17, 18 "And thou say in thine heart, My power,
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THE
SUCCESSFUL SEAMAN.
SERMON IV.
DEUT. vii. 17. 18. And thou say in thine heart, My power, and the might of my hand hath gotten me this wealth ; but thou shalt remember the LordthyGod; for it is he thatgiveth thee power to get wealth.
T HIS context contains anecessaryandveryseasonablecaution to the Ifraelites, who were now passing out of their wilderness straits into the rich and fruitful land of Canaan, which abounded with all earthly blessings and comforts. Now, when the Lord was about to give them possession of this good land, he first gives them tomewholefome caveats to prevent the abuse of these mercies. He knew how apt they were to forget him
inaprofperous estate, and ascribe all their comfortable fruitions to their own prudence and valour : to prevent this, he reminds them of their former estate, and warns them about their future estate; he reminds them of their former condition, whilst they subsistedupon hisimmediatecare in the wilderness ; verses 15, 16. "Who led thee through the great and terrible
" wilderness, wherein were fiery serpents and scorpions, and " drought, where there was no water;" here were their dangersandwants. " Who brought thee forth water out of the " rock of flint, who fed thee in the wilderness with manna,
" which thy fathers knew not:" here were their supplies in these straits.
" That he might humble thee, and that he might prove thee, to do thee good at thy latter end:" here was the wife and gracious design of God in all this.
But wherein did God humble them by feeding them with manna ?
Were they not shrewdly humbled (faith Mr. Gurnal, vol. II. p. 345. an ingenious author) to be fed with such adaintydisa, which had God for its cook, and was called angels food for its delicacy ?
It was not the meanness of the fare, but the manner of having it, by which God intended to humble them.
The food was excellent, but they had it from hand to mouth ; fo that God kept the key of their cupboard, they stood to his immediate allowance: this was an humbling way. But now
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the dispensation of Providence was just upon the change; they were going to a land, " where they should eat bread without scarceness," verse 9. and have their comforts ina more natural, stated, and sensible way; and now would be the danger.
Therefore, He not only reminds them of their former estate, but in this text cautions them about their future estate, " Say not in thy
" heart, my power, or the might of my hand, hath gotten me ** this wealth," &c.
In this caution we have these two things especially to observe :
I. The false cause of their profperityremoved.
II. The true and proper cause thereof asserted.
1. The false cause removed : " Not their power, or the might " of their hand." That is said to be gotten by the hand, which is gotten by our wisdom, as well as labour: head-work, and wit-work, are hand-work in the sense of this text.
It cannot be denied, but they were a great people, prudent, industrious, andhadanexcellent polity among them : but yet, though they had all these natural external means of enriching themselves in that fertile foil, God will, by no means, allow them to ascribe their success and wealth to anyofthese causes : for, alas ! what are all these without his blessing?
" 2. The true and proper cause asserted: " It is the Lord that gives thee power to get wealth :" i. e. All thy care, labour, wisdom, strength, signify nothing without him ; it is not your pains, but his blessing, that makes yourdefigns to prosper : and therefore in all your prosperity, till acknowledge him as the Author of all.
Hence note, Doct. That the prosperity and success of our affairs are not to beascribed to our own abilities, but to the blessing of God upon our lawfulendeavours.
We find two proverbs, in one chapter, that seem to differ intheaccounttheygive of this matter; and indeed they do but leem so.
It is said, Prov. x. 4. " The hand of the diligent " maketh rich;" ascribingriches and profperityto human diligence. And verse 22. "The blessing of the Lord it maketh
" rich."
But these two are not really opposed to each other, but the one fubordinated to the other. The diligent hand, with God's blessing upon it, makes rich ; neither
Faith must not of them alone, but both conjoined. A diligent hand cannot make rich without God's blessing; stifle industry, nor industry and God's blessing doth not ordinarily make blind faith.
Iiia
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" rich without a diligent hand. And these twoareput together in their proper places, 1 Chron. xxii . 16.
Up and be doing, " and the Lord be with you. "
It is a vain pretence for any man to say, If the Lord be with me, I may fit still, and do nothing; and a wicked one to say, If I am up and doing, I shall prosper whether God be with me or no. The fluggard would fain prosper without diligence, and the atheilt hopes to prosper by his diligence alone : but Christians expect their proIperity from God's blessing, in the wayofhoneftdiligence.
It is a common thing for men to be numb their own arms, and make them as dead and useless by leaning too much upon them : fo it is in a moral as well as natural way : all the prudence and pains in the world avail nothing without God.
So faith the Pfalmift, inPfal. cxxvii. 2. " It is in vain for you to rife up " early, to fit up late, to eat the bread of sorrow, for so he
" giveth his beloved sleep."
A man would think, he thatrifesbetimes, fares hard, works hard, fits up late, cannot but be a thrivingman ; and probably he would be so, if God'sblessing did second his diligence and frugality. But the Pfalmist intends it of diligence in a separate sense; adiligenthand working alone, and then it is all in vain, and serves only to confirm the common proverb, Early up, and never the nearer.
Labour without God cannot prosper; and Jabour against God will not only destroy itself, but the labourer
100.
Now, that this is really fo as the doctrine states it, I hall endeavour to make evident.
シ 1. By a general demonstration of the whole matter.
2. By a particular enumeration of the ordinary causes and means of all success ; which are all dependent upon the Lord'sblessing.
First, That success in business is not in the power of our hand, but in the hand of Providence to dispose it as he pleases, and to whom he pleases, appears by this, That Providence sometimes blasts and frustrates the most prudent and well-laid designs of men ; and in the mean time succeeds andprofpers more weak and improbable ones.'
What is more common in theobfervationof all ages than this ?
One man shall toil as in the fire, for very vanity ; run to and fro, plot and study all the ways in the world to get an estate, deny back and belly, and all will not do: he shall never be able to attain what he fstrives after, but his designs shall be still fruitless.
Another hath neither a head to contrive, nor a hand to labour as the former hath: nor doth he torture his brains about it, but manages his
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affairs with less judgment, and spends fewer thoughts about it, and yet success follows it.
It shall be cast in upon some, who as they did not, fo, considering theweakmanagementof their business, had little rational encouragement to expect it; and Ay from others, who induftriously pursue it in the prudent choiceanddiligent use of all the proper means of attaining it.
And this is not only an observation grounded upon our own experience, but confirmed by the wifeltof men; Ecclef. ix. 11.
"I returned, and saw under the son, that the race is not to the swift, nor the battle to the strong; neither yet bread to the wile, nor yet riches to men of understanding, nor yetfavour
" to men of skill ; but time and chance happeneth to them all."
