DEUT. 9. 4, 5.
THe people of Israel after a sore and dangerous voyage are now entring into their haven, after a wildernesse full of troubles and dangers they are now possessing a land of Rest, a land that flowed with honey; but l[…]st they should surfet of this hony, and lest this rest and quietnesse should be like that of pools, which breedeth nothing but noisome creatures, Moses is exceeding vigilant to inform them as of the great mercies God had done for them, so of the great duties he required of them: and this is the scope of Moses both in the precedent, and this present Chapter, with some others that follow. The mercies God vouchsafed to them are aggravated by an enumeration of the severall wonders God had wrought for them, as also by a lively description of that Land and Countrey they were now made Lords of, Chap. 8. 7, 8, 9. called therefore the good land frequently, and is made a type of heaven, for the joyfull pleasure of it, as if the Israelites now possessed of Canaan were brought into Paradise again; and for the full commendation of it the Scriptures expression is remarkable. Deut. 11. 12. A Land which the Lord thy God careth for, The eyes of the Lord thy God are alwaies upon it, from the beginning of the year to the end of it: a phrase much like that which the Scripture useth even of his own children, as if he had the same care of that Land as of his own people. As he thus lively describes their mercies, so he doth as powerfully quicken them up unto their duty, which is to take heed of all those sins, that fullnesse, ease, and security, would quickly breed; whereof he instanceth in one more especially, viz. an apprehension that God had done this to them, for their righteousnesse, because they were more holy then others, as they thought; Therefore they concluded themselves more happy. Because their land abounded with all excellent fruit, they judged their lives to overflow with all graces. They took all this prosperity as a reward of their piety. Now Moses removeth those foundations they built upon, instructing them that this mercy befell them, not because they were so good, but their enemies so bad.
So that in the Text you have the sin forbidden, a false conceit of their righteousnesse and uprightnesse, amplified with their confidence therein; Speak not in thy heart, &c. The soul can talk to it self, and though man cannot hear what it speaks, God doth. Thus John to the Pharisees, Say not in your hearts; and the exhortation in a good sense is, to commune with our own hearts; This phrase doth excellently imply, what discourses and apprehensions men are ready to frame to themselves, and although these lie in the breast, and cannot be discovered by men, yet God takes notice of them to punish them. When Moses excludes righteousnes and uprightnesse of heart, by the former he meaneth all outward actions of righteousnesse, and by the latter all inward intentions and purposes of heart, though they fail sometimes externally; Now as Canaan was a type of heaven, so as the introduction of the Israelites thereunto was only of Gods grace, so is our possession of heaven. This their groundlesse apprehension to make outward blessings a sign of their righteousnesse, Moses confureth, by attributing this to other causes, as first, the impiety and wickednesse of their adversaries; as for their righteousnesse it moved not God, but the horrid transgressions of the Canaanites, they provoked him: The iniquity of the Amorites was now full, not the righteousnesse of the Israelites. Another cause was Gods Oath and promise, which he made to their fathers, whereby though he was not a debtor to their righteousnesse, yet he was obliged to his own truth and fidelity: Hence Deut. 7. 7. The originall of all the blessings vouchsafed to them, is reduced to Gods love meerly, not any excellency in them. Now that this sinfull perswasion might not abide in them, see how the Scripture followeth it over and over again in these three verses: Speak not that it is for thy righteousnesse, &c. ver. 4. Not for your uprightnesse, ver. 5. Understand therefore that it is not for thy righteousnesse, v. 6.
That men are very prone to make the outward prosperity and increase which God giveth them, an argument of their righteousnesse, and so of Gods love to them, to save them. They think it impossible that seeing God hath so blessed them here, he should damn them hereafter. This false sign doth not belong to every one, but to those who have abundance of outward mercies, especially if brought to partake them from a low and indigent condition. The more their change is admirable, the more testimony they think of Gods goodnesse to them, and their own inherent goodnesse. For the discovery of the weaknesse of this prop, take notice first of these particulars.
