One Hundred Select Sermons, Old Testament · Sermon 31
SERMON XXXI.
Prov. 16.3.
Commit thy works unto the Lord, and thy thoughts ſhall be eſtabliſhed.
Theſe Times wherein we live are Times of much Activity, and Times of much Anxiety; Times which fill us with Work, and Times which fill us with Thoughts. And accordingly, we have here in this Text and piece of Scripture which I have now read unto you, a Concurrence and Concatenation of theſe two, both together; of Works, and of Thoughts. In the One, we are directed and adviſed what to do with them: And in the other we are informed upon the right ordering, and diſpoſing of them what to expect may happen unto them.
IN this preſent Verſe before us we have two General Parts eſpecially conſiderable of us; a Precept and a Promiſe, a Counſel and an Argument, to perſwade to the Entertainment of it. The Precept or Counſel that we have in theſe words, Commit thy works unto the Lord: The Promiſe or Argument to inforce it, that we have in thoſe; And thy thoughts ſhall be eſtabliſhed. We begin in order with the firſt, viz. the Precept or Counſel, [Commit thy works unto the Lord:] Wherein again, for our more diſtinct handling of them, we may take notice of three Particulars more: Firſt, the Object, Thy works; Secondly, the Act, Commit; Thirdly, the Term of the Action, and that is, The Lord. Or (if ye will, otherwiſe) thus: Firſt, the Depoſition, or thing it ſelf which is committed: Secondly, the Depoſition it ſelf, or the Commitment of it: Thirdly, the Perſon to whom the Depoſition is committed.
For the Firſt; The Object or thing it ſelf which is committed; that is here expreſſed to be our own works, Magnaſeka. This is the very Depoſition or foreign, when it is ſaid here, Thy works. There are two things which we may conceive to be intended, and to be underſtood by them. Either firſt, The works which are done by us: or elſe, Secondly, The works which are done to us, or done upon us: Thy works; that is, thy Actions, Enterprizes and Employments. Or, Thy works; that is, thine Affairs, and thoſe Buſineſſes, whether of Action or Condition, which do belong to thee.
Firſt, We are to commit our works to God; that is our Actions, and Enterprizes, and Employments: Whatever Action we go about, or enterprize we take in hand, or Employment we ſet our ſelves to, we are in order unto it to commit our ſelves to the Lord, and to refer our ſelves ſtill to him for the diſpoſing of it. This is one thing which here in theſe words is commended unto us; and it is that which we have alſo propounded in ſome other places of Scripture beſides; as Pſal. 37.5. Commit thy way unto the Lord; truſt alſo in him, and he ſhall bring it to pass: And Pſal. 55.22. Caſt thy burthen upon the Lord, and he ſhall ſuſtain thee: he ſhall never ſuffer the righteous to be moved: And again, Prov. 3.5, 6. Truſt in the Lord with all thine heart, and lean not to thine own underſtanding. In all thy ways acknowledge him, and he ſhall direct thy paths. Still the Scripture, upon any occaſion of Work which is to be done by us, calls upon us to commit it to God, and to have recourſe to Him for the Accompliſhment thereof. To ſpeak more explicately in this point, there are three Particulars eſpecially; in reguard whereof we are required to commit our Works to the Lord. Firſt, In regard of the performance of them: Secondly, In regard of the Acceptance of them: Thirdly, In regard of the Succeſs. Look in how many reſpects we may be conceived to have thoughts about our works, and to be anxious and ſolicitous about them; in ſo many reſpects alſo proportionably are we to commit our ſelves to God in them. And that is in all thoſe particulars which I have now enumerated and reckoned up unto you; Performance, Acceptance, Succeſs.
Firſt, For the Performance of them. Commit our works to God in this; whatever Action it be which we at any time undertake or go about, we muſt be careful to look up to God for his aſſiſtance and enablement in it; and truſt him, and rely upon him for it. When we ſay, we muſt commit our Works to God for the performance of them; the meaning of it is not this, that we ſhould in a careleſs or preſumptuous manner caſt all the buſineſs upon him, and do nothing in the mean time our ſelves as tending or conducing thereunto. That is not the matter which is intended in this Counſel. No; but that in the uſe of thoſe means which God does afford unto us, and in the putting forth of that ſtrength which God doth beſtow upon us, we ſhould reſtand depend upon him for the managing and effecting of thoſe buſineſſes which we are intereſſed in. This is the ſumm and upſhot of this Advice which is exhibited unto us. When we can once make this good to our ſelves, that the buſineſs it ſelf is our work; that is, that it is that which God himſelf does require of us and call us to, there is no more to be done by us, but to ſet upon it in the ſtrength of him that ſets us on work; and never to trouble our ſelves further as concerning the doing of it; whether it is that which we ſhall be able to effect. This is enough to ſatisfie us that the work it ſelf is our work; and he that calls us to it, will in ſome manner help us to perform it.
This is a point of very good uſe unto us in all the appearances of difficulties which do at any time lie before us; either for the nature of the Works and Employments themſelves which we take in hand, or for our own particular infirmities, and inabilities, and indiſpoſitions unto them. All theſe are to be layed aſide by us, and ſwallowed up of us in ſuch a caſe as this is. This is a certain rule which we may take notice of in daily experience and obſervance: That when ever God does at any time call a man to the doing of any work, he does either in ſome manner enable him with ſtrength and courage to diſcharge it, or elſe he does in ſome way of his Providence releaſe him and diſcharge him of it. Still he does ſo order the matter, as that we our ſelves have no great cauſe to be troubled or perplexed about it. When ever we prove to be ſo, it is rather a piece of weakneſs in us, than any thing elſe. Therefore, in ſuch caſes as theſe are, let us learn not to ſtand too much upon our own imperfections and inabilities, ſo as to prevent us or diſcourage us from thoſe Services which God in his Providence ſhall call us unto. For as much as this is in a ſort diſtruſting even of God himſelf, and though it carries with it a ſhew of humility, yet ſometimes is a bloſſom of pride. To be ſenſible of our weakneſſes ſo as to make us humble, and wary, and dependent in the works which we undertake, that's very good and commendable: but to be ſenſible of them ſo as to hinder us or diſhearten us in the undertaking of them, that is ſuch as we are able to give no good account or reckoning of. This was that which was the fault of Moſes, when God would have ſent him on a Meſſage to Pharaoh: How did he excuſe the matter? Why, namely, from his own inabilities; Exod. 4.10, 11. O Lord, I am not eloquent, neither heretofore, nor ſince then haſt ſpaken unto thy Servant: but I am ſlow of ſpeech, and of a ſlow tongue. This was now no ſufficient put off at ſuch a time as God called him to the work, who was able to conquer and overcome all thoſe difficulties for him; as it follows afterwards in the next Verſes; And the Lord ſaid unto him, who hath made Man's Mouth? or who maketh the Dumb, or Deaf, or the Seeing or the Blind? have not I the Lord? Now, therefore, go; and I will be with thy month, and teach thee what thou ſhalt ſay. As who ſhould ſay; As long as it is I that ſend thee, what ſhouldſt thou ſtand upon thy want of Eloquence, or thy difficulty of Speech? When we venture upon ſuch works and buſineſſes as do not belong unto us merely of our own heads, and without a Call from God, we may expect there juſtly to ſuffer for our own arrogancy and preſumption. But on the other ſide, when we ſet upon thoſe things which he requires at our hands, we may expect there ſafely his aſſiſtance and enablement of us. And that is the firſt particular; in regard whereof, &c. viz. The Performance.