If twomenrun for a prize, reason gives the prize to the swiftest: if two armies join battle, reason gives the victory to the strongest; if two men undertakeadesign togetwealth, reason gives the riches to the wisest; yea, but Providence sometimes disposes it quite contrary to the verdict of reaton, and the prize is given to the slowest, the victory to the weakest, the estate to the more shallow capacity : fo that these events seem to fall out rather casually, than answerable to the means employed about them.
And who that observes this, can doubt but it is the hand of God's providence, and not our diligence, thatdifposestheissues of these things? ForwhydothGod so often step
out of the ordinary way, and cross his hands, as old Israel did, laying the right hand upon the younger, and the leftuponthe elder: I mean, give success to the weak, and disappointment to the strong, but to convince us of this great truth which I here bringittoconfirm ? And because men are so apt to sacrifice to theirownprudence, and disown providence, therefore it sometimes makes the case much plainer than fo: it denies riches to the industrious, that live for no other end but to get them, and casts them in upon those that seek them not at all, and indeed are scarcely competent for business.
Ariftides, one of thewi fest men of his age, was yet still so poor, that Plutarch said, it brought a flurupon justice itself, as if the were not able to maintain her followers.
Socrates, one of the prime Grecian sages, was so exceeding poor, that Apuleius could not but note,
"That poverty was become an iomate with philosophy *;" when in the meantime, the empty, shallow, and footich, shall come up with it, and overtake it without any pains at all, which others prosecute in the most rational course all their life, and all to no purpose.
Thus it is noted of pope Clement the fifth, *Paupertas eftphilofophica vernacula.
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None more rich, nonemorefoolish. *And this is the ground of that proverb, Fortuna favet fatuos : Fortune javours fools.
Though the author of that proverb,innicknaming providence, hewed as little wisdom ashe that is the subject of it.
By all which, this pointisinthe generalmadegood: it is not industry, but providence, that directs and commands the success of business: It being much in the attaining of riches, as the apostle faith it is intheobtainingofrighteousness : " The Gen- " tiles, which followed not after righteousness, have attained
" to righteousness ; but Israel, which followed after the law " of righteousness, hath not attained to the law of righteous- " ness," Rom. ix. 30, 31.
So it is here, for the vindication of the honour of providence, which men would scarcely own, if it did not thus baffle them sometimes : they that follow the world cannot obtain it; and they attain it that follow it not; that all men may see their good is not in their own hand ; and left man, who is not only a covetous creature, and would engross all to himself, but as proud ascovetous, should ascribe all to himself. But this will farther appear,
Secondly, By a particular enumeration of the ordinary causes and means of all success in business, which are all dependant things uponahigher cause.
Now, if we proceed upon a rational account, we shall find five things required to the success of our affairs : and that I may speak to your capacity, I will instance in that affair of merchandizing, in which you are employed, as the hands that execute what the heads of your merchants contrive; and will shew you, that neither their wisdom in contriving, nor your skill and industry in managing their designs, can prosper without the leave and blessing of divine providence.
Let us therefore confider, what is necessary to the raising of an estate in that way of employment; and you will find, that in a rational and ordinary way, success cannot be expected, unless,
1. The designs and projects be prudently laid, andmoulded with much consideration and foresight. An error here is like an error in the first concoction, which is not to be rectified afterwards . " The wisdom of the prudent (faith Solomon) is
" to understand his way ;" that is, to understand, and thoroughly toconfider, the particular designs and business in which he is to engage.
Rasiness and inconsiderateness here hath beerd the ruin of many thousand enter prizes. And if a design be never so well laid, yet, 2. No success inbusinesscanberationallyexpected, except
*Epitom. Hist. Gallic.
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there be an election of proper instruments to manage it.
The best laid design in theworldmay be spoiled by an ill management.
If the persons employed be either uncapable or unfaithful, what but trouble and disappointment can be expected ?
" He that fendeth a message (faith Solomon) by the hands of a fool, cutteth off the legs, anddrinkethdamage."
It is as if am an should fend him on his business that had no legs to go; i. e. one that is incompetent for the business he is employed about. All that a man shall reap fromfuch a design, is damage : and if the instrument employed be never fo capable, yet if he be not alto faithful to the trust committed to him, all is lost ; and such is the depth of deceit in the heart of men, that few or none canbesecured against it.
Solomon was the wisest of men, and yet fatally miscarried in this matter ; "He feeingthe young man (Jeroboam) that he was a mighty man of valour, and " that he was industrious, made him ruler over all the charge
" of the house of Joseph,"
1 Kings xi. 28. And this was the man that rent the kingdom from his son, even ten tribes from the house of David.
And yet, 3. Let designs be projected with the greatest prudence, and committed to the management of the fittest instruments ; all is nothing as to success, without the concurrence of health, strength, favourablewinds, securityfromthehands of enemies, and perils of the deep. If any of these be wanting, the design miscarries, and all our projects fail. How often are hopeful and thriving undertakings frustrated by the failure of anyone of these requifites? " Go to now, ye that say, to-day or to mor- " row we will go into such a city, and remain there a year,
"and buy and tell, andgetgain; whereas ye know not what " shall be on the morrow: for what is your life ?
It is even " avapour that appears for a little while, and thenvanisheth " away," Jam. iv. 13, 14.
How soon are the purposes of mens hearts broken off, and their thoughts perish in one day ?
They think to send or go to such a place, and there enrich themselves, and return prosperous; but sometimes death, sometimes captivity, sometimes cross winds, dash all their hopes.
4. Proper seasons must be observed, else all success and expectation of increase is left. "There is (faith Solomon) a sea- "son for every thing, and a time to every purpose under the " fun," Ecclef. iii. 1. This being taken, gives facility and speedy dispatch toa business ; and therefore he gives this reason, whymanmiscarries so frequently, and is disappointed in his enter prizes, because he knows not the time ; Ecclef. ix. 11 .
He comes (as one faith) whenthebird is flown.'
It is a wise
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' in a short opportunity :" That is, am an hitting the season of a business, may do more in a day, than, losing it, he maybe abletodoinayear.
This is of a special consideration in all human affairs, and is the veryhinge upon which success turas:
So that to come before, is to pluck apples before they are ripe; and to come after it, is to seek themwhenthey are fallen and perished.
5. Lastly, Ingettingwealth, the leaks in our estates must be stopped: else we do but put it into a bag with holes, as the prophet's phrase is in Hag. i. 6.
If am an lose as much one way as he gets another, there can be no increase.
Hence it is, that many are kept low and poor all their days :
If one design profpers, yet another miscarries ; or, if all fucceedwell abroad, yet there is afecret consumption of it at home, by prodigality, riot, luxury, ora secret curse upon it, which the scripture calls
God's blowing upon it, Hag, i. 9.
