THese words as they proceed out of the mouth of the wise man , so they come vnto vs clad in the habit ( as it were ) of a graue aduice , or counsell ; which , to the best of mine apprehension , suteth with all circumstances . I need not tell you the conueniencie betweene this place , and my Text. Is not this the house of God ? are not his Oracles heere vnfolded ? are wee not heere made acquainted with his Will ? Now where else should we receiue direction for our proceedings than where wee meet with resolution for our enterprises ? where should we make that resignation ( which my Text importeth ) but where we receiued our Commission ? For the time , surely , as it cannot but bee alwayes vsefull to those that are doing , and desirous to speed in their doings : so , more especially at this time when we haue so great cause to commit the common publique affaires of the Churches of God ( whose actions , and agitations are , in some sort , our owne ) and all their designes in behalfe of the Gospell , vnto the Lord . But to come nearer . When can wee more seasonably learne than when we are presently to practise ? And when haue we more instant need to practise , and follow this counsell in my Text than when we are about so sacred a businesse ? If euer , Beloued , we commit our worke vnto the Lord , let vs now when we are conuersant in the Lords worke . As for Persons , I hope heere are none but will yeeld to the necessity of this dutie . Who hath not this speech commonly in his mouth ? By Gods helpe I will doe this or that ; Thereby acknowledging ( as there is cause ) a disability to doe any thing without Gods helpe . How much more assistance then , need wee to craue of God in these matters ? For which ( saith the Apostle ) who is sufficient ? 2. Cor. 2.16 . We see then all of vs , the speaker , especially , who is now to enter vpon so waighty an employment , how much it stands vs vpon to commit our seuerall workes vnto the Lord , that our thoughts may bee established . But lest my preface should seeme to vsurpe Application before Doctrine be deliuered , I draw toward my Text.

For the explication of the words , it is not requisite heere , as in other places of Scripture , to haue recourse vnto the context , and to consider the dependance vpon former , or the coherence with following verses ; For that part of the will and wisdome of God which is reuealed in this booke , is laid downe for the most part ( especially from the tenth chapter to the end ) in sentences perfit , and entire , there being no continued series or processe of matter closely hanging together , but each axiome absolute in it selfe , and independent . So that these Prouerbs may be not vnfitly compared , * * Peret ▪ id est 〈…〉 me thinkes to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those single grapes ( according to the Hebrewes exposition Leuit. 19.10 . ) which were not to be gathered and impropriated by the owners , but left in common for the poore . They are , first , as grapes that pleasant and heart-chearing fruit , and therefore called mingled wine , Prou. 9.5 . and said to be life to those that finde them , and health to all their flesh , Prouerb . 4.22 . Then they are single grapes ( which is to our purpose ) in that they are not ioyned one vpon another in sense , but disseuered , whilst other parts of Scripture are like clusters of grapes compacted together , and linked in Logicall argument . But if any will be curious to search out a dependency of these words vpon the former , somewhat may be said according to the opinion of some judicious , who hold this verse to be an instruction , or document inferred , and deduced from both the former verses , as from arguments vrging , and pressing it .

In the first verse , Solomon tels vs that the preparations of the heart are in man , but the answere of the tongue is from the Lord , that is , Howsoeuer man hath powers of minde to premeditate , and consult , yet hee cannot expresse what hee hath thought without Gods direction and assistance . Whence the wiseman concludeth ; If we cannot so much as vtter with our tongues what we haue premeditated , without Gods aide , then wee ought to commit our more weighty workes vnto the Lord : But we cannot doe the former ; Ergo &c. The argument is thus drawne from the lesse to the greater : otherwise it may be thus framed , taking in our speeches into the number of our workes ( as they may well be : ) If all our actions , euen the least , as our speeches , be from God , then are they to be committed to God ; but they are from God : Ergo. So we see how this third verse hangs vpon the first . In the second verse his meaning ( I take it ) is this , that howsoeuer we are naturally so ready to flatter and sooth vp our selues in our owne doings , that wee imagine all to be right , and as it should bee , which we goe about , especially if it haue but a spice or appearance of good in it : Yet God is not alwayes pleased with that wherein we so please our selues ; he many times either allowes not of the matter , or manner of those performances which wee so applaud , and magnifie : why ? Because he lookes not onely on the outside of the action , but takes notice out of what grounds we doe it , and vnto what ends , weighing and discerning the secret working of our spirits . Heereupon he inferrs in my Text , that because God doth so , therefore we should commit our workes vnto him , that is , lay them to the rule of his word , for the approbation and warrant of them , and then so do them as we may confidently put our selues , and our manner of performing them to Gods scanning , and judgement : Thus working vpon a sure ground wee shall haue them established . And so I come to the words read .

