix | 3 | 370-592 |
| XIX | XXI | 653- &c. |
| xx | 14 | 645 |
| xxi | 1 | 368-380 |
| xxii | 1 | 360 |
| 16 | 648 | |
| 22-23 | 647 | |
| xxiii | 2 | 414 |
| 5 | 557 | |
| XXIV | X-XII | 603- &c. |
| 21 | 386 | |
| 24-26 | 614 | |
| xxv | 27 | 543 |
| xxvi | 2 | 615 |
| 13 | 581 | |
| 16 | 577 | |
| xxvii | 6 | 502 |
| xxviii | 3 | 608-647 |
| 11 | 577 | |
| xxix | 7 | 631 |
| xxxi | 89 | 605 |
| Eccles. II. | 11 | 504 |
| 26 | 434 | |
| iii | 1 | 627 |
| 11 | 627 | |
| iv | 1 | 622-628 |
| 5-6 | 429 | |
| v | 8 | 628 |
| VII | I | 357- &c. |
| 7 | 522 | |
| 8 | 468 | |
| 29 | 657 | |
| ix | 1 | 383 |
| 3 | 361 | |
| 8 | 361 | |
| x | 1 | 369 |
| 20 | 628 | |
| xi | 4 | 531 |
| xii | 10 | 359 |
| Isaiah II. | 22 | 557 |
| xi | 3-4 | 510 |
| xiii | 6 | 582 |
| xxix | 13 | 547 |
| xxxiii | 15 | 647-648 |
| xxxvi | 5 | 661 |
| xxxvii | 7-9 | 662 |
| 29 | 662 | |
| xlii | 8 | 539-543 |
| xlvi | 10 | 659 |
| xlix | 14-15 | 561 |
| 15 | 555 | |
| l | 1 | 455 |
| li | 20 | 662 |
| LII | III | 449- &c. |
| lv | 5-6 | 656 |
| 8-9 | 653 | |
| lvii | 15 | 572 |
| lviii | 5 | 413 |
| 7 | 606 | |
| Ier. II. | 13 | 558 |
| viii | 9 | 578 |
| x | 23 | 660 |
| 24 | 495 | |
| xii | 2 | 547 |
| xviii | 18 | 371 |
| xxi | 12 | 616 |
| xxv | 9 | 659 |
| xxxvii | 7-9 | 662 |
| 29 | 662 | |
| xxxviii | 4 | 581 |
| xliii | 10 | 659 |
| li | 20 | 662 |
| Ezek. I. | 16 | 659 |
| iii | 19 | 618 |
| vii | 17 | 581 |
| xiv | 14, &c | 617 |
| xxi | 7 | 581 |
| xxix | 20 | 659 |
| Daniel V. | 6 | 581 |
| 27-28 | 633 | |
| Hosea II. | 9 | 442 |
| v | 15 | 504 |
| xiii | 14 | 657 |
| Amos VI. | 1 | 646 |
| v | 11 | 647 |
| 12 | 648 | |
| 13 | 627 | |
| viii | 4 | 646 |
| 5 | 645 | |
| Jonah II. | 8 | 559 |
| iii | 10 | 658 |
| Nahum II. | 10 | 581-482 |
| Zephan. I. | 9 | 644 |
| 12 | 633 | |
| Mala • . I. | 6 | 547 |
| iii | 6 | 660 |
| Mat. III. | 17 | 379 |
| iv | 10 | 416 |
| v | 16 | 547 |
| vi | 2 | 568 |
| — | 17 | 361 |
| vii | 12 | 389 |
| — | 16 | 489 |
| — | 20 | 489 |
| x | 16 | 639 |
| xi | 12 | 464 |
| xv | 8 | 547 |
| — | 19 | 658 |
| xvi | 1 | 573 |
| — | 24 | 585 |
| xviii | 7 | 473 |
| — | 27-28 | 647 |
| xxiii | 37 | 559 |
| xxv | 24 | 496 |
