17, 18 "And thou say in thine heart, My power,
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THE
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SERMON IV.
DEUT. vii. 17. 18. And thou say in thineheart, My power, and the might of my hand hath gotten me this wealth ; but thoushalt remember the LordthyGod; for it is he thatgiveth theepower toget wealth.
T HIS context contains aneceſſaryandveryſeaſonablecaution tothe Ifraelites, whowere now paſſing out of theirwilderneſs ſtraits into the rich and fruitful land of Canaan, which abounded with all earthly bleſſings andcomforts. Now, when the Lordwas about to give them poffeffion of this good land, he firſt givesthem tomewholefome caveats toprevent the abuſe oftheſe mercies. Heknew 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, whilft they ſubſiſtedupon hisimmediatecare inthe wilderness ; verſes 15, 16. "Who led thee through the great and terrible
" wilderness, wherein were fiery ferpents and ſcorpions, and " drought, where therewas no water;" here were their dangersandwants. " Whobrought thee forth water out of the " rockof 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 mightprove thee, todo thee good atthy latter end:" here was the wife and gracious deſign of God in all this.
But wherein did God humble them by feeding themwith manna ?
Were they not ſhrewdly humbled (faith Mr. Gurnal, vol. II. p. 345. an ingenious author) tobe fed with ſuch adaintydiſa, which hadGodfor its cook, andwas called angels food for its delicacy ?
It was not the meanneſs of the fare, but the manner of having it, by whichGod intended tohumble them.
Thefood was excellent, but theyhad it from hand to mouth ; fo that God kept the key of their cupboard, they ſtood tohis immediate allowance: this was an humbling way. Butnow
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thediſpenſation of Providence was just uponthe change; they were going to a land, " where they ſhould eat bread without ſcarceneſs," verſe 9. andhave their comforts ina more natural, ſtated, and ſenſible way; and now would be thedanger.
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 myhand, hath gottenme ** this wealth," &c.
In this caution we have theſe two things eſpecially toobſerve :
I. The falſe cauſe of their profperityremoved.
II. The true and proper cauſe thereof aſſerted.
1. The falſe cauſe removed : " Not theirpower, orthe might " of theirhand." That is ſaid tobe gottenby 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 bedenied, but they were a great people, prudent, induſtrious, andhadanexcellent polity amongthem : but yet, though they had all theſe natural external means of enriching themselves in that fertile foil, God will, byno means, allow them to aſcribe their ſucceſs and wealth to anyoftheſe cauſes : for, alas ! what areall theſe without his blefſing?
" 2. The true and proper cauſe aſſerted: " It is the Lord that givesthee power to getwealth :" i. e. All thy care, labour, wisdom, ſtrength, ſignify nothing without him ; it is not your pains, but hisbleſſing, that makes yourdefigns to profper : and therefore in all your profperity, till acknowledge him as the Author of all.
Hence note, Doct. That the prosperity and fucceſs of our affairs arenot to beascribed to our own abilities, but to thebleffing ofGod upon our lawfulendeavours.
We find two proverbs, inone chapter, that ſeem todiffer 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. "Thebleſſing of the Lord it maketh
" rich."
But theſe two are not really oppoſed to each other, butthe one fubordinated to the other. The diligent hand, with God's bleſſing upon it, makes rich ; neither
Faithmust not of them alone, butboth conjoined. A diligent handcannot make rich withoutGod's bleſſing; ſtifle industry, nor industry and God's bleſſing doth not ordinarily make blindfaith.
Iiia
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" rich without a diligenthand. Andtheſe twoareput together in theirproper places, 1 Chron. xxii . 16.
Up andbedoing, " and the Lord be with you. "
It is a vain pretence forany man to ſay, If the Lord be with me, I may fit ſtill, anddo nothing; and a wicked one to ſay, If I am up and doing, I ſhall profper whether God be with me or no. The fluggard would fain profper without diligence, and the atheilt hopes to profper by his diligence alone : but Chriſtians expect their proIperity fromGod's bleſſing, in the wayofhoneftdiligence.
Itis acommon thingfor men tobenumb their ownarms, and make them as dead and uſeleſsby leaning toomuch 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 invain for you to rife up " early, to fit up late, to eatthe bread of forrow, for ſo he
" giveth his beloved fleep."
A man would think, he thatrifesbetimes, fares hard, works hard, fits up late, cannotbut be a thrivingman ; and probably he wouldbe ſo, ifGod'sbleſſing did ſecond hisdiligence and frugality. Butthe 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 withoutGod cannot profper; 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 caufes and means of all ſucceſs ; which are all dependentupon the Lord'sbleſſing.
First, That ſucceſs in buſineſs is not in the power of our hand, but in the hand of Providence todiſpoſe it as he pleaſes, and towhom he pleaſes, appears by this, That Providence ſometimes blaſts and fruſtrates the moſt prudent andwell-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, forvery vanity ; run to and fro, plot and ſtudy all the ways in the world to get an eftate, deny back and belly, and allwill notdo: he ſhall neverbe able to attain what he fſtrives after, but his deſigns ſhallbe 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, butmanages his
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affairswith leſs judgment, andſpends fewer thoughts about it, andyet fucceſs follows it.
It ſhallbe caft inupon fome, who as theydid not, fo, confidering theweakmanagementof their buſineſs, had little rational encouragementto expect it; and Ay from others, who induftriouſly purfue it in the prudent choiceanddiligent uſe of all the proper means ofattaining it.
And this is not only an obfervation grounded upon our own experience, butconfirmedby the wifeltof men; Ecclef. ix. 11.
"I returned, andfaw under the ſon, that the race isnot to the fwift, nor the battle to the ſtrong; neither yet bread to the wile, nor yetriches to men of underſtanding, nor yetfavour
" tomenof skill ; but time and chance happeneth to them all."
If twomenrun for a prize, reaſongives the prize to the fwifteft: if two armies join battle, reaſongives the victory to the ſtrongest; if two men undertakeadeſign togetwealth, reafon gives the riches to the wifeft; yea, but Providence fometimes diſpoſes itquite contrary to theverdict of reaton, and the prize is given tothe floweſt, the victory to the weakeſt, the eftate tothe more ſhallow capacity : fo that these events seem to fall out rather cafually, than anſwerable to the means employed about them.
