The right way to go to Work: OR, A SERMON SEASONABLE AND USEFUL IN these Stirring Times: Containing matter of direction in all Actions, AND Presenting means of supportation under the weight either of public or private, dangerous or difficult services and employments. Upon PROVERBS 16.3.  PSAL. 57.1, 2. 
In the shadow of thy wings( O God) will I make my refuge, until these calamities be overpast. I will cry unto God most high, unto God that performeth all things for me.  
LONDON, Printed by john Haviland for William Bladen, and are to be sold at his shop at the great North door of PAUL'S. 1623.   

TO THE RIGHT WORSHIPFUL, THE MASTER, WARDENS, and ASSISTANTS, of the Company of Carpenters in London, with others his late Bountiful BENEFACTORS.  
SOlomon giveth this prudent advice to all builders: 
Prou. 24 27▪  Prepare thy work without, and make it fit for thyself in the field, and afterward build thine house. To me therefore, amongst others, as to one having manumission and freedom of that Society, is it directed. But how is it by me followed? Now that you see me building me thinks I hear you questioning, whether my work be well prepared, and fitted before hand? Yea, or I myself well prepared, and fitted for this work? First, for myself, I answer( and should so continue answering yet a while, were I left to myself) as Plutarch reporteth Pericles and Demosthenes used to do in slighter cases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am not ready; for if they( so eloquent) thought themselves unready to speak in any weighty matters, how then can I( so rude) with modesty be so ready to speak( and in print too) about more weighty matters than any whereof they could speak? Again, for my provision before hand, I answer as the wise Virgins did, by way of confession, 
〈…〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There will not be enough for us and you. For if they( so prudent) feared they had not oil in such plenty as they might gratify others with a portion, how then can I( so ignorant) with humility think, I have such store of stuff by me, as to proffer matter of light unto others, already better furnished? If I have prepared any work without,( inter syluas Academiae, in the field, I mean of the University) surely I have fitted it, as yet, only for myself( according to the letter of that advice) and not to build an house in the City, or( as it were) in the common road, obvious to the eyes of all passengers. But you may quickly reply, If your privy wants of preparation be such, why take you this public way of edification? I will tell you ingenuously how the case stands with me. My reverend father desirous of some trial of my Theology, required me to make this Discourse, and when he had heard it, was as desirous that your Worships, and other my worthy Benefactors might be partakers thereof, in token of thankfulness for your exhibition to me, whiles I was at Cambridge; and this desire cooled not presently, but continued with instant importunity, and increased out of diverse considerations of grateful equity. Now how could I cross him whose desires are commands? Or what could I oppose against his reasonable persuasions? I might have said some I fear will say) that this seems not to be the right way to go to work, to fall into the Press as soon as to stand in the Pulpit. Might I have said thus? Nay, I did say so, & so long withstood his pleasure, till I perceived the gathering clouds of his discontent. But then I yielded,( though by yielding I run myself upon the pikes of many sharp censures) calling to mind that of the Poet, 
〈◊〉  In vitium ducit culpae fuga: by shunning the fault of Vain glory, I must needs fall on the vice of disobedience: and being confident that( what ever others think or speak) ye will conceive( as the truth is) that my willingness to do my duty, overcame much unwillingness to be in print. Wherefore( Right Worshipful) in imitation of my Reverend Father, who many years since, dedicated a Catechism to the Company, out of like respects, I here present you with this poor model, my first in this kind, wishing it were worthy to be an encouragement unto that pious charity which ye not only extended to me, but to my Father before me, and to others with me, and will( I doubt not) to many after me; That so ye may help to train up such as may be able not only to show you the right way, but also to point out to you the right work, and to comfort and strengthen you in it, till ye receive the glorious reward of it. But in mean time, how do I show the way? I confess I have not reared so fair a structure, as the large foundation would have borne up, yet shall you find( I hope) firmness joined with plainness in this little Frame. Which plainness I use, both to show what I am,( a Carpenter, not a Carver,) and what I should be too in this kind of building; subscribing to Cyprians judgement, as consonant to God's will, which is to this effect, 
* In iudices in concione pro rostr●●●pulenta facundi● volubili ambitu●● iactetu●▪ cum de Dumino Deo vox est, vocis para synceritas non eloquentiae veribus nit●t●● ad fidei argumenta sed rebus, etc. 〈◊〉 1. ep. ad Donatu●.  Volubility of eloquence is requisite in legal plead, and civil orations; but in speeches concerning God and his matters, it becometh us to use only purity of words with simplicity of truth, as most powerful to beget faith. His mind and meaning will be more fully exemplified in the following discourse; which I leave to your favourable construction, and kind acceptation: yourselves also to Gods more abundant retribution, myself ever remaining,  
Your Worships in all grateful Observance, S. B.   

THE RIGHT WAY to go to Work.  PROVERBS 16.3. 
Commit thy works unto the Lord, and thy thoughts shall be established.  
THese words as they proceed out of the mouth of the wise man, so they come unto us clad in the habit( as it were) of a grave advice, or counsel; which, to the best of mine apprehension, suiteth with all circumstances. I need not tell you the conveniency between this place, and my Text. Is not this the house of God? are not his Oracles here unfolded? are we not here made acquainted with his Will? Now where else should we receive direction for our proceedings than where we meet with resolution for our enterprises? where should we make that resignation( which my Text importeth) but where we received our Commission? For the time, surely, as it cannot but be always useful to those that are doing, and desirous to speed in their doings: so, more especially at this time when we have so great cause to commit the common public affairs of the Churches of God( whose actions, and agitations are, in some sort, our own) and all their designs in behalf of the Gospel, unto the Lord. But to come nearer. When can we more seasonably learn than when we are presently to practise? And when have we more instant need to practise, and follow this counsel in my Text than when we are about so sacred a business? If ever, Beloved, we commit our work unto the Lord, let us now when we are conversant in the Lords work. As for Persons, I hope here are none but will yield to the necessity of this duty. Who hath not this speech commonly in his mouth? By God's help I will do this or that; Thereby acknowledging( as there is cause) a disability to do any thing without God's help. How much more assistance then, need we to crave of God in these matters? For which( saith the Apostle) who is sufficient? 2. Cor. 2.16. We see then all of us, the speaker, especially, who is now to enter upon so weighty an employment, how much it stands us upon to commit our several works unto the Lord, that our thoughts may be established. But lest my preface should seem to usurp Application before Doctrine be delivered, I draw toward my Text.  
For the explication of the words, it is not requisite here, as in other places of Scripture, to have recourse unto the context, and to consider the dependence upon former, or the coherence with following verses; For that part of the will and wisdom of God which is revealed in this book, is laid down for the most part( especially from the tenth chapter to the end) in sentences perfect, and entire, there being no continued series or process of matter closely hanging together, but each axiom absolute in itself, and independent. So that these Proverbs may be not unfitly compared, 
* Peret▪ id est 〈…〉  me thinks to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those single grapes( according to the Hebrews exposition Levit. 19.10.) which were not to be gathered and impropriated by the owners, but left in common for the poor. 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 find them, and health to all their flesh, Proverb. 4.22. Then they are single grapes( which is to our purpose) in that they are not joined one upon another in sense, but dissevered, whilst other parts of Scripture are like clusters of grapes compacted together, and linked in Logical argument. But if any will be curious to search out a dependency of these words upon 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 urging, and pressing it.  
In the first verse, Solomon tells us that the preparations of the heart are in man, but the answer of the tongue is from the Lord, that is, Howsoever man hath powers of mind to premeditate, and consult, yet he cannot express what he hath thought without God's direction and assistance. Whence the wiseman concludeth; If we cannot so much as utter with our tongues what we have premeditated, without God's aid, than we ought to commit our more weighty works unto the Lord: But we cannot do the former; Ergo etc. The argument is thus drawn from the less to the greater: otherwise it may be thus framed, taking in our speeches into the number of our works( as they may well be:) If all our actions, even 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 upon the first. In the second verse his meaning( I take it) is this, that howsoever we are naturally so ready to flatter and soothe up ourselves in our own doings, that we imagine all to be right, and as it should be, which we go about, especially if it have but a spice or appearance of good in it: Yet God is not always pleased with that wherein we so please ourselves; he many times either allows not of the matter, or manner of those performances which we so applaud, and magnify: why? Because he looks not only on the outside of the action, but takes notice out of what grounds we do it, and unto what ends, weighing and discerning the secret working of our spirits. Hereupon he infers in my Text, that because God doth so, therefore we should commit our works unto 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 ourselves, and our manner of performing them to Gods scanning, and judgement: Thus working upon a sure ground we shall have them established. And so I come to the words read.  
