One Hundred Select Sermons

SERMON IV.

THE Text is nothing else but an Interrogatory put by the Prophet Elisha to his Servant Gehazi. And there are two General parts Considerable in it. First, The simple Proposition, and Secondly, The Circumstantial Amplification. The simple Proposition, that is is in these words Went not mine Heart with thee? The Circumstantial Amplification in these, When the man &c.

We begin with the First, viz. The Question in its simple Proposition. Went not my &c. And this again hath a double force or Emphasis with it. First, It hath the force of an Information, as to one that was Ignorant. Went not mine Heart with thee? i. e. Mine Heart went with thee. Secondly, It has the force of an Expostulation, as to one that was Delinquent. Went not &c. i. e. Did not thou know that my Heart went with thee?

First, We'l take it in the Former sense; as it hath in it the force of an Information. Went not mine Heart with thee? i. e. My Heart indeed went with thee. The Prophet by asking it does resolve it. For a Negative Question has the force of an Affirmative Conclusion, was it not? that is, it was so. This is frequent and ordinary, and so we will here look upon it. Elisha here tells Gehazi, that as concerning his fraudulent transaction which he had lately had with Naaman the Syrian, His heart went along with him: Now this will require a little Explication from us, in what sense it could be said to be so, that Elisha being at that time at home in his house, and so at a distance from him, could notwithstanding have his Soul and Heart present with him; as he here seems to affirm. For answer hereunto, we must know that there's a three-fold Presence of the Soul which is considerable in it. First, Proper or Natural. Secondly, The Vertual or Moral. Thirdly, Transcendent or Supernatural. The due respect to each of these will unfold this Question.

First, For the Proper or Natural Presence of the Soul. That is that presence which it hath in the Body, while it is in it as it's proper place of abode. And thus it cannot be anywhere present but where the Body is with it. Because as the Body is Circumscriptively in its place, so is the Soul also Definitively in it. And can no more according to its Subsistance be in two or more places at once, then the Body itself. Nay, when it is out of the Body, it cannot then be in two places at once neither; but is necessarily confined to one and the same instant, in which it resides. We may not ascribe more to a Soul, then we may to an Angel, which is a Creature of a more excellent Nature. Now an Angel cannot be personally in Heaven at the same time that he is Personally on Earth. This is Incompatible and Inconsistant: And therefore the Soul of a Man much less.

This by the way is a good Confutation, of that Superstitious Doctrine and practice which is in use amongst the Papists, of praying to Angels and Saints departed: Those Prayers which are made to them are in vain and to no purpose, because they cannot at the same time be present with all, which are conceived to make Prayers unto them; and so cannot be assisting of them in those things which they sue to them for, where there is a Limited Presence, there is consequently a limited Power, so far forth as that Power is Dependant upon that Presence. And so in this sense Elishae's Heart could not go with Gehazi; namely in a Proper and Natural Acceptation.

The Second is a Moral Presence, or an Interpretative; whereby the Soul is said to be present in regard of its Effects and Operations. And this it is again two manner of ways Especially. First, By way of Speculation. And Secondly, By way of Affection, It is present thus.

First, In a Speculative sense, so the Soul though it be Essentially present in one place; yet it may be Operatively present in another, yea in many places at once. It is the great Advantage and Privilege of the mind and Soul of man, that it can in a way of Contemplation go forth to Variety of Objects which it is Conversant about, though never so distant and remote. Thus while it is Essentially upon Earth, its Operatively and Speculatively in Heaven. A gracious Soul while he is here below in the Flesh, yet he has his thoughts and Meditations above in a better place, and while he is at home in the Body, he is thus far present with the Lord. Because of those peculiar Cogitations; those Noble and Divine thoughts which he does cherish in Himself.

Secondly, As by way of Speculation, so also by way of Affection. Thus the Heart or Soul may be said to go out of the Body when it is in it, while it is in it by way way of Subsistance, it may be out of it by way of Inclination and affectionate Disposition. It is an usual and received maxim amongst us. Anima non est tam uba animat quam ubi amat. That the Soul it is not so much where it Lives, as where it Loves. Where the Treasure is, there will be the Heart also. Affection, it does Transport the Soul, and carry it as it were beyond itself. Thus the Apostle speaking of his Love to the Thessalonians. 1 Thes. 2.17. Says that he was taken form them in presence, not in Heart. His Soul as to the Essence of it, so it was remote from them, but as to the working of it so it was present with them. The presence of the Soul is one thing, the Affectionate presence is another.

And this is too often seen and considerable in such kind of places as these in which we now are; and such performances as we are now about. Where men's persons are in one place, but their Hearts and their Affections are in another. Their persons in the public Assemblies and Congregations of the people of God in his Ordinances, but their hearts are too frequently Else-where. In the Markets, and in the Shops, and in the Fields, and in places of Temptation, even when they are about these Holy things. Now in this Moral, and Interpretative sense, so the Soul or heart of Elisha might be well said to have gone out with Gehazi, even in his personal distance from him.

But then again we must consider how this still was? And here, it was not so, as to approve of the Wickedness of Gehazi, or to give any Allowance unto it. Sometimes in the Scripture-Language; the Being of the Heart with any one, hath such a sense as this with it; so as to denote approbation and Complyance. As 2 King. 10.15. Is thine Heart right, as my Heart is with thy Heart &c. With thy heart so as to approve thee, and to own thee, in that which thou art about. Thus Elishae's heart went not with him.

But how then? Namely in a way of Carefulness, and Suspition, and holy Jealousy towards him. Thus in an Ordinary way might the Prophets heart be with his Servant in his absence from him; as to take care what might befall him, and how he would carry and behave himself. And so it is a very good Item to all others who are in the like Relation. Masters towards their Servants, and Parents towards their Children, and Ministers towards their People, to have their hearts still with them in this sense; even when they are distant and remote from them; even to be Solicitous for them, least they should fall into any Temptation, which they might be Exercised, and Surprized withal. Thus I say are Masters to be towards their Servants, not only to have a watchful Eye over them, when they are at home with them, and in the House, but likewise to take thought for them, and to send their Hearts after them, when they are abroad; in regard of their Affection to them. And so as Masters to their Servants; so likewise Parents to their Children to have the same Affectionate respect unto them in this particular; so as to be careful and Solicitous for them. And that not only in regard of their Temporal safety least some hazard might happen to their Bodies or their Estates, or their Lives, but also in regard of their Spirituals least some Dangers might happen to their Souls, and their Inward man might suffer in them. This was the care of Holy Job concerning his Children; when they were absent and distant from Him, and Feasting in the Houses of one another. Job 1.5. It is said that when that days of their Feastings were gone about, that Job sent and Sanctified them, and rose up early in the Morning, and offered burnt Offerings according to the number of them all. For Job said, it may be that my Children have sinned, and cursed God in their Heart, thus did Job Continually. And so likewise Ministers towards their People, for their Hearts to go out after them, so in an holy Jealousy and fear of them, least they should miscarry, and turn aside out of the way. Thus was Paul towards the Galatians. Gal. 4.11. I am afraid of you, least I have be stowed upon you labor in vain. And thus again towards the Corinthians. 2 Cor. 11.2. I am Jealous over you with a Godly Jealousy, for I have Espoused you to one Husband, that I may present you as a chaste Virgin to Christ. But I fear least by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. And again. Chap. 12.20.21. I fear least when I come I shall not find you such as I would, and that I shall be found unto you such as ye would not, least there be debates, &c. And least when I come again, my God will humble me among you &c. Thus in a way of Tenderness and Affection, might Elishae's heart go with Gehazy even in an ordinary sense and Acception, and that's the Second kind of Presence viz. The Interpretation or Moral.

The Third, (which is more to our purpose, and seems to come home to the Business in hand) is the Transcendent and Supernatural. Now this is such a Presence as God does Vouchsafe to the Soul, by way of Special and Extraordinary Dispensation; either by taking it up above itself into holy Extasyes, and Raptures, as he did Paul, and John, and Peter, and divers of the Prophets, who while they were upon Earth, were transported and carried up into Heaven, and had a glimpse of the unspeakable Glory, or else by enlightening the heart beyond the strength of Nature, with such a measure of Divine knowledge and understanding, as whereby it shall be able to discern those things which are done abroad in the World. Things Future, things Distant, things Secret. Either by bringing the Object to the Heart, or by carrying the heart out to the Object. This is that which God in old time did Vouchsafe to the Prophets and Apostles for the Honor of their Function, and Calling, and in such a manner of Discovery, as that themselves were sensible of it; and could say Infallibly that they were present at such occurrances, and their Hearts went with them. This was the Extraordinary Presence which St. Paul had with the Corinthians in his absence from them. 1 Cor. 5.3. For I verily as absent in Body, but present in Spirit &c. And so again with the Colossians. Col. 2.5. Though I be absent in the Flesh. Yet am I with you in the Spirit &c. It is to be understood not only of an Affectionate presence which we spake off before; but also of a Supernatural and Extraordinary: Whereby he did as Certainly know what was done amongst them, as if he had been Personally present with them. As appears by that which follows. Joying and Beholding the Order, and the Stedfastness of the Faith in Christ. The like presence had Peter in respect of Ananias and Sapphira, discerning the sale of the Possession. Act. 5.2. And Elisha also in the Bed-Chamber of the King of Syria to discover his Counsels. 2 Kings 6.12. And so also here in this place with his Servant Gehazi, whereby he saw what he did even in absence. And this is the proper meaning of this Passage which we have now in hand. My Heart went with thee.

