The right way to goe to worke: or, a sermon seasonable and vsefull in these stirring times containing matter of direction in all actions, and presenting meanes of supportation vnder the weight either of publike or priuate, dangerous or difficult seruices and employments. Vpon Proverbs 16. 3.
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,
which, to the best of mine apprehension, suits with all Circumstances. I need not tell you the conveniency between this place, and my Text. Is not this the house of God? Are not his Oracles Here unfolded? Are we not Here made acquainted with his Will? Now where Else should we receive direction for our proceedings than where we meet with resolution for our enterprises? where should we make that resignation (which my Text imports) but where we received our Commission? For the time,
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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.
and follow this counsel in my Text than when we Are about so sacred a business? If ever, beloved, we commit our work unto the Lord, let us now when we Are conversant in the lords work. As for Persons, I hope Here Are none but will yield to the necessity of this duty.
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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,
For that part of the will and Wisdom of God which is revealed in this book, is laid down for the most part (especially from the tenth chapter to the end) in sentences perfect,
So that these Prouerbs may be not vnfitly compared, me thinkes to those NONLATINALPHABET those single grapes (according to the Hebrewes exposition Leuit. 19.10.) which were not to be gathered and impropriated by the owners,
So that these Proverbs may be not unfitly compared, me thinks to those those single grapes (according to the Hebrews exposition Levites 19.10.) which were not to be gathered and impropriated by the owners,
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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.
They Are, First, as grapes that pleasant and Heart-cheering fruit, and Therefore called mingled wine, Prou. 9.5. and said to be life to those that find them, and health to all their Flesh, Proverb. 4.22.
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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,
But if any will be curious to search out a dependency of these words upon the former, somewhat may be said according to the opinion of Some judicious, who hold this verse to be an instruction,
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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,
In the second verse his meaning (I take it) is this, that howsoever we Are naturally so ready to flatter and sooth up our selves in our own doings, that we imagine all to be right,
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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:
having only one term of connexion [ And ] The First we may either call A counsel and Advice (as I said in the beginning:) and the second answerably, A promise or success in following it:
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and the only word which needeth opening is [ Commit ] We are therfore to know that in the originall it is NONLATINALPHABET 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 the only word which needs opening is [ Commit ] We Are Therefore to know that in the original it is coming from a root signifying To rout or turn, etc. so that according to strict Translation the words Are to be read, Roll thy works to, or upon Jehovah. The speech is metaphorical,
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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,
and being pressed with the weight of any charge, or duty lying upon us, Are to expect aid from him and look that he should sustain either it for us, or us under it. In a word, we Are advised Here to do no other thing,
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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.
He having weighed the Interpretation of his dreams, and the necessity of taking Some course for preservation of himself & his people, Cast himself upon Ioseph (whose sufficiency he had well proved) and left the Whole business to his Wisdom and providence.
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and so the last word [ established ] intimates, signifying (in the originall NONLATINALPHABET) as well aptabuntur, as firmabuntur; prepared and fitted, as well as confirmed, established.
and so the last word [ established ] intimates, signifying (in the original) as well aptabuntur, as firmabuntur; prepared and fitted, as well as confirmed, established.
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The words thus, in some sort, vnfolded, I come to the point of instruction taught plainly in the words, viz: Euery one ought to commit their workes vnto the Lord.
The words thus, in Some sort, unfolded, I come to the point of instruction taught plainly in the words, videlicet: Every one ought to commit their works unto the Lord.
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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.
For proof we have sundry parallel places to this. David gives the same counsel, Psalm 37.5. Commit thy Way unto the Lord, etc. And what counsel he gives to Others, we find recorded he took himself, Psalm. 22.9. He trusted in the Lord, etc. said his very enemies.
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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;
We find the same kind of Metaphor for sense in other places, though the words be somewhat different, as Psalm 55.22. Cast thy burden upon the Lord, etc. And 1. Pet. 5.7. Cast all your care upon God. etc. Where the words translated [ Cast ] though they note properly Another motion from Ruling, which we know by that name;
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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.
There Are three things which seem to take up the Whole nature of this Committing: 1. A sense, and acknowledgement of selfe-insufficiencie for the work.
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,
These three, were this an assembly of Scholars, I would liken unto those three principles of natural things which Philosophers tell us of, Privation, Matter, and Form. The denial of our own abilities, I may call in Some sort a Privation. for unless we confess our want of them,
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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:
Thirdly, our actual recommending of our works unto God in prayer, is as it were, the Form of this duty, by which it is complete in the e••e, or being of it:
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.