The parts whereof appear at the first view to be two, and but two; having only one term of connexion[ And] The first we may either call A counsel and advice( as I said in the beginning:) and the second answerably, A promise or success in following it: Or else we may conceive the latter to be an end proposed by every man to himself; and the former as the way and means by which it may be attained unto. Of these as they lie in order. For our better proceeding, the words are to be explained before any point be observed; and the only word which needeth opening is[ Commit] We are therefore to know that in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Col  coming from a root signifying To rout or turn, etc. so that according to strict translation the words are to be read, Roll thy works to, or upon jehovah. The speech is metaphorical, and importeth thus much, that even as men when they cannot lift or wield a thing well, tumble it to another that can better, or as when they have lifted it, if it be so burden some that they cannot undergo the weight, they will seek help, and lay it upon another's shoulders: so we being unable of ourselves to manage our affairs, are to turn them over unto God, and being pressed with the weight of any charge, or duty lying upon us, are to expect aid from him and look that he should sustain either it for us, or us under it. In a word, we are advised here to do no other thing, than what men do in those cases, wherein they alone are insufficient. What do they? They go to some body, of whose sufficiency and faithfulness they are assured, and tell them that they know not what to do themselves, they cannot go through with the business, and therefore they rely and depend wholly upon him, committing it to his ordering and disposing. Me thinks Pharaohs carriage towards joseph, shadoweth out our duty towards God in this point: He having weighed the interpretation of his dreams, and the necessity of taking some course for preservation of himself & his people, casts himself upon joseph( whose sufficiency he had well proved) and left the whole business to his wisdom and providence. Thus ought we confidently to entrust God with all our works, and much rather than any man. This is enough for the discovery of the Metaphor: the fuller meaning we shall have afterwards. In the other words there is no obscurity. Under[ Works] we are to comprehend Words, being one kind of our operations, though wrought only with the tongue: as also our Intentions and resolutions are here to be understood, and taken in: By[ Thoughts] then in the second part of the verse we are to understand, both our Act of deliberation, and the Object or thing whereon we think, and whereabout we deliberate and resolve. In sum, Commit thy works, is as if he had said, Commit the choice, the ordering, and the success of thy works to jehovah; and so the last word[ established] intimates, signifying( in the original 
* 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as well aptabuntur, as firmabuntur; prepared and fitted, as well as confirmed, established.  
The words thus, in some sort, unfolded, I come to the point of instruction taught plainly in the words, viz: 
●o●t.  Every one ought to commit their works unto the Lord. It may not be amiss, first generally to prove it, and then to lay out the particulars comprised in the general. For proof we have sundry parallel places to this. David gives the same counsel, Psal. 37.5. Commit thy way unto the Lord, etc. And what counsel he gives to others, we find recorded he took himself, Psalm. 22.9. He trusted in the Lord, etc. said his very enemies. The same word for Rolling is used in both those places which is here. We find the same kind of Metaphor for sense in other places, though the words be somewhat different, as Psal. 55.22. Cast thy burden upon the Lord, etc. And 1. Pet. 5.7. Cast all your care upon God. etc. Where the words translated[ Cast] though they note properly another motion from Rolling, which we know by that name; yet do they as clearly illustrate this duty in my Text, which chiefly imports a transferring, or removing from ourselves our weighty works, or burdens, or cares, upon another that is stronger than we are. For more full explication of which duty so manifestly and straight enjoined us, descend we to the particulars therein contained. There are three things which seem to take up the whole nature of this Committing: 1. A sense, and acknowledgement of selfe-insufficiencie for the work. 2. A faithful dependency on God for the appointing and effecting of it. 3. An actual recommending of it unto God in prayer. These three, were this an assembly of Scholars, I would liken unto those three principles of natural things which Philosophers tell us of, Privation, Matter, and Form. The denial of our own abilities, I may call in some sort a Privation. for unless we confess our want of them, and strip ourselves naked( as it were) out of all conceits of our own sufficiency, we shall never be disposed to look unto God in our actions. Yet is not this( indeed) essential to this duty, though necessarily preceding, and making way for it. Secondly, our faithful dependency upon God, and imposing the weight upon him, may be termed the matter, of which this duty consisteth. Thirdly, our actual recommending of our works unto God in prayer, is as it were, the form of this duty, by which it is complete in the e●●e, or being of it: Now for the explanation of these severals.  
First we must find ourselves unable to undergo the burden, and acknowledge our weakness; And this in a threefold respect, 1. of judgement, 2. of Wisdom, 3 of Power. We must deny our own judgement to direct in matter of resolution what to do. For how great cause have we to confess our folly, and our blindness in choosing? True it is which the wise man speaks, Verse. 2. All the ways of a man are clean in his own eyes, and( cap. 21.2.) right in his own eyes. Yet see what good judges our eyes are, Verse. 25. There is a way that seemeth right unto a man, but the end thereof are the ways of death. And, indeed, not one only, but every way, every work that is of our own finding out, of our own devising, is sinful, and tendeth to death, unless we have warrant for it elsewhere, from God. Fearful is that Irony of the Preacher, Eccles. 11. verse. 9, 10. Walke o young man in the ways of thine heart, and in the sight of thine eyes, but know, etc. I need not tell you how sharply God reproved the people by his Prophets, for walking in the perverse and crooked ways of their own hearts. Doubtless no greater judgement could befall even the best of us, than to eat the fruit of our own ways, and be filled with our own devices, Proverb. 1.31. But to lay aside these more weighty considerations, let us examine our actions, by the mere grounds of morality; and( alas!) how sottish, how blind are we when we are our own Councillors! What gross mistake, what silly choises make we? How great failing in judgement do we bewray in civil actions? Was it not a foolish project to think to perpetuate one's 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 employ ourselves, for the most part, but about toys, and trifles, and things that profit not. We rather choose Martha's encumbrance, than Mary's better part. So that we have great cause to renounce our own judgement in choosing.  
Again, in the second place, for wisdom in managing and disposing of a matter resolved on, suppose the resolution be good, we lack that too. There are but two ways( we use to say) a right and a wrong, and do not we generally take the wrong? In spiritual matters, we would worship God: but how? Our own wisdom would fain intermeddle too far in the manner, & intermingle the inventions of our brains, which are very lovely & decent in our own eyes, how contrary soever to God's word: when in the mean time we mar all, corrupting our services, & making them odious to God. It was certainly a godly mind in David & the Israelites, that moved them to bring the Ark out of the house of Abinadab, and their solemnity in making a new Cart for it, made a fair show for the time, of discretion, and wisdom; but afterwards they found their folly to their grief, and that they had not sought the Lord in due order, 1. Chron. 15.13. why? Because they thought themselves wise enough to manage that action, without following and observing God's order. In worldly matters also we sail either in not using right means or not in a right manner: We either lean on a Reed which will break, and pierce our hands( as Egypt is called, Esa. 36.6.) or else we take the wrong end of a good staff. Either we take those courses which will hinder, and prejudice our intentions, or we work so preposterously, so unseasonably, that we are not a whit the nearer, to that which we would effect. Surely, unless an higher providence lead, and guide us, we may all use the words of Eliphaz, job. 5.13, 14. Our counsels are carried headlong; we meet with darkness in the day time, and grope at noon day as in the night. Especially in a case of extremity, and in distress we are so distracted that we are at our wit's end, and know not which way to turn ourselves. So that in this respect we have good reason to take Salomon's counsel, Lean not unto thine own understanding, Prou. 5.5. And let us ingeniously acknowledge unto God with jeremy( cap. 10 23.) O Lord I know that the way of man is not in himself; it is not in man that walketh to direct his own steps.  
