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 [Page 2] 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 [Page 3] 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,Peret▪ id est [...] 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 [Page 4] 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 [Page 5] 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 [...] Colcom­ming 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 [Page 6] 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 [Page 7] 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: [...]o [...]t. 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 [Page 8] 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 e [...]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. [Page 9] 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. [Page 10] 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 [Page 11] in a case of extremitie, and in distresse wee are so distracted that we are at 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, [Page 12] 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. [Page 13] 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.

2 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, [Page 14] 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 [Page 15] 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 are our actions holy and just, and good, because agreeable to his will: From which if we swarue, and doe that which neuer came into his minde, though it may seeme glori­ous, it is abhominable. 2 Secondly, we owe vnto God that respect, that obedience, he being our So­ueraigne Lord, and Gouernour, and Commander, as to doe nothing (as neare as we can) but what he giues leaue to doe, and which we know is ac­ceptable to him, &c.

2 We proceed on to the second act of dependency, viz. A resting on God for the disposing, and ordering of our actions, the warrantablenesse whereof (let be supposed) we are perswaded of, and are now en­tred vpon them: And heere is seene a strong worke of faith, and confidence on God, in attri­buting so much vnto him as to put ouer all our bu­sinesses into his hands (as it were) and in a manner out of our own. For we must trust to him for the prouision of meanes, for the disposition of them; yea though all meanes seeme to faile, yea further, [Page 16] though all seeme to make against our proceedings, still rest vpon him. Fit for our strengthning in this [...] are those prescripts of Christ, one in Matt. 6.25. Take no thought for your life, what yee shall eate, or what yee shall drinke, nor yet for your body, what ye shall put on: For (as it followeth in that place) your heauenly father will feed and cloath you. &c. The o­ther in Mat. 10.19. where Christ foretelling his Dis­ciples of their ensuing troubles, he biddeth them, when they are deliuered vp to Councels, and Gouer­nours, not to take thought how, or what they should speake; for it shall be giuen you (saith he) in that houre what [...] all speake. As if he had said, when we are called to confesse my name, do not lay the taske vpon your naturall parts, as your wit, your learning, your eloquence, and fluency of speech, thinking they must saue your credit, and be the meanes to doe that worke as it should be done; no, rather cast your selues vpon me, and expect fit mat­ter and words, of my prouision, and suggestion.

But heere (before we goe on further) a scruple must be resolued, and taken away, both for the clea [...]ing of these places, and of my Text; for some may be ready to gather from thence, this conclu­sion: If I must [...]ule my worke on God, and take no thought for any thing, then need not I stirre, but may sit still, and let God doe all. We are therefore to know that this doctrine is farre from ministring my plea to any supine lazinesse, or carelesse idle­ne [...]s [...]; it only sheweth vs the way how our actions may become both lawfull, and succesfull: it gi­ueth no exemption from imploying our own in­dustrie, [Page 17] and endeuour. For the better cleering of the point I lay downe two propositions; 1. That we are so to commit our workes to God, as that yet they may remaine our workes. 2. We are so to doe our workes, as not to busie our selues with Gods worke. First, I say, we are so to roule our workes vpon God, as yet to vndergoe somewhat our selues. Otherwise, how could the Text say [thy worke] if we had no finger in it? How other where could it be called [our way] if we neuer stirred a foot in it? Againe, for the last alleadged places; Can any dreame that Christ forbids all premedita­tion, and conuenient preparation before hand, when a man is (perhaps) to speake in publique, and there where are both curious, and captious hea­rers? Would not such boldnesse be presumption? Or can any imagine that hee forbids all proui­dence, and prouision of necessaries, when in other places we are commanded to labour, that we may eat, and to be painfull in our callings? Would not such idlenesse be Sathans illusion? Yes surely; for no precept rightly vnderstood, contradicts ano­ther. God that workes for vs, will yet haue vs worke with him. We must be like Pilots at Sea, who though their eyes are lifted vpward, obser­uing the starres, yet hold their hand on the Helme to direct the Sterne: And we must imitate Nehemi­ah and his people, who as they made their prayer to their God, so they set a watch day and night to de­fend themselues, and their worke, Nehe. 4 9.