And this in a threefold respect, 1. of Judgement, 2. of Wisdom, 3 of Power. We must deny our own Judgement to Direct in matter of resolution what to do.
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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.
For how great cause have we to confess our folly, and our blindness in choosing? True it is which the wise man speaks, Vers. 2. All the ways of a man Are clean in his own eyes, and (cap. 21.2.) right in his own eyes.
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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,
What gross mistakings, what silly choises make we? How great failing in judgement do we bewray in civil actions? Was it not a foolish project to think to perpetuate ones name by a building,
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,
but how? Our own Wisdom would feign intermeddle too Far in the manner, & intermingle the Inventions of our brains, which Are very lovely & decent in our own eyes,
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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;
It was Certainly a godly mind in David & the Israelites, that moved them to bring the Ark out of the house of Abinadab, and their solemnity in making a new Cart for it, made a fair show for the time, of discretion, and Wisdom;
but afterwards they found their folly to their 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:
but afterwards they found their folly to their grief, and that they had not sought the Lord in due order, 1. Chronicles 15.13. why? Because they Thought themselves wise enough to manage that actium, without following and observing God's order. In worldly matters also we sail either in not using right means or not in a right manner:
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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:
For, poor impotent creatures that we Are, if we look unto spiritual actions, we cannot so much as will to do good of our selves, much less can we carry our selves through any holy duty with Comfort, and success:
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;
If then we Set upon spiritual duties, say with the Apostle Paul, We Are not sufficient of our selves to think (much less to do) any thing as of our selves but our sufficiency is of God, 2. Cor. 3.5. And neither is he that plants, any thing;
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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,
nor he that Waters, but God that gives the increase, 1. Cor. 3 7. If we go about any work of our worldly callings, humbly acknowledge with David, Except the Lord built the house they labour in vain that built it, Psalm 127. 1. So,
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.
when Ioshua their General was dead, before they stirred to elect Another, asked of the Lord, who should go up First for them, etc. Judges 11. They consulted again with God before they would take arms against the children of Benjamin, Judges 11.18, 23, 28. Thus did David sundry times, 1 Sam. 23.12.
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 At his word they should go out, and come in, etc. But what tell I you of this extraordinary course of taking resolution? We in these times can have no recourse unto a vocal Oracle, yet notwithstanding we must look that all our actions be lawful,
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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.
Why Else hath God left us his word? Why Are we called To the Law and to the Testimony, Isaiah 8.20. Whatsoever we commit to the determination of that word, we commit to God himself.
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.
If we go about any other civil actions, put each of them likewise to the question, Is it lawful? have I any ground for it? and be resolved from God before we adventure on it.
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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.
Wherefore we Are to take David course in submmitting our selves to God, and waiting on him continually to know the Way wherein we should walk, Psalm 143.8.
otherwise we cannot worke in faith; and whatsoeuer is not of faith, is sinne, Rom. 14.23. Grounds why we should thus depend on God for his licence, and approbation are many:
otherwise we cannot work in faith; and whatsoever is not of faith, is sin, Rom. 14.23. Grounds why we should thus depend on God for his licence, and approbation Are many:
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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,
We proceed on to the second act of dependency, viz. A resting on God for the disposing, and ordering of our actions, the warrantableness whereof (let be supposed) we Are persuaded of,
And 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;
And Here is seen a strong work of faith, and confidence on God, in attributing so much unto him as to put over all our businesses into his hands (as it were) and in a manner out of our own. For we must trust to him for the provision of means, for the disposition of them;
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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.
it only shows us the Way how our actions may become both lawful, and successful: it gives no exemption from employing our own industry, and endeavour.
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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;
Otherwise, how could the Text say [ thy work ] if we had no finger in it? How other where could it be called [ our Way ] if we never stirred a foot in it? Again, for the last alleged places;
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,
So that, if we either vex, & disquiet our selves with needless fears, or torment our selves with solicitude and excessive Cares about the accomplishment of our business, we encroach upon God's work,
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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.
David, when it was told him that Ahithophel was among the conspirators with Absalom•, Lord (said he) I pray thee turn the counsel of Ahithophel into foolishness, 2. Sam. 15.31.
When he prayed thus, going 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;
When he prayed thus, going up the hill, he knew no means how God would Effect it, only he referred it to him who could either infatuate Ahithophel, or confound his counsel, as pleased him;
but we 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.
but we find how that God presently as soon as he was got to the top of the hill, presented unto him a mean whereby it was possible Ahithophels counsel might be rejected, viz. The sending of Hushai unto Absalom to mate Ahithophel with his Wisdom, & that proved effectual.
