Sermon II (continued, part 2)
f586 THE SUCCESSFUL SEAMAN.
" demcss, wherein were fiery serpents and scorpions,
** where there was no water :" here were their dangi *' Who brought thee forth water out of the rock of " thee in the wilderness with manna, which thy fathi here were their suppUes in these straits. " That he *' thee, and that he might prove thee to do thee goc " end :" here was the wise and gracious design of G* But wherein did God humble them by feeding then Were they not shrewdly humbled (saith Mr. Gurnal, an ingenious author) to be fed with such a dainty di
God for its cook, and was called angels food for its d( not the meanness of the fare, but the manner of havir
God intended to humble them. The food was excel had it from hand to mouth ; so that God kept the ke board, they stood to his immediate allowance ; this wa way. But now the dispensation of Providence was change ; they were going to a land, " where they sh " without scarceness,"* verse 9. and have their comf natural, stated, and sensible way ; and now would
Therefore,
He not only reminds them of their formere state, 1
cautions them about their future estate, " Say not in
" power, or the might of my hand, hath gotten me tl In this caution we have these two things especially t
I. The false cause of their prosperity removed. II. The true and proper cause thereof asserted.
1. The false cause removed : " Not their power, c
*' their hand." That is said to be gotten by the ] gotten by our wisdom as well as labour : head-work, are hand-work in the sense of this text. It cannot be (
were a great people, prudent, industrious, and had an among them : but yet, though they had all these n means of enriching themselves in that fertile soil, G mean, allow them to ascribe their success and wealth causes : for alas ! what are all these without his bles
2. The true and proper cause asserted : " It is the I
*' thee power to get wealth ;" i. e. All thy care, h strength, signify nothing without him ; it is not youi blessing, that makes your designs to prosper: and then prosperity, still acknowledge him as the Author of al]
Doct. That the m'osveritu and success of our affai
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«« The blessing of the Lord it inaketh rich.'' But these two arc really opposed to each other, but the one subordinated to the o1
The diligent hand, with God's blessing upon it, makes rich ; neither of them alone, but both conFaith must
joined. A diligent hand cannot make rich withstifie indmtn/, out God's blessing ; and God's blessing doth not industry blhu ordinarilv make rich without a diligent hand, faith. And these two are put together in their proper
places, 1 Chron. xxii. 16. " Up and be doing, and the Lord be
" you." It is a vain pretence for any man to say, If the Lor \vith me, I may sit still, and do nothing ; and a wicked one to If I am up and doing, I shall prosper whether God be with m not. The sluggard would fain prosper without diligence, and atheist hopes to prosper by his diligence alone : but Christians ex
their prosperity from God's blessing, in the way of honest diligt It is a common thing for men to benumb their own arms, make them as dead and useless by leaning too much upon there it is in a moral as well as a natural way : all the prudence and \
in the world avail nothing without God. So saith the Psalmis
Psal. cxxvii. 2. " It is in vain for you to rise up early, to sit up ** to eat the bread of sorrow, for so he giveth his beloved sleep A man would think, he that rises betimes fares hard, works h
sits up late, cannot but be a thriving man ; and probably he w
be so, if God's blessing did second his diligence and frugality.
the Psalmist intends it of diligence in a separate sense ; a dili hand Avorking alone, and then it is all in vain, and serves onj confirm the common proverb — Early tip and never the nearer.
hour without God cannot prosper ; and labour against God wil only destroy itself, but the labourer too.
Now, that this is really so as the doctrine states it, I shall er vour to make evident.
L Bv a oreneral demonstration of the whole matter.
