One Hundred Select Sermons, Old Testament · Sermon 6
SERMON VI.
1 Chron. 4.10.
And that thine hand might be with me, and that thou wouldeſt keep me from Evil, that it may not grieve me. And God granted him that which he requeſted.
It is men's care in the Affairs of this Life, and in their dealings one with another, to make their Deeds, and Grants, and Conceſſions. Firſt, To make them ſure, and Secondly, To make them firm, and to have no defect, as full as may be, and to have nothing at all left out, which may any thing make for their advantage, but for to multiply phraſes and Expreſſions, one upon another, as one would think to ſatisfy it ſelf, is that which is very Common and uſual in your Practice, and Profeſſion. And it is that which we may likewiſe obſerve and take notice of as practiſed in this Text, and place of Scripture, which we have here before us. Where Jabez (who is the Subject of it, as we here read, and I have already ſhewn unto you) in his addreſſes, and approach to God for the procuring of Bleſſings upon himſelf, does heap up all he could think off, as tending and conducing thereunto. Does not content himſelf to deſire a Bleſſing at large, and in the General Propoſition of it, but alſo deſcends to ſundry particulars which this General Bleſſing does conſiſt of, and is made up with. The whole number of them is three. That God would inlarge his Courſe. That his hand might be with him. That he would Bleſs him. The Firſt of theſe we have already ſpoken to, and finiſht in the Fore-noon, together with the Bleſſing deſigned at large. The other we are now to come to with God's Aſſiſtance, &c.
THe Second Particular, wherein Jabez deſired to be Bleſt was in regard of his work, and Imployment. And that thine Hand might be with me. This was ſomewhat higher then the former, and an Addition thereunto, if it be rightly Conſidered. Hand, it is a word of Activity, and an Expreſſion of Power, and Inablement. This is the hand of God. And being call'd for here in this place, it ſerves to teach us thus much: What a very great Bleſſing it is, for a man to have Aſſiſtance from God, in whatſoever good work he undertakes. To have his Hand joyning and comparing, and going along with him. This is a Bleſſing indeed. And ſo it has ſtill been accounted by thoſe, who have had beſt Experience of it. Nehemiah when he was in that Great Service, and Imployment, for the Good of God's people, (as we ſhall ſee he was there in his Book) what was it, that he ſo much begged and deſired of him? why it was that the good hand of his God might be ſtill with him. And Moſes when he was to lead up the People, he deſired that God's preſence might go with him. And Solomon, when he was to rule the Kingdom, what was it that he askt for at God's hand? That God would give him Ability to do it, and to go in and out before ſo Great and mighty a People. Aſſiſtance is that which is much deſirable in any Buſineſs, or undertaking whatſoever. That God's Hand may appear with us in it.
And thus it is Eſpecially to a double purpoſe, or Effect. Firſt, As to the facilitating of the Buſineſs, to make it come off more Eaſily. Secondly, As to the Succeſsfulneſs of the Buſineſs, to make it come off more Proſperouſly. To each of theſe purpoſes, it is a Buſineſs of great Concernment to us, to have Gods Hand go along with us.
Firſt, It is very requiſite and deſirable, as to the facilitating of any buſineſs we undertake, That which we doe in God's ſtrength and by Ability communicated from Him, we doe it the more eaſily and lightly, and with leſs Difficulty and Diſturbance to our ſelves in the doing of it. When we take not God along with us, or He voluntarily withdrawes himſelf from us in any work we take in hand, it has an infinite company of troubles and remoraes in it, and it falls out to be ſo with us as it was once with the Egyptian Chariots, when the Lord had taken their wheels off from them, of which it is ſaid, That they drave them heavily, in Exod. 14.25. Thus does every man drive who has not God aſſiſting him in his work, and concurring with them, he is ſure but to drive it on heavily, and to have a great deal of interruption in it; Yea even then and in ſuch kind of perſons, where there are otherwiſe ſimply conſider'd the greateſt Abilities that can be habitual and fundamental Qualifications, for any performance will not ſuffice and ſerve the turn, without actual and preſent aſſiſtance from God in the performance it ſelf. A touch of His Hand makes the work to goe on with a great deal of expedition. This is very comfortable and carries a great deal of ſweetneſs and pleaſingneſs in it, for a mans work's not to ſtick in his hands, but to come off readily and nimbly in it, this is a very great Advantage, and it is the gift and bleſſing of God, and a conſequence of His Aſſiſtance, ſo far forth as His Hand ſhall be with us.