The parts whereof appeare at the first view to bee two , and but two ; hauing only one terme of connexion [ And ] The first we may either call A counsell and aduice ( as I said in the beginning : ) and the second answerably , A promise or successe in following it : Or else we may conceiue the latter to be an end proposed by euery man to himselfe ; and the former as the way and meanes by which it may be attained vnto . Of these as they lye in order . For our better proceeding , the words are to bee explained before any point be obserued ; and the only word which needeth opening is [ Commit ] We are therfore to know that in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * Col comming from a root signifying To route or turne , &c. so that according to strict translation the words are to be read , Roule thy workes to , or vpon Iehouah . The speech is metaphoricall , and importeth thus much , that euen as men when they cannot lift or weild a thing well , tumble it to another that can better , or as when they haue lifted it , if it bee so burden some that they cannot vndergoe the weight , they will seeke helpe , and lay it vpon anothers shoulders : so wee being vnable of our selues to manage our affaires , are to turne them ouer vnto God , and being pressed with the weight of any charge , or duty lying vpon vs , are to expect aide from him and looke that he should sustaine either it for vs , or vs vnder it . In a word , we are aduised heere to doe no other thing , than what men doe in those cases , wherein they alone are insufficient . What doe they ? They goe to some body , of whose sufficiency and faithfulnesse they are assured , and tell them that they know not what to doe themselues , they cannot goe through with the businesse , and therefore they relie and depend wholly vpon him , committing it to his ordering and disposing . Mee thinks Pharaohs cariage towards Ioseph , shadoweth out our duty towards God in this point : He hauing weighed the interpretation of his dreames , and the necessity of taking some course for preseruation of himselfe & his people , casts himselfe vpon Ioseph ( whose sufficiencie he had well proued ) and left the whole businesse to his wisdome and prouidence . Thus ought wee confidently to entrust God with all our workes , and much rather than any man . This is enough for the discouery of the Metaphor : the fuller meaning we shall haue afterwards . In the other words there is no obscurity . Vnder [ Workes ] we are to comprehend Words , being one kinde of our operations , though wrought only with the tongue : as also our Intentions and resolutions are heere to bee vnderstood , and taken in : By [ Thoughts ] then in the second part of the verse we are to vnderstand , both our Act of deliberation , and the Obiect or thing whereon we thinke , and whereabout we deliberate and resolue . In summe , Commit thy workes , is as if he had said , Commit the choice , the ordering , and the successe of thy workes to Iehouah ; and so the last word [ established ] intimates , signifying ( in the originall * * 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as well aptabuntur , as firmabuntur ; prepared and fitted , as well as confirmed , established .