In the third place we are to deny our own Power to accomplish any work though never so well conceived, though means are never so well ordered, and the business in very great forwardness. Who is he( saith jeremy, Lamen. 3.37.) that saith, and it cometh to pass when the Lord commandeth it not? I may add; when he assisteth not, prospereth not; For, poor impotent creatures that we are, if we look unto spiritual actions, we cannot so much as will to do good of ourselves, much less can we carry ourselves through any holy duty with comfort, and success: Without me( saith Christ) ye can do nothing, joh. 15.5. which is true also if we look to temporal affairs, and employments. For what can we say we will do? God can interpose when he will, and stay our proceedings a thousand ways. He can either suddenly crush us, and turn us into dust: or blow upon our labours, or suffer others to cross and clean overthrow 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 policy I have builded my nest on high: by the strength of mine arm I have gotten the victory, Psalm. 44.3. Therefore( to shut up this first preparative act to into duty) we are in every action to take notice of our weakness, and to groan under every employment, as under a burden insupportable, should we have no help: We may be in continual motion, rolling and tumbling our actions up and down, but shall never find rest, and firm settling of them, before we lay them upon God: seeing before we come to him, it is with us as Mathematicians tell us it is with a Globe upon a plain, impossible to stand still, and as impossible to stir to any purpose. If then we set upon spiritual duties, say with the Apostle Paul, We are not sufficient of ourselves to think( much less to do) any thing as of ourselves 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 giveth the increase, 1. Cor. 3 7. If we go about any work of our worldly callings, humbly acknowledge with David, Except the Lord build the house they labour in vain that build it, Psal. 127. 1. So, except he prosper other our handy-workes, in vain do we think in our own strength to bring them to a wished end: especially when any more important affair is in hand; as when preparations are made for war, and public service is to be done for the Church of God; then let us be most sensible of our own weakness, and confess with jehoshaphat, That we have no might against our enemies, nor know we what to do, 2. Chron. 20.12. But had not jehoshaphat a great Army, 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 do. Only this, Our eyes( said he) are towards thee, that is, seeing we cannot work effectually for ourselves, we roll( not our eyes only, but) our work upon thee o Lord, etc.  
And thus we pass on from the first preparative, unto the second, an essential act of this duty: from the act of acknowledgement in humility of our selfe-insufficiencie, to the act of Faith in dependency on God, and his efficiency. Now in this resting and relying upon God consisteth principally this devolving or committing our work unto God, and this is manifested in so many acts as there were particulars wherein we discovered our own weakness. First then, he that commits his work to God, must depend as well on his will and allowance before he begins it, as on his help and assistance afterward; he must out of that suspicion he is to have of his own judgement in choice, refer his determinations to God, consult with him, and as he willeth, and prescribeth, so do, and not otherwise. This was the course which Gods people took of old; they would never attempt any matter, especially of moment, without a warrant, Thus the Israelites, when joshua their General was dead, before they stirred to elect another, asked of the Lord, who should go up first for them, etc. judg. 11. They consulted again with God before they would take arms against the children of Benjamin, judg. 11.18, 23, 28. Thus did David sundry times, 1 Sam. 23.12. & 30 8. Thus did many others of God's servants in such like cases, and all in obedience to God's ordinance, Numb. 27.21. that the Priests should ask counsel for them after the judgement of Urim before the Lord, and at his word they should go out, and come in, etc. But what tell I you of this extraordinary course of taking resolution? We in these times can have no recourse unto a vocal Oracle, yet notwithstanding we must look that all our actions be lawful, and warranted by that written Oracle which is among us; Why else hath God left us his word? Why are we called To the Law and to the Testimony, Esa. 8.20. Whatsoever we commit to the determination of that word, we commit to God himself. Object. But the Scripture( some will say) doth not mention thousands of particular actions, about which men are employed. Answer. True, yet it gives such rules and directions, as may be applied to every action that we can possibly fall upon, and are able to satisfy him that rightly applieth them. If therefore we intent any holy work or service, let us commit it to God, and examine we ourselves whether he hath licenced us to meddle thus, or thus in his holy things, whether he hath called us, and sent us, and set us about them. If we go about any other civil actions, put each of them likewise to the question, Is it lawful? have I any ground for it? and be resolved from God before we adventure on it. Wherefore we are to take David's course in submmitting ourselves to God, and waiting on him continually to know the way wherein we should walk, Psal. 143.8. So that this is the sum; we are not to be our own carvers, but leave it to God to chalk out our way, and appoint our work; otherwise we cannot work in faith; and whatsoever is not of faith, is sin, 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 children's practice( of which we have heard) take only these two: First, his Will is the rule, and pattern of holiness, and justice, and therefore are our actions holy and just, and good, because agreeable to his will: From which if we swerve, and do that which never came into his mind, though it may seem glorious, it is abominable. Secondly, we owe unto God that respect, that obedience, he being our Sovereign Lord, and Governor, and Commander, as to do nothing( as near as we can) but what he gives leave to do, and which we know is acceptable to him, etc.  
We proceed on to the second act of dependency, viz. A resting on God for the disposing, and ordering of our actions, the warrantableness whereof( let be supposed) we are persuaded of, and are now entered upon them: And here is seen a strong work of faith, and confidence on God, in attributing so much unto him as to put over 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 provision of means, for the disposition of them; yea though all means seem to fail, yea further, though all seem to make against our proceedings, still rest upon him. Fit for our strengthening in this 〈◊〉 are those prescripts of Christ, one in Matt. 6.25. Take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on: For( as it followeth in that place) your heavenly father will feed and clothe you. etc. The other in Mat. 10.19. where Christ foretelling his Disciples of their ensuing troubles, he biddeth them, when they are delivered up to Counsels, and Governors, not to take thought how, or what they should speak; for it shall be given you( saith he) in that hour what 〈◊〉 all speak. As if he had said, when we are called to confess my name, do not lay the task upon your natural parts, as your wit, your learning, your eloquence, and fluency of speech, thinking they must save your credit, and be the means to do that work as it should be done; no, rather cast yourselves upon me, and expect fit matter and words, of my provision, and suggestion.  
But here( before we go on further) a scruple must be resolved, 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 work on God, and take no thought for any thing, then need not I stir, but may sit still, and let God do all. We are therefore to know that this doctrine is far from ministering my plea to any supine laziness, or careless idleness; it only showeth us the way how our actions may become both lawful, and successful: it giveth no exemption from employing our own industry, and endeavour. For the better clearing of the point I lay down two propositions; 1. That we are so to commit our works to God, as that yet they may remain our works. 2. We are so to do our works, as not to busy ourselves with God's work. First, I say, we are so to roll our works upon God, as yet to undergo somewhat ourselves. Otherwise, how could the Text say[ thy work] if we had no finger in it? How other where could it be called[ our way] if we never stirred a foot in it? Again, for the last alleged places; Can any dream that Christ forbids all premeditation, and convenient preparation before hand, when a man is( perhaps) to speak in public, and there where are both curious, and captious hearers? Would not such boldness be presumption? Or can any imagine that he forbids all providence, and provision of necessaries, when in other places we are commanded to labour, that we may eat, and to be painful in our callings? Would not such idleness be Satan's illusion? Yes surely; for no precept rightly understood, contradicts another. God that works for us, will yet have us work with him. We must be like Pilots at Sea, who though their eyes are lifted upward, observing the stars, yet hold their hand on the Helm to direct the Stern: 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 themselves, and their work, Nehe. 4 9  
The second proposition will make the point plainer, viz. That God would have us so to do our own work, as not to busy ourselves with his work: What now is our work? To be industrious and diligent in using the means which God offereth us, and employ those talents which he hath given us, after the best sort we can. What is God's work then? To dispose of all things according to his own counsel, and to give the success of the action according to his will: So that, if we either vex, & disquiet ourselves with needless fears, or torment ourselves with solicitude and excessive cares about the accomplishment of our business, we encroach upon God's work, and that only is there forbidden.  
