The Right Way to Go to Work, Part
And thy thoughts ſhall be eſtabliſhed.
THeſe words appeare plainely to be a Promiſe ſubioyned to that counſell which the Wiſe man gaue in the former part of the Verſe; and containe that end which is aimed at by all agents, and eaſily obtained by taking that courſe, and following that way which was premiſed. Heere, for our orderly proceeding, wee are firſt to ſeuer the words in explication, and then ioyne them againe in a generall obſeruation, which when wee hauehave branched forth into particulars, and fenced from obiections, we will ſhut vp with application.
Two words are to bee opened [Thoughts] and [Eſtabliſhed.] Thoughts in the ſoule of man are properly the inward agitations, or workings thereof, beating as it were, vponupon an obiect fomerly apprehended; and we ſhall finde the greateſt vſe of them in matters either of weight or difficultie, and the more wee are poſſeſſed, or preſſed with any thing, the more they are multiplied. O what a world of them, in ſuch caſes, throng in one vponupon the necke of another to the diſquieting of our ſpirits▪ The beſt men of the beſt tempers are ſubiect vntounto them; euen Dauid himſelfe is heard to complaine of the multitude of his thoughts within him, Pſal. 94.19. And indeed, this ſwarming of thoughts is a maruellous grieuance vntounto a man, for they hinder and interrupt the cleare diſcourſe of reaſon, and raiſe as it were, ſuch a miſt in a mans minde, that hee is not able to diſcerne one truth from another. This noted by the way, I paſſe on to other acceptions of thoughts: For in Scripture they are often put for the effect of thoughts, that is, for counſels, and reſolutions taken after the working of the thoughts; and ſo Ierem. 11.19. They hauehave thought a thought, or deuiſed a deuice againſt me. &c. The word is the ſame which is vſed heere. Which acception bordereth very neere vponupon another, viz. when thoughts are put for the obiect of thoughts, or the matter it ſelfe deuiſed and purpoſed, whether outward, or other; ſo Exod. 35.35. Bezaleel and Ahol…ab are ſaid to be filled with the wiſdome of thoſe that deuiſe cunning worke, or (according to the Hebrew) that thinke thoughts; the word is the ſame likewiſe with this in the Text. Now in both theſe latter acceptions, I thinke the word is to be taken here, and ſo the meaning of this promiſe is, Thy counſels, deuices, or worke thought on ſhall be eſtabliſhed.
Before we paſſe further, it will be neither impertinent, nor vnprofitable, to cleare a ſcruple which may ariſe from the change of the word [Workes] vſed in the forepart of the text, into this word [Thoughts] in the latter part of it. One would thinke the promiſe would hauehave better anſwered the precept if he had ſaid, Commit thy workes vntounto the Lord, and they (i. thy workes) ſhall bee eſtabliſhed.
Queſt. May we not gather hence, that we our ſelues are ſufficient for our thoughts, and it will be needfull onelyonly, to refer our workes to God? Eſpecially ſeeing it is ſaid, Verſe the ninth of this chapter; A mans heart deuiſeth his way, but the Lord directeth his ſteps: Which ſeemeth to intimate that we hauehave power of our ſelues to will, though not to worke.
