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SERMON V.

Seeking a Competency in the Wisdom of
Providence.

PROV. XXX. 8.

Give me neither poverty, nor riches, feed me with food convenient for me.

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PROCEED now to confider the fecond branch

of the Prophet's prayer, which regards his outward condition, or circumftances in the prefent world. On this fubject he expreffes himself thus: 'Give me neither poverty nor riches,'

Do not think, my brethren, that this is a fubject of little importance, or that it is unconnected with the fpiritual life. On the contrary, there are few things of more moment, than to have our defires of temporal bleffings limited and directed in a proper manner. Not only is worldly G

mind

mindedness the everlafting ruin of those who are entirely under its dominion, but even good men are liable to many temptations from the fame quarter. They may hurt their own peace, give offence to others, or leffen their usefulness by a finful excefs in their attachment to the world, or by a criminal negligence in not giving a prudent and proper attention to it. Be not surprised that I have mentioned the laft of thefe as well as the first, for the Prophet prays for deliverance from the temptation arising from both extremes. Idlenefs and floth are as contrary to true religion, as either avarice or ambition; and the habit, when once taken, is perhaps more difficult to remove.

In order to treat this fubject with the greater diftinctness, I fhall, firft, fhew you what we may earn in general from this prayer; fecondly, explain the particular object of the Prophet's 'defire; and, in the laft place, make applications of what may be faid, by recommending it to your choice.

I. In the first place, then, we may learn in general from this requeft, that it is lawful to pray for temporal bleffings. It is not unworthy of a Chriftian, whofe converfation is in heaven, to afk of God what is neceffary to his fupport and preservation in the prefent life. If I were to mention all the examples of this in scripture, I fhould tranfcribe a great part of the Bible. Though inferior in their nature and value to

fpiritual

fpiritual bleflings, they are neceffary in their place; and it is upon this footing, they are exprefsly put by our Saviour. Your heavenly

Father knoweth that ye have need of these things.' They are needful to the prolonging of our natural life till we finish our work, and are fitted for our reward. Therefore, though miracles are a kind of fufpenfion of the laws of nature, and the ordinary courfe of providence; yet we find God fometimes working a miracle to fupply the wants of his fervants. It had been no more difficult for God to have kept Elijah from hungering, than to have made the eagles fetch him provifion; or to have made, as in another cafe, a barrel of meal, or a cruife of oil, the lafting and fufficient fupport of a whole family. But he chooses rather to fupply the wants of his people, than caufe them to ceafe, that he may keep their dependence conftantly in their view, and that a fenfe of their neceffities may oblige them to have continual recourfe to him for relief.

Again, we may here learn, that God is the real and proper giver of every temporal, as well as of every fpiritual blefling. A fentiment this, of the utmost confequence, to be engraven upon the heart. We have here an inftance out of many, in which truths known and confeffed by all, have notwithstanding little hold upon the mind. How few are truly fenfible of their continual obligations to the God of life? Confider,

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I beseech you, that whatever you poffefs of any kind, it is the gift of God. He holdeth your :oul in life, and guards you by his providence in your going out and your coming in. He covereth your table and filleth your cup. Have you riches? It is by the bleffing of the God of heaven.—The bleffing of the Lord,' faith the Pfalmift, it maketh rich. But thou fhalt remember the Lord thy God, for it is he that giveth thee power to get wealth.' Have you credit and reputation? It is God that hideth you from the ftripes of tongues.

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Thou shalt be

hid from the fcourge of the tongue, neither fhalt thou be afraid of destruction when it cometh.' Have you friends? it is he that giveth you favour in their fight. Have you talents and parts? It is the infpiration of the Almighty that giveth thee understanding.

II. Let us now explain the particular tenor of this petition, and point out the object of the Prophet's defire: 'Give me neither poverty nor ' riches.' It is plain we are not to fuppofe the Prophet, in any degree, refufing fubmiffion to the will of God, by his thus making choice of a particular ftate of life.-Doubtlefs he refolved to Be at God's difpofal, and believed that he was able to fanctify to him a ftate of the highest profperity, or of the deepeft adverfity. It was no diftraft in God, but felf-denial and diffidence of his own ftrength that fuggefted this prayer.

Therefore,

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Therefore, in adjufting his defires and expectations, he pitches upon that ftate that appeared to him liable to the feweft fnares. Thus our bleffed Saviour, though it is his will that we fhould fear no enemy when going out in divine ftrength, yet teaches us to pray, Lead us not into tempta'tion.'

Poverty and riches are here mentioned as the two extremes; in neither of which we should with to be placed, but in a fafer middle between the two, fo as, if it pleafe God, we may neither be urged by preffing neceffity, nor overloaded with fuch abundance, as we may be in danger of abufing.

But perhaps fome will fay, Where is the middle? How fhall we be able to determine what we ought to defire, fince there is fo immenfe a distance, and so many intermediate degrees, be-tween the extremity of want and the countless. treafures of the wealthy?

But, my brethren, if we do not hearken to the illufive calls of ambition, avarice and luft, it is by no means difficult to apprehend the meaning of the Prophet, and apply it to perfons of every rank. Regard, no doubt, is to be had to the va rious ftations in which God hath thought fit to place us. This difference of ftation requires fupplies of the conveniences of life, fuited to the part we are bound to act. That manner of life which would be decent and liberal in one ftation, would be reckoned mean and fordid in another. Therefore

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