who hearing that his bridge ouer Hellespont was broken downe with the waues of the Sea caused three hundred stripes to be giuen to the Ocean in way of reuenge It may bee all will wonder at this madnesse of his and yet they are as mad who when their actions are crossed fall out with the instruments of their grieuance For what doe they but behaue themselues frowardly toward God and therefore may feare that he wil be froward to them and euen set his face against them for euill Vse 2 Let vs in the second place bee exhorted to beleeue this promise made to faithfull dependance on God as before we were exhorted to that dependance Giue we to God the glory as of his power and prouidence so of his faithfulnesse and set to our seale that God is true He loues to bee trusted and those that trust in him knowing as the Apostle saith whom they haue trusted shall neuer be ashamed of their confidence Whether therefore our affaires be publike or priuate let vs commit them to God Commit we our trades vnto him our studies vnto him the administration of euery office and function vnto him especially businesses of greater either difficulty or danger vnto him And because I cannot stand to instance in particular cases let vs all as members together of one and the same body commit the common affaires of the whole Church vnto God and our ioynt desires touching them perswading our selues that in so doing the thoughts of our hearts shall be established What though many designes and seruices for the Church are not for the present successefull Yet expect Gods worke And the rather because it is his vsuall course in these cases not to be seene till the last Euen as the Roman Triaâ—ij who were the strength of the Army neuer fought till the victory seemed to be hazarded So the Trinity in whom is the strength of the Church Militant make our extremity their opportunity Now then cum ad Triada deuentum fuerit when it is time for God to worke as Psal 119.126 no question the wheele shall turne and the enemies of the truth shall be vndermost Suppose the enemies get the better for a time and many times foile the Lords hoast yet they may say as Pyrrhus once did when he had conquered the Romans Etiamsi deinceps c. Though we againe and againe ouercome the Protestants yet the finall ruine and downefall shall be our owne In a word Dauid hath no cause of fearing he shall fall one day by the hand of Saul but Saul may be assured hee shall fall before Dauid and when the time of establishment commeth then they that trust in the Lord shall be as mount Zion which cannot be remoued Psal 125.1 Vse 3 Whensoeuer we finde this promise fulfilled and that our actions haue thriued vpon our committing them to God then forget not to be thankfull and to acknowledge by whom our workes were wrought And not onely so but let our experience teach vs so much the more confidently to depend vpon him for after times Obserue this in Gods people Isay 26.12 Lord thou wilt ordaine peace for vs for thou hast wrought all our workes for vs Faith here drawes an argument of assurance for time to come from time past FINIS Prou. 24 27 〈…〉 〈◊〉 * In iudicâ—â—s in concione pro rostrâ—â—â—pulenta facundiâ— volubili ambituâ—â— iactetuâ— cum de Dumino Deo vox est vocis para synceritas non eloquentiae veribus nitâ—tâ—â— ad fidei argumenta sed rebus c. 〈◊〉 1. ep ad Donatuâ— * Peret id est 〈…〉 * Col * 〈◊〉 â—oâ—t a Acts 17.28 * French Sâ—â—ont â—genceeâ— * 1 Sam. 13.12 10.8 b 〈…〉 Ezek. 29.6 7. d Iob 6.15 e Psal 18.2.31 32. Psal 73.18 19 Iob 8.14 Psal 37.38 〈◊〉 * 〈…〉 * 2 Sam. 17.14 * 1 Sam. 1â— â— o 2 Tim. 1 1â—
our wits end and know not which way to turne our selues So that in this respect we haue good reason to take Salomons counsell Leane not vnto thine owne vnderstanding Prou. 5.5 And let vs ingeniously acknowledge vnto God with Ieremie cap. 10 23. O Lord I know that the way of man is not in himselfe it is not in man that walketh to direct his owne steps In the third place wee are to deny our owne Power to accomplish any worke though neuer so well conceiued though meanes are neuer so well ordered and the businesse in very great forwardnesse Who is he saith Ieremie Lamen 3.37 that saith and it commeth to passe when the Lord commandeth it not I may adde when he assisteth not prospereth not For poore impotent creatures that we are if we looke vnto spirituall actions we cannot so much as will to doe good of our selues much lesse can we carry our selues through any holy duty with comfort and successe Without mee saith Christ ye can doe nothing Ioh. 15.5 which is true also if we looke to temporall affaires and emploiments For what can we say we will doe God can interpose when he will and stay our proceedings a thousand wayes He can either suddenly crush vs and turne vs into dust or blow vpon our labours or suffer others to crosse and cleane ouerthrow our enterprises So that in matter of profit no man can say my power my labour the might of my hand hath gotten me this wealth Deut. 8.17 Nor in point of honour By my policie I haue builded my nest on high by the strength of mine arme I haue gotten the victorie Psalm 44.3 Therefore to shut vp this first preparatiue act to into duty we are in euery action to take notice of our weaknesse and to groane vnder euery imploiment as vnder a burden insupportable should we haue no helpe We may bee in continuall motion rouling and tumbling our actions vp and downe but shall neuer finde rest and firme setling of them before we lay them vpon God seeing before wee come to him it is with vs as Mathematicians tell vs it is with a Globe vpon a plaine impossible to stand still and as impossible to stirre to any purpose If then we set vpon spirituall duties say with the Apostle Paul We are not sufficient of our selues to thinke much lesse to doe any thing as of our selues but our sufficiency is of God 2. Cor. 3.5 And neither is he that planteth any thing nor he that watereth but God that giueth the increase 1. Cor. 3 7. If we goe about any worke of our worldly callings humbly acknowledge with Dauid Except the Lord build the house they labour in vaine that build it Psal 127. 