The words thus , in some sort , vnfolded , I come to the point of instruction taught plainly in the words , viz: ●o●t . Euery one ought to commit their workes vnto the Lord . It may not be amisse , first generally to proue it , and then to lay out the particulars comprized in the generall . For proofe we haue sundry parallel places to this . Dauid giues the same counsell , Psal. 37.5 . Commit thy way vnto the Lord , &c. And what counsell he giues to others , we finde recorded he tooke himselfe , Psalm . 22.9 . He trusted in the Lord , &c. said his very enemies . The same word for Rouling is vsed in both those places which is heere . We finde the same kinde of Metaphor for sense in other places , though the words be somewhat different , as Psal. 55.22 . Cast thy burden vpon the Lord , &c. And 1. Pet. 5.7 . Cast all your care vpon God . &c. Where the words translated [ Cast ] though they note properly another motion from Rouling , which wee know by that name ; yet doe they as clearely illustrate this duty in my Text , which chiefly imports a transferring , or remouing from our selues our waighty workes , or burdens , or cares , vpon another that is stronger than we are . For more full explication of which duty so manifestly and straitly enjoyned vs , descend we to the particulars therin contained . There are three things which seeme to take vp the whole nature of this Committing : 1. A sense , and acknowledgement of selfe-insufficiencie for the worke . 2. A faithfull dependency on God for the appointing and effecting of it . 3. An actuall recommending of it vnto God in prayer . These three , were this an assembly of Schollers , I would liken vnto those three principles of naturall things which Philosophers tell vs of , Priuation , Matter , and Forme . The deniall of our owne abilities , I may call in some sort a Priuation . for vnlesse wee confesse our want of them , and strip our selues naked ( as it were ) out of all conceits of our owne sufficiency , we shall neuer be disposed to looke vnto God in our actions . Yet is not this ( indeed ) essentiall to this duty , though necessarily preceding , and making way for it . Secondly , our faithfull dependency vpon God , and imposing the weight vpon him , may be termed the matter , of which this duty consisteth . Thirdly , our actuall recommending of our workes vnto God in prayer , is as it were , the forme of this duty , by which it is compleat in the e●●e , or being of it : Now for the explanation of these seuerals .

First we must finde our selues vnable to vndergoe the burden , and acknowledge our weaknesse ; And this in a threefold respect , 1. of Iudgement , 2. of Wisdome , 3 of Power . We must deny our owne Iudgement to direct in matter of resolution what to doe . For how great cause haue we to confesse our folly , and our blindnesse in choosing ? True it is which the wise man speaks , Vers . 2. All the waies of a man are cleane in his owne eyes , and ( cap. 21.2 . ) right in his owne eyes . Yet see what good judges our eyes are , Vers . 25. There is a way that seemeth right vnto a man , but the end thereof are the waies of death . And , indeed , not one only , but euery way , euery worke that is of our owne finding out , of our owne deuising , is sinfull , and tendeth to death , vnlesse we haue warrant for it elsewhere , from God . Fearefull is that Irony of the Preacher , Eccles. 11. vers . 9 , 10. Walke o young man in the wayes of thine heart , and in the sight of thine eyes , but know , &c. I need not tell you how sharply God reproued the people by his Prophets , for walking in the peruerse and crooked wayes of their owne hearts . Doubtlesse no greater judgement could befall euen the best of vs , than to eat the fruit of our owne wayes , and be filled with our owne deuices , Prouerb . 1.31 . But to lay aside these more weighty considerations , let vs examine our actions , by the meere grounds of morality ; and ( alas ! ) how sottish , how blinde are we when we are our owne Councellors ! What grosse mistakings , what silly choises make we ? How great failing in judgement do we bewray in ciuill actions ? Was it not a foolish project to thinke to perpetuate ones name by a building , as they did at Babel ? Gen. 11.4 . No better projects many times do we lay , but such as will end in confusion : At the best , we study , and imploy our selues , for the most part , but about toyes , and trifles , and things that profit not . We rather choose Marthaes encombrance , than Maries better part . So that we haue great cause to renounce our owne judgement in choosing .