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,
Very pertinent to this point, is that worthy Exampl of Abrahams servant going to get a wife for his young master Isaac, Gen. 24.13, 14. He not only trusted God with the success 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;
but committed to his disposing the means also, as the coming forth of the damosel, her speech to him, etc. Many instances might be given to show the dependence of God's children on him to carry them through their employments;
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.
In a word, he Knoweth how to knit secondary Causes, one unto Another, and to make them conspire together in an admirable harmony, which we our selves cannot do.
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this wee are taught to doe, when wee are in any holy worke, or seruice, by Paul, and Barnabas, Acts 14.23. They commended the Elders vnto the Lord, &c. that is, the Ministery and successe of the Ministery of the Elders, chiefly.
this we Are taught to do, when we Are in any holy work, or service, by Paul, and Barnabas, Acts 14.23. They commended the Elders unto the Lord, etc. that is, the Ministry and success of the Ministry of the Elders, chiefly.
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yet herein findes comfort, that his worke was with his God, that is, the successe of it, &c. When wee are vpon other affaires, this duty is also commended vnto vs. Ioab when hee went out against the Ammonites and Syrians,
yet herein finds Comfort, that his work was with his God, that is, the success of it, etc. When we Are upon other affairs, this duty is also commended unto us Ioab when he went out against the Ammonites and Syrians,
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Nehemiah when he had resolued to speake to the king his Master, in behalfe of his people, troubleth not himselfe what answer he should haue, but leaues that to God;
Nehemiah when he had resolved to speak to the King his Master, in behalf of his people, Troubles not himself what answer he should have, but leaves that to God;
God had called him to doe a worke, a seeming vnnaturall worke, of slaying and sacrificing his only sonne, (Gen. 22.) What doth he? He goes about it presently, without questioning the nature of the fact or Gods promise,
God had called him to do a work, a seeming unnatural work, of slaying and sacrificing his only son, (Gen. 22.) What does he? He Goes about it presently, without questioning the nature of the fact or God's promise,
We may well thinke that this father of the faithfull, as he told his deare Isaak (verse 8.) that God would prouide a Lambe, so was perswaded that God would prouide in other respects that the successe and consequent of this act should bee such,
We may well think that this father of the faithful, as he told his deer Isaac (verse 8.) that God would provide a Lamb, so was persuaded that God would provide in other respects that the success and consequent of this act should be such,
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and also Soli-potent, only able to doe what him pleaseth in heauen and in earth. Who hath not found that true which the Preacher found true, Eccles. 9.11.
and also Soli-potent, only able to do what him Pleases in heaven and in earth. Who hath not found that true which the Preacher found true, Eccles. 9.11.
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The three children therefore, though it was a sore burden of care, and feare, and doubting, that lay on their necks when they were either to be cast into the fiery furnace,
The three children Therefore, though it was a soar burden of care, and Fear, and doubting, that lay on their necks when they were either to be cast into the fiery furnace,
Hence that faithfull speech, Isay 26.12. Lord thou wilt ordaine peace for vs, &c. Now, because flesh and bloud findes this an hard taske, to depend thus on God,
Hence that faithful speech, Saiah 26.12. Lord thou wilt ordain peace for us, etc. Now, Because Flesh and blood finds this an hard task, to depend thus on God,
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and now they haue done what they can, will not trouble themselues further, therefore let vs examine how the case stands with vs, by a signe or two, taken from the nature of this act.
and now they have done what they can, will not trouble themselves further, Therefore let us examine how the case Stands with us, by a Signen or two, taken from the nature of this act.