Secondly, As it is requiſite to the facility of the work, ſo it is likewiſe requiſite to the ſucceſs, as to make the work eaſie; ſo in like manner to make it proſperous, and to have ſome good coming of it. Every Buſineſs does ſo far forth ſpeed, and has a good iſſue and effect of it, which follows upon it, as it pleaſes God to give efficacy to it. His Hand is very deſirable to this purpoſe, as well as to the other. It is the Account which is given of the ſucceſs of Chriſt Himſelf, in thoſe Actions which were undertaken by Him, That He went about doing good, for God was with Him, Act. 10.38. So long as God is with us and His Hand is Aſsiſtant to us, ſo long is there ſome Hope of Good to be done by us, and that our works may ſucceed and proſper which we take in hand. This is true of all the particular works, and ſervices which we undertake in any kind whatſoever, whether in the Magiſtracy or in the Miniſtry, or in the buſineſſes of our common Imployment, they all proſper in the ſtrength of God, which make the Church in the Pſalms, to have recourſe ſtill to him for it, Pſal. 90.16, 17. Let thy work appear unto thy ſervants, and thy Glory unto their children, And let the Beauty of the Lord our God be upon us, ſtabliſh thou the works of our hands upon us, yea the works of our Hands ſtabliſh thou it.
Thus let us alſo learn to do upon the like occaſiont; have our eyes ſtill to Gods hand in every enterpriſe. As the eyes of ſervants looking to the hand of their Maſters, and as the eyes of an Handmaid looks to the Hand of their Miſtreſſes, ſo let our eyes alſo look to the Hand of the Lord our God, as it is in Pſal. 123.2. Not onelyonly to His Hands of Bounty, in the beſtowing of Rewards upon us; Nor yet to his hand of Protection, in Reſcuing and Delivering us from evil; but likewiſe to His Hand of aſſiſtance, in directing of us, and inabling us to our work, and carrying us through the ſeveral Buſineſſes and Performances which are to be done by us. And ſo we have alſo the ſecond particular, whereof Jabez prayer doth conſiſt, That God would bleſs him in his ſupplies. And that thine Hand might be with me.
The third and laſt is that God would bleſs him in his perſon, and vouchſafe his Gracious Preſervation. And oh that thou wouldeſt keep me from evil that it might not grieve me; we may know what evil he means by the Coherence and Connexion of the words: No queſtion but this good man deſired very heartily to be delivered from the evil of ſin, as being the Great evil of all; and without which he had in vain deſired to be kept from any other evil, but it was not that, which he here intended ſo much in this particular place, becauſe withal he deſires this that it might not grieve him, which had not been proper for him to deſire. Though we may deſire to be kept from ſin, yet we may not deſire to be kept from grief for ſin, when we ſpeak of this evil, the more it grieves the better, eſpecially if it be in a right manner; ſorrow for ſin is the trueſt Ground and Foundation for joy, that poſſibly can be. But here Jabez underſtands it of the evil of affliction, and ſo of Temporal Grief, that he might not have the former, and ſo conſequently might be freed from the latter. And thus it very well comes into the making up of this Bleſſing indeed, without which a man indeed cannot be ſaid to be bleſt. Let a man have many comforts beſtowed upon him, yet withal, if he have many afflictions with them, yea but one and that a great one, it will much diminiſh them, and take from them. One grievous and preſſing calamity it does draw and ſwallow many a comfort which it is mingled withall: Therefore does Jabez here very cautiouſly joyn this to the reſt, that as God would be pleaſed graciouſly to be with him in regard of Good, ſo that likewiſe he would preſerve him from evil. And here again in theſe words we may take notice of two things more. Firſt, The Requeſt it ſelf. And Secondly, the Amplification of the Requeſt. The Requeſt it ſelf, That thou wouldſt keep me from evil. The Amplification, That it may not be grievous.
Firſt, Here's Jabez ſimple Prayer, and Requeſt it ſelf, and that is, That thou wouldſt keep me from evil, Namely, whatſoever might be annoying or afflicting unto him, whether in body or goods, or good Name, or whatſoever elſe. This is that which the nature of man is ready upon all occaſions to decline and to ſhift off, as much as it can the ſuffering of evil, It is tedious to fleſh and blood to think of Affliction and the Croſs, and therefore deſires (if it be poſſible) to be diſpenſt withal for it. And this deſire no queſtion in it ſelf is warrantable and lawful. It is agreeable not to Nature Corrupted, but to Nature Created. God has himſelf in our very Creation placed ſuch Affections and Diſpoſitions in us, as to cauſe us to run from evil; Yea we ſee how our Saviour himſelf did warrant this deſire in us, and gave us an allowance of it in His own Perſon and Particular Example, When he deſired (if it were poſſible) that the cup might paſs from Him, as an expreſſion of Humane Affection. This is that which is accordingly allowable in our ſelves alſo: We may lawfully and warrantably deſire to be kept from ſickneſſes and oppreſſions, and the calamities of the times and places which at any times we live in. This is no other than very reaſonable and ſutable to our nature, onelyonly I muſt put in ſome Additions by way of reſtraint for the Explanation of this Buſineſs.