If therefore by any of these ways our gains moulder away, we do but disquiet ourselves in vain, and labour in the fire for very vanity.
Thus you fee what things are requisite to the advancement of an estate upon aprudential account.
Now letusparticularly observe what a dependance there is upon Providence in all these things ; and then it will be clear that our good is not in our hand, nor success at our beck, butic is the Lord that gives us power to get wealth.
For, As to the moulding and projecting of a design, we may say, both of the prudent merchant, and ingenious seaman, what the prophet doth of the husbandman, Ifa. xxviii. 10. "It is his
"God that instructs him to discretion, and teacheth him."
There is, indeed, afpirit in man, "But it is the inspiration of " the Almighty that giveth understanding," Job xxxii. 8. The faculty is man's, but the light of wisdom, whether natural or spiritual, is God's : and the natural faculty is of itselt no more capable of directing us in our affairs, without his teaching, than the dial is to inform us of hours without the sun's shining upon it. And because men are so dull in apprehending, and backward in acknowledging it, but will lean to their own understandings, thence it is, that prudent designs are so often blasted, and weaker ones succeeded.
And no less doth Providence manifest itself in directing to, andprofpering the means and instruments employed in ourbu siness: it is of the Lord that theyproveingenious, active, and faithful servants to us , that your factors abroad prove not malefactors to you; that every design is not ruined by the negli
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gence, ignorance, or treacheryofthem that manage it. If God qualifymen to be fit instruments toserveyou, andthenprovidentiallydirect you to them,his hand is thankfully to be owned in both.
It was no small mercy to Abraham, that he had fo discreet, pious, and faithful a servant to manage even his weightiestaffairs, so prudently andprofperously for him. Laban, Pharoah, andJethro, neverprofpered,aswhenJacob, Joseph, and Moses, had the charge of their business. Laban ingenuoully acknowledged, " That he had learned by experi
" encethe Lordhadbleffedhim for Jacob's fake," Gen. xxx.
27. Aheathenyoufee is more ingenuous in owning the mercy of God to him in this case, than many professed Christians are, who sacrifice all to their own net, and burn incense to their drag, (i. e.) idolize the means and instruments of their prosperity, and fee nothingofGod in it.
And then as to the preservation of those that godown into the sea, to do our business in the great waters ; who can but acknowledge this to be the peculiar work of God ? Doth not daily experience thewhow often poor seamen are cut off in the prosecution ofourdefigns, sometimes by sickness, sometimes by storms, and sometimes by enemies, to whom they become a prey ? If they escape all these, yethowoftendothey lie wind-bound, or hindered by cross accidents,till the proper seasonbeover, and the design loft ? Certainly, if providence shall so far favour men, as to prevent all these; command winds fit for their purpose, restrain enemies,preserve life, and carry them safely and feafonably to their ports, it deserves a thankful acknowledgment ; andthosethatdo not acknowledge providence, do difoblige it.
Lastly, Who is it that stops the leaks in your estates, prevents the wasting of your substance, andsecuresyou to what you possess ? Is it not the Lord ? How many fair estates moulder away insensibly, and come to nothing ! Certainly,as there isa secret blessing in some families, so that themselves can searcegive any account how they are provided for, so there is afecretblast andconfumptionupon others, which brings povertyuponthem like anarmedman. And this isthetruesenseof thatfcripture,Hag. i. 6. "Ye havefownmuch, and bring in
" little.
Ye eat,butyehave not enough: yedrink, but are "not filled with drink: ye clothe you, but are not warın ;
"and he that earneth wages, earneth wages to put it into a " bag with holes;" or, as in the Hebrew, a bag pierced, or bored through; what goes in atone end, goes out at another,
+ VOL. VI.
The successful Seamar. and fo all labour is loft ; nothing stays with them to do them good.
So that it is an undeniable truth, that prosperity and success is not to be ascribed to our abilities, but to the bieffing of God upon our lawful endeavours.
1. Inference. And if so,how are theyjustlyreprovable, that wholly depend upon means in the neglect of providence ; that never eye God, or acknowledge him in any of their ways ?
This is a very great evil, and highly provoking to the Lord : it is the fruit and discovery of the naturalAtheism of the hearts of men. How confident are men of success and prosperity, when second causes lie for it, and smile upon them ? And, on the contrary, how dejected and heartless, when they seem to lie cross to their hopes ? O how few confider and believe. that great truth, Eccl. ix. 1. " That the righteous, and the " wife, and their works are in the hand of God!"
To be in the hand of God, noteth both their subjection to his power, and to his directive providence. Whether your works be in your hand, or put out of your hand, they always are in God's hand, toprofper or frustrate them at his pleasure.
Foolish mandecreeth events, without the leave of Providence : as if he were absolute lord of his own actions, and their success . Indeed you may then speak of success,when you have asked God's leave ; Job xxii. 28. " Acquaint thyself with " God,then shalt thou decree a thing, and it shall be establish- " ed." But your confidence in the means, whilst God is neglected, will surely be followed either with a disappointment or a curse. For what is this, but to labour without God, yea, to labour against God ? For so do all they that give the glory of God to the creature ; that set the instrumental and fubordinatein the place of the principal efficient cause. It is just with
God todenyyouyourcomfort in those things wherein you rob him of his glory.
2. Inference. How vain and unreasonable are the proud boasts of men, in the midst of their successes and prosperity!
If God be the sole author of it, and it is not in your power, nor the might of your hand, thathathgottenyou this wealth ; why do you glory in it, as if it were the effect and fruit of yourownprudence and industry ? How soon do the spirits of men rife with their estates ? How haughtily do they look ?
Howproudlydo they speak ? What a sensible change of temper doth this small change of condition work ? it is an ex ceedinghard thing to keep down the heart, when providence exalteth a man's estate. Magnaefaelicitatis est, a faelicitate non vinci, faith Austin.
It is a great felicity not to be over
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come by felicity.
That man is surely rich in grace, whose graces suffer no eclipse by his riches.
It is as hard to be properous and humble, as to be afflicted and chearful.
But to keep down thy heart in times of success and prosperity, I will offer thee, reader, a few humbling considerations about this matter. r. And the first is this : Though providence do succeed and prosper the earthly designs, yet this is no argument at all of the love of God to thy soul : thou mayestbethe object of his hatred and wrath for all this.
No man knows either love or hatred by all that is before him, Eccl. ix. 1. How weak an evidence for heaven must that be, which millions now in hell have had-in a greater measure than you have ? The least drachm of grace is abetter pledge of happiness, than the greateftfumofgold and silver that ever lay in any man's treasury.
Externals distinguish not internals ; you cannot so much as guess what am an's spiritual estate is, by the view of his temporal.