And who that obferves this, can doubt but it is thehand of God's providence, andnot ourdiligence, thatdifpoſestheiſſues of theſe things? ForwhydothGod ſo often ſtep
out of the ordinary way, and croſs his hands, as old Ifrael did, laying the right hand upon the younger, and the leftuponthe elder: I mean, give fuccefs to theweak, and disappointment to the ſtrong, but to convince us of this great truth which Ihere bringittoconfirm ? And becauſe men are ſo apt to facrifice to theirownprudence, and difown providence, therefore itfometimes makes the cafe much plainer than fo: it denies riches to the induftrious, that live for no other end but toget them, and cafts them in upon thoſe that feek them not at all, and indeed are ſcarcely competent for buſineſs.
Ariftides, one of thewi feft men of his age, was yet ſtill ſo poor, that Plutarch faid, itbrought a flurupon juftice itſelf, as if the were not able to maintain her followers.
Socrates, one of the prime Grecian fages, was ſo exceeding poor, that Apuleius could notbutnote,
"Thatpoverty wasbecome an iomate with philosophy *;" when inthe meantime, the empty, ſhallow, and footich, ſhall come upwith it, and overtake it without any pains at all, which others profecute inthe 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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Nonemore rich, nonemorefoolish. *And thisisthe groundof that proverb, Fortuna favet fatuos : Fortune javours fools.
Though theauthor of thatproverb,innicknaming providence, hewed as little wisdom ashe that is the ſubjectof it.
By all which, this pointisinthe generalmadegood: itisnot induſtry, but providence, that directs and commands the ſucceſs of buſineſs: Itbeing much in the attaining ofriches, as the apoſtle faith it is intheobtainingofrighteousness : " The Gen- " tiles, which followed not afterrighteousness, have attained
" to righteousness ; but Ifrael, which followed after the law " of righteouſneſs, hath not attained tothe lawof righteous- " neſs," Rom. ix. 30, 31.
So it ishere, 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 itnot; that all men may ſee theirgood isnot intheir own hand ; and left man, who is notonlya covetous creature, and would engroſs all tohimself, butas proud ascovetous, ſhould aſcribe all tohimself. But this will farther appear,
Secondly, By a particular enumeration of theordinary cauſes andmeans of all ſucceſs inbuſineſs, which are all dependant things uponahigher cauſe.
Now, if we proceedupon a rational account, we shall find five things required to the ſucceſs of our affairs : andthat I may ſpeak to your capacity, I will inſtance in that affair of merchandizing, inwhich 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 theirdeſigns, can proſperwithout the leave and bleſſing of divine providence.
Letus therefore confider, what is neceſſary to the raiſing of an eſtate in that wayof 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 confideration and forefight. An error here is like anerror 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, tounderſtand, and thoroughly toconfider, the particular deſigns and buſineſs in whichhe is to engage.
Raſineſs and inconſiderateneſs here hath beerd the ruin of many thousand enterprizes. And if adeſignbe never ſowell laid, yet, 2. No fucceſs inbuſineſscanberationallyexpected, except
*Epitom. Hist. Gallic.
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therebe an election of proper inſtruments to manage it.
The beſt laid deſign in theworldmay be ſpoiled by an illmanagement.
If the perfons employed be either uncapable or unfaithful, what but trouble and disappointment canbe expected ?
" He that fendeth a meſſage (faith Solomon) by the hands of a fool, cutteth off the legs, anddrinkethdamage."
It is as if aman ſhould fend him on his buſineſs that had no legs to go; i. e. one that is incompetent for the buſineſs he is employedabout. All that a man ſhall reap fromfuch adeſign, isdamage : and if the inſtrument employed be never fo capable, yet ifhe be not alto faithful to the truſt committed to him, all is loſt ; andſuch is the depth ofdeceit in the heart ofmen, that few or none canbeſecured against it.
Solomon was the wifeſt of men, andyet 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. Andthis was the man thatrentthe kingdom from his fon, eventen tribes from the houſe of David.
And yet, 3. Let deſigns be projected with thegreateſt prudence, and committed tothe management of the fittest inſtruments ; allis nothing as to ſucceſs, without the concurrence of health, ſtrength, favourablewinds, ſecurityfromthehands ofenemies, and perils of the deep. If any of thefe bewanting, the deſign miſcarries, and all our projects fail. How often are hopeful and thriving undertakings fruftrated by the failure of anyone of thefe requifites? " Go to now, ye that ſay, to-dayor to mor- " rowwe will go into fuch a city, and remain there a year,
"andbuy and tell, andgetgain; whereas ye know notwhat " fhall 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 foon are the purpoſes of mens hearts broken off, andtheir thoughts periſh in oneday ?
They think to ſendor go to ſuch a place, and there enrich themselves, andreturn proſperous; but ſometimes death, fometimes captivity, ſometimes croſs winds, daſh all theirhopes.
4. Proper ſeaſons must be obſerved, elſe all fucceſs and expectationof increaſe is left. "There is (faith Solomon) a fea- "fon for every thing, and atime toevery purpoſe under the " fun," Ecclef. iii. 1. This being taken, gives facility and ſpeedy diſpatch toa buſineſs ; and therefore he gives this reafon, whymanmiſcarries ſo frequently, and is disappointed in his enterprizes, becauſe he knows not the time ; Ecclef. ix. 11 .
Hecomes (as onefaith) whenthebird is flown.'
It is a wiſe
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' in a ſhort opportunity :" That is, aman hitting theſeaſon of abuſineſs, may do more in a day, than, loſing it, he maybe abletodoinayear.
This is of a ſpecial confideration in all human affairs, and is the veryhinge upon which ſucceſs turas:
Sothat tocome before, is to pluck apples before they are ripe; and tocome after it, is to ſeek themwhenthey are fallen and periſhed.
5. Laſtly, Ingettingwealth, the leaks in oureſtates mustbe ſtopped: elſe we do but putit into a bag with holes, as the prophet's phraſe is in Hag. i. 6.
If aman loſe as much one wayas he getsanother, there canbeno increaſe.
Hence it is, that many are kept low andpoor all their days :
If one deſign profpers, yet another miſcarries ; or, ifall fucceedwell abroad, yet there is afecret confumption of itat home, by prodigality, riot, luxury, ora fecret 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 whatthings are requiſite tothe advancement of an eſtateupon aprudential account.
Now letusparticularly obſerve what a dependance there is uponProvidence in all theſe things ; andthen it will be clear thatourgood is not in ourhand, norſucceſs at our beck, butic isthe Lord that gives us power to get wealth.
For, Asto the moulding and projecting of adeſign, we may ſay, bothofthe prudent merchant, and ingenious ſeaman, what the prophet doth of the husbandman, Ifa. xxviii. 10. "Itishis
"God that inſtructs him to discretion, and teacheth him."