Firſt, when I ſay we may lawfully deſire to be kept from evil, we muſt not underſtand it abſolutely and indefinitely, and upon any terms, but ſtill with ſubmiſſion to the good will and pleaſure of God, ſo as may ſtand with his honour and glory, and the good and ſalvation of our own ſouls, and upon no other conſiderations at all. There are ſome caſes in which our ſufferings may much tend to the advancement of Gods truth, and the juſtifying of Him in the world, and to decline and run from evil, is in a manner to deny Him, now here it may not be done.
Again, There are ſome caſes, wherein Afflictions may be profitable to our ſelves, and for God abſolutely to keep us from them, might be perhaps in the iſſue of it, to deſtroy and undoe our own ſouls; we have need ſometimes (though we think not ſo) of ſuch diſpenſations as theſe are, as well as of any thing elſe, as ſo much Phyſick to work out our corruptions and ſpiritual diſeaſes; now therefore here to ſay, keep me from evil, is in effect to ſay bring us into it. No, but rather thus; Lord, if it ſeem good unto thee, if it may ſtand with thine own good pleaſure, If I may honour and glorifie thee as much in another way, then I beſeech thee to keep me and preſerve me from this evil that threatens me.
Secondly, When I ſay, we may lawfully deſire to be kept from evil, we muſt not underſtand it of any manner, and way and means for the accompliſhment of it; we muſt no deſire, much leſs indeavour to be kept from Affliction by Tranſgreſſion; to be kept from the evil of puniſhment by the evil of ſin; this is to go out of a leſs evil into a greater, which is a very bad, and bootleſs exchange. There are two many now and then which are of that temper and diſpoſition of mind that Elihu charges upon Job (how truly I doe not ſay) in Job 36, 21. To chooſe iniquity rather then affliction, ſo they may eſcape outward trouble and calamity, and diſtreſs in the world, they care not what ſins, and miſcarriages, and enormities they fall into; lying and falſhood and backſliding, and denying of the truth, This is a very ſad and fearful condition, which we ought to take heed of. Jabez here deſired, that God would be pleaſed to keep him from evil, but it was ſtill in a good way, and by ſuch means as were lawfull to be uſed, and undertaken by him; we muſt take it with this reſtriction upon it.
This Prayer of Jabez being thus explain'd, there are two Obſervations which are plainly included in it, and do reſult from it. Firſt, That preſervation from evil and miſery here in this world is a very great Priviledge and favour and bleſſing indeed to thoſe who are the ſubjects of it. Secondly, That the bleſſing of this bleſſing is in the hands of God.
Firſt, I ſay, It is a Favour and Priviledge to be kept from evil here in the world; This appears by the reference of it here in the Text, where Jabez reckons amongſt thoſe things which are bleſſings indeed, when he deſired that God in Bleſſing would bleſs him, he puts in this, as appertaining to this bleſſing, and as a part of it.
Firſt, It is ſo in the nature of the thing it ſelf, and (as all men are ready to acknowledge it) as very pleaſing to fleſh and blood, to the which no Affliction at preſent is joyous but grievous, as the Apoſtle ſpeaks. Look how far eaſe, and quiet, and reſt, and peace is a bleſſing, ſo far forth is it a bleſſing alſo to be kept from evil.
Secondly, That's not all, but moreover in other reſpects, as in the next place that hereby we are ſo much the freer for the ſervice of God, and chearfulneſs and alacrity in it. Thoſe that are preſt under many evils they cannot ſo attend upon the Lord without distraction as they deſire to doe; they cannot ſerve him with that freedom as they deſire to do; All the ſtrength and grace they have is little enough for the ſupportment of them under the preſent Affliction; but as for any thing elſe they have hardly any leaſure or Ability thereunto. How difficulty and hardly do thoſe which are tormented with ſickneſs, or preſt and pinch't with want attend upon the exerciſes of Religion, and other duties which are required of them; whereas thoſe which are kept from ſuch evils they have great advantages and opportunities to this purpoſe, and more occaſions for the praiſing of God.
Thirdly, In reference alſo to others, as an occaſion being helpful to them, which cannot ſo eaſily be done, when men are in grief and trouble themſelves. An afflicted perſon is oftentimes a helpleſs perſon; whereas thoſe which are more at liberty have more Opportunities and Abilities in this reſpect.
What does this teach us but from hence, as many as partake of this mercy to acknowledge it, and to be thankfull for it, and accordingly to improve it. There are ſome whom God is pleaſed now and then to be very gracious to in this particular, that whiles he brings others into evils, yet he does free and exempt them; This is not to be ſlighted, or diſregarded, but to be looked upon as a very great favour and mercy towards them: We may ſee here by Jabez his Importunity, what to think of the thing it ſelf, and how to eſteem it. And that's the firſt Obſervation, which is here intimated and implyed in this Expreſſion, The thing it ſelf is a mercy.
