The Blessing of Zebulun and Issachar, Sermon

The Blessing of Zebulun and Issachar · Sermon

Mr. Colmans Sermon Before The General Court, November 19th. 1719.

The Bleſſing OF Zebulun & Iſſachar.

A SERMON Preached Before the Great and General COURT or ASSEMBLY in BOSTON, November 19. 1719.

By Benjamin Colman.

BOSTON, N. E. Printed by B. Green, Printer to His Excellency the GOVERNOUR and COUNCIL, for Samuel Gerriſh, at his Shop. 1719.

In the Houſe of Repreſentatives.

BOSTON, Nov. 20th. 1719.

ORdered, That the Rever… Mr. Colman be requeſted to give a Copy of his Sermon Preach'd Yeſterday, before this Court, in the Publick Audience, in order to its being Printed.

John Burrill, Speaker.

p. 1The Bleſſing OF Zebulun and Iſſachar.

DEUTERONOMY XXXIII. 18, 19.

And of Zebulun he ſaid, Rejoyce, Zebulun, in thy going out; and Iſſachar, in thy tents.

They ſhall call the people unto the mountain, there they ſhall offer ſacrifices of righteouſneſs: for they ſhall ſuck of the abundance of the ſeas, and of treaſures hid in the ſand.

THE Chapter contains the Bleſſing wherewith Moſes the Man of God bleſſed the Children of Iſrael before his death. He had been a Father to them, even as if he had begotten and conceived them; He had carry'd 'em as in his boſome, as a nurſing father beareth the ſucking child, towards the land which God had ſworn unto their Fathers to give them: And now like Jacob, their natural Father, he dies, as he had liv'd, loving them, caring for 'em, praying for and bleſſing of 'em. He had been their p. 2Governour and Commander in chief, and having had a Princely Education in the Court of Egypt, and being highly accompliſhed by the ſpirit of wiſdom, meekneſs and courage for the Government of Iſrael, he was by the Divine Election conſtituted King in Jeſhurun; as our Context has it: And now like another David he dies praying for and bleſſing the Inheritance of the Lord over whom he had been ruling. Again, He had been a Prophet of the Lord unto and among his People; Moſes the Man of God, and an Eminent Type of the Great Prophet and King of the Church; and now like the Aſcending JESUS, being about to leave his People, he lifts up his hands in prayer and bleſſes 'em. Yea his Bleſſing of the Tribes, like that of Jacobs to his Sons, is a very famous Prophecy, wherein he foretels the Lot of the Tribes, their Genius, Scituation, Imployments, Honours, and Services; what ſhould befal them hereafter; And the Event anſwer'd his words, and ſhow'd that he ſpake by Inſpiration and the Spirit of Prophecy.

The particular part of the Prophecy and the Bleſſing now before us is that which reſpects Zebulun and Iſſachar; who are here put together becauſe of their Conſanguinity & Nei'bourhood, being the Sons of one Mother, and their lots joyning together, which Moſes in Spirit foreſees and foretels. Now the Prediction and …nediction, in common to both, reſpects

1. Their ſcituation, buſineſs and imployment.

2. Their felicity & proſperity in their reſpective p. 3ſtation and buſineſs.

3. Their Religion and devotion towards God, which is beſt of all.

1. The Bleſſing and the Prophecy here reſpects the Scituation, buſineſs and imployment of theſe two tribes; Zebulun in his going out, and Iſſachar in his tents. Zebulun was to inhabit on the Sea-coaſts, and his buſineſs was to ly chiefly in trade and merchandize. As Jacob had long ſince foretold of him; Gen. 49.13. Zebulun ſhall be for an Haven of Ships, and his Border ſhall be unto Zidon. "They had three ports on the Sea of Geneſaret, and were not far from the Mediterranean. It was a tribe of Merchants and Mariners. Their going out, tho' ſometimes it was to War, nor are they without their praiſe for valour; (ſee Judg. 5.18. and 1 Chron. 12.33.) Yet it ſeems meant of their Voyages, Exportation and Importation by Sea.

On the other hand, Iſſachars lot was more Inland, and his buſineſs more at home, in his tents, as the text ſpeaks. His was a more retir'd, and in his Eſtimation a more happy, Country Imployment, in tillage and feeding cattle. Iſſachar had his quiet and profitable husbandry; and was well contented with it; for as Jacob had propheſied of him long before, He ſ… that reſt was good and the land pleaſant, while the Sea look'd rough to him (ſayes One) and he bowed himſelf to labour.

2. The prophecy and the bleſſing here ſuppoſes and reſpects the felicity and proſperity of p. 4theſe two Tribes, in their reſpective place and buſineſs: Rejoyce Zebulun in thy going out, and rejoyce Iſſachar in thy tents. It is a Prayer for each; let them rejoyce, GOD grant 'em Cauſe of Joy both the one & the other; this bleſſing I wiſh them from GOD. And it is a Prophecy, that they ſhould have reaſon to rejoyce, and ſhould be made to rejoyce. It is a Promiſe of Joy from GOD, whoſe bleſſing gives the Proſperity and the Joy. And it ſounds alſo like a Grarulation with them on this proſpect; Moſes joyes in it, congratulates 'em upon it; gives the bleſſing with a dying Fathers Joy —; My ſon, the Lord be with thee, and proſper thou. Finally, It is a Precept to both one and the other to rejoyce in their lot, in their work, and in the bleſſing of GOD upon them therein. Only obſerve, Zebulun is twice named: And of Zebulun he ſaid, Rejoyce Zebulun in thy going out. This trading Tribe ſeems to have a double portion of Joy and proſperity aſſured to it. Their proſperity comes over again therefore in the next verſe; They ſhall ſuck of the abundance of the Seas, and of Treaſures hid in the Sand. Some read —The Inundation of the Sea; ſuch the flowing in of riches to them by it; their proſperity ſhould be as a ſtood. They ſhould import abundance, and be enricht by their commerce and trafick; have treaſures in gold and ſilver, or in other things of equal value.