1. So except he prosper other our handy-workes in vaine do we think in our owne strength to bring them to a wished end especially when any more important affaire is in hand as when preparations are made for warre and publique seruice is to be done for the Church of God then let vs be most sensible of our owne weaknesse and confesse with Iehoshaphat That we haue no might against our enemies nor know we what to doe 2. Chron. 20.12 But had not Iehoshaphat a great Armie and valiant men Yes yet in them was no might Did not he know that he had no way but to lead out his forces yes and yet he knew not what to doe Only this Our eyes said he are towards thee that is seeing we cannot worke effectually for our selues we roule not our eyes only but our worke vpon thee ó Lord c. And thus we passe on from the first preparatiue vnto the second an essentiall act of this duty from the act of acknowledgement in humilitie of our selfe-insufficiencie to the act of Faith in dependencie on God and his efficiencie Now in this resting and relying vpon God consisteth principally this deuoluing or committing our worke vnto God and this is manifested in so many acts as there were particulars wherein we discouered our owne weakenesse First then he that commits his worke to God must depend as well on his wil and allowance before he begins it as on his helpe and assistance afterward he must out of that suspicion he is to haue of his owne iudgement in choice referre his determinations to God consult with him and as he willeth and prescribeth so doe and not otherwise This was the course which Gods people tooke of old they would neuer attempt any matter especially of moment without a warrant Thus the Israelites when Ioshua their Generall was dead before they stirred to elect another asked of the Lord who should goe vp first for them c. Iudg. 11. They consulted againe with God before they would take armes against the children of Beniamin Iudg. 11.18 23 28. Thus did Dauid sundry times 1 Sam. 23.12 30 8. Thus did many others of Gods seruants in such like cases and all in obedience to Gods ordinance Numb 27.21 that the Priests should aske counsell for them after the judgement of Vrim before the Lord and at his word they should goe out and come in c. But what tell I you of this extraordinarie course of taking resolution We in these times can haue no recourse vnto a vocall Oracle yet notwithstanding we must looke that all our actions be lawfull and warranted by that written Oracle which is among vs Why else hath God left vs his word Why are we called To the Law and to the Testimonie Esa 8.20 Whatsoeuer we commit to the determination of that word we commit to God himselfe Obiect But the Scripture some will say doth not mention thousands of particular actions about which men are imploied Answer True yet it giues such rules and directions as may be applied to euery action that we can possibly fall vpon and are able to satisfie him that rightly applieth them If therfore we intend any holy worke or seruice let vs commit it to God and examine we our selues whether he hath licenced vs to meddle thus or thus in his holy things whether he hath called vs and sent vs and set vs about them If we go about any other ciuill actions put each of them likewise to the question Is it lawfull haue I any ground for it and be resolued from God before we aduenture on it Wherefore we are to take Dauids course in submmitting our selues to God and waiting on him continually to know the way wherein we should walke Psal 143.8 So that this is the summe we are not to be our owne caruers but leaue it to God to chalke out our way and appoint our worke otherwise we cannot worke in faith and whatsoeuer is not of faith is sinne Rom. 14.23 Reas 1 Grounds why we should thus depend on God for his licence and approbation are many But besides his command and his childrens practise of which we haue heard take only these two First his Will is the rule and patterne of holinesse and justice and therefore