The ſecond is this, That the beſtowing of this mercy is from God, That thou wouldſt keep me. Jabez when he would now be freed and preſerved from approaching dangers and evils, which hung over his head, he goes to the right perſon for the effecting of it, and that is God himſelf. As all kind of evils of puniſhment is ordered and diſpoſed of by God; No evil at all in the City that the Lord hath not done, ſayes the Prophet; ſo all evil of the ſame nature likewiſe, is to be removed and prevented by God, or elſe it cannot be done unto thee at all. As it is he that muſt inlarge our coaſt, and He whoſe hand muſt be with us; ſo it is He alſo that muſt keep us from evil, and preſerve us if ever we be kept. All other means beſides without Him are in vain and to no purpoſe at all.
This ſhews us what to think of ſuch perſons, as have other ſhelters to defend themſelves by, which as the Prophet Eſay ſpeaks of them, have made a Covenant with Death, and with Hell are at an agreement, that ſay when the overflowing ſcourge ſhall paſs thorow, it ſhall not come unto them, for they have made lyes their refuge, and under falſhood they have hid themſelves; ſuch as theſe ſhall not proſper in that way wherein they flatter themſelves, Their Covenant ſhall be diſ-anulled, and their agreement ſhall not ſtand, &c. There can be no hope or confidence for them, but onelyonly in God alone, who has theſe things in His own diſpoſing.
This does not exclude the uſe of means on our behalf, which in their place are to be uſed by us, we may not thruſt our ſelves upon evil or careleſly fall into it, and think it enough for us to deſire God to keep us from it; This is to tempt his providence rather then any thing elſe; No, but with indeavour on our part to betake our ſelves humbly to God, and to reſt and relye upon Him for it, as Jabez here does.
I might here alſo take notice of the word, which in the Hebrew Text is very Emphatical, Gnazthea, Hand of ſtrength, and activity or helping thereunto, but I paſs over that. And ſo much of the Requeſt, That thou wouldſt keep me from evil.
The ſecond is the Amplification of it in theſe words, That it may not grieve me. Here was in his Name Jabez, which (as I have ſhewn) ſignifies forrowful, but he would not willingly have grief in his hands. His mother bare him in ſorrow in the verſe before the Text, but he deſired not to live in ſorrow, From evil that it may not grieve me: Mark here, how he expeſſes himſelf in theſe preſent words before us; He does not deſire abſolutely and wholly to be kept from evil; That almoſt (as the world commonly goes) might ſeem to be a kind of petition, but he deſires to be kept from the trouble and vexation of it; it is not from evil that it may not touch me, but from evil that it may not grieve me. It is not to be delivered from the Condition, but onelyonly to be delivered from the Affection. This is that which we may accordingly deſire of the Lord in ſuch caſes as theſe are; That if he ſhall bring us at any time into ſorrowful and ſad conditions, yet at leaſt that he would keep us from ſorrowful and ſad hearts. This is that which ſeems ſtrange to Nature, but Grace does very eaſily apprehend it. God can ſuffer us to fall into evil, and yet keep us from the Grief of the evil. God can give a man a comfortable ſpirit in a ſad and ſorrowful eſtate, and oftentimes does. And this is that which Jabez (rather then fail) would obtain in this place, ſo far forth as conveniently might be, that he might be kept from evil; but if not from evil wholly, yet from evil, at leaſt in the ſad effects and conſequents of of it; from evil that it might not grieve Him.
Thus for the better opening and unfolding of it to us, may be taken with theſe following explications.
Firſt, He deſired to be kept from grief; That is, from the Extremity of the Affliction, ſo as to ſink or to overwhelm his ſpirit. Jabez could not imagine to have evil and not to have grief with it, but hoped not to have it in the exceſs, and violence of it; And this he deſired, that though God in his Providence ſhould afflict him, yet he would not afflict him beyond his ſtrength, or lay upon him more then he could well and patiently indure.
This is that which we are ſubject unto, if God doe not prevent us from it, to be caſt down upon every occaſion, and to be diſcouraged, and put out of heart, almoſt upon the ſmalleſt affliction, and therefore is there need of prayer to God to ſupport us, and uphold us to this purpoſe, and to keep us within bounds. This is one thing, which Jabez here intended.