Now although this Privilege be not granted to men in these days, no not to the best men that are, to be able thus to do. Namely Infallibly to discern at a distance what is done by any in such and such places: Yet there are sometimes the Equivalencies of it, so far forth as is necessary and convenient, Observable in the World. And God has strange kinds of ways whereby he does now and then discover especially to some kind of persons, the Extravagancies of other men. And more Especially which stand in any near Relation to them, or to their Children or People. We'l instance in someone or two of the Chiefest of them, as First, By so ordering it in his Providence, as that they shall be Eye-witnesses of their Wickedness, though not thought or Suspected to be so; this is that which God sometimes does dispose: That those that think themselves Safe or undiscerned in such and such Evil Courses and Practises which are undertaken by them, yet shall have those to take notice of them, in them, whom they are least aware of. When thou wast under the Fig-tree I saw thee; as Jesus in another case spake to Nathaniel. Joh. 1.48. So it may be said to any other.

Secondly, By putting Fears, and Jealousies, and Suspicions into them. God does sometimes find out Wickedness so; by Suggesting to some men's minds upon reasonable and probable grounds, that such and such Persons are guilty of such and such carriages, which being pursued, and inquired into, prove indeed to be so.

Thirdly, By guiding of the Tongues of his Servants, either in the Ministry, or in common way of Discourse, to strike at such Sins, as such Persons are especially concerned in. There is a Great piece of Providence in this, the Minister sometimes he knows nothing, or very little as to the thing itself; yet is so carried and directed in his Ministry and the Execution of it, as that this words so come home to the Consciences of those which are guilty, as if they verily knew what was within them, and they are ready to think that themselves were intended by them.

Fourthly and Lastly, It so falls out, that men's Sins and secret evil Courses are now and then discovered, and made known to others by themselves, though they know not that they have discovered them. In their Dreams, when they have been asleep. In their Frensies and Distractions, and mad Fits, when they have been awake. In their Troubles, and Terrors of Conscience, when they have been in Distress. All these ways has their Wickedness come forth. And a man may very well in this sense express himself thus unto them. My heart went with you.

The Use and Application of all comes to this. That therefore none do give themselves Liberty in any secret Course of Evil whatsoever, from conceit of the Concealment of it, or as of that which they think is not known, for there is no certainty in this particular. It may be, it may be more known, and taken notice off, then they are aware off.

First, It is always known by God Himself. His Eye, the Eye of Omniscience, it is never off of them, but does always behold them; wheresoever they are, whatsoever they are a doing, they are still under his Observation. Psal. 11.4. The Lord is in his holy Temple. The Lord's throne is in Heaven. His Eyes behold, his Eye-lids try the Children of men. So Prov. 5.21. The ways of a man are before the Lord, and he Pondereth all his goings. And Prov. 15.3. The Eyes of the Lord are in every place, beholding the Evil, and the Good. Therefore in all we do, we should set God before our Eyes, and consider with ourselves to be in his Presence.

Secondly, For Men, whatever is done, it may be manifested to them. And God will discover it to them in one way or other, and at one time or other, and their Heart shall go along with thee, and find thee out, in thy chiefest Contrivances. As he did here with this wicked man Gehazi, in the midst of all his Lying and Hypocrisy, and Deceitfulness, and Reservations and the like. When he thought he was most private, and unknown, he was discovered most. Both those Arguments laid together are special Grounds for our Caution and Circumspection, in whatsoever we are about. For the one, that God Himself is always present with us. And for the other, that he makes men to be present, where they are not present, by his Power. And so ye have the first Emphasis in which this Question is Considerable of us; namely as it hath the force of an Infirmation as to one that was Ignorant. My Heart went with thee.

The second is, as it hath the force of an Expostulation to one that was a Delinquent, Went not mine heart with thee? i. e. knowest thou not that my heart went with thee. There was a double crime which Gehazi was here guilty of. There was his fact, and his Lye; his Fact, in going after Naaman, and seeking a reward of him. His Lye, in denying it to Elisha, and saying that he went no whither. Now this question of the Prophet to him, it meets with each of those in him; and so has a double reference with it. First, A reference to his Fact, went not my heart with the to it and how durst thou then to do it? Secondly, in reference to his Lye went not my Heart with thee to know it. and how durst thou then to deny it. Theres each of thesein it.

First, This Question of Elisha, it is an expostulation with him as to his Fact, went not mine Heart with thee? And how durst thou to do it, whilst thou couldst not but know that I myself looked upon thee, and was observing of thee? As Joseph sometime to his Brethren, Did ye not know that such a man as I could certainly Divine, Gen. 44.15. So Elisha here to his servant, Didst thou not know that such a man as I could certainly discern, that I could understand what thou wert doing and going about: And couldest thou then think to lie hid whilst thou servest such a master. Who was it that healed the waters of Jericho, was it not I? Who was it that commanded the Bears out of the Forest for the slaughter of the scoffing children, was it not I? Who was it that raised the Shunamites child? wast not thou with me then? And could I do all these things, and thou know and understand that I could do them, and yet couldest thou think or imagine that I could be Ignorant of thy wicked Haunt? or durst thou venture upon such an Attempt, even under mine Eye. This is the force of these words here before us.

Now there are divers points, which are here observable from them. First of all we see here, that a great cause of many men's Sinning, and allowing themselves in evil Courses, is, because they conceit they lie hid, and are unknown, and undiscerned in them, by those Especially who have the Goverment of them. Their Parents, and Masters, and Ministers, and such as these. This is here supposed, and taken for granted in this Question of Elisha to Gehazi. Went not my Heart with thee? as who should say, if thou hadst beheld this, thou wouldest never have done that which thou didst, thy hope of Secresy gave occasion to thy Presumptuous Attempt; and so it does to many others besides abroad in the World. They never durst do what they do, if they thought they were observed in doing it. They durst not Theive, nor Cheat, nor Whore, nor misspend their time in Lude, and Villanous company, as by Experience too often they do, if they thought that others knew of them, or that the Heart of those which are their Governors went along with them.

Therefore it is good for men in such cases to suppose such as are present before them. As the Heathen Oracle gives that Rule whereby to keep men in order, by considering that such men as Cato, and Scipio looked upon them. Where all Modesty, and Ingenuity is not lost, there is a great restraint upon some men's ways, from such and such Persons beholding them. That's the first Observation.

Secondly, Observe also this. That the Presence of Man does commonly more affect men in Sinning, then the presence of God. This we gather from the Nature of the Prophet Elisha's Argument to his Servant Gehazi. Where he does not say to him, did not God see thee? was not the Eye of the Lord upon thee? But did not I myself see thee? And did not mine Heart go along with thee? Not but that the other Argument was more Effectual considered in itself, but it was not so Effectual with this Person, Elisha he framed Himself to Gehazi's temper, and dealt with him according to that. he knew that Gehazi if he could but hide his Wickedness from his Master, he never cared for God's knowing of it, therefore he shows him how he was discovered in them. And so it is with many more else. If they can but keep their Evil practices and Courses, from the Knowledge and Acquaintance of men, their Friends, and Neighbors, and Governors, and those whom they depend on, that's all they care for, whether God know it or no.

The Ground hereof is that exceeding Atheism, and Infidelity, which abounds in the Heart. Because men have not due thoughts, and Apprehensions of God himself, but think meanly, and Scantily of him. Thou thoughtest I was altogether such an one as thyself, as God speaks there to that Atheist in Psalms. Psal. 50.22. Nay they think him not so much as one of themselves may be in this particular.

First, They do not think him Omniscient, and Omni-present. That he is one who is privy to all the things which are done by them. Thus Job 22.13. How doth God know? Can he judge through the dark Clouds? So Psal. 64.7. They say the Lord shall not see, neither shall the God of Jacob regard it. So Ezek. 9.9. The Lord hath forsaken the Earth, and seeth not.

Secondly, They do not think him to be Just, that he is one, who will call them to a Reckoning, and Account of what is done by them: For men, they are sometimes restrained by that Authority which is upon them, but for God they seem to deny it.

Thirdly, They do not believe him in his Power, and that ability which he hath in him to destroy them, and to make a sudden end of them; and hence it is they are more in awe of men, than they are of Himself.

The consideration of this point should serve to humble men in this particular, and to affect them with grief and amazement. What art thou afraid of men, and art not thou afraid of God himself? Art thou ashamed that thy master should see thee, or thy Minister should be acquainted with thy miscarriages, and art thou not much more ashamed that the Lord takes notice of thee, and beholds thee, in all thy ways, what a madness and folly is this? and how much Atheism at the bottom of it.

But yet again further, Thirdly, There is here inclusively an assistance from God, &c. whiles Elisha says, Went not mine heart with thee? Because (as I have formerly shewn in the opening and explaining of the words) His heart did no otherwise know it, then by Revelation and Instruction from God. So that, Did not my heart know it? is in effect, Did not God know it first? and so there is this in it: That this is enough to confound men in all their secret and hidden abominations, That their Practises and Contrivances are discerned by God himself; That His Eye is upon them, and that His Heart's with them and that He sees them and observes them in all, I have set the Lord always before me, therefore I shall not fall says David, Psal. 16.8. Thus should we do likewise upon all occasions, and make Him present to our Faith and Fear, who is always present in His own infinite nature, and regardful of what we do.

Lastly, There is this also in it. That sin is so much the more heinous as it is at any time the more Impudent; this we gather from the scope of the words, where the Prophet would show the greatness of Gehazi 's sin that he should sin in such circumstances, when he could not but know that his Master understood what he did, and was all this while acquainted with it. Went not mine Heart with thee? and wouldst thou do it for all that? whilst I stood by thee, and looked upon thee, and was present with thee, as I was by extraordinary dispensation, and thou knewest me to be so. Here is the Scope and drift of the expression, which affords us this Observation which I have now named; Impudence and Boldness in sinning it still aggravates and increases the guilt; Thus Jer. 8.12. Were they ashamed when they committed abominations? nay they were not at all ashamed, neither could they blush, Zeph. 3.5. The unjust knoweth no shame.