| Mark VI. | 26 | 414 |
| x | 30 | 500 |
| xii | 40 | 572 |
| Luke I. | 51 | 662 |
| ii | 14 | 573 |
| vi | 42 | 516-638 |
| x | 34-35 | 567 |
| — | 41 | 657 |
| xi | 18 | 573 |
| xii | 4 | 582-584 |
| — | 15 | 419 |
| xiv | 26 | 586 |
| xv | 12 | 610 |
| — | 22- &c | 560 |
| XVI | VIII | 565- &c. |
| — | 9 | 566 |
| xix | 8 | 651 |
| xxi | 4 | 610 |
| xxii | 23 | 475 |
| — | 42 | 663 |
| xxiv | 38 | 658 |
| John I. | 29 | 460 |
| — | 1-2 | 547 |
| iii | 20-21 | 634 |
| vi | 27 | 460 |
| — | 70 | 574 |
| ix | 24 | 544 |
| xi | 50 | 522 |
| xii | 6 | 514 |
| xiii | 2 | 574 |
| — | 23 | 397 |
| xiv | 27 | 584 |
| — | 30 | 460 |
| xv | 19 | 567 |
| xix | 11 | 663 |
| xx | 17 | 547 |
| Acts II | 23 | 482-663 |
| iv | 32 | 471 |
| viii | 22 | 658 |
| ix | 5 | 662 |
| xii | 23 | 544 |
| xiv | 15 | 544 |
| xvi | 18 | 573 |
| — | 28 | 659 |
| xx | 24 | 538 |
| — | 33 | 423 |
| xxiii | 5 | 541 |
| xxiv | 16 | 635 |
| xxvi | 9 | 406 |
| Rom. III. | 4 | 543 |
| — | 7 | 517 |
| iv | 18 | 562 |
| — | 20-21 | 562 |
| v | 4-5 | 563 |
| vii | 14 | 450 |
| viii | 7▪8 | 377 |
| — | 33 | 56 • |
| — | 39 | 561 |
| ix | 3 | 541 |
| — | 19 | 661 |
| x | 10 | 548 |
| xi | 36 | 54 • |
| xii | 2 | 567 |
| — | 5 | 471-606 |
| — | 18 | 369 |
| xiii | 7 | 387-388 |
| xiv | 17 | 54 • |
| — | 19 | 472 |
| xv | 3 | 375-549 |
| — | 5 | 538- &c. |
| XV | VI | 537- &c. |
| xvi | 18 | 572 |
| — | 27 | 541 |
| 1 Cor. I. | 10 | 550 |
| — | 19 | 661 |
| — | 20 | 577 |
| — | 21 | 661 |
| ii | 12 | 573 |
| iii | 19 | 661 |
| — | 10 | 53 • |
| — | 18 | 50 • |
| iv | 3 | 420- • 31 |
| — | 4 | ••• |
| — | 21 | 532 |
| v | 12 | 394 |
| vi | 19 | 459-542 |
| — | 20 | 542 |
| vii | 37 | 414 |
| viii | 1 | 530-575 |
| — | 6 | 546 |
| — | 13 | 532 |
| ix | 15 | 363 |
| — | 20 | 532 |
| — | 22 | 532 |
| x | 10 | 441 |
| X | XXIII | 507- &c. |
| — | 29-30 | 517 |
| — | 31 | 541-549 |
| — | 33 | 374-476 |
| xi | 1 | 476 |
| — | 19 | 465 |
| — | 31 | 497 |
| — | 32 | 495-497 |
| xii | 25 | 606 |
| xiii | 5 | 613 |
| — | 12 | 484-653 |
| xiv | 33 | 551 |
| 2 Cor. I. | 3 | 467 |
| — | 5 | 506 |
| — | 12 | 631 |
| iv | 4 | 569 |
| — | 9 | 564 |
| — | 16 | 505 |
| — | 17 | 539 |
