One Hundred Select Sermons, Old Testament · Sermon 5
SERMON V.
1 Chron. 4.10.
And Jabez called on the God of Iſrael, ſaying, Oh that thou wouldeſt bleſs me indeed, and inlarge my Coaſt, 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.
We are here met together this Day, to call upon the God of Iſrael, and to call upon him for a Bleſſing. To call upon the God of Iſrael for a Bleſſing, upon the Iſrael of God, the Church and People of God. For a Bleſſing upon our Selves. For a Bleſſing upon our Brethren. For a Bleſſing upon the whole Land and Nation in General, whereunto we belong. For Bleſſings Negative in the removal and prevention of Evils, and Calamities from us. And for Bleſſings Poſitive, in the beſtowing and promoting … Comforts and good things unto us. And accordingly I have here made choyce of ſuch a Text at this preſent to treat off, as I conceived might be moſt ſutable, and agreeable to ſuch an occaſion.
It lies out of the Rode, and Path of ordinary Reading, as being within the Veine of that Scripture, which is Eſpecially made up of Genealogyes, and a multitude of proper Names. Like ſome fair and ſumptuous piece of Building, that is ſhadowed with a company of Trees, which incompaſs it, and ſtand before it, and thereby keep it from the ſight and view and Obſervation, of thoſe which paſs by it. Thus it fares (as we may Conceive) with this Text and portion of Scripture, which we have here now before us. Men are apt in this regard not ſo much perhaps to obſerve or take notice of it, as otherwiſe it deſerves to be obſerv'd. As thence ſpecialty of ſome to this purpoſe, when they fall upon ſuch Chapters as theſe. But certainly if we will conſider it. It is not without ſome ſpecial intent that the Holy Ghoſt does inſert this paſſage here in this place.
IN this Verſe before us there are two General Parts eſpecially obſervable of us. Firſt of all a Vow, or Prayer. Secondly, an account of the Anſwer or Return, which is made unto it. The Vow or Prayer, that we have in the beginning of the Verſe. And Jabez called on the God of Iſrael, ſaying, &c. The Anſwer of the Prayer, that we have in the cloſe, And God granted him that which herequeſted: We begin with the firſt, namely, the Prayer or Vow: Oh that thou wouldeſt bleſs me indeed, and enlarge my coaſt, &c. I give it either Appellation, whether of a Prayer or Vow, becauſe the words are ſo propounded in the Text as will carry either, Imbareh tebarkeni, If bleſſing thou wilt bleſs me, &c. Wee'l begin the firſt, as a Prayer, Oh that thou wouldſt bleſs me indeed, &c. Now here again, we have three particulars more, Firſt, the Perſon Praying, and that is Jabez. Jabez call'd, &c. Secondly, The Perſon prayed unto, and that's the Lord Jehovah, the true and onelyonly God; He call'd on the God of Iſrael. Thirdly, the matter of the Prayer, conſiſting of a twofold head. Firſt, his requeſt in General. O that thou wouldeſt bleſs me indeed, &c. Secondly, his Particular Explication of that General in three branches more: Firſt, Inlarge my coaſt, Secondly, thine hand, &c. Thirdly, keep me, &c.
For the firſt thing conſiderable in this Prayer, is the perſon Praying, Namely Jabez, Jabez called, Who this Jabez was, it is not ſet down in this Scripture, nor indeed any where elſe, onelyonly in the verſe before the Text, the 9th. verſe of this Chapter we have a double account of him; the one from his Quality, and Condition, and that is, that he was more honourable then his Brethren. And the other from his Birth; and the original occaſion of his Name. His Mother called his name Jabez ſaying; becauſe I bare him with ſorrow, theſe are the onelyonly intimations about him.
Wee'l ſpeak a word or two unto them, and but a word as preparatory to our inſuing diſcourſe, in the handling of this Text. Firſt, For Jabez his Condition, it is ſaid here that he was more honourable then the reſt of his Brethren. Thus he was in all probability upon a twofold Ground. Firſt, In a civil reſpect, as one who was one of the heads of the Familyes mentioned in this Chap. And Secondly, in a Religious reſpect, as one that was eminent for his Piety and calling upon God.
Firſt, He was an Honourable Perſon, and had more Dignity belonging unto him in a civil reſpect, and Conſideration, as one of the Heads of the Familyes, which he reckoned up, where we ſee that, all are not alike without any difference or diſtinction at all to be made of Perſons but here in this World there is a juſt, and comely obſervation of ſeveral ranks and degrees, to be taken notice of by us. And we are Commanded elſe-where in Scripture to give Honour, to whom Honour does belong.
But Secondly, As he was more Honourable in a civil reſpect, ſo he was alſo more Eſpecially in a Religious, for his Piety and calling upon God, which two do exceedingly well, when they go hand in hand together: Religion is never more illuſtrious then when it puts it ſelf forth, in perſons of Eminency and Place. And perſons of place are never more truly Honourable, then when they are Favourers and Followers of Religion. Thus was Jabez here in the Text as it is noted Concerning the Bereans in Act. 17.11. That they were more Noble then thoſe in Theſſalonica, to wit, for their Virtue and Godlineſs, in that they ſearch't, and inquired into the Scriptures, and ſtudied the will of God exhibited in them. For ſome ſuch Buſineſs as this was this Perſon here before us, ſo Honourable, and preferr'd above the reſt of his Brethren. Certainly Grace, and Riches, and Religion, it does put a ſpecial Excellency upon thoſe which are the Subjects of it. Since thou waſt Precious in my ſight, thou haſt been Honourable ſayes the Lord, there to his Church and People in. Eſay. 43. verſ. 4. And ſo indeed it is, as on the other ſide. Vice and Wickedneſs, it does make men very Ignoble, and Baſe, and cauſe them to Degenerate into reproach, and Contempt it ſelf. But ſo much for that. The Account of Jabez his Condition. He was more Honourable.
