The Right Way to Go to Work, Title page – Dedication

The Right Way to Go to Work · Title page – Dedication

The right way to goe to Worke: OR, A SERMON SEASONABLE AND VSEFVLL IN theſe Stirring Times: Containing matter of direction in all Actions, AND Preſenting meanes of ſupportation vnderunder the weight either of publike or priuate, dangerous or difficult ſeruices and employments. VponUpon PROVERBS 16.3.

PSAL. 57.1, 2.

In the ſhadow of thy wings (O God) will I make my refuge, vntill theſe calamities be ouerpaſt. I will cry vntounto God moſt high, vntounto God that performeth all things for me.

LONDON, Printed by Iohn Haviland for William Bladen, and are to be ſold at his ſhop at the great North doore of PAVLS. 1623.

TO THE RIGHT VVORSHIPFVLL, THE MASTER, WARDENS, and ASSISTANTS, of the Company of Carpenters in London, with others his late Bountifull BENEFACTORS.

SOlomon giueth this prudent aduice to all builders:Prou. 24 27▪Prov 24:27 Prepare thy worke without, and make it fit for thy ſelfe in the field, and afterward build thine houſe. To mee therefore, amongſt others, as to one hauing manumiſſion and freedome of that Society, is it directed. But how is it by mee followed? Now that you ſee me building me thinks I heare you queſtioning, whether my worke be well prepared, and fitted before hand? Yea, or I my ſelfe well prepared, and fitted for this worke? Firſt, for my ſelfe, I anſwer (and ſhould ſo continue anſwering yet a while, were I left to my ſelfe) as Plutarch reporteth Pericles and Demoſthenes vſed to doe in ſleighter caſes, foreign, I am not ready; for if they (ſo eloquent) thought themſelues vnready to ſpeake in any weighty matters, how then can I (ſo rude) with modeſty be ſo ready to ſpeake (and in print too) about more weighty matters than any whereof they could ſpeake? Againe, for my prouiſion before hand, I anſwer as the wiſe Virgins did, by way of confeſſion,… foreign, There will not be enough for vsus and you. For if they (ſo prudent) feared they had not oyle in ſuch plenty as they might gratifie others with a portion, how then can I (ſo ignorant) with humility thinke, I hauehave ſuch ſtore of ſtuffe by me, as to proffer matter of light vntounto others, already better furniſhed? If I hauehave prepared any worke without, (inter ſyluas Academiae, in the field, I meane of the Vniuerſitie) ſurely I hauehave fitted it, as yet, onelyonly for my ſelfe (according to the letter of that aduice) and not to build an houſe in the City, or (as it were) in the common roade, obuious to the eies of all paſſengers. But you may quickly reply, If your priuy wants of preparation be ſuch, why take you this publike way of edification? I wil tell you ingenuouſly how the caſe ſtands with me. My reuerend father deſirous of ſome triall of my Theologie, required mee to make this Diſcourſe, and when hee had heard it, was as deſirous that your Worſhips, and other my worthy Benefactors might bee partakers thereof, in token of thankfulneſſe for your exhibition to me, whiles I was at Cambridge; and this deſire cooled not preſently, but continued with inſtant importunity, and encreaſed out of diuers conſiderations of gratefull equity. Now how could I croſſe him whoſe deſires are commands? Or what could I oppoſe againſt his reaſonable perſwaſions? I might hauehave ſaid ſome I feare will ſay) that this ſeemes not to bee the right way to goe to worke, to fall into the Preſſe as ſoone as to ſtand in the Pulpit. Might I hauehave ſaid thus? Nay, I did ſay ſo, & ſo long withſtood his pleaſure, till I perceiued the gathering clouds of his diſcontent. But then I yeelded, (though by yeelding I runne my ſelfe vponupon the pikes of many ſharpe cenſures) calling to minde that of the Poet,… In vitium ducit culpae fuga: by ſhunning the fault of Vaine glory, I muſt needs fall on the vice of diſobedience: and being confident that (what euer others thinke or ſpeake) yee will conceiue (as the truth is) that my willingneſſe to doe my duty, ouercame much vnwillingneſſe to be in print. Wherefore (Right Worſhipfull) in imitation of my Reuerend Father, who many yeares ſince, dedicated a Catechiſme to the Company, out of like reſpects, I here preſent you with this poore modell, my firſt in this kinde, wiſhing it were worthy to be an encouragement vntounto that pious charity which ye not only extended to me, but to my Father before me, and to others with mee, and will (I doubt not) to many after mee; That ſo ye may helpe to traine vp ſuch as may be able not onelyonly to ſhew you the right way, but alſo to point out to you the right worke, and to comfort and ſtrengthen you in it, till yee receiue the glorious reward of it. But in meane time, how doe I ſhew the way? I confeſſe I hauehave not reared ſo faire a ſtructure, as the large foundation would hauehave borne vp, yet ſhall you finde (I hope) firmneſſe ioyned with plaineneſſe in this little Frame. Which plainneſſe I vſe, both to ſhew what I am, (a Carpenter, not a Caruer,) and what I ſhould be too in this kinde of building; ſubſcribing to Cyprians iudgement, as conſonant to Gods will, which is to this effect, **In iudic…s 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, &c. … 1. ep. ad Donatu….Volubility of eloquence is requiſite in legall pleadings, and ciuill orations; but in ſpeeches concerning God and his matters, it becommeth vsus to vſe onelyonly purity of words with ſimplicity of truth, as moſt powerfull to beget faith. His minde and meaning will bee more fully exemplified in the following diſcourſe; which I leaue to your fauourable conſtruction, and kinde acceptation: your ſelues alſo to Gods more abundant retribution, my ſelfe euer remaining,