Anſw. It is true, a Papiſt and an Arminian will be ready to catch at ſuch ſhadowes; but ſhadowes are no good couerlets for errors. I will not drench my ſelfe into the bottome of Free-will, no nor wade into it, ſeeing I may keepe my ſelfe on the banke and reſolue this doubt. This then I take to be the truth in a word: Wee cannot thinke or deuiſe any thing meerely of our ſelues; for euen in naturall operations of the minde and heart about naturall and ciuill things, there is a generall concourſe of Gods prouidence. In God wee liue, and moue aActs 17.28., not our feet onelyonly, but our hearts alſo; He it is by whoſe leaue and licence we will eueryevery thing, and who putteth this or that into our hearts, when we will or affect any good thing. Thoughts are likened to conceptions: Words and workes to births; and as births vſually are not, ſo conceptions cannot be without others helpe. To this purpoſe the firſt verſe of this chapter runneth thus in the laſt tranſlation; The preparations of the heart in man, and the anſwer of the tongue is from the Lord. We queſtion not now whether the will hath freedome in naturall, and ciuill actions, nor deny it, but this is certaine, that the actuall exerciſe of this freedome is gouerned by God, who can make vsus either ſuſpe…d our act of willing, or diuert our thoughts from one thing to another, or incline vsus to thinke vponupon this or that, now or then, at his pleaſure. For inſtance; we finde God promiſing the Iſraelites that whilſt they went vp thrice in the yeare to appeare before him, no man ſhould ſo much as deſire their land, Exod 34.24. What? was it not in the power of the heathen borderers to hauehave inuaded that diſpeopled country at ſuch a time? Yes in ſome ſenſe it was, and had not God hindered, it is likely they would ſoone hauehave beene tampering with Gods inheritance: But we ſee that though they ſuppoſed they had ſtated themſelues, (perhaps out of ſome politique reſpects) yet it was God indeed that ſtayed them. Againe, we finde Iſa. 7.18. that God would hiſſe for a flie from Aegypt, and a Bee from Aſſyria: and Iudges 4.7. that he would draw out Siſera to fight, &c. But did the Aegyptians heare any ſuch hiſſing? Did Siſera feele any ſuch drawing? No ſurely, they thought they had by their owne meere aduice put themſelues into thoſe iourneys. So that we ſee when man thinkes hee reſolues of himſelfe, then God hath his ſtroke in that reſolution. Now to anſwer this queſtion; why it is ſaid (notwithſtanding all this) that man deuiſeth his way? I anſwer;
1. It is ſo ſaid to ſhew that though God in his counſell hath determined, and moderated our counſels, yet our naturall liberty in conſulting is not taken away.
2. The firſt thoughts, and purpoſes of the heart may be attributed to man, rather than other acts comparatiuely; for thoughts and meditations, being the firſt productions, and the moſt ſimple acts of the faculties in man, his worke is moſt ſenſible therein, and leſſe of Gods worke is diſcerned. Whereas the more our operations are compounded, the more are the acts and ioynt workings of diuine prouidence manifold, and doubled. I expreſſe my ſelfe more clearely thus: In the motions of the will or minde, there God workes only vponupon the will or minde, and that inwardly, and very cloſely: but when we come to execute our deſignes, there God muſt not only concurre with the ſoule, but with the parts of the body likewiſe, as with the tongue in ſpeaking, with the hand in working, with the feet in walking, and that more palpably: And hence it is that in ſpeciall manner the anſwer of the tongue is from the Lord, and our ſteps directed by him. And now I hope, we may proceed without ſtumbling blocke vntounto the laſt word.
Eſtabliſhed] is in the vulgar Latine read [directed.] But the word in the Originall (as I formerly noted) is more full, ſignifying both to be prepared, or fitted, and to be confirmed or accompliſhed; and therefore a tranſlation into another language, *French S…ont …gencee…rendreth it excellently by a word importing to be accommodated, dreſſed, fitly diſpoſed, rightly matched, or iuſtly applied, &c. So that more is aimed at than the bare effecting what we would hauehave done, and our guidance what to doe, and how to doe it, muſt needs alſo be vnderſtood. Briefly, this eſtabliſhment is oppoſed to that breaking off of thoughts, and purpoſes, Iob 17.11. as it were a rooting of them vp, and plucking them aſunder, when as, namely, there is diſtraction, and perplexitie, and infelicity of ſucceſſe.