This now being cleared, it is apparent that our diligence, & our repose on God's providence may stand together; of which repose we now speak, and it is to be practised in two respects: 1. In regard of ourselves; 2. of other means. First, for ourselves, we must yield as instruments to be fitted, and prepared for the work, and to be directed, and guided in it, by him. Our eyes must be towards him that he may instruct, and guide us with his eye, Psa. 32.8. And we find that the eye of God was upon the Elders of the jews in their work of building, so that their enemies could not make them to cease, Ezra 5.5. If our business be in speech▪ we are to believe that God who made our mouths, will be with our mouths, and teach us what to say, as he did Moses, Exod. 4.11, 12. If it be in action otherwise, consider that God giveth abilities, and a spirit fit for the work, as he did Gideon, judg. 6.16. Again, for other means we must rest on him to be borne upon the wings of his providence, and to have such means ministered as may most advance our designs and desires. David, when it was told him that Ahithophel was among the conspirators with Absalom●, Lord( said he) I pray thee turn the counsel of Ahithophel into foolishness, 2. Sam. 15.31. When he prayed thus, going up the hill, he knew no means how God would effect it, only he referred it to him who could either infatuate Ahithophel, or confound his counsel, as pleased him; but we find how that God presently as soon as he was gotten to the top of the hill, presented unto him a mean whereby it was possible ahithophel's counsel might be rejected, viz. The sending of Hushai unto Absalon to mate Ahithophel with his wisdom, & that proved effectual. 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( questionless) how God would work with those men, or after what manner they should assault the enemy, yet believed he that God would some way employ them: and we find that God taught him, at length, how they should be armed, how appointed, not with weapons, but with Trumpets, and firebrands, and pitchers, judg. 7.16. Very pertinent to this point, is that worthy example of Abraham's servant going to get a wife for his young master Isaak, Gen. 24.13, 14. He not only trusted God with the success of his journey, but committed to his disposing the means also, as the coming forth of the damosel, her speech to him, etc.  
Many instances might be given to show the dependence of God's children on him to carry them through their employments; and there are good grounds why they should do so.  
Reas. 1 God's wisdom is so exact, so infinite, that he knoweth what means will be fit to be used now, and what not, both for his glory, and the establishing of the thing in hand: He knows what may hinder, & can either prevent, or frustrate it. He both know how to open a door for Paul to do good in his ministry; and for Peter to escape imminent danger. In a word, he knoweth how to knit secondary causes, one unto another, and to make them conspire together in an admirable harmony, which we ourselves cannot do. Therefore, rely on him, and in faith make use of that speech of the Apostle, Rom. 8.28▪ which though he speaketh to another purpose, yet may be applied to ours in hand, viz. God will make all things work together for the best.  
God's providence is in every particular thing that falls out; he is not such a God as some of the heathen make their jupiter; of whom they say, Non vacat exiguis etc. jupiter is not at leisure to attend petty matters: But the truth is, he hath a stroke in minimis, even the least matters. Not a Sparrow falls to the ground but by his will. He feeds the fowls of the are, and clothes the flowers of the field. How can we then think but that he disposeth of every thing that concerns us, or our affairs? Man's goings are of the Lord( saith Solomon) Prou. 20.24. how then can he unerstand his own way? And, A man's heart deviseth his way, but the Lord directeth his steps, vers. 9 of this chapter. Yea God numbereth our steps, job. 14.16. Great reason then have we, Beloved, to commit our works to his managing, and ordering, etc.  
And now we are come to the third, and last act of Dependency, viz. A resting, and waiting on God for the success of our businesses, and endeavours. Which is so necessary, that the promises annexed to these precepts seem more especially to aim at it. Commit( saith my Text) thy works unto the Lord, and thy thoughts shall be established: what doth this sound else, but, Commit the establishment of thy works to God? So is that, Psalm 37.5. to be resolved: this we are taught to do, when we are in any holy work, or service, by Paul, and Barnabas, Acts 14.23. They commended the Elders unto the Lord, etc. that is, the Ministry and success of the Ministry of the Elders, chiefly. Likewise by the Prophet Isaiahs' own example( Isay 49.4.) who though he feared his labour was in vain, yet herein finds comfort, that his work was with his God, that is, the success of it, etc. When we are upon other affairs, this duty is also commended unto us. joab when he went out against the Ammonites and Syrians, and had marshaled his Army, and set his troops in the best order he could, for greatest advantage; and omitted no part of a wise and discreet General; what says he to Abishai his brother? Be of good courage, and let us play the men, and the Lord do 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 give the victory to this or that side, and to him he left it. Nehemiah when he had resolved to speak to the king his Master, in behalf of his people, troubleth not himself what answer he should have, but leaves that to God; Prosper I pray thee( said he, cap. 1.11.) thy servant this day, and grant him mercy in the sight of this man. So Hester, etc. Hester 4.16.  
But what do I heaping up known examples? Call to mind with me but one more, namely, that of Abraham; God had called him to do a work, a seeming unnatural work, of slaying and sacrificing his only son, ( Gen. 22.) What doth he? He goes about it presently, without questioning the nature of the fact or God's promise, and had done it if God had not stayed him. O wonderful strength of faith! O matchless confidence! We may well think that this father of the faithful, as he told his dear Isaak( verse 8.) that God would provide a Lamb, so was persuaded that God would provide in other respects that the success and consequent of this act should be such, as might stand both with God's mercy, and faithfulness, and also the encouragement of his own Faith in assurance of posterity. But to leave examples, consider with me what strong grounds we have whereon to build this dependence for success on God.  
Reas. 1 Gods absolute Power requireth thus much at our hands; He is both Omnipotent, able to do all things; and also Soli-potent, only able to do what him pleaseth in heaven and in earth. Who hath not found that true which the Preacher found true, Eccles. 9.11. The race is not always to the swift, nor the battle to the strong, neither yet bread to the wise, etc. And what else are we to conclude thence, but that there is another supreme Ruler, and Governor over man who gives the issue, not according to the seeming abilities of the persons, or likelihood of means used, but according to the good pleasure of his own will. The three children therefore, though it was a sore burden of care, and fear, and doubting, that lay on their necks when they were either to be cast into the fiery furnace, or to worship an Idol( call it what you will, a work or a suffering) committed the event to God; and upon what ground? The power of God; Our God( said they) is able to deliver us, etc. Dan. 3.16. So did Asa, 2 Chron. 14.11. Lord it is nothing with thee to help whether with many, or with them that have no power; help us, O Lord our God, for we rest on thee, etc.  
The Decree of God is a main prop and pillar of this confidence. He hath fore-determined, and appointed whatsoever cometh to pass; All our times are in his hand, and all the actions and motions in those times. Whatsoever we do therefore, let us wait in silence, and patience, for that event which God hath decreed. Many devices are in a man's heart( saith Solomon) nevertheless the counsel of the Lord that shall stand, Prou. 19.21. Hence that faithful speech, Isay 26.12. Lord thou wilt ordain peace for us, etc.  
Now, because flesh and blood finds this an hard task, to depend thus on God, though there be very many think it an easy lesson, and will say that they hope in God, and now they have done what they can, will not trouble themselves further, therefore let us examine how the case stands with us, by a sign or two, taken from the nature of this act.  
Sign 2 Know then, that confidence on God for the event, casts out both carnal fear, and distracting care. These two, Fear and Care, I may not unfitly compare unto those two brethren Rechab and Baanah( of whom we read, 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 we think it resteth itself securely on God. So that, first, the faithful man fears not; ( I will trust and not be afraid, Isay 12.2.) though he find many wants in himself, no succours from others, yea though there arise impossibilities in his conceit, yet he is like Abraham, Rom. 4.18, 19, 20. He believeth in hope, above hope, not staggering at the promises of God, etc. And thus he gives glory to God, even the glory of his power and omnipotency, as is there testified of Abraham.  