The second proposition will make the point plainer, viz. That God would haue vs so to doe [Page 18] our owne worke, as not to busie our selues with his worke: What now is our worke? To be industrious and diligent in vsing the meanes which God offe­reth vs, and employ those talents which he hath giuen vs, after the best sort we can. What is Gods worke then? To dispose of all things according to his owne counsell, and to giue the successe of the action according to his will: So that, if we ei­ther vex, & disquiet our selues with needlesse feares, or torment our selues with solicitude and excessiue cares about the accomplishment of our businesse, we incroach vpon Gods worke, and that only is there forbidden.

This now being cleered, it is apparent that our diligence, & our repose on Gods prouidence may stand together; of which repose we now speake, and it is to be practised in two respects: 1. In re­gard of our selues; 2. of other meanes. First, for our selues, we must yeeld as instruments to bee fit­ted, and prepared for the worke, and to be direct­ed, and guided in it, by him. Our eyes must be to­wards him that he may instruct, and guide vs with his eye, Psa. 32.8. And we finde that the eye of God was vpon the Elders of the Iewes in their worke of building, so that their enemies could not make them to cease, Ezra 5.5. If our businesse bee in speech▪ we are to beleeue that God who made our mouthes, will be with our mouthes, and teach vs what to say, as he did Moses, Exod. 4.11, 12. If it be in action otherwise, consider that God giueth abilities, and a spirit fit for the worke, as he did Gideon, Iudg. 6.16. Againe, for other meanes [Page 19] we must rest on him to bee borne vpon the wings of his prouidence, and to haue such meanes mini­stred as may most aduance our designes and de­sires. Dauid, when it was told him that Ahithophel was among the conspirators with Absalom [...], Lord (said he) I pray thee turne the counsell of Ahi­thophel into foolishnesse, 2. Sam. 15.31. When he prayed thus, going vp the hill, he knew no meanes how God would effect it, only he referred it to him who could either infatuate Ahithophel, or confound his counsell, as pleased him; but we finde how that God presently as soone as he was gotten to the top of the hill, presented vnto him a meane whereby it was possible Ahithophels counsell might be reje­cted, viz. The sending of Hushai vnto Absalom to mate Ahithophel with his wisdome, & that proued effectuall. Gideon, when God had called him to fight against the Midianites, and had caused him to send home the greater part of his Army, and after­wards of the remnant, chose only 300. men, knew not (questionlesse) how God would worke with those men, or after what manner they should as­sault the enemie, yet beleeued he that God would some way employ them: and we finde that God taught him, at length, how they should be armed, how appointed, not with weapons, but with Trumpets, and fire-brands, and pitchers, Iudg. 7.16. Very pertinent to this point, is that worthy example of Abrahams seruant going to get a wife for his young master Isaak, Gen. 24.13, 14. He not only trusted God with the successe of his journey, but commited to his disposing the meanes [Page 20] also, as the comming forth of the damosel, her speech to him, &c.

Many instances might be giuen to shew the de­pendance of Gods children on him to carry them through their employments; and there are good grounds why they should doe so.

Reas. 1 Gods wisdome is so exact, so infinite, that hee knoweth what meanes will be fit to be vsed now, and what not, both for his glory, and the establi­shing of the thing in hand: He knowes what may hinder, & can either preuent, or frustrate it. He both knowe how to open a doore for Paul to do good in his ministerie; and for Peter to escape imminent danger. In a word, he knoweth how to knit secon­dary causes, one vnto another, and to make them conspire together in an admirable harmony, which we our selues cannot doe. Therefore, rely on him, and in faith make vse of that speech of the A­postle, Rom. 8.28▪ which though he speaketh to another purpose, yet may bee applied to ours in hand, viz. God will make all things worke toge­ther for the best.

2 Gods prouidence is in euery particular thing that falls out; he is not such a God as some of the hea­then make their Iupiter; of whom they say, Non va­cat exiguis &c. Iupiter is not at leasure to attend petty matters: But the truth is, he hath a stroake in minimis, euen the least matters. Not a Sparrow falls to the ground but by his will. He feeds the fowles of the arre, and cloathes the flowers of the field. How can we then thinke but that he disposeth of euery thing that concernes vs, or our affaires? Mans go­ings [Page 21] are of the Lord (saith Solomon) Prou. 20.24. how then can he vnerstand his owne way? And, A mans heart deuiseth his way, but the Lord directeth his steps, vers. 9. of this chapter. Yea God numbreth our steps, Iob. 14.16. Great reason then haue we, Beloued, to commit our workes to his managing, and ordering, &c.