Doct. To leaue the words then, wee come to the point, which you ſee, at firſt, breathes out comfort, and encouragement, that He who commits his workes vntounto the Lord, ſhall hauehave his thoughts eſtabliſhed. For generall proofe wee are to looke againe vntounto like places, Pſal. 37.5. Commit thy way vntounto the Lord, and he ſhall bring it to paſſe; and Pſal. 55.22. Caſt thy burden vponupon the Lord, and hee ſhall ſuſtaine thee. Prou. 3.6. In all thy wayes acknowledge him, and he ſhall direct thy paths. See how God is all in all to them that commit themſelues vntounto him. Suppoſe we can goe lightly away with a charge of buſineſſe, yet we may hauehave rubs, and fall in our paſſage; why then, if we truſt him, hee will addreſſe our way, and bring vsus proſperouſly to our journies end. Yea, ſuppoſe that we are heauily burdened in the way, why then hee will graciouſly eaſe vsus, if wee lay it vponupon him. But now left any ſhould thinke we are aduiſed to any fruitleſſe, or hopeleſſe performance, and that we may perceiue the extent of this promiſe, we will branch it forth into particulars, and lay them ſide by ſide (as it were) vntounto thoſe duties formerly commended vntounto vsus. Obſerue therfore, that as we are bound to commit our reſolutions, and our proceedings, and the ſucceſſe of all to God; ſo heere are incouraging promiſes anſwering to each of theſe.
Firſt, he that conſults with God for his warrant, and dares not attempt any thing before hee hath good ground for it, ſhall be inſtructed in the beſt courſe and the ſafeſt he can take. If we aske for the old way, which is the good way, Ierem. 6.16. and if we aske where we ought, viz. at Gods Oracle, the Law, and Teſtimony, Iſa. 8. then ſhall that be verified to vsus which is promiſed, Iſa. 30.21. Thine eares ſhall heare a voice behinde thee, ſaying, this is the way, walke ye in it, when ye turne to the right hand or to the left. If wee hearken vntounto the commands of God, and attend on him, then our peace ſhall bee as a Riuer, for God teacheth vsus to profit, and leadeth vsus by the way that wee ſhould goe, Iſa. 48.17, 18. Hee is the beſt counſellor (we heard before) and the wiſe man tells vsus, that by counſell (Gods counſell then eſpecially) eueryevery purpoſe is eſtabliſhed, Prou. 20.18.
Now that this is ſo, we find both his people laying hold on theſe promiſes, and him alſo fulfilling them to his people. Dauid beſeecheth God to order his ſteps in his word, being confident that hee ſhould not be aſhamed when hee had reſpect vntounto Gods commandements, Pſal. 119.6. By not being aſhamed, hee meanes that he ſhould not bee led into errour, nor be deluded, or fruſtrated of his hope: for what cauſeth ſhame, but to be ſeene to hauehave fooliſhly, and idlely enterpriſed a buſineſſe? Againe, Pſal. 25.9, 10. he tels vsus the Lord will teach the meeke his way, that is, thoſe who humbly yeeld themſelues to his teaching, and are not preſumptuouſly puffed-vp in ſelfe-conceit. And what way is it which he will teach? His wayes are merciemercy, and truth. As for experiences of the fulfilling of this promiſe, firſt take his (namely, Dauids) at Keilah once, at Ziglag another time. *1 Sam. 13.12. & 10.8.So that no maruell hee was with God continually, and ſaid it was good for him to draw neere vntounto God, Pſal. 73.28. The like experience we reade Vzziah the king had, who ſo long as he ſought the Lord (viz. by way of inquiry what to doe) be proſpered, 2. Chron. 26.5.