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Know then, that confidence on God for the euent, casts out both carnall feare, and distracting care. These two, Feare and Care, I may not vnfitly compare vnto those two brethren Rechab and Baanah (of whom we reade, 2 Sam. 4.5, 6.) For as they slew Ishbosheth while he lay on his bed in his house;
Know then, that confidence on God for the event, Cast out both carnal Fear, and distracting care. These two, fear and Care, I may not unfitly compare unto those two brothers Rechab and Baanah (of whom we read, 2 Sam. 4.5, 6.) For as they slew Ishbosheth while he lay on his Bed in his house;
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so these will take away the life of our Faith, if once they get into the house of our hearts, while wee thinke it resteth it selfe securely on God. So that,
so these will take away the life of our Faith, if once they get into the house of our hearts, while we think it rests it self securely on God. So that,
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yea though there arise impossibilities in his conceit, yet hee is like Abraham, Rom. 4.18, 19, 20. Hee beleeueth in hope, aboue hope, not staggering at the promises of God, &c. And thus he giues glory to God,
yea though there arise impossibilities in his conceit, yet he is like Abraham, Rom. 4.18, 19, 20. He Believeth in hope, above hope, not staggering At the promises of God, etc. And thus he gives glory to God,
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euen the glory of his power and omnipotency, as is there testified of Abraham. Againe, the faithfull man is not carefull, that is, distracted with immoderate, and excessiue care,
even the glory of his power and omnipotency, as is there testified of Abraham. Again, the faithful man is not careful, that is, distracted with immoderate, and excessive care,
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and therefore he answereth either his owne soule or others, as the three children did the king, Dan. 3. We are not carefull to answer thee, that is, we are not solicitous to finde out shifts,
and Therefore he Answers either his own soul or Others, as the three children did the King, Dan. 3. We Are not careful to answer thee, that is, we Are not solicitous to find out shifts,
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And therefore in Psal. 37.4, 5. Delighting our selues in the Lord, and committing our way vnto him, are joyned together as companions, hauing the same promise in effect made to both.
And Therefore in Psalm 37.4, 5. Delighting our selves in the Lord, and committing our Way unto him, Are joined together as Sodales, having the same promise in Effect made to both.
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and depend on God for a warrant when we are in consultation, for assistance, and meanes when we come to resolution, and for successe when the businesse is to bee ripened, and brought to perfection :
and depend on God for a warrant when we Are in consultation, for assistance, and means when we come to resolution, and for success when the business is to be ripened, and brought to perfection:
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So we must make a solemne recommendation of our worke to God, in Prayer, which I called the formall act (that is, the set manner) of Commission, because whereas by faith and dependance we doe, indeed, really,
So we must make a solemn recommendation of our work to God, in Prayer, which I called the formal act (that is, the Set manner) of Commission, Because whereas by faith and dependence we do, indeed, really,
Some would haue it only, or at least principally, meant in the text, and therefore translate it (in stead of Roule thy workes) Reueale thy workes vnto the Lord.
some would have it only, or At least principally, meant in the text, and Therefore translate it (in stead of Roll thy works) Reveal thy works unto the Lord.
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But what shall I, or need I now speake of it? If we looke backe to the examples of those afore mentioned, we shall finde diuers of them discouering their faith in the prayer of Faith. It was in prayer that Iehoshaphat confessed his weaknesse and committed his worke of warfare vnto God:
But what shall I, or need I now speak of it? If we look back to the Examples of those afore mentioned, we shall find diverse of them discovering their faith in the prayer of Faith. It was in prayer that Jehoshaphat confessed his weakness and committed his work of warfare unto God:
What need I adde any instances to these? I wil only commend to your generall imitation that act of Hezekiah, Isa. 37.14. He went to God, and spread the letter of Sennacherib before the Lord:
What need I add any instances to these? I will only commend to your general imitation that act of Hezekiah, Isaiah 37.14. He went to God, and spread the Letter of Sennacherib before the Lord:
Cast all your care vpon God (saith the Apostle Peter ) why? For he careth for you, 1. Pet. 5.7 Yea, God tendereth vs as a father doth his children. Psal. 103.13.
Cast all your care upon God (Says the Apostle Peter) why? For he Careth for you, 1. Pet. 5.7 Yea, God tendereth us as a father does his children. Psalm 103.13.
as Christ concludeth, Matt. 7. And therefore will Dauid call vpon God, because hee is the God that performeth all things for him, Psal. 57.2. I conclude then with the words of the Apostle, Phil. 4.6. Be carefull for nothing; but in euery thing by prayer, and supplication with thanksgiuing, let your requests be made knowne to God.
as christ Concludeth, Matt. 7. And Therefore will David call upon God, Because he is the God that Performeth all things for him, Psalm 57.2. I conclude then with the words of the Apostle, Philip 4.6. Be careful for nothing; but in every thing by prayer, and supplication with thanksgiving, let your requests be made known to God.