Your Worſhips in all gratefull Obſeruance, S. B.

p. 1THE RIGHT WAY to goe to VVorke.

PROVERBS 16.3.

Commit thy workes vntounto the Lord, and thy thoughts ſhall be eſtabliſhed.

THeſe words as they proceed out of the mouth of the wiſe man, ſo they come vntounto vsus 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 p. 2ſhould 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 hauehave 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, vntounto the Lord. But to come nearer. When can wee more ſeaſonably learne than when we are preſently to practiſe? And when hauehave 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 vntounto the Lord, let vsus 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 vsus, the ſpeaker, eſpecially, who is now to enter vponupon ſo waighty an employment, how much it ſtands vsus vponupon to commit our ſeuerall workes vntounto 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 p. 3heere, as in other places of Scripture, to hauehave recourſe vntounto the context, and to conſider the dependance vponupon 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 foreign 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 vponupon 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 vponupon 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 vsus that the preparations of the heart are in man, but the anſwere of p. 4the 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 hauehave premeditated, without Gods aide, then wee ought to commit our more weighty workes vntounto 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 vponupon 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 hauehave 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 onelyonly on the outſide of the action, but takes notice out of what grounds we doe it, and vntounto 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 vntounto him, that is, lay them to the rule of p. 5his 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 vponupon a ſure ground wee ſhall hauehave 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 eueryevery man to himſelfe; and the former as the way and meanes by which it may be attained vntounto. 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 foreign **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 vponupon 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 hauehave lifted it, if it bee ſo burden ſome that they cannot vndergoe the weight, they will ſeeke helpe, and lay it vponupon anothers ſhoulders: ſo wee being vnable of our ſelues to manage our affaires, are to turne them ouer vntounto God, and being preſſed with the weight of any charge, or duty lying vponupon vsus, are to expect aide from him and looke p. 6that he ſhould ſuſtaine either it for vsus, or vsus vnderunder 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 vponupon 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 vponupon 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 hauehave afterwards. In the other words there is no obſcurity. VnderUnder [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 p. 7word [establiſhed] intimates, ſignifying (in the originall **….foreign) 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.EueryEvery one ought to commit their workes vntounto 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 hauehave ſundry parallel places to this. Dauid giues the ſame counſell, Pſal. 37.5. Commit thy way vntounto 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 vponupon the Lord, &c. And 1. Pet. 5.7. Caſt all your care vponupon 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, vponupon another that is ſtronger than we are. For more full explication of which duty ſo manifeſtly and ſtraitly enjoyned vsus, 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 p. 8on God for the appointing and effecting of it. 3. An actuall recommending of it vntounto God in prayer. Theſe three, were this an aſſembly of Schollers, I would liken vntounto thoſe three principles of naturall things which Philoſophers tell vsus 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 vntounto 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 vponupon God, and impoſing the weight vponupon him, may be termed the matter, of which this duty conſiſteth. Thirdly, our actuall recommending of our workes vntounto 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 hauehave 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 vntounto a man, but the end thereof are the waies of death. p. 9And, indeed, not one only, but eueryevery way, eueryevery worke that is of our owne finding out, of our owne deuiſing, is ſinfull, and tendeth to death, vnleſſe we hauehave 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 vsus, 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 vsus 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 