To paſſe on to the ſecond (becauſe I muſt bee ſhort in the confirmation of the truth of theſe promiſes) it is this: He that depends on God in the vſe of meanes, ſhall hauehave them fitted, and ordered for the beſt. Take but one, or two experiences, wherein this hath beene made good. Abraham, committed his ſeruants journey to God, and his ſeruant alſo, the diſpoſition, and proſpering of the meanes, Gen. 24. Now ſee there how admirably thoſe meanes were applied, which he referred to God. Iacob in faith made vowes to God, on condition that he would be with him in his way, Gen. 28. and ſee how God prouided the meanes of his kinde entertainment by his Vncle, as that he ſhould come to the Well, and Rachel about the ſame time, that he ſhould ſo opportunely doe her a curteſie, &c. Gen. 29. See this againe in the ſame Iacob, Ge. 33.10, 11. where God put into his head that moſt politicke courſe of ſending preſents to his brother. Who ſeeth not there an euident fulfilling of this gracious promiſe? Nay (to appeale to our ſelues) who is there of vsus that walkes with God, and acknowledgeth him in his wayes, who hath not found it fulfilled vponupon himſelfe? Many wayes doth God manifeſt his aſſiſtance in our working, as, 1. By giuing vsus wiſdome to goe the right way to worke. 2. By bleſſing the inſtruments which we imploy. 3. By making times and ſeaſons and all occurrences to ſuit with our deſires. Wee are certainly either blinde, or very forgetfull, if we cannot ſay thus much out of experience. Yea, many times is not that true of vsus, which is but fained of Timotheus the Athenian Captaine? Are not wee little better than aſleepe (as is ſaid hee was) when all things are brought into our net which we fiſh for? Doe not our buſineſſes thriue well vnderunder our hands, we cannot tell how, but only that prouidence will hauehave it to be ſo? How then ſhould this hearten vsus, 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 vponupon the former, namely, that he that referreth the ſucceſſe of his actions to God, ſhall hauehave a good iſſue of them. They ſhall not only be ordered but perfected. The Scripture is plentifull in giuing aſſurances of this promiſe. Many examples formerly alleaged might be here repeated. Abrahams ſeruant truſted God would eſtabliſh his thought, and God did ſo. Ioab committed the ſucceſſe of the battell to God, 2. Sam. 19.12. and obtained the victorie. Heſter depended vponupon God, for her finding of fauour with king Ahaſhueroſh, and found it. b…What ſhould I ſay more? Dauid and others in caſes of difficulty & danger, hauehave found the proofe hereof: I waited patiently for the Lord, and he ſet my feet vponupon a Rocke, and ſtabliſhed my goings, Pſal. 40.1, 2. Againe, when the Pſalmiſt had asked this queſtion; Who will riſe vp for me againſt the euill doers? (a queſtion ſubordinate to this, VntoUnto whom ſhall I commit my worke?) hee anſwereth, Vnleſſe the Lord had beene mine helpe, my ſoule had almoſt dwelt in ſilence; but when I ſaid, my foot ſlippeth, thy mercy O Lord held me vp, Pſal. 94.16, 17, 18. And yet ſomewhat more plainly: Becauſe thou haſt made the Lord, euen the moſt High, thine habitation, therefore no euill ſhall befall thee, for he ſhall giuegive his Angels charge ouer thee to keepe thee in all thy waies, Pſal. 91.9, 10, 11. How many ſuch probates of this truth might we finde in this booke! I will inſiſt no more vponupon any of them, but will only propound the experience of Peter as a cleare confirmation of this promiſe, laid downe Luke 5.5, 6. Peter and others of his fellowes had beene toyling all night at their fiſhing worke, and had caught nothing: Chriſt bid him caſt out his net for a draught; at Chriſt his word (though otherwiſe he had little hope) he did it; thus committing his worke to Chriſt for the ſucceſſe of it, (yea another time euen for the ordering of the meanes, as caſting on the right ſide of the ſhip, Iohn 21.6.) and what wonderfull ſucceſſe he had both times we may there reade. As it was with Peter in the worke of his fiſhing, ſo ſhall it be with Miniſters in their ſpirituall fiſhing, and with all of vsus, in our ſeuerall emploiments, if we doe as he did, let God hauehave the managing of our worke, and beleeue him. Faith well grounded may wax bold, for it cannot but be welcome to God. O then let vsus delight our ſelues in the Lord ſo ſhall we be ſure to hauehave our hearts deſire, Pſal. 37.4.