Secondly, When he deſires to be kept from grief, that is, from the ſinfulneſs of Grief, and that inordinancy and diſtemper of minds, which we are commonly ſubject unto, through our corruption in ſuch conditions, Lord keep me from evil that it may not Grieve me, That is, that I may not be fretful in it, that I may not be ſinful under it, that I may not be offenſive by it, That it may not grieve me, nor I may not grieve thee, nor thy holy Spirit, occaſionally from it. This is the main and principal deſire of every good Chriſtian in ſuch caſes as theſe; and where God is pleaſed at any time to doe this for us, it is that which may very well ſatisfie us, and quiet us and give us contentment, whatſoever he does elſe beſides; A man's ſpirit it will help his infirmities as Solomon ſpeaks, and if our mindes be once well in us, all things elſe ſhall be well with us, what is it that we would to care for more. And thus now we have alſo the third particular whereof this Prayer of Jabez is made up, to wit, for a Bleſſing in reference to his Protection, and Perſonal Preſervation, That thou wouldſt keep me in evil. And ſo likewiſe we have done with the firſt General part of the Text, viz. The Vow or Prayer it ſelf, both in the General Propoſition of it at large, as alſo in the particular explication of it in the ſeveral branches.
The Second is an Account of the Anſwer or Return, which is made unto this Prayer, That we have in theſe words, And God granted him that which he requeſted; which words may be looked upon by us two manner of wayes. Either firſt of all in their common and general notion, as they doe include in them God's manner of dealing in his anſwer of prayer at large: Or Secondly, in their reſtrained particular notion, as they doe point out to us God's anſwer of prayer in theſe particulars, which are here mentioned before us, and which Jabez here beg'd at God's hands.
Firſt, To take them, and to look upon them a little in the General. God granted him that which he requeſted, what's the meaning of that? That is, He gave him the very particular thing which he asked and beg'd of God in prayer. That which Jabez petition'd that was that which was beſtowed upon him. God does grant things ſome times in the Equalities, and anſwers Prayer ſo, but here he did it in the very thing it ſelf. This was a very high and large favour from God, Eſpecially if we ſhall conſider, what kind of Petitions theſe were, for they were all ſuch as were founded upon no more then Conditional promiſes, and ſuch as God with very good Credit might very well deny to his Children, as having better things then theſe in ſtore for them, to ſupply them, and make them up. Yet notwithſtanding all this was God pleaſed hereafter to anſwer Jabez's Prayer in theſe very particulars, and to grant him what he deſired. Thus he is likewiſe pleaſed to do, many times with other men, though upon different Grounds and Occaſions. There are divers and ſundry reſpects, in which the Lord in his Providence does ſo order it, as to grant men the very particular Petitions, which are asked, and deſired by them, as namely.
Firſt, Sometimes in a way of Anger, and Judgment, and Vengeance it ſelf. This is his Courſe commonly with his Enemyes, and thoſe whom he hates, Wicked and Ungodly men. They ſometimes are very bold with him, and in this manner, they go to God in their diſtreſs, and are very importunate with him, and nothing will many times ſerve them, but the very having, and injoying of the things themſelves which they call unto him for: Now here in this caſe does God many times give them what they ask, but not in Mercy, but rather in Judgment. Not hereby to accomodate them, but rather ſo much the worſer, we may ſee it for inſtance in the Iſraelites, Gods dealing with them to this purpoſe. He ſtill ſatisfied them for the moſt part in their Murmerings, and what they call'd to him for, that he commonly beſtowed upon them. But what were they ever a whit the better for it, at laſt, and in Concluſion. Now they were a great deale the worſe. God gave them that which they deſired, but yet he made it to be a Curſe unto them. And that which they thought to be their Happineſs, it did indeed turn to their greateſt Afflictions. As we may ſee when they askt for Quayles and Mannah &c. They had the Vengeance of God with them. This is the Caſe and Condition oftentimes, of many other wicked Perſons, in Gods dealing and Diſpenſations to them.
Yea not onelyonly does he thus with his Enemies, and wicked men, but even with his Children alſo. Eſpecially there where they are inordinate, and unreaſonably importunate in their deſires. He gives them that which they ask, with ſome tincture of his Diſpleaſure, and ſo as from thence taking occaſion to withhold better things from them, then thoſe which they pitcht themſelves upon. Peremptory Petitions ſometimes paſs with God for the granting of them, but to the excluding of choycer things, then thoſe which are deſired in them. It is a dangerous thing for us to Limit the Holy one of Iſrael, as this Pſalmiſt ſpeaks. We had a great deal better, if we could ſee it truſt God with the diſpoſing of things to us, and providing for us, then raſhly to carve out for ourſelves, whatſoever we have a fancy unto, whereby we do exceedingly wrong, and prejudice, and ſtraiten our ſelves. It is better a great deal for us, to be at Gods ordering, then our own, and to have Him to reſtrain us, then for us to limit Him.