There is, indeed, afpirit inman, "But it is the inſpirationof " the Almighty that giveth underſtanding," Job xxxii. 8. The faculty is man's, but the light of wisdom, whether natural or ſpiritual, isGod's : and the natural faculty is of itſelt no more capable of directing us in our affairs, without his teaching, than thedial is to inform us of hours without the ſun's ſhiningupon it. Andbecauſe men are ſodull in apprehending, and backward inacknowledging it, but will lean totheirown understandings, thence it is, that prudent deſigns are ſo oftenblaſted, andweaker ones fucceeded.
And no leſs doth Providence manifeſt itſelf indirecting to, andprofpering the means and inſtruments employed in ourbu ſineſs: itisof the Lord that theyproveingenious, active, and faithful ſervants to us , that your factors abroad prove not malefactors toyou; that every deſign is not ruinedby the negli
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gence, ignorance, or treacheryofthem thatmanage it. IfGod qualifymen tobe fit inſtruments toſerveyou, andthenprovidentiallydirect you to them,his handis thankfullytobe owned inboth.
Itwas no ſmall mercy to Abraham, that he had fo difcreet, pious, and faithful a ſervant to manage even his weightiestaffairs, ſo prudently andprofperouſly forhim. Laban, Pharoah, andJethro, neverprofpered,aswhenJacob, Jofeph, andMofes, hadthe charge oftheir buſineſs. Laban ingenuoully acknowledged, " That hehad learnedby experi
" encethe Lordhadbleffedhim for Jacob's fake," Gen. xxx.
27. Aheathenyoufee ismore ingenuous inowning themercy ofGod to him in this caſe, thanmany profeſſed Chriftians are, who facrifice all totheir ownnet, and burn incenſe to theirdrag, (i. e.) idolize the means and inſtruments of their profperity, and fee nothingofGod in it.
Andthenas tothe preſervation ofthoſe that godown into the fea, todo ourbuſineſs in the great waters ; who can but acknowledge this tobethe peculiar work ofGod ? Doth not dailyexperience thewhow often poor ſeamen are cut offin theproſecution ofourdefigns, ſometimes by ſickneſs, fometimes by ftorms, and ſometimesby enemies, towhom they become a prey ? Ifthey eſcape alltheſe, yethowoftendothey liewind-bound, orhinderedby croſs accidents,till theproper ſeaſonbeover, and the defign loft ? Certainly, if providence ſhall ſo far favour men, as to prevent all theſe; command winds fit for theirpurpoſe, reſtrain enemies,preſerve life, and carry them fafely and feafonably to their ports, it deſerves a thankfulacknowledgment ; andthoſethatdo not acknowledge providence, do difoblige it.
Lastly, Who is itthat ſtops the leaks in your eſtates, prevents thewaſting of your ſubſtance, andſecuresyou towhat you poſſeſs ? Is it not the Lord ? Howmany fair eftates moulder away inſenſibly, and come tonothing ! Certainly,asthere isa ſecret bleſſing in fome families, ſo that themselves can ſearcegive any account how they are provided for, ſothere is afecretblaſt andconfumptionupon others, which brings povertyuponthem like anarmedman. Andthis isthetrueſenſeof thatfcripture,Hag. i. 6. "Ye havefownmuch, andbringin
" little.
Ye eat,butyehave notenough: yedrink, but are "not filled with drink: ye clothe you, but are not warın ;
"and he that earneth wages, earneth wages toput it into a " bag withholes;" or, as in the Hebrew, abag pierced, or boredthrough; whatgoes in atone end, goes out atanother,
+ VOL. VI.
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Sothat it is an undeniable truth, thatprosperity and fuccefs isnot tobe aſcribed toour abilities, but to the bieffing ofGod upon our lawful endeavours.
1. Inference. And ifſo,how are theyjuſtlyreprovable, that whollydepend uponmeans inthe neglect ofprovidence ; that never eye God, or acknowledge him inany of their ways ?
This is a very great evil, and highly provoking to the Lord : it isthe fruit and diſcoveryofthe naturalAtheism ofthe hearts ofmen. How confident are men of ſucceſs and profperity, whenſecond cauſes lie for it, and ſmile upon them ? And, onthecontrary, how dejected and heartless, when theyſeem to lie crofs to their hopes ? O how few confider and believe. thatgreat truth, Eccl. ix. 1. " That the righteous, and the " wife, and their works are in the hand of God!"
To be in thehand ofGod, noteth both their ſubjection to his power, and to his directive providence. Whether your works be in yourhand, orput outofyour hand, theyalways are in God's hand, toprofper or fruftrate them athis pleaſure.
Foolish mandecreeth events, without the leave of Providence : as ifhe were abfolute lord ofhis own actions, andtheir ſucceſs . Indeedyou may then ſpeak ofſucceſs,whenyou have aſked God's leave ; Job xxii. 28. " Acquaint thyſelf with " God,then fhalt thou decree a thing, and it shallbeestabliſh- " ed." But your confidence inthe means, whilstGod is neglected, will furely 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 allthey that give the glory of God to the creature ; that ſet the inſtrumental and fubordinatein the placeof the principal efficient cauſe. It isjustwith
God todenyyouyourcomfort in thoſe thingswherein you rob himof his glory.
2. Inference. How vain and unreasonable are the proud boasts ofmen, inthe midst of their ſucceſſes and profperity!
IfGod be the fole author of it, and it is not in your power, northe mightofyour hand, thathathgottenyou thiswealth ; why do you glory in it, as if it were the effect and fruit of yourownprudence and induſtry ? How foon do the ſpirits of men rife with their eftates ? How haughtily do they look ?
Howproudlydo they ſpeak ? What a ſenſible change oftemper doth this ſmallchange of condition work ? it is an ex ceedinghard thing to keepdown the heart, whenprovidence exalteth a man's estate. Magnaefaelicitatis est, a faelicitate non vinci, faith Austin.
Itis a great felicity not tobeover
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come byfelicity.
That man is ſurely rich in grace, whofe graces fuffer no eclipseby his riches.
It is as hard tobe properous and humble, as to be afflicted and chearful.
Butto keep down thy heart intimes ofſucceſs and profperity, Iwill offer thee, reader, a few humbling confiderations about this matter. r. And the firſt isthis : Though providence do ſucceed and profper the earthly deſigns, yet this is no argument at all of the loveof God to thy foul : thou mayeſtbethe objectof his hatred andwrathfor 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 havehad-inagreater meaſurethan you have ? The leaft drachm ofgrace is abetter pledge ofhappineſs, than the greateftfumofgold and filver that ever lay in any man's treafury.