The certainty of this promiſe, as it is made to faith, is apparant: It is a… ſure looking to Prayer made in faith. Iehoſhaphat commended his worke to God in prayer, 2 Chron. 20. Nehemiah alſo his worke: and Ezra his, and the Iewes their way toward Ieruſalem, Ezra 8.22, 23. And all of them had their thoughts eſtabliſhed, as a multitude of Gods Saints beſides, whoſe well-ſpeeding ſhould be our ſpurre to their imitation. I neede not ſpeake more largely of this, becauſe it is but an expreſſion of our dependance on God.
Now, by this time I doubt not, we hauehave drawne in the ſweetneſſe of this promiſe: yet for further ſatisfaction, ſearch we out the grounds why ſuch a promiſe of eſtabliſhment ſhould be annexed to our faithfull dependance 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 praier hauehave this power with God may bee taken from the nature of faith and Praier.
Reaſon. Firſt for Faith: That which carieth to God moſt glory, that is the beſt meanes to bring backe to man the aſſured grant of a bleſſing: But it is faith whereby we moſt of all glorifie God (Abraham, being ſtrong in faith, gaue glorie to God, Rom. 4.20.) And the glory it giues him is manifold, viz. the glory of mercy, the glory of wiſdome, 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 roule our burdens vponupon him, did he not pitty our weakneſſe?
2. It attributeth wiſdome to him; otherwiſe, would we put ouer difficult, and intricate affaires to him, did we not thinke he knew how to winde vsus out of them?
3. It builds vponupon 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 ſeale that God is true in this promiſe of eſtabliſhment. Now then Faith glorifying God ſo many waies, he who aboue all things tendereth his owne glory, cannot but make that good vntounto vsus wherein we thus honour him. Whereas on the other ſide God ſhould loſe much of his glory from vsus and others, by giuing repulſe to our confidence; for thoſe attributes of his would ſoone bee queſtioned, yea much eclipſed. But ſhall it euer bee ſaid that the mercifull Lord ſhakes him off that depends vponupon him? ſhall it euer be ſaid that the moſt wiſe Iehouah miſleads a man that followes him? Shall the vngodly hauehave cauſe to ſay that our God, who called Aegypt, and all humane ſtrengths, Ezek. 29.6, 7.broken reeds, himſelfe deceiueth him that leaned on him? Shall it be ſuſpected that he who committeth a buſineſſe to God, is as he that ſendeth a meſſage by that fooliſh meſſenger (Prou. 26.6.) Who cutteth off the feet, and drinketh dammage? Or ſhall it be feared that he, who is called the fountaine of goodneſſe, and a ready helpe at all aſſaies, ſhould become, as waters dIob 6.15.that faile? Or he who is a man of warre, a rocke immoueable ePſal. 18.2.31, 32., ſhould bow vnderunder thoſe burdens we roule vponupon him? No; farre be it from him: As his name is, ſo ſhall be euer his praiſe. Hee will not loſe a whit of his honour; And for that his honours ſake we may claſpe with his promiſe, and apply Dauids words, Pſal. 56.9. vntounto our Text, When I commit my workes 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 Praier of Faith ſpeede well, that wee may glorifie God afterward in praiſe and thankſgiuing. I will deliuer thee, and thou ſhalt glorifie me, Pſal. 50.15. So, I will finiſh thine affaires for thee, and thou ſhalt glorifie me. Shall men of ability take a faithfull care of orphanes, and other impotent creatures who caſt themſelues vponupon them, and make ſuit for their tuition? and will God reiect our ſutes? If it was Auguſtus his praiſe that none came at any time diſcontented out of his preſence, ſhall it not be Iehouahs much more? Neuer was any Petition put backe where Chriſt is Maſter of requeſts to preſent it: neuer any cauſe caſt out of that Court where he is Aduocate to plead it.
Before any application can bee made, the doctrine muſt heere bee cleared of ſome exceptions taken againſt this indefinite propounding of it.