3 And now we are come to the third, and last act of Dependency, viz. A resting, and waiting on God for the successe of our businesses, and endeuours. Which is so necessary, that the promises annexed to these precepts seeme more especially to aime at it. Commit (saith my Text) thy workes vnto the Lord, and thy thoughts shall bee established: what doth this sound else, but, Commit the establishment of thy workes to God? So is that, Psalme 37.5. to be resolued: this wee are taught to doe, when wee are in any holy worke, or seruice, by Paul, and Bar­nabas, Acts 14.23. They commended the Elders vnto the Lord, &c. that is, the Ministery and successe of the Ministery of the Elders, chiefly. Likewise by the Prophet Isaiahs owne example (Isay 49.4.) who though he feared his labour was in vaine, yet herein findes comfort, that his worke was with his God, that is, the successe of it, &c. When wee are vpon other affaires, this duty is also commended vnto vs. Ioab when hee went out against the Am­monites and Syrians, and had marshalled his Ar­my, and set his troupes in the best order he could, for greatest aduantage; and omitted no part of a wise and discreet Generall; what saies hee to Abi­shai his brother? Be of good courage, and let vs play [Page 22] the men, and the Lord doe that which seemeth him good, 2 Sam. 10.12. He thought his part was on­ly to play the man: it was Gods part to incline the day, and giue the victory to this or that side, and to him he left it. Nehemiah when he had resolued to speake to the king his Master, in behalfe of his peo­ple, troubleth not himselfe what answer he should haue, but leaues that to God; Prosper I pray thee (said he, cap. 1.11.) thy seruant this day, and grant him mercy in the sight of this man. So Hester, &c. Hester 4.16.

But what doe I heaping vp knowne examples? Call to minde with mee but one more, namely, that of Abraham; God had called him to doe a worke, a seeming vnnaturall worke, of slaying and sacri­ficing his only sonne, (Gen. 22.) What doth he? He goes about it presently, without questioning the nature of the fact or Gods promise, and had done it if God had not stayed him. O wonderfull strength of faith! O matchlesse confidence! We may well thinke that this father of the faithfull, as he told his deare Isaak (verse 8.) that God would prouide a Lambe, so was perswaded that God would prouide in other respects that the successe and conse­quent of this act should bee such, as might stand both with Gods mercy, and faithfulnesse, and also the encouragement of his owne Faith in assurance of posterity. But to leaue examples, consider with me what strong grounds we haue whereon to build this dependance for successe on God.

Reas. 1 Gods absolute Power requireth thus much at our hands; He is both Omnipotent, able to doe all [Page 23] things; and also Soli-potent, only able to doe what him pleaseth in heauen and in earth. Who hath not found that true which the Preacher found true, Eccles. 9.11. The race is not alwaies to the swift, nor the battell to the strong, neither yet bread to the wise, &c. And what else are we to conclude thence, but that there is another supreme Ruler, and Gouer­nour ouer man who giues the issue, not according to the seeming abilities of the persons, or likeli­hood of meanes vsed, but according to the good pleasure of his owne will. The three children there­fore, though it was a sore burden of care, and feare, and doubting, that lay on their necks when they were either to be cast into the fiery furnace, or to worship an Idoll (call it what you will, a worke or a suffering) committed the euent to God; and vpon what ground? The power of God; Our God (said they) is able to deliuer vs, &c. Dan. 3.16. So did Asa, 2 Chron. 14.11. Lord it is nothing with thee to helpe whether with many, or with them that haue no power; helpe vs, O Lord our God, for wee rest on thee, &c.

2 The Decree of God is a maine prop and pillar of this confidence. He hath fore-determined, and ap­pointed whatsoeuer commeth to passe; All our times are in his hand, and all the actions and moti­ons in those times. Whatsoeuer we doe therefore, let vs wait in silence, and patience, for that euent which God hath decreed. Many deuices are in a mans heart (saith Solomon) neuerthelesse the counsell of the Lord that shall stand, Prou. 19.21. Hence that faithfull speech, Isay 26.12. Lord thou wilt ordaine peace for vs, &c.

[Page 24]Now, 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.

2 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, [Page 25] 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 [Page 26] 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 [Page 27] 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.

[Page 28] 2 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 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 [Page 29] 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 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 [Page 30] 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.

4 They that trust not God with the euent and successe of their businesse; but peremptorily conclude [Page 31] 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.