Externals diftinguiſh not internals ; you cannot ſo much as gueſs what aman's ſpiritual estate is, bythe viewof his temporal.
Ishmael was a verygreat man, thehead of a princely family, but, for allthat, excluded from the covenant, andall vits ſpiritual bleſſings, Gen. xvii. 20, 21. He that reads the Ixxiii. Pfalm, and the xxi. ofJob, will plainlyſeehow wretcheda caſe that manis in, whohath no better evidence forthe 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, hathhe ſcatteredin amoment. It isthe ſaying
of aphiloſopher, ſpeaking of the eſtates of merchants and ſeamen, Non amofaelicitatem e funibus pendentem ; I like not that happineſs thathangs upon ropes. I need not here cite hiſtories toconfirm this truth : there is noneofyou but can abundantly confirm it to yourſelves, ifyou will but recollect thoſeinſtances and examples which have fallen withinyour time and remembrance. It is a poorhappiness, thatmay leave aman more miferable to-morrow, than he that never arrived towhatyouhave, canbe.
3. Pride not yourſelves inyour fucceſs ; for as providences arevery changeable, ſo the change ſeems verynightoyou, when your heart is thus lifted up, eſpecially ifyou be ſuch, to whoſe eternal happineſsGod hath any ſpecial regard : tobe fure, he will pulldown thatproud heart, and quickly order humbling providences to that end: "He looketh upon every
Kkk2
Thefuccessful Seaman .
" onethat is proud, toabaſe him," Job. xl. tr. The heartof goodHezekiah was tickled withvain-glory,andhe muftneeds thew the king ofBabylon's ſervants allhis treafures, andprecious things ; and atthat verytime cametheprophet Ifaiah to himwithafadmeſſage from the Lord, that all theſe treafures, inwhich he had gloried, must be carried to Babylon, Ifa. xxxix. Ifyou hope comfortably to enjoy the goodofprovidence, provoke itnotbyſuchvain oftentations. It is an inge nious note, even ofanheathen, Ovid.
Tu quoque fac timeas, et quae tibi láeta videntur, Dum loqueris,fieri triſtia poffe, puta.
Exerciſe fear inprofperity, and think with thyself, when thy heart is moſt affectedwith it,thatwhilfttheboaſt is in thy lips, the ſeenemayalter, andthy happineſs he turned into for row. Whilst that proud boaſtwas in the mouth ofNebuchad nezzar, the voice fromheaven told him, " His kingdom was
"departedfromhim," Dan. iv.30, 31. Pride thews thatproſperity, which feeds it, to be at itsverticalpoint.
3. Inference. Iffucceſs in buſineſsbe fromthe Lord, then certainlythetrueway to profperity is to commend our affairs toGodbyprayer.
He takes the trueway tothrive, that engagesGod'sbleſſingupon his endeavours. " Commit thyway
"unto theLord; truſt alſo in him, andhe shallbring itto " paſs," Pfalm xxxvii. 4. Itis a vile thing for any man to grudgethattimethat is ſpent inprayer, as ſo much time loft inhis buſineſs, Buthaving preſſed this pointbefore, I ſhall addno more here.
4. Inference. Doth all ſucceſs, and proſperitydependupon, andcome from God ? Then let itbe faithfully employedto hisglory. " Ifit be ofhim, andthrough him," then it isall thereaſoninthe world itshould " be tohim," Rom. xi. 36.
Youdo butgive him ofhis own, asDavid ſpeaks: "Allthis ſtore cometh ofthine hand, and is thine own," I Chron. xxix. 16. He never intendedyour eftates for the gratifying of your lufts, but to giveyou a larger capacitytherebyofhonouringhim inthe use ofthem, O confider,whenGodhath proſperedyour eſtates abroad, and you return ſucceſsfullyhome, howyouhave an opportunity ofhonouringGod,andevidenceingyour ſenſeofhis goodness toyou, by relieving of the poor withaliberal andchearful charity;byencouragingthegoſpel, andmaking them partakers ofyour good things, who labour for yourfouls, anddiſpenſe betterthings to youthan you can return to them.
Iwould not herebe mif-interpreted, astho Ipleadedmy ownintereſt,under apretence ofpleadingGod's
The disappointed Seaman.
no, God forbid; Iam well fatisfied with a capacity of doing anygood, how little foever I receive ; nor canmany ofyou reapthe fruitofmy labours ; but Iwould not leave you ignorant, or regardless of ſo great andplain aduty asthis is: you arebound to this retribution, by aplain and poſitive precept ;
Gal. vi. 6. " Let him that is taught in the word, communi- " cate tohimthatteacheth, in all goodthings." You are obliged to do it, proportionably to the fucceſs God gives you in your trade, 1 Cor. xvi. 2. Andwhen you have ſodone, not tothink 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 fouls thrive as well asyour bodies,andyoureternal concerns profper aswellas yourtemporal. Itwas apiouswiſh of St. JohnforGaiushishoft,
" That he might profper, and be in health, even as his foul " profpered," 3 Epift. John,ver. 2. But it were tobewiſhed, thatyour foulsdid but profper as yourbodies and eſtates do.
It is a poor comfort to have an increasing estate, and a dead anddeclining foul. When a conſiderable preſent was ſent to Luther,he earnestly proteſted,Godſhouldnot put him offwith thoſe things.
Ofriends ! I beſeech you take not up in theſe enjoyments!
6. Inference, Lastly, IfGodbe the author ofall your fuc ceſs, how prodigious anevil is it tomake yourprofperity an instrument ofdishonouring him that gave it; to abuſe the eſtates providence gives you, to rioting anddrunkenneſs ?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 tobear that from another, whichGodbears from you.
IfGoddo you good, Odo not returnhim evil for it !
THE
DISAPPOINTED
SEAMAN.
SERMON.
LUKE v. verſe5. Master, we have toiled all the night, and have taken nothing.
HESE words arethe replymade by Peterunto Chriſt,
The disappointed Seaman. launch out into the deep, and let down the nets for a "draught."
Peter is diſcouragedastoanyfarther attemptat thattime, having alreadytakenſomuchpainstoſo littlepurpoſe :"We have(faithhe) toiledallthenight,andhave taken
" nothing."
Inwhichreplywenote theſe twothings :
1. The great painshe andhis company had taken intheir honestcallingandemploymenttogeta livelihood; " We have
" toiled allnight." Nocalling more lawful, no diligence in anhoneſt employment could begreater; not only to ſpend thenight, when other labourerstaketheir reſt,inwatching,but in toiling.