First, That prosperity, wealth and successe, they are in themselves blessings, mercies, and so good things to be desired. Hence the Scripture doth so often use1 them as incouragements and incentives to holinesse, If you observe these, you shall be blessed at home and abroad, see Deut. 29. and lest we should think, that outward wealth and prosperity were only to be regarded in the Old Testament, because they had not such a measure of Gods Spirit, we see what Paul saith in the new, It is more blessed to give then receive, and he speaketh of it as a speech that the Lord Jesus was wont to use, though the Evangelists do not record it: so that outward mercies are in themselves blessings, and the want of them by the Scripture is made a misery and affliction: Aristotle made the outward affluence of wealth necessary to that Beatitude he speaketh of, but Christ his discipline is otherwise. Hereupon our Saviour when he speaks of severall blessednesses to severall graces, with spirituall happinesse he reckoneth temporall, Blessed are the meek for they shall inherit the earth. Hence we reade of the people of God praying for these earthly mercies, and we have a direction for it in the Lords Praier, when we pray for daily bread, which although some learned men understand of heavenly bread, and translate it supersubstantiall, yet that hath no probability. It is true indeed the very petition doth much limit and moderate our desires, for it is after the great things that belong to Gods glory; and it is but one Petition, whereas there are divers for spirituall things, so that our Saviour would have us to be about these earthly things, as those fowls of the heaven are, which on a sudden fall on the ground for their food, but presently fly up to heaven again: and then, it’s daily food, or as the most learned expound it, food convenient, and decent for our place and calling, not superfluity. Thus though these cutward mercies are blessings, yet we are to circumcise our affections about them; l[…]st as when the waters overflow the banks, it getteth much soil and di[…]t, so our affections immoderate grow polluted.
Secondly, Although these are blessings and mercies, and so good things; yet2 they are not sanctifying of those that have them. Dives said, he had good things laid up in store; but how were they good? which made him but? how were they good which could not keep him out or hell? Riches therefore are neither good or bad, but indifferent in their nature, and saith Austin, God gives wealth to wicked men, to shew, that the nature of it is not good: and sometimes3 to godly men to shew that it is not evil […] their nature. Therefore these outward mercies are not good, as grace and holinesse is, which makes them good that have them. Hence though they come to the godly from the grace of God, yet the Scripture never cals them grace, as it doth the fruits of Gods Spirit; so that this may abundantly comfort those that are poor in the world, yet rich in grace. Thou hast the best good that is in all Gods Treasure, in making the godly, he hath bestowed a greater blessing upon […] then if he had given thee all the riches of the world: A man that hath gold, thinks not himself poor for want of clay or brasse; so neither may a Christian that is in […] with holinesse think himself poor, because he wants outward mercies. Those are good things which make us good.
Thirdly, As outward wealth and encrease are blessings, so they do belong by4 promise unto godlinesse; Godlinesse hath the promise of this life, and the li[…], 1 Tim. 4. 8. Look over all temporall mercies that are in the Scripture, and you shall finde them made only to the godly man. Hence these earthly […] they are appendices to the Covenant of grace; when God promiseth to be our reconciled father, then he promiseth us also heaven and […], […] whatsoever […] for our good. I do not say with some Divines, That […] men have no right to their goods; That they are usurpers, and shall answer for every […] of […] they eat, as robbers and theeves: No, it is a dangerous po[…]on to hold […] on and right to be placed upon godlinesse. The earth […] given to the children of men, saith the Psalmist, to all men as well as to the […]ly; […] is a lawfull, civil right, so there is a sanctified use, and […]. All wicked men shall indeed answer for every mo[…]sell of […], every […] of drink, every peny in the purse, but not as if they were th[…], only as […] did not improve all they had for the glory of God. This is also of […] to the godly, art thou poor, art thou despised, art thou imprisoned? The promise of wealth, honour, liberty, belongs to thee, as well as of pardon of sin and grace, only these are not so absolutely necessary; if they were as necessary as Christ, and grace, and heaven is, thou shouldest be no more without them then without these: Thou art rich in bonds and bils even wherein the Lord is obliged, though thou hast not the actual use of those good things.
Fourthly, It is no wonder, that particular persons may conclude of their good5 estate by the outward felicity God bestoweth upon them, seeing it’s the professed and maintained doctrine of the learned men in the Church of Rome, that temporall felicity is a mark of the true Church: Would ye know (say they) what Church to joyn to? joyn to that Church which aboundeth in outward prosperity and wealth (say they,) and it cannot be (think they) that the Pope is Antichrist, and Rome Babylon, for if it were, the Lord would have plagued it with sor[…] destructions, and not so wonderfully have blessed them for many ages together. But this is a weak argument, and it hath no strength, but with carnall hearts that account nothing great and good, but what is earthly. Paul was discovered a faithfull Apostle by his iron chains on his legs, not his golden ones about his neck. By this doctrine we may see how imbred a thing it is in a man to be high minded, and secure in his spirit, as if God loved him more then others, because he hath bestowed more of these earthly blessings upon him then others. They think that as God giveth them a higher place here on earth, so he will also in heaven: Especially this sin is committed by you of the City, many whereof have been blessed by a bountifull encrease from little or nothing: you say with Jacob, With a staff came I over Jordan up to London, and now I am become two bands: You are above him in the Parable, his five pound gained tenne, yours one peny a thousand, and do you not take this great providence of God to you as an argument of your righteousnesse? Do not you speak in your heart, as the Text saith, though not with your mouth, that this makes you have hopes, that God who hath done so much for you here, will doe much more for you hereafter? Here is little true comfort in all these thoughts, as is to be shewed.