The Second is, In regard of Acceptance: That is another thing which belongs to our Works, and which ſometimes we are apt to be very careful and ſollicitous about. How our works and actions may be preſented in the minds and apprehenſions of other Men: Not only that they may be done well in regard of the things themſelves; but likewiſe, that they may be taken well in regard of the perſons which are privy to the doing of them, or concerned and intereſſed in them. This is another Affection in us; and ſuch as, conſidered ſimply in it ſelf, and modeſtly purſued, it may not be amiſs neither. But yet, as concerning this, we are to commit our works alſo to the Lord, and to truſt him in this particular for the ordering of it to us: let us do that which becomes us, and which is fitting to be done by us; and he will order Men's hearts towards us, who has their Affections in his own hand, and diſpoſes them as ſeems good to him; When a man's ways pleaſe the Lord, he will make even his very enemies to be at peace with him; as it is in the ſeventh Verſe of this preſent Chapter. And though we do not find it preſently, yet we ſhall find it in due time; and by leiſure it will be made good unto us: As it is ſaid concerning ſeaſonable Reproof, ſo it holds good concerning any other Action; He that rebukes a man, afterwards ſhall find more favour than he that flattereth with the tongue; Prov. 28.23. Afterwards he ſhall find it, though at preſent he be not ſenſible of it. Thus alſo in the place before cited, Pſal. 37.5, 6. Commit thy way unto the Lord: truſt alſo in him, and he ſhall bring it to paſs. And he ſhall bring forth thy righteouſneſs as the light, and thy judgment as the Noon day: That is, he ſhall clear thee and juſtifie thee in the eyes of all that except againſt thee, and which are ready to be offended with thee.
Thirdly, We are to commit our Works to God alſo, in regard of the Succeſs. This is another appurtenance to them likewiſe, and a matter which does exerciſe our own thoughts; how far any Enterprize we take in hand be ſucceſsful and take effect. It was the great care of the Apoſtle Paul (which is alſo, for the moſt part, of every one elſe beſides) that he might not receive in vain, or labour in vain. Fruſtrations, and Miſcarriages, and Diſappointments, are ſuch things as are very irkſome and tedious in the thoughts of them. Now, for this alſo is this Counſel before us very requiſite and neceſſary for us, Commit our works unto the Lord: This is the iſſue and fruit of our works: Let us do that which concerns us, and leave the efficacy and ſucceſs to God; which he will be careful to order to us ſo far forth as may be moſt requiſite and expedient for us. This is that which holds good in any thing which we undertake; eſpecially, in reference to others as in point of Government, and Inſtruction, and Reformation; when we cannot do always that good which perhaps we deſire to do; yet, to wait and depend upon God, who is the Beginning and End of our Actions, and who is able to give life, and vertue, and efficacy, and ſucceſs unto them. And thus much now of the firſt Explication of our Works; namely, the Works which are done by us.
The Second is, The Works which are done to us: Thy Works; that is, thy Buſineſſes, and Conditions, and Affairs: Thoſe things which do any way concern thee, and which in any ſpecial manner thou art intereſſed in, theſe are alſo thy works; foreign, as we find it ſometimes expreſſed. This is another parcel of the Object of this preſent Commitment which is here exhibited to us: Whatever Condition we are in, or whatever Eſtate happens unto us, we are to commend it and to commit it to the Lord: And eſpecially (which ſeems principally to be intended) Conditions of diſtreſs; when we know not what to do, nor which way to turn our ſelves (as ſometimes it falls out to be with us) then to betake our ſelves to God, and ſeek for help and direction from him in the caſe and condition which we are in, and reſt and ſtay our ſelves upon him. This was the practiſe of Jehoſhaphat when he was encompaſſed with the Ammonites, 2 Chron. 20.12. We know not what to do, but our eyes are upon thee. This was the practice of David, when he was invaded by the Amalekites; 1 Sam. 30.6. David encouraged himſelf in the Lord his God. And this ſhould be our practiſe alſo, as we have at any time occaſion for it; whether in matters of diſtreſs or ambiguity, truſt in the Lord. And thus much for the firſt particular, viz. the Object, Thy works.
The Second is, The Act, which is converſant about this Object; and that is, Committing; Commit thy works unto the Lord. This (for the better opening of it to us) may be laid forth in ſundry Particulars whereof it does conſiſt; and we may be conceived and ſaid to do it divers manner of ways. I will briefly mention them unto you.
Firſt of all, In a way of Simple Commendation: We do then commit our works to God, when we do in an holy and humble manner diſcover them, and make them known unto him; preſent them, and lay them open before him: This is one way of Commitment. This, it agrees very well with that Tranſlation of the Words, which renders it by Revealing; ar the Septuagint, and ſome others following them: Revela Domino opera tua. Taking the word in the Hebrew Text to be Gal, from Galah; which ſignifies Rvelate. This, it hath a good ſenſe in it, and ſuch as is very pertinent to our preſent purpoſe in hand; where, when we are bid to commit our works to God, it ſeems to carry this meaning with it amongſt others, beſides that we ſhould commend them to him, and acquaint him with them, and (which alſo belongs hereunto) deſire his Counſel, and Direction, and Help, and Aſſiſtance of us in them. This is ſuitable to that of the Apoſtle, in Philip. 4.6. Be careful for nothing, but in every thing by prayer and ſupplication let your requeſts be made known unto God. We ſhould ſtill, upon any work to be done by us, or any buſineſs of ſpecial importance which does belong unto us, have our recourſe and addreſſes to the Lord. As Hezekiah, when he had received a Letter from Senacherib, wherein he was eſpecially concerned; he went and ſpread it before the Lord, Eſay. 37.14. And Hezekiah received the letter from the hand of the meſſenger, and read it: and Hezekiah went up unta the houſe of the Lord, and ſpread it before the Lord. The like ſhould we do alſo in all the matters which are of moment to us; go and open them, and preſent them to him.
This is required of us, not ſo much in reference to God; as if he for his particular ſtood in need of our information; and to be acquainted with our condition, as at preſent ignorant of it. No, there is no ſuch matter in it; our Saviour himſelf has put that out of queſtion, in Matth. 6.8. Your Father knoweth what things ye have need of before ye ask him. But when we are bid to reveal our works to him, it is to be ſuppoſed, eſpecially upon theſe two Conſiderations.