2. By a particular enumeration of the ordinary causes and m
of all success, which are all dependent upon the Lord's blessin* First. That success in business is not in the power of our hand in the hand of Providence to dispose it as he pleases, and to w
he pleases, ap]:)ears by this, ' That Providence sometimes blasts * frustrates the most prudent and well-laid designs of men ; ar * the mean time succeeds and prospers more weak and improl
' ones."* What is more common in the observation of all ages
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■with less judgment, and spends fewer thoughts about it, cess follows it. It shall be cast in upon some, who as t so, considering the weak management of their business, tional encouragement to expect it ; and fly from others triously pursue it in the prudent choice and diligent u proper means of attaining it. And this is not only ar grounded upon our own experience, but confirmed by men; Eccl. ix. 11. " I returned, and saw under the s
*' race is not to the swift, nor the battle to the strong: .*' bread to the wise, nor yet riches to men of understanc
" favour to men of skill; but time and chance happeneth If two men run for a prize, reason gives the prize to th^ two armies join battle, reason gives the victory to the stroi men undertake a design to get wealth, reason gives the
"wisest ; yea, but Providence sometimes disposes it quit( the verdict of reason, and the prize is given to the slo\i tory to the weakest, the estate to the more shallow^ capji these events seem to fall out rather casuallv than answ( means employed about them. And who that observes th
but it is the hand of God's providence, and not our d disposes the issues of these things ? For why doth God out of the ordinary way, and cross his hands, as old Is: ing the right hand upon the younger, and the left upo I mean, give success to the weak, and disappointment t but to convince us of this great truth which I here bring i
And because men are so apt to sacrifice to their own pi disown providence, therefore it sometimes makes the cas( er than so: it denies riches to the industrious, that live end but to get them, and casts them in upon those th not at all, and indeed are scarcely competent for business one of the wisest men of his age, was yet still so poor, t said, it brought a slur upon justice herself, as if she wer maintain her followers. Socrates, one of the prime G
•was so exceeding poor, that Apuleius could not but n ^^ povertij was become an inmate with philosophy* f whe time, the empty, shallow, and foolish, shall come up overtake it without any pains at all, which others proi most rational course all their life, and all to no purpose,
noted of pope Clement V. None more 7-ich, none morefc this is the ground of that proverb, Fortuna favet fafiis . vours fools. Thoujrh the author of that proverb, in
kill
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business : It being much in the attaining of riches, as the apo
saith it is in the obtaining of righteousness : " The Gentiles, wh *' followed not after righteousness, have attained to righteousne ** but Israel, which followed after the law of righteousness, hath
" attained to the law of righteousness," Rom. ix. 30, 31. So i here, for the vindication of the honour of providence, which e •would scarcely own, if it did not thus baffle them sometimes: tl that follow the world cannot obtain it ; and they attain it that foL it not ; that all men may see their good is not in their own hai and lest man, who is not only a covetous creature, and would gross all to himself, but as proud as covetous, should ascribe al. himself. But this will further appear.
Secondly^ By a particular enumeration of the ordinary causes i means of all success in business, which are all dependent things u] a higher cause.
Now, if we proceed upon a rational account, we shall find 1 things required to the success of our affairs : and that I may sp to your capacity, I will instance in that affair of merchandizino which you are employed, as the hands that execute what the he; of your merchants contrive ; and will shew you, that neither tl: wisdom in contriving, nor your skill and industry in managing tli designs, can prosper without the leave and blessing of Divine Pre dence. Let us therefore consider what is necessary to the rais of an estate in that way of employment ; and you will find, that a rational and ordinary way, success cannot be expected, unless,
1. The designs and projects be prudently laid, and moulded w much consideration and foresight. An error here is like an erroi the first concoction, which is not to be rectified afterwards. " 1
" wisdom of the prudent (saith Solomon) is to understand his wai that is, to understand, and thoroughly to consider, the particu designs and business in which he is to cngase. Rashness and considerateness here hath been the ruin of many thousand eut prizes. And if a design be never so well laid, yet,
2. No success in business can be rationally expected, except th( be an election of proper instruments to manage it. The best laid < sign in the world may be spoiled by an ill management. If the p son employed be either incapable or unfaithful, what but troul
and disappointment can be expected.^ '■' He that sendeth a messa " (saith Solomon) by the hands of a fool, cutteth off the legs, a ^ " drinketh damage." It is as if a man should send him on his bu Ifeess that had no lerrs to <70 : i. e. one that is incomoetent for the V
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" (Jeroboam) that he was a mighty man of valour, and " industrious, made him ruler over all the charge of t " Joseph," 1 Kings xi. 28. And this was the man tl kingdom from his son, even ten tribes from the housi And yet,
a. Let designs be projected with the greatest pruden( mitted to the management of the fittest instrument ; a as to success, without the concurrence of health, strengtl winds, security from the hands of enemies, and perils <
If an)' of these be wanting, the design miscarries, and all fail. How often are hopeful and thriving undertakings i
the failure of any one of these requisites ? " Go to n
*' say, to-day or to-morrow we will go into such a city, " there a year, and buy and sell, and get gain ; where
*' not what shall be on the morrow : for what is you
*' even a vapour that appeareth for a little while, and th
*' away," Jam. iv. 13, 14. How soon are the purpo hearts broken off", and their thoughts perish in one day ? to send or go to such a place, and there enrich themse turn prosperous ; but sometimes death, sometimes cap times cross winds, dash all their hopes.