This is the Height of sin, and when it is once come to this, it is come to the top of all. There are many which have corruptions in them but they bewail them, and lament them, and abhor them; and there are some relics of modesty in them, which are a curb and restraint unto them: But where this is once lost and extinct, all goodness is lost with it, even the Heathen themselves could conclude that that man was quite undone whom shame had no influence upon to keep from sin.

This is the Great misery and unhappiness of the times in which we live, wherein iniquity is grown to a great height in this particular, in regard of the great boldness which many people are guilty of, as added to other provocations. The show of their countenance it doth witness against them, and they declare their sin as Sodom, and hide it not, Isa. 3.9. which do wickedly even in the sight of the Sun, and are not ashamed, of whom it may be very well said, That it is a shame to speak of those things, not only (as the Apostle speaks) which are done of them in secret, but even which are done of them in Public. The day sometime hath been, when though people were no better then they should be, yet they had a little tenderness and shyness upon them in regard of Discovery: Si non caste tamen caute. Some regard they had to Authority and Government and Age, and the Eye of Relations upon them: Those things which they would do in their Retirements, yet they would not venture to do in their Appearances. But now it is come to pass, that they are vile and care not who knows it. They are so and will be without Restraint, and who shall forbid them?

This is a sad argument and Forerunner of Judgment, and Ruin, and Destruction, if it be not the sooner prevented. Where sin begins to be Impudent, it begins to be Desperate, and a certain token and presage of Perdition, both to Persons and Places, but so much for that, viz. The first reference of this Expostulation here before us, as it respects namely the Fact. Went not my heart with thee to see it, and how durst thou then to do it? The Prophet challenges Gehazi for his sinful excuse.

The Second is, as it refers to his Lye, Went not mine heart with thee to know it? and how darest thou then now to deny it? He calls him to an account for his Hypocrisy, and Falsehood, and Dissimulation, and lying answer to his Question. Thou sayest Gehazi, thou wentest no whether, why dost thou think to persuade me to that? and to deceive me so, to face me down in a Lye, and to put me off with such an answer as this is? why did I not see thee myself, with mine own Eyes? Did not I look upon thee, and was not my Heart present with thee? and how canst thou frame such a Lye, and falsehood as this We see here that Lyes, they shall not be able to prevail; but at last will be detected. The mouth of them that speak Lyes shall be stopped, as the Psalmist tells us. Psal. 63.11. Gehazi made a full account to have smoother'd his wickedness by a Lye, but it would not do: His Master finds him out for all that; yea finds him out in that itself.

The reason of it is this: Because Truth, it is God's Interest, It is a Branch of Himself, and therefore he will take care in his Providence for the maintaining of it, and will not suffer the Contrary to take place; at least for any space of time, but will certainly discover it. He that speaketh Lyes shall not escape, as it is in Prov. 19.5. Yea further as it follows in the 9. verse. of the same Chap. He that speaketh Lies shall perish.

Therefore let none whosoever please themselves in such ways as these are, it is the wretched and miserablest Condition of sinful Persons, that they go from one Sin to another, and to this Sin of Lying amongst others, which they make to be a Cloak unto the rest. But it is a Covering which shall be too short for them, as the Scripture speaks, and they shall lie a cold under it: as the Prophet signifies to us in Isaiah 28.20. A notable instance hereof, we have here in this story in the Text in the Example of Gehazi. And so we have another in the Acts in the Example of Ananias and Sapphira. Acts 5.1. &c. Where the Apostle Peter by a Prophetical Spirit sound out the Lying of those Persons and called them to an Account for it, as a Sin not so much against Himself, but against the Holy Ghost. Thou hast not Lyed unto men, but unto God, in the 4 verse. of that Chap. And so now I have done with the first General part of the Text, which is the Question in its simple Proposition, both referring to the Fact, and to the Lye in these words. Went not my &c.

The Second (which I shall briefly dispatch) is the Circumstantial Amplification in these words. When the man turned again from his Chariot to meet thee. This is added by the Prophet for further Evidence and Conviction of the Party; because he had to deal with a bold and audacious Sinner, that pleaded not guilty, and pretended that he went no whether. Here's that which evinces the Contrary. A most remarkable and Eminent passage, and circumstance in the Business: Which whilst Elisha was privy to, and acquainted withal, it was clear that he knew the whole matter. For Gehazi might perhaps have replied so: This is only your Conjecture, your Suspicion, and Jealousy of me, but you have no proof, nor Evidence of it all, yes: I have proof enough, and to show it: Take this Circumstance with thee. The man's coming out of his Chariot to meet thee. Which takes in all other Circumstances beside with it, of time, and place, and Gesture, and such appurtenances. What did he meet thee No-where? What did he speak to thee No-where? What did he salute thee No-where? Was all this for Nothing. If thou hast not been guilty of what I lay to thy Charge, what's the meaning of all this Preparation.

This Expression of the Prophet to his Servant is as if one should say in the like case to any other whatsoever, which were guilty of any the like Misdemeanors, did not I see thee when it was thus and thus with thee: At such a Time? In such a Place? In such a Company? In such an Employment? At such a Feast? At such a Meeting? When such an one followed thee? Or crossed thee? Or talked to thee? Or went away with thee? When the Coach tarried for thee? And the man turned again out of his Chariot to meet thee? This is the Sum and Substance of this Question, together with this Circumstance.

And that which we learn from it is this. How necessary Conviction is, for any Persons, that at any time offend. This is a main, and principal thing to be done with them, to Evidence their Sin unto them, and to make them sensible of their guilt. The Prophet Elisha here, because he meant to inflict a Punishment upon Gehazi, (as we find him afterwards to do, to wit, the Leprosy of Naaman ) therefore he would first of all Convince him, and Demonstrate his Miscarriage to him, which is a very good course to be taken by all others, in the like Cases. There are divers things very observable in this Carriage of the Prophet.

First, His meekness and Gentleness, That he does not presently fall soul upon him, before he hears him, and calls him to an accompt; but he does fairly and casually treat with Him, and argue the case with Him, in a grave and sober manner; this is one thing considerable.

Secondly, His Justice and equal proceeding, That before he condemns him, he will discover Him, and manifest him, and makes him known to himself, This is a thing also very requisite in such persons as have to deal with offenders, &c.

Thirdly, His Prudence and Wisdom in managing of the whole affair; so telling Gehazi of somewhat, as, that he might accuse himself for the rest; for he does not here instance in his sin, but only in an appurtenance to it. The man turned back in his Chariot to meet thee, why? there was no hurt in that, simply considered in itself, so he might do, and yet all well enough for all that. He might have come back to meet him: as having a further errand to his Master, and to have asked him, or to have told him somewhat which he had forgot about himself. Therefore it was not so much Naaman's return, as the ground and the occasion of it, which he would hereby mind him of. He came back to meet thee, because thou first calledst after him, and pursuedst him; and for these reasons and ends, and intentions. This was was that which was considerable in it, yet Elisha says nothing of it, as leaving the conscience of Gehazi to itself, for the making up of the rest.

And this is another good rule to be observed by Governors and Keepers and the like, As near as may be so to order admonition, as that those who are the offenders may themselves be their own Accusers, condemned in themselves, out of thine own mouth I will Judge thee thou evil servant, as our Savior in the Gospel. And thus as briefly as I could have I dispatchit this present passage before us.

Such points as these sometimes are very requisite to be handled by us in the course of our Ministry; And there is very great use to be drawn out of these Moral Discourses, which may be improved to a spiritual purpose; Especially by a spiritual heart.

It is true indeed, The main work of our Ministry is to acquaint men with Jesus Christ, and bring them to Him, and to lay forth his Riches and Excellencies, in all the several considerations of them. But yet there is need likewise (in their place) even for other Truths, which we which are Ministers are to open and press upon you. As the Scripture itself is mixed, and does consist of such things as these, as well as others; so our Ministry is to be so likewise as to the handling of Scripture.

Therefore let none be prejudiced against such Texts and Points as these before us, which some sometimes weakly are; For as there is much Benefit by them, so there is also Great necessity of them. And never was more then in these Days and Times of the world, which are now fallen upon us, wherein there is so much looseness and Licentiousness and lawlesness, and secret wickedness which is cherishit and nourishit by many people which are guilty of it, who therefore have very great need of such searching points as these are. That hereby being made sensible of their sins, and those actual iniquities which are upon them, they may take occasion from thence to look into the General Corruption of their Nature, which is the Spring and Fountain of those corrupt streams, which issue from them. And so being convinced of both together may be persuaded to come to Christ, and to close with him upon his Gospel conditions, of giving up themselves to Him, and taking Him for their Lord and Savior, which is the ultimate End and Scope of all our Ministry, and of such Discourses as these are which we have now made at this present time.

SERMON V.

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. We'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 called, &c. Secondly, The Person prayed unto, and that's the Lord Jehovah, the true and only God; He called 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 anywhere else, only 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 honorable 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 only intimations about him.

We'l speak a word or two unto them, and but a word as preparatory to our ensuing discourse, in the handling of this Text. First, For Jabez his Condition, it is said here that he was more honorable 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 Honorable 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 Honor, to whom Honor does belong.

But Secondly, As he was more Honorable 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 itself forth, in persons of Eminency and Place. And persons of place are never more truly Honorable, 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 searchit, 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 Honorable, and prefer'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 Honorable says the Lord, there to his Church and People in. Isaiah. 43. verse. 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 itself. But so much for that. The Account of Jabez his Condition. He was more Honorable.

The Second is the account of his Birth, and the original occasion of his Name, that we have also in the 9. verse. 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 called her Son Benjamin, Benoni, which signifies the Son of my Sorrow. Gen. 35.18. And Phinehas's Wife her Son Ichabod which signifies 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 herself, 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 Savior has it in the Gospel. Joh. 16.21. A Woman when she is in Travail, hath Sorrow, because her Hour is come: but as soon as she is delivered of the Child, she remembereth 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 engaged in a care of his Education. And so she calls her Sons name Jabez, which has Grief in the signification of it; only 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 believed. Rom. 10.14. But I purpose not to insist upon this. Secondly, We see here from whom Blessing is to be fetched 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 ways. 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 ways. God may be said to bless a man indeed in sundry explications.

