One Hundred Select Sermons, Old Testament · Sermon 2
SERMON II.
Deuter. 8.18.
But thou ſhalt remember the Lord thy God, for it is he that giveth thee Power to get Wealth.
It was the Care even of ſome of the Heathens which they were carryed to by the Light of Nature, to begin all things with God. A Jove Principium. According to thoſe Notions and Apprenſions, which they had of him, they were careful to apply themſelves to him. But it is that which is very requiſite, and Commendable in Chriſtians and thoſe that Worſhip the true God above all others beſides. That they ſhould remember him and take him in with them upon all occaſions, becauſe it is his Aſſiſtance which is the ſtrength of all Performances. And becauſe it is his Preſence which is the Safety of all Conditions. And accordingly this is that which the holy Man Moſes in this Scripture does ſuggeſt to the People of Iſrael, whom he had to deale with all in his Counſells and Exhortations to them. That in the midſt of their Sufficiency they ſhould be ſtill mindfull of God himſelf; ſo far forth as to acknowledge Him in it, and to bleſs Him for it. When thou haſt Eaten and art full, then ſhalt thou Bleſs the Lord thy God &c. And beware that thou forget not the Lord thy God &c. In the 10th. and 11th. verſ. of this Chapter and ſo forward. Which he further continues and proſecutes in the Text, which I have now read unto you. And which I have thought to be very ſutable to the occaſion of your preſent meeting and aſſembling together at this preſent time, for the recalling and recounting of Gods Mercyes and Favours towards you. Now in the Text it ſelf there are two General Parts conſiderable. Firſt, The Duty &c.
IN the Text it ſelf there are two General parts, Firſt, The Duty injoyned, and Secondly, The Reaſon annexed for the Performance of that Duty. The Duty injoyn'd, that we have in theſe words. Thou ſhalt remember the Lord &c. The Reaſon annexed in theſe. For it is he that giveth thee Power to get Wealth.
We begin with the former, viz. The Duty injoyn'd. Thou ſhalt remember the Lord, &c. This is that which is here given in charge to the Iſraelites; and in them to all others beſides who would be counted God's People, that they would remember God himſelf. Take notice of that when we ſpeak of remembring of God, (for the better opening of this Paſſage to us) we may conceive of it according to divers and ſundry Explications; wherein it may be ſaid to be required of us.
Firſt, In point of Contemplation, to remember Him, that is to think of him, and to have him often in our minds. So St. Ambroſe reads it, In mente tua habebis. Thou ſhalt love God in thy mind. This is one thing which it becomes us to do, conſidered as Chriſtians. We ſhould be daily and continually in the thoughts and Meditations of God, and ſo converſing and holding Communion with him. This is that which the Servants of God have been ſtill Careful and ſtudious of. As for inſtance the Prophet David very frequently. Thus Pſal. 63.6. I remembred thee on my Bed, and meditated on thee in the Night watches. And Pſal. 139.18. When I am awake I am ſtill with thee, namely in Holy and Heavenly Meditations and Contemplations of thee. And this was very pleaſing to Him, Pſal. 104.34. My Meditation of him ſhall be ſweet &c. A Gracious Heart finds a great deale of ſweetneſs and Contentment in the thoughts which he has of God, they are very ſatisfying and delightful to Him. And ſo they ſhould be to every one alſo of us.
It is the Reproach and Miſery of wicked and ungodly Perſons as the Scripture declares it of them; that through the pride of their Hearts, they will not ſo much as look after God. God is not in all their thoughts. Pſal. 10.4. Wicked men they live without God in the World. foreign. as it is ſaid of them in Eph. 2.12. They paſs from day to day and hardly ſo much as think of God, or have any due and ſerious reflections upon Him; though in him they live and move and have their being, and he is not far from every one of them, As the Apoſtle ſpeaks Act. 17.27. Yet notwithſtanding do they take no notice at all of him, as if there were no ſuch Perſon Exiſtent. Though he be not far from them in regard of his Providences towards them, yet are they far from him, in regard of their Obſervations of him. Now this is that which Moſes would Correct and amend in all ſuch Perſons by this Expreſſion here before us, whiles he calls them to a remembring of God. He does hereby call them to a due Contemplation and thinking upn him, and therefore it is that which we ſhould all labour and indeavour after, to remember God thus.
And for this purpoſe we ſhould look upon him as our greateſt and chiefeſt Happyneſs. The more Eſteem we have of any thing, the more Thoughts do we exerciſe about it. Nemo obliviſcitur ubi ponit theſaurum. There's no man that forgets his Treaſure; where ever that is, there will be alſo his Heart, as our Saviour tells us. We need not call upon Worldly men to remember and think of their Gold and Silver and Riches, they will remember and think upon theſe without Remembring of themſelves, and of their own accord; and all becauſe ſuch things as theſe are dear and precious with them. In like manner will it be alſo with us to God, if he be our Treaſure, as he ought to be; we ſhall then remember him, and daily think of him, as it is fitting for us to do. Whom have I in Heaven but thee, and there is none on Earth which I deſire in Compariſon of thee. ſays David, Pſal. 73.26. When it is once come to this with us, we ſhall then very eaſily and readily have our thoughts and Meditations carryed out towards him.