The * word χοπιάσαντες comes from a verb that fignifies wafling, tiring, spending, labour. Here was great diligence, even to the wearying andwasting oftheir ſpirits:
" They toiled, andthat all the night."
2. The unſucceſsfulness and fruitlessness of their labours, they caught nothing.
Though their deſignwas honeft, and theirinduſtrygreat,yet itſucceedednotaccordingtotheirdefire and expectations: itprovedbut loſt labour and pains to no purpoſe. Hencethe note willi be, Doct, That Godfometimes fruftrates and blasts the most diligent labours ofmen, in theirjust 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 offruit in the ſeaſon ? Andyet 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 ofthe field is periſhed."
The employment of the mariner isas lawful as it is beneficial ; what he gets, is gotten with imminent hazard oflife and liberty, as well as watchings and labours ; andyet it ſo falls out, ſometimes, that they labour but for the wind, and ſpend their ſtrength for very vanity : God cuts offtheir expectations and lives together.
There is a time when they return rich and profperous, 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 ofwhoſe trade you have in Ezek. xxvii. 33, 34. " When thy wares
" went forth out ofthe ſeas, thou filledeſt many people,thou " didſt enrich thekings ofthe earth with the multitude ofthy
* Koxw ſignifies whenone lies down wearied at the end of his work.
The disappointed Seaihan.
riches, andofthy merchandise."
Herewas their profperity and fucceſs ; but will this day always laſt ? Shall the fun of their profperity never fet ? No, no, the change was at hand ; forinthe next verſe the ſcene alters .
" In the day when thou " ſhalt be brokenby the feas, inthe depths of the waters of " thy merchandise,and allthy company inthe midft of thee ſhall fall."
Now ifwe ſearchinto the grounds and reaſons of theſe difappointments by the hand of providence, we shall find them reducible to a threefold cauſe, and reafon.
1. The fovereign pleaſure ofGodſodiſpoſes it.
2. The good ofthe people ofGod requires it.
3. The manifold fins ofmen in their callings, provoke it.
First, The ſovereign pleaſure ofGod ſo diſpoſes it. He is theRector oftheuniverſe, and as fuch will ſtill affert 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 ismuch of divine wisdom ſhining forth inthis ordination and diſpoſition ofperfons and their conditions.
Ifprovidence had alike profpered 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, itſelfwould ſcarcely be owned in ſucceſſes, nor theſe ſucceſſes be half ſo fweet to themthat receive them, as now they are. Thevery beauty ofprovidence conſiſts much intheſe various and contrary effects : Sothat with refpectto the infinite wifdom which governs the world, it is neceſſaryſome ſhould be croffed, and others proſper in their deſigns.
Secondly, And ifwe confider the gracious ends and deſigns ofGod towards his own people, it appears needful that all of them, in ſome things, and many ofthem in most things (relating to their outward condititioninthisworld) shouldbe fruf tratedintheir expectations and contrivances.
For ifall things here ſhould fucceed according to their wish, and a conftant tide ofproſperity ſhould attend them, 1. How foon would ſenſualityand earthlineſs invade their hearts and affections ? Much profperity, like the pouring in of much wine, intoxicates, and overcomes our weak heads and
The disappointed Seaman. hearts. ↑Earthly, aswellasheavenlyobjects,have atransform ing efficacy in them; there cannot but be much danget inthoſeearthlythings that giveor 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 theday ofprosperity; butwhen adverſity comes, thenwe find it.
2. How foonwould it eſtrange them from theirGod, and interrupttheir communion with him ? He is certainly a very mortified, andheavenly Chriſtianwhoſewalk withGod fuffers no interruptionbythe multitude ofearthly affairs, eſpecially whenthey are profperous. When Iſrael was ſettled in the midſt of the riches and delights of Canaan, then ſay, they,
(eventotheir benefactor, the Author of all their profperity) " We areLords, we will come no more to thee ?" Jer. ii. 31.
Or, ifitdo notwholly interrupttheir communion, yet ſecretly deſtroys andwaſtes the vigour, life, and ſweetneſs of it.
So thatdivinewisdomfees it neceſſaryto croſs anddiſapointthem intheworld, to prevent the mischievous influences that proſperity would haveupon their duties. He had rather you ſhouldmiſs yourdefired comforts intheſe things,than that he ſhouldmiſs thatdelightful fellowship withyou, which he fo defires.
3. How loth ſhouldwe beto leave this,ifconſtant ſucceſs andprofperity ſhouldfollow our affairs and deſigns here? we ſeethat notwithstanding all thecares, fears, forrows, croffes, wants,anddifappointments we meetwith from year to year, andfromday to day ; yet we areaptto hug the world in our boſoms. As bitteras itis,we court it,admireit,and zealouflyprofecute it. We cling to it, andare loth toleave it, though wehave little reſt or comfortin it.
What could wedo then, ifit shouldanſwer our expectation and defires? Ifwe graſp withpleaſure athorn thatpierces andwounds us ; what would
Wedo, ifitwerea roſethat hadnothing butdelight andpleafure init ?
Thirdly, And asdiſappointments fallout as the effects of fovereign pleaſure, and are orderedas preventive means of ſuch mischief, which profperitywouldoccaſion to thepeople ofGod;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 profperous times, ourmindoftwantongrows.
The disappointed Seaman.
fineſs pafs through our hands, andno iniquitycleave to them, and defile them.
IfGodbe provoked againſt us by our iniquities, wonder not, that things go croſs to our defires and hopes.
Godmay fufferfomemen toprofper intheirwickedneſs, and others to miſcarryintheir juft and righteous enterprizes ; but ordinarily we find that crying fins are remarkably puniſhed, fooneror laterwith viſible judgments. So that if others donot,yet weourselves mayobſerve the relation that fuch ajudgmentbears to fucha fin.
And, from amongmany,Iwill here ſelect theſe following evils, which have destroyedthe eſtates and hopes ofmany.
(1.) Irreligious and atheifticalneglectand contempt ofGod, andhis worship,eſpecially inthoſe thathavebeen enlightened, and made profeffion 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 ofGod," 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.
Andwhatwas the ifſue ofthis ?
Why, ruin to alltheir earthly comforts anddefigns.
So he tells them, ver,6, 9. "Yehave fown much, andbring inlittle; 66 ye eat, butyehave notenough ; yedrink,butye are not fil- " ledwithdrink ; ye clotheyou,butthere isnonewarm ; and " he that earneth wages, doth it to put it intoa 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 ofhosts ? Because ofmine houſe that is waste ; and " yeturn everyman unto his own house."