Treaſures hid in the Sand. The Sand of the Seas and Rivers ſometimes have conſiderable quantities of gold and ſilver mixed in it. Beſides p. 5that pearl, coral, amber greaſe, &c. grow in the ſea, and are fetch'd from the ſandy bottom of it. Thus Mr. Pool. But if Zebuluns coaſt were happy and rich in fiſh like ours, I ſhould rather go into that moſt natural Interpretation, the Immenſe riches which we take from the ſea by our books, our nets, and Harping-Irons; the Cod and the Oyl.

3. I come now to the laſt and beſt part of the Prophecy and the Bleſſing, reſpecting theſe two Tribes and Brethren, Zebulun and Iſſachar; and that is their Devotion towards God; as indeed how much obliged the One and the other to ſerve the Lord with Joyfulneſs of heart in their abundance, & to conſecrate their Gains to him? They ſhall call the people unto the Mountain, there they ſhall offen ſacrifices of Righteouſneſs.

Happy People! proſperous and pious! the one a good reaſon for the other; the one no hindrance of the other. GODS bleſſing a people obliges them to be religious; and yet how often is proſperity a means of a peoples Irreligion. A proſperous people ought in juſtice and gratitude to be a devout people; and happy it is when it is ſo. How happy Iſſachar and Zebulun in this that it was foretold and promis'd of them, that they ſhould be ſo. This was to be bleſſed indeed. Let this be the Bleſſing of Town and Country, of the Sea-coaſt and Inland, of Husbandman and Marinet, Merchant & Trades man; in this let all agree & unite—, p. 6Namely, to call one another to the Mountain, to offer there the ſacrifices of righteouſneſs.

They ſhall call: how call? inform, inſtruct, invite, perſwade, admoniſh and exhort, excite and ſtir up one another, by word, by example, by influence; with readineſs and chearfulneſs.

They ſhall call the people: what people? why 1. Their Neibours and brethren among whom they dwelt, and thro' whoſe towns and villages they paſs'd as they went up to Jeruſalem. Or 2. Foreiners, the people of other Countries, that came to trade among them, or to whom they ſail'd: they ſhould inform them of Iſraels GOD, his laws, his works, his name and houſe and worſhip; they ſhould propagate religion abroad by their Merchandize, and proſelyte ſtrangers at home. Happy Zebulun, peculiarly advantaged for this, and that had a heart to improve it. They ſhall call the people—

—To the Mountain: what Mountain? the Mountain of the Lords houſe, Mount Sion in Jeruſalem; which was Mount Moriah. Here is a a prophecy of Solomons Temple there, the Houſe of Worſhip. There was the Lords Altar at laſt fixt, and there the Reſt of his Ark. There the place of Sacrifice and Offerings, whither the Tribes of Iſrael were commanded three times a year to appear before the Lord, and not to come empty. Thither the Tribes went up, the tribes of the Lord unto the Teſtimony of Iſrael, to give p. 7thanks unto the Name of the LORD; and as they went up they were won't to call upon one another ſaying, Let us go up to the Houſe of the Lord, Pſal. 122.

There they ſhall offer ſacrifices of Righteouſneſs. Such as the Law requir'd of them. Such as in gratitude and juſtice were due unto GOD from them. Such as became their wealth & worldly ſtate, as GOD ſhould bleſs and proſper them. There they offer'd Burnt ſacrifices of fatlings, with the incenſe of rams; bullocks with goats; their peace, their thank, their free will Offerings. —Was this their Character and praiſe? let it be ours.

I come therefore to make a few practical and inſtructive Notes or Obſervations from the Text.