Secondly, As in point of Contemplation, ſo alſo in point of Affection: This remembrance has a reſpect to that likewiſe, we are then ſaid to remember any one, not when barely we do think upon him, but when we think upon him with Reſpect; when he is not onelyonly in our Thoughts, but in our Hearts. And thus likewiſe are we ſaid to remember God, and required to do ſo, namely as to have our utmoſt Affections drawn out unto him. Then ſhalt thou love the Lord thy God with all thine heart, as it is in another place; we remember him then, when as we love him. And ſo as for the affection of Love: ſo for the Affection of Fear. When we reverence him, and ſtand in awe of him, and do every thing as in his Preſence: we are then ſaid alſo to remember him; when we ſet the Lord always before our eyes, and tremble to do any thing which may be offenſive and diſpleaſing to him. Looſe and Licentious Perſons, which care not how they behave themſelves in their lives; they forget before whom they come, and in whoſe preſence they are, But thoſe who keep in their hearts awful thoughts and Apprehenſions of God, they are ſo far forth ſaid to remember him. This is the Second in point of Affection.
Thirdly, In point of Obedience to remember God, is to be ſubject to him, and to do that which He requires. Thoſe that walk in ways of Oppoſition, and Contrariety to God, they are ſaid to forget him. Conſider this ye that forget God. Pſal. 50.22. Now his People they are thus far to remember him, and to be mindful of him; that is indeed of their Duty to him. This is that which is the trueſt remembrance of him and of any thing elſe, and which God does moſt ſet by and account of. It is not all the Profers we can make towards him, or Aſemblance of Affection to him; which he ſo much regards and eſteems of in us, but how far forth we obſerve his Laws. To obey is better then Sacrifice, and to Hearken than the fat of Rams, as Samuel tels Saul. 1 Sam. 15.22.
Fourthly, In point of Addreſs and Seeking to him, and Reliance and Dependance upon him. This is alſo to remember him, and which God does alſo require of us. When any thing is to be done by us, or for us, that we be ſure to call upon God himſelf for the Proſpering of it to us. Prov. 3.5.6. Truſt in the Lord with all thine heart, and lean not to thine own underſtanding. In all thy ways acknowledge him, and he ſhall direct thy Pathes; when we neglect to ſeek to God in Prayers, we are ſo far-forth ſaid to forget him; and to be unmindful of him, but when we pray to him, then we remember him, and it concerns us ſo to do. A good Chriſtan ſhould go about nothing, Eſpecially of any Conſequence or Concernment, but he ſhould be ſure ſtill to remember to ſeek to God for his Aſſiſtance in it, and Bleſſing upon it.
Laſtly, (And more eſpecially, as the ſenſe and meaning of this place) in point of Thankfulneſs and acknowledgement, we are then ſaid to remember God, when we owne him in all the Mercies which we injoy from him, when we do not onelyonly as the brute Beaſts, take ſuch things as are convenient for us, but together with them look up to the Hand which beſtows them upon us. This is truely and indeed to remember him, to be thank ful to him; and of we ought to do. Thou ſhalt remember the Lord thy God thus, and thus Eſpecially. This is the proper Scope and drift of this preſent Scripture before us, as we may ſee by the very Context and Coherence of it. In verſ. 10.11. &c. of this Chapter. When thou haſt Eaten and art full, thou ſhalt Bleſs the Lord thy God for the good Land which he hath given thee. Beware that thou forget not the Lord thy God, in not keeping his Commandments and his Judgments &c. Becauſe indeed it is that which we are Naturally and Commonly too Prone and ſubject unto. When we have received Mercies from God, not to Conſider from whom we have received them, and ſo as it becomes us to return thanks for them, therefore does the Lord himſelf remember us, and put us in minde of it, that we ſhould be careful to do it, as ſome kind of remembrance of himſelf.
Now this point thus Explain'd unto us calls for our Anſwerable Obſervation, and performance of it, we ſhould be careful all of us to remember the Lord our God, where me thinks in the very words themſelves there are two Arguments couch'd and imply'd for the inferring of it upon us. The one is from the word of Sovereignty, that he is the Lord God. And the other is from the word of Propriety, that he is our God. Each of theſe they do in a ſpecial manner call for our remembrance of him.
Firſt, From his Soveraignty, that he is the Lord, we ſhould remember him for that, and accordingly yeild all reſpect and Acknowledgement to him. Great and Eminent Perſons they are ſuch uſually as are remembred by us, who ever are elſe; now therefore the Lord for his Greatneſs, though there were nothing elſe in it, it does require it, and call for it at our hands.