Here are great and manifold difappointments oftheir hopes, a curſe, a blaſt upon all they took in hand; and the procuring cauſe ofall this,was theireager profecution ofthe world, in a careleſs ditregard ofGod, and his ſervice.
(2.) Injustice and fraud is a blasting fin. Alittle unjuſt gainmingledwitha great eftate, willconfume it like amoth.
The Spirit ofGodhath uſedavery lively fimilitudeto repreſent to usthe 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, andnot by right, ſhall leavethem in the midst of his
" days, and at his end ſhall be a fool."
Unjust gain,howlongfoever men fit brooding upon it, ſhall afterall their fedulity and expectation, turn to no other ac
VOL. VI..
LIL
The disappointed Seaman. countthana fowl's fitting upon a neftofaddle-eggs uſesto do: ifthe fit till ſhe have pined awayherselfto death, nothing is produced.
You think you confult the intereſt of your families herein, but the Lord tells you, "Thatyou confultſhame toyour hou- " ſes," Hab. ii. 10. This is not theway tofeather,but tofire your nest. Aquiet confcience is infinitely better than a full purſe ; onediſh of wholesome, though coarfer food, is better than anhundreddelicate, but poisoned,dishes.
Ifa man have eaten the best food inthe world,and afterwards ſips but a little poiſon,he lofeth notonly thebenefit and comfort of thatwhich was good, but his life, or health, toboot.
Itmay be, you have gottenmuch honestly ; what pity is itallthis good ſhould be destroyed, for the fake of a little gottendiſhonestly ? This is the reason why ſome mencannot profper.
(3.) Oppreffion is a blafting fin to ſome men's eſtates and employments.
It is acrying fin in the ears ofthe Lord, and ordinarily intails a vifible curſe upon men's estates ; this, like a moth, will fuddenlyfretand confume the greatest eſtate. Jam.
V. 2, 4. " Your riches are corrupted, and your garments " moth-eaten ;" i. e. The ſecret ofGod waſtes anddestroys whatyou get. And whatwas the cauſe ? He tells us, ver. 4.
" Behold, the hire ofthe labourers, that have reapeddownyour " fields, which isof you kept back by fraud, crieth ; andthe
" cries ofthem which have reaped, are entered into the ears " of the Lord ofSabaoth."
The oppreffion ofpoor labourers doth more miſchieftothe oppreffors, than it doth to them that are oppreſſed.
It is notedby * one upon this ſcripture,that it is twice repeated in this text, "Which have reaped your fields;" and then again,
"The cry ofthem which have reaped :" andthe reaſon is, becauſe it is their life, and ſo an act of the greatest unmercifulneſs ; andbefides, they are disappointedofthefolace oftheir labours. Deut. xxiv. 14, 15. " He hath ſet his heart upon it;"
(i. e.) he comforts himselfin the toils andlabours oftheday, byreckoning upon hiswages at the end ofthe day.
I wish thoſe that are owners andemployers ofpoor feamen, may ſeaſonably confider this evil : what a woe is denounced uponhim " that uſeth his neighbour's ſervice withoutwages!"
Jer. xxii. 13. Or that by crafty pretences defraudsthemof any part thereof, or by tireſome delays wears out their patience, and cafts themuponmanifold fufferings andinconveni
*Manton in loc.
The disappointed Seaman.
encieswhiletheywait for it. Godhath notonly threatened to bea ſwift witneſs against thoſe that oppreſs the hireling in his wages,but hath strictly forbidden the detaining of theirwages.
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 righteousGod ſhould ſmileupon your undertakings.
(4.) Falſehood and lying is a blasting fin toour employments ; a fin which tends to destroy all converſe,anddiſband all civil ſocieties. And tho' by falſehood men may get ſome preſent advantages, yet hear what the holyGhoſt faith ofrichesgottenthis way: "Thegetting 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 countgain) for the preſent; but, in reality, it is the moſt unprofitable tradethat 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, andas it profits nothing,ſo it hurts much :they ſeek profit intentionally, but death eventually ; i. e. itwill bring deſtruction and ruin, notonlyupon our trades, but our souls. TheGod of truth will not long profper the way oflying; one penny gotten by a laborioushand, is better than great treaſures gotten by a lying tongue: take heedyou ſeek not death in ſeeking an eftate this way.
It is a fin deſtructive to ſociety; forthere is no trade where there is no truſt, nor no truſt where there is no truth; andyetthis 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 lofers than liars.
He fells a dear bargain indeed, that fells his confcience with his commodity.
(5.) Perjury, or falſe ſwearing, is a blaſting fin.
The man cannot profper 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 ofhis houſe, and ſhall L112 *He does not make good payment who does not pay in due time,
The disappointed Seaman..
" confume it, with the timber thereof, and the stones there " of."
This is a finthat hath laidmany houſes waſte, even great and fair, without inhabitant. The ruins of many that were once flourishing, andgreatmen, are at thisday left tobe the lafting monuments of God's righteous judgments, and dreadful warnings to pofterity.
Andthus I have ſhewed you, what are thoſecommon evils in trade, whichare the causes of thoſeblafts and disappoint. ments upon it.
Itnow remains thatwe apply it.
Inference 1. Doth God ſometimesdiſappointthe moſt dili, gentlabours ofmenintheirlawful callings ? Then this teacheth you patience andſubmiſſionunderyourcroffes anddifappointments ; for it isthe Lordthat orders it tobe fo.
Events areinhishand, and it isa fin ofgreat aggravation to fret and murmur at them, when theyfall out croſs toyour defires and hopes. "Behold, is it not ofthe Lordof hosts, that thepeo- " ple ſhall labourin the very fire,and the people ſhall weary
" themſelves for very vanity ?" Hab. ii. 13 .
To labour in the veryfire,notes intenſe labour, fuch as exbaufts the veryſpirits of men,whilft they are fweltering and toiling at it; and yet all is to no purpoſe, they labourbut for vanity : and whence is it, that fuch vigorous endeavours are blaſted, and miſcarry ? Is it not ofthe Lord? And if itbe of the Lord, whydo we fret and quarrel at his diſpoſals ? Indeed, manydare not openlyanddirectly chargeGod,but feek to cover their difcontent at providence,by agroundlefs quarrel with the inſtruments, who, it may be, are chargeable withnothing ; but that after they have done all they could, in theuse ofpropermeans, theydid not alſo ſecurethe event.
It is true, thedominion ofprovidencedoth not excufe the negligence of inftruments ; and in manycafes, theſe maybejuftly reproved, when providence is duly honoured, and fubmitted to : Butwhen mengroundlesslyquarrel with inſtruments, becauſe theyare croſſed intheirexpectations, the quarrel is commenced againſt Godhimself; and our difcontents withmen, arebut a covert for our difcontents with God.