4. Proper seasons must be observed, else all success an(
of increase is lost. " There is (saith Solomon) a seas
" thing, and a time to every purpose under the sun," J This being taken, gives facility and speedy dispatch to and therefore he gives this reason, why man miscarries si
and is disappointed in his enterprizes because he knows
Eccl. ix. 11. ' He comes (as one saith) when the bird
is a wise and weighty ^proverb with the Greeks, ' That t
* time in a short opportunity !' That is, a man hitting a business, may do more in a day, than losing it, he m do in a year. This is of a special consideration in all h
and is the very hinge upon which success turns : So before, is to pluck apples before they are ripe ; and 1 it, is to seek them when they are fallen and perished.
5. Lastly, in getting wealth the leaks of our estates i ped ; else we do but put it into a bag with holes, as t phrase is in Hag. i. 9. If a man lose as much one w
another, there can be no increase. Hence it is, that n
low and poor all their days : If one design prospers, misrarries : or. if all succeed well abroad, vet there is
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Now let us particularly observe what a dependance there is u Providence in all these things ; and then it will be clear that our g is not in our hand, nor success at our beck, but it is the Lord 1 gives us power to get wealth. For,
As to tlie moulding and projecting of a design, we may say, I of the prudent merchant and ingenious seaman, what the pro| doth of the husbandman, Isa. xxviii. 10. " It is his God that
" stnicts him to discretion, and teacheth him.'" There is, indee spirit in man, " But it is the inspiration of the Almighty that gii
*' understanding," Job xxxii. 8. The faculty is man's, but the li of wisdom, whether natural or spiritual, is God's : and the nati faculty is of itself no more capable of directing us in our affairs, w out his teaching, than the dial is to inform us oi hours without
sun's shining upon it. And because men are so dull in apprehend and backward in acknowledging it, but will lean to their own un< standings, thence it is that prudent designs are so often blasted, weaker ones succeeded.
Afld no less doth Providence manifest itself in directing to, prospering the means and instruments employed in our business: of the Lord that they prove ingenious, active and faithful servanl us ; that vour factors abroad prove not malefactors to you ; that e\ design is not ruined by the negligence, ignorance, or treachery them that manage it. If God qualify men to be fit instrument; serve you, and then providentially direct you to them, his han thankfullv to be owned in both. It was no small mercy to Abrah that he had so discreet, pious, and faithful a servant to manage e his weightest affairs so prudently and prosperously for him. Lai Pharaoh, and Jethro, never so prospered, as when Jacob, Joseph, JMoses, had tlie charge of their business. Labau ingenuously ackn
ledged, " That he had learned by experience that the Lord had t
" sed him for Jacob's sake,"^ Gen. xxx. 27. A heathen you se more ingenuous in owninjj the mercv of God to him in this c than many professed Christians are, who sacrifice all to their ( net, and burn incense to their drag, i. e. idolize the means and struments of their prosperity, and see nothing of God in it.