The right way to goe to Worke OR A SERMON SEASONABLE AND VSEFVLL IN these Stirring Times Containing matter of direction in all Actions AND Presenting meanes of supportation vnder the weight either of publike or priuate dangerous or difficult seruices and employments Vpon PROVERBS 16.3 PSAL. 57.1 2. In the shadow of thy wings O God will I make my refuge vntill these calamities be ouerpast I will cry vnto God most high vnto God that performeth all things for me LONDON Printed by Iohn Haviland for William Bladen and are to be sold at his shop at the great North doore of PAVLS 1623. TO THE RIGHT VVORSHIPFVLL THE MASTER WARDENS and ASSISTANTS of the Company of Carpenters in London with others his late Bountifull BENEFACTORS SOlomon giueth this prudent aduice to all builders Prepare thy worke without and make it fit for thy selfe in the field and afterward build thine house To mee therefore amongst others as to one hauing manumission and freedome of that Society is it directed But how is it by mee followed Now that you see me building me thinks I heare you questioning whether my worke be well prepared and fitted before hand Yea or I my selfe well prepared and fitted for this worke First for my selfe I answer and should so continue answering yet a while were I left to my selfe as Plutarch reporteth Pericles and Demosthenes vsed to doe in sleighter cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not ready for if they so eloquent thought themselues vnready to speake in any weighty matters how then can I so rude with modesty be so ready to speake and in print too about more weighty matters than any whereof they could speake Againe for my prouision before hand I answer as the wise Virgins did by way of confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will not be enough for vs and you For if they so prudent feared they had not oyle in such plenty as they might gratifie others with a portion how then can I so ignorant with humility thinke I haue such store of stuffe by me as to proffer matter of light vnto others already better furnished If I haue prepared any worke without inter syluas Academiae in the field I meane of the Vniuersitie surely I haue fitted it as yet onely for my selfe according to the letter of that aduice and not to build an house in the City or as it were in the common roade obuious to the eies of all passengers But you may quickly reply If your priuy wants of preparation be such why take you this publike way of edification I wil tell you ingenuously how the case stands with me My reuerend father desirous of some triall of my Theologie required mee to make this Discourse and when hee had heard it was as desirous that your Worships and other my worthy Benefactors might bee partakers thereof in token of thankfulnesse for your exhibition to me whiles I was at Cambridge and this desire cooled not presently but continued with instant importunity and encreased out of diuers considerations of gratefull equity Now how could I crosse him whose desires are commands Or what could I oppose against his reasonable perswasions I might haue said some I feare will say that this seemes not to bee the right way to goe to worke to fall into the Presse as soone as to stand in the Pulpit Might I haue said thus Nay I did say so so long withstood his pleasure till I perceiued the gathering clouds of his discontent But then I yeelded though by yeelding I runne my selfe vpon the pikes of many sharpe censures calling to minde that of the Poet In vitium ducit culpae fuga by shunning the fault of Vaine glory I must needs fall on the vice of disobedience and being confident that what euer others thinke or speake yee will conceiue as the truth is that my willingnesse to doe my duty ouercame much vnwillingnesse to be in print Wherefore Right Worshipfull in imitation of my Reuerend Father who many yeares since dedicated a Catechisme to the Company out of like respects I here present you with this poore modell my first in this kinde wishing it were worthy to be an encouragement vnto that pious charity which ye not only extended to me but to my Father before me and to others with mee and will I doubt not to many after mee That so ye may helpe to traine vp such as may be able not onely to shew you the right way but also to point out to you the right worke and to comfort and strengthen you in it till yee receiue the glorious reward of it But in meane time how doe I shew the way I confesse I haue not reared so faire a structure as the large foundation would haue borne vp yet shall you finde I hope firmnesse ioyned with plainenesse in this little Frame Which plainnesse I vse both to shew what I am a Carpenter not a Caruer and what I should be too in this kinde of building subscribing to Cyprians iudgement as consonant to Gods will which is to this effect Volubility of eloquence is requisite in legall pleadings and ciuill orations but in speeches concerning God and his matters it becommeth vs to vse onely purity of words with simplicity of truth as most powerfull to beget faith His minde and meaning will bee more fully exemplified in the following discourse which I leaue to your fauourable construction and kinde acceptation your selues also to Gods more abundant retribution my selfe euer remaining Your Worships in all gratefull Obseruance S. B. THE RIGHT WAY to goe to VVorke PROVERBS 16.3 Commit thy workes vnto the Lord and thy thoughts shall be established THese words as they proceed out of the mouth of the wise man so they come vnto vs clad in the habit as it were of a graue aduice or counsell which to the best of mine apprehension suteth with all circumstances I need not tell you the conueniencie betweene this place and my Text. Is not this the house of God are not his Oracles heere vnfolded are wee not heere made acquainted with his Will Now where else should we receiue direction for our proceedings than where wee meet with resolution for our enterprises where should we make that resignation which my Text importeth but where we receiued our Commission For the time surely as it cannot but bee alwayes vsefull to those that are doing and desirous to speed in their doings so more especially at this time when we haue so great cause to commit the common publique affaires of the Churches of God whose actions and agitations are in some sort our owne and all their designes in behalfe of the Gospell vnto the Lord. But to come nearer When can wee more seasonably learne than when we are presently to practise And when haue we more instant need to practise and follow this counsell in my Text than when we are about so sacred a businesse If euer Beloued we commit our worke vnto the Lord let