Ishmael was a very great man, the head of a princely family, but, for all that, excluded from the covenant, and all vits spiritual blessings, Gen. xvii. 20, 21. He that reads the Ixxiii. Psalm, and the xxi. of Job, will plainlyseehow wretched a case that man is in, who hath no better evidence for the love of God than this amounts to.
2. Be not proudofoutward profperityand success ; for providences are very changeable in these things;yea, itdailyrings the changes all the world over.
Many a greater estate than yours, and everyway as well, yea, far better secured to the eyeofreafon, hath he scattered in a moment. It is the saying
of a philosopher, speaking of the estates of merchants and seamen, Non amofaelicitatem e funibus pendentem ; I like not that happiness that hangs upon ropes. I need not here cite histories to confirm this truth : there is noneofyou but can abundantly confirm it to yourselves, if you will but recollect those instances and examples which have fallen within your time and remembrance. It is a poor happiness, that may leave am an more miserable to-morrow, than he that never arrived towhatyouhave, can be.
3. Pride not yourselves in your success ; for as providences are very changeable, so the change seems verynightoyou, when your heart is thus lifted up, especially if you be such, to whose eternal happiness God hath any special regard : to be sure, he will pull down that proud heart, and quickly order humbling providences to that end: "He looketh upon every
Kkk2
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" one that is proud, to a base him," Job. xl. tr. The heart of goodHezekiah was tickled with vain-glory,and he muftneeds thew the king of Babylon's servants all his treasures, and precious things ; and at that very time cametheprophet Ifaiah to himwithafadmessage from the Lord, that all these treasures, in which he had gloried, must be carried to Babylon, Ifa. xxxix. If you hope comfortably to enjoy the goodofprovidence, provoke itnotbysuchvain oftentations. It is an inge nious note, even of an heathen, Ovid.
Tu quoque sac time as, et quae tibi láeta videntur, Dum loqueris,fieri tristia posse, put a.
Exercise fear in prosperity, and think with thyself, when thy heart is most affected with it,thatwhilfttheboast is in thy lips, the seenemayalter, and thy happiness he turned into for row. Whilst that proud boastwas in the mouth ofNebuchad nezzar, the voice from heaven told him, " His kingdom was
"departedfromhim," Dan. iv.30, 31. Pride thews that prosperity, which feeds it, to be at itsverticalpoint.
3. Inference. Iffuccess in business be from the Lord, then certainlythetrueway to prosperity is to commend our affairs toGodbyprayer.
He takes the true way to thrive, that engages God'sblessingupon his endeavours. " Commit thy way
"unto the Lord; trust also in him, and he shall bring it to " pass," Psalm xxxvii. 4. It is a vile thing for any man to grudgethattimethat is spent in prayer, as so much time loft in his business, But having pressed this point before, I shall add no more here.
4. Inference. Doth all success, and prosperitydependupon, and come from God ? Then let it be faithfully employed to his glory. " I fit be of him, and through him," then it is all thereasoninthe world it should " be to him," Rom. xi. 36.
You do but give him of his own, as David speaks: "All this store cometh of thine hand, and is thine own," I Chron. xxix. 16. He never intended your estates for the gratifying of your lusts, but to give you a larger capacitytherebyofhonouringhim in the use of them, O confider,whenGodhath prospered your estates abroad, and you return successfully home, howyouhave an opportunity ofhonouringGod,andevidenceingyour sense of his goodness to you, by relieving of the poor with a liberal andchearful charity;byencouragingthegospel, and making them partakers of your good things, who labour for yourfouls, and dispense better things to you than you can return to them.
I would not here be mif-interpreted, astho I pleaded my own interest,under a pretence ofpleadingGod's
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no, God forbid; I am well satisfied with a capacity of doing any good, how little soever I receive ; nor can many of you reapthe fruit of my labours ; but I would not leave you ignorant, or regardless of so great and plain a duty as this is: you are bound to this retribution, by a plain and positive precept ;
Gal. vi. 6. " Let him that is taught in the word, communi- " cate tohimthatteacheth, in all good things." You are obliged to do it, proportionably to the success God gives you in your trade, 1 Cor. xvi. 2. And when you have so done, not to think itanygreat matter, I Cor. ix. 11. but the discharge ofaplainandnecessary duty.
5. Inference. Let not your hearts be satisfied with all the success and increase of the world, except your souls thrive as well as your bodies,and your eternal concerns prosper as well as your temporal. It was apiouswish of St. JohnforGaiushishoft,
" That he might prosper, and be in health, even as his soul " prospered," 3 Epift. John,ver. 2. But it were to be wished, that your foulsdid but prosper as your bodies and estates do.
It is a poor comfort to have an increasing estate, and a dead and declining foul. When a considerable present was sent to Luther,he earnestly protested,Godshouldnot put him off with those things.
Ofriends ! I beseech you take not up in these enjoyments!
6. Inference, Lastly, If God be the author of all your fuc cess, how prodigious an evil is it to make yourprofperity an instrument ofdishonouring him that gave it; to abuse the estates providence gives you, to rioting and drunkenness ?Do you thus requite the Lord! is this the thanks you give him
for all his care over you ! and kindness to you ! you would neverbeable to bear that from another, whichGodbears from you.
If God do you good, Odo not return him evil for it !
THE
DISAPPOINTED
SEAMAN.
SERMON.
LUKE v. verse5. Master, we have toiled all the night, and have taken nothing.
HESE words are the reply made by Peterunto Christ,
The disappointed Seaman. launch out into the deep, and let down the nets for a "draught."
Peter is discouragedastoanyfarther attempt at that time, having alreadytakensomuchpainstoso little purpose :"We have(faith he) toiledallthenight,and have taken
" nothing."
Inwhichreplywenote these two things :
1. The great pain she and his company had taken in their honestcallingandemploymenttogeta livelihood; " We have
" toiled all night." No calling more lawful, no diligence in an honest employment could be greater; not only to spend the night, when other labourerstaketheir rest,in watching,but in toiling.
The * word χοπιάσαντες comes from a verb that signifies wafling, tiring, spending, labour. Here was great diligence, even to the wearying and wasting of their spirits:
" They toiled, and that all the night."
2. The unsuccessfulness and fruitlessness of their labours, they caught nothing.
Though their design was honest, and theirindustrygreat,yet itsucceedednotaccordingtotheirdefire and expectations: it proved but lost labour and pains to no purpose. Hence the note will i be, Doct, That Godfometimes frustrates and blasts the most diligent labours of men, in their just and lawfulcallings.