The Second is the account of his Birth, and the original occaſion of his Name, that we have alſo in the 9. verſ. of this Chap. Jabets, which ſignifies Sorrowful from Gnatſad by a Tranſpoſition of letters which in the Hebrew Language ſignifies to Greive. His Mother called him Jabez, becauſe ſhe bare him with Sorrow. As Rachel upon the like occaſion call'd her Son Benjamin, Benoni, which ſignifies the Son of my Sorrow. Gen. 35.18. And Phinehas's Wife her Son Ichabod which ſignifyes where is the Glory. 1 Sam. 4.21. So here the Mother of Jabez it ſeems her Travail was grievous, that ſhe deſired to remember it her ſelf, and that her Son ſhould remember it to, in the name that was put upon him, and ſo both of them according to their place, to be duly affected with it. Both the Mother and the Son, which they are ready ſometimes too much to forget, and to put out of their minds. As our Saviour has it in the Goſpel. Joh. 16.21. A Woman when ſhe is in Travail, hath Sorrow, becauſe her Hour is come: but aſſoon as ſhe is delivered of the Child, ſhe remembreth no more the anguiſh, for joy that a man is born into the world. This Jabez his Mother would not do ſo, ſhe deſired to remember her pains, that ſo ſhe might increaſe her thankfulneſs for her deliverance and be more ingaged in a care of his Education. And ſo ſhe calls her Sons name Jabez, which has Grief in the ſignification of it; onelyonly we may obſerve further thus. That he proved better then he was now at firſt, he was ſorrowful to his Mother in his Birth, But yet he was Comfortable in his Life; which is the chiefeſt of all. Sometimes it proves Contrary, the greateſt Sorrow comes afterwards. ſo much for the Perſons Praying.
The Second is the Perſon prayed unto. The God of Iſrael, we ſee here two things more. Firſt, To whom alone Prayer is to be made, and that is to God himſelf. To thee ſhall all Fleſh come. Pſal. 63.2. How ſhall they call on him, on whom they have not beleived. Rom. 10.14. But I purpoſe not to inſiſt upon this. Secondly, We ſee here from whom Bleſſing is to be fetcht and derived, namely from the ſame Perſon ſtill who is the Spring and Fountain of Bleſſing. For Jabez when he would here be Bleſt, he goes to the God of Iſrael for it, and calls upon him. And ſurely there is no Bleſſing indeed, (which was that which Jabez here deſired) but it muſt come through his hands. And this alſo from the ſecond Particular, to wit, the perſon prayed unto, The God of Iſrael.
The third is the Matter of the Prayer. And this (as I ſaid) is propounded and laid down two manner of wayes. Firſt more Generally and at large, Oh that thou wouldeſt bleſs we indeed. Secondly, more particularly and expreſs, That thou wouldſt enlarge my coaſt, and that thine hand might be with me, that thou wouldſt keep me from, &c.
Firſt, For the General Propoſition here of this requeſt, which came from Jabez, it was that God would bleſs him indeed, or as the words run according to the Original, That bleſſing thou wouldſt bleſs us, which in the Hebrew phraſe and idiom does carry a ſpecial Emphaſis of intention and excellency with it, (and to ſpeak diſtinctly of it) is accompliſht divers wayes. God may be ſaid to bleſs a man indeed in ſundry explications.
Firſt, When he bleſſes ſutably, when God beſtowes any comfort upon any one, as it is not only comfortable in the nature of the thing, but alſo comfortable to him, in that eſtate and condition in which he is. There are many things which are ſo in the firſt ſenſe, which are not alwayes ſo in the Second. Many things which are good in themſelves, which are not alwayes good in their circumſtances. And many things which are good for one man, which are not alwayes good for another. That which is one mans meat we uſe to ſay is another mans poyſon; and ſo it is and oftentimes proves ſo. And as in Nature ſo likewiſe in Providence and Divine diſpoſes; Therefore God bleſſes indeed when he does ſo order the buſineſs as that there's a mutual agreement and correſponding of the Condition to the perſon, and of the comfort it ſelf to the condition; when things meet and cloſe together as the knife and the ſheath, or as the hand and glove together; as Eve to Adam Ke-nepdho, a help meet unto him, or helps him.