Again, the faithful man is not careful, that is, distracted with immoderate, and excessive care, as if his caring, and musing could any thing alter the case; No, he knows that what God hath determined shall be effected, though he cast about never so many ways to fulfil his own desires, and therefore he answereth either his own soul or others, as the three children did the king, Dan. 3. We are not careful to answer thee, that is, we are not solicitous to find out shifts, or ways about to escape, that which is our duty we will do: let God alone for the conclusion. Sure it is, that Rolling our burden upon God, and loading ourselves still with a burden of cares and fears, cannot well meet together.  
Sign 2 Secondly, faith, as it casts out fear, and care, so is it accompanied with cheerfulness, and causeth a man to encourage himself in God. So we find David affected, 1. Sam. 30.6. While he was in danger of being stoned by his own people, and had all the disheartenings that( almost) could be, yet even then he encouraged himself( saith the text) in the Lord his God. And therefore in Psal. 37.4, 5. Delighting ourselves in the Lord, and committing our way unto him, are joined together as companions, having 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 ourselves, and depend on God for a warrant when we are in consultation, for assistance, and means when we come to resolution, and for success when the business is to be ripened, and brought to perfection: So we must make a solemn recommendation of our work to God, in Prayer, which I called the formal act( that is, the set manner) of Commission, because whereas by faith and dependence we do, indeed, really, and truly roll our burden upon God, by this prayer that faith( as many other graces beside) is acted forth, and clearly manifested.  
I explain my meaning by an ordinary course in Law( as I take it) viz. When a man puts over his estate to another, or estates another in any thing, there must be, besides the writings drawn, a formal delivery of them to the party: To these writings, wherein is contained the substance of the conveyance, I liken Faith: to the delivery of these writings, in the manner of conveyance, I liken Prayer. Now for prayer, that it is included in this duty, is without question. Some would have it only, or at least principally, meant in the text, and therefore translate it( in stead of Roll thy works) Reveal thy works unto the Lord. But that they are mistaken, both the proper signification of the Hebrew word showeth, and the nature of the thing.  
For, will my bare telling another that I am burdened, ease me any whit, or keep my burden from falling? No, unless I lay it upon him, and he help to support it: Will my fair words to another, how I will entrust him with such an estate of mine, either better mine estate, or keep it from decaying? No, unless by a due legal proceeding I resign it over unto him, and so give proof that I trust him. No more will a bare acquainting God with mine intentions, or actions, or griefs, further my designs, or ratify my desires, unless I repose my confidence in him.  
Yet must we take in Prayer within the compass of this Rolling, though not shut out the other for its sake: But what shall I, or need I now speak of it? If we look back to the examples of those afore mentioned, we shall find diverse of them discovering their faith in the prayer of Faith. It was in prayer that jehoshaphat confessed his weakness and committed his work of warfare unto God: It was in prayer that David asked God what he should do, and in what way he should walk: It was in prayer also that he be trusted God with the means to be fool Ahithophel; as did Abraham's servant to find out a wife for his young master. Lastly, it was in prayer that Nehemiah commended his speeding with the king his Master unto the Lord. What need I add any instances to these? I will only commend to your general imitation that act of Hezekiah, Isa. 37.14. He went to God, and spread the letter of Sennacherib before the Lord: So let us in all our occasions, whether ordinary, or extraordinary, when we are to do any work, when we would be eased of any burden, go unto God, lay open our case, offer up our petitions, and in faithful prayer, pour out our souls before him. O what marvelous encouragements and forcible motives have we so to do!  
All the grounds for each of the former points serve jointly to bear up this too. Reas. 1 It is first his good will and pleasure that we should pray in this case: and then his wisdom should invite us to have recourse unto him: and thirdly, his power should be a strong argument to move us to run unto him, Prou. 18.10. But I cannot insist on these, but must hasten towards an end.  
Yet I will add one more to the former, which may above all other motives encourage us to pray, viz. The consideration of God's Love and mercy to us, and readiness to put forth himself for us. This is that argument which is used in my Text and like places by way of promise: Cast all your care upon God( saith the Apostle Peter) why? For he careth for you, 1. Pet. 5.7 Yea, God tendereth us as a father doth his children. Psal. 103.13. And will a father let his child sink under a burden when he entreats his help? No, he will either bear it for him, or sustain him under it. If earthly parents do for their children, shall not our heavenly father do for us? Much more surely, as Christ concludeth, Matt. 7. And therefore will David call upon God, because he 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 careful for nothing; but in every thing by prayer, and supplication with thanksgiving, let your requests be made known to God.  
The Doctrinal part of this counsel being explained; see we in brief what may be thence collected.  
Use. 1 First, here is a word of Exhortation, that we would all take this course, and follow this counsel. But his may be spared( in respect of our private works) because the doctrine itself was exhortatory, and many exhortations were intermixed among the explanations of it. Yet let us all be persuaded to cast an eye upon the Churches of God, I mean especially the distressed parts of it, and commend their works and designs for their own safety, together with the works of others in their behalf, unto the Lord. We may in charity, suppose that they have committed the choice of their enterprises unto him, and have a warrant for them: Let us now commit the means and the success unto God. Howsoever matters go hard in many places, means fail, the case seem almost desperate, God gives successes to the enemy, suffers his children to be cruelly and injuriously handled, scattered, slaughtered;( So that we may take up for them that complaint of those, Psalm 44.10, 11. Thou makest us turn back from the enemy, etc.) yet let us so carry ourselves that we may say with them there, Verse 17 all this is come upon us, yet have not we forgotten thee, etc.  
Use. 2 Again, here is a word of rebuke to as many as will not be advised by the wise man: And they are of diverse sorts.  
1. They that make their own sufficiencies the fundamental base, and prop of their actions. As Papists, who make the strength of nature able to work diverse good actions: And generally, all proud persons, who pride themselves in their own might and power, as if they could do what they list, and God not able to hinder them. The carriage 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 run on upon their own heads: such as they, Deut. 1. who would needs fight when God forbade them, so far were they from demanding leave of him: Or as they, jerem. 42.20. who would seem to commit their journey to God, but in hypocrisy, having resolved what to do before hand, let Gods command be what it will.  
They that dare not depend upon God for means. Such are they that faint in themselves, and make themselves more unfit for the work than God hath made them, by their diffidence of ever being enabled for it. Herein was Moses faulty, Exod. 4.10. Secondly, they that distrust God if such and such means do 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 upon their own procurement of means, as they that trusted on the strength of Egypt, Isa. 31.1, 2. Against whom both a woe is denounced, and God's Wisdom opposed: yet( saith the Prophet) he is wise; i. though you so lean to your own wisdom in contriving means, and to Egypt in affording them, God will outreach you. Of this sort we find many who will think to make all so sure, and order every thing so wisely, that God's providence shall be( in seeming) clean shut out, as if he could not make a change, etc. Fourthly, they are most to blame who use indirect means, and so by consequence commit their works to the Devil. Saul did so palpably, in consulting with the Witch at Endor, 1 Sam. 28.8. Others do it covertly, etc.  
They that trust not God with the event and success of their business; but peremptorily conclude what their fear suggesteth. So Moses, Exod. 4 1. Behold( said he) they will not believe me etc. And David, 1 Sam. 27.1. I shall one day perish by the hand of Saul, etc. But we must know that howsoever God allows us to be Historians, or recorders of those works which he hath done for us: yet he will not have us be Prognosticators of future events, so as to determine what he will do, especially when we conclude against ourselves, and the glory of his mercy.  
Thus much for the Counsel, or precept in the Text.  

And thy thoughts shall be established.  
THese words appear plainly to be a Promise subjoined to that counsel which the Wise man gave in the former part of the Verse; and contain that end which is aimed at by all agents, and easily obtained by taking that course, and following that way which was premised. here, for our orderly proceeding, we are first to sever the words in explication, and then join them again in a general observation, which when we have branched forth into particulars, and fenced from objections, we will shut up with application.  