Firſt, For own Accommodation in regard of our neceſſities: therefore commend our works to him, that ſo he may direct and aſſiſt us in them; who, without his help and counſel, are very likely to err and miſcarry, and go by the worſt. When we do things of our own head, we do commonly prejudice our ſelves in the doing of them. But when we betake our ſelves to him for his Advice, we have him near at hand to direct us, and to be aſſiſtant unto us. And this readineſs of his, it is implyed in the very Phraſe and Expreſſion itſelf; Commit thy works unto the Lord, and Make known thy requeſts unto him. As who ſhould ſay, there is nothing more upon the point required of us; when we have once preſented our Petition, he is preſently near unto us to anſwer it, and to give us the content of it.
Secondly, As this revealing, and laying open, and commending of our Works and Conditions to God is required of us for our own Accommodation, ſo likewiſe as a piece of Reſpect and Obſervance to God himſelf, and to maintain our Communion with him. Friends, though they do not always ſimply ſtand in need of one another's counſel and help; yet where there is at any time ſpecial intimacy betwixt them, they will acquaint one another with their mutual Condition out of reſpect; and the Laws of Friendſhip it ſelf, which has freedom and openneſs in it, and does abhor reſervedneſs of words: even ſo ſhould it alſo be betwixt God and us; we ſhould commit and commend our works to him as our Friend and our ſpecial Acquaintance. And herein we ſhall now walk anſwerably to his Carriage and Dealings towards us. I know Abraham (ſaith God) and ſhall I hide from him the thing that I will do. Gen. 18.17. Surely, the Lord will do nothing, but he revealeth his ſecret unto his ſervants the prophets, Amos 3.7. The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant, Pſ. 25.14. God makes known his Works to us, though not in that manner of Revelation as to the Prophets of old, yet by certain hints which he gives us of his Providence many times in the World: And accordingly does it become us likewiſe to make known our Works to him, that ſo we may not ſeem to neglect him, or to be diſreguardful of him; but to acknowledge his intereſt in us, and our obſervance and dependance upon him, upon all occaſions. And ſo much of the firſt Particular, wherein this Committing of our Works does conſiſt, and whereby it may be explained; namely, in a way of ſimple Commendation, and laying open of our Condition to him.
Secondly, We commit our Works to God in a way of Humble Reſignation, and caſting of our Affairs upon him. And this, it ſuits very well with another reading of the Hebrew Word in the Text; which gives it by the expreſſion of Gol from Galal, that ſignifies Convolvere; and ſo it is as much as Roll or Devolve thy works upon the Lord. And according to this notion of the word, it ſeems to be a Metaphor taken from ſuch kind of perſons, who having ſome heavy burthen upon them, which is too hard for them to bear; do exuriate and eaſe themſelves of it by throwing it upon ſome Stranger's ſhoulders. This is that which is here required of us in reference to God; Caſt thy burthen upon the Lord, Pſal. 55.22. In the Latitude of which Phraſe and Expreſſion there ſeems to be included theſe three following Particulars to be practiſed by us.
Firſt, Senſus oneris, vel difficultatis. That we have ſome ſenſe and apprehenſion in our ſelves of the difficulty and burdenſomeneſs of thoſe Works which are upon us, that we do not make lighter of them than becomes us to do; but underſtand the weightineſs of them. This is implyed in this word of Devolving. He that labours to eaſe his ſhoulders, he has ſome ſenſe and feeling of his burthen; and ſo it becomes us to have for our own particular. When God calls us to any ſpecial Service, and puts us upon any eminent Employment which he would have us to be exerciſed in; it is fit we ſhould underſtand the length and breadth of it, and be ſenſible of the difficulties which are in it.
And that upon ſeveral Conſiderations, which I will but name unto you. Firſt, That ſo by this means we may labour the more for Strength and Ability to the diſcharge of them. He that knows not the weightineſs of his Work, will think any thing will ſerve the turn to perform it; and not to be ſo careful and diligent about it.
Secondly, That we may be the more humbled for our Failings and Neglects in it, as coming ſhort of that exactneſs and perfection which was required of us. He that feels not the weight of his Work, will not feel the burthen of his Sin in the neglect or miſcarriage of his Work upon any occaſion.
And then Thirdly, In reference alſo to others; that we may be the better affected towards them in all reſpects.
Firſt of all, In a way of Compaſſion; to pity them, and to ſympathize with them in the ſame condition.
Secondly, In a way of Aſſiſtance and Concurrance with them by eaſening and lightning the burthen, what we can, unto them.
Thirdly, In a way of Thankfulneſs and Acceptance, by acknowledging that labour and pains which hath been taken by them.
In all theſe Conſiderations is this ſenſe and apprehenſion of the burthen and difficulty of our Works very neceſſary for us.
This does therefore juſtly come home to a great many people in the World, who are very far from this preſent diſpoſition and affection in them. There are divers and ſundry perſons; who, though they have many times very great and weighty Burthens upon them, yet have no ſenſe nor feeling at all of them; which ſet very light by them, and are very little affected with them, as if they were the eaſieſt matters in all the World. Take it (but for inſtance ſake) among many others beſides, in the Work and Calling of the Miniſtry: How many are there in the World, even at this preſent day, that do not feel the burthen of this Work? Which think that to be a Preacher and Diſpenſer of the Myſteries of the Goſpel is the eaſieſt Work that can be? Which think that the care of Souls has no care and burthenſomeneſs in it? That which the Apoſtle himſelf trembled at; and cryed, Who is ſufficient for theſe things? That they may likewiſe undertake without any fear or awfulneſs at all. Surely, ſuch a temper as this is far from this Intimation in the Text, which implicitely calls us to the ſenſe of the burthens which are upon us.
Secondly, As here is required of us Senſus oneris, a feeling of this weight; ſo withal, which we muſt take in too with it, Suſceptio operis, an underſtanding of the Work. Whilſt we are commanded to commit our Works, we are hinted unto not to omit them. There are many which do indeed feel ſometimes a weightineſs in ſuch and ſuch Employments, but they make but a very ill uſe and improvement of it; for from hence they take occaſion to neglect them or ſhift them off, and put that from themſelves, becauſe this is a hinderance to them, therefore they will not meddle with them, nor ſtir them with one of their fingers; even there where they are called with them by God himſelf. This we muſt take heed of by all means. The difficulty of our Employments ought not to make us to ſhun them, but rather to labour for ſtrength for the performance of them; and to fly to God for his help, and enablement, and aſſiſtance of them in them. Whilſt we are bid there to roll upon the Lord, it is not meant to roll them off our ſelves, but our ſelves to ſubmit unto them.