Fifthly, Although we cannot conclude grace by outward mercies, yet thus far6 we must by Scripture say, that God out of a generall love in a providentiall way doth give many a man outward prosperity and wealth, for his diligence, industry, upright and honest dealing in the world. Thus Solomon saith, The hand of the diligent maketh rich, and truth and justice in our way is blessed by God to encrease. Thus Austin attributed all the temporall greatnesse that the state of Rome came to, unto the justice of their common-wealth, but this comes only from a generall Love of God, not from that peculiar love which belongs to his people; it doth not come from the same fountain that mercy and pardon comes; Therefore it’s a fruit of providence, not of election: it argueth upright dealing, but not an heart made pure and upright to God: what then though thou saist, God hath blest my diligence, my honest dealing? yet thou canst not say, This is the fruit of my conversion and regeneration, being turned unto God.
Lastly, Some go into another extremity, and conclude of their good estate and holy condition, because they are in a poor, needy, miserable estate, and destitute of all earthly comforts; They reade in the Scripture, that the poor receive the Gospel, Christ invited the lame and blinde, That persecutions and afflictions are the way to heaven; They hear Christ said, Blessed are those that mourn and weep, and Wo be to those that laugh; They hear God hath not chosen many rich, many noble, and therefore because they are in great extremities here, they do not think God will make them have an hell here and an hell hereafter. But every poor man is not a Lazarus, nay, there are many times none more wicked, cursed, prophane, and enemies to all goodnesse, then those that are in a low and miserable condition; A wofull thing it is indeed to have nothing but misery here, and nothing but torments hereafter. If thy poverty indeed were sanctified, thou wast more holy; humble, heavenly, then that estate would not be contemned by God: he doth not disdain the praier, of the poor, humble and lowly ones; but then be sure thou art such a poor man as the Scripture speaks of, otherwise as thou many times here on earth wantest a crum of bread, so thou wilt in hell a drop of water.
In the next place, let us consider why outward prosperity and blessings do not7 argue a mans good estate.
And first, It may be demonstrated from the original or fountain whence they flow; It is not only from Gods love, but his anger and hatred also: Sometimes God giveth men the outward comforts of this life in his hot displeasure; Thus Dives, it was Gods anger to him made him rich: Solomon speaketh of this vanity, that many times a wicked man hath wealth given him, not for his own good, for he hath no power to enjoy it, but for the good of others: Solomon often taketh notice of this, that the wicked layeth up for the righteous; not that intentionally he doth so, but providencially it shall be so, Quandoque divitiae dantur ad panam, saith Austin; God giveth wealth to men, as Saul did Michal his daughter in wife to David, not out of love, but to be a snare unto him, let their table become a snare to them. As the immoderate length of Absaloms hair was an occasion to hang him, to be his death, so the overflowing of mercies and comforts are sometimes the instruments of mens destruction: Do not thou therefore boast and grow lofty by that which cometh from wrath and will end in wrath. Thy fat pastures are only to fat thee the more for hell; Do not bear thy head high, because thou hast more abundance, wealth, greatnesse then others. The higher the trees are, the nearer to thunder and lightning. Oh what a difference did Dives in hell finde from himself faring deliciously every day!
Secondly, Therefore may not outward plenty and mercies be made a sign of our8 good estate, because they have alwaies in corrupt hearts corrupt and sinfull operations: which we will take notice of, that so you who have what your hearts can wish, may know you have not what your hearts ought to wish.
As 1. Outward comforts in the plenty of them are apt to beget pride and loftinesse of heart, so as to despise and contemn those that are under them: Hence Paul bids Timothy charge the rich men of this world, that they be not high minded, but fear; charge them as if entreaties and milde perswasions would not do them any good, but charge them, and then that they be not high-minded; all outward comforts are apt like ripe fruit to breed some worms, especially that of pride and insolency of heart: Mark therefore whether the blessings thou hast make thee bold, secure, lofty. Thou beginnest to care for no body, to fear nothing: Alas, God hath not done these great things to thee out of love to thee, for they have unkindely, and sinfull influences upon thee.