Two words are to be opened[ Thoughts] and[ Established.] Thoughts in the soul of man are properly the inward agitations, or workings thereof, beating as it were, upon an object fomerly apprehended; and we shall find the greatest use of them in matters either of weight or difficulty, and the more we are possessed, or pressed with any thing, the more they are multiplied. O what a world of them, in such cases, throng in one upon the neck of another to the disquieting of our spirits▪ The best men of the best tempers are subject unto them; even David himself is heard to complain of the multitude of his thoughts within him, Psal. 94.19. And indeed, this swarming of thoughts is a marvelous grievance unto a man, for they hinder and interrupt the clear discourse of reason, and raise as it were, such a mist in a man's mind, that he is not able to discern one truth from another. This noted by the way, I pass 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 jerem. 11.19. They have thought a thought, or devised a device against me. etc. The word is the same which is used here. Which acception bordereth very near upon another, viz. when thoughts are put for the object of thoughts, or the matter itself devised and purposed, whether outward, or other; so Exod. 35.35. Bezaleel and Ahol●ab are said to be filled with the wisdom of those that device cunning work, or( according to the Hebrew) that think thoughts; the word is the same likewise with this in the Text. Now in both these latter acceptions, I think the word is to be taken here, and so the meaning of this promise is, Thy counsels, devices, or work thought on shall be established.  
Before we pass further, it will be neither impertinent, nor unprofitable, to clear a scruple which may arise from the change of the word[ Works] used in the forepart of the text, into this word[ Thoughts] in the latter part of it. One would think the promise would have better answered the precept if he had said, Commit thy works unto the Lord, and they( i. thy works) shall be established.  
Quest. May we not gather hence, that we ourselves are sufficient for our thoughts, and it will be needful only, to refer our works to God? Especially seeing it is said, Verse the ninth of this chapter; A man's heart deviseth his way, but the Lord directeth his steps: Which seemeth to intimate that we have power of ourselves to will, though not to work.  
Answ. It is true, a Papist and an Arminian will be ready to catch at such shadows; but shadows are no good coverlets for errors. I will not drench myself into the bottom of freewill, no nor wade into it, seeing I may keep myself on the bank and resolve this doubt. This than I take to be the truth in a word: We cannot think or devose any thing merely of ourselves; for even in natural operations of the mind and heart about natural and civil things, there is a general concourse of God's providence. In God we live, and move 
a Acts 17.28. , not our feet only, but our hearts also; He it is by whose leave and licence we will every 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 works to births; and as births usually are not, so conceptions cannot be without others help. 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 freedom in natural, and civil actions, nor deny it, but this is certain, that the actual exercise of this freedom is governed by God, who can make us either suspend our act of willing, or divert our thoughts from one thing to another, or incline us to think upon this or that, now or then, at his pleasure. For instance; we find God promising the Israelites that whilst they went up thrice in the year to appear 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 have invaded that dispeopled country at such a time? Yes in some sense it was, and had not God hindered, it is likely they would soon have been tampering with God's inheritance: But we see that though they supposed they had stated themselves,( perhaps out of some politic respects) yet it was God indeed that stayed them. Again, we find Isa. 7.18. that God would hiss for a fly from Egypt, and a Bee from Assyria: and judges 4.7. that he would draw out Sisera to fight, etc. But did the Egyptians hear any such hissing? Did Sisera feel any such drawing? No surely, they thought they had by their own mere advice put themselves into those journeys. So that we see when man thinks he resolves of himself, than God hath his stroke in that resolution. Now to answer this question; why it is said( notwithstanding all this) that man deviseth his way? I answer;  
1. It is so said to show that though God in his counsel hath determined, and moderated our counsels, yet our natural 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 comparatively; for thoughts and meditations, being the first productions, and the most simple acts of the faculties in man, his work is most sensible therein, and less of God's work is discerned. Whereas the more our operations are compounded, the more are the acts and joint workings of divine providence manifold, and doubled. I express myself more clearly thus: In the motions of the will or mind, there God works only upon the will or mind, and that inwardly, and very closely: but when we come to execute our designs, there God must not only concur with the soul, 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 special 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 block unto the last word.  
Established] is in the vulgar Latin read[ directed.] But the word in the Original( 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, 
* French S●●ont ●gencee●  rendereth it excellently by a word importing to be accommodated, dressed, fitly disposed, rightly matched, or justly applied, etc. So that more is aimed at than the bare effecting what we would have done, and our guidance what to do, and how to do it, must needs also be understood. Briefly, this establishment is opposed to that breaking off of thoughts, and purposes, job 17.11. as it were a rooting of them up, and plucking them asunder, when as, namely, there is distraction, and perplexity, and infelicity of success.  
Doct. To leave the words then, we come to the point, which you see, at first, breathes out comfort, and encouragement, that He who commits his works unto the Lord, shall have his thoughts established. For general proof we are to look again unto like places, Psal. 37.5. Commit thy way unto the Lord, and he shall bring it to pass; and Psal. 55.22. Cast thy burden upon the Lord, and he shall sustain thee. Prou. 3.6. In all thy ways acknowledge him, and he shall direct thy paths. See how God is all in all to them that commit themselves unto him. Suppose we can go lightly away with a charge of business, yet we may have rubs, and fall in our passage; why then, if we trust him, he will address our way, and bring us prosperously to our journey's end. Yea, suppose that we are heavily burdened in the way, why then he will graciously ease us, if we lay it upon him. But now left any should think we are advised to any fruitless, or hopeless performance, and that we may perceive the extent of this promise, we will branch it forth into particulars, and lay them side by side( as it were) unto those duties formerly commended unto us. Observe therefore, that as we are bound to commit our resolutions, and our proceedings, and the success of all to God; so here are encouraging promises answering to each of these.  
First, he that consults with God for his warrant, and dares not attempt any thing before he hath good ground for it, shall be instructed in the best course and the safest he can take. If we ask for the old way, which is the good way, jerem. 6.16. and if we ask where we ought, viz. at God's Oracle, the Law, and Testimony, Isa. 8. than shall that be verified to us which is promised, Isa. 30.21. Thine ears shall hear a voice behind thee, saying, this is the way, walk ye in it, when ye turn to the right hand or to the left. If we harken unto the commands of God, and attend on him, than our peace shall be as a River, for God teacheth us to profit, and leadeth us by the way that we should go, Isa. 48.17, 18. He is the best counsellor( we heard before) and the wise man tells us, that by counsel( God's counsel then especially) every 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. David beseecheth God to order his steps in his word, being confident that he should not be ashamed when he had respect unto God's commandments, Psal. 119.6. By not being ashamed, he means that he should not be led into error, nor be deluded, or frustrated of his hope: for what causeth shame, but to be seen to have foolishly, and idly enterprised a business? Again, Psal. 25.9, 10. he tells us the Lord will teach the meek his way, that is, those who humbly yield themselves to his teaching, and are not presumptuously puffed-up in self-conceit. And what way is it which he will teach? His ways are mercy, and truth. As for experiences of the fulfilling of this promise, first take his( namely, David's) at Keilah once, at Ziglag another time. 
* 1 Sam. 13.12. & 10.8.  So that no marvel he was with God continually, and said it was good for him to draw near unto God, Psal. 73.28. The like experience we read Vzziah the king had, who so long as he sought the Lord ( viz. by way of inquiry what to do) be prospered, 2. Chron. 26.5.  