Thirdly, In this Expreſſion of Rolling and Devolving, or (as it is in our Books) Committing. We have this inſinuated to us as our duty; namely, A fiducial Relyance upon God, and the referring of our Works to Him for the proſpering and ſucceeding of them. This is that which ſerves properly and particularly to be the very ſcope and drift of this Text; wherein Solomon does require this of us, that we ſhould ſatisfie and eaſe our minds in all the difficulties and perplexities which are upon us by caſting our care upon the Lord, and ſubmitting of our ſelves to his Providence and Diſpoſal of us. This is very hard for us to do (eſpecially in times of Temptation and preſent Exigence) but yet it is that which in a ſpecial manner does belong unto us, and which is expected from us; to diſcharge our ſelves of all ſollicitudes and anxiety of minds: Thus Pſal. 10.14. The Poor committeth himſelf unto thee: Thou art the helper of the Fatherleſs. He commits himſelf to thee: The word in the Hebrew Text is Jagnazov; that is, he leaves himſelf with thee, lays himſelf down at thy Feet, and lets his Cauſe reſt in thine Hand. This is the Committing here ſpoken of; and it is put in the Future Tenſe, rather than in the Preſent; not as a matter of Ʋncertainty and Procraſtination, but rather as a matter of Conſtancy, and as a continued Act in him. It is that which he does now, and which he is ready ſtill to do upon All Occaſions. And ſo David himſelf, 2 Sam. 15.26. Loe here I am, let him do unto me as ſeems good in his eyes. And ſo much alſo of the Second Senſe, wherein we are bid to commit our Works to God. Namely, In a way of Humble Reſignation.
The Third is in a way of Faithful Improvement, Commit thy works unto the Lord; that is, order, and diſpoſe, and direct all thine Actions unto him. Roll our Works to him as we would roll a Bowl to the Mark: Make him the Scope, and Aim, and End of all our Endeavours. This is another thing which is required of us; whatever we do, we ſhould do it to the Glory of God; that God in all things may be glorified through Jeſus Chriſt as the Apoſtle ſpeaks. It is not enough for us to do that which is materially good, but we muſt do it for a good end; which can be no better than the pleaſing of God. Take heed of making our ſelves the Centre of our own Works in any thing we undertake: yee know how the Lord, by his Prophet, took up the people for their faſting, in Zach. 7.5. Did ye at all fast unto me? even unto me? This is that which God looked for at their hands; and becauſe they failed in it, therefore he taxes them, and rebukes them for it. The ſame may be applyed to any other action or work of ours beſides; whether in our General Calling or in our Particular. How do we aim at God in them, and make Him the Scope and End of them? which is a turning and rolling of them to him.
Fourthly, In a way of Thankful Acknowledgment, Commit and roll our Works to God thus, in a gracious and ingenious Reflection upon him again: As thoſe that play at Tennis, which ſtrike the Ball one to another; as Chriſoſtom ſometimes makes the Compariſon: As we receive any thing from Him, ſo to give Him the Glory of it, both in the uſe of it, and alſo the praiſe. This we have again in David himſelf; 1 Chron. 29.14. In the Offerings which he and his people there made in the Temple: What am I? (ſays he) and what is my people, that we ſhould be able to offer ſo willingly after this ſort? for all things come of thee, and of thine own have we given thee. In which preſent Paſſage before us we have each of theſe two laſt Particulars which are here mentioned unto us; namely, both a faithful Improvement, and likewiſe a thankful Acknowledgment.
Firſt, Here is a faithful improvement of that Store which God had given him, to the building of the Houſe of God. He offered willingly thereunto.
And Secondly, Here was a thankful Acknowledgment and Return of what he had received at God's hands. And of thine own have we given thee: of thine own, whether we take it for the matter of the Gift, the Store and Treaſure it ſelf; or Thine own, as taking it for the Fountain of the Gift, the Affection and Heart from whence it came. Both the Gold and the Grace too they were both of them from God. And accordingly does David here ingenuouſly return them again upon him, and (as I may ſay) roll them to him. This is that which we now are to do for our particular; look what Talents we have received, look what Gifts we are intruſted with, look what Actions we have at any time performed; not to ſacrifice to our own Nets, or burn Incenſe to our own Drag, as the Scripture ſpeaks; but give the glory of all to the Lord, to whom of right it does belong; and ſay with the Prophet David again in Pſal. 15.1. Not unto us, O Lord, not unto us; but unto thy Name we give thee praiſe. And this is another rolling or committing of our Works here intended. And ſo much, likewiſe, for the ſecond Particular here conſiderable by us; namely, the Act converſant about the Object, to wit, Committing.
The Third and laſt is, the Terminus Actionis, as the point which it is directed unto; and that is here expreſſed to be the Lord [El Jehovah.] This we have handled implicitely already in the former Points, but now we ſhall ſpeak more explicately of it: Where we may take notice, eſpecially upon what grounds, and in what reſpect he is thus comſant mended unto us.
Firſt, From his Wiſdom and Knowledge; To the Lord, as a wiſe God, who is the Directer and Counſeller of his people. Men delight, in the truſting of their buſineſſes, to commit them to perſons of skill and underſtanding. Why, now, ſuch a kind of Perſon is the Lord, as he profeſſes there of himſelf, Prov. 8.14. Counſel and ſound wiſdom is mine: He does ſo far ſhare in it, as that it does properly belong to him, and to him alone. So 1 Sam. 2.3. The Lord is a God of knowledge, and by him actions are weighed. Thoſe which have no knowledge or skill in them, to commit Actions to them, is to put them upon Miſcarriage it ſelf. But when they are committed to the All-wiſe God, we have ſecurity from the Conſideration of his Wiſdom. He can foreſee all the events, and look into all the turnings of a buſineſs; and accordingly, is able to counſel and adviſe us in it.
Secondly, As from the Wiſdom and Knowledge of God, ſo alſo from the Strength and Power of God. This is another thing conſiderable in him, engaging us to this duty of committing our Works unto him: With Him is wiſdom and ſtrength, Job. 12.13. And again, Prov. 8.14. I have underſtanding, I have ſtrength. Wiſe men, if they be but weak, our Purpoſes, and Buſineſſes, and Works may fail in their hands for all that. But Strength joyned with Wiſdom is a further Aſſurance and Corroboration of us: And this is in the Lord our God. There is no buſineſs which we can commit unto him, but he is able ſtrongly to effect it, and diſpatch it, and go through it for us. Therefore it is ſaid, that the Strength of Iſrael will not fail. And we are bid to take hold of his Strength in regard of the fulneſs and eminency of it.
Thirdly, His Faithfulneſs and Truth: That is another thing which calls for this alſo. Though men be skilful, and likewiſe able, have opportunities added to their wiſdom; yet in the mean time, if they be falſe and unfaithful, there is no truſting them or committing any thing to them. But now therefore, for our encouragement in this buſineſs, we have to deal with a faithful God: He is faithful that promiſed: And it is the Name whereby he will be known: The Faithful, &c. It was that whereby the Apoſtle Paul encouraged himſelf to this Duty which we have now in hand. The Conſiderations of theſe two laſt Particulars both together. God's Faithfulneſs, with his Power; 2 Tim. 1.12. I know whom I have truſted; and I am perſwaded that he is able to keep that which I have committed unto him againſt that day. I know whom I have truſted; that is, I know him to be a faithful perſon, and one that will not fail me; that muſt be the reſolution of it. Among men it is not always ſo; they many times truſt they know not whom, and they fail in the faſtening of it: They were confounded becauſe they hoped, Job. 6.20. But now, with God it is far otherwiſe. This is the advantage of truſting in the Lord; that he that does it, he ſhall never be confounded. And this Hope, it is ſuch as makes not aſhamed, as the Apoſtle ſpeaks. Makes not aſhamed; that is, it is not fruſtrated to him who is the Subject of it, as that which might prove a ground and occaſion of Shame unto him, as other Hope does.