I. And in the firſt place I obſerve, That GOD the Wiſe and Great Governour of the world appoints, ordains and determines our Times and our Habitations; and the Callings and Imployments of people as well as the places of their abode. Known unto GOD are all his works, from the beginning of the world unto the end of it. There is not a place nor perſon or thing in it, nor a circumſtance of one or the other, but what is order'd by infinite Wiſdom and Goodneſs, and with conſummate unerring Counſel. So in particular, are the habitable places of the earth, the times of their flouriſhing, and who ſhall inhabit the ſame, thro' the ſucceſſive Generations of men. p. 8This the Apoſtle obſerved to the people at Athens, and it is a prime and great Principle in the Doctrine of Divine Providence; That God who made the world and all things therein, Lord of heaven and earth, who gives to all life and breath and all things, hath made of one blood all nations of men for to dwell on all the face of the earth, and bath determined the times before appointed and the bounds of every ones habitation, Acts 17.26. The times and circumſtances of every perſon, in all the nations of men, that dwell on all the face of the earth, are foreknown & determined by the great Creator & Governour of all things. He that appointed the Earth to be an habitation for the Children of men, has appointed to the Children of men a diſtinction of habitation upon the earth. He made the earth to be inhabited in one place and in another, and Man to multiply upon it, and to diſperſe over it. He ſets the bounds of Nations and appoints their times; the times of Perſons alſo and their dwelligns. He fits perſons for the days and for the places which he allots unto them; and by a differing Genius directs and inclines one to this calling and abode, and another to that. He forms one man for his husbandry and another for his merchandize. One loves the Seacoaſt and another the Inland; One the trading buſy Town, and another the retir'd ſilent Villages. There is as much difference in men, tho' made of one blood, their inclinations and capacities, guſts and reliſhes, as there is in places, times and occaſions. How near in blood were Zebulun p. 9and Iſſachar, and even their lots adjoyning too, and yet the one ſcituated and made for trafick by ſea, and if Occaſion for war; the other for paſturage and peace. So Eſau and Jacob lay together in one womb, and were born in one hour, we may ſuppoſe (& then under the ſame Planet, if there were any thing in that) and the boyes grew up together under the ſame Roof, and the ſame Inſtitutions of their gracious parents; but the one was a cunning hunter, a Man of the field; the other a plain man, dwelling in tents, Gen. 25.27. The one for an active, the other for the contemplative life; the one a hunter of the feirce or timerous wild beaſts of the woods, the other a mild and gentle ſhepherd whoſe pleaſure it was to feed and tend uſeful ſheep. Thus Providence firſt variouſly inclines & gifts men, and then diſpoſes of them here and there, to this or that: forms ſome for the City and places 'em therein; ſome for the Country and ſeats 'em there; inclines ſome to the Sea, and ſends 'em forth into the world for the ſervice of many places; but keeps moſt aſhore on the dry land, the more natural Element to us; ſettles ſome in the Sea-ports, others in the Inland Towns and upon pleaſant Rivers; and it makes vaſtly for the common Good that men are ſo variouſly led; ſome to a book, ſome to trades, ſome to the ſea, and ſome to rural affairs. 'Tis well it is ſo, ſayes One on the Text; 'twas for the common good of Iſrael, that the men of Zebulun were for Merchandize and the men of Iſſachar for Husbandry; for if the p. 10whole body were an eye, where were the hearing? and if the whole were the ear, where were the ſeeing? Wherefore it is the wiſdom and duty of every one to accommodate themſelves to their own proper places and buſineſs, as God has called every one and diſpoſed of them; wherever and to whatſover it be; and it is a great happineſs to be well pleaſed without place and work.

II. I obſerve from the Text, That it is the Bleſſing of GOD that makes one Place or another, and the Men of one Occupation or another proſperous and ſucceſsful. Iſſachar and Zebulun here are ſharers in the ſame Bleſſing from GOD, according to the Promiſe, Deut. 28.3—7. Bleſſed ſhalt thou be in the city and bleſſed in the field; bleſſed in the fruit of thy ground; thy cattel, thy kine and thy ſheep; and bleſſed when thou comeſt in and when thou goeſt out. Town and Country flouriſh by the ſame bleſſing of GOD, the GOD of the ſea and dry land. He teaches the merchant as well as the husbandman diſcretion; The way of man is not in himſelf, it is not in him that walketh to direct his ſteps. It is GOD that girdeth a man with ſtrength and maketh his way perfect. He bleſſes the work of our hand. He crowns places & perſons with his goodneſs. It is a vain & impious thing to look for ſucceſs and proſperity in any of our affairs, but by the bleſſing of Providence; and as evil is it to aſcribe the ſucceſs that does at any time attend us to our own prudence or diligence. This were to p. 11deify our ſelves, and to deny the GOD that is above; to do ſacrifice to our own net, and burn Incence to our own drag. Pſal. 127.1, 2. Except the Lord build the houſe, they labour in vain that build it; except the Lord keep the City the watchman waketh in vain; it is vain for you to riſe up early, to ſit up late, to eat the bread of ſorrows. Deut 8.17. Say not thou in thy heart, my power and the might of my hand hath gotten me this wealth; but thou ſhalt remember the Lord thy God, for it is he that giveth thee power to get wealth.

To GOD therefore the Prophet directs the Husbandman, to ask wiſdom and ſtrength, to depend on his bleſſing, and to give his praiſes when he reaps his harveſt. Iſai. 28.23—29. Give ye ear and hear my voice, hearken and hear my ſpeech. Doth the plowman plow all day to ſow? doth he open and break the clod of his ground? When he hath made plain the face thereof, doth he not caſt abroad the fitches, and ſcatter the cummin, and caſt in the principal wheat, and the appointed barley, and the rie in their place? For his God doth inſtruct him to diſcretion, and doth teach him: — This cometh forth from the LORD of Hosts, who is wonderful in counſel and excellent in working. It is ſuppos'd here that the husbandman applies himſelf to his buſineſs with a great deal of pains and prudence, from the ſowing his ſeed to the threſhing it out again; that he does it all with a diſcretion and judgment equal to the labours of the Summer ſeaſon; But then all his skill, and the happy fruits p. 12of his labour, are from GOD, the LORD of hoſts, by whoſe excellent wiſdom and counſel it is, that men do any thing wiſely and diſcreetly.