This in the due thoughts and conſiderations of it is a very good Rule and Help unto us for the ordering and guiding of our affections upon any occaſion; Here's that which may keep us from murmuring and repining, and envying and inordinate deſires, by conſidering what little cauſe we have ſometimes ſo to be affected, yea rather what cauſe for the contrary, in ſubmiſſion to the good will of God, and his wiſdom in diſpoſing of us, and providing for us. Every one that underſtands himſelf deſires that God would bleſs him indeed; ſo to bleſs him, as that it may prove in good earneſt a bleſſing to him; now that it may indeed doe ſo, it muſt be ſuch as is fitting for him. If God ſhould give us that which we deſire, and not give a ſuitableneſs with it, it would be a curſe rather then a bleſſing. Therefore let us in the firſt place and above all things look to this, as we may obſerve in Agunes prayer, Prov. 30.8. Give me neither poverty nor riches, feed me with food convenient for me. That food which is not convenient, it is not deſirable, though in it ſelf never ſo excellent, and ſo of any thing elſe. It is not ſo much the things themſelves which we ſhould look after, as their accommodation to us, that they be ſuch as are fit for us, in our particular circumſtances, without which they cannot be that which we expect them to be; As David, when he had Sauls Armour upon him, he threw it away as being cumberſome to him: The ſame are great matters to that minde which is not fitted for them, they are a burthen rather then a bleſſing, and ſo to be accounted; What does all this come to, but ſtill to qualifie and moderate our mindes in the framing of our deſires, and to beg of God to beſtow upon us, not always whatſoever we fancy, or have a mind to at the firſt apprehenſion, but rather which may be beſt for us, and agreeable to us in the upſhot and concluſion. Thoſe things whith are moſt enticing are not alwayes moſt contenting. And thoſe which do moſt allure, they do not always moſt ſatisfie in the poſſeſſion; as meates which moſt provoke the appetite, yet they do not agree with the ſtomach; and thoſe which are moſt pleaſing to the palate, yet they do not ſo well cloſe with the conſtitution. Take heed of having charged upon you in your Prayers, that miſcarriage of the ſons of Zebedee, Ye know not what ye ask. As indeed it falls with many people in the world; if God ſhould give them what ever they deſire, He ſhould quite undoe them. It is a mercy to be at a better proviſion then our own, and that God gives us not what we ſhould deſire rather than alwayes what we doe. And that may be the Firſt Explication. God bleſſeth indeed, when he bleſſes ſuitably.
Secondly, God bleſſeth indeed when he bleſſes ſeaſonably, when the bleſſing which he beſtowes upon us is in its beſt and proper time, and when it is fitteſt for us to have it; As that which may be a bleſſing to one man, may not be a bleſſing to another, ſo that may be a bleſſing to the ſame man at one time which at another time is nothing leſs. Bleſſings are much denominated according to the time in which they are beſtowed, and every thing beautiful in its ſeaſon, as the Preacher ſpeaks.
There are certain points and opportunities of Time, which do carry a very great concurrence to make any bleſſing the greater, and have a ſpecial Influence thereupon; ſometimes in regard of haſtening, to have it beſtowed ſpeedily, ſometimes in regard of deferring to have it beſtowed leaſurely, and not ſo ſoon; there is a great matter in either betwixt both; God bleſſeth us indeed, when he beſtowes any comfort upon us in the due and proper time and ſeaſon of it, look as on the otherſide God does then puniſh indeed, when he withholds or takes away mercies then when they are ſeaſonable, as Hoſ. 2.9. I will take away my corn in the time thereof and my wine in the ſeaſon thereof; ſo again God bleſſeth indeed, when he beſtowes or continues any mercies, when it is the fitteſt time to beſtow them.
And therefore may this alſo, as well as the other ſerve to quiet and ſtay our mindes with a ſpirit of patience and contentation in regard of any thing which we need or deſire: This is commonly ſtill our humour that we muſt have things as ſoon as we call for them, as it is ſometimes with little children towards their parents; we are for the moſt part all on the haſte, and cannot ſtay for any thing which we have a minde or inclination unto; not conſidering herein how ill we doe oftentimes provide for our own comfort and contentment. Alas! a mercy out of its time, its no mercy at all, nay 'tis little better than a judgment or affliction it ſelf; yea, I may add a little more, and go further, A ſeaſonable Affliction is better than an Ʋnſeaſonable comfort; ſo great a matter does there lye in the very time and opportunity of God's dealings, and diſpenſations towards us.
Let us not therefore in any thing which we want or ſtand in need of, or deſire ſo much, complain of our own indigencies and falling ſhort of the things themſelves, as rather conſider whether we for our particular are yet ripe for the injoyment of them; It is not we that ſo much ſtay upon God, as he rather ſtayes for us, which makes him to defer, and prolong his bleſſings of us, whether in Peace or Health or Plenty, or whatever I might name, of Perſonal bleſſings, or National, we muſt wait Gods leaſure for them, whoſe time is alwayes the beſt, and that He may bleſs us indeed, deſires to bleſs us in ſeaſon; and that's the ſecond Explanation.
Thirdly, God bleſſeth indeed when he bleſſes affectionately; when he beſtows any mercy upon any man in love, and out of reſpect unto him. Bleſſings are not alwayes to be judged of according to the nature of the things themſelves, but according to the fountain from whence they are derived, not from the matter in which they are founded, but from the ſpirit and minde which beſtows them. If God ſhould give a man never ſo great a multitude of theſe outward comforts here below, which ſimply conſider'd are bleſſings and ſo are counted, and ſo are called, yet if he ſhould not give them in love and affection to him, they would not be Bleſſings indeed, whatever apprehenſions there might be of them: No it is the love and favour of God that makes Comforts to be Comfortable, and Bleſſings to be Bleſſings indeed, and nothing elſe does it but that. It is ſaid concerning the Iſraelites, That God gave them a king in his anger, and took him away in his wrath, in Hoſ. 13.11. And again, when they deſired fleſh to be given them for their luſt, while the meat was in their mouths, ere it was yet chewed, the wrath of God fell upon them, and he ſmote them with a very great Plague. They thought themſelves (it may be) happy people, that they could no ſooner ask then have, and be ſatisfied in that which they deſired, as ſoon as they call'd for it, yea but this ſatisfying was a greater evil unto them. They had indeed ſweet meat, but they had ſowre ſawce mingled with it; They had Quails, but they had them with a vengeance, and in the circumſtances in which they had them, had been better to want them.