vs now when we are conuersant in the Lords worke As for Persons I hope heere are none but will yeeld to the necessity of this dutie Who hath not this speech commonly in his mouth By Gods helpe I will doe this or that Thereby acknowledging as there is cause a disability to doe any thing without Gods helpe How much more assistance then need wee to craue of God in these matters For which saith the Apostle who is sufficient 2. Cor. 2.16 We see then all of vs the speaker especially who is now to enter vpon so waighty an employment how much it stands vs vpon to commit our seuerall workes vnto the Lord that our thoughts may bee established But lest my preface should seeme to vsurpe Application before Doctrine be deliuered I draw toward my Text. For the explication of the words it is not requisite heere as in other places of Scripture to haue recourse vnto the context and to consider the dependance vpon former or the coherence with following verses For that part of the will and wisdome of God which is reuealed in this booke is laid downe for the most part especially from the tenth chapter to the end in sentences perfit and entire there being no continued series or processe of matter closely hanging together but each axiome absolute in it selfe and independent So that these Prouerbs may be not vnfitly compared me thinkes to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those single grapes according to the Hebrewes exposition Leuit. 19.10 which were not to be gathered and impropriated by the owners but left in common for the poore They are first as grapes that pleasant and heart-chearing fruit and therefore called mingled wine Prou. 9.5 and said to be life to those that finde them and health to all their flesh Prouerb 4.22 Then they are single grapes which is to our purpose in that they are not ioyned one vpon another in sense but disseuered whilst other parts of Scripture are like clusters of grapes compacted together and linked in Logicall argument But if any will be curious to search out a dependency of these words vpon the former somewhat may be said according to the opinion of some judicious who hold this verse to be an instruction or document inferred and deduced from both the former verses as from arguments vrging and pressing it In the first verse Solomon tels vs that the preparations of the heart are in man but the answere of the tongue is from the Lord that is Howsoeuer man hath powers of minde to premeditate and consult yet hee cannot expresse what hee hath thought without Gods direction and assistance Whence the wiseman concludeth If we cannot so much as vtter with our tongues what we haue premeditated without Gods aide then wee ought to commit our more weighty workes vnto the Lord But we cannot doe the former Ergo c. The argument is thus drawne from the lesse to the greater otherwise it may be thus framed taking in our speeches into the number of our workes as they may well be If all our actions euen the least as our speeches be from God then are they to be committed to God but they are from God Ergo. So we see how this third verse hangs vpon the first In the second verse his meaning I take it is this that howsoeuer we are naturally so ready to flatter and sooth vp our selues in our owne doings that wee imagine all to be right and as it should bee which we goe about especially if it haue but a spice or appearance of good in it Yet God is not alwayes pleased with that wherein we so please our selues he many times either allowes not of the matter or manner of those performances which wee so applaud and magnifie why Because he lookes not onely on the outside of the action but takes notice out of what grounds we doe it and vnto what ends weighing and discerning the secret working of our spirits Heereupon he inferrs in my Text that because God doth so therefore we should commit our workes vnto him that is lay them to the rule of his word for the approbation and warrant of them and then so do them as we may confidently put our selues and our manner of performing them to Gods scanning and judgement Thus working vpon a sure ground wee shall haue them established And so I come to the words read The parts whereof appeare at the first view to bee two and but two hauing only one terme of connexion And The first we may either call A counsell and aduice as I said in the beginning and the second answerably A promise or successe in following it Or else we may conceiue the latter to be an end proposed by euery man to himselfe and the former as the way and meanes by which it may be attained vnto Of these as they lye in order For our better proceeding the words are to bee explained before any point be obserued and the only word which needeth opening is Commit We are therfore to know that