Obiect. 1 For me thinkes I heare theſe demands: 1. May not that commiſsion be made to God, and yet this eſtabliſhment not follow vponupon 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 ſeemes not. For did not the Iſraelites conſult with God in that important affaire of theirs (Iudges 20.) and were they not twice diſcomfited; and almoſt diſheartened? Againe, doe not the people of God profeſſe their boaſting in God all day long, that is, their confidence in him (Pſal. 44.8.) and yet complaine in the next verſe that God had caſt them off, and went not forth with their armies? Beſides, how many faithfull prayers hauehave beene 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 vncertaine. God doth not limit himſelfe when to bring to paſſe our deſires, nor muſt we limit him. And many times indeed, hee ſuffereth our lawfull actions, and thoſe wherein we depend on him, to bee interrupted, and croſſed for a long time. But what then? Shall wee ſuſpect his faithfulneſſe? By no meanes. If wee doe ſo, it is a ſigne we doe not truſt him with our buſineſſe as we ſhould: for will not he that thinks any one able, and wiſe enough to doe the thing it ſelfe, leaue the time of doing it to him alſo? Doubtleſſe if wee cannot effect what we would preſently, it is either becauſe in the ordinary diſpenſation of Gods prouidence, it cannot be done ſo ſoone, or if it could, it would not be ſo good for vsus.
Now for the Beniamites, we ſee that at length their worke proſpered, and why it did not ſooner wee may well gueſſe. For (ſay our Diuines) it is probable, that they had not throughly denied themſelues, but ſomething was defectiue, in their humiliation; and therefore we finde 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. Againe, it is not vnlikely 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 vaine, let them a while ſee their weakneſſe. So that we may rather gather a leſſon of continuall dependance vponupon God from them, than a cauill to infringe a promiſe. And as for the other inſtance, we ſee that for all Gods hiding himſelfe a long time, yet they forgot him not, but ſtucke cloſe to him, in their confident dependance.
Obiect. Yea, but ſometimes mens counſels are vtterly diſappointed, and this promiſe neuer made good. I anſwer, this promiſe neuer faileth if men faile not in any part, or circumſtance of their former duty. But here is vſe of a diſtinction. Promiſes are either generall, or particular. Generall promiſes, made to all perſons; of which number this is one: but now ſome of theſe doe not hold in all caſes, for in ſome they are abſolute, in others conditionall. This in ſome caſes is but a conditionall promiſe, as namely when our workes, or affaires are ſuch as touch not our ſpirituall eſtate in the maine hold of it, but only this or that ciuill employment; and all conditionall promiſes hauehave their fulfilling reſerued to the pleaſure of God.
To the point then, whether it be vncertaine I ſhall proſper in this worke or no, I ſay this, ſuppoſe I doe not proſper in it, yet the text remaineth good in theſe reſpects: 1. If wee commit our workes to God, wee muſt looke to the nature of them. If they be not ſuch as are abſolutely promiſed, we ought not abſolutely to beleeue the accompliſhment of them. Now to apply this by turning of it: Then only ſhall our thoughts bee eſtabliſhed abſolutely, when wee can abſolutely commit our workes to God without doubting. 2. If we fully roule our workes vponupon 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 vsus be not according to our firſt thoughts, yet our ſecond thoughts ſhall be conformed, and fitted to his working, that is, hee will ſo ſatisfie vsus in that particular that our thoughts ſhall be ſetled and we contented.