Has the Husbandman an Underſtanding for his work? or has he ſtrength of body for it? or are his oxen ſtrong for labour? does he manure his ground well and prepare it for the ſeed he ſows? does the ſeed take root and ſpring and yield him the expected Increaſe? have the rains fell and the ſun ſhone on his fields and paſtures and orchards? how readily will he acknowledge his immediate dependance on the hand and bleſſing of Providence in all theſe things?

And have not the Merchant and the Mariner as much dependance on the bleſſing of Providence, and as much to acknowledge of it, in their proſperity and ſucceſſes? If they have wiſdom for their buſineſs, which calls for a more extenſive knowledge of men and places, and the preſent ſeaſons too; is it not from GOD that they are inſtructed to diſcretion in their Voyages and ventures? And as to their ſucceſſes, does not GOD govern the winds and the ſeas, preſerve them in its ragings, and timely relieve them from its calms, and bring them to their deſired haven? Pſal. 107.23. They that go down to ſea in ſhips, that do buſineſs in great waters, theſe ſee the works of God and his wonders in the deep. Well do they when they go forth to commend themſelves to the care and protection of p. 13Him, that has the waters in the hollow of his hand and the winds in his fiſt; and when they come home alive, well do they to give Him praiſe on high, who is mightier than the noiſe of many waters, than the mighty waves of the ſea.

If our Merchants look upon their ſtacks of fiſh, muſt they not own the munificent hand of Providence as much therein, as the Husbandman in the ſtacks of hay and corn? 'tis hard to ſay which has moſt of the divine bounty to ſhow, the barn-floors or the ſtore-houſes? And which is moſt form'd for the inriching us, the Inland-country for the drying our fiſh, and our beauteous Havens for the receiving our Ships? And when the Merchant has hous'd his ſtores, and the Husbandman has gather'd in his, after cares and hazards it may be pretty equal; ſtill both depend on the continued watch of Divine Providence, to preſerve their ſubſtance from fires and from thieves, from moth and ruſt and vermine: And yet when they open their ſtores for ſale, they ſtill depend on the direction of Providence in their dealings with men; whether they ſhall fall into honeſt or diſhoneſt hands: and how often after all the labours of the field, and the dangers of the ſea, is the Increaſe made the ſpoil of the knave and the unjuſt!

If then Zebulun be made to rejoyce in his going out, or Iſſachar in his tents, it is from the Bleſſing of GOD, upon which both the one and p. 14the other do alike depend, and thro' Grace are alike under. For our text teaches the Husbandman, the mariner, the trades-man and the merchant, that they do alike need and do alike enjoy the Bleſſing of Providence; ſhould ſeek it, obſerve it and aſcribe all their ſucceſſes or fruſtrations to it. Which may ſuffice for the Second Obſervation.

III. I would obſerve further from the Text, concerning the wiſdom and bounty and equal regards of Providence towards the people of one place and buſineſs and of another; — That riches and affluence, the comfort and happineſs of life is not confined here or there, but is common to one as well as the other; and that GOD hath wiſely ordained the City and Country to have a mutual dependance one on another; need of and benefit by one another. Iſſachar and Zebulun are equally the Care of GOD, and he would have 'em both happy and rejoycing; Yea and one in the other; for as they are Brethren ſo they are bleſſings one to the other, and are politically as much intereſted in one anothers proſperity, as they are naturally and by blood related to one another. So that neither has the one any cauſe to envy the other, or to deſpiſe the other; but both abundant reaſon to have the ſame care, honour and affection one for the other.

Zebulun has his pleaſures, his ſtores and treaſures; his toils too and cares and fears; his breaking loſſes, ſhipwrecks and ſore diſaſters. p. 15To day he rejoyces in his laden Ships, as they ſpread their fails and ſwim down the Tyde before the gentle gales, promiſing himſelf by the favour of GOD a rich return: Or with a greater Joy he makes his diſtant Sails coming in, and as they greaten to his eye ſo it may be his joyful hopes riſe of the riches importing to him. But how often does Zebuluns fears riſe like the ſtormy wind, and toſs him like the troubled ſea, and put him at his wits end? And how often does his heart ſink, like his ſtores in the mighty deep? it melteth in him becauſe of trouble. The Day of the Lord of Hoſts is upon the ſhips of Tarſhiſh, and the loftineſs of man is bowed down, and the hau'tineſs of men laid low, Iſai. 2.16, 17. Jehoſhaphats Voyage and venture, who ſet out his ſhips with a view of much Gold they ſhould bring him from Ophir, but the firſt news of 'em is that they were broken to piéces. Now comes in fitly the Burden of Tire, the Mart of Nations, and the Harveſt of the River her Revenue; but her ſhips howl, the Inhabitants of the Iſles are mute, Zidon is aſhamed, the ſea ſayes—I travail not; And now what becomes of the joyous City, the crowning City, whoſe merchants are princes! when the Lord of hoſts purpoſes to ſtain the pride of all glory, and to bring it into contempt. (ſee Iſai. 23. Init.)