in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming from a root signifying To route or turne c. so that according to strict translation the words are to be read Roule thy workes to or vpon Iehouah The speech is metaphoricall and importeth thus much that euen as men when they cannot lift or weild a thing well tumble it to another that can better or as when they haue lifted it if it bee so burden some that they cannot vndergoe the weight they will seeke helpe and lay it vpon anothers shoulders so wee being vnable of our selues to manage our affaires are to turne them ouer vnto God and being pressed with the weight of any charge or duty lying vpon vs are to expect aide from him and looke that he should sustaine either it for vs or vs vnder it In a word we are aduised heere to doe no other thing than what men doe in those cases wherein they alone are insufficient What doe they They goe to some body of whose sufficiency and faithfulnesse they are assured and tell them that they know not what to doe themselues they cannot goe through with the businesse and therefore they relie and depend wholly vpon him committing it to his ordering and disposing Mee thinks Pharaohs cariage towards Ioseph shadoweth out our duty towards God in this point He hauing weighed the interpretation of his dreames and the necessity of taking some course for preseruation of himselfe his people casts himselfe vpon Ioseph whose sufficiencie he had well proued and left the whole businesse to his wisdome and prouidence Thus ought wee confidently to entrust God with all our workes and much rather than any man This is enough for the discouery of the Metaphor the fuller meaning we shall haue afterwards In the other words there is no obscurity Vnder Workes we are to comprehend Words being one kinde of our operations though wrought only with the tongue as also our Intentions
and resolutions are heere to bee vnderstood and taken in By Thoughts then in the second part of the verse we are to vnderstand both our Act of deliberation and the Obiect or thing whereon we thinke and whereabout we deliberate and resolue In summe Commit thy workes is as if he had said Commit the choice the ordering and the successe of thy workes to Iehouah and so the last word established intimates signifying in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well aptabuntur as firmabuntur prepared and fitted as well as confirmed established The words thus in some sort vnfolded I come to the point of instruction taught plainly in the words viz Euery one ought to commit their workes vnto the Lord. It may not be amisse first generally to proue it and then to lay out the particulars comprized in the generall For proofe we haue sundry parallel places to this Dauid giues the same counsell Psal 37.5 Commit thy way vnto the Lord c. And what counsell he giues to others we finde recorded he tooke himselfe Psalm 22.9 He trusted in the Lord c. said his very enemies The same word for Rouling is vsed in both those places which is heere We finde the same kinde of Metaphor for sense in other places though the words be somewhat different as Psal 55.22 Cast thy burden vpon the Lord c. And 1. Pet. 5.7 Cast all your care vpon God c. Where the words translated Cast though they note properly another motion from Rouling which wee know by that name yet doe they as clearely illustrate this duty in my Text which chiefly imports a transferring or remouing from our selues our waighty workes or burdens or cares vpon another that is stronger than we are For more full explication of which duty so manifestly and straitly enjoyned vs descend we to the particulars therin contained There are three things which seeme to take vp the whole nature of this Committing 1. A sense and acknowledgement of selfe-insufficiencie for the worke 2. A faithfull dependency on God for the appointing and effecting of it 3. An actuall recommending of it vnto God in prayer These three were this an assembly of Schollers I would liken vnto those three principles of naturall things which Philosophers tell vs of Priuation Matter and Forme The deniall of our owne abilities I may call in some sort a Priuation for vnlesse wee confesse our want of them and strip our selues naked as it were out of all conceits of our owne sufficiency we shall neuer be disposed to looke vnto God in our actions Yet is not this indeed essentiall to this duty though necessarily preceding and making way for it Secondly our faithfull dependency vpon God and imposing the weight vpon him may be termed the matter of which this duty consisteth Thirdly our actuall recommending of our workes vnto God in prayer is as it were the forme of this duty by which it is compleat in the eâ—â—e or being of it Now for the explanation of these seuerals First we must finde our selues vnable to vndergoe the burden and acknowledge our weaknesse And this in a threefold respect 1. of Iudgement 2. of Wisdome 3 of Power We must deny our owne Iudgement to direct in matter of resolution what to doe For how great cause haue we to confesse our folly and our blindnesse in choosing True it is which the wise man speaks Vers 2. All the waies of a man are cleane in his owne eyes and cap. 21.2 right in his owne eyes Yet see what good judges our eyes are Vers 25. There is a way that seemeth right vnto a man but the end thereof are the waies of death And indeed not one only but euery way euery worke