Fourthly and Laſtly, Add to all this his willingneſs and readineſs to undertake it. Every one who is fit to be a Truſtee in regard of the fore-named Quallifications; yet is not always content to be ſo, and to take it upon him: Becauſe there may prove to be a great deal of trouble and difficulty in it; yea, but now the Lord, he accepts of the Truſt, to put it out of queſtion; nay, he does not only accept, but invite it; as we may ſee here in this preſent place. It is that which he calls for at our hands, and begs and requires of us by his Spirit in the peace of his Servant; Commit thy ways unto the Lord. And he does ſtill ask it upon all turns; The ſpirit helps our infirmities, Rom. 8.26. as the Greek word taken from Burthens, the preſent Metaphor in the Text. Now whilſt the Lord is ſo willing to take it upon him, how ready ſhould we be therefore to give it him. Conſidering this, that he likes it ſo much the better in us, and will take it ſo much the better at our hands when we put him hereto. This is the Argument of the Apoſtle Peter, which he uſes to this purpoſe; 1 Pet. 5.7. Caſting all your care upon him, for he careth for you: For he careth for you: Why therefore, we would think we might ſpare our ſelves a labour, ſeeing he cares for us of his own accord; what need we care any further to caſt it upon him? Leave him to his own good nature, and it will be done whether we think of it or no. Nay, but therefore, ſays the Apoſtle, Let us caſt it upon him: Becauſe he is ſo ready to undertake it, let not us be wanting of our ſelves for the putting of him to it. Thus we ſee how the Argument holds alſo from God's Readineſs and Will; he is content to take it upon him: and ſo commit we them to him. It is an excellent Speech of Tertullian's which he has to this purpoſe, for the fitneſs of this Perſon to commend our Works and Affairs unto, in his Book De Patientia: Satis idoneus patientiae ſequeſter eſt Deus: ſi injuriam depoſueris penes eum, ultor est; ſi damnum, reſlitutor eſt; ſi dolorem medicus est. God is a ſufficient Depoſitary of patience to thee: If thou committeſt thy Wrongs to him, he is an Avenger; if thy Loſſes to him, he is a Repairer; if thy Diſeaſes to him, he is a Recoverer; and ſo forth. In all conditions, and upon all occaſions, he is ready to hear thy complaints, and to take thy ſupplications. This ſhews what good cauſe we have to commit our Works unto him. I might take occaſion hence alſo to amplifie it from all his Relations wherein he ſtands with us. And thus we ſee what good ground there is here for this Exprecton and Motion in the Text, to Commit our Works to the Lord, as the Term and Point this Action which it is directed unto; and the Perſon which this Commitment and Depoſition is charged withal.
Now further, To open this ſtill unto us; we are not to take this only Specificative, but alſo Excluſive: whereby it is ſaid here, Commit thy works to the Lord. It ſeems to carry this ſenſe with it; that we do ſo commit them to him, as upon the point to none elſe beſides. So that moreover there are theſe intimations included in it and with it.
Firſt, To the Lord, and not to thine own ſelf. Whilſt we are bid to commit our Works unto God, we are thereby implicitely forbidden Self-confidence and Preſumption in any thing which belongs unto us. As for inſtance our own Wit, and Counſel, and Underſtanding: Thus Prov. 3.5. Trust in the Lord with all thy heart, and lean not to thine own underſtanding. It is a dangerous thing for us to lean to our own Underſtanding; which is apt many times to fail us and give us the ſlip. Carnal Policy and the Wiſdom of the World; ſuch things as theſe they do many times prove but broken Reeds. And ſo, as for Wit; ſo Wealth, and Strength, and Power; ſuch things as theſe, it is but ill truſting and confideing in them.
Secondly, To the Lord, and not to other men: There is ill committing of our Works to ſuch alſo. The Scripture has ſhewed us how ill it is for us ſo to do, by ſetting a Character upon them; Pſal. 62.9. Surely men of low degree are vanity, and men of ſigh degree are a lye: being layed in the ballance, they are altogether lighter than vanity.
Thirdly, To the Lord, and not to Fortune and Chance. There are many which do blindly commit their Works and their Ways unto this, which is as good as nothing at all. Now, it becomes not Chriſtians ſo to do; we ſhould reſt and relye upon God, and commend our ſelves to His Gracious Providence; which is the ſureſt Shelter and Refuge for us that may be. And thus we have ſeen this Point opened and enlarged in all its ſeveral Particulars.
Now, what remains to our ſelves for the Uſe and Application of it, but to perform it and to put it into practiſe: Seeing the Spirit of God thus enforces it upon us, let not us be wanting to it, or negligent in it; let us not deprive our ſelves of ſo much comfort and quietneſs as may accrew to us hereby, as we ſhall hear afterwards; only, that we may do it the more effectually, let us conſider what Qualifications do belong to the right doing of it.
This Committing then, which is here ſpoken of; Firſt, It is an Act if Intereſt, and of Perſons in Covenant with God. Thoſe which are Enemies or Strangers to God, they cannot commit their Affairs unto him, for as much as this is an Action of ſpecial Intimacy and Acquaintance: Will men truſt their Jewels and Treaſure, or their Secrets and private Counſels, with men whom they never ſaw before in all their lives? No, they will not do it: nor if they ſhould, they would not do it with prudence and diſcretion, becauſe it were poſſible for them to be fruſtrated and diſappointed. And ſo is it here in our Addreſſes to God: Ceatainly we can truſt nothing with him except we are firſt acquainted with him our ſelves, No man can commit his Works to God, who has not firſt committed his Soul to God, and given up his Perſon to his owning. None can commit his Works in a way of Dependence, who has not committed his heart and ſoul to God in a way of Obedience, who has not reſigned and given up himſelf to God as wholly his. Therefore let us be ſure to look to this as very pertinent hereunto. And know, for this purpoſe, where this is done, the other will follow, and may very well do ſo; becauſe that God himſelf in ſuch caſes does take ſpecial care of us, when we once enter into Covenant with God; and becauſe it is the bleſſed and happy privilege which comes to us by being God's Children. He is not only the God of our Perſons, but he is alſo the God of our Performances, and of our Conditions, and all that comes from us. He undertakes to work all our Works in us and for us; not only thoſe Works which do immediately refer to our Salvation, but alſo, even thoſe Works which are of common and ordinary Concernment: And though he may ſometimes be helpful to others in them alſo, yet they cannot ſo well truſt him for them. Perſons which are out of Covenant, they cannot commit their Works to the Lord; which is firſt of all an Act of Intereſt.