Secondly, From the word of Propriety, and that Intereſt which he has in us and we in Him. Thy God; This latter joyn'd with the former makes it Compleat, in Deut. 28.58. We find this Expreſſion there uſed. That thou mayeſt fear this Glorious and fearful name, THE LORD THY GOD. What he ſays there of Fearing him, we may ſay of remembring him, that alſo upon the ſame Ground, and for the ſame Reaſon, and in particular for our Relation to him. Relations they are ſuch as of all others ſhould be remembred by us, and if we have any good Nature in us, they commonly are ſo, and how much then does it become us to remember the Lord our God, that ownes us, and takes us for his, and whom we our ſelves have own'd: ſurely it concerns us to remember Him of any other beſides.
And that alſo in all Conditions whatſoever we may light into, and the better ſo much the more: As it is intimated here in this Scripture. When thou art full and art Proſperous &c. Then remember the Lord thy God. Proſperity it often makes men forgetful both of themſelves and others, yea (which is ſo much the more Abominable) often times even of God himſelf; But it is that which it ſhould not do. We ſhould remember the Lord our God in Proſperity, and in the full Injoyment of all things; Yea then Eſpecially as the Author and Beſtower of all theſe things (which we injoy) upon us.
To ſet home this point ſo much the more Effectually upon us, and to perſwade us to the practiſe of this Duty; let us Conſider this with our ſelves. Firſt, The Great need which we have of God's remembring of us, and of thinking upon us. There's a time a coming when we ſhall all be deſirous of it, and ſeeking for it. Remember me O my God for good, and think upon me; which was the prayer of Nehemiah. It will be likewiſe in time all our prayers, and there will be cauſe for it. Lord remember me when thou comeſt into thy Kingdome. And when I my ſelf deſire to come into it likewiſe. There are certain Times and Seaſons which are incident and Happening to us, wherein God's remembrance of us will be of great Concernment, and conſequence to us. And that a great deale more, then all the world beſides; Now as we deſire that he ſhould remember us then, let us remember him now: And take the firſt occaſion and opportunity for the doing of it which in his Providence is afforded unto us. Remember thy Creator in the days of thy youth, as the Preacher adviſes, Before the evil days come &c. Eccle. 12. There are many who think ſometimes of remembring of God, but it is then when as their memory is loſt to every thing elſe; when their ſenſes and memories fail them, and are departed from them, then they think they will remember God, and have ſome thoughts of him; But alas it is many times too late to do it then. If ever we will remember him to purpoſe we muſt remember him before; And that ſo much the rather as we ſhall deſire then, that he would remember us.
Secondly, Let us Conſider the great Evil of Forgetfulneſs of him. It is that which we find in Scripture to be very much threatned and puniſhed by God. This was the great Sin of the Iſraelites, and which was ſo much laid to their Charge which God Plagued them and puniſhed them ſo much for. That they forgat the works of the Lord, and remembered not the things which he had done for them. As we may ſee at large in the 78. Pſal. And ſo alſo the Prophet Eſay ſays in Eſay 17.10. Becauſe thou haſt forgotten the God of thy Salvation, and haſt not been mindful of the Rock of thy strength, therefore thou ſhalt plant pleaſant Plants, and ſhalt ſet it with ſtrange ſlips. There is nothing which God does take worſe from his People then to be forgotten, and neglected by them; And therefore accordingly does ſo bemoane it and Complain of it, as ſometimes he does. Thus, Jer. 2.32. Can a Maid forget her Ornaments, or a Bride her attire, Yet my People have forgotten me days without number. Forgetfulneſs is there ſo much the leſs excuſable as any one is more ingaged to remember, and has ſomewhat to put them in minde. Now thus 'tis here with God's people to himſelf. It is a ſhame that they ſhould forget him, becauſe they have ſo many occaſions to remember him, yea to bring him, and force him into their minds; being as uſeful and neceſſary for them as any attire or Ornaments to a Bride, which therefore She does not Eaſily forget: becauſe ſhe does ſo much eſteem them, and ſo highly ſet by them, from whence it follows that forgetfulneſs of God is a great indignity offered unto him, and a note and Sign of Contempt which is caſt upon him. Let all this, and much more which might be ſaid, work upon us, to perſwade us to this Duty of the remembring of God, and that with all the due Affections and Circumſtances appertaining hereunto. Let us have God often in our Mind and in our thoughts, and in the workings of out Hearts; ſet him always before our Eyes, and behave our ſelves continually as in his preſence. What ever we go about let us remember to take in his help and Aſſiſtance of us in it, and Rely and depend upon him for it. And ſo I have done with the firſt General part of this Text; which is the Duty it ſelf, is injoyn'd in theſe words. Thou ſhalt remember the Lord thy God.
The Second is the Reaſon Annext for the Performance of this Duty in theſe words. For it is he that giveth thee Power to get Wealth, which Paſſage may be conſider'd of us two manner of ways. Firſt, In its abſolute Conſideration, and Secondly in its Connexive; according to its abſolute Conſideration, ſo it has the force of an Intimation, or ſimple Propoſition; according to its Connexive, ſo it has the force of an Argument or Rational Probation.