Secondly, God does grant the particular thing which is askt and begged in Prayer, ſometimes in a way of Tryal, and Magnanimity, and Nobleneſs of Spirit. Hereby he leaves men Ʋnexcuſible, and that they may have nothing to ſay for themſelves. Eſpecially in ſuch caſes when they provoke him, and put him to it. As for Example, now in matter of Vows and Promiſes, which they make unto God upon the Condition of Granting their Requeſts, God will give them that which they deſire to try them, and to ſee how well they will keep terms with him, and that further, he may ſo much the more work and win upon them. As here now Jabez, becauſe he Vowed unto God, that if God would bleſs him, in the particulars mentioned, he would thus and thus ſerve him, therefore probably did God grant his requeſt in part, ſo much the rather to overcome him, and to conquer him by his Gracious dealings with him, and to try whether he would now be as good as his word, and promiſe which he made unto him. Thus we are to look upon many Bleſſings which God in his Providence does caſt upon us, and accordingly to make this uſe and improvement of them, to be the more faithful to our Ingagements and Vowes, wherein we have tyed our ſelves to God; Seeing He is not wanting to us, why ſhould we be to him.
Thirdly, God does grant the very thing, which is requeſted many times in a way of incouragement to Hopeful and Ingenuous men, and commers on to the ways of Religion. That he may hearten men ſo much the more in the ways of Godlineſs, and Chriſtianity, at their firſt entrance upon them, he is pleaſed many times to pleaſure them in the particular granting of their Requeſts. Thus we ſee our Saviour in the Goſpel did with many, which came there unto him, when they came to him for ſuch and ſuch Recoveries, and to be healed of ſuch Sickneſſes and Diſeaſes, he was pleaſed to condeſcend unto them, that ſo thereby he might the better intice them, and draw them on to Religion it ſelf. It is in this Caſe with God to his People, as it is with a Father towards his Children. The Child that is but tender, and under Age, he is willing to pleaſe that in every thing, and to give it where it is not hurtful for it, and the very thing which it cryes for. But the Son which is come to years of Diſcretion, he refuſes and puts him of in his deſires, with ſomewhat elſe. Even ſo does the Lord with his. He will not break the bruiſed Reed, nor quench the ſmoaking Flax. Young and tender Chriſtians which are but firſt comming on to Goodneſs, and New-beginner in the ways of God, and but newly acquainted as it were with this Exerciſe of ſeeking to him, ſuch as theſe they know not well how to brook a denyal from him. They would be ready to think he neglected them. and rejected them, if He did not hear them in the very thing; therefore to ſuch as theſe, he grants them the very particular buſineſs, which they requeſt of Him. But as for his old and well experienced ſervants, which are better acquainted with him, and more inured and accuſtomed to Him; ſuch as theſe He is pleaſed now and then to put off for the particular petitions, and to make it up in ſomewhat beſides.
Yet fourthly and laſtly for explication; God gives the very thing which is requeſted ſometimes even to his choyceſt ſervants, and to thoſe who are beſt acquainted with Him; and that in a way of ſpecial favour and indulgence, and reſpect unto them. This is that which we ſhall meet with in Scripture, Thus of David, Pſal. 21.4. He asked life, and thou gaveſt it him, even length of dayes for ever and ever, Thou haſt given him his hearts deſire, and haſt not with-held the requeſt of his lips; There's his hearts deſire in regard of the efficacy of the bleſſing; and there's the requeſt of his lips in regard of the Determination of the Bleſſing, and both were granted to David. So in Job 22.27, 28. It is ſaid of a Godly man, that is carefull to be acquainted with the Almighty, that he ſhall make his prayer, and God will hear him, He ſhall decree a thing, and it ſhall be eſtabliſh'd unto him. Decree it, that is, pitch upon it, for the particular thing, which he ſhall deſire, and this ſhall be confirm'd unto him: The Lord does two things in this buſineſs out of favour to his people. Firſt, he ſtirs up in their hearts ſuch deſires to come from them; He puts it into their minds to ask ſuch things of Him, and then He comes off to grant them thoſe things which in particular they deſire; as he did here in this place to Jabez, according to that place of the Pſalmiſt, in Pſal. 10.17. Lord thou haſt heard the deſire of the humble. Thou wilt prepare their heart, thou wilt cauſe thine ear to hear. Prepare their heart by ſuggeſting ſuch petitions to them, and cauſe thine ear to hear by granting their petitions, which doe occaſionally come from them. This is ſuch a favour and mercy, as there's no man almoſt of all the ſervants of God, but it is likely has had experience of it ſome time or other in his own particular, and can witneſs hereunto.