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If these outward mercies deadden thy heart to the things of God, or the9 exercise of those means of grace God hath appointed; Oh thou hast cause then to tremble in the encrease of them. We see Mat. 13. that the cares of this world, and ceitfulnesse of riches, did eat like a Cancer into the heart of those hearers that came nearest to godlinesse. They were next to the good, but these thorns springing up choak the good seed; so the Apostle saith, That some made shipwrack of their faith and conscience, because of their inordinate love to the world; Divitia a dividendo, saith one if they divide the heart between God and them, if they distract in praier, in duties, all thy profession of religion, is more withering and languishing, since God hath done thus mercifully to thee; think thou hast little cause to have any confidence from hence; Demas he did cleave to this world, some think he totally apostatized, others that he did wonderfully abate in his former zeal, that he forsook Paul in his Pilgrimages and Travels for the Gospel, and betook himself to some more profitable way: which soever it was, we see how quickly such worms as these may devour the fairest gourds. Thou therefore that saist, God hath blessed me thus much from nothing, God hath given me a great encrease; Tell me true, Hath God blessed thee in thy love to God, in the exercise of holy duties? dost thou pray better? are thy family duties more vigorous and zealous? Oh it is an ill symptome to grow up more into the world and down more towards hell. Thou blessest God thou art come from nothing to a great estate, and thou tremblest not to think that thy flourishing hopes of grace are now come to nothing. Oh therefore take heed how you boast your selves in that which God abhorreth: Hath the encrease of mercies been the decrease of duties? Is the flowing of wealth the ebbing of holinesse? Then thou hast no cause to be confident, but rather to fear and tremble. Though duties and the means of grace, be wings to elevate thee to heaven, yet if these outward blessings are a clog or mill-stone about the neck to presse thee down, the latter will quickly justle out the former.
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Then can outward abundance be no comfortable sign, when the means to10 get it and the way to preserve it are unlawfull, and such as the Scripture condemneth: The Lord many times suffereth unjust and deceitfull men to thrive for a while in the world, and so ungodly men have much outward prosperity. even Idolaters, when Gods own Church hath been much afflicted: David and Jeremiah expostulated with God about this, no wonder wicked men thought the better of themselves, when David a godly man was so discontented hereat, that he thought all his integrity and pure worship of God was in vain: Yea the Heathens they have busied themselves, Plutarch and Seneca have on purpose debated this providence of God, Why it is many times so ill with the godly, and outwardly so well with the wicked: but till David went into Gods Sanctuary, understood Gods word, he was not satisfied, but by that perceived they were in slippery places, and he began to think he would not have all their prosperity, with the sad consequents of it; and indeed it is never well with the wicked, though in abundance, and never ill with the godly, though in deep extremities: say ye to the righteous, it shall be well with him. say ye to the wicked, it shall be ill with him, say it, Gods Ministers are boldly and peremptorily to pronounce this; that morsel which went down at first as sweet honey, will at last be emptied like gravel out of the belly. Do not therefore conclude of thy great mercies, it may be the manner and way may afford thee little comfort, it may be that which thou thinkest a demonstration of Gods love to thee, is an argument of thy wickedness; when men come to great estate, presently we ask, How is it raised? as the Geographers dispute about the spring of Nilus: Outward mercies in Gods way are sweet and comfortable, but in unwarrantable and unlawful waies, they melt like wax before the fire, and besides they sting like a Scorpion, and bite like an Adder.
Thirdly, Therefore may we not trust in outward prosperity, because God11 many times giveth a man all the good things he shall have in this life only; and afterwards there is nothing but everlasting woe and misery. Thus Abraham answered Dives in hell, Remember thou receivedst good things in thy life time. Now this is an heavy doom if men did rightly consider it. Thou hast much abundance, much ease, thou thrivest and growest fat in the world, thou eatest and drinkest, and makest merry. Oh fear lest God give thee all thy good things in this life only! What a wonderfull change was made with Dives and Lazarus; the one having only good in this life meeteth with only evil, not a drop of water to cool his tongue; the other having nothing but evil, meeteth with that which is altogether happy. You may read in Judges about Gideons fleece, how that was first all wet, and then the floor dry, afterwards the floor was wholly wet, and the fleece dry. Thus Dives in this life, Soul, take thy ease, for thou hast much good laid up for thee; in the other life, Soul tremble and plunge thy self in horrour, for thou hast much torment and wrath treasured up for thee, all is changed.