What employment more honest, orlaborious,than that of the husbandman, who eats his bread in the sweet of his brows, and sustains all that spending toil, and labour, by an expectation of fruit in the season ? And yet sometimes it so falls out, that after all his labours, and hopes, he reaps nothing but shameanddisappointment.
Joel i. 11. "Be astonished,O ye " husbandmen: Howl, O ye vinedressers,for the wheat, and " for thebarl ey, because the harvest of the field is perished."
The employment of the mariner is as lawful as it is beneficial ; what he gets, is gotten with imminent hazard of life and liberty, as well as watchings and labours ; and yet it so falls out, sometimes, that they labour but for the wind, and spend their strength for very vanity : God cuts off their expectations and lives together.
There is a time when they return rich and prosperous, and atimewhen they either return empty, or return no more.
So it was with Tyre, that renowned mart, and famous empory ; the flourishing and fall of whose trade you have in Ezek. xxvii. 33, 34. " When thy wares
" went forth out of the seas, thou filledest many people,thou " didst enrich the kings of the earth with the multitude of thy
* Koxw signifies whenone lies down wearied at the end of his work.
The disappointed Seaihan.
riches, and of thy merchandise."
Here was their prosperity and success ; but will this day always last ? Shall the fun of their prosperity never set ? No, no, the change was at hand ; for in the next verse the scene alters .
" In the day when thou " shalt be broken by the seas, in the depths of the waters of " thy merchandise,and all thy company in the midst of thee shall fall."
Now if we search into the grounds and reasons of these disappointments by the hand of providence, we shall find them reducible to a threefold cause, and reason.
1. The sovereign pleasure ofGodsodisposes it.
2. The good of the people of God requires it.
3. The manifold fins of men in their callings, provoke it.
First, The sovereign pleasure of God so disposes it. He is the Rector of the universe, and as such will still assert his dominion.
It is his pleasure to establish this order in the world, to exalt some, and depress others ; to set some above, and others below: all must not be rich and great, but some must be poor and low, and to these ends providences are suited : On some it smiles, on others it frowns.
1 Sam. ii. 7. " The Lord " maketh poor, andmaketh rich ; he bringeth low, and lifteth
" up." And certainly there is much of divine wisdom shining forth in this ordination and disposition of persons and their conditions.
If providence had alike prospered every man's designs, and set them upon a level, there had been no occasion to exercise the rich man's charity, or the poor man's patience. Nay, without frequent disappointments, itself would scarcely be owned in successes, nor these successes be half so sweet to them that receive them, as now they are. The very beauty of providence consists much in these various and contrary effects : So that with refpectto the infinite wisdom which governs the world, it is necessary some should be crossed, and others prosper in their designs.
Secondly, And if we confider the gracious ends and designs of God towards his own people, it appears needful that all of them, in some things, and many of them in most things (relating to their outward condititioninthisworld) should be fruf tratedintheir expectations and contrivances.
For if all things here should succeed according to their wish, and a constant tide of prosperity should attend them, 1. How soon would sensuality and earthliness invade their hearts and affections ? Much prosperity, like the pouring in of much wine, intoxicates, and overcomes our weak heads and
The disappointed Seaman. hearts. ↑Earthly, aswellasheavenlyobjects,have a transform ing efficacy in them; there cannot but be much danget inthoseearthlythings that give or promise us much delight.
CanaChriftian keep his heart as loose from the smiling, as from the frowning world? We little think how deeply it infinuates into our affections in the day of prosperity; but when adversity comes, then we find it.
2. How foonwould it estrange them from their God, and interrupt their communion with him ? He is certainly a very mortified, and heavenly Christianwhosewalk with God suffers no interruption by the multitude of earthly affairs, especially when they are prosperous. When Israel was settled in the midst of the riches and delights of Canaan, then say, they,
(even to their benefactor, the Author of all their prosperity) " We are Lords, we will come no more to thee ?" Jer. ii. 31.
Or, if it do not wholly interrupt their communion, yet secretly destroys and wastes the vigour, life, and sweetness of it.
So thatdivinewisdomfees it necessary to cross anddisapointthem in the world, to prevent the mischievous influences that prosperity would have upon their duties. He had rather you should miss yourdefired comforts in these things,than that he should miss that delightful fellowship with you, which he fo desires.
3. How loth should we be to leave this,if constant success and prosperity should follow our affairs and designs here? we see that notwithstanding all the cares, fears, sorrows, crosses, wants,anddifappointments we meet with from year to year, and from day to day ; yet we areaptto hug the world in our bosoms. As bitter as it is,we court it,admire it,and zealouflyprofecute it. We cling to it, and are loth to leave it, though we have little rest or comfort in it.
What could we do then, if it should answer our expectation and desires? If we grasp with pleasure at horn that pierces and wounds us ; what would
We do, ifitwerea rose that had nothing but delight and pleasure in it ?
Thirdly, And as disappointments fallout as the effects of sovereign pleasure, and are ordered as preventive means of such mischief, which profperitywouldoccasion to the people of God;so it comes as a righteous retribution and punish-. ment of the many evils that are committed in our trading anddealingswithmen.
Itisahardthingto have much bu- ↑Luxuriant animi rebus plerumquefecundis. La prosperous times, ourmindoftwantongrows.
The disappointed Seaman.
finess pass through our hands, and no iniquity cleave to them, and defile them.
If God be provoked against us by our iniquities, wonder not, that things go cross to our desires and hopes.
God may fufferfomemen toprofper in their wickedness, and others to miscarryintheir just and righteous enter prizes ; but ordinarily we find that crying fins are remarkably punished, fooneror later with visible judgments. So that if others do not,yet we ourselves may observe the relation that such ajudgmentbears to fucha fin.
And, from among many,I will here select these following evils, which have destroyed the estates and hopes of many.
(1.) Irreligious and atheifticalneglectand contempt of God, and his worship,especially in those that have been enlightened, and made profession of religion. This was the fin which brought that blaftingjudgment upon the estates and labours of the Jews, as the prophet Haggai tells them, chap. i. ver. 2,
4,6, 9. compared; " They neglected the house of God," i. e. were careless and regardless of his worship, and, in the mean time, were wholly intent upontheirown houses and interests ;
'as he tells them in ver. 2, 4.
And what was the issue of this ?
Why, ruin to all their earthly comforts and designs.
So he tells them, ver,6, 9. "Yehave sown much, and bring in little; 66 ye eat, butyehave not enough ; yedrink,butye are not fil- " ledwithdrink ; ye clothe you,but there isnonewarm ; and " he that earneth wages, doth it to put it into a bag with " holes.
Ye looked for much, and lo, it came to little ; and "whenye brought it home, Ididblow upon it. Why, faith
" the Lord of hosts ? Because of mine house that is waste ; and " yeturn everyman unto his own house."
