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
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.
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
6.16 and if we aske where we ought viz. at Gods Oracle the Law and Testimony Isa 8. then shall that be verified to vs which is promised Isa 30.21 Thine eares shall heare a voice behinde thee saying this is the way walke ye in it when ye turne to the right hand or to the left If wee hearken vnto the commands of God and attend on him then our peace shall bee as a Riuer for God teacheth vs to profit and leadeth vs by the way that wee should goe Isa 48.17 18. Hee is the best counsellor we heard before and the wise man tells vs that by counsell Gods counsell then especially euery purpose is established Prou. 20.18 Now that this is so we find both his people laying hold on these promises and him also fulfilling them to his people Dauid beseecheth God to order his steps in his word being confident that hee should not be ashamed when hee had respect vnto Gods commandements Psal 119.6 By not being ashamed hee meanes that he should not bee led into errour nor be deluded or frustrated of his hope for what causeth shame but to be seene to haue foolishly and idlely enterprised a businesse Againe Psal 25.9 10. he tels vs the Lord will teach the meeke his way that is those who humbly yeeld themselues to his teaching and are not presumptuously puffed-vp in selfe-conceit And what way is it which he will teach His wayes are mercie and truth As for experiences of the fulfilling of this promise first take his namely Dauids at Keilah once at Ziglag another time So that no maruell hee was with God continually and said it was good for him to draw neere vnto God Psal 73.28 The like experience we reade Vzziah the king had who so long as he sought the Lord viz. by way of inquiry what to doe be prospered 2. Chron. 26.5 To passe on to the second because I must bee short in the confirmation of the truth of these promises it is this He that depends on God in the vse of meanes shall haue them fitted and ordered for the best Take but one or two experiences wherein this hath beene made good Abraham committed his seruants journey to God and his seruant also the disposition and prospering of the meanes Gen. 24. Now see there how admirably those meanes were applied which he referred to God Iacob in faith made vowes to God on condition that he would be with him in his way Gen. 28. and see how God prouided the meanes of his kinde entertainment by his Vncle as that he should come to the Well and Rachel about the same time that he should so opportunely doe her a curtesie c. Gen. 29. See this againe in the same Iacob Ge. 33.10 11. where God put into his head that most politicke course of sending presents to his brother Who seeth not there an euident fulfilling of this gracious promise Nay to appeale to our selues who is there of vs that walkes with God and acknowledgeth him in his wayes who hath not found it fulfilled vpon himselfe Many wayes doth God manifest his assistance in our working as 1. By giuing vs wisdome to goe the right way to worke 2. By blessing the instruments which we imploy 3. By making times and seasons and all occurrences to suit with our desires Wee are certainly either blinde or very forgetfull if we cannot say thus much out of experience Yea many times is not that true of vs which is but fained of Timotheus the Athenian Captaine Are not wee little better than asleepe as is said hee was when all things are brought into our net which we fish for Doe not our businesses thriue well vnder our hands we cannot tell how but only that prouidence will haue it to be so How then should this hearten vs to wait on God and trust in him seeing that the steps of a good man are ordered by the Lord Psal 37.28 The third branch of the promise hangs vpon the former namely that he that referreth the successe of his actions to God shall haue a good issue of them They shall not only be ordered but perfected The Scripture is plentifull in giuing assurances of this promise Many examples formerly alleaged might be here repeated Abrahams seruant trusted God would establish his thought and God did so Ioab committed the successe of the battell to God 2. Sam. 19.12 and obtained the victorie Hester depended vpon God for her finding of fauour with king Ahashuerosh and found it What should I say more Dauid and others in cases of difficulty danger haue found the proofe hereof I waited patiently for the Lord and he set my feet vpon a Rocke and stablished my goings Psal 40.1 2. Againe when the Psalmist had asked this question Who will rise vp for me against the euill doers a question subordinate to this Vnto whom shall I commit my worke hee answereth Vnlesse the Lord had beene mine helpe my soule had almost dwelt in silence but when I said my foot slippeth thy mercy O Lord held me vp Psal 94.16 17 18. And yet somewhat more plainly Because thou hast made the Lord euen the most High thine habitation therefore no euill shall befall thee for he shall giue his Angels charge ouer thee to keepe thee in all thy waies Psal 91.9 10 11. How many such probates of this truth might we finde in this booke I will insist no more vpon any of them but will only propound the experience of Peter as a cleare confirmation of this promise laid downe Luke 5.5 6. Peter and others of his fellowes had beene toyling all night at their fishing worke and had caught nothing Christ bid him cast out his net for a draught at Christ his word though otherwise he had little hope he did it thus committing his worke to Christ for the successe of it yea another time euen for the ordering of the meanes as casting on the right side of the ship Iohn 21.6 and what wonderfull successe he had both times we may there reade As it was with Peter in the worke of his fishing so shall it be with Ministers in their spirituall fishing and with all of vs in our seuerall emploiments if we doe as he did let God haue the managing of our worke and beleeue him Faith well grounded may wax bold for it cannot but be welcome to God O then let vs delight our selues in the Lord so shall we be sure to haue our hearts desire Psal 37.4 The certainty of this promise as it is made to faith is apparant It is aâ— sure looking to Prayer made in faith Iehoshaphat commended his worke to God in prayer 2 Chron. 20. Nehemiah also his worke and Ezra his and the Iewes their way toward Ierusalem Ezra 8.22 23. And all of them had their thoughts established as a multitude of Gods Saints besides whose well-speeding should be our spurre to their imitation I neede not speake more largely of this because it is but an expression of