Who now would envy Zebulun his lot, his pleaſing proſpects,—or gains? what ventures and hazards does he run, what pains of mind endure? more then the labouring body ever p. 16felt? Iſſachar is eaſy and at reſt at home while the winds blow, and the rain fall, and the ſtorms beat. He has the pleaſure of the Sun ſhine too, his Soul calm as the light, and as the ſweet air he breathes. All is verdant and flouriſhing about him, by the favour of Providence. GOD makes him to ly down in the green paſtures, and leads him beſide the ſtill waters, and reſtores his ſoul day by day, and year after year. His paſtures are clothed with flocks, and his valleys are covered with corn; they ſhout for joy, they alſo ſing. How many beauties ever entertain his eye, and what muſical ſounds his ears? I mean not the ſofter notes of numerous Birds, of various notes, that ſing among the branches; but the muſick of his lowing herds, and bleating flocks, which ſalute him daily and call him their Lord and Maſter. Which way ſoever he turns his eye or bends his ſteps, the graſs, the corn, the trees are growing, the milk and honey flowing for him: ſo Iſſachar reaps the abundance of the earth, while Zebulun ſucks of the treaſures of the ſea, and has the joy of the harveſt his peculiar.

And yet leſt Zebulun ſhould envy his Brothers reſt and plenty, Iſſachar has his equal ſhare of daily cares and conſtant labours; he goeth forth unto his work until the Evening; his earth brings forth briars and thorns, which he muſt ſubdue, and he eats his bread in the ſweat of his brows; he ſeems to live meaner and fare harder generally than thoſe of the city, but his food and p. 17ſleep is uſually ſweeter than theirs; he is liable alſo to the blaſts and loſs of his Eſtate and Subſtance, if GOD withhold the rain or if he ſends an exceſs of it, if he command the Sun to ſcorch it it or if he forbid it to ſhine eno' thereon; or if he commiſſion the ſtormy winds to rend the laden trees and tear up the Corn almoſt ripe for the fickle, or his ligatnings to fire and burn up the ſtacks of hay and the corn in the barn. So the Tempeſt produces at GODS will as many wrecks aſhore as at ſea; and the ſame rains that drown the growing Corn & graſs which was ripe for the ſcithe and the ſickle, equally waſh away the treaſures of fiſh taken from the ſea, which need the kind heat of the Sun on their flakes, as much as the mown graſs does in the Meadows.

Thus equal are Zebulun and Iſſachar in their gains and pleaſures, and in their loſſes and ſorrows, as GOD pleaſes to diſtribute the one and the other. So little neaſon have the Town or Country to repine at their own, or to grudge one anothers ſtate. Yea ſo much reaſon is there at times, both to congratulate and alſo to pity one another. We have in the end no private advantage one over the other, nor any private Intereſt oppoſite to each other. As in the natural body one Member cannot ſay to the other, I have no need of thee; ſo we are united by GOD, and are both of the body, and have the comfort and ſervice one of another, and ſhould have the ſame honour for and Joy in one another; having the ſame care one for the other, and each one p. 18ſeeking the others wealth. Yea it is a very fatal thing for Town and Country to entertain Jealouſies of, or grudgings at one anothers Intereſts or proſperities; or to conceive that it can be the Intereſt or prudence of one to oppoſe, ſtrai'ten, or put any hardſhips or burden on the other. No, both ſhould bear the common burthens together, yea bear one anothers burdens, ſeek one anothers eaſe, rejoyce in each others ſucceſſes, and ſo fulfil the law of love.

As One therefore ſayes on the Text,

"Let Zebulun thank God for the gains, and make the beſt of the troubles and loſſes of his Merchandize; and not deſpiſe the meaneſs, nor envy the quietneſs of Iſſachars tents: and let Iſſachar be well pleas'd with the Retirements, and content with the ſmaller (but ſurer) profits of his Country ſeat, and not envy the ſhow that Zebulun makes of greater riches and pleaſures. But let their mutual love, and pleaſure in one anothers weal, be like their relation to, dependance on and Intereſt in one another.

IV. I will make but one more Obſervation from the words, which is, That when GOD makes people to proſper, be it in their husbandry, or in their merchandize, he juſtly expects a very thankful and devout Return from the, as of worſhip and praiſe, ſo in Offerings to him out of their Eſtates. So the text ſuppoſes and requires of Zebulun and Iſſachar, that as GOD made them to rejoyce in their going out and in their tents, that they ſhould call the people to the Mountain, to offer the ſacrifices of Righteouſneſs to God.

p. 19It is our duty to rejoyce before the LORD, in the ſober chearful uſe of all the good things that the bounteous Providence of GOD gives us to enjoy. This was a repeated Precept to Iſrael and a Statute of the God of Jacob; his Law as gracious herein, as his Providence is bounteous to his People. See Deut. 12.12. & 18. v. But then it is a ſtanding and moſt equitable Rule too, "That whatſoever we have the comfort of, GOD muſt have the Glory of: the Good things whereof GOD gives us the Uſe we muſt uſe according to his will and for his honour. Zebulun and Iſſachar muſt agree in this: both Town & Country muſt be religious and devout, and miniſter together to the Worſhip of GOD, the ſupport of religion among themſelves, and the propagation of it among their Nei'bours; while they do together partake of the bounties of Providence. When the Mariner comes in with his rich freight and cargo, when the Merchant receives a rich Return for what he exported, when the Tradeſman has been bleſs'd in the work of his hand, and the Husbandman has reap'd boutifully of his fruitful field, GOD expects from one & the other that they bring their offerings to his Mountain, ſacrifices of Righteouſneſs: firſt the ſpiritual-ſacrifice of Praiſe & Thanksgiving, from a devout and affected heart; the calves of our lips, giving thanks to his Name, in publick and ſolemn manner; and together herewith the Obedience of our lives, and the offerings of our hands, in works of piety and charity: firſt Our ſelves, Soul and body, a living ſacrifice, which is but our reaſonable p. 20ſervice; and then of our ſubſtance a meet proportion, which we ſhould hold ſacred to GOD and to religious uſes; ſacred to GODS houſe and worſhip and miniſtry, a worthy allowance; and ſacred to the poor, who are his Receivers alſo: Phil. 4.18. An Odour of a ſweet ſmell, a ſacrifice acceptable, &c. Heb. 13.16. But to do good and to communicate forget not, for with ſuch ſacrifices God is well pleaſed.