Againe , in the second place , for wisdome in managing and disposing of a matter resolued on , suppose the resolution bee good , wee lacke that too . There are but two wayes ( we vse to say ) a right and a wrong , and do not wee generally take the wrong ? In spirituall matters , we would worship God : but how ? Our owne wisdome would faine intermeddle too farre in the manner , & intermingle the inuentions of our braines , which are very louely & decent in our owne eyes , how contrary soeuer to Gods word : when in the meane time we marre all , corrupting our seruices , & making them odious to God . It was certainly a godly mind in Dauid & the Israelites , that moued them to bring the Arke out of the house of Abinadab , and their solemnity in making a new Cart for it , made a faire shew for the time , of discretion , and wisdome ; but afterwards they found their folly to their griefe , and that they had not sought the Lord in due order , 1. Chron. 15.13 . why ? Because they thought themselues wise enough to manage that action , without following and obseruing Gods order . In worldly matters also we saile either in not vsing right meanes or not in a right manner : Wee either leane on a Reede which will breake , and pierce our hands ( as Aegypt is called , Esa. 36.6 . ) or else wee take the wrong end of a good staffe . Either we take those courses which will hinder , and prejudice our intentions , or we worke so preposterously , so vnseasonably , that we are not a whit the neerer , to that which we would effect . Surely , vnlesse an higher prouidence leade , and guide vs , we may all vse the words of Eliphaz , Iob. 5.13 , 14. Our counsels are carried headlong ; wee meete with darknesse in the day time , and groape at noone day as in the night . Especially in a case of extremitie , and in distresse wee are so distracted that we are at our wits end , and know not which way to turne our selues . So that in this respect we haue good reason to take Salomons counsell , Leane not vnto thine owne vnderstanding , Prou. 5.5 . And let vs ingeniously acknowledge vnto God with Ieremie ( cap. 10 23. ) O Lord I know that the way of man is not in himselfe ; it is not in man that walketh to direct his owne steps .

In the third place wee are to deny our owne Power to accomplish any worke though neuer so well conceiued , though meanes are neuer so well ordered , and the businesse in very great forwardnesse . Who is he ( saith Ieremie , Lamen . 3.37 . ) that saith , and it commeth to passe when the Lord commandeth it not ? I may adde ; when he assisteth not , prospereth not ; For , poore impotent creatures that we are , if we looke vnto spirituall actions , we cannot so much as will to doe good of our selues , much lesse can we carry our selues through any holy duty with comfort , and successe : Without mee ( saith Christ ) ye can doe nothing , Ioh. 15.5 . which is true also if we looke to temporall affaires , and emploiments . For what can we say we will doe ? God can interpose when he will , and stay our proceedings a thousand wayes . He can either suddenly crush vs , and turne vs into dust : or blow vpon our labours , or suffer others to crosse and cleane ouerthrow our enterprises . So that , in matter of profit no man can say , my power , my labour , the might of my hand hath gotten me this wealth , Deut. 8.17 . Nor in point of honour , By my policie I haue builded my nest on high : by the strength of mine arme I haue gotten the victorie , Psalm . 44.3 . Therefore ( to shut vp this first preparatiue act to into duty ) we are in euery action to take notice of our weaknesse , and to groane vnder euery imploiment , as vnder a burden insupportable , should we haue no helpe : We may bee in continuall motion , rouling and tumbling our actions vp and downe , but shall neuer finde rest , and firme setling of them , before we lay them vpon God : seeing before wee come to him , it is with vs as Mathematicians tell vs it is with a Globe vpon a plaine , impossible to stand still , and as impossible to stirre to any purpose . If then we set vpon spirituall duties , say with the Apostle Paul , We are not sufficient of our selues to thinke ( much lesse to doe ) any thing as of our selues but our sufficiency is of God , 2. Cor. 3.5 . And neither is he that planteth , any thing ; nor he that watereth , but God that giueth the increase , 1. Cor. 3 7. If we goe about any worke of our worldly callings , humbly acknowledge with Dauid , Except the Lord build the house they labour in vaine that build it , Psal. 127. 1. So , except he prosper other our handy-workes , in vaine do we think in our owne strength to bring them to a wished end : especially when any more important affaire is in hand ; as when preparations are made for warre , and publique seruice is to be done for the Church of God ; then let vs be most sensible of our owne weaknesse , and confesse with Iehoshaphat , That we haue no might against our enemies , nor know we what to doe , 2. Chron. 20.12 . But had not Iehoshaphat a great Armie , and valiant men ? Yes , yet in them was no might . Did not he know that he had no way but to lead out his forces ? yes , and yet he knew not what to doe . Only this , Our eyes ( said he ) are towards thee , that is , seeing we cannot worke effectually for our selues , we roule ( not our eyes only , but ) our worke vpon thee ó Lord , &c.