And then as to the preservation of those that go down into the to do our business in the great waters ; who can but acknowle this to be the peculiar work of God ? Doth not daily experie shew how often poor seamen are cut off in the prosecution of our signs, sometimes by sickness, sometimes by storms, and sometimes «npmip<!. tr» wlmm tlij^v Iv^r-nnip n r>rpv ? TV tlipv psrnnp n]l tlipsp.
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knowledgment ; and those that do not acknowledge pr* disoblige it.
Lastlij, Who is it that stops the leaks in your estates, wasting of your substance, and secures to you what you p not the Lord ? How many fair estates moulder away ins come to nothing ! Certainly, as there is a secret blessing i lies, so that themselves can scarce give any account how t
vided for, so thei*e is a secret blast and consumption i which brings poverty upon them like an armed man.
the true sense of that scripture, Hag. i. 6. "Ye have sow
*' bring in little. Ye eat, but ye have not enough : ye di " not tilled with drink : ye clothe you, but are not wa *' thatearneth Avages, earneth wages to put it into a bag or, as in the Hebrew, a hag pierced, o?- bored throtigk in at one end, goes out at another, and so all labour is Ic stays with them to do them good. So that it is an undei that prosperity and shccess are not to be ascribed to ( but to the blessing of God upon our lawful endeavours
1. Inference. And if so, how are they justly reprovable depend upon means in the neglect of providence ; tha God, nor acknowledge him in any of their ways .? This is evil, and highly provoking to the Lord ; it is the fruit a of the natural Atheism of the hearts of men. How c
men of success and prosperity, when second causes lie for
upon them ? And, on the contrary, how dejected and he
they seem to lie cross to their hopes .'' O how few cons lieve that great truth, Eccl. ix. 1. " That the rightet " wise, and their works are in the hand of God !" T hand of God, noteth both their subjection to his power directive providence. Whether your works be in your
out of your hand, they always are in God's hand to pro trate them at his pleasure.
Foolish man decreeth events without the leave of Prov he were absolute lord of his own actions, and their siiccc you may then speak of success, Avhen you have asked ( Job xxii. 28. " Acquaint thyself with God, then shalt t
" thing, and it shall be established."" But your confic means, whilst God is neglected, will surely be followed disappointment or a curse. For what is this but to lab God, yea, to labour against God ? For so do all they t rr1nr\r r>f dr\A tr» tlip r-rpnf iirp • tlint <spt thp instriiTYlpnfnl ;
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hand, that hath gotten you this wealth ; why do you glor)^ in it if it were the effect and fruit of your own prudence and industi How soon do the spirits of men rise with their estates ? IIow hau
tilv do thev look r How proudly do they speak ? What a sensi
chans:e of temper doth this small change of condition work ? it is
exceediuohard thing to keep flown the heart when providence exali a mans estate. Ma^nccjcelicitafis est, ajlelicitatc non mnci, s£ Austin, It isa oreat felicity not to be overcome by felicity. That ma surelv rich in grace, whose graces suffer no eclipse by his riches. 1
as hard to be prosperous and humble, as to be afflicted and cheer
But to keep down thy heart in times of success and prosperity, I ^ offer tliee, reader, a few humbhug considerations about tliis mat
1. And the first is this : Though providence do succeed and pi per thv earthly designs, yet this is no argument at all of the lov(
God to thv soul : thou mayest be the object of his hatred and wr for all this. No man knows either love or hatred hy all that is fore him, Eccl. ix. 1. How weak an evidence for heaven must t be, which millions now in hell have had in a greater measure than ; have? The least drachm of grace is a better pledge of happiness, ti the greatest sum of gold and silver that ever lay in any mans treasi Externals distinguish not internals : you caimot so much as gi
what a man's spiritual estate is, by the view of his temporal. ] mael was a very great man, the head of a princely family, but, foi that, excluded from the covenant, and all its spiritual blessings, G
xvii. 20, 21. He that reads the Ixxiii. Psalm, and the xxi. of J
will plainlv see how wretched a case that man is in, vho hath better evidence for the love of God than this amounts to.