that is of our owne finding out of our owne deuising is sinfull and tendeth to death vnlesse we haue warrant for it elsewhere from God Fearefull is that Irony of the Preacher Eccles 11. vers 9 10. Walke o young man in the wayes of thine heart and in the sight of thine eyes but know c. I need not tell you how sharply God reproued the people by his Prophets for walking in the peruerse and crooked wayes of their owne hearts Doubtlesse no greater judgement could befall euen the best of vs than to eat the fruit of our owne wayes and be filled with our owne deuices Prouerb 1.31 But to lay aside these more weighty considerations let vs examine our actions by the meere grounds of morality and alas how sottish how blinde are we when we are our owne Councellors What grosse mistakings what silly choises make we How great failing in judgement do we bewray in ciuill actions Was it not a foolish project to thinke to perpetuate ones name by a building as they did at Babel Gen. 11.4 No better projects many times do we lay but such as will end in confusion At the best we study and imploy our selues for the most part but about toyes and trifles and things that profit not We rather choose Marthaes encombrance than Maries better part So that we haue great cause to renounce our owne judgement in choosing Againe in the second place for wisdome in managing and disposing of a matter resolued on suppose the resolution bee good wee lacke that too There are but two wayes we vse to say a right and a wrong and do not wee generally take the wrong In spirituall matters we would worship God but how Our owne wisdome would faine intermeddle too farre in the manner intermingle the inuentions of our braines which are very louely decent in our owne eyes how contrary soeuer to Gods word when in the meane time we marre all corrupting our seruices making them odious to God It was certainly a godly mind in Dauid the Israelites that moued them to bring the Arke out of the house of Abinadab and their solemnity in making a new Cart for it made a faire shew for the time of discretion and wisdome but afterwards they found their folly to their griefe and that they had not sought the Lord in due order 1. Chron. 15.13 why Because they thought themselues wise enough to manage that action without following and obseruing Gods order In worldly matters also we saile either in not vsing right meanes or not in a right manner Wee either leane on a Reede which will breake and pierce our hands as Aegypt is called Esa 36.6 or else wee take the wrong end of a good staffe Either we take those courses which will hinder and prejudice our intentions or we worke so preposterously so vnseasonably that we are not a whit the neerer to that which we would effect Surely vnlesse an higher prouidence leade and guide vs we may all vse the words of Eliphaz Iob. 5.13 14. Our counsels are carried headlong wee meete with darknesse in the day time and groape at noone day as in the night Especially in a case of extremitie and in distresse wee are so distracted that we are at
because flesh and bloud findes this an hard taske to depend thus on God though there be very many thinke it an easie lesson and will say that they hope in God and now they haue done what they can will not trouble themselues further therefore let vs examine how the case stands with vs by a signe or two taken from the nature of this act Signe 2 Know then that confidence on God for the euent casts out both carnall feare and distracting care These two Feare and Care I may not vnfitly compare vnto those two brethren Rechab and Baanah of whom we reade 2 Sam. 4.5 6. For as they slew Ishbosheth while he lay on his bed in his house so these will take away the life of our Faith if once they get into the house of our hearts while wee thinke it resteth it selfe securely on God So that first the faithfull man feares not I will trust and not be afraid Isay 12.2 though he finde many wants in himselfe no succours from others yea though there arise impossibilities in his conceit yet hee is like Abraham Rom. 4.18 19 20. Hee beleeueth in hope aboue hope not staggering at the promises of God c. And thus he giues glory to God euen the glory of his power and omnipotency as is there testified of Abraham Againe the faithfull man is not carefull that is distracted with immoderate and excessiue care as if his caring and musing could any thing alter the case No he knowes that what God hath determined shall be effected though he cast about neuer so many waies to fulfill his owne desires and therefore he answereth either his owne soule or others as the three children did the king Dan. 3. We are not carefull to answer thee that is we are not solicitous to finde out shifts or wayes about to escape that which is our dutie we will doe let God alone for the conclusion Sure it is that Rouling our burden vpon God and loading our selues still with a burden of cares and feares cannot well meet together Signe 2 Secondly faith as it casts out feare and care so is it accompanied with cheerefulnesse and causeth a man to encourage himselfe in God So wee finde Dauid affected 1. Sam. 30.6 While he was in danger of being stoned by his owne people and had all the disheartnings that almost could be yet euen then he encouraged himselfe saith the text in the Lord his God And therefore in Psal 37.4 5. Delighting our selues in the Lord and committing