To pass on to the second( because I must be short in the confirmation of the truth of these promises) it is this: He that depends on God in the use of means, shall have them fitted, and ordered for the best. Take but one, or two experiences, wherein this hath been made good. Abraham, committed his servant's journey to God, and his servant also, the disposition, and prospering of the means, Gen. 24. Now see there how admirably those means were applied, which he referred to God. jacob in faith made vows to God, on condition that he would be with him in his way, Gen. 28. and see how God provided the means of his kind entertainment by his Uncle, as that he should come to the Well, and Rachel about the same time, that he should so opportunely do her a courtesy, etc. Gen. 29. See this again in the same jacob, Goe 33.10, 11. where God put into his head that most politic course of sending presents to his brother. Who seeth not there an evident fulfilling of this gracious promise? Nay( to appeal to ourselves) who is there of us that walks with God, and acknowledgeth him in his ways, who hath not found it fulfilled upon himself? Many ways doth God manifest his assistance in our working, as, 1. By giving us wisdom to go the right way to work. 2. By blessing the instruments which we employ. 3. By making times and seasons and all occurrences to suit with our desires. We are certainly either blind, or very forgetful, if we cannot say thus much out of experience. Yea, many times is not that true of us, which is but feigned of Timotheus the Athenian Captain? Are not we little better than asleep( as is said he was) when all things are brought into our net which we fish for? Do not our businesses thrive well under our hands, we cannot tell how, but only that providence will have it to be so? How then should this hearten us, 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 upon the former, namely, that he that referreth the success of his actions to God, shall have a good issue of them. They shall not only be ordered but perfected. The Scripture is plentiful in giving assurances of this promise. Many examples formerly alleged might be here repeated. Abraham's servant trusted God would establish his thought, and God did so. joab committed the success of the battle to God, 2. Sam. 19.12. and obtained the victory. Hester depended upon God, for her finding of favour with king Ahashuerosh, and found it. 
b 〈…〉  What should I say more? David and others in cases of difficulty & danger, have found the proof hereof: I waited patiently for the Lord, and he set my feet upon a Rock, and established my goings, Psal. 40.1, 2. Again, when the Psalmist had asked this question; Who will rise up for me against the evil doers?( a question subordinate to this, Unto whom shall I commit my work?) he answereth, Unless the Lord had been mine help, my soul had almost dwelled in silence; but when I said, my foot slippeth, thy mercy O Lord held me up, Psal. 94.16, 17, 18. And yet somewhat more plainly: Because thou hast made the Lord, even the most High, thine habitation, therefore no evil shall befall thee, for he shall give his Angels charge over thee to keep thee in all thy ways, Psal. 91.9, 10, 11. How many such probates of this truth might we find in this book! I will insist no more upon any of them, but will only propound the experience of Peter as a clear confirmation of this promise, laid down Luke 5.5, 6. Peter and others of his fellows had been toiling all night at their fishing work, 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 work to Christ for the success of it,( yea another time even for the ordering of the means, as casting on the right side of the ship, john 21.6.) and what wonderful success he had both times we may there read. As it was with Peter in the work of his fishing, so shall it be with Ministers in their spiritual fishing, and with all of us, in our several employments, if we do as he did, let God have the managing of our work, and believe him. Faith well grounded may wax bold, for it cannot but be welcome to God. O then let us delight ourselves in the Lord so shall we be sure to have our hearts desire, Psal. 37.4.  
The certainty of this promise, as it is made to faith, is apparent: It is a● sure looking to Prayer made in faith. jehoshaphat commended his work to God in prayer, 2 Chron. 20. Nehemiah also his work: and Ezra his, and the jews their way toward jerusalem, Ezra 8.22, 23. And all of them had their thoughts established, as a multitude of God's Saints beside, whose well-speeding should be our spur to their imitation. I need not speak more largely of this, because it is but an expression of our dependence on God.  
Now, by this time I doubt not, we have drawn in the sweetness of this promise: yet for further satisfaction, search we out the grounds why such a promise of establishment should be annexed to our faithful dependence on God: and surely as the reasons why we should trust in, and pray to God, were taken from the Properties of God: so the reasons why faith and prayer have this power with God may be taken from the nature of faith and Prayer.  
Reason. First for Faith: That which carrieth to God most glory, that is the best means to bring back to man the assured grant of a blessing: But it is faith whereby we most of all glorify God( Abraham, being strong in faith, gave glory to God, Rom. 4.20.) And the glory it gives him is manifold, viz. the glory of mercy, the glory of wisdom, the glory of omnipotency, and the glory of truth.  
1. It ascribes Mercy to him; otherwise durst we be so bold with him, as to roll our burdens upon him, did he not pity our weakness?  
2. It attributeth wisdom to him; otherwise, would we put over difficult, and intricate affairs to him, did we not think he knew how to wind us out of them?  
3. It builds upon his omnipotency; how else durst we trust our weightiest enterprises in his hand, did we not rely on his strength?  
4. It celebrates his Truth, and sets to its seal that God is true in this promise of establishment. Now then Faith glorifying God so many ways, he who above all things tendereth his own glory, cannot but make that good unto us wherein we thus honour him. Whereas on the other side God should lose much of his glory from us and others, by giving repulse to our confidence; for those attributes of his would soon be questioned, yea much eclipsed. But shall it ever be said that the merciful Lord shakes him off that depends upon him? shall it ever be said that the most wise jehovah misleads a man that follows him? Shall the ungodly have cause to say that our God, who called Egypt, and all humane strengths, 
Ezek. 29.6, 7.  broken reeds, himself deceiveth him that leaned on him? Shall it be suspected that he who committeth a business to God, is as he that sendeth a message by that foolish messenger( Prou. 26.6.) Who cutteth off the feet, and drinketh damage? Or shall it be feared that he, who is called the fountain of goodness, and a ready help at all assays, should become, as waters 
d job 6.15.  that fail? Or he who is a man of war, a rock immoveable 
e Psal. 18.2.31, 32. , should bow under those burdens we roll upon him? No; far be it from him: As his name is, so shall be ever his praise. He will not lose a whit of his honour; And for that his honour's sake we may clasp with his promise, and apply David's words, Psal. 56.9. unto our Text, When I commit my works to God my thoughts shall be established; this I know, for God is with me.  
Reason. 2 To the same effect we may reason for Prayer; For as Faith sped well because it brought glory to God: so shall the Prayer of Faith speed well, that we may glorify God afterward in praise and thanksgiving. I will deliver thee, and thou shalt glorify me, Psal. 50.15. So, I will finish thine affairs for thee, and thou shalt glorify me. Shall men of ability take a faithful care of orphans, and other impotent creatures who cast themselves upon them, and make suit for their tuition? and will God reject our suits? If it was Augustus his praise that none came at any time discontented out of his presence, shall it not be jehovahs' much more? Never was any Petition put back where Christ is Master of requests to present it: never any cause cast out of that Court where he is Advocate to plead it.  
Before any application can be made, the doctrine must here be cleared of some exceptions taken against this indefinite propounding of it.  
Object. 1 For me thinks I hear these demands: 1. May not that commission be made to God, and yet this establishment not follow upon it? 2. May not this establishment be found where no such commission went before it? The first of these questioneth the generality of this point; the second, the peculiarity of it. To each of these a word.  
First, whether all that practise this duty are partakers of this promise. It seems not. For did not the Israelites consult with God in that important affair of theirs( judges 20.) and were they not twice discomfited; and almost disheartened? Again, do not the people of God profess their boasting in God all day long, that is, their confidence in him( Psal. 44.8.) and yet complain in the next verse that God had cast them off, and went not forth with their armies? Besides, how many faithful prayers have been made in other particular cases, and yet not this ordering, and accomplishment ensued?  
Answ. I answer: The promise may be sure, and yet the time of fulfilling it uncertain. God doth not limit himself when to bring to pass our desires, nor must we limit him. And many times indeed, he suffereth our lawful actions, and those wherein we depend on him, to be interrupted, and crossed for a long time. But what then? Shall we suspect his faithfulness? By no means. If we do so, it is a sign we do not trust him with our business as we should: for will not he that thinks any one able, and wise enough to do the thing itself, leave the time of doing it to him also? Doubtless if we cannot effect what we would presently, it is either because in the ordinary dispensation of God's providence, it cannot be done so soon, or if it could, it would not be so good for us.  
Now for the Beniamites, we see that at length their work prospered, and why it did not sooner we may well guess. For( say our Divines) it is probable, that they had not throughly denied themselves, but something was defective, in their humiliation; and therefore we find that whereas the first time they but inquired, the second time, inquired and lamented, the third time they more solemnly fasted, and thereupon got the victory. Again, it is not unlikely that their enemies being so few, they were too confident in their strength: God therefore, to let them know that all preparations without him are but vain, let them a while see their weakness. So that we may rather gather a lesson of continual dependence upon God from them, than a cavil to infringe a promise. And as for the other instance, we see that for all Gods hiding himself a long time, yet they forgot him not, but stuck close to him, in their confident dependence.  