First, When he blesses suitably, when God bestows 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 always so in the Second. Many things which are good in themselves, which are not always good in their circumstances. And many things which are good for one man, which are not always good for another. That which is one man's meat we use to say is another man's poison; 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 itself 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. Everyone 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 do 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 itself never so excellent, and so of anything 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 Saul's Armor upon him, he threw it away as being cumbersome to him: The same are great matters to that mind which is not fitted for them, they are a burden rather then a blessing, and so to be accounted; What does all this come to, but still to qualify and moderate our minds 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 with are most enticing are not always most contenting. And those which do most allure, they do not always most satisfy in the possession; as meats 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 undo 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 always what we do. 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 bestows 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 everything 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 leisurely, and not so soon; there is a great matter in either betwixt both; God blesseth us indeed, when he bestows any comfort upon us in the due and proper time and season of it, look as on the other side 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 bestows 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 minds with a spirit of patience and contentation in regard of anything which we need or desire: This is commonly still our humor 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 anything which we have a mind or inclination unto; not considering herein how ill we do 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 itself; yea, I may add a little more, and go further, A seasonable Affliction is better than an Unseasonable comfort; so great a matter does there lie in the very time and opportunity of God's dealings, and dispensations towards us.

Let us not therefore in anything 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 enjoyment of them; It is not we that so much stay upon God, as he rather stays 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 God's leisure for them, whose time is always 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 always 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 mind which bestows them. If God should give a man never so great a multitude of these outward comforts here below, which simply considered 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 favor 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 called for it, yea but this satisfying was a greater evil unto them. They had indeed sweet meat, but they had sour sauce 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 God's 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 shadow of Blessings, and we may have the show 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 God's 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 God's 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 enjoyment 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 denies him the thing; so likewise again here as to the enjoyment and fruition of any comfort; God can let a man to enjoy it, and yet not suffer him to joy in it. This is a very sad condition, and an argument of God's 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 God's 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 better then for a man to take his portion, and to rejoice in his labor; 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 itself which he bestows upon us. This is true whether we take it of Riches and Great Estates; or of Parts, and great Abilities for Employment, The comfort of these things is not the Enjoyment; but the improvement; when we labor 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 Honor and Respect which is put upon the Ordinance of Prayer itself. Here's an Encouragement to dependence upon God against another time. These and the like advantages are in it, which do 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 Honor, and Pleasure, and the like. There are some which are so much the worse for the enjoyment of these comforts, more vain, and proud and secure, and presumptuous and uncapable of serious admonition, their hearts are many times hardened and puffed up with such things as these are, and occasionally from their own corruption (though not in the things themselves) driven further from salvation itself, 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 turned 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 do not enjoy 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 referred 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 kind 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 reckoned 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 refer 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 ourselves, 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 Oil, and such things as these; yea but what Grace has he wrought in our Hearts? what assurance of his love and favor towards us? what hopes and beginnings of Heaven has he bestowed upon us? These are Blessings indeed, and such as are chiefly to be looked after by us, and to be put into the prime of our desires, and wishes which we make for ourselves. 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 ourselves in a way of Application, is accordingly with Jabez to endeavor ourselves hereunto, we should desire not only that God would bless us, but likewise that he would bless us indeed, that blessing he would be sure to bless us, and not only give us blessings in show, 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 practice of Self-denial. This we may observe more Especially in Abraham, who because he was willing to offer up his Son Isaac upon God's 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 myself 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, he'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 practicing 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 prayed in Praying, and as he prayed in Praying, so God blest in Blessing. As he prayed 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 Lord's 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 partake of them, that so we may be blest indeed in our application to them, let us not content ourselves 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 engagement. 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 labor 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 ourselves.

First, We see here how exceedingly Earnest, and Solicitous 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 enlarge us, and draw us out in our Prayers to God, but in other matters sometimes of greater Consequence we are more silent and straitened. 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 rendered 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 verse. 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 virtue 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, only this is probable from it that Jabez upon Condition that God would thus and thus bless him, did engage 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 itself, and the Efficacy and Virtue 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 favors from God, to be large in our promises and Engagements of ourselves 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 ourselves, for our own particular.

And accordingly we should call ourselves to an account in this respect, we should take heed of being liable and obnoxious to God in this matter. Remembering 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 Fools, 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 practice 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 engage themselves to God in anything 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 vows were removed from us, if we be not careful to practice and perform the vows which we made unto Him.

Again further observe here this from the practice 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 favors from God, so to oblige ourselves 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 Engagements to him. The more we bind ourselves to God, the more does he bind himself to us, and will be ready to do 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 asked of God. First, That God would bless him in his Estate, and give him sufficient Maintenance. That thou wouldest enlarge my Coast. Secondly, That God would bless him in his Employment, 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 only 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 enlarge my Coast. Ut 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 enlarged, 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 insatiable desire, which like the Horse-leach that Solomon speaks off, cries nothing but Give, Give. Prov. 30.15. Or like those that the Prophet speaks off and denounces a Woe unto them, which join 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. Isaiah. 5.8. Such kind of persons as these they would have their Coast enlarged like the Sea. There's no measure at all of their desires, which surely is such a kind of enlargement, 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 restrained Acception. That thou wouldest enlarge 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 God's 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 enlarge his Borders for him. First, I say it is a Blessing in itself 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 practice 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 itself 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 hearken 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 Wisdom. Prov. 3.16. That length of Days is in her right Hand, and in her left hand Riches and Honor. It is true, it is but in her left hand, but in her right hand it is notwithstanding. And for Encouragement of men in labor, 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 threatened 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 Savior's. Luk. 16.9. Make ye friends of the Mammon of Unrighteousness, 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 only 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) only to look upon it with his Eyes, and to please themselves in the Enjoyment 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 enjoy it, and to be partakers of it, namely with Thankfulness, and Improvement which is that which makes it to be a Blessing indeed. Honor 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 pinched withal, 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 ourselves. 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 enlarged Coast, and not to have an enlarged 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 enlarge 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 enlarged 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 fetched 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 only from his Common Providence, but likewise from his peculiar Dispensation.

First, Jabez seems here to acknowledge 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 Battle to the Strong, nor Riches to men of Understanding. 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 employed, 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 enlarge my Coast. How is that? why, not only 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 enlarged our Coast for us, and rejoice in it, as so enlarged 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 God's procuring, it is most likely to be of his preserving, and nothing else, when 'tis he that does eminently enlarge 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 God's Blessing of him in his Estate, and Subsistence in the world. That thou wouldest enlarge my Coast. There are two yet behind, as referring to his Employment, 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.

SERMON VI.

THe Second Particular, wherein Jabez desired to be Blest was in regard of his work, and Employment. 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 called 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 joining 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 Employment, 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 asked 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 God's Hand go along with us.

First, It is very requisite and desirable, as to the facilitating of any business we undertake, That which we do in God's strength and by Ability communicated from Him, we do it the more easily and lightly, and with less Difficulty and Disturbance to ourselves in the doing of it. When we take not God along with us, or He voluntarily withdraws 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 considered 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 itself. A touch of His Hand makes the work to go on with a great deal of expedition. This is very comfortable and carries a great deal of sweetness and pleasingness in it, for a man's 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 easy; 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 Employment, 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 God's 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 only 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 enabling 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 Connection 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 withal: Therefore does Jabez here very cautiously join 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 itself. And Secondly, the Amplification of the Request. The Request itself, That thou wouldst keep me from evil. The Amplification, That it may not be grievous.

First, Here's Jabez simple Prayer, and Request itself, 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 itself 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 Savior 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 Human 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 suitable to our nature, only 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 honor 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 God's 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 ourselves, and for God absolutely to keep us from them, might be perhaps in the issue of it, to destroy and undo our own souls; we have need sometimes (though we think not so) of such dispensations as these are, as well as of anything else, as so much Physic 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 honor and glorify 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 endeavor 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 do 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 falsehood 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 lawful to be used, and undertaken by him; we must take it with this restriction upon it.

This Prayer of Jabez being thus explained, 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 Privilege and favor 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 Favor and Privilege 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 itself, 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 cheerfulness and alacrity in it. Those that are pressed under many evils they cannot so attend upon the Lord without distraction as they desire to do; 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 anything else they have hardly any leisure or Ability thereunto. How difficulty and hardly do those which are tormented with sickness, or pressed and pinchit 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 thankful 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 favor and mercy towards them: We may see here by Jabez his Importunity, what to think of the thing itself, and how to esteem it. And that's the first Observation, which is here intimated and implied in this Expression, The thing itself 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, says 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 enlarge 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 shows us what to think of such persons, as have other shelters to defend themselves by, which as the Prophet Isaiah speaks of them, have made a Covenant with Death, and with Hell are at an agreement, that say when the overflowing scourge shall pass thorough, it shall not come unto them, for they have made lies their refuge, and under falsehood 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 only 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 ourselves upon evil or carelessly 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 anything else; No, but with endeavor on our part to betake ourselves humbly to God, and to rest and rely 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 only 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 endure.

This is that which we are subject unto, if God do 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 do this for us, it is that which may very well satisfy 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 minds 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 itself, 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 ways. Either first of all in their common and general notion, as they do include in them God's manner of dealing in his answer of prayer at large: Or Secondly, in their restrained particular notion, as they do point out to us God's answer of prayer in these particulars, which are here mentioned before us, and which Jabez here begged 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 begged of God in prayer. That which Jabez petition'd that was that which was bestowed upon him. God does grant things sometimes in the Equalities, and answers Prayer so, but here he did it in the very thing itself. This was a very high and large favor 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 itself. 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 enjoying 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, God's dealing with them to this purpose. He still satisfied them for the most part in their Murmerings, and what they called 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 deal 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 asked for Quayles and Manna &c. They had the Vengeance of God with them. This is the Case and Condition oftentimes, of many other wicked Persons, in God's dealing and Dispensations to them.