Now thisis a fore evil, a fin ofgreat and dreadful aggravations.
Tobe given over (faith a grave * author) to a contradicting ſpirit, todispute against anypart of the will of God, is one ofthe greatest plagues that a man can be given up to." "Who artthou thatreplieſt againstGod ?" Rom. ix,
20.
Itmaybe 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 fancyto itſelf. Poſſibly inoneday,thedeſigns, labours, andhopes ofmany years are destroyed : Well,be it fo, yet repine not againstthe Lord. Confider,he is theSovereign, and only Lord, whomay do whatever he pleaſethtodo, without giving theeany account of his matters. Who can ſay to him,Whatdoſt thou ? Befide, ifthou be one thatGoddelights in,eventheſediſappointments are tobe numberedwiththybeft mercies. Theſe things are permittedto periſh, that thou may eftnotperish forever; and it ſhould trouble thee nomore, than when thy life is preſervedby caſting out the wares and goodsofthe ſhip. It isbetterthat theſe perish, than that thou fhouldſt perish, but if thou be one that mingled fin (efpecially fuch as were before mentioned) with thy trade, andſo haftpulleddown miſery uponthine own head, by provoking the Lord against thee: With what face canstthou open thy mouth tocomplain against him ? Will you laya traintoblow up allyour fucceſs, andthenfret againstGod, when you fee the iffue ? O how unreasonable is this!
Butbecauſe diſappointments fall outſo frequently, and itis fohard tobringour hearts to aquiet fubmiffion to the will of Godunder them, Iwillnot diſmiſs this point, until I have offeredyou ſome proper and weighty confiderations to work your hearts into a calm, and meek fubmiffion tothe will of God; and I shall account it a great merey, iftheymay prevail.
Confideration 1. And, in the firſt place, if thoube one that feareftGod, confider, that difappointments 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 hatredby allthe things that are before him. All things " come alike to all ; there is oneevent to the righteous, and " to the wicked."
Yea, we often find ſucceſs and profperity following the wicked, whilst the rod of God is upon the tabernacles oftherighteous. " Theſe are the ungodly thatpro- " ſper in the world, (faith the Pfalmiſt) whilst in the mean
" time hewas plagued all the day long, and chaſtened every " morning," Pfal. lxxiii. 12, 14. Well, then, ifyou have no other ground than this, you cannot infer the want of love, from thewantof ſucceſs. Aman maybe profpered in wrath, and croſſed inmercy.
Confideration 2. Andwhat though your projects, hopes, and expectationsofenlarging your eſtates fail ; yetyou may live ashappily, and comfortrbly in the condition you are, (ifGod
The disappointed Seaman. give you a heart ſuitable to it) as if youhadenjoyedall that ſucceſs you ſo fancied, anddefired.
It is not the increaſe ofan estate, but thebleſſing ofGod upon acompetency, that makes ourcondition comfortable to us. As the eſtate enlarges, ſo doththe heart.
The prophet Habakkuk, ſpeaking of the Chaldean prince, Hab. ii. 6. faith, " He keeps not at home, he enlarges hisdeſire as hell, and " is as death, and cannot be fatisfied, butgathereth untohim
" all nations, and heapethuntohim allpeople." And this is the nature of every man's heart, to enlarge its defire and the greatest enlargements of providence.
Still the heart is projecting for ſome further comfort and content, in fome new acquifition ; when,indeed,amanis as near it ina lower condition, as inthe highest exaltation.
It is ſtoried of Pyrrhus †, king of Epirus, that having en largedhis dominions bytheconquest ofMacedonia, he thirsted afterItaly ; anddemanding the advice ofCineas, his great counſellor, he askedthe king, whathe meant todo when he had conquered Italy ? Whythen, ſaidhe, Imean to get Sicily, which is near, rich, andpowerful. Whenyou have gotten
Sicily,(faidCineas) What then ? Afric,faidtheking, is notfar off, andtherebemany goodly kingdoms, whichbymy fame, and the valour ofmyfoldiers,Imayſubdue. Be it ſo,ſaidCineas:
When you haveAfric, and all in it, whatwill youdo then ?
Why then, ſaid the king, thou and I will be merry, and make goodchear.
Cineas replied, fir, ifthis be the endyou aim at, what need you venture your kingdom, perſon, andhonour, to purchaſe whatyou have already ? Surely Epirus and Macedoniaare ſufficient to makeyou and me merry ; and had you all the world, you could notbe moremerry than youmaynowbe. exReader, I adviſe thee, under alldiſappointments of thy pectations, tobleſs God for any comfortable enjoyment thou haft. IfGod give thee a ſmaller eſtate, and acontented heart ; it is as well, yea, better than ifthou hadſt enjoyed thy defire.
The bee makes a ſweeter meal upon two orthree flowers, than the oxthathath ſomany mountains tograze upon.
Confideration 3. Andwhat ifbytheſediſappointments, God be carrying onthe greatdeſign of his eternal love upon thy foul? 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 theyare fent to awaken and rouze the dull, decayed habits of grace, which under † Plutarch in Pyrrho.
The disappointed Seaman.
profperousprovidences fall afleep, bythe intermiffion ofacts, andremiffionofwonted vigour, and activity ? Andſhould the Lord permit things torun onat this rate, what a deplorable cafe wouldthis 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 letGod 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 ; nowGod hath twice as much honourfrom him ⚫as he had before. Now, faith God, his amendment pleaf- • eth me; this rodwas well beſtowed : I have difappointed
⚫him to his great benefit and advantage. And thus God ⚫chides himselffriends with his people again.'
And fometimes they prove the bleſſed occafions to work grace. " Ifthey bebound 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 happydiſappointments.
Then theſe things periſhed, that thy foul might not periſh.
Confideration 4. Be patient under diſappointments ; for if you meeklyſubmit, andquietly waituponGod,hecanquickly repair all thatyou have loft, and restore it, by other providences, double to you.
Have you not heard, after all Job's deprivations, andthe fruſtrations of all his earthlyhopes, and his admirable patience under all, what a gracious end the Lordmadewith him ? Andwhy may not you hope for fuch a comfortable change of providence towards you, if you alſo carry it under diſappointments, ashedid ? Certainly, fadprovidences are near their change, when the heart is calmed in the will ofGod, andcorrected home tohim.