We will look upon it firſt of all in the former Conſideration, as it is Abſolute, and by way of Propoſition. If he that giveth thee Powerto get Wealth, namely the Lord thy God. Whom he had mentioned in the words before, which paſſage again ſeems to carry a twofold ſenſe or Signification with it …urther; Both Emphatical and likewiſe Excluſive Emphatical, as declaring that God does give this power; Excluſive, as declaring that none does give it but He alone. And we ſhall handle the words promiſcuouſly in reference to either, ſometimes taking notice of the one, and ſometimes taking notice of the other, and ſo of both together. This is that which the holy man Moſe does here declare to the People of Iſrael and in them to all others. That God the Lord, and he alone gives them Power to get Wealth.
Firſt, Emphatically, When it is ſaid here he gives Power: this Power, it may be laid forth according to ſundry Explications, Firſt, He gives the Skill and faculty which does tend and conduce hereunto, which ſeems to be the moſt proper Signification of the Hebrew Coach; the word which is here uſed to expreſs it: It is God that gives this. The ordinary way and means which God hath in his Providence appointed for the attaining of a great Eſtate is in ſome honeſt and lawful calling, and the Improvement of a mans ſelf in the World. Now it is God that gives this. It is he that fits men and furniſhes them with Abilities in ſuch and ſuch Imployments; from whence they come to the getting of ſuch and ſuch Eſtates. The Prophet Eſay, when he ſpeaks of the Plowman; He ſayes his God doth inſtruct him to Diſcretion, and doth teach him c. 28.26. And the Prophet David when he ſpeaks of the Souldier. He ſayes the Lord teaches his hands to War, and his fingers to Fight. Pſal. 144.1. It is ſaid of Bezaleel and Aholiab, That the Lord put Wiſdom and underſtanding into them, to know how to work all manner of work for the Service of the Sanctuary, Exod. 36, 1. And ſo we might inſtance in all other Imployments beſides, of what kind or Nature beſides. All your Arts and Trades and Myſteries of your ſeveral Companyes and Societies in the City and Ability for the managing of them, they take their riſe from God himſelf; he is the Author and giver of them; And being the giver of them, he is alſo Conſequently the giver of that Wealth, and Riches that comes by them. He gives thee power to get Wealth, while he gives thee skill and underſtanding.
And this again not oney in the General habit, but alſo (which is further conſiderable as pertinent hereunto:) as to the particular Act and Improvement and the Exerciſe of that habit which is in him. This is alſo the gift of God, and ſo to be acknowledg'd, Ability to mannage ſuch skill in ſuch perticular Circumſtances and Conditions, For a man may be a very good Artiſt in any way as to the Theory and Speculation: and yet perhaps may much fail in the Practiſe and Exerciſe; at leaſt for ſuch and ſuch Particulars. Now therefore 'tis God that gives Power here alſo, not onelyonly the firſt Act but the ſecond, nor onelyonly the remote Power but the immediate. As it is ſaid of our Bleſſed Saviour that there was preſent power with him to heal thoſe ſick Perſons, which were brought unto him. Lu. 5.17. This is that which is neceſſary for a Phyſitian in the way of his Phyſick, not onelyonly a General Skilfulneſs but his wits about him in ſuch a particular Caſe, and ſo it is in any other Calling, or undertaking beſides. That's the firſt Explication: He gives the Power, that is Skill and Ability &c.
Secondly, He gives thee Power to get Wealth, that is, He gives thee Occaſion and opportunity to do ſo. Let a man have never ſo much skill, and underſtanding, and Ability in his Calling, as he can Imagine; yet he can do no more with it, then the thing it ſelf will bear, for the Nature of it. Therefore the Preacher tells us, That Riches are not always to men of underſtanding. Eccleſ. 9.11. The reaſon of it is this. Becauſe that although they have skill, yet they want Opportunity, which unleſs God vouchſafe unto them the greateſt skill that is may prove Ineffectual unto them. Now therefore the Lord where he intends any to have Riches, he does uſually give them this with the other: Occaſion and Opportunity added to Ʋnderſtanding and Ability. God does in the w…y and Courſe of his Providence, ſo order and contrive things unto them, as may make for their Advantage, as without which they can do no good. Thus in a way of Husbandry; their's the ſutableneſs and ſeaſonableneſs of the Weather. Thus in a way of Merchandize ther's the favourableneſs and accommodation of the Seas and Waters and Winds, which are at God's Command and diſpoſing; Thus in a way of Trade and Commerce, ther's the ordering and diſpoſing of the Market: All theſe things are in the hands of God, and ſo the Power to get Wealth by them.