This is that which we ſhould eſpecially have an eye unto in all the Bleſſings which we deſire, which at any time are caſt upon us, to ſee them coming to us as conſequents of Gods Gracious Covenant with us; and free love and mercy in Chriſt, who is the ſon of his love; if we have them not thus, it may be we had better to want them, and to be deſtitute of them. We may have the Name of Bleſſings, and we may have the ſhaddow of Bleſſings, and we may have the ſhew of Bleſſings, but we ſhall not have Bleſſings in the truth and reality of them: we ſhould not have Bleſsings indeed, as Jabez here deſired for himſelf, theſe are ſuch as are made up of the ſweetneſs of Gods Love and Affection, as Ingredients with them, &c. But when is any mercy in this ſenſe to be interpreted ſo? A bleſſing indeed, as proceeding from Gods Love and Affection.
Briefly, and in a word thus. Firſt, when together with the Bleſſing a man has the ſweetneſs and comfort of the Bleſſing. God may give a man perhaps the thing, and yet ſuſpend the Comfort of it from him, and many times does; ſo that he ſhall find no ſweetneſs, nor take no joy at all in it, but in the midſt of the injoyment of it ſhall prove very dry, and empty, and inſipid, and unſatisfactory to him, look as it is on the other-ſide in the want and deprivation of any Bleſſing. God can give a man the Comfort, when it may be he denyes him the thing; ſo likewiſe again here as to the enjoyment and fruition of any comfort; God can let a man to injoy it, and yet not ſuffer him to joy in it. This is a very ſad condition, and an argument of Gods anger and diſpleaſure. But then 'tis diſpenc'd in love when the comfort goes together with the Bleſſing.
Secondly, When God gives a man a bleſſing, and gives him an heart to uſe the Bleſſing, and to improve both to his own advantage, and the good and comfort of others: This is a fruit of Gods Affection, and ſo conſequently a Bleſſing indeed. Thus in Eccleſiaſt, 5.18, 19. and Eccleſ. 2.24. In both which places and the like, the Preacher tells us that there is nothing beter then for a man to take his portion, and to rejoyce in his labour; And this he likewiſe tells us, That it is the gift of God; It is God which gives a man this, which is as much as the thing it ſelf which he beſtows upon us. This is true whether we take it of Riches and Great Eſtates; or of Parts, and great Abilities for Imployment, The comfort of theſe things is not the Injoyment; but the improvement; when we labour to do all the good with them that poſſibly we can, both to the Glory of him that gives them, and the furtherance of our comfortable account at another day.
Thirdly, when God gives a man Bleſſing, and gives it him as a fruit of Prayer and calling upon God, Then, it is a Bleſſing of Affection, and then 'tis indeed a Bleſsing, namely in regard of the Conveyance and Derivation. It pleaſes God ſometimes to caſt Bleſsings upon us unaskt and unlooked for, and unexpected by us, to prevent us in our Petitionings of him. Theſe ('tis true) they may be bleſſings, and ſo to be acknowledged by us, oh but when they come by Prayers, and as the reſults of our approaches to Him, here they are many bleſſings in one. Here's the Bleſsing of Converſe and Communion with God himſelf in His Ordinance. Here's an Honour and Reſpect which is put upon the Ordinance of Prayer it ſelf. Here's an Incouragement to dependance upon God againſt another time. Theſe and the like advantages are in it, which doe make it every way a Bleſſing, and of very great extent.
Fourthly, when God gives a man a bleſſing, and makes him better by the bleſſing; then 'tis a bleſſing of love, and ſo a bleſſing indeed. Every thing is ſo much a bleſſing, as it draws us the nearer to Him who is the Fountain of bleſsing, and makes us to acknowledge Him in it, when it does not, it hath the contrary in it. Therefore we ſhould be ſure to look to this in all the comforts which we deſire or enjoy; take heed we be not the worſe, but the better for them. It is ſaid of Riches, that in ſome perſons, they are kept to the hurt of the owners of them, Eccleſ. 5.13. and ſo it may be ſaid of many other comforts beſides: Wit, and Parts, and Beauty, and Strength, and Honour, and Pleaſure, and the like. There are ſome which are ſo much the worſe for the injoyment of theſe comforts, more vain, and proud and ſecure, and preſumptuous and uncapable of ſerious admonition, their hearts are many times harden'd and puff'd up with ſuch things as theſe are, and occaſionally from their own corruption (though not in the things themſelves) driven further from ſalvation it ſelf, and the tendencies to it. Jeſhurun waxed fat, and kicked, Deut. 32.15. what are theſe now, bleſſings? No, they are curſes rather, they are bleſſings turn'd into curſes, Mal. 2.2. And they make the condition of thoſe which are in this caſe to be very ſad and fearful. The goodneſs of God ſhould lead us to repentance, and his mercy ſhould provoke us to obedience, and his love ſhould conſtrain us to Duty: and the better he is to us, in his providence over us, the better ſhould we be to him in our obſervance of Him, when we make another improvement of them, ſo as to turn his grace into wantonneſs, and to be ſo much the more confident in evil, we go contrary to his gracious purpoſe and end in the bleſſing of them, and doe not injoy them in love.