Out Text forbids that Religion ſhould be excluded from the Town or Country, or that it ſhould be confined to either. Nay it ſuppoſes that the genenous and zealous ſupport of it be the common ſpirit of both. That the Town be ſtirring up the Country to it, and that the Country be as forward to promote it in the Town. That both be Exemplary themſelves in practical Godlineſs & devotion; and that each be calling upon the other, to regard with due reverence the Mountain of the LORD among us, his Houſe and Ordinances, his Sabbath & appointed worſhip, and to give an Entire Obedience to all his holy Laws and Commandments, which he has given us for our Good.

The trading and Sea port Towns are apt to grow profane and looſe in their Manners; the Sea caſts up the mire & dirt of profane ſwearing & curſing, of exceſſive drinking, rude ſpeech and carriage among them: Worldlineſs, pride, vanity and ſenſuality, Uncleaneſs and every worldly lust that wars againſt the ſoul are bro't in among them. Theſe not only eat out much of the life of religion in ſuch buſy places, but very p. 21often deſtroy the form of it. The Cares and pleaſures of the world devour the place. And yet there is ſometimes a ſingular ſpirit of piety and charity in populous & trading Towns; and as the head ought to care for the body, ſo it is in fact true that the chief and rich trading Towns often do moſt in promoting Religion in other places.

Indeed they ought to do ſo; having uſually more capacity & ability, and more opportunities and calls hereto, than other places. They have ordinarily more knowledge of the Neceſſities of other places, keep correſpondence with them, have their Intereſts among them, and have their Influence upon them. They are the Canter of the Province, or of the Kingdom; as the Heart lies in the midſt of the body, and is continually receiving & tranſmitting the blood (which is the life) from and to every part; whereby alſo ſpirit & heat is in a perpetual circulation. And then it muſt be ſaid too, that in populous Places there are commonly Perſons of a generous and publick ſpirit, that live in a Nei bourhood and Acquaintance, and put one another upon and unite & concur in noble Charities, and projections of pious Services, in other places as well as among themſelves. Thro' the favour of GOD it has been and is thus in London, and it is ſo in Boſton; and I pray GOD it may ſtill be ſo.

But I would not have this honour in the text appropriated to Zebu un, the trading Tribe. Mr. Henry obſerves that Expoſitors have gone too much into the Appropriation of it to him; as if his alone were the praiſe here, of calling the p. 22people unto the Mountain; there to offer the ſacrifices of Righteouſneſs. GOD forbid, but that Iſſachar too have his part in this Bleſſing, in this glory. It ought equally to belong to him. Pray GOD it ever may, as we truſt it did of old.

Our retir'd Inland Towns are (I hope) a more humble, meek, ſober, temperate people: They ſhould be ſo, for they are free from many of our temptations, and are more out of the way of evil cuſtoms & examples imported with our Merchandize. They have more of the Wiſh, which the Town is ready to make for it ſelf; Rid me of ſtrange Children, whoſe mouth ſpeaketh vanity. And yet if we ſurvey the Country places—Is not drinking and wantonneſs, worldlineſs, unrighteouſneſs, and penury of ſpirit prevailing among them? Where is the place almoſt that does any thing in way of aſſiſtance to others, for the propagation of religion? and how many places are ſadly wanting in the juſt & comfortable ſupport of it among themſelves? Is not the maintenance of the Miniſtry and the School accounted a burden, and evaded as a greivance, in many of our Towns? How are the ſacrifices of Righteouſneſs wanting in ſuch Tents of Iſſachar! how do ſuch call the people unto the Mountain of the LORD! do they do it by word, or by Example? far the contrary! how do they need to be call'd upon themſelves, not to forget and forſake the ſame?

Far be it from us to think this of Iſſachar; Unworthy then to have been one of the Tribes of Iſrael. No, it appears that this peaceful retir'd p. 23Tribe cheriſh'd Learning, and yielded many learned perſons. One of the Caldee paraphraſts reads the Text, Rejoyce Iſſachar in the Tents of thy Schools. Certainly then they were a tribe noted for the Schools. And Onkelos more particularly, as I find him quoted, reads—Rejoyce Iſſachar, who computeſt the times of the ſolemnities at Jeruſalem, when the Tribes of Iſrael ſhall be gathered to the Sanctuary. By which it ſhould ſeem that the Almanacks of Iſrael came from Iſſachars tents. And agreably we find in Davids time the Children of Iſſachar thus characteriz'd, 1 Chron. 12.32. That they had Underſtanding of the times to know what Iſrael ought to do. [This ſurely means ſomething more than their skill in the proper ſeaſons for ſowing, and planting & pruning; to know what Iſrael ought to do in managing and improving their land‖‖Bp. Patrick.: the more noble Interpretation ſeems the more genuine; they underſtood not only the natural times,††Mr. Henry. but alſo the Ceremonial & Political; the times appointed for the ſolemn Feaſts, and when to call the people to the Mountain; Alſo the Publick Intereſts of the Nation, the temper of the people & tendencies of preſent Events. 'Tis the Periphraſis of States men, that they know the times, Eſther 1.13. Such uſe to come out of Iſſachars tents to Parliament: Men of conſummate Wiſdom & equal Intereſt & Influence; the beads of Iſſachar two hundred, and all their Brethren at their Commandment. In this critical Juncture, p. 24ſays Mr. Henry, they knew that Iſrael ought to make David King: 'twas not only expedient, but neceſſary; the preſent poſture of affairs call'd for it.