And thus we passe on from the first preparatiue , vnto the second , an essentiall act of this duty : from the act of acknowledgement in humilitie of our selfe-insufficiencie , to the act of Faith in dependencie on God , and his efficiencie . Now in this resting and relying vpon God consisteth principally this deuoluing or committing our worke vnto God , and this is manifested in so many acts as there were particulars wherein we discouered our owne weakenesse . First then , he that commits his worke to God , must depend as well on his wil and allowance before he begins it , as on his helpe and assistance afterward ; he must out of that suspicion he is to haue of his owne iudgement in choice , referre his determinations to God , consult with him , and as he willeth , and prescribeth , so doe , and not otherwise . This was the course which Gods people tooke of old ; they would neuer attempt any matter , especially of moment , without a warrant , Thus the Israelites , when Ioshua their Generall was dead , before they stirred to elect another , asked of the Lord , who should goe vp first for them , &c. Iudg. 11. They consulted againe with God before they would take armes against the children of Beniamin , Iudg. 11.18 , 23 , 28. Thus did Dauid sundry times , 1 Sam. 23.12 . & 30 8. Thus did many others of Gods seruants in such like cases , and all in obedience to Gods ordinance , Numb . 27.21 . that the Priests should aske counsell for them after the judgement of Vrim before the Lord , and at his word they should goe out , and come in , &c. But what tell I you of this extraordinarie course of taking resolution ? We in these times can haue no recourse vnto a vocall Oracle , yet notwithstanding we must looke that all our actions be lawfull , and warranted by that written Oracle which is among vs ; Why else hath God left vs his word ? Why are we called To the Law and to the Testimonie , Esa. 8.20 . Whatsoeuer we commit to the determination of that word , we commit to God himselfe . Obiect . But the Scripture ( some will say ) doth not mention thousands of particular actions , about which men are imploied . Answer . True , yet it giues such rules and directions , as may be applied to euery action that we can possibly fall vpon , and are able to satisfie him that rightly applieth them . If therfore we intend any holy worke or seruice , let vs commit it to God , and examine we our selues whether he hath licenced vs to meddle thus , or thus in his holy things , whether he hath called vs , and sent vs , and set vs about them . If we go about any other ciuill actions , put each of them likewise to the question , Is it lawfull ? haue I any ground for it ? and be resolued from God before we aduenture on it . Wherefore we are to take Dauids course in submmitting our selues to God , and waiting on him continually to know the way wherein we should walke , Psal. 143.8 . So that this is the summe ; we are not to be our owne caruers , but leaue it to God to chalke out our way , and appoint our worke ; otherwise we cannot worke in faith ; and whatsoeuer is not of faith , is sinne , Rom. 14.23 .

Reas. 1 Grounds why we should thus depend on God for his licence , and approbation are many : But , besides his command , and his childrens practise ( of which we haue heard ) take only these two : First , his Will is the rule , and patterne of holinesse , and justice , and therefore are our actions holy and just , and good , because agreeable to his will : From which if we swarue , and doe that which neuer came into his minde , though it may seeme glorious , it is abhominable . Secondly , we owe vnto God that respect , that obedience , he being our Soueraigne Lord , and Gouernour , and Commander , as to doe nothing ( as neare as we can ) but what he giues leaue to doe , and which we know is acceptable to him , &c.

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

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

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

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

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

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

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