Laſtly, God bleſſes indeed, when he bleſſes us with ſpiritual and eternal bleſſings in Grace and Glory. The former Explications which I have given of this preſent phraſe in the Text have refer'd to Temporal Bleſſings in regard of the manner of beſtowing them: Theſe here now before us and which I ſpeak of at this preſent time, are of an higher ſtrain and condition for the Nature and kinde of them. This is true whether we take it in reference to whole Nations or elſe to particular Perſons; For whole Nations ſee Pſal. 144. ver. ult. where the Pſalmiſt had reckon'd up many other bleſſings beſides, That our ſons may be as plants grown up in their youth, that our Daughters may be as corner ſtones, &c. That our Garners may be full, affording all manner of ſtore, &c. and plenty upon all, with this concluſion, Happy is that people that is in ſuch a caſe: yea happy is that people, whoſe God is the Lord, makes the laſt to referre to all the reſt. And ſo as for Nations, ſo for Perſons, theſe are the Great Bleſſings of all, as may appear by that acknowledgment of the Apoſtle, in Eph. 1.3. Bleſſed be God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all Spiritual Bleſſings in Heavenly places in Chriſt. We are ready to think with our ſelves, that God never bleſſes us indeed, but then when he beſtows upon us a great meaſure of theſe outward Comforts. The Corn, and the Wine, and the Oyl, and ſuch things as theſe; yea but what Grace has he wrought in our Hearts? what aſſurance of his love and favour towards us? what hopes and beginnings of Heaven has he beſtowed upon us? Theſe are Bleſſings indeed, and ſuch as are cheifly to be looked after by us, and to be put into the prime of our deſires, and wiſhes which we make for our ſelves. And thus we have ſeen the Explications of this phraſe and Expreſſion in this Text. Oh that thou wouldeſt bleſs me &c.
Now the Improvement of all this to our ſelves in a way of Application, is accordingly with Jabez to indeavour our ſelves hereunto, we ſhould deſire not onelyonly that God would bleſs us, but likewiſe that he would bleſs us indeed, that bleſſing he would be ſure to bleſs us, and not onelyonly give us bleſſings in ſhew, but alſo in Reality. For which purpoſe to uſe all good means, and to be ſure to be in ſuch a poſture and Condition as do tend hereunto. The Scripture does ſometimes hint unto us ſome Qualifications as Advantagious herein, and promoting of us.
As to inſtance in one or two, Obedience and the practiſe of Self-denyal. This we may obſerve more Eſpecially in Abraham, who becauſe he was willing to offer up his Son Iſaac upon Gods Command, God took it ſo well at his hands, that he bleſt him, and had never done bleſſing him, as he expreſſes it of him in Geneſ. 22.16.17. By my ſelf have I Sworn ſaith the Lord, that in bleſſing I will bleſs thee, and Multiplying, I will Multiply thee, &c. Becauſe Abraham obeyed God, God would bleſs Abraham.
Secondly, Sincerity and Uprightneſs, when we ſerve God indeed, hee'l bleſs us indeed, when we give him the truth of our Performance, he will give us the truth of his Bleſſings. And there is no better way for us to procure and obtain the end, then by practiſing and purſuing of the other. This is that we ſhould be careful of in the Duties and Exerciſe of Religion, which we undertake. 1 Joh. 3.18. My little Children, let us not love in word, neither in Tongue, but in Deed, and in Truth.
And ſo Thirdly, Zeal, and Fervency, and Intention, in that which we go about. It is ſaid of Elias that he prayed Earneſtly. He pray'd in Praying, and as he pray'd in Praying, ſo God bleſt in Bleſſing. As he pray'd indeed, ſo God bleſt him indeed. This is the ready way to it, and the courſe which is to be obſerved by us in all the Ordinances of Religion, in particular in this now in hand. The Sacrament of the Lords Supper: Chriſt deals really with us in it, his Fleſh is Meat indeed, and his Blood is Drink indeed, and accordingly ſhould we be careful indeed to pertake of them, that ſo we may be bleſt indeed in our application to them, let us not content our ſelves with the mere ſhadow, and ſhell, and outſide of Religion, and Performances, but take all the care we can for the Subſtance and Marrow of them, and to receive that Benefit by them, which is intended in them, we ſhould go from this Spiritual performance, with more Spiritual ſtrength then before, with more Heart, and Life, and Comfort, and Heavenly ingagement. Theſe are the Ends, and proper Grounds of our Coming, if we come as we ſhould do, not out of mere Cuſtom, and Faſhion, but out of Love, and as ſenſible of the Benefits, we ſhould labour to perform theſe Holy Duties, and all ſuch as theſe are, with more Eagerneſs and Intention of Spirit; Pray in Praying, and Hear in Hearing, and Receive in Receiving, that ſo God may Anſwer in Anſwering, and Give in Giving, and Bleſs in Bleſſing, which is the ſum and height of all.
One thing more before Heave this paſſage, in the Conſideration of it, as a Prayer. And that is the vehemency and intention, which Jabez here Expreſſes in it. It is not ſimply bleſs me, but, Oh that thou wouldeſt bleſs me, for the greater Expreſſion of his Affection, and Earneſtneſs in the thing deſired. And here obſerve two things more which are pertinent hereunto. Firſt, The Perſon for whom Jabez was thus Earneſt and importunate, and that was for Himſelf. That thou wouldeſt Bleſs me. Secondly, The matter in which Jabez was thus Earneſt and importunate. And that was the Bleſſing of him in his outward man, as may appear by the particulars that follow, which we ſhall come to in this place, from which of theſe, there is ſomewhat which we may obſerve to our ſelves.
Firſt, We ſee here how exceedingly Earneſt, and Sollicitous we are ready to be in our own particular Caſe and Condition, when Jabez was here to pray for himſelf, Oh that thou wouldeſt bleſs me indeed, He was very Forward, and Vehement, and Intentive in his Supplications to God. This is that which we are all upon the like occaſions ſubject unto, when as in others caſes we are a little more remiſs; when the Church and People of God, or Brethren, and thoſe which are about us, are at any time in Miſery and Diſtreſs, here we want Bowels, and Hearts, and Expreſſions, but in our own Conditions Eloquent enough.