Secondly, As it is an Act of intereſt, ſo it is alſo an Act of favour; I mean, of favour in a paſſive ſenſe. A man may be in Covenant with God for the General Acceptation of his Perſon and Juſtification in the ſight of God; and yet lie in terms of particuar diſtaſte and diſpleaſure from him. Now, this is a great Obſtruction of this committing of our Works unto him. That Man which has done any thing whereby he has taken off God's Countenance from him, and cauſed him to look angerly upon him; he is much hindred, and has hindred himſelf from the kindly performance of this duty; which does not only imply Intereſt and Acquaintance, but likewiſe Friendſhip and Good Will betwixt God and the Soul of a Chriſtian. We may ſee it in the Example, even of the Holy Man David himſelf; who, having offended God by his ſins, had not that freedom of acceſs unto him, nor delight in him, as ſometimes he had had; Eccleſ. 7.26. He that pleaſeth God, ſhall not be taken by her. Oh, we ſhould by all means be careful to keep in good terms with God, and to have all things right betwixt him and us; not only from the ſweetneſs which is contained in the ſtate and condition it ſelf, but alſo for the bleſſed effects and conſequents which do iſſue from it: And eſpecially, this amongſt the reſt, of liberty and opportunity for committing and commending of our Works and Affairs unto him.
Thirdly, This buſineſs in hand, it is an Act likewiſe of Confidence and ſpecial Aſſurance. The former Qualifications mentioned are requiſite as a good Ground and Foundation for the commiting our Works to him: This Preſent for a Performance of it. Though a Man ſhould be in Covenant with God, and alſo in his favour; yet if he doubted of it, and called it into queſtion, he could not ſo readily commend his buſineſs to him: therefore this muſt be added to the other, that we may perform this ſo much the more fully. That we make our Calling and Election ſure, and keep the Evidence of God's Love and Fame clear and undefaced to our ſelves; which will otherwiſe much obſtruct us and hinder us in this preſent buſineſs. It is one thing deſparately to caſt away our Works, and another thing graciouſly to commit them.
Laſtly, It does imply Innocency and Unblameableneſs, eſpecially for the Works themſelves, which we offer to commit unto him. We muſt commit our Works to God upon thoſe terms as we muſt commit our Souls. And that is as the Apoſtle Peter has expreſſed it in Well-doing, foreign, 1 Pet. 4.19. He that preſumes at any time to commit an evil work to God, he does but implicitely put God in mind to puniſh him, and to be avenged upon him for it; which will make but a very ſad Reckoning and Account in the concluſion of it: Beſides; that it is a making of God himſelf, the holy God, to be a Co-partner with him in his ſin; which is a moſt fearful and horrid Abomination. Therefore, when it is ſaid here, Commit thy Works to the Lord; this is that which is to be taken for granted, that the Works themſelves be juſt and unblameable. And ſo this Commitment here ſpoken of, it is to the reſt, An Act of Innocency. And thus we ſee alſo the ſeveral Qualifications which are required of us in the performance of this Duty.
The ſumm of all is ſtill no more but this, even to put us upon it. There are two things which are here to be looked after by us.
Firſt, That we be, above all things, careful to be in ſuch a condition and frame of Spirit, and ſo well employed, as from whence we may comfortably and to good purpoſe commit our works unto the Lord; and then abſolutely, and directly, and poſitively, and in good earneſt to do the thing it ſelf. Then we ſhall come home to the Counſel and Advice which is here given us in my Text.
This, as we may ſafely do in all things elſe, ſo more eſpecially in ſuch kind of Works as wherein God himſelf chiefly and immediately is to be concerned. Thoſe Works wherein we are ſerviceable to him in a more peculiar manner, and in which his own Honour and Glory is intereſſed. Theſe are ſuch as we may with greater confidence commit to his care: As ye know it is amongſt men. Thoſe which are partners together in their Trade, they do truſt one another with the work, becauſe their mutual gain is concerned in it: Even ſo here betwixt God and us. As in the Miniſtery and ſuch Services as theſe. The ſame which is our Work, it proves to be his Work alſo beſides: Therefore we may well Commend it to him, and our ſelves in it, Malach. 3.17. As a man ſpareth his Son that ſerveth him. A Father will take care of his Son becauſe of his Relation, but then his Son that ſerves him over and above, becauſe of his Work. Thoſe Works whereby God and his Church are any thing advanced, they may be ſafely committed to him.
And that ſtill we may do this ſo much the better, let us more and more inure our ſelves to it; for the more we do it, the more we may do it: When we are wont to Commit our ſelves to God in ſmaller matters, we ſhall be the better able to do it in greater; when dayly and conſtantly and continually in our own Particulars, be ſo much the better upon occaſion in the affairs of the Church. This is very Comfortable, and this is that which we ſhould bring our ſelves to. And now I have done with the Firſt General Part in the Text, viz. The Precept or Counſel, Commit thy Work unto the Lord.
The Second now follows, And that is the Promiſe or Argument to inforce it, And thy Thoughts ſhall be Eſtabliſht. Where Firſt here is ſomewhat which is Imply'd, and Secondly here is ſomewhat which is Expreſt, and each of them Conſiderable of us.
Firſt, Here are ſome things as Implyed from the Phraſe and Manner of Expreſſion; for obſerve how the Holy Ghoſt here ſets it, Commit thy Works, and thy Thoughts ſhall be Eſtabliſhed. In the Sutableneſs and Correſpondency of Expreſſion, one would have thought it ſhould have been rather ſaid, Thy Works, which is likewiſe here to be underſtood, as we ſhall ſee afterwards: But the Spirit of God rather gives it by the Thoughts, whereby there are ſundry Intimations exhibited unto us, I can but name them.
Firſt, We ſee here thus much, That where there are Works there will be Thoughts: Yea, and that likewiſe ſometimes Thoughts of Trouble and Perplexity and Diſtraction, ſuch as have need to be Eſtabliſhed. This is clear from the Coherence and Connexion of theſe two both together in the Text, Thy Works and thy Thoughts.
This has a double ground for it, Firſt, The nature of the things themſelves; which are ſuch as do properly and immediately produce the one of them the other. Thoughts they do breed in Works, as Worms do breed in Wood; eſpecially ſuch as the Works may be for the Condition of them: If they be great Works, Works of deeper importance than other, they will draw along Thoughts with them, thats a buſineſs out of all queſtion. And it is very fitting they ſhould do ſo likewiſe if we conſider rightly of it. It is very fitting and requiſite that men ſhould there exerciſe their Thoughts, and intend their Minds where their buſineſs is more than ordinary.