Object. Yea, but sometimes men's counsels are utterly disappointed, and this promise never made good. I answer, this promise never faileth if men fail not in any part, or circumstance of their former duty. But here is use of a distinction. Promises are either general, or particular. General promises, made to all persons; of which number this is one: but now some of these do not hold in all cases, for in some they are absolute, in others conditional. This in some cases is but a conditional promise, as namely when our works, or affairs are such as touch not our spiritual estate in the main hold of it, but only this or that civil employment; and all conditional promises have their fulfilling reserved to the pleasure of God.  
To the point then, whether it be uncertain I shall prosper in this work or no, I say this, suppose I do not prosper in it, yet the text remaineth good in these respects: 1. If we commit our works to God, we must look to the nature of them. If they be not such as are absolutely promised, we ought not absolutely to believe the accomplishment of them. Now to apply this by turning of it: Then only shall our thoughts be established absolutely, when we can absolutely commit our works to God without doubting. 2. If we fully roll our works upon God, our thoughts shall be established, if not in the forenamed, yet, at least, in another sense, viz. our after thoughts and counsels; for if Gods working for us be not according to our first thoughts, yet our second thoughts shall be conformed, and fitted to his working, that is, he will so satisfy us in that particular that our thoughts shall be settled and we contented.  
To the second doubt, whether none but these resigners shall have their thoughts established, I answer, yes, and that ordinarily. We find it a scandal to the godly that the wicked do so prosper in their way, jerem. 12.1. And they who are so far from trusting God with their works, that they ask what God can do for them, yet have their houses filled with good things, job 22.17, 18. But what of all this? The promise only belongeth to the faithful, and none but they can presume, or with any reason look to have their thoughts established. 2. The establishment of thoughts, is vouchsafed in mercy only to them: to others, in judgement. The wicked are thereby more puffed up in conceit of their own power, and prudence, and policy: but the godly have their eyes opened to see God the better, and the rather to acknowledge his providence. 3. They that work without God, have not their counsels and thoughts fully established: for first they cannot be so established when they are troubled, and distracted with cares, and fears; but so troubled they must needs be, when they want faith, which is it that settleth and composeth them. Secondly, how can their thoughts be properly said to be confirmed, when the Scripture tells us, their expectation is suddenly cut off, and themselves soon cut down, yea gone in a moment? We find their estates called slippery, 
Psal. 73.18, 19 job 8.14. Psal. 37.38.  their works, Spiders webs, soon blasted, soon overturned, soon vanished, yea their name, and their posterity, and the inheritances which they leave behind for others, soon worn out, and scattered. judge we now whether their portion be in this promise. Thus I hope, the doctrine is cleared.  

〈◊〉  〈◊〉 application then. As we formerly found out wha● 〈◊〉 were, that did not commit their works to 〈◊〉, i● here we may descry their folly, for they that 〈◊〉 the duty, cannot have the comfort of this 〈◊〉. Again, committing our works to God, 〈◊〉 commended unto us as the best way, and surest course for the attaining to those ends which we had in our thoughts, and therefore they must needs be deemed unwise, and foolish, who dream of establishment by other means, or without using these means. Discover we their folly in particulars.  
First, how can they look for establishment who deny not themselves, but are confident in their own strength, and ability to carry their own burden? God hath pronounced, that he resisteth the proud, 
* 〈…〉  and certainly their actions can never prosper whom God resisteth.  
As it is one point of his omnipotency to be able to do what he will without let or hindrance: so it is another, to be able to hinder whatsoever he is not pleased with. Now if they be not proud( and so of the number of those whom he will hinder) who hold themselves able to move without him, in whom they both live, and move, and who acknowledge no powerful concurrence, or providence of him in their work, who indeed, sustains both them, and it, if, I say, these be not proud, I know not who are.  
Yet more particularly, how can they look for establishment who enterprise any work without Gods warrant, and approbation? God's promises are made to obedience, not to heady presumption. He that asketh not God's leave, nor hath his consent, hath none of his company. So he told them that would needs go upon a piece of service without his command, Deut. 1.42. I am not among you, etc. And he who is without God, and left alone to himself, is likely to have such success as they had in that action.  
Again, what a folly is it for a man to presume that his affairs can be well managed or disposed of when he runs upon his own head, and never hath any respect unto God nor his guidance? It is not a sufficient ground that such an enterprise shall be effected, to be assured that it is warranted or approved: He that gives us leave, unless he set us in a right course and direct us, we cannot but fail and falter in the manner of doing it. And will not he( think we) let us alone when we think ourselves able enough to contrive the only course, and devose the best way to compass it? Surely, we may look that he will either infatuate our counsels, and besot our minds, or else cross those means which might otherwise, with his blessing, have been effectual: Either we shall go the wrong way to work, as Absalon, in rejecting Achitophel's, and embracing Hushai's counsel 
* 2 Sam. 17.14. : or lean upon poor tottering props, as the Philistines, committing their work to Goliath who deceived them, and could not make good his undertake 
* 1 Sam. 1●. ●. : Or if we use good means( without dependence on God's blessing) and at length obtain our desires, yet we are commonly like the children of Israel, going that journey forty years, which perhaps might have been dispatched in forty days.  
Lastly, who can expect establishment, that think themselves sufficient to make an end of their business, and depend not upon God for the success of it? Will God suffer himself to be robbed of the praise of his wisdom and power? He will not, but will lay open the weakness of these men by scattering their devices, and confounding their purposes, that they may learn, that with him only are power, and strength, and wisdom, to establish man's thoughts, and that though they take counsel together, it shall not stand but come to nought, Isa. 8.10.  
Now if they cannot prosper who wait not on God, what shall we think of them that are angry both with God and others, when their actions are but a little crossed? We read of Xerxes' King of Persia, who hearing that his bridge over Hellespont was broken down with the waves of the Sea, caused three hundred stripes to be given to the Ocean in way of revenge. It may be all will wonder at this madness of his; and yet they are as mad who when their actions are crossed, fall out with the instruments of their grievance; For what do they but behave themselves frowardly toward God? and therefore may fear that he will be froward to them, and even set his face against them for evil.  
Use. 2 Let us, in the second place, be exhorted to believe this promise made to faithful dependence on God, as before we were exhorted to that dependence. Give we to God the glory as of his power and providence, so of his faithfulness, and set to our seal that God is true. He loves to be trusted, and those that trust in him, knowing( as the Apostle saith) whom they have trusted 
o 2 Tim. 1 1●.  shall never be ashamed of their confidence. Whether therefore our affairs be public or private, let us commit them to God. Commit we our trades unto him, our studies unto him, the administration of every office and function unto him, especially businesses of greater either difficulty or danger unto him. And because I cannot stand to instance in particular cases, let us all as members together of one and the same body, commit the common affairs of the whole Church unto God, and our joint desires touching them, persuading ourselves that in so doing, the thoughts of our hearts shall be established.  
What though many designs and services for the Church, are not for the present successful? Yet expect Gods work. And the rather because it is his usual course in these cases, not to be seen till the last. Even as the Roman Tria●ij( who were the strength of the Army) never 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 deventum fuerit: when it is time for God to work; as, Psal. 119.126. no question the wheel shall turn and the enemies of the truth shall be undermost.  
Suppose the enemies get the better for a time, and many times foil the Lord's host, yet they may say as Pyrrhus once did when he had conquered the Romans, Etiamsi deinceps etc. Though we▪ again and again overcome( the Protestants) yet the final ruin and downfall shall be our own. In a word, David hath no cause of fearing he shall fall one day by the hand of Saul: but Saul may be assured he shall fall before David; and when the time of establishment cometh, than they that trust in the Lord shall be as mount Zion which cannot be removed, Psal. 125.1.  
Use. 3 Whensoever we find this promise fulfilled, and that our actions have thrived upon our committing them to God, then forget not to be thankful, and to acknowledge by whom our works were wrought. And not only so, but let our experience teach us so much the more confidently to depend upon him for after times. Observe this in God's people, Isay 26.12. Lord thou wilt ordain peace for us, for thou hast wrought all our works for us: Faith here draws an argument of assurance for time to come from time past.   
FINIS.