Thirdly, The power of Succeſs, It is he that gives this likewiſe, when all things are prepared in the Means as much as can be, yet there is a further Bleſſing which is required for the perfecting of them. And this is alſo from God himſelf. It is the Bleſſing of the Lord that makes Rich, and adds no Sorrow with it, as Solomon tells us. Prov. 10.22. This is that which is abſolutely requiſite and neceſſary hereunto, ſo that ther's no Power of being Rich without it, or devidedly from it. Except the Lord build the Houſe, they labour in vain that build it. Except the Lord keep the City, the watchman waketh but in vain. It is vain for you to riſe early, to ſit up late, to eate the Bread of ſorrow &c. Pſal. 27.1.2. What ever Courſe any may take to be Rich, it is to no purpoſe without the Bleſſing of God. And this Bleſſing of God it will make Rich, where ther's little elſe beſides: How many men are in the world, who can give little account of their Eſtates but onelyonly this, that God has been pleaſed in his Providence to make a little go a great way with them, and to increaſe them before they were aware, as Jacob ſaid once to Laban, Gen. 31.42. Except the God of my Father, the God of Abraham, and the fear of Iſaac had been with me, ſurely thou hadſt now ſent me away Empty. Yea have ſown much, and bring in little. Hag. 1.6.
Fourthly and laſtly, It is God that gives thee Power to get Wealth, that is, that gives thee Grace, and makes thy Gettings to be lawful to thee. When we have mention here made of a Power to get Wealth, we muſt not underſtand it of an unlimited Power, but a reſtraind. Not of a Power which is per fas et nefas, Either by hook or Crook, but of a Power which is ſubordinate to the Commandment and will of God, and which is agreeable to the Rules of his word. Take your Thieves and Robbers and Oppreſſors and ſuch perſons as theſe, and they ſeem to have a Power to get Wealth, ſuch as it is, but it is not a Power of Gods giving and beſtowing upon them, but of their own taking to themſelves. It is not a Power of Donation, but a Power of Ʋſurpation. A Power which God may be ſaid to ſuffer rather then to give; and ſo it is not the Power which is here meant in the Text. But the Power which is here intended is an orderly and regular Power and conſiſtent with the principles of Religion. To get Wealth in Gods way; and according to his allowance and approbation; this is power to get Wealth indeed. And this alſo together with all the former is the gift of God, which he beſtows upon thoſe which are his People.
Secondly Excluſively, When it is ſaid here: That He gives this power; this (as I ſaid) is to be taken not onelyonly Emphatically but Excluſively; and ſo there are theſe Intimations in it. Firſt, That Wealth and Riches and great Eſtates they are not matters of mere accident, and Caſualty, and Chance; but that ther's a ſpecial hand of Providence in them. Indeed ſuch things as theſe they are commonly called Bona Fortunae, the goods of Fortune, but it were a great deale better and more proper to call them rather Bona Providentiae the goods of Providence, which indeed they are, being ſuch as are beſtowed and ordered according to divine Diſpenſation. The Silver is mine, and the Gold is mine ſaith the Lord. Hagg. 2.8. And as it is his to the owning of it, ſo it is his alſo to the Diſpoſing: The poor and the Rich meet together, and the Lord is the maker of them both, as Solomon tells us. Prov. 22.2.
Secondly, It is not from our Selves neither, that we do any time come to be Rich, and to increaſe in Wealth It is the gift of God: This is the very ſcope of the Text, as we may ſee in the words immediately preceding in verſ. 17. of this Chapter. Take heed thou ſay not in thy Heart, my power and the might of my hand hath gotten me this Wealth, but thou ſhalt remember the Lord thy God. This was the miſcarriage of Ephraim. Hoſ. 12.8. Ephraim ſaid I am become Rich, I have found me out Subſtance, &c. He attributed his Riches to himſelf, and to his own finding out. And ſo Habb. 1.16. They Sacrifice unto their own Net, and burn Incenſe unto their own Dragg: Becauſe by them their portion is fat, and their Meat is plenteous. Indeed the Scripture ſometimes tells us that the Diligent hand maketh rich, and ſo it does. But it is ſtill in a Subordination to the good hand and bleſſing of God himſelf, that is ſuppoſed to go along with it, otherwiſe all the diligence in the World will never be able to effect it, and all the hands in the World will never be able to reach it. Therefore we ſee ſometimes even by Experience that it proves otherwiſe: That thoſe who take never ſo much pains, and waite never ſo many Occaſions, and leave no Stone un-turn'd for the procuring of Wealth to themſelves, yet they do not always light upon it, becauſe it pleaſes God himſelf to deny it unto them.
Thirdly, It is not from other men neither, It is Excluſive to them. Parents and Friends and Progenitors and ſuch as theſe: Indeed Solomon tells us in one place, That Houſes and Riches are the Inheritance of Fathers. Prov. 19.14. But this muſt be underſtood ſo far as they are able to make them, which is not abſolutely, but with its Reſtriction. How many have there been in the World who though they have had great Eſtates left them by others, yet not withſtanding have been poore themſelves; and have not known either how to Increaſe or how to keep that which has been left them. Theſe and the like Conſiderations do evidence and make it good unto us; which we have here now before us. That it is God that giveth men power to get Wealth, and that Excluſively.