To the ſecond doubt, whether none but theſe reſigners ſhall hauehave their thoughts eſtabliſhed, I anſwer, yes, and that ordinarily. We finde it a ſcandall to the godly that the wicked do ſo proſper in their way, Ierem. 12.1. And they who are ſo farre from truſting God with their workes, that they aske what God can doe for them, yet hauehave their houſes filled with good things, Iob 22.17, 18. But what of all this? The promiſe only belongeth to the faithfull, and none but they can preſume, or with any reaſon looke to hauehave 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 vp in conceit of their owne power, and prudence, and policie: but the godly hauehave their eyes opened to ſee God the better, and the rather to acknowledge his prouidence. 3. They that worke without God, hauehave not their counſels and thoughts fully eſtabliſhed: for firſt they cannot be ſo eſtabliſhed when they are troubled, and diſtracted with cares, and feares; but ſo troubled they muſt needs be, when they want faith, which is it that ſetleth and compoſeth them. Secondly, how can their thoughts bee properly ſaid to be confirmed, when the Scripture tels vsus, their expectation is ſuddenly cut off, and themſelues ſoone cut downe, yea gone in a moment? We find their eſtates called ſlippery,Pſal. 73.18, 19 Iob 8.14. Pſal. 37.38. their workes, Spiders webbs, ſoone blaſted, ſoone ouerturned, ſoone vaniſhed, yea their name, and their poſteritie, and the inheritances which they leaue behinde for others, ſoone worne out, and ſcattered. Iudge we now whether their portion bee in this promiſe. Thus I hope, the doctrine is cleered.
…… application then. As we formerly found out wha… … were, that did not commit their workes to …, i… here we may deſcry their folly, for they that … the dutie, cannot hauehave the comfort of this …. Againe, committing our workes to God, … commended vntounto vsus as the beſt way, and ſureſt courſe for the attaining to thoſe ends which wee had in our thoughts, and therefore they muſt needs bee deemed vnwiſe, and fooliſh, who dreame of eſtabliſhment by other meanes, or without vſing theſe meanes. Diſcouer we their folly in particulars.
Firſt, how can they looke for eſtabliſhment who deny not themſelues, but are confident in their owne ſtrength, and ability to carry their owne burden? God hath pronounced, that he reſiſteth the proud, *…and certainly their actions can neuer proſper whom God reſiſteth.
As it is one point of his omnipotency to be able to doe what he will without let or hinderance: ſo it is another, to bee able to hinder whatſoeuer he is not pleaſed with. Now if they be not proud (and ſo of the number of thoſe whom hee will hinder) who hold themſelues able to moue without him, in whom they both liue, and moue, and who acknowledge no powerfull concurrence, or prouidence of him in their worke, who indeed, ſuſtaines both them, and it, if, I ſay, theſe be not proud, I know not who are.
Yet more particularly, how can they looke for eſtabliſhment who enterpriſe any worke without Gods warrant, and approbation? Gods promiſes are made to obedience, not to heady preſumption. He that asketh not Gods leaue, nor hath his conſent, hath none of his company. So hee told them that would needs goe vponupon a peece of ſeruice without his command, Deut. 1.42. I am not among you, &c. And he who is without God, and left alone to himſelfe, is likely to hauehave ſuch ſucceſſe as they had in that action.
Againe, what a folly is it for a man to preſume that his affaires can be well managed or diſpoſed of when he runs vponupon his owne head, and neuer hath any reſpect vntounto God nor his guidance? It is not a ſufficient ground that ſuch an enterpriſe ſhall bee effected, to be aſſured that it is warranted or approued: He that giues vsus leaue, vnleſſe he ſet vsus in a right courſe and direct vsus, we cannot but faile and falter in the manner of doing it. And will not he (thinke we) let vsus alone when we thinke our ſelues able enough to contriue the only courſe, and deuiſe the beſt way to compaſſe it? Surely, we may looke that he will either infatuate our counſels, and beſot our minds, or elſe croſſe thoſe meanes which might otherwiſe, with his bleſſing, hauehave beene effectuall: Either wee ſhall goe the wrong way to worke, as Abſalom, in reiecting Ahithophels, and embracing Huſhai's counſell *2 Sam. 17.14.: or leane vponupon poore tottering props, as the Philiſtims, committing their worke to Goliah who deceiued them, and could not make good his vndertakings *1 Sam. 1…. ….: Or if we vſe good meanes (without dependance on Gods bleſſing) and at length obtaine our deſires, yet wee are commonly like the children of Iſrael, going that iourney forty yeeres, which perhaps might hauehave beene diſpatched in forty daies.