Secondly, There is alſo a ground for it in the nature of the Mind. It is a peice of weakneſs and infirmity in ſome Diſpoſitions to be thus affected and diſpoſed in themſelves; That never ſo little Work or Buſineſs it does preſently diſquiet their Thoughts and ſet their Minds and Spirit upon the racks, that they have no ſettlement in them; Works and Thoughts do here eaſily meet.
This teaches us not to wonder at it, but accordingly to prepare for it, and to make account that ſo it will be. And therefore ſo to diſpoſe our ſelves as thoſe which expect it: And eſpecially by putting in practiſe the preſent Duty of the Text mentioned before: but ſo much for that.
Secondly, Obſerve here from hence alſo this, That our chiefeſt buſineſs lies in our Minds to compoſe and ſettle them. Therefore Solomon inſtances in theſe, Thy Thoughts ſhall be Eſtabliſhed: As who ſhould ſay, When that were once done, all beſides were done to our hand. And ſo in a manner it is, Stabliſh but once a mans Thoughts, and then ye have done enough indeed for him. Theſe are they which make us the greateſt work, and cauſe the greateſt diſturbance to us: As we may ſee upon divers occaſions, in Pride, in Revenge, in Impatience, in Diſcontent, in Inconſtancy: If a mans Thoughts were but here brought in frame, all that remains would be eaſily brought to paſs.
Thirdly, Here is Imply'd further this, That ſettlement and Quietneſs and Tranquillity and Eſtabliſhment of Thoughts, it is a very great Happineſs and Mercy. This I ſay is here Imply'd, becauſe it is here brought in in the Text in a way of Promiſe and eſpecial Incouragement. Solomon makes account that he has ſaid ſomewhat which may very well pleaſe and ſatisfie us, when he ſays, Our Thoughts ſhall be Eſtabliſht, and ſo he has. It is a great Mercy for a man to have quiet and compoſed Thoughts. The Happineſs of Thoughts Eſtabliſht, it is an Happineſs ſimply in it ſelf, as mans Mind is the chiefeſt Principle in him, which being well or ill makes the man accordingly ſo to be, as in the Point before. And it is an happineſs alſo in the conſequents, as it is that which has an influence upon every other particular in him: It is that which ſweetens Buſineſs, and Eſtates, and Friends, and all other Comforts beſides which we injoy with it, which made David ſo earneſtly to beg it, Pſal. 51.10, 11. when he prayed for a Right, and Conſtant, and Stable Spirit.
This teaches us accordingly to prize it, and where we injoy it to be thankfull for it, and to Bleſs God for the injoyment of it; eſpecially there where it proceeds and is ſet upon right Grounds. Indeed in ſome Caſes, and for ſome Perſons, it were a great deal better for them in ſome ſenſe to have their minds troubled, that ſo they might at laſt have them ſettled in a more ſure way: But in the ſenſe we now ſpeak of, an Eſtabliſht and Quiet Mind is a Mercy, and ſo to be accounted: In the want of many other Comforts and Accommodations beſides, it is that which is All in All. And ſo much may ſuffice briefly to have ſpoken of the Points which are here implyed from the Phraſe and manner of Expreſſion which is uſed in this place.
We come now a little cloſer to the Text, Thy Thoughts ſhall be Eſtabliſht, This is the Promiſe which is made, and this is the Bleſſing which does belong to the Committing of our Works to the Lord, that it ſhall have this falling upon it. This word Thoughts Makshevoth, it may carry a double meaning and Interpretation with it: Either firſt of all as underſtanding thereby the Workings and Agitations of the Mind it ſelf. Thy Thoughts, that is thy Imagination; by taking it Formalites & Subjective: or elſe Secondly, As underſtanding thereby the reſult and effect of ſuch Workings. Thy Thoughts, that is thy Purpoſes and Devices and Contrivances, and Works themſelves. The things which thy Thoughts and Mind are Imployed about, by taking it matcrialiter & objective: Either of theſe may be here underſtood as belonging to this eſtabliſhment of Thoughts, and as annext to this buſineſs of Committing our Works to the Lord: It inferrs either of them.
Firſt, To take it of the Mind it ſelf, Thy Thoughts ſhall be Eſtabliſht, that is, thou ſhalt have a Mind free from any other trouble and diſtraction, when thou haſt practiſed this Counſelin the Text.
And here again we may look upon it and conſider it in a twofold notion more: Either Firſt of all as matter of Duty, or Secondly, as matter of Priviledge. As matter of Duty, ſo it Shews us that which ought to be. As matter of Priviledge, ſo it ſhews that which will be. Each of theſe (as I conceive) are here pertinently conſiderable.
Firſt of all, I ſay we may here look upon it as matter of Duty, and as ſhewing us what ought to be: By taking futurum pro Imperatum, which with the Hebrews we know is very ordinary: Thy Thoughts ſhall be Eſtabliſhed, That is, Let thy Thoughts be Eſtabliſhed. And thus now it carrys a very good Connexion and Conjunction with the words before, and inferrs one Duty upon another, and carries this Truth and Intimation with it: That when we have once in an Holy and Humble manner committed our Works to the Lord, we ought now no farther to trouble or to diſquiet our Minds about them; but ſo far forth as our Thoughts are any thing in our own Power, and our minds are at our own Commands (as in ſome reſpects they are) ſo far forth it becomes us, and it is our Duty to eſtabliſh and quiet our minds, and to ſet our hearts at reſt, or thoughts in our ſelves. This is as they are intended, thus we uſe to expreſs it: Thus we have it in the Exhortation of the Apoſtle, Phil. 4.6. Be carefull for nothing, but in every thing by Prayer and Supplication let your requeſts be made known unto God; As who ſhould ſay, when we have done this, there were no more required of us. When we have committed our works to the Lord, this is all that we are now to trouble and take up our thoughts withal; I mean in regard of our Diſtraction and Diſquiet of Spirit: This does not exclude the uſe of Means and the cloſing with thoſe Opportunities and Advantages which God does afford unto us: But it excludes only Anxiety and Sollicitude and Perplexity of mind. It is a great peice of weakneſs in us, when we have Commended our Conditions to God, to be ſtill as full of Diſtraction in our ſelves, as if there had not been done any ſuch thing by us. And to ſpeak diſtinctly of it, it has theſe Particulars in it:
Firſt, It is an Implicit diſtruſting of God Himſelf, as if he were not able or not willing to order our buſineſs for us, and to ſucceed thoſe Works to us which we had committed unto him, which is no other than an high Indignity offered to his Majeſty.
Secondly, It is a fruſtrating of Gods Ordinance, and making a meer Shaddow and Cipher of Prayer it ſelf, as if it had no Fruit or Efficacy with it at all, but onelyonly might be uſed for Faſhion and Formalities ſake, and there were an end.
Thirdly, It is an impoſing of ſo much needleſs trouble upon our ſelves, and diſquieting our own minds more than we have cauſe at preſent to do; Foraſmuch as the Ground of Diſquiet ceaſing, the Diſquiet it ſelf ſhould ceaſe alſo to us.