our way vnto him are joyned together as companions hauing the same promise in effect made to both ¶ 3 There remaineth only the last thing required to this Commiting c. viz. Prayer For as we must deny our selues and depend on God for a warrant when we are in consultation for assistance and meanes when we come to resolution and for successe when the businesse is to bee ripened and brought to perfection So we must make a solemne recommendation of our worke to God in Prayer which I called the formall act that is the set manner of Commission because whereas by faith and dependance we doe indeed really and truly roule our burden vpon God by this prayer that faith as many other graces besides is acted forth and cleerely manifested I explaine my meaning by an ordinary course in Law as I take it viz. When a man puts ouer his estate to another or estates another in any thing there must be besides the writings drawne a formall deliuery of them to the party To these writings wherein is contained the substance of the conueiance I liken Faith to the deliuery of these writings in the manner of conueiance I liken Prayer Now for prayer that it is included in this duty is without question Some would haue it only or at least principally meant in the text and therefore translate it in stead of Roule thy workes Reueale thy workes vnto the Lord. But that they are mistaken both the proper signification of the Hebrew word sheweth and the nature of the thing For will my bare telling another that I am burthened ease me any whit or keepe my burden from falling No vnlesse I lay it vpon him and he helpe to support it Will my faire words to another how I will entrust him with such an estate of mine either better mine estate or keep it from decaying No vnlesse by a due legall proceeding I resigne it ouer vnto him and so giue proofe that I trust him No more will a bare acquainting God with mine intentions or actions or griefes further my designes or ratifie my desires vnlesse I repose my confidence in him Yet must we take in Prayer within the compasse of this Rouling though not shut out the other for its sake But what shall I or need I now speake of it If we looke backe to the examples of those afore mentioned we shall finde diuers of them discouering their faith in the prayer of Faith It was in prayer that Iehoshaphat confessed his weaknesse and committed his worke of warfare vnto God It was in prayer that Dauid asked God what hee should doe and in what way he should walke It was in prayer also that hee be trusted God with the meanes to be foole Ahithophel as did Abrahams seruant to find out a wife for his yong master Lastly it was in prayer that Nehemiah commended his speeding with the king his Master vnto the Lord. What need I adde any instances to these I wil only commend to your generall imitation that act of Hezekiah Isa 37.14 He went to God and spread the letter of Sennacherib before the Lord So let vs in all our occasions whether ordinarie or extraordinarie when wee are to doe any worke when we would be eased of any burden goe vnto God lay open our case offer vp our petitions and in faithfull prayer poure out our soules before him O what maruellous encouragements and forcible motiues haue we so to doe All the grounds for each of the former points serue joyntly to beare vp this too Reas 1 It is first his good will and pleasure that we should pray in this case and then his wisdome should inuite vs to haue recourse vnto him and thirdly his power should be a strong argument to moue vs to runne vnto him Prou. 18.10 But I cannot insist on these but must hasten towards an end Yet I will adde one more to the former which may aboue all other motiues encourage vs to pray viz. The consideration of Gods Loue and mercy to vs and readinesse to put forth himselfe for vs. This is that argument which is vsed in my Text and like places by way of promise Cast all your care vpon God saith the Apostle Peter why For he careth for you 1. Pet. 5.7 Yea God tendereth vs as a father doth his children Psal 103.13 And will a father let his childe sinke vnder a burden when he entreats his helpe No hee will either beare it for him or sustaine him vnder
on shall be established Before we passe further it will be neither impertinent nor vnprofitable to cleare a scruple which may arise from the change of the word Workes vsed in the forepart of the text into this word Thoughts in the latter part of it One would thinke the promise would haue better answered the precept if he had said Commit thy workes vnto the Lord and they i. thy workes shall bee established Quest May we not gather hence that we our selues are sufficient for our thoughts and it will be needfull onely to refer our workes to God Especially seeing it is said Verse the ninth of this chapter A mans heart deuiseth his way but the Lord directeth his steps Which seemeth to intimate that we haue power of our selues to will though not to worke Answ It is true a Papist and an Arminian will be ready to catch at such shadowes but shadowes are no good couerlets for errors I will not drench my selfe into the bottome of Free-will no nor wade into it seeing I may keepe my selfe on the banke and resolue this doubt This then I take to be the truth in a word Wee cannot thinke or deuise any thing meerely of our selues for euen in naturall operations of the minde and heart about naturall and ciuill things there