This ſometimes may be diſcern'd in part aforehand, that it will be before it is, That God will grant us that which we have requeſted, before He grants it in very deed in the thing it ſelf; I ſay it may be in part foreſeen and pre-apprehended, according to the frame of ſpirit which is upon us; God's manner of working in us, and his beginnings of it, and leading us to it in his providence and doings for us already. God grants us what we requeſt in the heart preparatory to his granting of it in the performance.
The beſt improvement which we may make of this to our ſelves is accordingly to do in like manner with God; if we would have Him to grant us our requeſts let us do likewiſe, not to deny him his, yea becauſe he is ſo willing to grant them, let us be as willing to doe ſo likewiſe, elſe we ſhall deal very unequally and unreaſonably with him. If wee'l be on the begging hand we muſt be on the giving hand to, or elſe all is in vain, we muſt hearken to that which God commands, and injoyns unto us, as it is in Mic. 6.8. He hath ſhewed thee O man what is good, and what the Lord doth require of thee; even to do juſtly, and to love mercy, and to walk humbly with thy God, Theſe and the like are the things that God does require of us, and to be practiſed by us.
But here by the way, it may be pertinently demanded. How may it appear unto us, when God at any time grants our requeſts in the very particular thing which he deſired that He does it out of favour towards us, rather then upon any of thoſe principles, and conſiderations which we mentioned before.
I anſwer threefold, ye may know it thus. Firſt; By the diſpoſition of our minds as to the things themſelves, which we ask and pray for; For here our deſires are very ſober, and modeſt, and ſubordinate ſtill to the good will and pleaſure of God; referring our ſelves wholly to his providence, and wiſdom for us, and not abſolutely and peremptorily cauſing, and bringing him to ours.
Secondly, By the ſatisfaction of ſpirit which we find upon our prayers made, and that reſting and relying upon Him, which we find in our ſelves. As Hannah, when ſhe had prayed to God, for a ſon, and God intended to give her one, her mind was no more ſolicitous about it, but ſhe did in a manner certainly expect it, and make account to have it given unto her.
Thirdly, By the efficacy, which it has upon us after it is granted, and we come to enjoy it; That which is granted in love to us has a gracious impreſſion upon us, and makes us the better for the granting of it; Foraſmuch as God loves and delights to perfect and accompliſh His works in us and towards us. By theſe and the like diſcoveries may we clear it whether God grants us thoſe things in love and favour to us, yea or no. And thus now I have done with thoſe words in the common and general notion of them, as they doe include in them God's manner of dealing in His anſwer of Prayer at large.
The ſecond is in their reſtrained, and particular notion, as they doe point out to us God's anſwer of prayer in thoſe particulars, which are here mentioned before us, and which Jabez beg'd of God to do. And this we may take notice of in al the three particulars themſelves, God granted him that which he requeſted, in inlarging his Coaſt, in lending him His hand, in keeping him from evil. God granted him ſubſiſtance in his Eſtate; God granted him aſſiſtance for his work; God granted him preſervation for his perſon.
Firſt, Subſiſtance for his Eſtate. Upon his requeſt he inlarged his Coaſt. God is not altogether deaf to ſuch prayers as are made unto him to ſuch a purpoſe as this. When his children beg their daily bread of him, and thoſe things which are neceſſary for them, and convenient for their ſupportment in this life, He is ready to hear them herein, and to grant them thoſe things which they ask of him.
This he does as ſo many Incouragements of them in his Service, and to make them ſo much the more willing thereunto, that he may ſhew that they do not ſerve him for nought, but that he is ready to give them a very large and plentiful reward, and that even here in this Life,
Therefore let us take courage from hence to go to God upon ſuch ſuites as theſe are, and to beg them confidently, and chearfully at his hands, with a Submiſſion, and reſignation to his wiſdom. He will not ſtick to enlarge our Coaſts ſo far forth as may be fitting for us, but will give us what we requeſt in this particular.
Secondly, As to Aſſiſtance of him in this work, God granted him what he requeſted here alſo, for his hand to be with him. This is that which he is wiſe ready to do with the reſt of his Servants. Thoſe which beg inablement from God, to thoſe Services which he calls them to, ſhall find him ready and willing thereto. He will ſtretch forth his hand unto them, and aſſiſt them in that which is at any time undertaken by them.
This he will do, becauſe he ſets them on work, and it is his work, which they take in hand, if it be good, and ſuch as is proper to them, as I have lately ſhewn out of another Text of Scripture.
Let this therefore again ſtrengthen, and incourage us in the works themſelves we go about. We ſee here where we may have help and Aſſiſtance in them, Namely by going to the ſtrength of, Iſrael, and we are not likely to fail, or be diſappointed, while we come in Faith, and Obedience to him.