Here are great and manifold disappointments of their hopes, a curse, a blast upon all they took in hand; and the procuring cause of all this,was their eager prosecution of the world, in a careless ditregard of God, and his service.
(2.) Injustice and fraud is a blasting fin. A little unjust gainmingledwitha great estate, willconfume it like amoth.
The Spirit ofGodhath usedavery lively fimilitudeto represent to us the mischievous effects of this fin upon all human diligence and industry. Jer.xvii. 11. "As the partridge fitteth
" upon eggs, and hatcheth them not; so he that getteth rich- "es, and not by right, shall leave them in the midst of his
" days, and at his end shall be a fool."
Unjust gain,howlongfoever men fit brooding upon it, shall after all their fedulity and expectation, turn to no other ac
VOL. VI..
LIL
The disappointed Seaman. countthana fowl's fitting upon a neftofaddle-eggs uses to do: if the fit till she have pined awayherselfto death, nothing is produced.
You think you consult the interest of your families herein, but the Lord tells you, "That you confultshame to your hou- " ses," Hab. ii. 10. This is not the way to feather,but to fire your nest. A quiet conscience is infinitely better than a full purse ; one dish of wholesome, though coarfer food, is better than anhundreddelicate, but poisoned,dishes.
Ifa man have eaten the best food in the world,and afterwards sips but a little poison,he lofeth not only the benefit and comfort of that which was good, but his life, or health, to boot.
It may be, you have gotten much honestly ; what pity is it all this good should be destroyed, for the sake of a little gottendishonestly ? This is the reason why some men cannot prosper.
(3.) Oppression is a blasting fin to some men's estates and employments.
It is a crying fin in the ears of the Lord, and ordinarily in tails a visible curse upon men's estates ; this, like a moth, will fuddenlyfretand consume the greatest estate. Jam.
V. 2, 4. " Your riches are corrupted, and your garments " moth-eaten ;" i. e. The secret of God wastes and destroys what you get. And what was the cause ? He tells us, ver. 4.
" Behold, the hire of the labourers, that have reapeddownyour " fields, which is of you kept back by fraud, crieth ; and the
" cries of them which have reaped, are entered into the ears " of the Lord ofSabaoth."
The oppression of poor labourers doth more mischief to the oppressors, than it doth to them that are oppressed.
It is noted by * one upon this scripture,that it is twice repeated in this text, "Which have reaped your fields;" and then again,
"The cry of them which have reaped :" and the reason is, because it is their life, and so an act of the greatest unmercifulness ; and besides, they are disappointedofthefolace of their labours. Deut. xxiv. 14, 15. " He hath set his heart upon it;"
(i. e.) he comforts himself in the toils andlabours of the day, by reckoning upon his wages at the end of the day.
I wish those that are owners and employers of poor seamen, may seasonably confider this evil : what a woe is denounced upon him " that useth his neighbour's service without wages!"
Jer. xxii. 13. Or that by crafty pretences defraudsthemof any part thereof, or by tiresome delays wears out their patience, and casts themuponmanifold sufferings andinconveni
*Man ton in loc.
The disappointed Seaman.
encieswhiletheywait for it. God hath not only threatened to bea swift witness against those that oppress the hireling in his wages,but hath strictly forbidden the detaining of their wages.
The Jews were commanded to make payment before the sunset*, Deut. xxiv. 14, 15. Levit. xix. 30. Be just in all your dealings and contracts, or never expect the righteous God should smile upon your undertakings.
(4.) Falsehood and lying is a blasting fin to our employments ; a fin which tends to destroy all converse,and disband all civil societies. And tho' by falsehood men may get some present advantages, yet hear what the holy Ghost faith ofrichesgottenthis way: "The getting ofrichesbya lying tongue,
" is a vanity tossed to and fro of them that seek death,"
Prov. xxi . 6.
Some trade in lies, as much as inwares ; yea, they tradeoff their wares with lies. And this proves a gainful trade (as some men count gain) for the present; but, in reality, it is the most unprofitable trade that anymancandrive.
For it is but the tossing of a vanity to and fro : a phrase importing labour in vain, it profits nothing in the end, and as it profits nothing,so it hurts much :they seek profit intentionally, but death eventually ; i. e. it will bring destruction and ruin, notonlyupon our trades, but our souls. The God of truth will not long prosper the way of lying; one penny gotten by a laborioushand, is better than great treasures gotten by a lying tongue: take heed you seek not death in seeking an estate this way.
It is a fin destructive to society; for there is no trade where there is no trust, nor no trust where there is no truth; and yet this cursed trade of lying creeps into all trades, as if there were no living (as one speaks) without lying : but sure it is better for you to be losers than liars.
He fells a dear bargain indeed, that fells his conscience with his commodity.
(5.) Perjury, or false swearing, is a blasting fin.
The man cannot prosper that lies under the guilt thereof.
It is said, Mal. iii. 5. " That God will be a swift witness against the " false swearer," i. e. it shall not be long before God by one remarkable stroke of judgment, or another, witnefileth against so great and horrid an evil. And again, Zach. v. 4. the curse, yea, the roll of curses, " shall enter into the house of the false
" fwearer, and shall remain in the midst of his house, and shall L112 *He does not make good payment who does not pay in due time,
The disappointed Seaman..
" consume it, with the timber thereof, and the stones there " of."
This is a finthat hath laid many houses waste, even great and fair, without inhabitant. The ruins of many that were once flourishing, andgreatmen, are at this day left to be the lasting monuments of God's righteous judgments, and dreadful warnings to posterity.
And thus I have shewed you, what are those common evils in trade, which are the causes of thoseblafts and disappoint. ments upon it.
It now remains that we apply it.
Inference 1. Doth God sometimesdisappointthe most dili, gentlabours ofmenintheirlawful callings ? Then this teacheth you patience andsubmissionunderyourcroffes anddifappointments ; for it is the Lord that orders it to be fo.
Events areinhishand, and it isa fin of great aggravation to fret and murmur at them, when they fall out cross to your desires and hopes. "Behold, is it not of the Lord of hosts, that thepeo- " ple shall lab our in the very fire,and the people shall weary
" themselves for very vanity ?" Hab. ii. 13 .
To labour in the very fire,notes intense labour, such as exbaufts the very spirits of men,whilst they are sweltering and toiling at it; and yet all is to no purpose, they lab our but for vanity : and whence is it, that such vigorous endeavours are blasted, and miscarry ? Is it not of the Lord? And if it be of the Lord, why do we fret and quarrel at his disposals ? Indeed, many dare not openlyanddirectly charge God,but seek to cover their discontent at providence,by agroundlefs quarrel with the instruments, who, it may be, are chargeable with nothing ; but that after they have done all they could, in the use ofpropermeans, they did not also secure the event.