Happy Tribe! that knew both how to rule, and how to obey; that had both thoſe who were Intelligent & judicious to lead, & others modeſt & obſequious to follow. I Such let the Bleſſing of our Inland-places be from the LORD our GOD! yea ſuch the bleſſing in common to Zebulun with Iſſachar; ſuch their love of knowledge & learning, and ſuch the Conſecration of their parts & eſtates to the ſervice of the Sanctuary and of the Publick.

They ſhall call the People unto the Mountain, and there make their Offerings. Let Zebulun ‖‖Mr. Henry in loc.improve his Commerce with the nei bour Nations to whom he goes out, for this noble purpoſe, to propagate Religion among them, and invite them into the knowledge & ſervice of the GOD of Iſrael. 'Twere well if the Enlargement of trade with foreign Countries might be always made to contribute (as it has greatly done) to the ſpreading of the Goſpel. Perhaps this Prophecy concerning Zebulun look'd as far as the firſt preaching of CHRIST & his Apoſtles, which began there, and ſo in a ſenſe, and the higheſt ſenſe, they might be ſaid to call the people to the Mountain, ſcil. into the Kingdom of the Meſſiah. Let this be ſtill done by the may of the Sea, as it was there in Galilee of the p. 25Gentiles, Mat. 4.15. In this beſt ſenſe of all, let Zebulun ſuck of the abundance of the ſeas. Iſai. 60.5, 16. The abundance of the ſea ſhall be converted unto thee, the forces of the Gentiles ſhall come unto thee; — they ſhall come with acceptance upon mine altar, and I will glorifie the houſe of my glory: Who are theſe that fly as a cloud, and as the doves to their windows: — Thou ſhall alſo ſuck the milk of the Gentiles, and the breaſt of kings—

The mean-while let Iſſachar be zealous and forward for the LORDS Holy Solemnities, and their zeal provoke many. As it has been often obſerved, that tho' places of Concourſe have commonly more of the light of Religion, they that dwell in the Country have more of the life and heat of it. So let vital piety flouriſh in Iſſachars lot, and his Schools not die; let his devout Families frequent the Sanctuary of the LORD, and bring Offerings to his Houſe out of their ſubſtance; the males of their flocks. In a word, "Let the merchandize of Zebulun, and the hire of Iſſachar be HOLINESS to the LORD; for them that dwell before the LORD (i. e. His Miniſters) to eat ſufficiently, and for durable clothing. Iſai. 21. ult.—

[It was a Law to Iſrael in their three ſolemn Feaſts, when they call'd one another to the Mountain, that they ſhould not appear before the LORD empty, but ſayes the Law — Every man ſhall give as he is able, according to the Bleſſing p. 26of the LORD thy GOD which he hath given thee, Deut. 16.16, 17. How peremptory is this Injunction, both the prohibition and the precept! they ſhall not appear before the LORD empty, — every man ſhall give as he is able. GOD is abſolute in his demand of an offering at our hands, as well as from our lips; this conſtitutes the ſacrifice of Righteouſneſs, both coming from the heart: but then how equal, moderate and gracious is the Demand; let every man give as he is able and as GOD has bleſſed him. It is but ſomething of what GOD hath firſt given; a part of his Bleſſing return'd to Him again; only let it be in proportion to the Ability with which He has bleſſed thee.

The Phraſe there is yet more peculiar, None ſhall ſee my face empty. In thoſe times none approach'd before their earthly Prince or Ruler without a Preſent, to expreſs their reſpect and honour, affection and duty. And a late Traveller ‖‖Mr. Maundrells Journey from Aleppo to Jeruſalem. p. 26.tells us, that unto this day in thoſe Eaſtern Countries, the friend that viſits another carries a preſent in his hand; from which he illuſtrates the words of Saul to his ſervant, when he propos'd it to his Maſter to go unto the Seers Houſe; — 1 Sam. 7.9. There is not a preſent to bring to the Man of God. In like manner, GOD our great Benefactor is not to be worſhip'd without ſome preſent in our Hand. The devotion which fills the heart, will the hand p. 27alſo with offerings to the LORD. We must honour the Lord with our ſubſtance, and with the firſt fruits of all our Increaſe. He who requires us to pray and to praiſe him, has requir'd us alſo to ſupport his Worſhip and to give alms always. The tribute of praiſe is an empty thing, without the tribute out of our Eſtates too. We may not defraud or rob GOD of one Due or another. He has tax'd us, and appointed his Receivers; and has He not right and power to do ſo? He requires a worthy part for his Worſhip, and a generous part to the poor.