is a generall concourse of Gods prouidence In God wee liue and moue not our feet onely but our hearts also He it is by whose leaue and licence we will euery thing and who putteth this or that into our hearts when we will or affect any good thing Thoughts are likened to conceptions Words and workes to births and as births vsually are not so conceptions cannot be without others helpe To this purpose the first verse of this chapter runneth thus in the last translation The preparations of the heart in man and the answer of the tongue is from the Lord. We question not now whether the will hath freedome in naturall and ciuill actions nor deny it but this is certaine that the actuall exercise of this freedome is gouerned by God who can make vs either suspeâ—d our act of willing or diuert our thoughts from one thing to another or incline vs to thinke vpon this or that now or then at his pleasure For instance we finde God promising the Israelites that whilst they went vp thrice in the yeare to appeare before him no man should so much as desire their land Exod 34.24 What was it not in the power of the heathen borderers to haue inuaded that dispeopled country at such a time Yes in some sense it was and had not God hindered it is likely they would soone haue beene tampering with Gods inheritance But we see that though they supposed they had stated themselues perhaps out of some politique respects yet it was God indeed that stayed them Againe we finde Isa 7.18 that God would hisse for a flie from Aegypt and a Bee from Assyria and Iudges 4.7 that he would draw out Sisera to fight c. But did the Aegyptians heare any such hissing Did Sisera feele any such drawing No surely they thought they had by their owne meere aduice put themselues into those iourneys So that we see when man thinkes hee resolues of himselfe then God hath his stroke in that resolution Now to answer this question why it is said notwithstanding all this that man deuiseth his way I answer 1. It is so said to shew that though God in his counsell hath determined and moderated our counsels yet our naturall liberty in consulting is not taken away 2. The first thoughts and purposes of the heart may be attributed to man rather than other acts comparatiuely for thoughts and meditations being the first productions and the most simple acts of the faculties in man his worke is most sensible therein and lesse of Gods worke is discerned Whereas the more our operations are compounded the more are the acts and ioynt workings of diuine prouidence manifold and doubled I expresse my selfe more clearely thus In the motions of the will or minde there God workes only vpon the will or minde and that inwardly and very closely but when we come to execute our designes there God must not only concurre with the soule but with the parts of the body likewise as with the tongue in speaking with the hand in working with the feet in walking and that more palpably And hence it is that in speciall manner the answer of the tongue is from the Lord and our steps directed by him And now I hope we may proceed without stumbling blocke vnto the last word Established is in the vulgar Latine read directed But the word in the Originall as I formerly noted is more full signifying both to be prepared or fitted and to be confirmed or accomplished and therefore a translation into another language rendreth it excellently by a word importing to be accommodated dressed fitly disposed rightly matched or iustly applied c. So that more is aimed at than the bare effecting what we would haue done and our guidance what to doe and how to doe it must needs also be vnderstood Briefly this establishment is opposed to that breaking off of thoughts and purposes Iob 17.11 as it were a rooting of them vp and plucking them asunder when as namely there is distraction and perplexitie and infelicity of successe Doct. To leaue the words then wee come to the point which you see at first breathes out comfort and encouragement that He who commits his workes vnto the Lord shall haue his thoughts established For generall proofe wee are to looke againe vnto like places Psal 37.5 Commit thy way vnto the Lord and he shall bring it to passe and Psal 55.22 Cast thy burden vpon the Lord and hee shall sustaine thee Prou. 3.6 In all thy wayes acknowledge him and he shall direct thy paths See how God is all in all to them that commit themselues vnto him Suppose we can goe lightly away with a charge of businesse yet we may haue rubs and fall in our passage why then if we trust him hee will addresse our way and bring vs prosperously to our journies end Yea suppose that we are heauily burdened in the way why then hee will graciously ease vs if wee lay it vpon him But now left any should thinke we are aduised to any fruitlesse or hopelesse performance and that we may perceiue the extent of this promise we will branch it forth into particulars and lay them side by side as it were vnto those duties formerly commended vnto vs. Obserue therfore that as we are bound to commit our resolutions and our proceedings and the successe of all to God so heere are incouraging promises answering to each of these First he that consults with God for his warrant and dares not attempt any thing before hee hath good ground for it shall be instructed in the best course and the safest he can take If we aske for the old way which is the good way Ierem.