It is true, the dominion ofprovidencedoth not excuse the negligence of instruments ; and in manycafes, these maybejuftly reproved, when providence is duly honoured, and submitted to : But when mengroundlesslyquarrel with instruments, because they are crossed in their expectations, the quarrel is commenced against God himself; and our difcontents withmen, are but a covert for our difcontents with God.
Now this is a fore evil, a fin of great and dreadful aggravations.
To be given over (faith a grave * author) to a contradicting spirit, to dispute against any part of the will of God, is one of the greatest plagues that a man can be given up to." "Who art thou thatrepliest against God ?" Rom. ix,
20.
It maybe thou hast lost an estate, thy friends fail, thy * Mr. Strong, Of the will of God, p. 242.
The disappointed Seaman.
hopes are fallen; God hath blown upon all the projects that thyheartdid fancy to itself. Possibly inoneday,the designs, labours, and hopes of many years are destroyed : Well,be it fo, yet repine not against the Lord. Confider,he is the Sovereign, and only Lord, who may do whatever he pleasethtodo, without giving thee any account of his matters. Who can say to him,Whatdost thou ? Beside, if thou be one thatGoddelights in,eventhesedisappointments are to be numberedwiththybeft mercies. These things are permitted to perish, that thou may eftnotperish forever; and it should trouble thee no more, than when thy life is preserved by casting out the wares and goods of the ship. It is better that these perish, than that thou shouldst perish, but if thou be one that mingled fin (especially such as were before mentioned) with thy trade, and so haftpulleddown misery upon thine own head, by provoking the Lord against thee: With what face canstthou open thy mouth to complain against him ? Will you lay a traintoblow up all your success, andthenfret against God, when you fee the issue ? O how unreasonable is this!
But because disappointments fall out so frequently, and it is fohard to bring our hearts to a quiet submission to the will of God under them, I will not dismiss this point, until I have offered you some proper and weighty considerations to work your hearts into a calm, and meek submission to the will of God; and I shall account it a great merey, iftheymay prevail.
Consideration 1. And, in the first place, if thou be one that feareftGod, confider, that disappointments in earthly things fix no mark of God'shatred upon thee. He may love thee, and yet cross thee, Eccl. ix. 1, 2. " No man knows either love
" or hatred by all the things that are before him. All things " come alike to all ; there is one event to the righteous, and " to the wicked."
Yea, we often find success and prosperity following the wicked, whilst the rod of God is upon the tabernacles of the righteous. " These are the ungodly that pro- " sper in the world, (faith the Pfalmist) whilst in the mean
" time he was plagued all the day long, and chastened every " morning," Psal. lxxiii. 12, 14. Well, then, if you have no other ground than this, you cannot infer the want of love, from the want of success. Am an maybe prospered in wrath, and crossed in mercy.
Consideration 2. And what though your projects, hopes, and expectationsofenlarging your estates fail ; yet you may live as happily, and comfortrbly in the condition you are, (if God
The disappointed Seaman. give you a heart suitable to it) as if youhadenjoyedall that success you so fancied, and desired.
It is not the increase of an estate, but the blessing of God upon a competency, that makes our condition comfortable to us. As the estate enlarges, so doth the heart.
The prophet Habakkuk, speaking of the Chaldean prince, Hab. ii. 6. faith, " He keeps not at home, he enlarges his desire as hell, and " is as death, and cannot be satisfied, butgathereth unto him
" all nations, and heapethuntohim all people." And this is the nature of every man's heart, to enlarge its desire and the greatest enlargements of providence.
Still the heart is projecting for some further comfort and content, in some new acquisition ; when,indeed,a man is as near it ina lower condition, as in the highest exaltation.
It is storied of Pyrrhus †, king of Epirus, that having en largedhis dominions by the conquest ofMacedonia, he thirsted afterItaly ; and demanding the advice ofCineas, his great counsellor, he asked the king, what he meant to do when he had conquered Italy ? Why then, said he, I mean to get Sicily, which is near, rich, and powerful. When you have gotten
Sicily,(faidCineas) What then ? Afric,faidtheking, is not far off, andtherebemany goodly kingdoms, which by my fame, and the valour ofmyfoldiers,Imaysubdue. Be it so,saidCineas:
When you haveAfric, and all in it, what will you do then ?
Why then, said the king, thou and I will be merry, and make goodchear.
Cineas replied, fir, if this be the end you aim at, what need you venture your kingdom, person, andhonour, to purchase what you have already ? Surely Epirus and Macedoniaare sufficient to make you and me merry ; and had you all the world, you could not be more merry than youmaynowbe. exReader, I advise thee, under all disappointments of thy pectations, to bless God for any comfortable enjoyment thou haft. If God give thee a smaller estate, and a contented heart ; it is as well, yea, better than if thou hadst enjoyed thy desire.
The bee makes a sweeter meal upon two or three flowers, than the oxthathath so many mountains tograze upon.
Consideration 3. And what ifbythesedisappointments, God be carrying on the great design of his eternal love upon thy soul? This may be the design of these providences ; and if so, furethere is no cause for thy despondencies. There is a double aim of these providences ; sometimes they are sent to awaken and rouze the dull, decayed habits of grace, which under † Plutarch in Pyrrho.
The disappointed Seaman.
profperousprovidences fall asleep, by the intermission of acts, andremiffionofwonted vigour, and activity ? And should the Lord permit things to run on at this rate, what a deplorable case would this grow to ?
Let a man live (faith ‡ one,) but ⚫two or three years without affliction, and he is almost good
• for nothing ; he cannot pray, nor meditate, nor keep his • heart fixed upon spiritual things: But let God smite him in • his health, child, or estate ; now he can find his tongue and affections again; now he awakes, and falls to his duty
• in earnest ; now God hath twice as much honourfrom him ⚫as he had before. Now, faith God, his amendment pleas- • eth me; this rod was well bestowed : I have disappointed
⚫him to his great benefit and advantage. And thus God ⚫chides himself friends with his people again.'
And sometimes they prove the blessed occasions to work grace. " If they be bound in fetters, and holden in cords of " affliction, then he sheweth them their works, and their
" transgression, that they have exceeded: He openeth also " their ear to discipline, and commandeththat they return
from iniquity," Job xxxvi. 8, 9, 10, And if this be the fruit of it, you willblessGod through eternity for these happy disappointments.
Then these things perished, that thy soul might not perish.
Consideration 4. Be patient under disappointments ; for if you meeklysubmit, and quietly waituponGod,hecanquickly repair all that you have loft, and restore it, by other providences, double to you.