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Howsoeuer matters goe hard in many places, meanes faile, the case seeme almost desperate, God giues successes to the enemie, suffers his children to be cruelly and iniuriously handled, scattered, slaughtered; (So that wee may take vp for them that complaint of those, Psalme 44.10, 11. Thou makest vs turne backe from the enemie, &c.) yet let vs so carry our selues that we may say with them there, Verse 17 all this is come vpon vs,
Howsoever matters go hard in many places, means fail, the case seem almost desperate, God gives Successes to the enemy, suffers his children to be cruelly and injuriously handled, scattered, slaughtered; (So that we may take up for them that complaint of those, Psalm 44.10, 11. Thou Makest us turn back from the enemy, etc.) yet let us so carry our selves that we may say with them there, Verse 17 all this is come upon us,
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such as they, Deut. 1. who would needs fight when God forbade them, so farre were they from demanding leaue of him: Or as they, Ierem. 42.20. who would seeme to commit their iourney to God, but in hypocrisie, hauing resolued what to doe before hand, let Gods command be what it will.
such as they, Deuteronomy 1. who would needs fight when God forbade them, so Far were they from demanding leave of him: Or as they, Jeremiah 42.20. who would seem to commit their journey to God, but in hypocrisy, having resolved what to do before hand, let God's command be what it will.
Thirdly, they that rely vpon their owne procurement of meanes, as they that trusted on the strength of Aegypt, Isa. 31.1, 2. Against whom both a woe is denounced, and Gods Wisdome opposed:
Thirdly, they that rely upon their own procurement of means, as they that trusted on the strength of Egypt, Isaiah 31.1, 2. Against whom both a woe is denounced, and God's Wisdom opposed:
Of this sort we finde many who will thinke to make all so sure, and order euery thing so wisely, that Gods prouidence shall be (in seeming) cleane shut out,
Of this sort we find many who will think to make all so sure, and order every thing so wisely, that God's providence shall be (in seeming) clean shut out,
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and so by consequence commit their workes to the Deuill. Saul did so palpably, in consulting with the Witch at Endor, 1 Sam. 28.8. Others doe it couertly, &c. They that trust not God with the euent and successe of their businesse;
and so by consequence commit their works to the devil. Saul did so palpably, in consulting with the Witch At Endor, 1 Sam. 28.8. Others do it covertly, etc. They that trust not God with the event and success of their business;
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So Moses, Exod. 4 1. Behold (said he) they will not beleeue mee &c. And Dauid, 1 Sam. 27.1. I shall one day perish by the hand of Saul, &c. But wee must know that howsoeuer God allowes vs to be Historians, or recorders of those workes which he hath done for vs:
So Moses, Exod 4 1. Behold (said he) they will not believe me etc. And David, 1 Sam. 27.1. I shall one day perish by the hand of Saul, etc. But we must know that howsoever God allows us to be Historians, or recorders of those works which he hath done for us:
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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 haue branched forth into particulars,
Here, for our orderly proceeding, we Are First to sever the words in explication, and then join them again in a general observation, which when we have branched forth into particulars,
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O what a world of them, in such cases, throng in one vpon the necke of another to the disquieting of our spirits ▪ The best men of the best tempers are subiect vnto them;
O what a world of them, in such cases, throng in one upon the neck of Another to the disquieting of our spirits ▪ The best men of the best tempers Are Subject unto them;
and resolutions taken after the working of the thoughts; and so Ierem. 11.19. They haue thought a thought, or deuised a deuice against me. &c. The word is the same which is vsed heere.
and resolutions taken After the working of the thoughts; and so Jeremiah 11.19. They have Thought a Thought, or devised a device against me. etc. The word is the same which is used Here.
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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.
Before we pass further, it will be neither impertinent, nor unprofitable, to clear a scruple which may arise from the change of the word [ Works ] used in the forepart of the text, into this word [ Thoughts ] in the latter part of it.
May we not gather hence, that we our selues are sufficient for our thoughts, and it will be needfull onely, to refer our workes to God? Especially seeing it is said, Verse the ninth of this chapter;
May we not gather hence, that we our selves Are sufficient for our thoughts, and it will be needful only, to refer our works to God? Especially seeing it is said, Verse the ninth of this chapter;
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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;
and as births usually Are not, so conceptions cannot be without Others help. To this purpose the First verse of this chapter Runneth thus in the last Translation;
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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.
we find God promising the Israelites that while they went up thrice in the year to appear before him, no man should so much as desire their land, Exod 34.24.
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.
But we see that though they supposed they had stated themselves, (perhaps out of Some politic respects) yet it was God indeed that stayed them. Again, we find Isaiah 7.18. that God would hiss for a fly from Egypt, and a Bee from Assyria: and Judges 4.7. that he would draw out Sisera to fight, etc. But did the egyptians hear any such hissing? Did Sisera feel any such drawing? No surely, they Thought they had by their own mere Advice put themselves into those journeys.
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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.
1. It is so said to show that though God in his counsel hath determined, and moderated our Counsels, yet our natural liberty in consulting is not taken away.