Secondly, We ſee here how ready we are alſo all to be affected with a deſire of Temporal Bleſſings. To be freed from ſuch a Sickneſs, or to have ſuch an affliction taken away from us, or ſuch an outward Comfort beſtowed upon us, thus it does exceedingly inlarge us, and draw us out in our Prayers to God, but in other matters ſometimes of greater Conſequence we are more ſilent and ſtraitned. And ſo now I have done with this Expreſſion in the firſt Notion, and Conſideration of it, as it may be taken for a Prayer, as it is here rendred to us in our Tranſlation. Oh that thou wouldeſt bleſs me &c.
The Second Conſideration of it, is as it may be taken under the Notion of a Vow and Promiſe, which Jabez makes unto God upon ſuch a Condition, by reading the words thus; as the Hebrew Text ſeems to carry it &c. and as our Marginal Tranſlation gives it. If thou wilt. And ſo it is an imperfect ſpeech, which muſt be ſupplied with ſomewhat which is intended, and to be underſtood by it: If thou wilt do thus and thus to me, why then I will more carefully ſerve thee alone. Thus we may read of Jacob. Geneſ. 28.20. That he vowed a Vow ſaying. If God will be with me, and will keep me in this way that I go, and will give me Bread to eat, and Rayment to put on, ſo that I come again to my Fathers houſe in peace, then ſhall the Lord be my God. In like manner may we here conceive of this vow of Jabez. Yet here in this particular place, it is not Expreſt, what this Vow was for the Subject matter of it. Some have been of Opinion that Jabez here vowed to God that upon Condition that God would bleſs him, and beſtow upon him a Competency and Sufficiency of theſe outward things, and freedom and reſt from his Enemies, that hence forward he would addict himſelf to Contemplation and the ſtudy of Wiſdom. For the Jews have a Tradition amongſt them, that this Jabez was in proceſs of time, a famous and eminent Doctor of the Law, who left many Diſciples after him, and occaſionally gave his name to the place where they reſided and Dwelt, as we have it in the Second Chapter of this Book, and the laſt verſe of the Chapter verſ. 55. And the Families of the Scribes which dwelt at Jabez. This Jabez ſeems to be denominated from this Perſon who was one of the chief and principal of thoſe learned men, and had ſet himſelf to this ſtudy, as ſome conceive by vertue of this his Vow, and promiſe, which he makes here to God. But this is but a Conjecture, and we have no certainty for it in the Text, onelyonly this is probable from it that Jabez upon Condition that God would thus and thus bleſs him, did ingage himſelf ſome way or other in ſome ſpecial Service to God, which he would perform in anſwer to this his dealing with him. And there are two Obſervations which we may accordingly gather from it. Firſt, what is in our Diſpoſition. And Secondly, What is in the thing it ſelf, and the Efficacy and Vertue of this performance here ſpecified.
Firſt, For our Diſpoſition we ſee here, what we are commonly prone, and diſpoſed and forward unto. And that is, as we do at any time want, and ſtand in need of any favours from God, to be large in our promiſes and Ingagements of our ſelves unto him. Oh if thou wouldeſt but bleſs me indeed, why then I would do thus and thus to thee. This is that which we are all moſt commonly much addicted and inclined unto; we may read in Jabez, what is for the moſt part incident to our ſelves, for our own particular.
And accordingly we ſhould call our ſelves to an account in this reſpect, we ſhould take heed of being lyable and obnoxious to God in this matter. Remembring that of the Preacher, which he has to this purpoſe. Eccleſiaſt. 5.4.5. When thou voweſt a Vow unto God, defer not to pay it, for he hath no pleaſure in Fooles, pay that which thou haſt vowed. Better is it that thou ſhouldeſt not vow, then that thou ſhouldeſt vow and not pay.
How many are there ſometimes, that when God's hand is heavy upon them in ſickneſs or in any other preſſure and diſtreſs which lies upon them, which are very full of their vows to God for reformation and amendment of life, upon condition of their freedom and recovery. Now let all ſuch ſeriouſly conſider with themſelves how far forth they put in practiſe theſe Vows and promiſes which they have made in thoſe conditions. For certainly God will not be mocked, nor ſuffer himſelf to be cozened and deceived, and deluded by them, whoever they be that ingage themſelves to God in any thing that they promiſe: He will either have what they promiſe from them, or elſe account of the breach and falſification of thoſe promiſes. And it is the next and ready way to provoke God, to bring thoſe evils again, which upon our vowes were removed from us, if we be not careful to practiſe and perform the vows which we made unto Him.
Again further obſerve here this from the practiſe of Jabez in this Text, the uſefulneſs and Efficacy of this performance, while he takes this Courſe as he here does to vow to God for the obtaining of Mercy from him, we ſee in the right uſe of it, that it is very Convenient, and beneficial ſo to do. As we expect favours from God, ſo to oblige our ſelves ſo much the ſtronger unto him. It is the duty of this Day, to renew our Covenants with God, which accordingly we ſhould do.
There are a great many people in the world, which love to ſtand indifferent to God, and to hang as looſe from him, as poſſibly they can, but herein they do not ſo well provide for their own Comfort and Accommodation, which is ſo much the more from their Bonds and Ingagements to him. The more we binde our ſelves to God, the more does he binde himſelf to us, and will be ready to doe the more for us, as occaſion ſerves for it, and we may preſume ſo much the rather upon him to this purpoſe. But ſo much may ſuffice for that. And ſo now I have done with the firſt Diviſion of Jabez his Prayers, to wit his requeſt, and Petition, as it is propounded in General. Oh that thou wouldeſt Bleſs me indeed.