Have you not heard, after all Job's deprivations, and the frustrations of all his earthly hopes, and his admirable patience under all, what a gracious end the Lordmadewith him ? And why may not you hope for such a comfortable change of providence towards you, if you also carry it under disappointments, as he did ? Certainly, fadprovidences are near their change, when the heart is calmed in the will of God, and corrected home to him.
Consideration 5. And why shoulditseem so hard and grievous to you, for God to disappoint your hopes and purposes, when you cannot but know, that you have disappointed his expectations from you so often, and that in greater, and better things than these ?
He hath looked for fruit (as it is, Ifa. v. 4.) for obedience, reformation, and renewed care of duty fromyoumanytimes ; hepromisedhimself, andmadeaccount ofa good return of his
‡ Mr. Steel.
The disappointed Seaman. afflictions and mercies, and you promised him as much, and yethavefailedhis expectation : Andisitthen strange that you should fail of your hopes, whohavefailedGod so often?
Othen fee that you are quiet inthewillofGod; fretnot at the defeating of your hopes, wreak not yourdifcontentuponinnocent instruments, but look to the just, and holy, and goodwillofGodin all things. The wife is sometimes angry with the servant for what he hath done, till he tells her that it was his master's order, and then she is quiet.
Is a ship miscarried, a voyage loft, arelationdead, an estate gone, a friend carried into captivity, whosereturnwas expectedwithfomuch delight and comfort ? why, if it be so, it is the Lord hath done it, and be thou filentbefore him.
Your repiningwillnot make it better ; fin is no proper cure for affliction. A quiet and fubmiflive spiritiswell-pleasing to God, as well as profitable for you.
Inference 2. Doth God sometimes disappoint the expectations ofmenintheiremployments? thenneverfet your hearts immoderately upon earthly things, nor raise up to yourselves too great expectations, from these things. The stronger your expectations, the heavier God's disappointments will be .
There is a double evil in over-reckoning ourselves, and over-acting our confidence about worldly things: it provokes
God to disappoint us, and then makes the disappointment much more grievouswhenitcomes.
It provokes adisappoinment, especially to the godly. The Lord is jealous of their affections, and will not endure that any thing should be a corrival, or competitor with him for their hearts : yea, it is so usualwithGod to dash and remove whatever ingroffes too much of the heart, that a gracious foul cannot but reckon that comfort in great danger to be loft, which he finds to be over loved.
If David set his heart upon Abfalom, God will not only smitehim, but smite Davidby him, and make him first the inftrumentof his sorrow, and then the object of it.
Jonah did but take a littletoomuch comfort in his gourd, and you know the next news we hear is, thatGodhadprepared a worm to smite it, and cause it to wither away.
And when your inordinate hopes are crossed, as it is very probabletheywillbe, how will yourforrows he aggravated in proportion to them ? Those things that seemed to promise us most comfort, are the things that give us most sorrow. Strong affections make strong afflictions. Our sorrows usually rise
The disappointed Seaman
frontwhatwas our hope, and our comforts from that which was the least regarded.
Inference 3. If it be fo, then lab our to make sure of things eternal, left you be eternally disappointed there also. O what afadcafe is that man in, whose expectations fail from both worlds! If your hopes from this world fail, yet you may bear it comfortably, ifyoufailnotin yourbetterhopes;but if these fail too, you are, of all men, the most miserable. You know, by experience,how sad it is to have your hopes cut off in these smaller concerns ; to go forth in expectation of a profitable voyage, and to return in a worse case than you went out : in maybe you thought to get an estate, but the issue is, to lose that little you had.
You thought to go to such a place, and there meetwithagoodmarket, and pofliblyyourselves maybe carried as slaves, to be fold in the fame market.
These difap pointments areveryfad, and cutting things, but nothing to an eternal disappointment inyourgreatconcern.
Foramantohopehe is in Christ, and a pardoned state,and at last findhimselfdeceived, and that all the sins of his nature, heart, and practice, lie upon him : to hope for admission into heaven,when he is turned out of this world by death,and find the door shut against him ; to cry with those poordifappointed wretches, Matth. xxv. 11. " Lord, Lord, open to us;" and receive such an unexpected return from Christ, as they did,
Depart from me, Iknowyou not:" Lord,how intolerable isfuchadefeat of hope as this! O! who can thinkofitwithout horror!
The things about which your expectations are frustrated in this world,are small things ; you maybehappyinthewant of them: but the frustration of your hopes from the world to come, is in things ofinfiniteweight.
These disappointments are but for a little while! but this will be for ever.
O therefore be provoked,evenbythese things, to a diligent and feasonable prevention ofa far greater misery.
Since these things cannot be secured, labour to secure those things that may. O that you were but as full of thoughts, cares, and fears for heaven as you are for the world! you have spentmanythousand thoughts about these things to no purpose.
All your thoughts about them are come to nothing ; but had they been spent for your souls, to what a comfortable account would they now have turned ? Friends, I beseech you make sure for eternity, and let these crosses and losses in the world, be thehappyoccafions to awaken you to an earnest and serious
VOL. VI.
The disappointed Seaman. diligence for your everlasting interests.
Then you are no fofers by your losses ; nay,you will have great cause to call them prosperous disappointments, and gainful losses to you.
Inference 4. Then as you would not have the works and labours of your hands blasted, beware of those fins that provoke God to blow upon them.
Think not that injustice, oppression, deceit, and perjury should ever profit you. God hath cursed all the ways of fin, and you cannot prosper in them.
Above all,beware ofatheism andirreligion : God will not own them that disown him, and flight his worship.
I doubt your profanation of the Lord's day, by drunkenness, idleness, and worldly employments, is not the least cause of those disappointments and losses that have befallen you : the first day of the week, like the first-fruits of the Jews harvests, might sanctify the whole lump.
And let nonepretendthat multiplicity of business will not allow them time and disposition for sabbath-work.
If you be too busy to attend the Lord's service, he can quickly give you awrit of ease, and make you keep more resting days from your labours than you are willing to do.
The Lord would not excufethe Ifraelites,no,not in their busiest seasons,the times of earing and harvest, and the very building of the tabernacle ; but all must give way to the sabbath.
And I am sure, the promise of blessing and success is made to the conscientious observation of it: Ifa. Iviii. 13, 14. " If thou turn awaythyfoot from " thefabbath, from doingthypleasure upon my holy day; and " call the sabbath a delight, the holy of the Lord, andhonour- " able ; and shalt honour him, not doing thine own ways,
" nor finding thine own pleasures, nor speaking thine own " words : Thenshaltthoudelight thyself in the Lord :" There is a recompence to the soul. "And he shall cause thee to " ride on the high places of the earth:" There is a reward to the body.
Godliness is profitable to all things.