Thirdly, As to the Protection of his Perſon. God granted him that which he requeſted. That is, he kept him from Evil, that it might not grieve him. This is another thing which we may take notice off in Gods Goodneſs and return of Prayers, and his Readineſs to this. The Lord takes no pleaſure or delight, in the afflicting and grieving of his ſervants. He does not afflict willingly, nor grieve the Children of men, as it is in Lament. 3. verſ. 33. When his Servants came to him, and intreated him, and deſired him, to have mercy upon them, he is eaſily wrought upon, and perſwaded by them. As Eliſha towards the third Captain of Fifty, that fell down to him and begged life. When Jabez Prayes that God would keep him from Evil, God does it without any more adoe.
Firſt out of Tenderneſs and Compaſſion, as one that (as I ſad) delights not in the Miſeries of his Servants, but their Proſperity rather, as the Scripture hints unto us.
Secondly, Out of his Wiſdom, and Prudence, hereby to incourage his Servants, and to hearten them in their approaches to him, and to keep their Spirits from Sinking, and Depreſſion, and Caſting-down.
Thirdly, Out of his free Grace, to ſhew a difference betwixt Perſon, and Perſon, that which he ſuffers ſome to fall into Evil, yet he refuſes others, and keeps them from it &c.
What a Comfort is this now to us, in all the Evils and Dangers, and Pleaſures, which at any time we are ſubject unto, when we ſhall conſider what an Expedite way we have for Riddance, and Deliverance from them, even by repairing to God Himſelf, and praying to him for the exempting of us from them.
OnelyOnly we muſt remember this further by way of Caution, and further Explication.
Firſt, That this holds not always, and abſolutely, but onelyonly in ſuch Caſes and Circumſtances. As for Spiritual Evils, the Evil of Sin and Damnation, thoſe God has undertaken to keep us from indefinitely, and without any limitation. The Lord will deliver me from every Evil work, and preſerve me to his Heavenly Kingdom, ſays the Apoſtle Paul, but as for other Evils 'tis not always ſo.
Secondly, This holds not neither, but upon our care to approve our ſelves to him, and to do that which is right in his ſight, we can no farther expect from God, that he ſhould keep us from the Evil of Puniſhment, then we are careful for our own particular, to keep our ſelves from the Evil of Sin, while we ſhall ruſh upon all Temptations of Sin, and give our ſelves room and Scope in them without reſtraint, we do thereby provoke God to Expoſe us, and to give us up to all manner of Judgements. And our Prayers to be freed, and delivered from them, in ſuch a caſe as are not likely to prevayl for us. If I regard Iniquity in my heart, the Lord will not hear my Prayers. Pſal. 66.18. And when you make many Prayers, I will not hear you, your hands are full of Blood. in Eſay. 1.15. Jabez prayed and kept himſelf from Sin, as it is probable, and ſo obtained in Prayer.
To draw to an End and Concluſion, ſeeing all theſe things are ſo, that God is ſo ready to grant our requeſts as now we have heard both in the General, and likewiſe in theſe particulars. What does this from hence teach us, but ſo much the more faithfully to depend upon him, and to truſt for time to come, ſeeing he is ſo good at granting Requeſts, we ſhould hence learn to put him to it, and to follow him with them all we can, as any occaſion is offered unto us. We ſee how it is with Beggars here in this world, they love to go to thoſe doors which are open to them, without difficulty, or denyal, and to ply them moſt, and often. And ſo ſhould we do with the door of Mercy, and the throne of Grace. Here's a door of Hope open to us which we may not wel Neglect without much hindrance, and prejudice to ourſelves, and our own advantage. And therefore let us be ſure not to leave it, or depart from it in any caſe whatſoever.
And further to cloſe up all, let us not onelyonly as Jabez here in this Text pray to God in our own particulars, that God would be pleaſed to bleſs us ourſelves, but alſo that he would bleſs his Church, and this whole Nation, and Land in which we are. That he would keep his bleſſings upon this, in all kinds and Expreſſions whatſoever. By inlarging our Coaſts, and his hand being with us, and keeping us from Evil, that it may not grieve us. And no doubt but in his own good time, and when we our ſelves are ready for it, we ſtill find that Succeſs unto us, which Jabez here met with in this place. That God would grant us the things which we have requeſted.
And ſo as for the Land in General, ſo alſo for the Ʋniverſity in particular. It is the beſt refuge which we can have in all our Fears and Jealouſies, and ſuſpicions, and ſad Apprehenſions of any Evils near unto us, of any hands ſtretched out againſt us, of any Straightning or Contracting of us, to betake ourſelves to calling upon God, and a faithful dependence upon him to this purpoſe. That he would in large our Coaſt and that his hand might be with us, and that he would keep us from Evil, that it might not hurt us.
And ſo now I have done alſo with the ſecond General part of the Text, and ſo with this whole preſent Verſe, which is here before us. Oh that thou wouldeſt bleſs me indeed, that thou wouldeſt &c.