Yea not only 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 pitched 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 ourselves. It is better a great deal for us, to be at God's 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 asked and begged in Prayer, sometimes in a way of Trial, and Magnanimity, and Nobleness of Spirit. Hereby he leaves men Unexcusible, 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 Engagements and Vowes, wherein we have tied ourselves 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 encouragement to Hopeful and Ingenuous men, and comers 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 Savior 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 entice them, and draw them on to Religion itself. 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 everything, and to give it where it is not hurtful for it, and the very thing which it cries 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 smoking Flax. Young and tender Christians which are but first coming 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 denial 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 choicest servants, and to those who are best acquainted with Him; and that in a way of special favor 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 days forever and ever, Thou hast given him his hearts desire, and hast not withheld 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 careful 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 established unto him. Decree it, that is, pitch upon it, for the particular thing, which he shall desire, and this shall be confirmed unto him: The Lord does two things in this business out of favor 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 do occasionally come from them. This is such a favor 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 discerned 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 itself; 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 ourselves 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 do so likewise, else we shall deal very unequally and unreasonably with him. If we'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 enjoins unto us, as it is in Mic. 6.8. He hath shown 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 practiced 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 favor 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 ourselves 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 ourselves. 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 favor to us, yea or no. And thus now I have done with those words in the common and general notion of them, as they do 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 do point out to us God's answer of prayer in those particulars, which are here mentioned before us, and which Jabez begged of God to do. And this we may take notice of in all the three particulars themselves, God granted him that which he requested, in enlarging his Coast, in lending him His hand, in keeping him from evil. God granted him subsistence 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 enlarged 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 Encouragements of them in his Service, and to make them so much the more willing thereunto, that he may show that they do not serve him for naught, 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 cheerfully 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 encourage 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 God's 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. verse. 33. When his Servants came to him, and entreated him, and desired him, to have mercy upon them, he is easily wrought upon, and persuaded 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 anymore ado.

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 encourage 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 show 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.

Only we must remember this further by way of Caution, and further Explication.

First, That this holds not always, and absolutely, but only 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 ourselves 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 ourselves from the Evil of Sin, while we shall rush upon all Temptations of Sin, and give ourselves room and Scope in them without restraint, we do thereby provoke God to Expose us, and to give us up to all manner of Judgments. And our Prayers to be freed, and delivered from them, in such a case as are not likely to prevail 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 Isaiah. 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 denial, 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 well 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 only 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 enlarging 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 ourselves 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 University 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.

SERMON VII.

IN this present Text before us we have two General Parts. First, Israel's Deliverance. And Secondly. The end or consequent of this Deliverance of them. There Deliverance that we have in these words; the Lord hath taken you and brought you forth out of the Iron-furnace, even out of Egypt. The End or Consequent of this Deliverance in those. To be unto him a People of Inheritance as ye are this day. We begin in order with the first, viz. Israel's Deliverance; wherein again we have three particulars more. First, the Terms of their Deliverance. Secondly, The Author of their Deliverance, And thirdly, The Manner of it. The Terms of their Deliverance, they are in General out of Egypt. In paticular out of the Iron-furnace. The Author of their Deliverance, that is God himself, The Lord. The Manner of it. Taken you and brought you forth.

First, For the Terms of their Deliverance, to speak of them, which are here propounded two manner of ways, In the General, and in the particular. The General, that's Egypt. The Particular, that's the furnace of Iron.

We begin first of all with the General Proposition, which though it be last in order of Scripture, yet is first in order of Nature, and so first of all to be handled by us, and that is Egypt. This was the place in General, which they were delivered from, which when we have considered how Miserable a place it was, and especially to them, we shall consequently see and take notice of the greatness of their Deliverance itself. The place I say in General was Egypt, which we find these Israelites to be very often put in mind of in Scripture upon all occasions, Deut. 5.15. Remember that thou wast a servant in the land of Egypt, Deut. 16.12. Remember that thou wast a bond man in Egypt. so in chap 24. verse. 18, 22. We shall find the very same Expressions, still Egypt was brought to their Remembrance, as a place which sometimes had been very Grievous, and Dreadful to them, now the Grievousness of it was remarkable in two particulars especially. First, In that it was a place of Exile, or Peregrination, and Secondly, That it was a place of Sinfulness, and Corruption. A land of Strangers, and a land of Idolaters both; notorious for the Thraldome, and Captivity, both of their Bodies, and of their Souls.

First, It was a place of Exile or Peregrination. This the Scripture does very much insist on. That they were Strangers in the land of Egypt. Thus Psal. 114.1. When Israel came out of Egypt, the House of Jacob from People of a strange Language. There's a great Emphasis laid in that. Those which are in strange Places, they are exposed to strange usages, and dealings with them. And so was Israel here in this land, as we may see in the whole course of the story in sundry passages. God now delivered them from this Evil, and was bringing them into a land of their own, This was a very geat Mercy, that they might be at home in their own proper dwelling. It is the Mercy which God vouchsafes to his People, when he brings them to Heaven. He brings them thus, out of he land of Egypt, into the land of Canaan. The world to the Children of God, is but as the land of Strangers. It is Heaven which is their proper home, and their Fathers House. And accordingly they should look upon it in their Translation thither. It should make them so much the willinger to go when God calls them by seasonable Dissolution; in that here, they are but in a land of Strangers. I am a Stranger with thee, and a Sojourner as all my Fathers were. They are Strangers, and they have the carriage of Strangers offered unto them, which I say should very much wean us, and take off our Affections from those things, and incline them rather to our proper Country, and our own home.

But Secondly, That was not all, nor the main thing, which was considerable in Egypt. That it was a land of Strangers. It was moreover a land of Idolaters. A land not only of strange Men, but of strange God's. From whence those who Sojourn'd in it, were in great Danger of being drawn into Sin, and the Abominations of Superstition. There being no Land, or Nation whatsoever, which did more abound in Vanities of this kind then Egypt did. Now therefore to be brought forth from thence, this was a mercy indeed, and a mercy of the Highest rank, and Qualification. And so may we now Especially look upon it at this present time, as most agreeable to our present purpose, where the point of Observation will be this. That deliverance from sinful Temptations, is a very great and special Deliverance, to escape out of Idolatrous places, and from the Society of Idolatrous Persons, and such Intanglements as those are, it is to be acknowledged as a very high favor, which God in his providence does cast upon us, when he vouchsafes it unto us, thus it was here in the Text. Moses remembers them of their escape out of Egypt, and out of Egypt Especially under this Notion, and Consideration of it.

This will further appear to us in these respects. First, As there is a matter of Pollution in them: Secondly, As there's matter of Offensiveness in them. Thirdly, As there's matter of Danger, there's all these in sinful objects and Examples which make them to be very grievous, and accordingly, the Deliverance out of them to be very Comfortable.

First, There's matter of Pollution. It was hard for Israel to be long in Egypt, and there mingled with an Idolatrous People, and not in a great measure to partake with them in their Idolatryes. Yea we know how very much they did so, in the Event itself, the Golden Calf may be an instance of this to us. There is so much Corruption naturally which is bound up in the Heart of man, that it can have no Evil set before it, but it is ready presently to comply with it, and what ever it observes in another, Even to practice that itself. This is one Evil of sinful Temptations, which it does involve in them, and therefore Consequently to be delivered from them, must needs be granted to be a very great Mercy to those, who are partakers of it.

Oh it is a great Mercy to be kept from sinful allurements, especially considering what propensities and inclinations are in ourselves to the closing with them, we have a Nature in us which is like dry Tinder to these Sparks, that presently takes. And therefore to be prevented from the occasion, is so much the greater Advantage.

What may we think (by the way) of those that run to them to meet them, which put themselves voluntarily upon wicked and ungodly Company, and so fetch as it were Egypt into Canaan, as I may so express it, surely such as these as they are not sensible of the Evil of Temptation, so neither are they apprehensive of the Mercy in deliverance from it.

Secondly, As there's Pollution in these things in regard of Nature, so there is offensiveness in regard of Grace. Evil Examples and Temptations, if they do not pollute and defile us, yet they cannot but offend, and grieve us so far as we are in part already naught, so they corrupt us, and expose us more to Sin, and so far as we are on the other side good, so they trouble us, and expose us more to Grief, prove wearisome and tedious to us. Thus it was with Lot in Sodom. His righteous Soul was vext from day today, while he dwelt amongst them in seeing and hearing their unlawful deeds. And so the people in their Babylonish Captivity, they were cut to the Heart with the wickedness of the Enemy, insomuch as they could not dispose them to special Services in the praising of God, now to be set at liberty from such a Bond age as this is, and to have such a pressure taken off from our Spirits is a very great Happiness.

Thirdly, there is also danger in them to, in regard of the Consequents. Danger both to Body and Soul. To be Educated and brought up in Idolatry and superstitious practices, in Ignorance, and Unacquaintance with God, this is a Misery, which leads to a further Misery for time to come, and we cannot fathom the Dephs of it.

Therefore let us pity those that sit in Darkness, and the shadow of Death, as the Prophet speaks. They are wretched and miserable places whatsoever they are else for other matters, being under the Kingdom and Septre of Satan, who like Pharaoh tyrannizes over them. They are Miry-places and Marshes, which shall not be healed, but given to Salt. Ezek. 47.11.

And for ourselves let us bless God, that he has thus graciously dealt with us, to cast us upon the opportunities of Knowledge, and to bring us twice out of Egypt, with in Paganish Idolatry, and Popish, as we shall have occasion to speak more anon. So much of the first Explication, as to the Terms of their Deliverance in General. And that is out of the land of Egypt.