| vi | 14 | 570 |
| vii | 6 | 506 |
| xi | 12 | 532 |
| — | 13-15 | 489 |
| xii | 11 | 421 |
| — | 17 | 645 |
| xiii | 10 | 608 |
| Gal. I. | 10 | 532 |
| vi | 1 | 407-588 |
| — | 2 | 532 |
| — | 3 | 653 |
| — | 9 | 586 |
| — | 10 | 397 |
| Ephes. I. | 7-9 | 483 |
| — | 6 | 542 |
| — | 11 | 656 |
| ii | 2-3 | 568 |
| iii | 21 | 547 |
| iv | 3 | 551 |
| — | 15 | 471 |
| — | 16 | 549 |
| — | 25 | 606 |
| v | 3 | 419 |
| — | 8 | 571 |
| Phil. I. | 27 | 551 |
| ii | 1-2 | 469 |
| — | 4 | 550 |
| — | 15 | 368 |
| — | 21 | 583 |
| iii | 6 | 544 |
| — | 16 | 471 |
| — | 20 | 567 |
| iv | 6 | 563-663 |
| — | 8 | 362-368 |
| IV | XI | 417- &c. |
| — | 15 | 417 |
| Col. I. | 12 | 569 |
| iii. | 14 | 551 |
| 1 Thess. II. | 5 | 419 |
| — | 10 | 638 |
| iv | 3 | 645 |
| — | 6 | 626-645 |
| 1 Tim. I. | 17 | 539-606 |
| ii | 6 | 459 |
| iii | 15 | 529 |
| III | XVI | 479- &c. |
| iv | 8 | 562 |
| v | 3 | 387 |
| — | 17 | 393-420-614 |
| vi | 6 | 434 |
| — | 7 | 448 |
| — | 8 | 448 |
| — | 10 | 420-642 |
| — | 17 | 646 |
| 2 Tim. II. | 13 | 560 |
| — | 19 | 487-569 |
| — | 24-25 | 471 |
| — | 26 | 414 |
| iv | 16-17 | 560 |
| Tit. II. | 11-12 | 487 |
| Heb. IV. | 12 | 547-633 |
| vi | 17-18 | 657 |
| x | 32-34 | 585 |
| — | 36 | 466-469 |
| xi | 2 | 362 |
| xii | 2 | 579 |
| XII | III | 579- &c. |
| — | 4-5 | 589 |
| — | 9 | 561 |
| — | 10 | 503-561 |
| — | 12 | 581 |
| — | 14 | 476 |
| xiii | 2 | 504 |
| — | 5 | 422-444 |
| — | 21 | 378 |
| I am. I. | 8 | 584 |
| — | 13 | 456-583 |
| — | 14 | 583 |
| — | 27 | 568-615 |
| ii | 1 | 398 |
| — | 6 | 622-646 |
| — | 8 | 606 |
| — | 17 | 516 |
| iii | 16 | 472-551 |
| iv | 7 | 663 |
| — | 10 | 663 |
| v | 11 | 469 |
| — | 15 | 580 |
| 1 Pet. I. | 4-5 | 560 |
| — | 10 | 484 |
| — | 18 | 459 |
| II | XVII | 385, &c. |
| iii | 13 | 381 |
| — | 16 | 369 |
| iv | 12 | 575 |
| — | 17 | 661 |
| v | 7 | 563 |
| — | 8 | 576 |
| II Pet. I. | 5 | 488 |
| — | 16 | 580 |
| — | 19 | 569 |
| ii | 10 | 374-628 |
| iii | 7 | 380-381 |
| I John II. | 16 | 360 |
| — | 27 | 430 |
| iii | 8 | 588 |
| iv | 1 | 488 |
| — | 16 | 560 |
| v | 18 | 413 |
| Jude | 3 | 397 |
| Rev. V. | 9 | 459 |
| xxii | 9 | 544 |