We come now to the ſecond Diviſion, which is this General, laid down in the Particulars; and it Conſiſts of three Heads, which Jabez here askt of God. Firſt, That God would bleſs him in his Eſtate, and give him ſufficient Maintenance. That thou wouldeſt inlarge my Coaſt. Secondly, That God would bleſs him in his Imployment, and give him proportionable Aſſiſtance. And that thy hand might be with me. Thirdly, That God would bleſs him in his Perſon, and vouchſafe him Gracious Preſervation. And that thou wouldeſt keep me from Evil, that it might not grieve me. All theſe three particulars are here Conſiderable of us in this Text, thought the firſt of them we ſhall onelyonly ſpeak to at this preſent time.
The Firſt is this. That God would be pleaſed to bleſs him in his Eſtate, and ſubſiſt me in the World. That thou wouldeſt inlarge my Coaſt. Ʋt dilataveris terminos meos. A phraſe that ſuits very well here with your own Language and Occaſions, and is proper unto them. This is that which Jabez would here have, an Extention of the Bounds of his Eſtate, and the Poſſeſſions which he injoyd to a juſt meaſure and Proportion, when he deſires that his Coaſt ſhould be inlarged, we are to underſtand it in a Qualified ſenſe, not for ſuch an Inlargement as men of the world commonly ſeek after, without any Bounds or limits at all. An unſatiable deſire, which like the Horſe-leach that Solomon ſpeaks off, cryes nothing but Give, Give. Prov. 30.15. Or like thoſe that the Prophet ſpeaks off and denounces a Wo unto them, which joyn Houſe to Houſe, and lay Field to Field, till there be no place, that they may be placed alone in the midſt of the Earth. Eſay. 5.8. Such kind of perſons as theſe they would have their Coaſt inlarged like the Sea. There's no meaſure at all of their deſires, which ſurely is ſuch a kind of inlargement, as the Lord does not approve, and therefore we are not to underſtand it to be meant here in this Text. But we are to take it in a more reſtrain'd Acception. That thou wouldeſt inlarge my Coaſt, that is, that thou wouldeſt bleſs me with a fair and competent Eſtate. This was that which Jabez in this Scripture did ſeem to deſire at Gods hands in this Expreſſion. And there are two things here anſwerable of us, from it. Firſt, That this is a Blesſing conſidered in its own nature, and ſuch as in a ſtrict way may be deſired. Secondly, That it is ſuch a Blesſing, that if it be deſired at all, it muſt be deſired, and deſired from God himſelf. Whoſoever would have it, they muſt wait upon Him for it, as Jabez here did, he calls upon the God of Iſrael, that he would inlarge his Borders for him. Firſt, I ſay it is a Bleſſing in it ſelf conſidered in its own nature, and ſuch as may be in a ſort deſired. A fair and large Eſtate here in the World. This we gather from the reaſoning and practiſe of Jabez here in this place. That it is ſo, and may appear unto us, not ſo much by the Inclinations, and Affections of men themſelves, (which are many times in this point irregular) as rather by the Repreſentations which the Scripture it ſelf makes of it.
Firſt, As promiſing it for a Blesſing ſometimes to thoſe that do well, as we may ſee in Deut. 28.1. If thou wilt harken diligently to the voice of the Lord thy God &c. Then all theſe Bleſſings ſhall come upon thee. Bleſſed ſhalt thou be in the City, and Bleſſed ſhalt thou be in the Field. Bleſſed ſhall be thy Basket, and Bleſſed ſhall be thy Store. So again 'tis ſaid of Spiritual Wiſdome. Prov. 3.16. That length of Days is in her right Hand, and in her left hand Riches and Honour. It is true, it is but in her left hand, but in her right hand it is notwithſtanding. And for Incouragement of men in labour, and Induſtrious following of their Callings it is ſaid. That the diligent hand ſhall make Rich.
So again Secondly on the other ſide. The Contrary is threatned for an Affliction, as in the ſame fore-named Chapter in Deut. So likewiſe in other places. As Habb. 1.8. Ye looked for much, and loe it came to little &c.
That it is a Bleſſing indeed, and ſo in that regard may be deſired, (which I need not ſtand much to prove) may appear further upon this Account. Firſt, As an opportunity of Receiving Good. And Secondly, As an opportunity of doing Good, and of Receiving, as Appears by that of our Saviours. Luk. 16.9. Make ye friends of the Mammon of Ʋnrighteouſneſs, that ſo when ye fail, that is when ye Dy, they may Receive you into Ever laſting Habitation. What's the meaning of that? what? Are Riches alone of themſelves able to do this? no, but by the Friends which they make in the improvement, and Diſpenſation of them. He that Conſcionably Scatters his Eſtate amongſt the poor Servants of God, he has ſo many Prayers to the Bargain, which are put up for him to the throne of Grace, not onelyonly for the increaſing of his Temporal Eſtate, but likewiſe for the promoting of his Spiritual &c. Thus we ſee how, tis an opportunity of Receiving Good. Its ſo alſo of Doing, which if we compare them, is ſomewhat more then the former. It being a more bleſſed thing to Give, then to Receive, as the Scripture ſpeaks. The Comfort of a great Eſtate is not, (as moſt men make it to be) onelyonly to look upon it with his Eyes, and to pleaſe themſelves in the Injoyment of it, no more but ſo: No, but as a Greater opportunity of greater Services, and of doing greater Good.