Laſtly, who can expect eſtabliſhment, that thinke themſelues ſufficient to make an end of their buſineſſe, and depend not vponupon God for the ſucceſſe of it? Will God ſuffer himſelfe to bee robbed of the praiſe of his wiſdome and power? He will not, but will lay open the weakneſſe of theſe men by ſcattering their deuices, and confounding their purpoſes, that they may learne, that with him onelyonly are power, and ſtrength, and wiſdome, to eſtabliſh mans thoughts, and that though they take counſell 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 thinke 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 ouer Helleſpont was broken downe with the waues of the Sea, cauſed three hundred ſtripes to be giuen to the Ocean in way of reuenge. It may bee all will wonder at this madneſſe of his; and yet they are as mad who when their actions are croſſed, fall out with the inſtruments of their grieuance; For what doe they but behaue themſelues frowardly toward God? and therefore may feare that he wil be froward to them, and euen ſet his face againſt them for euill.
Vſe. 2 Let vsus, in the ſecond place, bee exhorted to beleeue this promiſe made to faithfull dependance on God, as before we were exhorted to that dependance. GiueGive we to God the glory as of his power and prouidence, ſo of his faithfulneſſe, and ſet to our ſeale that God is true. He loues to bee truſted, and thoſe that truſt in him, knowing (as the Apoſtle ſaith) whom they hauehave truſted o2 Tim. 1 1….ſhall neuer be aſhamed of their confidence. Whether therefore our affaires be publike or priuate, let vsus commit them to God. Commit we our trades vntounto him, our ſtudies vntounto him, the adminiſtration of eueryevery office and function vntounto him, eſpecially buſineſſes of greater either difficulty or danger vntounto him. And becauſe I cannot ſtand to inſtance in particular caſes, let vsus all as members together of one and the ſame body, commit the common affaires of the whole Church vntounto God, and our ioynt deſires touching them, perſwading our ſelues that in ſo doing, the thoughts of our hearts ſhall be eſtabliſhed.
What though many deſignes and ſeruices for the Church, are not for the preſent ſucceſſefull? Yet expect Gods worke. And the rather becauſe it is his vſuall courſe in theſe caſes, not to be ſeene till the laſt. Euen as the Roman Tria…ij (who were the ſtrength of the Army) neuer fought till the victory ſeemed to be hazarded: So the Trinity (in whom is the ſtrength of the Church Militant) make our extremity their opportunity. Now then cum ad Triada deuentum fuerit: when it is time for God to worke; as, Pſal. 119.126. no queſtion the wheele ſhall turne and the enemies of the truth ſhall be vndermoſt.
Suppoſe the enemies get the better for a time, and many times foile the Lords hoaſt, yet they may ſay as Pyrrhus once did when he had conquered the Romans, Etiamſi deinceps &c. Though we▪ againe and againe ouercome (the Proteſtants) yet the finall ruine and downefall ſhall be our owne. In a word, Dauid hath no cauſe of fearing he ſhall fall one day by the hand of Saul: but Saul may be aſſured hee ſhall fall before Dauid; and when the time of eſtabliſhment commeth, then they that truſt in the Lord ſhall be as mount Zion which cannot be remoued, Pſal. 125.1.
Vſe. 3 Whenſoeuer we finde this promiſe fulfilled, and that our actions hauehave thriued vponupon our committing them to God, then forget not to be thankfull, and to acknowledge by whom our workes were wrought. And not onelyonly ſo, but let our experience teach vsus ſo much the more confidently to depend vponupon him for after times. Obſerue this in Gods people, Iſay 26.12. Lord thou wilt ordaine peace for vsus, for thou haſt wrought all our workes for vsus: Faith here drawes an argument of aſſurance for time to come from time paſt.
FINIS.
End of the text · Samuel Balmford, The Right Way to Go to Work (1623)