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—
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
it If earthly parents doe for their children shall not our heauenly father doe for vs Much more surely as Christ concludeth Matt. 7. And therefore will Dauid call vpon God because hee is the God that performeth all things for him Psal 57.2 I conclude then with the words of the Apostle Phil. 4.6 Be carefull for nothing but in euery thing by prayer and supplication with thanksgiuing let your requests be made knowne to God The Doctrinall part of this counsell being explained see we in briefe what may be thence collected Vse 1 First here is a word of Exhortation that wee would all take this course and follow this counsell But his may be spared in respect of our priuate workes because the doctrine it selfe was exhortatorie and many exhortations were intermixed among the explanations of it Yet let vs all be perswaded to cast an eie vpon the Churches of God I meane especially the distressed parts of it and commend their workes and designes for their owne safety together with the workes of others in their behalfe vnto the Lord. We may in charity suppose that they haue committed the choice of their enterprises vnto him and haue a warrant for them Let vs now commit the meanes and the successe vnto God Howsoeuer matters goe hard in many places meanes faile the case seeme almost desperate God giues successes to the enemie suffers his children to be cruelly and iniuriously handled scattered slaughtered So that wee may take vp for them that complaint of those Psalme 44.10 11. Thou makest vs turne backe from the enemie c. yet let vs so carry our selues that we may say with them there Verse 17 all this is come vpon vs yet haue not we forgotten thee c. Vse 2 Againe heere is a word of rebuke to as many as will not be aduised by the wise man And they are of diuers sorts 1. They that make their owne sufficiencies the fundamentall base and prop of their actions As Papists who make the strength of nature able to worke diuers good actions And generally all proud persons who pride themselues in their owne might and power as if they could doe what they list and God not able to hinder them The cariage of many though haply not their speeches bewray such arrogant thoughts 2. They who will not endure to commit the choice of their actions to God nor stay for a warrant but runne on vpon their owne heads such as they Deut. 1. who would needs fight when God forbade them so farre were they from demanding leaue of him Or as they Ierem. 42.20 who would seeme to commit their iourney to God but in hypocrisie hauing resolued what to doe before hand let Gods command be what it will They that dare not depend vpon God for meanes Such are they that faint in themselues and make themselues more vnfit for the worke than God hath made them by their diffidence of euer being enabled for it Herein was Moses faulty Exod. 4.10 Secondly they that distrust God if such and such meanes doe not take and at such a time Such were the Israelites who are said to limit the holy one of Israel Psal 78.41 Thirdly they that rely vpon their owne procurement of meanes as they that trusted on the strength of Aegypt Isa 31.1 2. Against whom both a woe is denounced and Gods Wisdome opposed yet saith the Prophet he is wise i. though you so leane to your owne wisdome in contriuing meanes and to Aegypt in affording them God will outreach you Of this sort we finde many who will thinke to make all so sure and order euery thing so wisely that Gods prouidence shall be in seeming cleane shut out as if he could not make a change c. Fourthly they are most to blame who vse indirect meanes and so by consequence commit their workes to the Deuill Saul did so palpably in consulting with the Witch at Endor 1 Sam. 28.8 Others doe it couertly c. They that trust not God with the euent and successe of their businesse but peremptorily conclude what their feare suggesteth So Moses Exod. 4 1. Behold said he they will not beleeue mee c. And Dauid 1 Sam. 27.1 I shall one day perish by the hand of Saul c. But wee must know that howsoeuer God allowes vs to be Historians or recorders of those workes which he hath done for vs yet he will not haue vs be Prognosticators of future euents so as to determine what he will doe especially when wee conclude against our selues and the glory of his mercie Thus much for the Counsell or precept in the Text. And thy thoughts shall be established THese words appeare plainely to be a Promise subioyned to that counsell which the Wise man gaue in the former part of the Verse and containe that end which is aimed at by all agents and easily obtained by taking that course and following that way which was premised Heere for our orderly proceeding wee are first to seuer the words in explication and then ioyne them againe in a generall obseruation which when wee haue branched forth into particulars and fenced from obiections we will shut vp with application Two words are to bee opened Thoughts and Established Thoughts in the soule of man are properly the inward agitations or workings thereof beating as it were vpon an obiect fomerly apprehended and we shall finde the greatest vse of them in matters either of weight or difficultie and the more wee are possessed or pressed with any thing the more they are multiplied O what a world of them in such cases throng in one vpon the necke of another to the disquieting of our spirits The best men of the best tempers are subiect vnto them euen Dauid himselfe is heard to complaine of the multitude of his thoughts within him Psal 94.19 And indeed this swarming of thoughts is a maruellous grieuance vnto a man for they hinder and interrupt the cleare discourse of reason and raise as it were such a mist in a mans minde that hee is not able to discerne one truth from another This noted by the way I passe on to other acceptions of thoughts For in Scripture they are often put for the effect of thoughts that is for counsels and resolutions taken after the working of the thoughts and so Ierem. 11.19 They haue thought a thought or deuised a deuice against me c. The word is the same which is vsed heere Which acception bordereth very neere vpon another viz. when thoughts are put for the obiect of thoughts or the matter it selfe deuised and purposed whether outward or other so Exod. 35.35 Bezaleel and Aholâ—ab are said to be filled with the wisdome of those that deuise cunning worke or according to the Hebrew that thinke thoughts the word is the same likewise with this in the Text. Now in both these latter acceptions I thinke the word is to be taken here and so the meaning of this promise is Thy counsels deuices or worke thought