hauehave 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. p. 10There 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 vsus, 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 p. 11in 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 hauehave good reaſon to take Salomons counſell, Leane not vntounto thine owne vnderſtanding, Prou. 5.5. And let vsus ingeniouſly acknowledge vntounto 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 vntounto 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 vsus, and turne vsus into duſt: or blow vponupon 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, p. 12Deut. 8.17. Nor in point of honour, By my policie I hauehave builded my neſt on high: by the ſtrength of mine arme I hauehave gotten the victorie, Pſalm. 44.3. Therefore (to ſhut vp this firſt preparatiue act to into duty) we are in eueryevery action to take notice of our weakneſſe, and to groane vnderunder eueryevery imploiment, as vnderunder a burden inſupportable, ſhould we hauehave 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 vponupon God: ſeeing before wee come to him, it is with vsus as Mathematicians tell vsus it is with a Globe vponupon a plaine, impoſſible to ſtand ſtill, and as impoſſible to ſtirre to any purpoſe. If then we ſet vponupon 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 vsus be moſt ſenſible of our owne weakneſſe, and confeſſe with Iehoſhaphat, That we hauehave no might againſt our enemies, nor know we what to doe, 2. Chron. 20.12. p. 13But 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 vponupon thee ó Lord, &c.

2And thus we paſſe on from the firſt preparatiue, vntounto 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 vponupon God conſiſteth principally this deuoluing or committing our worke vntounto 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 hauehave 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, p. 14Iudg. 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 hauehave no recourſe vntounto a vocall Oracle, yet notwithſtanding we muſt looke that all our actions be lawfull, and warranted by that written Oracle which is among vsus; Why elſe hath God left vsus 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 eueryevery action that we can poſſibly fall vponupon, and are able to ſatisfie him that rightly applieth them. If therfore we intend any holy worke or ſeruice, let vsus commit it to God, and examine we our ſelues whether he hath licenced vsus to meddle thus, or thus in his holy things, whether he hath called vsus, and ſent vsus, and ſet vsus about them. If we go about any other ciuill actions, put each of them likewiſe to the queſtion, Is it lawfull? hauehave 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 p. 15him 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 hauehave 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. 2Secondly, we owe vntounto 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.

2We 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 vponupon them: And heere is ſeene a ſtrong worke of faith, and confidence on God, in attributing ſo much vntounto 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, p. 16though all ſeeme to make againſt our proceedings, ſtill reſt vponupon 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 vponupon 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 vponupon 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 vsus the way how our actions may become both lawfull, and ſuccesfull: it giueth no exemption from imploying our own induſtrie, p. 17and 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 vponupon 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 vsus, will yet hauehave vsus 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 hauehave vsus ſo to doe p. 18our 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 vsus, and employ thoſe talents which he hath giuen vsus, after the beſt ſort we can. What is Gods worke then? To diſpoſe of all things according to his owne counſell, and to giuegive 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 vponupon 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 vsus with his eye, Pſa. 32.8. And we finde that the eye of God was vponupon 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 vsus 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 p. 19we muſt reſt on him to bee borne vponupon the wings of his prouidence, and to hauehave 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 vntounto him a meane whereby it was poſſible Ahithophels counſell might be rejected, viz. The ſending of Huſhai vntounto 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 p. 20alſo, 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 vntounto 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.