This then ſerves to teach us in what reſpects principally to deſire it, if ſo be we ever deſire it at all, and alſo upon what terms to injoy it, and to be partakers of it, namely with Thankfulneſs, and Improvement which is that which makes it to be a Bleſſing indeed. Honour the Lord with thy Subſtance, and the firſt Fruits of thine Increaſe. So ſhall thy Barns be filled with plenty, and thy preſſes ſhall burſt out with new wine. as Solomon adviſes to this purpoſe in Prov. 3.9.10 There was never more need for it, then now in theſe preſent times of want, and diſtreſs, which many people abroad in the world, are perfectly pincht withall, it being that which is the proper reſult of ſuch a Mercy, and Bleſſing as this is, which is beſtowed upon us. For conſider ſeriouſly with our ſelves. Why ſhould God multiply us, while hedeminiſhes others? Why ſhould he add to us, while he takes from others? Why ſhould he make us to abound, while he cauſes others to want? If it were not for this reaſon, that we might be ſo many Stewards, and diſpoſers of his Goodneſs to others through our hands, and ſo many ſtanding Monuments, and Patterns, and Examples of the freeneſs of his Mercy, and love in theſe reſpects. Alas! what is it for men at any time to have an inlarged Coaſt, and not to have an inlarged Heart. To be amplified in their Eſtates, and yet to be ſtraiten'd in their Bowels, To have Great comings in to themſelves? and yet to have no diſpoſitions of Impartment, and Communications to others? Let us remember that of the Apoſtle John, which he has to this purpoſe. 1. Joh. 3.17. Whoſo hath this worlds good, and ſeeth his Brother hath need, and ſhutteth up his Bowels of Compaſſion from him: How dwelleth the love of God in him. And again that of St. James. in Jam. 5.1.2.3. Go to now ye Rich men, weep and howl for your Miſeries that ſhall come upon you. Your Riches are corrupted, and your Garments moth-eaten. Your Gold and Silver is cankered, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were fire, ye have heaped treaſure together for the laſt days. Surely there's no better way for thoſe which have great Eſtates, to ſecure that which they have to themſelves, and to increaſe it, and inlarge it more, then by a prudent and Charitable diſpenſation of what God has given them, to the relief and ſupply of others, which are in neceſſity and want. The opportunity of doing, which is that which makes a great Eſtate to be a Blesſing, and a thing deſirable to have an inlarged Coaſt. And that's the firſt Obſervation. The Second is this: That it is ſuch a Blesſing as if it be deſired, it is to be deſired and fetcht from God. This is alſo drawn from Jabez, his Example who betakes himſelf to God for it, the God of Iſrael. And there are two things here again, which are obſervable in it. Firſt, That Jabez acknowledges God to be the Author and giver of Subſtance, and of a great Eſtate. Secondly, That Jabez deſires to ſee God in a ſpecial manner diſpoſing it, and ordering it to him, not onelyonly from his Common Providence, but likewiſe from his peculiar Diſpenſation.
Firſt, Jabez ſeems here to acknowledg God himſelf, to be the inlarger of Coaſts, and the giver of Subſtance, and Eſtates. And ſo he is. It is the Blesſing of the Lord, that makes Rich (ſays Solomon) in Prov. 10.22. And David. Except the Lord &c. It is in vain for you to riſe up early, and to go to Bed late &c. Pſal. 127. The Race is not always to the Swift, nor the Battel to the Strong, nor Riches to men of Ʋnderſtanding. Eccle. 9.
Let not men therefore Sacrifice to their own Nets, and burn Incenſe to their own Drags, as the Prophet ſpeaks. Let them not truſt either to their own parts, or Labor, or Diligence, theſe are to be uſed, and imployed, but let them look up to the Hand of God, and deſire him to concur with them. Thus does Jabez acknowledging God to be the Author of all &c.
Again further Secondly, He deſires to ſee God as the Conveyer of all to him in a ſpecial manner. That thou wouldeſt inlarge my Coaſt. How is that? why, not onelyonly in a way of common Providence, as merely permitting it to be ſo, but in a way of peculiar Diſpenſation, as intentionally, or effectually concurring to the promoting of it. Then are theſe things Bleſſings indeed. When God Himſelf does appear in them, and manifeſt, and declare unto us, his ſpecial providence over us.
This is done in a principal manner, when it is done in good ways, and in the uſe of juſt and lawful means, when we get that which we have, not by ſinful and indirect Courſes, but honeſtly, and Conſcientiouſly, and Righly, then may we ſay that God has inlarged our Coaſt for us, and rejoyce in it, as ſo inlarged whereas on the other ſide, when it is done otherwiſe, we cannot ſay that it is God, but Satan, and our own Corrupt complying with him, which hath effected and brought theſe things to paſs, and ſo not ſo ſure unto us. Foraſmuch as that which is of Gods procuring, it is moſt likely to be of his preſerving, and nothing elſe, when 'tis he that does eminently inlarge the Coaſt. It will be he alſo that will protect it.
And thus now I have done with the firſt Particular explication of this Prayer and requeſt of Jabez, as referring to Gods Bleſſing of him in his Eſtate, and Subſiſtence in the world. That thou wouldeſt inlarge my Coaſt. There are two yet behind, as referring to his Imployment, and his Perſon. That thine Hand might be with me. And that thou wouldeſt keep me from Evil. Together with the Gracious Anſwer, and return which is made to his Prayer, as the Second General part of the Text. But of all of theſe (God willing) we ſhall ſpeak in the Evening-Sermon. So much ſhall ſerve for this time.