So let us come before the LORD on his Sabbaths, on Faſts, and Thanksgiving dayes. Methinks none of theſe ſhould paſs without a Contribution for the poor, or for ſome pious uſe. It ſeems a great defect among us, where ſuch Solemnities have paſs'd without Collections. It is the ſtated practice of the Church in Cambridge, and ſome other places, on Thanksgiving dayes, and I wiſh it were a cuſtom in every Congregation thro' the Land.

So let our Thanksgivings be dayes of gladneſs and feaſting, a good Day and of ſending portions, Eſther 9.19. Can there be a day of religious Gratitude, a day of holy rejoycing in GODS benefits, a good day in the ſight of GOD, a good one to the poor, or can it be a good one to out own Souls, without acts of Charity and alms attending it? the morſels we give away ſhall more comfort our hearts than thoſe we eat, and if we give a portion to ſix and to ſeven ſo p. 28manifold ſhall our ſatisfaction increaſe, by their rejoycing with us in every good thing we enjoy, and by their bleſſing GOD for it and us.

And in our dayes of faſting and humiliation this is the ſacrifice of Righteouſneſs. Iſai. 58.7. Is it not to deal thy bread to the hungry, and that thou bring the poor that are caſt out to thine houſe? when thou ſeeſt the naked that thou cover him, &c.

Some are richer than others, and ſo able and obliged to do more in works of Charity and Piety than others. To whom much is given, of him ſhall be much required, Luke 20.48. The ability of people is known to GOD and to themſelves. They ſhould not out of vain-glory give beyond their Ability, nor ſhould they from a niggard ſpirit deny the proportion wherein GOD has given to them. The rich men in our Saviours day caſt into the Treaſury of the LORD out of their abundance, the poor widow bro't her mite: 'twas her all, and ſo more than their Offerings. The Princes and rich men in Moſes time, and in Davids, gave magnificently toward the Tabernacle and the Temple; the poor bro't meaner offerings, but no leſs acceptable from them. And this is the ſtanding Rule yet, (for Reaſon, Righteouſneſs and Equity are the ſame for ever, and alike honorary to GOD under both Teſtaments). 1 Pet. 4.11. Let him do it as of the Ability which GOD giveth, that God in all things may be glorified. GOD cannot demand leſs and be juſt to Himſelf, or have us juſt to him. p. 29We cannot do juſtice, and love mercy, and walk humbly with our GOD, if we do not give to the worſhip of GOD and the neceſſities of men, in ſome proportion to the Eſtate with which GOD bleſſeth us.

If GOD has bleſſed thee, wilt thou not give ſomething at his demand, out of his bleſſing, his gift to thee? Is not this an eaſy rent to thy Proprietor, a reaſonable piece of Gratitude to thy Benefactor? Will He continue to give, continue to bleſs thee, if thou withholdeſt more than is meet? will it not tend to thy decreaſe? for what if he withhold his hand too? withdraw his bleſſing, which maketh thee rich?

He that has bleſſed thee, knows thy eſtate what it is, and he knows thy works & thy charity: He meaſures both the one and the other, and may take the forfeited loan, and ſue out the Principal for want of receiving his yearly Uſury. The detaining his tythe may loſe thee the whole. And thy Bonds are as fairly liable to be tyth'd to him, as thy Lands: for do they not ly open to his eye, lock'd up as they are in thy Cabinet; and are ſo many Records under thy own hand of his Gifts to thee, and thy Obligations to Him. Wherefore lay by in ſtore for pious uſes, as the Lord thy GOD proſpers thee.

O if the men of every Tribe, and of every degree, would but come into this kind and righteous ſpirit, the face of the earth would be changed, the world come into order & beauty, and felicity would return and remain here below. GOD would pour out his bleſſing, that p. 30there would not be room to receive it. And with the riches of his bounty there would come no ſorrow. But the Grace that ſeaſons our hearts would ſweeten the Enjoyments of our lives, and render us a treble bleſſing in them. Pſal. 85.9,—13. Surely his ſalvation is nigh them that fear him, that glory may dwell in our land. Mercy and truth are met together, righteouſneſs and peace have kiſſed each other. Truth ſhall ſpring out of the earth, and righteouſneſs ſhall look down from heaven. Yea the Lord ſhall give that which is good, and our land ſhall yield her Increaſe. Righteouſneſs ſhall go before him, and ſhall ſet us in the way of his ſteps.]

And now the LORD, the GOD of Zebulun and Iſſachar, bleſs us with this gracious and bleſſed ſpirit, out of his Houſe this day! I tho't it not amiſs to improve this one more Opportunity granted me of ſpeaking to the Town and Country together. And the rather let it ſeem ſeaſonably becauſe GOD has given us a good year both in our Husbandry and Merchandice, for which we have lately been offering up our ſolemn Thanksgivings. And now that the ſeaſon for Charity is come on, having a long and cold Winter before us, and the poor always with us; let us be mov'd to Emulation which ſhall have their hearts moſt enlarged, in Gratitude to GOD, in Devotion at his Houſe, and in Alms in ſecret; And GOD who ſearches the heart, and ſees in ſecret, will reward it openly.

FINIS.

End of the text · Benjamin Colman, The Blessing of Zebulun and Issachar (1719)