The Second is as it is laid down in particular, and that is the Iron-furnace. This is that which we find mentioned in some other places of Scripture besides. As 1 Kings 8.51. For they be thy People and thine Inheritance, which thou broughtest forth out of Egypt, from the midst of the Furnace of Iron. So Jer. 11.4. Which I commanded your Fathers, when I brought them forth out of the land of Egypt, from the Iron-furnace. In each place one and the same phrase. There's a double Metaphor in it which is observable of us. First, A Metaphor upon Affliction in General which is compared to a Furnace. Secondly, A Metaphor upon this Affliction of the Israelites in particular, and that is a Furnace of Iron.

First, Here's Affliction in General compared to a Furnace. Thus Isaiah. 48.10 I have chosen thee in the Furnace of Affliction. Thus it is called not only for the Scorching of it, but likewise for the End and Use of it. What's the use of a Furnace? why it is to make the Mettle, which is cast into it so much the brighter and better, it is to purge the dross from the Gold, and to make it pure. And so are Afflictions to the people of God. They are the Fyery-trial to try them, as it is 1 Pet. 4.12. And they are a Furnace to purge away the Dross. That is the Metaphor under Affliction.

Then Secondly, For this Affliction in particular which now happened to Israel, it is called the Iron-Furnace. Both in the Letter, and in the Moral. In the Letter. First, Because those Furnaces which they wrought in, they were such, as in which Iron was melted. And so from the work they were imployd in, Furnaces of Iron. But then Secondly, Of Iron in the Moral. First, An hard and laborious employment. Iron it is an Emblem of Severity. Agrievous yoke, a yak of Iron. Dent. 24.48. Adestructive Rod, a Rod of Iron. Psal. 2.9. Devouring-teeth. Teeth of Iron. Dan. 7.19. So here a sharp and sore Affliction, and Persecution. A Furnace of Iron. Then Secondly, As from the sharpness of it, so from the Continuance of it likewise, as Fire when it gets into Iron, it is there lasting and abiding, so was it here with the Captivity of these People, it was long and lasting upon them. They sat in Darkness, and the shadow of death, being bound in Affliction and Iron, as it is Psal. 107.20. That which we may observe from hence, is the state and Condition of the Church of God here in this World, and those which are the Members of it, and that is a state of Affliction, and Persecution. God casts them into the Furnace. And God lays them in the Iron, the Iron enters into their Souls, as some Translations have it. Psal. 105. verse. 18.

It was thus with the Church of the Jews; and it is thus also with the Church of the Christians to this present day; even Christ Himself was in Egypt, and His infancy was in the Furnace of Iron, I have called my son (says he) out of Egypt, Matth. 2.15. And the members are made conformable to the Head.

The use which we are to make of this Observation to ourselves, is therefore, first not to wonder at it, or to think much of it, but to look for it and expect it, as the Apostle Peter gives advice in the place before alleged in 1 Pet. 4.12. Beloved, think it not strange concerning the fiery Trial which is to try you as if some strange thing happened unto you: For (it seems) it is no such matter. We see here how the very beginnings of the Church were laid in Affliction, that accordingly we might think what would be the following condition of it. And the Lord in his wisdom sees it fitting, and necessary to be so, that so we may not blame His Providence in this respect or think hardly of him; For He does but as an Artificer with his work. The Refiner puts the Gold into the Furnace, and the potter puts the clay into the fire, and both of them to very good purpose, and so doth God. And he is pleased in Scripture to take both these expressions upon himself.

First, He is the Refiner, and we are the Metal, Mal. 3.4. He shall sit as a Refiner and purifier of silver, and shall purify the sons of Levi, &c.

Secondly, He is the Potter, and we are the clay, Isa. 64.8. And He casts us into the fire that so he may make us vessels of honor, and that He may prevent us from being cast into a worse fire hereafter. He casts us into the furnace of iron, that He may preserve us from the furnace of brimstone and of the bottomless pit, and we should not repine at it, especially if we be right gold, which (as Solomon tells us) is ordained hereunto, Prov. 17.3.

Again, Secondly, We should be careful to find Afflictions to have this efficacy upon us, to wit of purging and refining of us. Those whom God hath been pleased at any time to cast into this Iron Furnace, whether in the Terrors of Conscience, and the scorchings of God's wrath in them, or the wrackings of sickness, or any trouble or Calamity whatsoever, to see that they be the better for them, and come like gold out of the fire, for if they be not the better they'll be the worse, and so for the most part they are. The furnace it hath a different efficacy upon the gold and upon the chaff. The chaff, that it burns up, but he gold, that it purges. If we be naught and unprofitable, Afflictions will then consume us, if we be good, they will then refine us.

God thinks fitting thus to have it both for His own greater honor and glory, and for the greater good and welfare of the Church itself in the close and conclusion, to subdue her corruptions, to exercise her Graces, and to prepare her for the Happiness and Felicity of her future condition, which He will at last bring her to; the Church Militant, it makes way for the Church Triumphant, and that Blessed and glorious Time, wherein Death shall be swallowed up into Victory. And the Lord God shall wipe away all tears from off all faces, and the rebuke of his people shall be take away from off all the earth, &c. as it is in Isa. 25.8.

Therefore let none please themselves in there escape out of them without this work upon them. There are many which have been in the furnace of sickness and other afflictions, and God has brought them out of them, and they are now ready to think with themselves that the worst is past, and they may now live as they list, but let them take heed of so doing, for God can bring them into it again, if they look not to it, and if He does it will be so much the worse for them, in as much as the furnace will be new heated so much the hotter for them. And therefore let us look to it, In all the afflictions that befall us, whether National or Personal, to see that we be still the better, and more refined, from God's Visitations of us; If we be not (I say) we are the worse, and so we shall prove as Physic, if it cures not it kills. This is the nature and condition of Affliction. And so we may observe it in daily and continual experience. Those Persons when afflictions do not mollify, and reduce to a better temper of spirit, it does commonly make them the more obstinate, and hardened, and confirmed in evil.

Let us therefore examine, and call ourselves to an account in this particular. It is that whereby we may very much judge and take an estimate of God's love and favor to us, and may know whether Afflictions come to us in love, or no. So I have done wit the first particular in this first General, viz. The Terms of Israel's Deliverance, which God vouchsafed unto them. In General Egypt, a place of Exile and Idolatry. In particular the Iron-furnace; A condition of hard and lasting Affliction.

The second is the Author of their Deliverance, and that's expressed here to be God himself The Lord, The spirit of God was not content to intimate their Deliverance simply, but with this reference, and enlargement of it, hereby showing us who it is that is chiefly active in such things as these are whoever may be the subordinate Instruments, it is God alone who is the main deliverer of his people. Thus, Psal. 3.8. Salvation belongeth unto the Lord, thy blessing is upon thy people. So Jon. 2.9. Salvation is of the Lord, &c.

Thus it must needs be so upon a double account.

First, It is he alone hath the bowels, it is he alone that hath the strength. Deliverance of others out of trouble, it is an act of pity, and compassion. Now none but only God has so much of this in them towards the Church; we shall see in the book of the Lamentations how she complaining of the want of regard and commiseration in others towards her; but this God hath in him abundance.

Secondly, None but He hath the strength. The Adversaries of the Church are potent, and therefore need to have one of power and might to deal with them. And this is God Himself; The Almighty and All-sufficient.

Therefore still let Him be both repaired to, as also acknowledged in such providences, and dispensations as these are. So much for that, which is the second thing, The Author of this Deliverance, The Lord.

The third and last is the manner of it, This we have expressed in two words, Taken you & brought you forth. Though one might have served the turn for the signification of the Deliverance itself, yet two are made use of, to make it so much the more Emphatical, And accordingly we will speak distinctly of them.

The First word is, hath taken you, [Lakach] And this it caries a double Emphasis in it. First, An Emphasis of Appropriation. And Secondly, An Emphasis of affection. He hath taken you, i. e. laid claim unto you, and taken you, i. e. laid hold upon you.

First, an Emphasis of Appropriation, Taken you, That is, laid claim unto you, As a man that seizes upon that which is his own, when it is in the hand of strangers. Thus did the Lord with his people of Israel; He took them thus from the Iron Furnace, as who should say, they were not servants to the Egyptians, but servants to Him. He had the sole right in them, this is that which God has promised that he will do, Mal. 3.17. And they shall be mine saith the Lord in that day, when I make up my Jewels, &c. God may sometimes in His providence suffer enemies and wicked men to tyrannize over his people, and to hold them in their possession, but yet he will at last manifest his own interest in them, and show that they are such whom he has appropriated unto Himself.

Secondly, As there is it in an Emphasis of Appropriation so likewise an Emphasis of Affection. He hath taken you, that is, with a great deal of tenderness and regard unto you. Thus Deut. 32.11. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, and beareth them so the Lord alone did lead him, &c. There is a wonderful great tenderness, which God expresses to his people; so that when men are most cruel against them, He himself is most merciful to them, and expresses the greatest kindness towards them. That's for the first Expression here used in reference to their deliverance. He hath taken you.

The second is, Hath brought you; and this as well as the other, hath a double force in it.

First, an Emphasis of Power, brought you forth with a strong hand.

Secondly, An Emphasis of Solemnity, Brought you forth with a stretched out Arm.

First, There is power in it, Bring you forth, That is, forced you forth, whether your enemies would or no. Thus did God to Israel, He made Pharaoh and the Egyptians to give them up, whether they would or not, yea as the Apostle tells us, He would tells us, he therefore for this purpose raised them up, that he might show his power in them, Rom. 9.17. There's no standing against the Lord, when he has a mind to deliver His people. He will bring them forth maugre all opposition, in despite of all the powers either of Earth, or Hell itself.