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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,
Established ] is in the Vulgar Latin read [ directed. ] But the word in the Original (as I formerly noted) is more full, signifying both to be prepared, or fitted,
and therefore a translation into another language, rendreth it excellently by a word importing to be accommodated, dressed, fitly disposed, rightly matched,
and Therefore a Translation into Another language, rendereth it excellently by a word importing to be accommodated, dressed, fitly disposed, rightly matched,
For generall proofe wee are to looke againe vnto like places, Psal. 37.5. Commit thy way vnto the Lord, and he shall bring it to passe ; and Psal. 55.22. Cast thy burden vpon the Lord, and hee shall sustaine thee. Prou. 3.6. In all thy wayes acknowledge him, and he shall direct thy paths.
For general proof we Are to look again unto like places, Psalm 37.5. Commit thy Way unto the Lord, and he shall bring it to pass; and Psalm 55.22. Cast thy burden upon the Lord, and he shall sustain thee. Prou. 3.6. In all thy ways acknowledge him, and he shall Direct thy paths.
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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) vnto those duties formerly commended vnto vs. Obserue therfore, that as we are bound to commit our resolutions,
and that we may perceive the extent of this promise, we will branch it forth into particulars, and lay them side by side (as it were) unto those duties formerly commended unto us Observe Therefore, that as we Are bound to commit our resolutions,
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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.
First, he that consults with God for his warrant, and dares not attempt any thing before he hath good ground for it, shall be instructed in the best course and the Safest he can take.
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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 vs which is promised, Isa. 30.21.
If we ask for the old Way, which is the good Way, Jeremiah 6.16. and if we ask where we ought, viz. At God's Oracle, the Law, and Testimony, Isaiah 8. then shall that be verified to us which is promised, Isaiah 30.21.
If wee hearken vnto the commands of God, and attend on him, then our peace shall bee as a Riuer, for God teacheth vs to profit, and leadeth vs by the way that wee should goe, Isa. 48.17, 18. Hee is the best counsellor (we heard before) and the wise man tells vs, that by counsell ( Gods counsell then especially) euery purpose is established, Prou. 20.18.
If we harken unto the commands of God, and attend on him, then our peace shall be as a River, for God Teaches us to profit, and leads us by the Way that we should go, Isaiah 48.17, 18. He is the best Counsellor (we herd before) and the wise man tells us, that by counsel (God's counsel then especially) every purpose is established, Prou. 20.18.
Dauid beseecheth God to order his steps in his word, being confident that hee should not be ashamed when hee had respect vnto Gods commandements, Psal. 119.6.
David Beseecheth God to order his steps in his word, being confident that he should not be ashamed when he had respect unto God's Commandments, Psalm 119.6.
for what causeth shame, but to be seene to haue foolishly, and idlely enterprised a businesse? Againe, Psal. 25.9, 10. he tels vs the Lord will teach the meeke his way, that is, those who humbly yeeld themselues to his teaching,
for what Causes shame, but to be seen to have foolishly, and idly enterprised a business? Again, Psalm 25.9, 10. he tells us the Lord will teach the meek his Way, that is, those who humbly yield themselves to his teaching,
So that no maruell hee was with God continually, and said it was good for him to draw neere vnto 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:
So that no marvel he was with God continually, and said it was good for him to draw near unto God, Psalm 73.28. The like experience we read Uzziah the King had, who so long as he sought the Lord (viz. by Way of inquiry what to do) be prospered, 2. Chronicles 26.5. To pass on to the second (Because I must be short in the confirmation of the truth of these promises) it is this:
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.
Abraham, committed his Servants journey to God, and his servant also, the disposition, and prospering of the means, Gen. 24. Now see there how admirably those means were applied, which he referred to God.
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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,
Iacob in faith made vows to God, on condition that he would be with him in his Way, Gen. 28. and see how God provided the means of his kind entertainment by his Uncle,
as that he should come to the Well, and Rachel about the same time, that he should so opportunely 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.
as that he should come to the Well, and Rachel about the same time, that he should so opportunely doe her a courtesy, etc. Gen. 29. See this again in the same Iacob, Ge. 33.10, 11. where God put into his head that most politic course of sending presents to his brother.
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and acknowledgeth him in his wayes, who hath not found it fulfilled vpon himselfe? Many wayes doth God manifest his assistance in our working, as, 1. By giuing vs 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.
and acknowledgeth him in his ways, who hath not found it fulfilled upon himself? Many ways does God manifest his assistance in our working, as, 1. By giving us Wisdom to go the right Way to work. 2. By blessing the Instruments which we employ. 3. By making times and seasons and all occurrences to suit with our Desires.