We have ſeen how he does it Emphatically; he is not wanting in doing it, we have ſeen alſo how he does it Excluſively. Ther's none to purpoſe that does it but he. Let us take in one Inlargement and Amplification more to the former, and that's Comprehenſively, for this likewiſe is implyed in the Text and very proper and pertinent to our Purpoſe: That which is here in our Engliſh Tranſlation rendred to get, is in the Hebrew Bible to do or to work: Le-gnaſoth Chayl. And this has ſomewhat more in it than as yet we have ſpoke unto, we may reduce it to two heads Eſpecially. Firſt, He gives thee Power to keep it, and Secondly, He gives thee Power to uſe it; both of theſe muſt be taken in and added as belonging to the former.
Firſt, To keep it: The Lord thy God gives the Power to do this. Alas! To how many Caſualties and Miſchances is this worldly Wealth ſubject unto? By Land and by Water and by Fire, and by Winde, by every Element from bad Debters, from bad Servants from bad Wares, and the ſundry Miſcarriages of them. I need not reckon them up to you, your Experiences often times are a ſufficient proof of it, ſo that now ther's as much need of a power for the preſerving and holding of wealth as there is for procuring and getting it, Nec minor eſt virtus quam quaerere, parta tueri: Now who is it that beſtows this upon thee but God alone? It is he that gives thee Power to keep Wealth, and indeed there is no Security like to his; It is the beſt Security and Preſervetion in the World; and that which will hold, when nothig elſe will do it beſides: All the ſtrength and power which is in Cheſts, or Locks, or Bolts, or Barrs, they are all nothing to this; which is therefore to be preferr'd by us: And it is that which ſo far forth as God ſee's fitting and Expedient for his Servants, he is alſo pleaſed to beſtow upon them. As his Providence Extends it ſelf to their Perſons, and to that which they are; ſo likewiſe it Extends it ſelf to their Eſtates, and to that which they have. And accordingly they may in an humble manner depend upon him for them, as to the keeping of them. That which Paul ſays of his Soul, and of his Life, and of his Miniſtry, and ſuch things as thoſe are, may a good Chriſtian ſay alſo of his Goods, and his Lands, and his Eſtates, and ſuch things as theſe are; I know whom I have truſted and I am perſwaded that he is able to keep that which I have committed unto him. If we ſpeak of other Depoſitaries in the World, men cannot always ſay it ſo of them; that either they know whom they have truſted or that thoſe whom they have truſted are able to keep that for them which they have truſted with them. But of God it may be ſaid ſo: Who as he gives thee power to get Wealth, ſo alſo to keep it.
…ly, He gives thee Power to uſe it, we muſt take that alſo. This is that which is very Deſireable; and ſo very conſiderable, and ſo much the rather, as it is ſo much wanting often times in the world, as indeed it is. There are many who ſometimes have very great and large Eſtates, and yet know not what to do with them, nor how to improve them; which know not how to improve themſelves, nor yet know how conveniently to diſpoſe them to the fruition and injoyment of either. This is a great Vanity and ſore Evil, which Solomon ſays, He has ſeen under the Sun; when Riches are thus reſerv'd for the owners thereof to their hurt; they have power it may be to keep them, but not power to imploy them. For why? as it follows they do by degrees moulder a way by evil travel, and he begets a Son and there is nothing in his hand; in Eccle. 5. verſ. 13.14. Therefore he reſolves it afterwards in the 19. verſ. of that Chapter. Every man alſo to whom God hath given Riches, and Wealth and hath given him Power to Eate thereof, and to take his portion and to rejoyce in his labour: This is the gift of God. And ſo again to the like effect in ch. 2.24. There is nothing better for a man then that he ſhould eat and drink and that he ſhould make his Soul to injoy Good: ſo much likewiſe for that, and ſo I have done with this Paſſage in its ſimple and abſolute Conſideration both explain'd and alſo inlarg'd; in theſe words. It is God that giveth thee power to get Wealth.
The Second is it's Relative or Connexive Conſideration, in the particular For which knit's and conjoyns both the parts of the Text together; and makes the Former to be an Inference upon the latter. The latter part, that's as it were the Doctrine: It is God that gives thee power to get Wealth: And the former part that's as it were the uſe and Application which is made of this Doctrine: Therefore thou ſhalt be ſure to remember the Lord thy God. The one contains the Priviledge of God's people: And the other contains this Duty which lies upon them from it. And this other is that which we are now to ſpeak unto, we have formerly ſpoken of it diſtinctly and at large as a point by it ſelf: Now we ſhall look upon it Connexively, and as a Practical Inference and Deduction from the foremention'd Propoſition and Intimation, becauſe it is the Lord who gives his People power to get Wealth; which we have heard as the Doctrine: therefore it is his Peoples Duty to remember now the Lord their God; which is the preſent Application. Here's a a ſpecial and particular Reaſon for the Inforcement of that Duty upon them.
And this Remembring of him to this purpoſe, it muſt be taken in its full Latitude and extent as pertinent hereunto.