Secondly, There's also solemnity in it, He brought them forth, i. e. in triumph, As with a strong-hand so with a stretched-out arm, as the Scripture also expresses it, Deut. 5.15. Stand still (saith Moses ) and ye shall see the salvation of the Lord, Exod. 14.13. Yea and not only you shall see it, but likewise others, Psal. 98.23. The Lord hath made known His salvation, his righteousness hath He openly shown in the sight of the Heathen, He hath remembered His mercy and truth, &c. And all the ends of the Earth have seen the salvation of our God.

Now from both these expressions together. Hath taken you, and hath brought you forth, we see the thing itself sufficiently declared unto us, that God did at last deliver His people out of this Captivity under which they were, He removed his shoulder from the burden and his hands were delivered from the pots, as it is in Psal. 81.6, 8, 13. Though ye have lien among the pots, &c. And so he does likewise with many more with them. Though God suffers His servants sometimes to fall into the hand of their enemies yet he does at length free them from them. This he doth upon divers considerations.

First, out of His own bowels and compassion, He will not always chide, neither keepeth He his anger forever, Psal. 103.9. And Isa. 57.16. He will not contend forever, neither will he be always wroth, for the spirit should fail before Him, and the souls which he had made.

Secondly, Out of respect to his People, least they should be discouraged, and provoked to evil, Psal. 125.3. The rod of the ungodly, shall not lie upon the lot of the Righteous, least the righteous put forth their hand unto iniquity. The Lord will not too much draw out the corruptions and infirmities of His servants.

And then Thirdly. Out of Regard to the enemies, least they should insult, Deut. 32, 26, 27. I said I would scatter them into Corners, &c. were it not that I feared the wrath of the enemy, least their adversaries should behave themselves strangely, &c. Let this therefore be the use which we make of it to ourselves. First, to Expect it, whereas yet it is not.

Secondly, To acknowledge it, and to improve it, there where it is.

First, I say to expect it where it is not, It is that which God will do, it is that which he has already done to our hands, in this example before us; we are ready when we fall into any trouble to think that we shall never come out of it, and that there is no redemption from it; well but see here the contrary in this instance of the Israelites brought out of Egypt, and delivered from the Iron-furnace, which though it threatened them with perpetual bondage, yet we see at last had an end, and consummation of it, God took them, and brought them forth.

Secondly, As where it is not yet, we should yet expect it so where it is; we should improve it, and that to several purposes.

First, to thankfulness in acknowledging it, The Spirit of God by Moses does often put them in mind of this Deliverance to draw thankfulness from them. And if God's mercies have not this efficacy upon us, we are then indeed very unworthy of them.

Secondly, To Obedience, which is the best expression of thankfulness, Thus this Deliverance likewise is urged, there in Jer. 11.4. For obeying the words of the Covenant, which God commanded their fathers when he brought them forth out of the land of Egypt, from the Iron-furnace.

Thirdly, To Dependence upon God, and prevailing with him against another time, That He which hath done so much for them already, would be still pleased to do more. As we find Solomon using that Argument, in 1 King. 8.52, For they be thy people which thou hast brought out of Egypt, &c.

And so much may suffice to have spoken of the first General part of the Text, viz. The Deliverance itself.

The second is the End, or Consequent of this Deliverance, and that we have in these words, To be unto him a People of Inheritance as ye are this day, In which passage we have again two particulars. First, The Design itself, And Secondly, The Amplification of it. The Design itself, To be unto him a people of inheritance. The Amplification of it. As ye are this day.

I begin with the first, viz. The Design itself, To be unto Him a people of Inheritance. This is that which God aimed at concerning Israel. Now this may again admit of a double Interpretation, Either so as for Him to be their Inheritance, or else so as for them to be His. The Scripture makes mention of either in sundry places. First, For Him to be theirs. This is the Privilege of God's People, That the Lord himself is their portion and Inheritance, and so expresses Himself to be to them. Thus Psal. 16.5. David speaking of himself, The Lord is the portion of mine Inheritance, and of my cup thou maintainest the Lot. And so of Levi, it is said, That the Lord is his Inheritance, Deut. 10.9 And the Church, Lam. 3.24. The Lord is my Portion, &c.

This is a great comfort to the Godly, and to those which are most destitute amongst them, to live upon the power of this truth, what though they have none of the great Inheritance of the world? yet as long as they have a portion in God, they have that which may abundantly satisfy them, and keep them from dejection, forasmuch as from henceforth no good thing shall be wanting unto them, He that overcometh shall inherit all things: How so? It follows in the next words, And I will be his God, &c. Rev. 21.7. He that hath God for his God shall inherit all things, he shall have a sufficient portion in Him: Now this is the condition of all Believers, God hath made over himself unto them for theirs, and whatever is His. All His Attributes they work for their Good, His Wisdom to counsel them, His Power to defend them, His Justice to avenge them, His Truth to make good all His promises of good unto them: We should not take these things only as Expressions, but be persuaded that there is some Reality in them, and accordingly strengthen our Hearts in the Belief and Expectation of them, and dependence upon them. When God does once Enter into Covenant with us, and make us his People, there is not only a bare Relation betwixt us, but a Relation with some Advantage. As this People here of Israel, after that God took them into his own propriety, he made them the owners of very large Possessions. Deut. 11.24. Every place whereon the soles of your Feet shall tread, shall be yours, from the Wilderness, to the uttermost Sea &c. That's then the first Explication, for God himself to be the Inheritance of his People.

The Second is for them to be his. This is another thing which the Scripture makes mention of, Psal. 33.12. Blessed is the Nation whose God is the Lord, and the People which he hath chosen for his own Inheritance. So Deut. 30.9. The Lord's portion is his People, Jacob is the lot of his Inheritance. So Psal. 28.9. Save thy people and bless thine Heritage &c. For the better opening of this point unto us, we must know that an Inheritance, it does contain three things in it. First, Some good and Advantage. Secondly, Peculiarity, and Propriety of Interest. And Thirdly, Succession, and Derivation of it to Posterity, now accordingly to all these Notions of it, does God make choice of his People to be an Inheritance to Himself.

First, As those which have some kind of Good and Usefulness in them, Thus to speak strictly they have not, nor they have it not of themselves, any further then as he bestows it upon them, which he is pleased to do. He bestows Goodness upon them, and then inherits that Goodness which is in them. They are by Nature a barren piece of Ground, fit for no use or Service at all, but he does Cultivate and Manure them, and thereby brings them into some good order and frame, when he changes our Natures, puts his Spirit into our Hearts, Rules and Reigns in us, he then makes us his Inheritance. This is the difference betwixt God's people and other men, which are Enemies, or Strangers to him, they are for the most part Useless, and Unprofitable, having no Spiritual relish, or Savour in them; but his people are Serviceable and Advantagious.

Secondly, In an Inheritance, there is Peculiarity, and Propriety of Interest, and so is there in God towards his People. They are not only his Treasure, but his peculiar Treasure Seguleh, as the Scripture still stiles them. So his as no bodies else besides, Ps. 135.4. The Lord hath chosen Jacob to himself, and Israel for his Inheritance. And Psal. 114.2. When Jacob came out of Egypt, Judah was his Sanctuary, and Israel was his Dominion. So Tit. 2.14. He gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar people zealous of good works. This is the Condition of the Church.

This therefore First of all Teaches us, what we ourselves should be, Namely such as are wholly devoted, and consecrated to him, we are not our own but God's, redeemed by him and bought with a price, therefore we should Glorify God both in our Bodies and our Spirits, which are his, as the Apostle infers 1 Cor. 6.20. We should not now give ourselves liberty in any sinful and unwarrantable Courses, considering whose we are. Sin against God, it is not only Disobedience, but Sacrilege, and an invasion upon another's right, and so the Scripture still urges Obedience to us upon this Consideration as 1 Pet. 2.9. Ye are a chosen Generation, a Royal Priesthood, an holy Nation, a peculiar People, that ye should show forth the praises of him that hath called you out of Darkness, into his marvelous Light. We are the Inheritance of God, therefore we should not suffer Satan to get possession of us, nor any Evil to prevail upon us.

Secondly, Here's matter of Comfort to the true Church and People of God, that being his Inheritance, he will therefore take care of them, and protect them, and keep them from Evil; we see how careful Naboth was of his Inheritance. God forbid says he that I should part with that, he chose rather to part with his Life, then to part with that, and how tender then will God be of his? Even a great deal more. It is comfort to the whole Church in General. And it is Comfort to the Jews in particular, that God will in time again reduce them, and call them home to Himself, and recover his own Inheritance. God hath not cast away his People which he fore-knew, as the Apostle speaks to this purpose. Rom. 11.2. And that is the Second Notion in an Inheritance, to wit Propriety, and Peculiarity of Interest.

The Third is Succession, and Derivation of it to Posterity, and so a people of Inheritance, is a continued People from one time to another. This is that which God takes care of to have Populum Hereditarium, a People hereditary from one Age and Generation to another; and it is very Comfortable where ever it is so, when Religion goes in a line, from the Father to the Children, and so downward to Succeeding times. Here Paul takes notice of the Grace in Timothy. Which dwelt first in thy Grand-Mother Lois, and in thy Mothers Eunice, and I am persuaded that in thee also. This is very sweet and pleasing, whensoever it is so, and is intimated here in this Text.

It is that which those which are Christians should in a special manner take care of, I gave you a touch of it the last Sabbath ( from hence forth and forever. Psal. 125.2.) I desire now further Brethren to enforce it, and to set it home upon you, as a Duty which is belonging to you to take care of it Especially, we should all in our several opportunities endeavor the Continuance of the Church in succeeding time. That God may have to himself a Portion and People of Inheritance, even when we are in our Graves.

This is done first of all by being good in our own Generation. Wicked and Erroneous persons, which advance Error, and Lust in their time, they do what they can, even to Extinguish the Church of Christ, and to destroy this Royal seed, and to put God as it were out of the World. It is those which are Good only, that preserve him, and keep up the memory of him, which we therefore should do.