Yea, many times is not that true of vs, 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 vnder our hands, we cannot tell how,
Yea, many times is not that true of us, which is but feigned of Timothy the Athenian Captain? are not we little better than asleep (as is said he was) when all things Are brought into our net which we Fish for? Do not our businesses thrive well under our hands, we cannot tell how,
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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 vpon the former, namely, that he that referreth the successe of his actions to God, shall haue a good issue of them.
and trust in him? seeing that the steps of a good man Are ordered by the Lord, Psalm 37.28. The third branch of the promise hangs upon the former, namely, that he that Refers the success of his actions to God, shall have a good issue of them.
Who will rise vp for me against the euill doers? (a question subordinate to this, Vnto whom shall I commit my worke?) hee answereth, Vnlesse the Lord had beene mine helpe, my soule had almost dwelt in silence;
Who will rise up for me against the evil doers? (a question subordinate to this, Unto whom shall I commit my work?) he Answers, Unless the Lord had been mine help, my soul had almost dwelled in silence;
for he shall giue 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!
for he shall give his Angels charge over thee to keep thee in all thy ways, Psalm 91.9, 10, 11. How many such probates of this truth might we find in this book!
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I will insist no more vpon 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:
I will insist no more upon any of them, but will only propound the experience of Peter as a clear confirmation of this promise, laid down Lycia 5.5, 6. Peter and Others of his Fellows had been toiling all night At their fishing work, and had caught nothing:
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O then let vs delight our selues in the Lord so shall we be sure to haue our hearts desire, Psal. 37.4. The certainty of this promise, as it is made to faith, is apparant:
O then let us delight our selves in the Lord so shall we be sure to have our hearts desire, Psalm 37.4. The certainty of this promise, as it is made to faith, is apparent:
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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 haue this power with God may bee taken from the nature of faith and Praier. First for Faith:
and surely as the Reasons why we should trust in, and pray to God, were taken from the Properties of God: so the Reasons why faith and prayer have this power with God may be taken from the nature of faith and Prayer. First for Faith:
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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.
But it is faith whereby we most of all Glorify God (Abraham, being strong in faith, gave glory to God, Rom. 4.20.) And the glory it gives him is manifold, viz. the glory of mercy, the glory of Wisdom, the glory of omnipotency, and the glory of truth.
Now then Faith glorifying God so many waies, he who aboue all things tendereth his owne glory, cannot but make that good vnto vs wherein we thus honour him.
Now then Faith glorifying God so many ways, he who above all things tendereth his own glory, cannot but make that good unto us wherein we thus honour him.
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But shall it euer bee said that the mercifull Lord shakes him off that depends vpon him? shall it euer be said that the most wise Iehouah misleads a man that followes him? Shall the vngodly haue cause to say that our God, who called Aegypt,
But shall it ever be said that the merciful Lord shakes him off that depends upon him? shall it ever be said that the most wise Jehovah misleads a man that follows him? Shall the ungodly have cause to say that our God, who called Egypt,
and all humane strengths, 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 all humane strengths, broken reeds, himself deceiveth him that leaned on him? Shall it be suspected that he who Committeth a business to God, is as he that sends 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 that faile? Or he who is a man of warre, a rocke immoueable , should bow vnder those burdens we roule vpon him? No; farre be it from him:
and Drinketh damage? Or shall it be feared that he, who is called the fountain of Goodness, and a ready help At all assays, should become, as waters that fail? Or he who is a man of war, a rock immovable, should bow under those burdens we roll upon him? No; Far be it from him:
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And for that his honours sake we may claspe with his promise, and apply Dauids words, Psal. 56.9. vnto our Text, When I commit my workes to God my thoughts shall be established;
And for that his honours sake we may clasp with his promise, and apply David words, Psalm 56.9. unto our Text, When I commit my works to God my thoughts shall be established;
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:
and make suit for their tuition? and will God reject our suits? If it was Augustus his praise that none Come At any time discontented out of his presence, shall it not be Iehouahs much more? Never was any Petition put back where christ is Master of requests to present it:
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and yet this establishment not follow vpon 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;
and yet this establishment not follow upon it? 2. May not this establishment be found where no such commission went before it? The First of these questioneth the generality of this point;
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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 almost disheartened? Again, do not the people of God profess their boasting in God all day long, that is, their confidence in him (Psalm 44.8.) and yet complain in the next verse that God had cast them off,
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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,
for will not he that thinks any one able, and wise enough to do the thing it self, leave the time of doing it to him also? Doubtless if we cannot Effect what we would presently, it is either Because in the ordinary Dispensation of God's providence, it cannot be done so soon,
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:
and Therefore we find that whereas the First time they but inquired, the second time, inquired and lamented, the third time they more solemnly fasted, and thereupon god the victory. Again, it is not unlikely that their enemies being so few, they were too confident in their strength:
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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.
yet they forgotten him not, but stuck close to him, in their confident dependence. Object. Yea, but sometime men's Counsels Are utterly disappointed, and this promise never made good.