Firſt, Remember to ſeek to him and to call and to depend upon him for his Aſſiſtance and Bleſſing in this particular: Seeing it is God that gives thee power to get Wealth; therefore whoſoever thou art that deſireſt to thrive in the World, and to get any Eſtate to thy ſelf; remember to take in God with thee as an helper and Aſſiſtant to thee: Her's good Counſel for thoſe that are young Beginners and Traders in the World, and who ſeem to have the world before them, to know what courſe is to be cheifly taken by them for the furtherance and advancement of them; And it is the beſt Counſel which can be given unto them. It is the Vanity, and folly of a great many Perſons in ſuch Conditions as theſe are that they leaſt of all remember God of any thing elſe; what Stock they have, what Commodities, what Friends, what outward Advantages, theſe are oftentimes thought of, and thought of again and again: Ye but what Intereſt in God, what Acquaintance with Him, what Relation to Him, what Expectation from Him. Thus it does not many times ſo much as enter into their minds and Cogitations: Now what a weak and fond thing is this whether it ſhall appear that it is He alone that gives Power to get Wealth? Do not they reckon as we may ſay without book who make account to be Rich without Him; who is the Spring and Fountain of Riches? Yes without queſtion they doe. And therefore let all ſuch be here perſwaded to be put in minde of Him, accordingly to make their repaires, and addreſſes to him in this behalf, to Sanctify their Labours, and Indeavours, & undertakings by calling upon God in prayer and Supplication to Him; which is the moſt abſolute and Compendious courſe which can be taken by them in this reſpect, and moſt effectual to the proſpering of them in all their affairs. Indeed this muſt not be the firſt occaſion of their addreſſes to God, nor yet the onelyonly; To go to God onelyonly for an Eſtate, and never care to have any knowledg of Him elſe. Suppoſing gaine to be Godlineſs, as the Apoſtle Paul ſpeaks of ſome. 2 Tim. 6.5. This they muſt not do, but having firſt of all cloſed with God in a way of General Converſation, thus to improve him in their particular Converſation. Certainly if men were but more Religious and Conſcientious in this particular, they could not but find more good by it, then otherwiſe they do: For though Riches and great Eſtates be not always the Portion of Gods Servants who have their Inheritance in a better place and in a better matter then this preſent World. Yet ſo far forth as men are any thing carefuller to ſerve God in thoſe places in which he ſets them, ſo much likelier are they thus far to receive a bleſſing from Him, ſo far as is convenient for them. And ſo the Scripture ſets it and Expreſſes it to us in ſundry places of it: As ye may ſee more particularly at large there in that place in Deut. 28.12.3.4. &c. And it ſhall come to paſs that if thou ſhalt hearken diligently unto the voice of the Lord thy God, to obſerve and to do all his Commandments which I Command thee this day, That all theſe Bleſſings ſhall come upon thee and overtake thee: Bleſſed ſhalt thou be in the City, and Bleſſed ſhalt thou be in the Field, Bleſſed ſhall be the fruit of thy Ground, and the fruit of thy Cattel; the increaſe of thy Kine, and the flocks of thy Sheep: Bleſſed ſhall be thy Basket and thy ſtore. Bleſſed ſhalt thou be when thou comeſt in, and Bleſſed ſhalt thou be when thou goeſt out. And ſo Job. 8. verſ. 5.6.7. If thou wouldest ſeek unto God betime, and make thy ſupplication to the Almighty, ſurely now he would awake for thee, and make the Habitation of thy Righteouſneſs proſperous: Though thy Beginning was ſmall, yet thy latter end ſhould greatly Increaſe.
We ſee how many there are ſometimes in the World who have but ſmall and ſlender beginnings, and yet how they have riſen at laſt to very great and large Eſtates: Thus it has been from the hand of God upon them, proſpering of them in them: But it is never ſo comfortable as when it is got and procured by prayer, and ſeeking to God: For then men have not onelyonly the Eſtates themſelves, but the ſweetneſs and Comfortableneſs of them, which is more to them then all the reſt, and accordingly more to be prized and eſteem'd by them. Then is wealth & a plentiful Eſtate, a true bleſſing and Comfortable indeed, when it comes not onelyonly from Common Providence, (which it may do to the worſt men that are) but when it comes from ſpecial favour, and the Diſpenſations of God's love in Chriſt: And this it is when it is procured in ſuch a manner as this is which we now ſpeak of. It has then all the bleſſed Appurtenances of a deſireable Eſtate with it, and reflects with the greater Contentment upon him that has it, whereas otherwiſe (as the Apoſtle ſpeaks) it has oftentimes many Snares and Temptations with it, and many fooliſh and hurtful luſts, attending upon it, which drown men in Deſtruction and Perdition. in 1 Tim. 6.9.