Fourthly, Therefore may we not trust in these, because we many times abuse12 them to a contrary end for which God gave them; he gave them to be instruments of much glory to God, and good to others. If God give thee honours, dignities, successe, wealth, thou art to be glad of them no further then they may make thee serviceable to God; Thou dost not look at thy own ease, thy own profit by them, but only attend unto the serviceablenesse thou maiest be capable of thereby: But oh how rare is this! Rich men are the greatest men in debt of all others; they are much to God, much to the publick, much to others necessities; now what comfort canst thou take if God blesse thee with these things, if thou dost not also finde him making thee thereby instrumental to his glory? If thou keepest all the good mercies God vouchsafeth to thee, as the Ants and Pismires do their grain and corn which they hide in their little hils, and as they say, bite it that it may not grow.
Fifthly, They are not to be relied on, because though all power to get wealth13 and prosper in the world, argue God is with thee, yet he may be only with thee providentially and powerfully, not graciously; As when Nebuchadnezzar conquered and prevailed; when Alexander became great, Augustus happy. God was with these in a mighty providential way, but not graciously. It is an opinion that God vouchsafeth to some men an […] a good successe, so that they prosper in all their enterprizes. Again, others though as prudent, as pious, yet never have good successe. Julius Caesar was perswaded of this, when he said Caesarem vehis & fortunam ejus: and concerning Alexander it is observed, that his very pictures were succesfull; but Psal. 75. 6. doth well conclude this matter. Well, grant there are such men whom God will preserre, make rich, great, honoured, whether they will or no; yet all this argueth God is only with them powerfully, not graciously. Now it is no solid comfort to perceive Gods power and assistance with us, unlesse we also finde his gracious presence.
Use 1. Of Reproof to those who desire these outward good things more then inward and spiritual, that say of all earthly greatnesse, as Rachel about children, Give me children else I die; or as Chrysostom reproved some that would say, Give me that which is sweet, […], although it choke me, give me wealth, greatnesse, power, although it damn me: alas the fading, vanishing nature of them should make thee temperate; these flowers will presently die. You will cry out with Jonathan, I have tasted a little honey, and behold I must die. I have enjoyed a few years profit, a few years pleasure, and now I must be damned.
Use 2. Of Instruction to those who meet with much prosperity and outward encouragements in this world: Take heed of thinking that God doth this to thee, for thy righteousnesse, for thy piety. Do not think this is, because God loveth thee more then others: Nay fear lest these mercies prove not like oil in hell flames to make it scorch the hotter. O do not let thy heart run out Thus, God hath blest me in my trading, in my buying and selling, in my enterprizes and undertakings; but withall consider how he hath blest thee with an heavenly heart, with a gracious life; since thou hast had more wealth hast thou also had more grace? The ship in the sea goeth swiftly, till it touch upon the sands and gravel under it, and then it is stopt. Oh take heed that ye be not like Corah, Dathan and Abiram, swallowed up of the earth in a spiritual way, as they were in a temporal.
Use 3. Of Consolation to the godly, who it may be want many of those outward mercies the wicked have. Let them know they are no arguments of true godlinesse, or of Gods dear love in Christ. If indeed thou hadst no portion in Christ, no interest in his grace; If thou hadst no gracious fruits of his Spirit upon thee; then thou mightst justly cry out, ah me, a wretched and barren wildernesse near to cursing and burning: but now it is otherwise, thou hast those things that do indeed accompany salvation. Besides, let not thy heart be troubled at the want of these things, for they are not the best things, nor are they the most necessary things, and God hath vouchsafed them to thee: Oh it is a sign thy heart is too carnal and earthly, that crieth for earth, when God hath given thee precious pearls! Though all be gone, yet if grace be left in thy heart, and God be not gone from thy soul, thou maist abundantly rejoyce.
Footnotes
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- Wealth and prosperity, good things to be desired.
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- They sanctifie not those that have them.
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Are of themselves neither good not evil. ↩
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- As they belong to godlinesse by promise, so they are blessings.
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- Wicked men have a right to worldly goods.
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Why outward prosperity doth not argue a mans good estate. R. 1. ↩
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R. 2. Riches and prosperity do wicked men hurt. 1. ↩
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