2. Be not proud of outward prosjjerity and success ; for pn dences are verv changeable in these thinors; vca, it dailv rin^s changes all the world over. !Many a greater estate than yours, ; every way as well, yea, far better secured to the eye of reason, h he scattered in a moment. It is the saying of a philosopher, speak
of the estatesof merchants and seamen, Xon amoJbcl'tcHatcm efuni pendentem ; I like not that happiness that hangs u}X)n ropes. I n
not here cite histories^ to confirm this truth : there is none of you
can abundantly confirm it to yourselves, if you will but recollect th instances and examples which have fallen within your time and remi brance. It is a poor happiness that may leave a man more misers to-morrow, than he that never arrived to what you have, can be
.'3. Pride not yourselves in your success ; for as providences are v chanireable, so the change seems vei*v niffh to you, when your heai
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cious things; and at that time came the prophet Isaia a sad message from the Lord, that all these treasures, had gloried, must be carried to Babylon, Isa. xxxix. comiortably to enjoy the good of providence, provoke) vam ostentations. It is an ingenious note, even of an
Tu quoquefac timeas, ct qucc tibi Iceta videntur, Dum loqueris,Jieri tristia posse, puta. Ov;
Exercise fear in prosperity, and think with thyself, wl is most affected with it, that whilst the boast is in thy 1: may alter, and thy happiness be turned into sorrow, proud boast was in the mouth of Nebuchadnezzar, the heaven told him, " His kingdom was departed from h 80,31. Pride shews, that prosperity, which feeds it, vertical point.
3. Inference. If success in business be from the Lord, ly the true way to prosperity is to commend our affair prayer. He takes the true way to thrive, that engages
sing upon his endeavours. " Commit thy way unto the " also in him, and he shall bring it to pass," Psal. xxx a vile thing for any man to grudge that time that is spei as so much time lost in his business. But having pres& before, I shall add no more here.
4. Inference. Doth all success and prosperity depenc come from God ? Then let it be faithfully employed t " If it be of him, and through him," then there is all the i world it should " be to him," Rom. xi. 36. You do t of his own, as David speaks ; " All this store cometh of "and IS thine own," 1 Chron. xxix. 16. He never in; estates for the gratifying of your lusts, but to give you a city thereby of honouring him in the use of them. O cor God hath prospered your estates abroad, and you return home, how you have an opportunity of honouring Go dencing your sense of his goodness to you, by relieving tl
a liberal and cheerful charity; by' encouraging the ^ making them partakers of your good things, who laboi souls, and dispense better things to you than you can reti I would not here be mis-interpreted, as though I plead interest, under a pretence of pleading God's ; no ! God fc well satisfied with a capacity of doing any good, how lit' receive ; nor can many of you reap the fruit of mv labo
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anv great matter, 1 Cor. ix. 11. but the discharge of a plain j necessary duty.
5. Inference. Let not your hearts be satisfied with all the sue* and increase of the world, except your souls thrive as well as y bodies, and your eternal concerns prosper as well as your tempo
It was a pious wish of St. John for Gains his host, " That he mi
** prosper, and be in health, even as his soul prospered," 3 Ef John, ver. 2. But it were to be wished, tliat your souls did prosper as your bodies and estates do. It is a poor comfort to h an increasing estate, and a de. d and declining soul. When a c siderable present was sent to Luther, he earnestly protested, ( should not put him oiF with these things. O friends ! I bese you take not up in these enjoyments !
6. Inference. Lastly, If God be the author of all your succ how prodigious an evil is it to make your prosperity an instrura of dishonouring him that gave it ; to abuse the estates provide gives you, to rioting and drunkenness ? Do you thus requite Lord ! is this the thanks you give him for all his care over yt and kindness to you ! you would never be able to bear that fr another, which God bears from you. If God do you good, O
not return him evil for it !
9»«®I<S(S> ®ose«
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