2Gods prouidence is in eueryevery 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 eueryevery thing that concernes vsus, or our affaires? Mans goings p. 21are 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 hauehave we, Beloued, to commit our workes to his managing, and ordering, &c.

3And 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 vntounto 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 vntounto 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 vponupon other affaires, this duty is alſo commended vntounto vsus. 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 vsus play p. 22the 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 giuegive 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 hauehave, 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 hauehave 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 p. 23things; 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 vponupon what ground? The power of God; Our God (ſaid they) is able to deliuer vsus, &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 hauehave no power; helpe vsus, O Lord our God, for wee reſt on thee, &c.

2The 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 vsus 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 vsus, &c.

p. 24Now, 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 hauehave done what they can, will not trouble themſelues further, therefore let vsus examine how the caſe ſtands with vsus, 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 vntounto 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.

2Againe, 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, p. 25as 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 vponupon 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 vntounto 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 vponupon God, by this prayer that faith (as many p. 26other 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 hauehave it only, or at leaſt principally, meant in the text, and therefore tranſlate it (in ſtead of Roule thy workes) Reueale thy workes vntounto 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 vponupon 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 vntounto him, and ſo giuegive 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 p. 27its 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 vntounto 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 vntounto 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 vsus in all our occaſions, whether ordinarie, or extraordinarie, when wee are to doe any worke, when we would be eaſed of any burden, goe vntounto 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 hauehave 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 vsus to hauehave recourſe vntounto him: and thirdly, his power ſhould be a ſtrong argument to moue vsus to runne vntounto him, Prou. 18.10. But I cannot inſiſt on theſe, but muſt haſten towards an end.

p. 282Yet I will adde one more to the former, which may aboue all other motiues encourage vsus to pray, viz. The conſideration of Gods LoueLove and mercy to vsus, and readineſſe to put forth himſelfe for vsus. This is that argument which is vſed in my Text and like places by way of promiſe: Caſt all your care vponupon God (ſaith the Apoſtle Peter) why? For he careth for you, 1. Pet. 5.7 Yea, God tendereth vsus as a father doth his children. Pſal. 103.13. And will a father let his childe ſinke vnderunder a burden when he entreats his helpe? No, hee will either beare it for him, or ſuſtaine him vnderunder it. If earthly parents doe for their children, ſhall not our heauenly father doe for vsus? Much more ſurely, as Chriſt concludeth, Matt. 7. And therefore will Dauid call vponupon 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 eueryevery 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 vsus all be perſwaded to caſt an eie vponupon the Churches of God, I meane eſpecially the diſtreſſed parts of it, and commend p. 29their workes and deſignes for their owne ſafety, together with the workes of others in their behalfe, vntounto the Lord. We may in charity, ſuppoſe that they hauehave committed the choice of their enterpriſes vntounto him, and hauehave a warrant for them: Let vsus now commit the meanes and the ſucceſſe vntounto 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 vsus turne backe from the enemie, &c.) yet let vsus ſo carry our ſelues that we may ſay with them there, Verſe 17 all this is come vponupon vsus, yet hauehave 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.

11. 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 vponupon their owne heads: ſuch as they, Deut. 1. who would needs fight when God p. 30forbade 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 vponupon 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 vponupon 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 eueryevery 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.

4They that truſt not God with the euent and ſucceſſe of their buſineſſe; but peremptorily conclude p. 31what 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 vsus to be Hiſtorians, or recorders of thoſe workes which he hath done for vsus: yet he will not hauehave vsus 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 merciemercy.

Thus much for the Counſell, or precept in the Text.