Let this therefore make us to take heed of being guilty in this Particular; when we have once Committed our Works to the Lord, let our thoughts from henceforth be Eſtabliſhed and Settled and Quieted in our ſelves. Let him alone with our Eſtate and Condition, he will be ſure to Order and Diſpoſe of it well unto us, Why art thou caſt down O my Soul, &c. Pſal. 11.1. Nay though we ſhould perchance miſtake for the thing it ſelf, &c. Yea but perhaps (ſome may Object) it may be I have not done it as I ſhould do, I have not Committed my Works to him in that manner as I ought to have done: And therefore I may have my Thoughts troubled and diſquieted in my ſelf.
For Anſwer hereunto thus much, If it be ſuch a Failing in us as is voluntary, and Obſerved and Diſcerned in us, then we ought not to queſtion Gods Providence, but rather be humbled in our ſelves for it, and making up the breach betwixt God and our ſelves in that particular, apply our ſelves to him with ſo much the more eagerneſs and intention. If it be ſuch as is ſecret and not diſcerned, only feared and ſuſpected in our ſelves; God is not a Captious Maſter, one that makes advantage of every thing againſt us, but accepts of our Deſires and Endeavours to do that which is pleaſing in his ſight.
Therefore let not this Diſcourage us ſo as to promote Diſtraction in us, but let our Thoughts ſtill be Eſtabliſht, and remember ſtill to have them Eſtabliſht upon this Ground, to wit, The Committing of our Works to the Lord. We muſt put theſe two Clauſes in their Connexion: There are many their minds are quiet oftentimes, and free from any great trouble which is the Ground and Foundation of it: Security may attend any Preſumption and Apprehenſion of Danger, and it may be the preſent injoyment of ſome outward help. This is that which ſupports them, but ours ſhould be a dependance upon God. And this for the matter of Duty.
The Second is the Matter of Priviledge, And thy Thoughts ſhall be Eſtabliſhed. Thus is that, we think when any thing troubles our Thoughts, to work it out by our Thoughts themſelves: But alas that is no way which is conſequent and following hereupon. That man which in a Right manner does commit his works to the Lord, he has from hence a bleſſed quietneſs and ſecurity of mind happens unto him. When we follow God with Faith, He follows us with Comfort, and abundantly recompenſesour Truſt and Relyance upon him into our own Boſoms. Being Juſtified by Faith we have Peace with God, &c. Rom. 5.1. Faith is a ſatisfying Grace, and it has this Iſſue and Effect with it as proper and peculiar to it, that quiets and ſettles the heart of that perſon who is the Subject of it. Hannah when ſhe had prayed to the Lord, it is ſaid, Her Countenance thereupon was no more Sad, 1 Sam. 1.18. ſo abundantly was ſhe ſatisfyed in her ſelf upon that Performance: And ſo ſhall we likewiſe be in the practiſe of it. It will comfort us and quiet us and ſatisfie us upon all occaſions whatſoever: See what the Prophet David obſerves to this purpoſe concerning a Good and Godly man, Pſal. 112.7, 8. He ſhall not be afraid of evil tydings, his heart is fixed truſting in the Lord. His heart is Eſtabliſhed, he ſhall not be afraid until he ſee his deſire upon his Enemies. It is doubled again and again for the certainty and confirmation of it, to put it out of doubt. And thus much of the firſt Explication, Thy Thoughts, that is the Workings and Agitations of the Mind it ſelf.
The Second is the Reſult of theſe workings of the Mind in the things themſelves, Thy Thoughts ſhall be Eſtabliſht: That is indeed thy purpoſes, and Contrivances and Works themſelves wherewithal thy Thoughts are imployed, They ſhall be Eſtabliſht, that is Proſpered unto thee. And ſo we ſhall have the Sence clear and plain, Commit thy Works unto the Lord, and thoſe Works ſhall be Eſtabliſht. The Proſpering and Eſtabliſhing of a mans Works, it has always been counted a great advantage, it is that which the Prophet David Prays for in the behalf of the Church, Pſal. 90.17. Let the Beauty of the Lord our God be upon us; and Eſtabliſh thou the work of our hands upon us, yea the work of our hands Eſtabliſh thou it. This is that now which is promiſed to truſting and relying upon God, and this Committing of our Works unto him: thy Thoughts, i.e. thy Works, &c.
Let us learn then here the way which leads and directs us hereunto. As we all deſire to have Eſtabliſht Thoughts and Eſtabliſht Works (as all men naturally do) ſo let us take that courſe which does properly lead unto it. Let us commit our ſelves, and our Works, and our ways, and all that belongs unto us, to the Gracious Providence of God, that ſo we may have a Bleſſed Sabbath and Tranquillity in our minds, and have all our affairs ſucceed unto us.
And eſpecially let us be carefull to do it, whoſe Thoughts and Works meet together in a more ſpecial and peculiar manner: That is, whoſe Works lie in our Thoughts, it concerns us to do it more than ordinary, and above any other elſe beſides. As we ever deſire to have our ſtudies bleſt, and to have any good and Fruit to come of them, ſo let us be eſpecially carefull to commit them ſtill to the Lord. Commit them to him as the End of them, and the Scope which they are directed unto: When we make our ſelves the End of them, we cannot expect ſo to proſper in them. But when we make him the aim of all, he will return it graciouſly upon us. And commit them to him as the Helper of them, and as he that muſt give them Life, to them without whoſe aſſiſtance all is in vain. The Preparations of the heart are of man, but the anſwer of the tongue is from the Lord, Prov. 16.1. And commit them to him, as the Bleſſer of them, and as he that muſt give ſucceſs unto them, without which they come to nought. Whats the reaſon that many Schollars, they take a great deal of pains in their Studies, and many has no good comes of it. All their learning is loſt unto them, in regard of any good they do with it, or Comfort which they can take in it; it is becauſe they are neglectfull and failing in this preſent performance of Committing their Works to the Lord.
To Conclude, Let us by the way take notice of the great Happineſs and Felicity of a Chriſtian in all his ways. He is ſecure and ſafe, having Committed himſelf to God, and ſo need not to fear any thing, Quam ſecurus dormit ſues Chryſologus, qui Deum meruit habere cuſtodem! quam neſcit curas! quam depacit auxores! Oh how ſecurely does that man ſleep who has got the Lord to be his keeper! How void of cares! How free from troubles! &c. Let it make us in love with Religion, and Chriſtianity, and the exerciſe of Godlineſs, which does contain ſo much excellency and advantage within the bowels of it. Let us not lay our happineſs and contentment in the world, and the comforts thereof, nor our confidence in any outward ſubſiſtence, but rather in ſuch things as theſe, which have a bottom and foundation in them, even the Attributes and Perfections and Promiſes of God Himſelf.
But ſo much alſo for that, namely, The Second General Part of the Text, in the inforcement of the Duty required. And ſo likewiſe (as breifly as could be) of the whole Verſe it ſelf, Commit, &c.