Secondly, By taking care of others, and Educating them in his Fear. I know Abraham says God, that he will teach his Children after him, so should we likewise do, that so we may preserve unto God a people of Inheritance. As we should serve God in our own Generation, so we should take care that others may likewise serve him in theirs, and thereby propagate Religion in the World. Thus we have seen the end of God's delivering of his People. That they might be to him a people of Inheritance.

Now further we may look upon it also as a Consequent, and so see the Connection of these two both together. How did God bringing his People forth out of Egypt, make them to be to him a people of Inheritance, Namely thus far, as they had now larger Opportunities for the serving of him, afforded unto them, while they were in Egypt, they were there restrained in regard of the Idolatrous people, which they were mingled withal, but now being escaped they were more at liberty.

This therefore is the Advantage which we should still make of such opportunities. That being delivered out of the hands of our Enemies, we may serve him without fear, in Holiness, and Righteousness, all the days of our life, as it is there in Zacharys song. Luk. 1. verse. 74.75. And so much of the first Particular observable in this second General viz. The design itself to be &c.

The Second is the Amplification of it. That we have in those words. As ye are this day. In which clause we have three things especially hinted to us concerning God. First the Accomplishment of his purposes. Secondly, The Certainty of his promises. Thirdly, The Continuance of his performances.

The Accomplishment of his purposes. God does whatsoever he decrees and propounds to himself. He had propounded this to make Israel a peculiar people to himself, and he had now at this day performed it, and brought it to pass, so that we see how there is nothing stands in his way for the hindering of what he has a mind to. He spake and it was done. He commanded and it stood fast. Psal. 33.9. Our God is in Heaven, and doth whatsoever he pleaseth. Psal. 115. verse. 3.

This should satisfy us, and encourage us, as to our Expectations for the good of the Church, that all God's thoughts of peace towards it shall be accomplished and brought to pass, and are sure as if we see them done already before our Eyes, wheresoever he intends good unto them, their good shall not be kept from them, but shall certainly be Effected and brought to pass, and all the attempts to the contrary they prove in vain. As for Pharaoh, and the Egyptians they were both to part with Israel, and to let them go out of their Land, having a desire to keep them in Bondage and Service still, and they thought they dealt very wisely in so contriving, as we may see in Exod. 1. verse. 10.4.5. But yet for all that they mist of their mark and their aim, as it appeared in the Event, and as it was now at this present day with them. That's the first Accomplishment of God's purposes.

The Second is the Certainty of his promises, as to the performance and effecting of them also. As ye are at this day. We see how punctual God is with them to a day, he keeps his time to a moment, and as he had long ago promised, that he would bring his people out of that land, so he now effected it, and brought it to pass. All God's promises they are Yea and Amen. God is not a man that he should lie, nor the Son of man, that he should repent. Hath he said? and shall he not do it? or hath he spoken, and shall he not make it good? as it is Numb. 23.19.

Therefore let us rest upon his promises, where ever he does vouchsafe them to us, and comfort and encourage ourselves by them, and make use of this point as to Corporal Deliverance, so to Spiritual. He promises for treading down Sin, and Satan, and Death, and all the Enemies of our Salvation, and bringing us out of the Thraldome and Captivity of them, which he will surely do for us.

The third and last is the continuance of His performances. As ye are this day, Namely in the fruit and efficacy of it. This was performed forty years ago for the thing itself, but yet Moses speaks of it as done at that day, to wit, in regard of the benefit, which thereby did redound unto them. God's mercies, they are mercies of extent, which do not only reach to the present times in which they were first wought, but also to many succeeding Generations.

Now from hence will follow another point as our Duty, which is here also to be observed, and that is, that we are accordingly to remember them, and call them to our minds, and so from thence make them fresh unto us, as if done at this present time; It is that which Moses endeavors to make these Israelites to do here In the Text, who minds them of a mercy which was done many years ago for them, as if it had been done for them just at that time. This is the scope of this narration, and this also hath been the practice of the Saints of God in other places. Thus Psal. 78.1.6. Give ear, O my people, to my law, incline your ears to the words of my mouth. I will open my mouth in a parable, I will utter dark sayings of old. Which we have heard and known, and our fathers have told us, We will not hide them from their children, showing to the generation to come, the praises of the Lord, and his strength and his wonderful works that he hath done. For he established a testimony in Jacob, and appointed a law in Israel which he commanded our fathers, that they should make them known to their children. That the generation to come might know them, even the children which should be born, who should arise and declare them to their children, &c.

Thus there's very good ground, for First, Because the mercy in its own nature is still one and the same, and Time does not take away from the greatness or largeness of it. That which was done so many years ago is as great a Mercy, as if done at this day.

3dly, because one Age alone is not sufficient to praise God for them, therefore posterity must take notice of them for them. The children must herein help the fathers, to publish and set forth God's praises, for the mercies bestowed upon them.

This therefore should be our own particular practice, as we have any occasion afforded us for it. Not content ourselves to take notice of those mercies which are bestowed upon us at present, but which have a long time been bestowed upon one to another that have been before us, or upon ourselves though for many years past.

To conclude, our Meditations on this Text, we may here take notice of two things more with which I will shut up.

First, The Inlargements of God towards his people. We see here in how many particulars he expresses Himself towards them.

First, In that He brings them out of that sad condition, in which they were, though in His providence He brought them into it, yet He thought it not fitting to leave them in it, but at last takes and brings them forth.

Secondly, He does not only bring them out of an evil estate, but He brings them into a good.

And Thirdly, Not only into a good as concerned their bodies, but as concerned their souls, yea bestowed the greatest good possibly upon them, which was Himself, to be an Inheritance to them, and they to Him.

Again further, we have here also, Secondly His thoughts afore-hand for them, And His gracious ends in His dealings with them, which is still to draw them nearer to Himself. That's the end of Deliverance on God's part, whether General or particular; whether National or Personal, whether to an whole Land, and State in common, or to any private person in particular; still to make them so much the better, that He may engage them so much the more unto Him, and to have hereafter the better service from them.

Now, as it is the end on God's part, so it should answerably be the effect on ours, which we should labor to find in ourselves, That every mercy and Deliverance whatsoever, it do so much the more tie us, and engage us to God in a constancy of obedience to His Commands, and in the doing of those things which are well-pleasing in his sight. So much for that, As also for the Text itself.

Now it remains (for a close of all) that I should bring the Text and the Occasion in a Parallel, one to the other, and show you how they suit and agree both together, which is not difficult for me to do, from that near correspondency, which is in them.

First, For the Terms of Deliverance, There's a manifest Correspondence in this. In particular, from the Iron-Furnace. In General from Egypt, as it is here expressed unto us. They both of them represent the Danger from whence we were delivered.

First, From the Iron-Furnace; for so I may fitly call (and that almost in the very letter itself) the preparations which were made for the execution of this wicked undertaking, in the blowing up of the Parliament-house by the Conspirators of this Day. The six and thirty barrels of Gun-powder, and the several Crowes of Iron, together with Pitch and other matter for that purpose, do sufficiently declare it to be an Iron-Furnace indeed, which God preserved us, and delivered us from, as He did the three children in Daniel, after a strange and miraculous manner.

And how many other Furnaces of Iron, which would have followed to be heated upon it, as it was before in the Marian Persecutions, wherein, &c. (it is not hard for us to conjecture, wherein not Bricks, but Christians ) were burnt in great multitudes of them

Then as for Egypt in General, as it is here expressed in the Text, so (in the occasion) it was a Deliverance from that also. For what is Rome but spiritual Egypt in Revel. 11.8. where those which are under the Government and Tyranny of it, are kept in darkness worse then Egyptian, and made to serve under the Popish Pharaoh with hard bondage and rigor, as the children of Israel in Egypt, Exod. 7.14. In Popery there's a Captivity not only of men's bodies, but of their souls, and that to Idolatry and all manner of superstition (as bad as the Egyptian calves) which is the worst and sorest bondage of all. This was the danger which we were now in from this Hellish Conspiracy. It was not only a Design upon our persons, but as well, and chiefly upon our Religion, and the bringing of a contrary one amongst us, and so the Deliverance was so much the greater upon that consideration, And to be recorded by us, we should count those the greatest dangers to our souls; And those to be the greatest Deliverance which are preservations from those dangers, such was this present.

Secondly, For the Author of it, It was God himself. The Lord took us, &c. If it had not been the Lord, who was on our side may England say, &c.

It is true, there were means and instruments which were imployd about it, but it was God that was the main discoverer, and actor for us.

Thirdly, For the Manner of effecting it. Consider the corresponding there also, He took us and brought us out.

With a great deal of Affection and Approbation.

With a great deal of Power and Exultation.

He took us not out properly bu • from. By preventing us from being taken by our Enemies. Took us, as he took Lot out of Sodom, who preserved them from that sad destruction; so did the Lord with us in this Nation, Whom He hath laid a special claim unto, and challenged an interest in.

He did it Eminently, Gloriously, Conspicuously. To the terror and amazement of the Enemy, and the Admiration and Astonishment of all Beholders. Then they said amongst the Heathen. The Lord hath done great things for them. And we may Echo again to them, The Lord hath done great things for us, whereof we rejoice.

Now what was the issue and consequence of all this to ourselves.

First, That from hence we were a People. There's somewhat, and a great matter in that, which if This Conspiracy had taken place, we should not have been, in all likelihood and probability; not so much as a People, or a miserable People, if any at all. For what is it that which makes a People? It is not so many heads of men, and of persons jumbled together, but under Rule and Government, and an orderly subordination of one to another. Now if the Parliament had been blown up with Gunpowder, as it was now intended to have been, what had become of all this? How would everything have run into ruin and confusion itself, as the proper effect of it?

The very life and being of a People are the Laws and Ordinances of it, whether Civil or Sacred.