Confideration 5. Andwhy ſhoulditſeem ſohard and grievous to you, for God to diſappoint your hopes andpurpoſes, whenyou cannot but know, that you have diſappointed his expectations fromyou ſo often, and that in greater, and betterthings than theſe ?
Hehath looked for fruit (as it is, Ifa. v. 4.) for obedience, reformation, and renewed care ofduty fromyoumanytimes ; hepromiſedhimself, andmadeaccount ofa good returnofhis
‡ Mr. Steel.
The disappointed Seaman. afflictions and mercies, and you promisedhim as much, and yethavefailedhis expectation : Andisitthen ſtrange that you fhould fail ofyourhopes, whohavefailedGod ſo often?
Othen fee thatyou are quiet inthewillofGod; fretnot at the defeating ofyourhopes, wreak not yourdifcontentuponinnocent inftruments, but look to the juſt, and holy, and goodwillofGodin allthings. The wife is ſometimes angry withthe ſervant for whathe hathdone, tillhe tellsher that it was his master's order, and then ſhe is quiet.
Is a ſhip miſcarried, avoyage loft, arelationdead, an estate gone, a friend carried intocaptivity, whoſereturnwas expectedwithfomuch delight and comfort ? why, ifit be ſo, itis the Lordhath done it, and be thou filentbefore him.
Your repiningwillnot make it better ; fin is noproper cure for affliction. Aquietand fubmiflive ſpiritiswell-pleaſing toGod, aswell as profitable for you.
Inference 2. DothGod ſometimesdiſappoint the expectations ofmenintheiremployments? thenneverfet your hearts immoderately upon earthlythings, nor raiſe up to yourſelves too great expectations, from theſethings. The stronger your expectations, the heavier God's diſappointments willbe .
There is a double evil in over-reckoning ourſelves, and over-acting our confidence about worldly things: it provokes
Godto difappoint 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 ofthe heart, that a gracious foul cannotbut reckon that comfort in greatdanger to be loft, which he finds to be overloved.
If David fet his heart upon Abfalom, God willnot only ſmitehim, but ſmite Davidby him, and make him firſt the inftrumentof his forrow, and then the object ofit.
Jonah didbut take a littletoomuch comfort inhis gourd, and you knowthe nextnews wehear is, thatGodhadprepared aworm to ſmite it, and caufe it to wither away.
Andwhenyour inordinate hopes are croſſed, as itis very probabletheywillbe, howwill yourforrows he aggravated in proportion to them ? Those things that seemed to promiſeus moft comfort, are the things that giveus moſt forrow. Strong affections make ſtrong afflictions. Our forrows usuallyriſe
The disappointed Seaman
frontwhatwas ourhope, and our comforts from that which was the leaſtregarded.
Inference 3. Ifitbe fo, then labourto make fure ofthings eternal, left you be eternallydisappointed there alfo. O what afadcafe is that man in, whoſe expectations fail from both worlds! Ifyourhopes fromthis worldfail, yetyou maybear itcomfortably, ifyoufailnotin yourbetterhopes;but iftheſe fail too, you are, ofall men, the moſt miſerable. You know, by experience,how ſad it isto have yourhopes cut offin theſe ſmaller concerns ; to go forth in expectation of a profitable voyage, and to return in a worſe cafe than you went out : in maybe you thought to get an eſtate, but the iſſue is, toloſe that little you had.
You thought to go to ſuch aplace, and there meetwithagoodmarket, and pofliblyyourſelves maybe carried as flaves, to be fold in the fame market.
Theſe difap pointments areveryfad, and cutting things, but nothing toan eternal diſappointment inyourgreatconcern.
Foramantohopehe is inChriſt, and a pardoned ſtate,and at laſt findhimſelfdeceived, and that allthe ſins ofhis nature, heart, andpractice, lie uponhim : to hope for admiffion into heaven,whenheis turnedout ofthis worldby death,and find thedoor ſhut against him ; to crywith thoſe poordifappointed wretches, Matth. xxv. 11. " Lord, Lord, open tous;" and receive ſuchan unexpected return from Chriſt, as theydid,
Depart from me, Iknowyou not:" Lord,how intolerable isfuchadefeat ofhope as this! O! who can thinkofitwithout horror!
Thethings about which your expectations are fruſtrated in thisworld,are ſmallthings ; you maybehappyinthewant of them: but the fruſtration of your hopes from the world to come, is inthings ofinfiniteweight.
Theſe diſappointments arebut for alittle while! but this will be for ever.
O therefore be provoked,evenbytheſe things, to adiligent and feaſonable prevention ofa fargreater 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 arefor the world! you have ſpentmanythouſand thoughts about theſethings to nopurpoſe.
All your thoughts about them are come to nothing ; but had theybeen ſpent for your fouls, to what acomfortable account wouldthey now have turned ? Friends, I beſeech you make fure for eternity, and let theſe croſſes and loffes inthe world, be thehappyoccafions to awaken youto anearnestand ferious
VOL. VI.
The disappointed Seaman. diligenceforyour everlasting intereſts.
Thenyou areno fofers byyour loffes ; nay,you willhave great cauſe to call them profperous diſappointments, andgainful loſſes toyou.
Inference 4. Then as you would not havethe works and labours ofyour hands blasted, beware of thoſe fins that provokeGod to blow upon them.
Think not that injustice, oppreffion, 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 : Godwill 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 thoſediſappointments and loſſes that have befallen you : the first day of the week, like the firſt-fruits ofthe Jews harvests, might fanctify the whole lump.
Andlet nonepretendthat multiplicity ofbuſineſs willnot allow them time and diſpoſition for fabbath-work.
Ifyoube toobusy to attend the Lord's ſervice, he can quickly give you awrit ofeaſe, and makeyou keep more reſting days fromyour labours than you are willing to do.
The Lord would not excufethe Ifraelites,no,not intheirbuſieſt ſeaſons,the times of earing and harvest, and the very building ofthe tabernacle ; but allmust give wayto the fabbath.
AndI am fure, the promiſe ofbleffing and fucceſs is made to the confcientious obſervationof it: Ifa. Iviii. 13, 14. " Ifthou turn awaythyfoot from " thefabbath, from doingthypleaſure upon my holyday; and " callthe fabbath adelight, the holy ofthe Lord, andhonour- " able ; and ſhalt honour him, notdoing thine own ways,
" nor finding thine own pleaſures, nor fpeaking thine own " words : Thenſhaltthoudelight thyselfinthe Lord :" There is a recompence to the ſoul. "And he ſhall cauſe thee to " ride on the high places ofthe earth:" There is a reward to thebody.
Godlineſs is profitableto allthings.