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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,
but now Some of these do not hold in all cases, for in Some they Are absolute, in Others conditional. This in Some cases is but a conditional promise,
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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 vpon God, our thoughts shall be established,
Then only shall our thoughts be established absolutely, when we can absolutely commit our works to God without doubting. 2. If we Fully roll our works upon God, our thoughts shall be established,
and none but they can presume, or with any reason looke to haue their thoughts established. 2. The establishment of thoughts, is vouchsafed in mercy only to them: to others, in judgement.
and none but they can presume, or with any reason look to have their thoughts established. 2. The establishment of thoughts, is vouchsafed in mercy only to them: to Others, in judgement.
but the godly haue their eyes opened to see God the better, and the rather to acknowledge his prouidence. 3. They that worke without God, haue not their counsels and thoughts fully established:
but the godly have their eyes opened to see God the better, and the rather to acknowledge his providence. 3. They that work without God, have not their Counsels and thoughts Fully established:
Secondly, how can their thoughts bee properly said to be confirmed, when the Scripture tels vs, their expectation is suddenly cut off, and themselues soone cut downe, yea gone in a moment? We find their estates called slippery, their workes, Spiders webbs, soone blasted, soone ouerturned, soone vanished,
Secondly, how can their thoughts be properly said to be confirmed, when the Scripture tells us, their expectation is suddenly Cut off, and themselves soon Cut down, yea gone in a moment? We find their estates called slippery, their works, Spiders webs, soon blasted, soon overturned, soon vanished,
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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 haue the comfort of this 〈 ◊ 〉.
As we formerly found out wha• 〈 ◊ 〉 were, that did not commit their works to 〈 ◊ 〉, i• Here we may descry their folly, for they that 〈 ◊ 〉 the duty, cannot have the Comfort of this 〈 ◊ 〉.
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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.
and ability to carry their own burden? God hath pronounced, that he Resisteth the proud, and Certainly their actions can never prosper whom God Resisteth.
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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.
and approbation? God's promises Are made to Obedience, not to heady presumption. He that asks not God's leave, nor hath his consent, hath none of his company.
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So hee told them that would needs goe vpon 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 haue such successe as they had in that action.
So he told them that would needs go upon a piece of service without his command, Deuteronomy 1.42. I am not among you, etc. And he who is without God, and left alone to himself, is likely to have such success as they had in that actium.
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and neuer hath any respect vnto 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:
and never hath any respect unto God nor his guidance? It is not a sufficient ground that such an enterprise shall be effected, to be assured that it is warranted or approved:
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but will lay open the weaknesse of these men by scattering their deuices, and confounding their purposes, that they may learne, that with him onely are power,
but will lay open the weakness of these men by scattering their devices, and confounding their Purposes, that they may Learn, that with him only Are power,
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.
when their actions Are but a little crossed? We read of Xerxes King of Persiam, who hearing that his bridge over Hellespont was broken down with the waves of the Sea, caused three hundred stripes to be given to the Ocean in Way of revenge.
He loues to bee trusted, and those that trust in him, knowing (as the Apostle saith) whom they haue trusted shall neuer be ashamed of their confidence.
He loves to be trusted, and those that trust in him, knowing (as the Apostle Says) whom they have trusted shall never be ashamed of their confidence.
Commit we our trades vnto him, our studies vnto him, the administration of euery office and function vnto him, especially businesses of greater either difficulty or danger vnto him.
Commit we our trades unto him, our studies unto him, the administration of every office and function unto him, especially businesses of greater either difficulty or danger unto him.
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And because I cannot stand to instance in particular cases, let vs all as members together of one and the same body, commit the common affaires of the whole Church vnto God,
And Because I cannot stand to instance in particular cases, let us all as members together of one and the same body, commit the Common affairs of the Whole Church unto God,
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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.
Now then cum ad Triada deuentum fuerit: when it is time for God to work; as, Psalm 119.126. no question the wheel shall turn and the enemies of the truth shall be undermost.
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.
yet they may say as Phyrrhus once did when he had conquered the Roman, Even if deinceps etc. Though we ▪ again and again overcome (the Protestants) yet the final ruin and downfall shall be our own.
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