But then again further; we may improve this point not onelyonly as to the getting and obtaining of Wealth at firſt, but alſo as to the keeping of it being got, and to the recovery of it being loſt, for it holds in this alſo, as well as in the other: And here we are likewiſe to remember the Lord our God, in all deadneſs and decay of Trade (which is that which we now complain of at this preſent time) in the loſs and Surpriſall of our Ships whether by the Violence and unmercifulneſs of the Seas in Tempeſtuous weather, or by the Violence and unmercifulneſs of Pirates, in unjuſt invaſions to remember; that it is God alone that gives power to get Wealth, by the removing and remedying of ſuch ſad Accidents to us. It is he that in his juſt Judgment expoſes us to them. And it is he alſo that of his free mercy and Goodneſs muſt deliver us from them. And as we deſire to be ſecure from either, ſo we muſt repaire to that God in whoſe hands is the Command of both. If our prayers be not going at Land, as well as our Ships riding at Sea, we are in a very ſad and uncertain Condition: That's the firſt kind of Remembrance, ſo to remember God, as to ſeek unto him, and to call upon him.
The Second is to be thank ful to him; and to be full of our Acknowledgments of him, ſeeing it is God that gives the power to get Wealth; why then do not you, who do abound in Wealth, and have great Eſtates vouchſafed unto you, take notice when you are to bleſs and praiſe God for them: And give the honour and Glory of them, namely to him alone that beſtows them upon you. It is that which as I ſaid before is the chief ſcope and drift of this Text. That no man ſay in his heart, My power and the might of my hand hath gotten me all this Wealth. And (which likewiſe follows from hence) not to be proud or lifted up with it: It is that which the Apoſtle Paul requires of Timothy, that he ſhould charge thoſe, who are Rich not to be High-minded; now among other reaſons which do make againſt this High-mindedneſs in them, this is one thing very Conſiderable from whence they came to be ſo, what haſt thou that thou haſt not Received: And why then ſhouldeſt thou boaſt, as if thou had'ſt not Received it? Seeing it is God that giveth thee power to get Wealth: Let God therefore have all the Glory and praiſe of that Wealth which thou haſt gotten, and be ſure accordingly to acknowledg his goodneſs in it. As Jacob ſometimes did. Gen. 32.10. VVith my ſtaff in my hand. &c.
Thirdly, Remember alſo to uſe thy Wealth in ſuch a way as God requires of thee. It is God that giveth thee power to get Wealth, but it is not onelyonly for thy ſelf but alſo for Him. And therefore improve it to Him. Honour the Lord with thy Subſtance and with the firſt fruits of thine Increaſe; (as Soloman adviſes. Prov. 3.9.10. So ſhall thy Barns be filled with plenty, and thy Preſſes ſhall burſt out with new Wine. The words in the Hebrew Text which we here tranſlate to get Wealth are le-guaſoth Chayl which the Chaldee Paraphraſt expounds to do Vertuouſly; and ſo indeed we finde the phraſe uſed and interpreted in ſome other places of Scripture as Prov. 31.29.) Many Daughters have done Vertuouſly, but thou excelleſt them all. in the original Text it is Gnaſon Chayl; as it is here in this preſent Scripture. And ſurely the one does very properly follow from the other. Ther's none who are called upon to do more Eminent and virtuous Actions then ſuch Perſons as have got moſt large and plentiful Eſtates: And therefore they ſhould accordingly make Conſcience to uſe them, and improve them to ſuch a purpoſe: Such as thoſe they ſhould account themſelves not Owners merely, but Stewards whom God hath betruſted with ſuch Opportunities, as whereby others might be the better for them.
This is that which they ſhould be ſo much more effectually perſwaded unto from the Examples which are ſet before them. The Commemoration of our ſeveral Benefactors, is not onelyonly an acknowledgment of the good things which have been done by them; but alſo a Provocation to our ſelves likewiſe to do the ſame, or the like (as God inables us,) from the Conſideration of their Example going before us. As thoſe who are accountable to God, not for Rules onelyonly, but alſo for Examples.
And to Incourage us ſo much the more herein, let us Conſider, that there is nothing loſt by it. What ever is done in this kind it is not caſt away, but Sown, and accordingly it ſhall have a Plentiful Crop and Harveſt returned for it, God will be in no man's Debt whoſoeve he be; but whoſoever layes out any thing in Obedience to his Commandement he ſhall receive a full Recompence of it, in the accompliſhment alſo of his promiſe.
Laſtly, Ther's another Remembrance, which we may yet further make of God to this Purpoſe. It is God that gives thee power to get Wealth, and it is God that gives thee power to looſe it, and to want it, and to be content to be without it. The power of Patience, and the power of Contentment is of God: And indeed it is as Great a Power, which is as requiſite to the one, as to the other; to this as to that: To be able to ſay with Holy Job. The Lord giveth, and the Lord takeeth, Bleſſed be the name of the Lord, to be ſo far ſenſible of the Reality of all theſe things here below, as of the Reality of better things above, to be willing to deſcend, and to come down from a Great Eſtate without murmuring, without Repining, without Impatience and Diſcontent: This is alſo the Gift of God. St. Paul had learn'd to want as well as to abound. Ther's an art and Miſtery in that alſo: Which is much both to be deſired and imbraced. And accordingly as any do by Faith waite upon Him for it, ſhall they have this Benefit and Experience of it.
And ſo I have done alſo with the Second General part of the Text, as with the whole Text it ſelf. Thou ſhalt Remember the Lord &c.